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Let us immerse ourselves with the “frontlines of ideology” over the summit of a sacred mountain, where a standoff has brought forth the dilemma of many truths; Mauna Kea Access Road. Through the court system and in the physical presence of the raw elements of nature at 6,608 ft above sea level (Johnson), where the weather blisters and burns from either the heat or the frigid winds that have a tendency to scrape the soul, Hawaiian legitimacy over their land is once again being made crystal clear. According to the primary local Hawaiian organizations who are making the effort to educate the public, the standoff that was reignited in July 2019 (Big Island News Now) has been going on for 50 years (puuhuluhulu.com). The reemergence of Hawaiian ethnic identity is in part credit to the last Royal Monarch of the Kingdom of Hawaii, Queen Liliuokalani (Liliuokalani). The Monarchs preceding Her Majesty made ready the proceeding generations to confront the expansion of industrialization that was inevitable.
The task of diverting the flow of focus and priority from one complexity to another is an existential runaround that indigenous people around the world have had to undergo for centuries. Currently, the United States’ democratic process is misfiring (Radu). In Hawaii, the Thirty-Meter-Telescope stands by for its groundbreaking which is the basis for the conflict. Again an embodied Oceanic people hold steadfast, true to the message. Hawaii plays a specific role as the geo-strategic epicenter of the pacific. Many people who arrive at Hawaii’s sacred shoals feel called to be here. Of the millions of people that come here every year (Shaefers), not many make a significant connection to the aboriginal inhabitants who exist on this fortress of perpetual paradise. As international visitors come and go, they do not always pay attention to the fact that Hawaiians exist. People who acknowledge Polynesian culture find that Hawaii and the entirety of Oceanic peoples have so much to offer the world. The implication that is made clear by many genuine Hawaiians is that a variety of problems have found their way to these island jewels. As we begin to navigate the differential between ideologies and to be of best service to our inalienable rights, Life, Liberty, and the Pursuit of Happiness, we must acknowledge Hawaiian culture as determined by cultural practitioners. Hawaiian roots are separate from the United States. The establishment of Kapu Aloha at Mauna Kea Access Road as observed through a globalization theory critical lens exemplifies Hawaiian traditional knowledge as an avenue to advance the means for practical and compassionate, meta-perspectival democracy for the world. This has profound implications because it could be argued that Kapu Aloha could completely alter the entire geopolitical arena of the “free market.” Historical references, literary work, and government policy provide context that no credible argument exists to challenge Hawaiian right to self rule at Mauna Kea and over their territory, or Pae Aina.
Kia’i in Hawaiian means guardian, protectors of Mauna Kea which to Hawaiians is a Sacred Mountain. Kapu can be translated a few different ways. To make something Kapu means to make it taboo, prohibited, sanctified, consecrated, or forbidden (Na Puke Wehewehe). Kapu Aloha is a variation of an ancient Hawaiian defense posture meant to protect the homefront, keeping negativity, greed, and hatred out of a space as prescribed by Hawaiian cultural practitioners (‘Oiwi Tv). To abide by Kapu Aloha is to follow the rule of law inherently set to keep the peace and protect everything that falls within reach of its bounds. Aloha is a mutual acknowledgment of Love for Creation, the life we breathe and that breathes through all living things; Aloha extends beyond the phenomenon known in science as cellular respiration. Aloha is the compass of a wayfinding people who were the first to complete the exploration of the greatest oceanic body, the Pacific.
The political debacle of what is happening at Mauna Kea serves as an example of what is currently occurring in the global financial markets and political arenas. In the oral tradition, the historical reference of the culture here in Hawaii extends beyond a tidal flood that decimated the population of these islands to a time described as the “Darkness of Antiquity” (Namakaokeahi), and into darkness itself, Po (Beckwith). It is into this very idea of origin that the Thirty Meter Telescope means to extend its reach. This is the proposed project that has caused waves of a flashpoint feud, establishing three camps between local Hawaiians, non-traditional Hawaiians, and non-Hawaiians. It is declared that enough is enough be it that Mauna Kea is part of their creation story. The intended audience of this analysis would include any member of the three camps of the debate and is presented from the perspective of a third party “non-Hawaiian” observer. Since western contact in Hawaii, one thing has led to another, whereas, from the discovery by Captain Cook (Editors of Britannica), to the illegal occupation of the Kingdom of Hawaii by way of forceful capture of Queen Liliokalani in 1893 (Hawaiiankingdom.org), the dynamic between worlds is parallel to the 1890 Massacre at Wounded Knee (Editors of Britannica).
