#hawaiian historical society

[tanadrin]

It sounds like you likely side against the protesters in New Caledonia who were apparently protesting about France giving people who moved there recently the right to vote in local elections. (i.e. the native minority doesn't want the colonizers to have the right to vote)

I probably would! If you live somewhere, and pay taxes there, and use the public services and utilities there, you should have full political rights. That policy seems like an overcorrection for historical injustice--e.g., the French not granting Muslims voting rights in North Africa.

And there are other awkward questions you could pose for my open-borders-and-free-citizenship stance--like the fact that the overthrow of the Hawaiian monarchy was driven in part by immigrants of American background who felt excluded from representation (but who in turn wanted to exclude Asian immigrants from representation), or how small countries that suddenly find themselves in an advantageous economic position often find their demographics rapidly changing (Qatar, Hawaii in the early 20th century).

But the alternative--the whole hog of blood-and-soil nationalism, with a bit of anti-colonial lipstick--seems pretty bad to me. People move around. Places change. Cultures change. We can and should do everything in our power to ensure those changes and that movement is the result of, like, free individual choice, and not war or violent seizure of land or systems of brutal economic exploitation. And sometimes despite those changes, the things people love about their traditional cultures can persist--especially now, in a world that pays much more attention to the rights of (for example) minority language speakers than it used to.

But the desire for the world to remain culturally, linguistically, and economically static is basically reactionary. I mean really, it's the aesthetic heart of reaction. It's also an absurdity. Even perfectly isolated societies can change in dramatic ways. And, of course, very often "tradition" is a cudgel simply wielded in the service of entrenching a different kind of elite power: I am no more supportive of the Hawaiian monarchy, one born of bloody conquest by an imperialistic dynasty, than I am of the British; the British one just happened to be more historically successful, but the underlying principles are the same. Cf. also the way land tenure works in American Samoa, a system that is billed as keeping land in native hands--which it does, by institutionalizing the colonial system of blood quantum and being explicitly racist, and simply serving to prop up a different set of elites (in this case, traditional tribal elites rather than colonial ones).

I think the only way you can really escape the trap of reaction and nationalism is to refuse to play the game in the first place--to put the primacy of your bond to your fellow human beings, regardless of culture or race or origin, and thus inherent political equality (and solidarity) above other considerations. Tribalism, pillarization, byzantine ethnicity-based power-sharing arrangements, special rules for land tenure or voting rights--all these have a nasty way of turning into new forms of exploitation, of someone figuring out how to do the economic and political arbitrage at someone else's expense. The central insight of 1789 was correct here: the only solution is the universal equality of all human beings. The trick is to carry that insight through to its logical conclusion.

[dayofethnicityorreligion]

Tongans

Tongans are a Polynesian ethnic group native to the Kingdom of Tonga, an archipelago located in the South Pacific Ocean. The Tongan people constitute a culturally rich and historically significant population that has maintained continuity through centuries of navigation, contact, and transformation. As of the early 21st century, Tongans number approximately 100,000 within Tonga itself, with a sizable diaspora numbering over 150,000 in countries such as New Zealand, Australia, and the United States. Tongans are part of the broader Austronesian ethnolinguistic family, with close cultural and linguistic ties to other Polynesian groups such as Samoans, Māori, and Hawaiians.

The ethnogenesis of the Tongan people traces back to the Lapita culture, a seafaring Austronesian people who migrated eastward from Island Southeast Asia and Melanesia into the Pacific approximately 3,000 years ago. The Lapita are considered the ancestral Polynesians, and archaeological evidence places them in Tonga around 900 BCE. Tonga, alongside Samoa and Fiji, formed the core region of the so-called Polynesian "cradle" from which subsequent migrations populated the remainder of Polynesia, including Hawaii, New Zealand, and Easter Island.

The early Tongan societies developed complex chiefdoms organized around kinship ties, religious leadership, and resource management. These societies eventually evolved into the highly stratified Tongan maritime chiefdom that dominated a large portion of western Polynesia, especially during the period of the Tu‘i Tonga Empire.

From the 10th century CE, Tonga became a center of political and cultural influence in the Pacific through the rise of the Tu‘i Tonga lineage. This line of sacred rulers established a form of paramount chiefdom which expanded Tongan influence across much of Polynesia and parts of Micronesia and Melanesia. Oral traditions and archaeological evidence suggest the existence of tribute relationships, intermarriages with foreign elites, and a diffusion of Tongan customs and religious practices.

The empire was at its height between the 13th and 16th centuries. Political power was gradually decentralized over time, with the creation of parallel chiefly lines, the Tu‘i Ha‘atakalaua and Tu‘i Kanokupolu, to manage growing administrative and political complexity. By the 18th century, the Tu‘i Kanokupolu line had become the primary locus of political authority, leading to eventual centralization under the Tongan monarchy.

European contact began with the visits of Dutch explorers Willem Schouten and Jacob Le Maire in 1616, followed by Captain James Cook in the late 18th century, who dubbed Tonga the "Friendly Islands" due to the initial hospitality he received. However, subsequent encounters were more complex, involving both violent conflict and deep cultural exchanges.

