Ka Wai Ola - Office of Hawaiian Affairs, Volume 22, Number 9, 1 September 2005 — Return of objects woulel reflect ancestors' wishes [ARTICLE+ILLUSTRATION]

Return of objects woulel reflect ancestors' wishes

By La 'akea Suganuma

La'akea Suganuma is the president ofthe Royal Hawaiian Academy of l Traditional Arts. Suganuma is also the grandson of Hawaiian scholar I Mary Kawena Pūku 'i.

He 'onipa'a ka 'oia'i'o. Truth is not changeable Over the last five years, the path of the Kawaihae (Forbes) cave controversy has twisted and turned like a lei wili, seemingly random at times, but firmly guided with a specific outcome in mind. This path was designed to reveal to us truths that some have forgotten. For starters, there is no such word in our language as "moepū." The dictionary lists "-moepū" with a preceding hyphen, indicating that it's not a stand-alone word. For example, ho'omoepū means to plaee artifacts with the dead (literally to put to sleep with). The object placed is still the object. In other words, a favorite fishhook placed with a fisherman is still a fishhook. It does not heeome a "placed with the dead." We are in conflict over the Kawaihae cave objects only because the instigator of this controversy, the Bishop Museum under former director Donald Duckworth, gave away all 83 objects to Hui Mālama and lied about it being a loan. What I offer is not intended to criticize anyone, as I believe that all the claimants have aloha for our ancestors and want to do the right thing. We differ, however, as to what that is. Ua ao Hawai'i ke 'olino nei malamalama Hawai'i is enlightened, for the brightness of day is here. The biggest issue is whether the objects belong back in the cave. Hui Mālama says they do because we should not second-guess the ancestors. I say they don't - for the very same reason. If you think Hawaiian, the answers are simple. Hui Mālama is fond of relating a story from Samuel Kamakau's book Ka Po 'e Kahiko that demonstrates the mana of the ancestors and sanctity of burial sites. The story tells of a burial pit in Waimea filled with ancient possessions of various chiefs, whieh mysteriously started burning from within, continuing for days. A haole doctor had planned to loot the cave to take the "artifacts" on tour to England. But all was destroyed. Kamakau suggested the ancestors demonstrated their wishes that the treasured apparel and weaponry was not to be plundered. I would agree and further assert that there is no such thing as an accidental discovery of a burial cave. The kapu placed on a burial cave must be lifted in order for the cave to be "found." Nothing is discovered without the blessings of the ancestors. If we believe in the power of our Waimea ancestors to protect themselves and their belongings, it then follows that our Kawaihae ancestors could do the same. Look at what was happening in 1905. Everything Hawaiian was being replaced with foreign ways. Language, dance, customs, traditions, all slipping away from the descendents of those whose iwi and possessions lay hidden in the cave. The ancestors asked: "How will our descendants know us unless they see what we created and understand how we lived?" Because the ancestors knew that their iwi would not be used against them and everything hidden would remain in Hawai'i nei, not displayed in far off lands, the kapu was lifted and the cave was "discovered." Do the kūpuna have the power to protect themselves or not? It can't be both ways. Either you believe and trust in the ancestors, or you don't. In the Hawaiian way of thinking, if these things were not meant to be seen, they wouldn't be. It's as simple as that. So who is second-guessing the ancestors? Why do I support the return of the objects to the museum? Because it is the desire of the ancestors, and must be carried out! £J