The captured image that is the focus of this analysis does well to exemplify what is happening on Mauna Kea. It depicts two separate ideological worldviews. To the left, in the foreground are two men in uniform that represent US jurisdiction, one belonging to the DLNR and the other to the US Army. On the right pacing forward is a young Hawaiian man wearing the blue “Kapu Aloha” t-shirt. In comparison, his T-shirt designates him as an enforcement officer by the authority of the organized local Hawaiian-led movement for their right to self-rule. Kapu Aloha is a kupuna, or Hawaiian Elder, inspired, activation of righteous and compassionate means to resolution (Oiwi TV). After dedicated time observing and gaining a deeper understanding of the topic, Kapu Aloha could be described as a behavior pattern that exhibits mannerisms compared to exchanging “thank you, but no thank you” over a dispute. At its core, Kapu Aloha offers Hawaiians the legitimacy of self-determination. It could be argued that this idea is highly politically charged, but you would find that Hawaiians do not share this range of interpreting their own culture. The contrast is simple, whereas the reclaiming agency by the Hawaiian people directly challenges the existence of the United States in Hawaii, therefore control of the Hawaiian territory and the entire Pacific falls into question. On either side of the spectrum of discourse, a root cause analysis of the reasons for the separation falls on the legal implications that are well documented (Brestovansky). What has gone on in Hawaii has had an effect on its people and has altered the course of humanity, putting a mark on this planet that is difficult to understand. For this reason, a globalization theory critical lens (Bohman, 4.) is used for the analysis of the implications of the captured photo.
In order to give credit to the opportunities for collaborative improvement that this conflict presents, it is necessary to unpack the vestiges of differentiating elements that created the conditions that have put well-intended people at odds with each other in the first place. The primary objective of analyzing the precursors to the imminent threat of violence (Ke Kumu Pali) on Hawaii’s sacred mountain is to evaluate the justification for local Hawaiian governance and find the necessary adjustments towards a practical and compassionate resolution moving forward. To better serve this point it is important to first detail a fundamental understanding of the local capacity for democratic governance and elaborate the necessary steps to proceed under a more appropriate “Kapu Aloha” management. Arguments in the community in favor of the telescope often declare that Hawaiian management is not capable of managing their own land and water resource rights yet the effectiveness of the ancient practices show evidence of being a high performance functioning early democracy according to the high caloric output capacity by way of the application of culturally aligned resource practices (Kurashima). In the process of defining democracy, it is observed that the conditions of early democratic governance dynamics have been independently formulated in societies around the world, be it that the underlying basis for democracy is that centralized council formations require the consent of a greater population for their decision making capacities (Ahmed, 502). Members of these council structures in return offer guidance to their respective populations in their responsibility of sending and receiving information (Ahmed, 502), as well as they, carry an internal duty of being committed to one another for sake of maintaining their unified efforts (Ahmed, 507). A positive correlation exists between the presence of these council structures and caloric variables, wherein the evidence suggests that the presence of council leadership induces greater caloric output in a given society (Ahmed, 511). Variations in council formation include central versus local structures (Ahmed, 504) and alternative bureaucratic control strategies which inversely accumulate localized knowledge about the production (Ahmed, 516).
In our modern era, geographic specifications in land use regulations provide variables in a greater order of magnitude that generates the conditions of societal segregation, inequality, and poverty (Trounstine, 443); such is thus, the task becomes maintaining the legitimacy of council continuity in order to prevent the stagnation of intergenerational immobility (Trounstine, 444). Best practices require organized leadership to exist in cultural alignment (Riley, 531). An appropriately aligned governing structure for Hawaii is presented in Kapu Aloha. In Hawaii, local Hawaiian leadership must sit as the foremost leaders of governance structures that control the local resources. Other examples of appropriate Hawaiian leadership include Kupuna Councils (Papa Ola Lokahi) and the Dept. of Hawaiian Home Lands Beneficiary Associations (US Department of the Interior). At times, compassionate democracy may seem difficult but it is possible. As such, there is no credible argument that can justify the injustice of political ambiguity.
Globalized expansion retains a fair number of criticized attributes where “national and global levels represent at best, inconclusive, at worst weak analytical foundations in providing explanatory and policy guidance in developing country contexts” (Perry, 407). Local vs global markets are not often in alignment with each other as is represented by local vs global consumer demand (Mandler). In order to advance a unified and appropriately aligned governing body, the necessary diffusion of innovation and information must be configured to local economic specifications, thus situating a standard of improved productivity (Kitson, 303). Furthermore, the collaborative transformation of coordinated design functions is dependent on stable policies and institutions that enhance long term societal resilience (Kitson, 311).