In the 19th century, missionary activity—primarily by the London Missionary Society and later the Wesleyan Methodist Mission—brought Christianity to Tonga, dramatically reshaping Tongan society. The conversion of King George Tupou I to Christianity facilitated the adoption of Western legal codes, education systems, and a constitutional monarchy modeled on British principles. The Tongan Constitution was adopted in 1875, and Tonga remains the only Pacific nation never formally colonized, although it became a British protected state from 1900 to 1970.

The Tongan language (lea fakatonga) is a Polynesian language belonging to the Austronesian family. It is closely related to other Polynesian tongues such as Samoan and Hawaiian but retains distinct phonological and grammatical characteristics. Tongan employs a subject-verb-object (SVO) word order and makes extensive use of pronouns to indicate number (singular, dual, plural) and inclusivity/exclusivity.

Language is a crucial carrier of Tongan culture and social structure, with specific registers of speech for use in formal, chiefly, or sacred contexts. English is also widely spoken, especially among younger generations and in the Tongan diaspora, and is an official language alongside Tongan.

Tongan society is hierarchically structured and deeply influenced by traditional kinship and chiefly systems. The fundamental unit of Tongan society is the extended family or kainga, which functions as a cooperative economic and social unit. Leadership within the kainga traditionally falls to the 'ulu (head), and familial responsibilities are distributed according to age, gender, and rank.

At the societal level, Tongans historically acknowledged a stratified system comprising the monarch (Tu‘i), nobility (hou‘eiki), and commoners (tu‘a). This tripartite social system persists in contemporary Tonga, particularly in land ownership and political representation. Nobles maintain significant influence and are represented in the Tongan Legislative Assembly.

Ceremonial exchange, particularly through the presentation of kava, mats (fala), and bark cloth (ngatu), underscores social obligations and status hierarchies. These rituals reinforce social cohesion and obligations within and across kin groups.

Tonga is an overwhelmingly Christian nation, with Methodism (primarily the Free Wesleyan Church) being the dominant denomination. Religious observance is central to Tongan identity, and Sunday is observed as a sacred day of rest, enshrined in the national constitution.

Traditional religious beliefs—centered on a pantheon of gods, ancestral spirits, and the concept of mana (spiritual power)—have largely been syncretized or replaced by Christian doctrines. However, vestiges of indigenous cosmology can still be seen in folklore, oral traditions, and cultural symbolism.

Tongan art reflects both utility and ritual significance. Traditional crafts include:

Ngatu (tapa cloth): Made from the bark of the paper mulberry tree and decorated with natural dyes, ngatu is used for ceremonies, gifts, and trade.

Lalava (plaited sennit lashings): Used in traditional architecture and canoe-making.

Fala (woven mats): Often made from pandanus leaves, fala are highly valued ceremonial items.

Tattooing (tatatau) was once a common cultural practice but declined due to missionary influence. However, there is a revival of interest in traditional tattooing in the diaspora and among cultural practitioners.

Tongan dance (lakalaka) is a highly stylized and prestigious art form performed at formal ceremonies and national celebrations. It combines poetry, choral singing, and synchronized movements to express historical, political, and moral themes. Other traditional dances include the ma'ulu'ulu (seated dance) and the tau'olunga, performed by young women to honor guests or mark important events.

Music in Tonga traditionally involved nose flutes, drums, and vocal harmonies. Today, Christian choral music, brass bands, and contemporary Polynesian pop coexist with traditional forms.

Tongan cuisine is based on root crops such as taro, yams, cassava, and sweet potatoes, often complemented by seafood (octopus, fish, shellfish) and pork. Coconut cream is a ubiquitous ingredient, used to flavor stews and desserts.

Popular dishes include:

Lū pulu: Corned beef wrapped in taro leaves with coconut cream.

Ota ika: Raw fish marinated in citrus juice and coconut cream.

Feke: Grilled or stewed octopus.

Faikakai: Dumplings in sweet coconut syrup.

Feasting is central to social life, with large communal meals ('umu, or earth ovens) prepared for weddings, funerals, and church events.

Although the population of Tonga is small, the Tongan diaspora has had an outsized influence on global Polynesian communities. Large Tongan populations are found in Auckland, Sydney, and various American cities such as Salt Lake City and Los Angeles. Migration has historically been driven by economic opportunities, educational pursuits, and family reunification.

Remittances from the diaspora are a crucial component of Tonga’s economy, accounting for a significant portion of national income. The diaspora also plays an important role in cultural preservation and adaptation, with churches, dance groups, and language schools operating abroad.

Tonga is a constitutional monarchy, with a hereditary king, a parliament, and a system of nobles who hold both ceremonial and political power. The political system has undergone reform, particularly since the 2006 pro-democracy protests, leading to increased representation of commoners in the Legislative Assembly.

The monarchy remains a central symbol of national identity, and the king is regarded with reverence and loyalty. Land ownership is legally reserved for nobles and their descendants, although commoners have usufruct rights.

Tonga’s economy is classified as developing, with agriculture, remittances, and foreign aid forming the backbone of national income. Key agricultural products include squash (for export to Japan), coconuts, vanilla, and root crops. The country’s small industrial base is supplemented by tourism and seasonal labor schemes with Australia and New Zealand.