A compassionate democracy requires that we evaluate the inefficiencies of existing democratic structures, deconstruct what no longer serves, renovation and rejuvenation, application of an updated contingency plan, and a formalized trial and error standard operating procedure for maintaining self-sufficiency and resilience. Practical and meta-perspectival tools provide the means for radical inclusion and ease of access to information and communication necessary to appropriately dispatch and distribute resource management task orders and resolve metaphysical disputes (James, 23). For example, Loomio is a democratizing tool for self-organizing communities. This platform is inspired by cumulative cultural evolution and has facilitated up to 20,000 groups making close to 30,000 decisions around the world (Knight).
As the elder leadership of the current Kapu Aloha movement launch the call to act, classic and advanced crowd control methods are a known threat if confronted by oppositional enforcement authorities that maneuver in support of the building of the Thirty-Meter-Telescope. The community’s basic needs are often lacking and their rights infringed upon, demanding yet again that enough is enough. They demand better. The feud has now spilled over on the island of Oahu where two other issues have caused the local independently organized groups to implement the Kapu Aloha posture; the proposed athletic field project at Sherwoods, Waimanalo (Lincoln), and the face-off over an electric wind farm in Kahuku (Richardson). The condition of a stalemate continues and the community remains divided. In the spirit of the lives lost at Kaho’olawe, through the Oceanic revival and resilience of persevering will of over a century (Morse), this transition is expected to continue, or Imua.
Ahmed, A., & Stasavage, D. “Origins of Early Democracy.” American Political Science Review, 114(2), 502-518. 2020. https://doi.org/10.1017/S0003055419000741
Beckwith, Martha. “The Kumulipo,” A Hawaiian Creation Chant. Honolulu: University Press of Hawai’i. 1951.
Brestovanski, Michael; “Kahele questions whether DOT or DHHL has jurisdiction over Maunakea Access Road,” Hawaii Tribune-Herald, August 17, 2019. https://www.hawaiitribune-herald.com/2019/08/17/hawaii-news/kahele-questions-whether-dot-or-dhhl-has-jurisdiction-over-maunakea-access-road/
Big Island News Now; “Pu’u Huluhulu To Be Designated A Pu’uhonua, TMT Opponents Say,” Big Island News Now, July 13, 2019, Accessed: March 15, 2020. https://www.bigislandvideonews.com/2019/07/13/puu-huluhulu-to-be-designated-a-puuhonua-tmt-opponents-say/
Bohman, James, “Critical Theory”, The Stanford Encyclopedia of Philosophy, Winter 2019 Edition, Edward N. Zalta, https://plato.stanford.edu/archives/win2019/entries/critical-theory/
Editors of Encyclopedia Britannica; “Wounded Knee Massacre,” Encyclopedia Britannica, inc. 2018, Accessed: March 15, 2020, https://www.britannica.com/event/Wounded-Knee-Massacre
Editors of Encyclopedia Britannica; “James Cook,” Encyclopedia Britannica, inc. 2020. Accessed March 15, 2020. https://www.britannica.com/biography/James-Cook
HawaiianKingdom.org; “US Occupation.” Accessed May 2, 2020, https://www.hawaiiankingdom.org/us-occupation.shtml
James, William, “Pragmatism: and other Essays”; Washington Square Press, pg. 23, 1963
Johnson, Jaime; “Kipuka Pu’uHuluhulu Native Tree Sanctuary,” Outdoor Project, Accessed May 2, 2020 https://www.outdoorproject.com/united-states/hawaii/kipuka-puu-huluhulu-native-tree-sanctuary
Kanaeokana, “50 Years of Mismanaging Maunakea” Pu’uhuluhulu.com, 2019, Accessed on May 2, 2020 https://www.puuhuluhulu.com/learn/50-years-of-mismanaging-maunakea
Ke Kumu Pali; “Proclamation for Safety of Windward Community College ‘Ohana on Mauna Kea,” September 10, 2019.