Challenges include geographic isolation, vulnerability to natural disasters, and dependence on external sources of income. However, efforts are ongoing to promote sustainable tourism and increase digital connectivity.

Tonga provides free basic education and has relatively high literacy rates. The education system combines local and foreign curricula, and many Tongans pursue higher education abroad. Schools often incorporate both academic and cultural instruction, including Tongan language, history, and religious education.

Health indicators show a mix of successes and challenges. Tonga has a functional public health system, but non-communicable diseases such as diabetes and cardiovascular conditions are prevalent, largely due to changes in diet and sedentary lifestyles. Public health campaigns focus on lifestyle diseases, maternal health, and vaccination coverage.

Tongans represent one of the most enduring and culturally rich peoples of Polynesia. Through centuries of adaptation, seafaring innovation, religious transformation, and global diaspora formation, Tongans have maintained a coherent identity rooted in kinship, language, and cultural pride. Their contributions to Pacific history, both ancient and modern, mark them as a resilient and dynamic people deeply interwoven with the broader narrative of Oceania.

[incorrect-jojolands-quotes]

Here's the changes seen in The JOJOLands and some context behind the changes below.

Papaya is considered a common breakfast food in Hawaii. Some consider it the unoffical fruit of Hawaii alongside pineapples (the state has no official fruit though). There are many types of papayas that are grown there and the most well-known variety in Hawaii is the rainbow papaya; all papayas consumed in the United States come from Hawaii and papayas are grown year-round, even quite openly on the islands. Papayas are easy to grow and its smaller size means one person can easily consume a papaya by themselves. Not much is known about how the papaya came to the islands but the fruit has become a huge part of Hawaiian culture and the Hawaiian economy ever since its arrival. Hawaiian papaya is known for being sweet and tender, usually eaten raw with a spoon. The seeds can be eaten raw as well and they're usually used in more savory dishes due to its peppery flavor.

When writing Katakana, a V sound can either be written with a B character (ベ, be) or with an actual V-equivalent character (ヴェ, u-e/vu-e). ヴェ and other V-equivalent characters are relatively new in the writing system, as the V sound is historically written as a B sound. Speakers would acknowledge the B sound in this context would be said softer so it sounds closer to V, but many continue to use B characters to write V sounds to this day. In this case, ヴェ sounds closer to the sound "ve" than "ベ" does to it, so the change was made to show that. The interpunct/nakaguro (・) is an intentional pause. There is typically no space between characters in written Japanese, but this pause would be used to intentionally make the reader pause and explictly state the space between the two words. Depending on the context, ・can double as a coordinating conjunction (and, or) and be used like a comma, colon, semicolon, etc. You commonly see this with Katakana when someone is trying to write out a foreign word that sounds better with a pause between the characters. Capital letters do not exist in Japanese. Words that need to be emphasized is written in Katakana instead. The exception is if the writer wanted to use Roman-ji to write capitalized words for aesthetic reasons. Araki has been playing around with how Paco's Stand is to be written before settling with this change. This updated name spelling could also be an attempt to curb copywrite issues given the Stand name is after a popular song.

ASPD is only diagnosed to patients that are over 18 and usually they were previously diagnosed with CD in their childhood to confirm the ASPD diagnosis; the CD diagnosis must be done before the patient is 15 and it only becomes ASPD when CD symptoms still persist or has escalated by the time they are an adult. Interestingly, CD is often difficult to quantify/properly diagnose and there is no major difference between CD and ASPD (it all boils down to which age gets diagnosed to what). It's still considered incorrect to diagnose someone under 18 with ASPD nonetheless, but the diagnosis remaining as ASPD might be regarding this difficulty to diagnose (or something sketchy). Another thing to keep in mind is that not every individual who is diagnosed with ASPD is also a psychopath or diagnosed as one in addition to ASPD, so the change indicates this clarification. ASPD means you cannot control impulses towards doing things against society's expectations (lashing out, committing crimes, hurting people's feelings, etc.) but you can still feel empathy and realize what you did was wrong while psychopathy means you lack feeling guilt or empathy in addition to being unable to control impulses. Both can mirror each other and both are theorized to be caused by genetics and/or childhood abuse/neglect among other possibilities.

[skateebrat]

Blog Post Due 2/27

How are language, ethnicity, and gender entangled in cyberspace? 

Mark Warschauer and Joe Lockard discuss in very distinct ways how ethnicity and language are implemented in cyberspace. Warschauer says that roots of language affect cyberspace interactions and constructions. For example, when Warshauer did a study of Hawaiian language at University of Hawaii- He saw the connection between the Hawaiian language and the students' sense of identity. I think it’s an ‘easy’ way to be personal when they have similarities in culture/language, and open up for connection and a sense of understanding. 

Why does gaming and social media have a negative impact on children? 

Gaming and social media kind of go hand in hand sometimes. It’s the type of gaming and type of social media that children get into. I also think it's different story for the generation of children that grew up INTO social media rather than the older generation where we grew into technology AND social media at the same time. Our evolutions may be different but they're all still negatively affecting us the same way. There are ratings for gamings, whether it’s 13+ or 18+, somehow there is a window of exposure: where their older cousin may have it and they just piggy back off playing on their console. I remember when the first Ipod touch came out and learning how to navigate safari. Curiosity killed the cat!!! When everything came out games/social media-there were not many/any regulations when it comes to racism, sexism, homophobic comments. Being a naive kid and absorbing that sensitive information can imprint them and eventually can become harmful in the long run. 