Knight, Ben, “Self-Organizing Community DEmocracy for the Internet Age,” Bioneers: Youtube.com, November 12, 2015. https://www.youtube.com/watch?v=AJnjTd9u4zg
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Lincoln, Mileka; “City Pledges to press forward with controversial Waimanalo park Project despite arrests,” Hawaii News Now, September 26, 2019. https://www.hawaiinewsnow.com/2019/09/26/opponents-controversial-project-waimanalo-blocking-access-sherwood-forest
Mandler, T., Bartsch, F. & Han, C.M. “Brand credibility and marketplace globalization: The role of perceived brand globalness and localness” J Int Bus Stud, 2020. https://doi.org/10.1057/s41267-020-00312-2
Morse, Stephen; “First Landing: The ‘Stop the Bombing’ Occupation of Kaho’olawe Island, March 02, 2017
Na Puke Wehewehe; “Kapu”; Definition: Ulukau, ‘Olelo Hawaii, 2004; Accessed: May 2, 2020. https://wehewehe.org/gsdl2.85/cgi-bin/hdict?e=q-11000-00—off-0hdict–00-1—-0-10-0—0—0direct-10-ED–4–textpukuielbert%2ctextmamaka—–0-1l–11-haw-Zz-1—Zz-1-home-kapu–00-4-1-00-0–4—-0-0-11-00-0utfZz-8-00&a=d&d=D7129
Namakaokeahi, B.K. “The history of Kanalu: Moʻokūʻauhau ʻelua,” First Peoples Productions, Honolulu, HI, USA, 2004.
Oiwi Tv; “Kapu Aloha 101: Ke Kula o Maunakea” Maunakea, July 06, 2015. https://oiwi.tv/maunakea/kapu-aloha-101/
Papa Ola Lokahi; “Kupuna Councils- An Overview,” 2019, Accessed: May 2, 2020, https://www.papaolalokahi.org/kupuna-councils-an-overview.html
Radu, Sintia; “U.S. Democracy Has Weakened ‘Significantly’, Says Freedom House,” U.S. News & World Report, February 8, 2019. https://www.usnews.com/news/best-countries/articles/2019-02-08/us-democracy-has-weakened-significantly-says-freedom-house
Richardson, Mahealani; “Despite ongoing arrests, the company behind the wind farm project says it’s making progress,” Hawaii News Now, October 23, 2019. https://www.hawaiinewsnow.com/2019/10/24/farmers-see-first-glimpse-wind-turbine-under-construction-kahuku/
Riley, Lorinda; “The struggle to achieve internal legitimacy for tribal nations,” Journal of Public Affairs Education, 2018, 25:4, 524-541, https://doi.org/10.1080/15236803.2018.1428046
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Trounstine, J.; “The Geography of Inequality: How Land Use Regulation Produces Segregation.” American Political Science Review, 2020, 114(2), 443-455. https://doi.org/10.7910/DVN/5MAQC2
U.S. Department of the Interior, “Homestead & Beneficiary Associations,” Office of Native Hawaiian Relations. Accessed: May 2, 2020. https://www.doi.gov/hawaiian/homestead-beneficiary-associations-faq
An Immersion of Cultural Wisdom and Modern Science to Create a Green Economy in Hawaii
In the relatively recent history of the Hawaiian Islands, this chain of earthly jewels has faced an identity crisis. The Island’s were declared discovered by the English explorer Captain James Cook in 1778 in the name of the financier of the expedition who was the 4th Earl of Sandwich, the First Lord of the Admiralty in the British House of Lords, John Montagu, whereas thus the islands were named the Sandwich Islands. (Britannica). Coincidentally, only a few years prior to this time, other great shifts between power structures happened including the Declaration of Independence of the United States from Great Britain in 1776, and the succession of King Kahahana over the island of Oahu in approximately 1773 (Thrum, 204). Under the Constitution of 1840 Hawaii is better described by King Kamehameha III as Ko Hawaii Nei Pae Aina or “All Beautiful Hawaii Lands Entire,” (The Morgan Report, Online), only to be overthrown, annexed, and become the 50th State in the Union not too long thereafter. It is important to understand the past and the current state of Hawaii because Hawaii has so much to offer the future. Our global markets are in a major shift and there is a demand for a green workforce and viable means of economic development that supports environmental stewardship, science, and cultural heritage. Social Enterprise entities are what is required to fulfill the appropriate networking and facilitation of strategic means of production, partnership building, and promotion of products and services in Hawaii’s rising Green Labor Workforce. This anthropological independent study will investigate and deliver an overview of what must be acknowledged to operate a successful social enterprise in Hawaii Nei.
In the US, the method of production is heavily reliant on increased consumption habits. Extraction based resource management practices fuel consumerist behavior that leaves behind a surplus byproduct of toxic substances, whereas the monetary values that fulfill it do not fully capture what the general public would define as what wealth is. Nationally, 35,722,000 jobs are specific to manufacturing and wholesale/ retail as compared with only 2,454,000 jobs in agriculture and wildlife (BLS, 2017). In Hawaii, the four largest workforce industries are government jobs at 18.7%, accommodations and food services at 16.9%, retail at 10.9%, and health care and social services at 9% (DLIR, 2017). These account for 55.5% of Hawaii’s total employment. The other half of the industry is in assorted services that all have sustainability-related to them in some way. Hawaii’s agriculture produces 135,746,583 lbs (Aloha +, 2017) of food yet is still 85-90% food insecure and dependent on import (Office of Planning, 2012). Alarmingly, 76% of seafood demand is met by either commercial or foreign markets (Aloha+, 2017). The energy sector of the state is producing 27.7% renewable energy, providing .6% employment to the state (DLIR, Aloha+, 2017). In a report from the University of Hawaii School of Oceanic and Earth Sciences and Technologies, there is an estimated $19 billion in damage due by the end of the century (SOEST, 2018). In making the human resource comparison to the demand on the current economic model and climate projections we see the demand to facilitate a transition. We need to divert entire workforce industries from our consumerist markets of manufacturing and retail into culturally connected priorities on STEM, biodiversity, and resilience. Sustainability is relevant across all industries. It is fair to say that the problems are many and that we need to make as many adjustments with our human resource as possible to capture every opportunity to improve. The true goal in this independent anthropological study on sustainability in Hawaii is to navigate the myriad of discord that limits our ability to be more effective and innovative with all of the resources we already have available to us.
Adapting to change will require every available asset and resource, the greatest asset is the human resource. We have workforce labor laws in the earliest human code of law, in the Code of Hammurabi (Britannica, 2018). The fact that in the Code of Hammurabi, immediately following the labor laws are the slavery laws, this cannot deter from the source of wealth concept that is work. The life-force energy of plants, the muscle of animals, and the brainpower of humankind that innovates values and comprehension, is ment to be managed through an exchange process that all parties can benefit from doing business and sharing work. The means of economic development are directly related to the quality of life of the workforce. Adam Smith is given credit for being the father of modern economics via his book the “Wealth of Nations.” (Kiesling, 2015). The greatest assumption of the modern dilemma is the naturalistic fallacy that the modern free market adequately captures the measures of exchange and the behavioral habits that propel it, as it was so put by Adam Smith (Britannica, 2018). Free markets are based on monetary means of exchange, or therefore the benefit from doing business should come at the lowest possible cost in order to bring our economies into states of high supply and high demand. This is an ultimately unsustainable economic practice that has indeed produced today’s economic system with great success, but at what quantifiable cost? With technology, we have expedited our efficiency beyond the means to control it. As free markets become more automated, less human work is required which eventually phases people out of jobs and their livelihoods. Ironically, a solution to the dilemma of economics can be found in Adam Smith’s earlier work, “The Theory of Moral Sentiments.” In this work, Adam Smith describes that the inherent human condition is a beneficent one, where the justice system is meant to maintain order. Through the “Wealth of Nations,” three Natural Laws of Economics are outlined, 1) Self Interest, 2) Competition, 3) Supply and Demand, that drive the good and service that produce wealth and drive progress according to the specialization of goods and services (Britannica, 2018). In today’s world, the understanding of what a beneficent society is, is lost in the first Natural Law of Economics, when a person loses touch with morality and ethics for self interest. What purpose is the power of financial liberty and influence if we cannot retain the necessary balance in physical and mental acuity to harness your own human resource potential? Wealth is an economic principle that needs to be revisited because it does not take into consideration the life of the system that drives all of economics, its workforce; neither does it appropriately manage the environmental quality of the water cycle, energy cycle, or carbon cycle. Hawaii is faced with the responsibility of redefining wealth and with this notion we must begin to format how a circular economy will ultimately function in perpetuity.