In what way does gaming reflect social inequities in the real world?

People feel comfortable waving around racism and prejudice on online video games humorously. Misogyny is very prevalent and hyper-normalized towards female gamers. Games have given more and more into the capitalist aspect, and oftentimes relish in exploiting the realities and circumstances of varying marginalized communities often in highly sensationalized depictions.Often propagates self-serving ideas of what a thriving society should consist of (War, Violence, Suffering, Othering etc.) teaching and instilling impressionable minds with ideas, attitudes, and beliefs that are unhealthy. Certain depictions of things aren't regulated, so it could lead children to believing these things are normal/okay if not taught otherwise.

How do video games skew the perception of youth through depicting different cultures through a lens of socio-political bias?

For example; First Person Shooters like Call of Duty historically explicitly highlight an ally and enemy in a way that aligns more with western interests and feigns any possible suspicion towards the way our country operates in matters such as war. Ex: Through propaganda, nationalism, and patriotism. Very simply children often see another culture depicted in any capacity whether excessively stereotypical or not and assume that that's the way it is culturally, which opens up the possibility of taking on harmful beliefs or attitudes about specific groups of people that aren't necessarily true. Desensitizes children to violence in general but usually committed on specific types of people, usually people who are different from them culturally.

Exposes children to cultural stereotypes and caricatures.

Ow, Jeffrey A. “The Revenge of the Yellowfaced Cyborg Terminator: The Rape of the Digital Geishas and the Colonization of Cyber-Coolies in 3D Realms Shadow Warrior.” Asian America. Ethnicity, Nationalism, and Cybersoace. 

Kolko, B. E., Nakamura, L, & Rodman, G. B. (2000) Race in cyberspace. Routledge.

[manic-maniac-man]

HUgE May 2010

Preaching Blues

Good-for-nothing man's blues

Bad Boy Forever

Jack Johnson

Text by Kunichi Nomura

Illustration_SkateThing

Edit_Hiroshi Kagiyama (EATer)

When you hear the name Jack Johnson, you think of only one thing: a Hawaiian surfer with an acoustic guitar who knocks out men and women of all ages with his mellow tone. A peaceful world loved by everyone. But before he left Hawaii and made his mark on the world, Jack Johnson always referred to the first great black boxing heavyweight champion, a man who was hated to the core by white people. His presence as a heel was greater than that of Asashoryu, the Kameda brothers, Tiger Jetsin, The Destroyer and Butcher, all put together. ■Johnson was born in Galveston, Texas in 1878, and began boxing in his teens, where he quickly rose to prominence with his unique fighting style. He didn't just rely on his blessed physique of nearly 190 cm and power, but instead watched his opponent's movements and gradually intensified his attacks, winning fight after fight against both white and black people to become the world black champion. But that Not satisfied with that, Johnson pursued and provoked white champions around the world in search of the prestigious title of world heavyweight champion, an honor reserved for whites only, and finally succeeded in bringing the then champion, Tommy Burns, into the ring in Sydney. The match was held under overwhelmingly unfavorable conditions, with Burns' manager acting as the referee. The 20,000-strong crowd was all white people hoping for Johnson to lose, and in this atmosphere began Johnson's first-class revenge drama, which has been called a public lynching. He relentlessly tormented his opponent, but was unable to finish him off, and the match played out one-sidedly for 14 rounds, making it a spectacular fight to watch.

The match continued until the police, unable to bear the sight, stopped the game. It was a historic event for black people, but a humiliating and historic event for white people.

From then on, Johnson became the biggest enemy of the white community, and many strong white fighters were sent against him, but he defeated them one by one. Then, the great former world champion James Jeffries, who had retired undefeated at the time, rose up to defeat Johnson. It was no longer just a boxing match, but a proxy war of racial discrimination at the time. Johnson once again quickly crushed the hopes of the white people in front of a large crowd. The fact that riots broke out that night across America, with ecstatic blacks and enraged whites, resulting in many deaths and injuries, shows the great presence of Johnson as a person.

If Johnson had been a serious, simple, hardworking black champion, he might not have been so hated. But Johnson was too radical for his time. He had no reservations about using his powers to his advantage. As a pioneer of sports celebrities, he lived an extravagant life in white society. Johnson earned huge income from various investments, and enjoyed a life of luxury that surpassed that of wealthy white men. It was Johnson who founded car racing, opera, and the legendary Cotton Club in Harlem. And women. Johnson openly dated white women and didn't care at all about the anger it caused the public. He hit on every woman he could, won matches, Johnson, who had acquired wealth, was the greatest champion in history in every respect, and a tyrant. Black people saw him as a hero, but he had no interest in improving the status of black people. If he didn't like someone, he would sell his power to them, regardless of whether they were black or white. He was a complete egocentric person. Even after losing a match against a white champion, Johnson continued to get in the ring and live his life the way he wanted to, doing what he wanted to do. He was even thrown in prison for having a white girlfriend. Johnson's very existence was considered a threat to society. After him, it took many years for black people to challenge for world titles. Society was afraid of an uncontrollable black champion like Johnson.