Let’s do better to understand our current-state condition and our direction forward as a civilization. Food is cultivated in and around the management of the natural resources and humans hands necessary to turn the soil. It is very irresponsible to lose touch with food production because you disconnect yourself from the cycle of life and ultimately, the greater process of nature which we are not separate from. This is why the forefront of Sustainability is in psychology. The fundamentals of understanding life are lost to society. The archetype of food is an example of a powerful concept that controls culture and societies just like hierarchies do. The management of land, water, and people is fundamental to all cultures. The popular food item, the sandwich, gets its name from Lord Montagu, 4th Earl of Sandwich (Britannica, 2018). In his status, he would spend excessive amounts of time gambling and in order to not interrupt his gambling habit. He would eat meat between two slices of bread. Two archetypes of our human condition exist in the case of Lord Montagu which are the concepts of hierarchies and the human relationship to food. While Lord Montagu enjoyed the convenience of his clean food innovation in order to fuel his gambling, he also accepted bribes as a corrupt head of the British Admiralty (Britannica, 2018). King Kahekili of the Island of Maui, on the other hand, so named after Kane-Hekili the Hawaiian God of Thunder (Kalakaua, 1888), existed in the same exact generation in time. Their deaths were only two years apart. Sir John Montagu’s greatest success in the wake of losing to the American Revolution is, debatably, the sandwich, whereas King Kahekili’s success was as the rightful ruler of the greater Hawaiian island chain via the island of Maui. King Kahekili paved the way for King Kamehameha I across Hawaii because he gained control of Oahu by killing the inhabiting chiefs and priests. It is disputed that Kahekili was even the father of Kamehameha in which case therefore the Hawaiian dynasty would be his lineage (Morrison, Kiefer, 2003). The Sandwich Islands didn’t last and neither did Kahekili or Kamehameha, but let’s take heed to fallacies that are rooted in expired archetypes. One is an English-man Sir Montagu, lost to history as another cog in the imperialist armada, while the other is lost to the history books as a savage chief of the supposedly undiscovered world. Hawaiian identity has suffered greatly and the effects on the population are visible to this day.
There are so many assumptions relevant to past and present Hawaii that it is difficult to determine the role Hawaii has to play in the global arena. There exists popular belief contrary to Hawaii’s importance in today’s political landscape. We as citizens of the USA have recently faced our own identity crisis. As we zoom-out and see a bigger picture of contextual history, we see that the clash of war happens before and after Polynesian tribes and the western world met bone and sword, whereas, throughout the classics, the history of man is clearly the history of the succession of one power over the other. I believe it is difficult to adequately navigate history because the records of the vanquished are often destroyed, defaced, or manipulated. The ideals of history then become the cause of inherently compromised archetypes and therefore fallacies. For example, I would argue that in the instance where Captain Cook and his crew declare their findings in the Sandwich name, we find historical evidence of assumptions and suppositions that then falsely dictate the archetypal perceptions of genuine reality and are still accepted to this day. The assumptions and false archetypes of the short history of the “Sandwich Islands” are impeccable. Around the time of Cook’s return to Hawaii in 1795-1810, King Kamehameha I conquered and ruled the Hawaiian Archipelago as an absolute monarch over the fallen reign of King Kahekili, which controlled the rest of the territory not including Hawaii Island. (Britannica, 2018). Hawaii is said to be named after the Navigator Hawaiiloa who may have been the original Polynesian discoverer of this oasis of the ocean. He supposedly named the islands Haere Tonu, or “Out of the Darkness and the Depths of the Sea” (Ulukau, 1956.) Threads of pride and perseverance are integral core attributes to Hawaiian culture and I find it incredibly humbling and awe-inspiring. Indigenous Hawaiians practiced law known as the kapu system. Breaking kapu was punishable by death. Kapu is previously understood as an oppressive system of control (Rhodes, 2001). Under Kamehameha, the code of edict of his rule was known as the “Law of Splintered Paddle” (Hamili, Moore, 1982). It meant to provide security to the commoners as colonialism ensued. Although some Polynesians were brutal warriors, their greatest leaders knew the importance of the human resource. Between western culture and Polynesian, there is however an intersection of parallel traits of identity around the archetype of glorification called, Magnanimity (Webster, online). This is very similar to what Hawaiian’s call Pono, or righteous (Wehewehe, 2004). Also in western culture, the French phrase Noblesse Oblige translates to “Nobility Obliges” which means, status or hierarchy obliges you to meet the needs of the people of which you are a subject (Webster, online). The difficulty of integrating our modern complex social systems, staying rooted in traditional knowledge systems, while surfing the avalanche of information is the inability to confidently navigate the tumultuous task of providing tangible deliverables on local actions that target achievable results that improve our global operational standards into the future. According to Hawaiian philosophy, the only elements humankind has control over is the human resource and water. (Kanaka’ole, 2018).