Johnson died in a car accident at age 68, after angrily running away from a restaurant that had refused him service. But his simple way of life, believing only in his own strength, inspired many black boxers to follow him, including Muhammad Ali and Miles Davis. In 104 official matches, Johnson had 23 wins, 13 losses, 9 draws and no contests. That's the record, and he is still remembered in the boxing world as the greatest heavyweight champion of all time, due to his presence.

Black Hole Sun, The Strong One

[dayseternal-blog]

Hello Days, I heard about the wildfires in Hawaii and once again hoping you and your family are doing okay. 💞

Hello Happyocelot 💞 and anyone else who reads this.... My family is on Oahu, so we're very much physically removed from Maui, but my coworker grew up in Lahaina, and his family's home burned down with the historic town. The daily news about it just gets worse and worse about the victims and reasons and how the situation is impacting so many things (I see now that I was truly naive about how disasters take a toll across borders and distance and touch down in all facets of life), and tbh I'm trying to hear about it as little as possible for my own mental health and I still know more than I'd like (even having stress dreams earlier this week). It's all upsetting and depressing to process, so... There are tons of fundraising efforts going on around the islands, the situation is weighing heavily on everyone's minds. We've been donating food, clothes, and money this past week. What's also horrifying to know is how easily this could happen to similar dry communities on any of the islands, like there are wildfires on Oahu every year.

Maui United Way

Maui Public Schools (Public Schools of Hawaii Foundation)

Maui Food Bank

Maui Humane Society

Kākoʻo Maui Hawaiian Way Fund (Council for Native Hawaiian Advancement)

[catdotjpeg]

A historic seaside town that once was the capital of the Kingdom of Hawaii has been largely reduced to ash as wildfires continued to rip through the state Wednesday.  The town of Lahaina, situated on the west coast of Maui, was evacuated along with several others on both Maui and the Big Island. Video obtained by NBC News shows the town in chaos, with local businesses ablaze and heavy smoke filling the streets. Some residents jumped into the ocean seeking safety from the flames.  According to official updates on the town’s website, “Hundreds of families have been displaced, dozens of businesses have burned, and there’s a strong chance some people have died.” Officials confirmed Thursday that at least 36 people have died.  Hawaiians say Lahaina’s disaster leaves them mourning the loss of a place dense with Native Hawaiian history and culture — and they’re bracing for what the tragedy will mean for their communities in the long term.  “People are worried about their loved ones, their homes, their businesses, their jobs,” said David Aiona Chang, who is Native Hawaiian and a professor of history at the University of Minnesota. “So many of the disasters that hit Hawaii hit Native Hawaiians the hardest. It’s something that we are going to be dealing with for a long time.” Many visitors know Lahaina as a popular vacation destination, but Kaniela Ing, who grew up in the area and co-founded the Native Hawaiian-focused organization Our Hawaii, underscored that the town’s significance long predates Western interest.  He said the fire is a “scorching warning” of what’s to come if indigenous communities aren’t protected from the impacts of climate change.   “Our home is on fire right now. There needs to be more action and more investment,” said Ing, who’s seventh-generation Kānaka Maoli, or indigenous Hawaiian. “People hit first and worse by the climate crisis tend to be Black, indigenous and low income. Yet we’re the keepers of the knowledge of how to build a society that wouldn’t cause ecological collapse and societal doom.” [...] As residents begin to process the damage and destruction caused by the fires, Ing said it’s critical to consider indigenous communities when making decisions about next steps for the community.  “When native folks are resourced to do this kind of work, it’s generally to stop the bad and not necessarily build the good,” Ing said. “There needs to be a lot of intention and hard intervention there to make sure that federal resources and philanthropic resources go to support native folks, not to stop acute harm like this, but actually, lead us on the positive path forward.”

-- From "Wildfire decimates Lahaina, once the capital of the Hawaiian Kingdom" by Sakshi Venkatraman and Kimmy Yam for NBC News, 9 Aug 2023.

Consider donating to the Council for Native Hawaiian Advancement, Nā ‘Āikane O Maui Cultural Center, ‘Āina Momona, and the Maui Mutual Aid Fund.

For on the ground updates on the situation, check out Kāko'o Haleakalā, ʻĀina Momona, and Our Hawai'i on Instagram.

[ghostlymongoose]

This is something that's been tugging at my heartstrings for as long as I can remember.

I'd be lying if I said I've never quite felt as the gender that was assigned to me at birth. Because I did. I was born a cisgender male and it felt right. Or, at the very least, it felt partially right. Like it was always just one half of what or who I really am.

I would adamantly try to deny these strange feelings I'd get while coming across terms such as "non-binary" or "intersex".

Because we've always been taught that there only exist two sexes: male and female.

Transgender people are viewed as "strange" or "diseased" by most cishet folk because of their simple inability to comprehend those who are different from them.

However, they are, at the very least, becoming more and more visible in both media coverage and the regular everyday life. And their existence had become much more digestible to the general mainstream culture under the oversimplified explanation how transgender people are just "people who feel like, and desire to be, the opposite gender".

Then what can someone tell me about those of us who've always felt like multiple genders at once.

As previously mentioned...

I was born and raised a male but always felt like the other half of me is missing. Like this gender identity I possess is only half of the entire truth.

Because I've always felt like I was meant to be both a man and a woman at the same time. And this is not just when speaking about my identity, but body and mind as well.

Even my genital always felt incomplete without the lady bits.

And that's when I learned of the old Greek legend of a "Hermaphrodite", or "Hermaphroditus".

Now, for those of you who are not familiar with this term, let me explain...

There are multiple versions of this ancient myth, but they all share one major important aspect in common.

Hermaphroditus was the bastard child of Aphrodite, goddess of love, and the messenger god - Hermes.

"It" was described as a two-sexed being of both male and female likeness and was considered an important symbol in fertility and marriage unions, as it symbolized both "power of a man" and "beauty and compassion of a woman".

But, as it turns out, Ancient Greek people were not the only nation known for such a tale.

Majority of the Hinduistic pantheon are gods and goddesses described as at least partially androgynous.

Come forth, Ardhanarishvara

The one whose name would literally translate "Half-Female Lord" from Sanskrit.

The form taken by the very supreme god Shiva when merging with his consort goddess, Parvati.

Ardhanarishvara represents the synthesis of masculine and feminine energies of the universe (Purusha and Prakriti) and illustrates how Shakti, the female principle of God, is inseparable from (or the same as, according to some interpretations) Shiva, the male principle of God, and vice versa. The union of these principles is exalted as the root and womb of all creation. Another view is that Ardhanarishvara is a symbol of Shiva's all-pervasive nature. And that's not even mentioning traditional Hindu notion of the "third gender" people known as hijras.

Or who can forget the gender nonconforming individuals of ancient Hawaiian and certain Native American tribes. "Two-Spirit" individuals, as they are called today.

These men and women behaved in a manner befitting both sexes and we're often permitted or even downright encouraged to participate in roles attributed to the opposite sex.

Mahū, as they were called in Hawaii, were "third gender" people with traditionally spiritual and religious roles in their society. Historically, it's been used primarily for those born male, but it's meaning had evolved since then and has come to refer to multitude of genders and sexual orientations in modern Hawaii.

Māhū were particularly respected as teachers, usually of hula dance and chant. In pre-contact times māhū performed the roles of goddesses in hula dances that took place in temples which were off-limits to women. Māhū were also valued as the keepers of cultural traditions, such as the passing down of genealogies. Traditionally parents would ask māhū to name their children.

The term itself may be used either pejoratively or respectfully when referring to modern LGBTQI+ people of Hawaii.

But yes

All these traditions and mythologies aside,

Hermaphroditism and Intersexuality had always been so very intriguing and inviting for me. Imagine my surprise to learn that over half of the plant world is hermaphroditic and in possession of both male and female reproductive parts. The same thing applies to creatures such as snails, slugs, leeches,etc. Not to mention a pseudo-hermaphroditism that occurs in female hyenas and cassowaries evolving pseudo-penises.

Or the very people who are born Intersex and thus possess characteristic of both sexes.

Gender dysphoria has been something I've come to consider a lot. Especially as of late. And I cannot deny that I've always felt amused when somebody happens to misgender me online.

Once I had been referred to as "ma'am" by an online friend of mine when rp-ing as a genderless character from an old video game.

I was intrigued not because I found it funny but rather endearing. Something deep inside told me that calling myself ma'am feels just as right as being announced as sir.

I've always felt as intersex in a way. At least in my subconscious.

I've always identified as pan or bi and felt attracted to both men and women (especially to dominant, muscular ones but that is a story for another day). But I was always particularly fond of gay shippings and stories. And it's very fun to see many best fanfics blur the line between "passive/feminine" partner and an "active/dominant" one. Only further emphasizing the duality within human being.

But, of course, my yearning to explore more themes of gender nonconformity and "Intersexuality" do not stop there.

Intersex People sorely lack in representation and it is never unwelcomed to behold a cool fictional character falling under that category.

Seeing The Titan from The Owl House present themselves as bigender being was beyond awesome.

Not to mention that, while I don't know if they can be counted as such, Raine Whispers perfectly captures an androgynous non-gender specified appearance.

Or the amazing Body Swap mode that Shovel Knight offers to it's players. In which you are not only able to genderswap any important member of the original cast (and thus create semi-canon queer romances 😉), but also put your titular protagonist into a female body while giving then gender neutral or even masculine pronouns.

And how a very similar thing is included in the critically acclaimed masterpiece that is Elden Ring.

In which you are not just able to change your character's gender and body type at will, but also experiment with them. Putting a female head on a male protagonist (and vice versa) is a memorable and progressive feature for sure.

Sadly, however

Such portrayals aren't always in positive light.

One of my all time fav 3D Platformer franchises, Ty The Tasmanian Tiger, does include a villainous eldritch race of hermaphroditic shape-shifting extraterrestrials known as "Quinkans". Who serve as the main antagonists of the 3rd installment.

This also applies to old myths.

Take the old Romani mythology that includes a horrific self-fertilizing Poreskoro

The progenitor of many illnesses that wreak havoc upon humanity to this very day.

But as with everything else. Bad ones should be separated from the good portrayals and not be taken as the root of all beliefs, thus giving rise to prejudices and negative assumptions.