I believe Old Hawaiian identity should be given greater recognition for their Ali’i Nui and Kahuna’s because they retain the cultural wisdom of their people who still exist today. In this way, we should also pay respect to the ancestral wisdom of the entire world. When we allow ourselves to quickly discredit their truth as lore and tabu, we find that we are only making ourselves more susceptible to subscribing to archetypes that dismantle core ethical values and damage our health and future survival. This calls us to be pragmatic. Pragmatism is the concept that the function of thought is to drive action. Successful action is more likely with a greater diversity of knowledge and cognition. Metacognition is described as thinking about thought, or complex thinking (Merriam-Webster, online). I encourage metacognition as a solution. The purpose of developing metacognition within the local community is to ensure that we meet the demand for complex thinkers who can navigate complex problems in order to find complex solutions to meet the needs of a complex future. There is a template for increasing rational reasoning called, “An Intervention Curriculum For Moral Development,” by Steven Ries, Ed.D. in the Journal of Moral Education Vol. 21, No. 1, where participants progressed in moral development with surprising success, with an average of 10 out of 12 participants showing improvement in moral reasoning and 40% of those subjects improving one full stage in cognitive development. (Ries, 1992). I believe it is important to encourage such behavior because moral reasoning is a basis for which the phenomenon of thought can elevate to a state of metacognition. Metacognition was also induced in Error Management Training and was described as, ‘the implication that an individual exerts self-regulatory ‘control over his or her cognition.’” (Keith, Frese, 2005). This study observed emotional control and metacognition as performance indicators. Limited metacognition and emotional control were studied to cause impaired learning and performance (Keith, Frese, 2005). Higher performance cognition is also a catalyst for creativity. What we need in this age of information is innovation. The more innovative we become, the more we require a mosaic theory standard of intelligence to manage our knowledge (CIA, 2008). If the community can maintain intellectual & ethical security they can expect to see the human resource independently developing robust economic security. The task at hand then becomes how to manage uncharted territory.
Creativity will fuel our economy because it will encourage specialization of products and services which is a fundamental basis to Adam Smith’s “Wealth of Nations”(Kiesling, 2015). Windward Community College has an important role to play in the world because it can provide the space for one of the most diverse per capita college populations in the nation with the educational opportunities that can innovate the future economy of the U.S. and abroad. Indigenous knowledge systems of Oceania are profoundly simple, yet are incredibly effective at encapsulating the source of wealth that is measured in health and security of the people. Such is thus, WaiWai (wealth in Hawaiian), is an adjustment from our modern awareness of wealth, instead, it measures the vitality of the general public. 97% of the hydrology in Hawaii is broken (Connelly, 2008). Water is the source of life yet the water cycle is broken as 70% of global consumption goes to agriculture alone. (Khokhar, 2017). As we start to layer together interdisciplinary concepts we can find prudence in the universal truths to help us make better and more efficient use of our time and energy. As we look towards a future green economy in Hawaii’s labor market, we find that it is rare to acquire a living wage working in Sustainability. According to the US Department of Labor standards, Fact Sheet 71 standards for internship requirements (DoL, Online) would be supported as a for-credit college program. Programs like this are the basis for an entire branch of sustainable development. The reason this education program is important is that it encourages local cultural identity, workforce development, and public health. Let’s continue to connect academia to the community around water quality, stream restoration, wildlife management, Sustainable Agriculture, Oceanography, and Hawaiian Studies. Aquaculture concepts and traditional Ahupua’a resource management share a common basis of cyclical resource use that might be instrumental as a common use practice for policy (Goddeck, 2016). The recommended action methodology for connecting the community needs into policy is a Social Enterprise business model. The first step: to assemble a team built on trust with diverse skills sets that are leadership orientated. Step two: to perform data collection relevant to sustainability associated data of the community. Step three: to affect policy and politics at the institutional level with the data collected according to the community needs and metrics. This is a three-point Resiliency Strategy that has been an ongoing process of researching to uncover the key stakeholders in the community and their needs. Windward Community College can expect increased enrollment rates once it can bring more practical alignment to our socio-economic needs into academia and expedite the delegation of responsibility to perform these kinds of strategies. The anthropogenic effects on the environment are well documented at Kaneohe Bay and serve as an example of our need to mitigate and respond to our failed responsibility to manage at times. (Bahar, Jokiel, Toonen, 2015). Responsibility is called Kuleana in Hawaiian. Kuleana should become an automated system that can capture and communicate data and information in its many mediums at a moment’s notice as a product of the services provided under a “Canopy Network” that is the product and service of the final conceptualized Social Enterprise. This “Canopy Network” would operate specifically to Hawaii. This should be accompanied by an electronic transfer system that can quantify complex values, provide a public record of transactions, and target dispersal of the appropriate assets and resources to the partners of the social enterprise at a moment’s notice. Remember: the human resource is paramount and of utmost value in today’s day-in-age. The intention of this system is to help quantify the human and environmental resource values and map them.