And for the sake of not making this post hours long, I shall just end it by announcing my support for all the other people who feel similarly about themselves. And to say that it feels so very liberating to be true to one's self.

Yes I AM a guy. But I am also equally a woman. Not neither. But both. And I am so very glad to be a part of this wonderful social media where differences between people are highly celebrated and explored.

And I want to thank anyone who took time and energy to read through this little article of mine. Hope it wasn't too long or tedious to read.

And with that, I wish you all a wonderful day 💐💖

[bucketlebear]

Oh I’m so sorry but the word “transgender/transgenderism” was not used until the 50/60s, but trans people existed before the common era. From the book “The Gendered Sea: Iconography, Gender, and Mediterranean Prehistory". The Archaeology of Mediterranean Prehistory. Blackwell. pp. 130–148, especially p. 136

The author says:

“c. 7,000 BCE – c. 1700 BCE – Among the sexual depictions in Neolithic and Bronze Age drawings and figurines from the Mediterranean are, as one author describes it, a "third sex" human figure having female breasts and male genitals or without distinguishing sex characteristics. In Neolithic Italy, female images are found in a domestic context, while images that combine sexual characteristics appear in burials or religious settings. In Neolithic Greece and Cyprus, figures are often dual-sexed or without identifying sexual characteristics.”

And many indigenous communities (including but not limited to: Diné/Dene/Native Americans, Kanaka Maoli/Native Hawaiians, Indians, Mexicans, Sakalva, Bugis)

“..In fact, numerous Indigenous communities around the world do not conflate gender and sex; rather, they recognize a third or more genders within their societies. Individuals that identify as a third gender many times have visible and socially recognizable positions within their societies and sometimes are thought to have unique or supernatural power that they can access because of their gender identity. However, as European influence and westernized ideologies began to spread and were, in many cases, forced upon Indigenous societies, third genders diminished, along with so many other Indigenous cultural traditions. Nevertheless, the cultural belief and acceptance of genders beyond a binary system still exist in traditional societies around the world. In many cases, these third gender individuals represent continuing cultural traditions and maintain aspects of cultural identity within their communities.

Within a Western and Christian ideological framework, individuals who identify as a third gender are often thought of as part of the LGBTQ community. This classification actually distorts the concept of a third gender and reflects a culture that historically recognizes only two genders based on sex assigned at birth - male or female – and anyone acting outside of the cultural norms for their sex may be classified as homosexual, gender queer, or transgender, among other classifications. In societies that recognize a third gender, the gender classification is not based on sexual identity, but rather on gender identity and spirituality. Individuals who identify with a cultural third gender are, in fact, acting within their gender/sex norm.” -Britannica.com

The OP is also correct about there being trans people sent to concentration camps and being around during the holocaust.

“..According to the Museum of Jewish Heritage, the Nazi government "brutally targeted the trans community, deporting many trans people to concentration camps and wiping out vibrant community structures." Transgender people (in particular male-to-female individuals) were often persecuted under the same Paragraph 175 which was widely used to target homosexuals, although there exist known instances of individuals being charged under Paragraph 183 alone, a public indecency law which was used as prohibition of cross-dressing. The Nazi government shut down several magazines published by transgender people, though some such as Das 3. Geschlecht had already ceased by 1933 following Friedrich Radszuweit's death in March 1932. Under Franz Von Papen's orders, in the summer of 1932, a series of raids had been carried out against gay, lesbian and transgender bars, and it was announced that these places would no longer be able to acquire dance permits. By early 1933, the Eldorado nightclubs are believed to have all shut down.Under Nazi rule, the vast majority of transvestite passes given to transgender people under Weimar rule were revoked, or in many cases simply ignored by the police.”

Please do your research before posting next time

[hellobloger0000]

The Ultimate Guide to Choosing Baby Names: A New Parent's Journey

Choosing baby names can feel like a daunting task, but it is also one of the most exciting steps in preparing for the arrival of your newborn. The name you choose will shape your child's identity and remain with them throughout their life. This guide aims to help you navigate the process of selecting the perfect baby names, offering insights into trends, cultural influences, and tips to make the right choice.

Understanding the Power of Baby Names

A baby name is more than just a word—it's an essential part of a child's identity. From the moment your baby is born, their name becomes the first way others will identify them. The name you choose can have a profound impact on their self-esteem and how they are perceived by others.

Research has shown that names can influence a child's future, from their social interactions to their career prospects. As such, selecting baby names requires careful thought and consideration.

Trending Baby Names: What’s Popular Today?

In recent years, baby names have shifted toward more creative, unique, and non-traditional choices. Some parents are drawn to vintage names that evoke nostalgia, while others are opting for more modern and unique selections. Here are some of the most popular trends:

1. Minimalist Baby Names

Short and simple names are on the rise. These names are easy to pronounce and memorable, making them perfect for a busy world. Names like Ava, Leo, and Max have become favorites among parents.

2. Nature-Inspired Names

Names inspired by nature are making waves. Baby names like River, Willow, and Autumn are just a few examples of how nature can influence naming decisions.

3. Unisex Baby Names

Gender-neutral names are increasingly popular as society embraces inclusivity. Names like Jordan, Taylor, and Riley are versatile options that suit any gender.