Heart disease caused by diabetes is the number one cause of death in Native Hawaiians. (Aluli, Emmet, 2010). Public health is a priority and the best way to access the community needs is through nutrition and nutrition education. (Hamms, Bellows, 2003). Community food security and public health is a more appropriate measure of wealth in Hawaii. As the goal of this independent study and key to navigating sustainability, a compass has been produced to orient the direction of humanity beyond the current expected forecasts. The compass came together naturally according to the need to conceptualize a mosaic of sustainability topics according to how they are prioritized, provide direction, and give fundamental associations to sustainable action in society. This compass is the conceptual basis for a successful social enterprise business plan. According to indigenous knowledge, the general public is fundamental to sustainable development as the primary responsibility of any hierarchical structure, to be better understood as the workforce (Fukumitsu). In order to constitute a green economy in Hawaii, the mission of the social enterprise business is best articulated as “a Human Resources Development company that provides agency to a diverse set of skills teams that operate in favor of maximum stakeholder interest in order to help communities, businesses, and government agencies adapt to change.” Another important distinction that must be acknowledged about our current economy is that humankind must adjust from a high negative externality yielding supply chains to closed-looped systems of localized production standards that decentralize energy production in order to improve resilience. Whereas, if a capitalist market could invest in a “Free Market” that is determined by the needs of the community as opposed to our globalized self-interest, we might unlock our human resource capacities in new and more resourceful ways.
The purpose of this social enterprise project is to produce pilot projects according to task order contracts, that improve operational standards according to data (MBDA, 2010). Problems in the community are projects that can be listed, categorized, and prioritized. One example of organizing this methodology is an Industry Incubator. The Industry Incubator is a multi-functional, intercampus event set-up meant to focus on the community needs. According to already identified community needs in waste management, relationships must be fostered with the local business sector in Honolulu. Waste management is a critical intersection of the Green Jobs and environmentally driven economic priorities (Araujo, 2018). The goal of the Industry Incubator is to gather multiple data metrics on sustainability, host a Sustainability Education Panel, and provide lunch. This is one way that we may begin to partner and promote ourselves and each other as being of positive effect to systemic adjustments while also having fun built into the process. In the meantime, academia will continue to improve placed-based education performance for the purpose of providing real-world impact.
In conclusion, the greatest asset is the human resource. Community is the key to Resiliency, and it requires a framework to better structure our awareness of local priorities. This framework should be an interface that can be replicated for the world and made appropriate for the local specifications. E. F. Schumacher’s introduction of intermediate technologies is another fascinating way to understand what the social enterprise means to capture (Britannica, 2018), just like a Kuleana, or responsibility capture mechanism that can provide responsible parameters to an otherwise “free market.” A “free market” must be founded on a free-thinking population that is of a beneficent nature, or Pono. Lest we forget that this theme is not uncommon in time. It was Marcus Garvey, not the popularized Bob Marley who sprung the meta-cognizant concept of free-thinking in his quote, “We are going to emancipate ourselves from mental slavery because whilst others might free the body, none but ourselves can free the mind.” (The Black History Month Project, 2012). Once we have regained what our harnessed collective human potential really is, we will be able to survive the plastic dependency, carbon crisis, or even the forecasted grand solar minimum. Future goals for this social enterprise include becoming a global network liaison with a mission of inspiring creativity in the human resource and diversifying the green workforce economy. The two fastest-growing green jobs are the solar energy industry and the wind turbine energy industry (BLS, 2018). These cannot be the only two industries that the future has available to us. In Hawaii, there is a proverb that says “He aliʻi ka ʻāina, he kauwā ke kanaka“: The land is a chief, and man is its servant (Springer, 2016). The history of Hawaii is rich and we must not let a legacy of human adaptation be lost in obscurity (Smithsonian, 2007). In order to operate more sustainably, humankind must adjust psychologically, make better use of natural resources, and be more creative overall. Our current competitors are future partners. In the words of a 20th-century creative mind, Buckminster Fuller, “Don’t fight forces, use them.”
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