4. Global Baby Names

With the world becoming more interconnected, parents are looking beyond their own cultures for inspiration. Names like Matteo (Italian), Sofia (Spanish), and Kai (Hawaiian) are gaining traction worldwide.

The Significance of Meaning in Baby Names

When choosing baby names, many parents focus on the meaning behind the name. A name can represent aspirations, hopes, and dreams. For example, the name “Sophia” means wisdom, while “Ethan” signifies strength. Many parents choose names based on qualities they wish for their child to embody.

Beyond just the meaning, some cultures believe that the baby name you choose can influence the child’s future. In numerology, it’s believed that each letter in a name has a corresponding number that affects personality traits and destiny.

Factors to Consider When Choosing Baby Names

Choosing the right baby name is an intricate process. Here are some important factors to consider:

1. Family Heritage

Many parents choose names that honor their family’s heritage or cultural background. These names often come with rich histories and stories that are meaningful to the family.

2. Name Popularity

Some parents are drawn to popular names, while others prefer to avoid them. Popular names can be a great choice, but they also run the risk of blending in with a crowd. If you want something more distinctive, it might be worth looking into more uncommon options.

3. Compatibility with Sibling Names

If you already have other children, you may want to choose a name that pairs well with their names. The names should flow well together and complement each other.

4. Ease of Spelling and Pronunciation

Opt for baby names that are easy to spell and pronounce. Complicated names can be frustrating for both the child and others. Keep in mind that simpler names tend to be remembered and pronounced more easily.

Baby Names and Their Cultural Impact

The cultural significance of a baby name cannot be overstated. In many cultures, names hold deep spiritual or historical significance. For example:

In African cultures, names can reflect the circumstances of a child’s birth or the hopes parents have for their future.

In Hindu culture, names often have religious or astrological meanings and are carefully chosen to ensure good luck.

In Western cultures, parents may choose names based on family traditions or religious figures.

Understanding the cultural impact of baby names can help you choose a name that aligns with your values and background.

Uncommon and Unique Baby Names

While common names like Emma and James are timeless, some parents prefer to give their children unique names that stand out. Uncommon names can set a child apart and give them a sense of individuality. However, it's essential to balance uniqueness with practicality.

For example, choosing an unusual spelling for a common name can make it distinctive while maintaining familiarity. Unique names like Phoenix, Indigo, or Zephyr are gaining popularity for their boldness and originality.

The Role of Technology in Baby Name Selection

In the digital age, choosing baby names has become easier than ever. Numerous websites and apps allow parents to browse thousands of names based on various criteria like meaning, origin, popularity, and gender. Some apps even suggest name combinations for siblings or check name availability on social media platforms.

These digital tools save time and provide inspiration for parents looking for a perfect name that fits their preferences.

Unique Fact: According to a study from the University of California, parents who used baby name apps were 30% more likely to choose names that were unique, compared to those who only used traditional sources like books or family recommendations.

How to Avoid Common Baby Naming Mistakes

While the process of choosing baby names can be fun and exciting, there are some common pitfalls parents should avoid:

Rushing the decision: Naming your baby is a big decision, so take your time.

Ignoring the future: Think about how the name will sound when your child grows up. Some names may be cute for a baby but not suit an adult.

Not considering the last name: A name that sounds good in isolation may not flow as well with the family surname.

Letting others influence you too much: While it's helpful to get feedback, remember that this is your child's name, not anyone else’s.

Final Thoughts on Baby Names

Choosing the perfect baby name is one of the most important decisions you’ll make as a parent. The name you choose will be with your child for life, influencing how they are perceived and how they see themselves. Whether you opt for a traditional, unique, or trendy name, make sure it’s a name that feels right to you and your family.

Remember, the perfect name is out there—sometimes, it just takes a little time and thought to find it. Trust the process and choose a name that resonates with your values and aspirations for your child.

[gtexfabric05]

Exploring Polynesian Fabric: A Journey into Culture and Craftsmanship

Polynesian fabric, known for its rich patterns and vibrant colors, tells the stories of a culture deeply connected to nature, tradition, and heritage. Whether draped over a dancer’s body or used as home décor, these fabrics are not just textiles but symbols of the Polynesian islands' identity. In this blog, we’ll dive into the origins, significance, and modern adaptations of Polynesian fabric, offering a deeper understanding of its place in both traditional and contemporary design.

The Roots of Polynesian Fabric

Polynesia, a region made up of over 1,000 islands scattered across the central and southern Pacific Ocean, is home to several cultures and traditions. The art of fabric design in these islands can be traced back centuries, evolving over time as different Polynesian societies interacted with one another and the natural world.

The earliest fabrics used by the Polynesians were often made from plant materials like tapa (or barkcloth), which was crafted from the inner bark of trees such as mulberry or paper mulberry. The process of creating tapa cloth involved stripping the bark, soaking it, and pounding it into thin sheets, which were then dyed with natural pigments. These handmade textiles were often adorned with intricate geometric patterns, inspired by the environment—waves, plants, animals, and celestial bodies.

The Artistic Patterns of Polynesian Fabric

Polynesian fabrics are most notable for their intricate designs, often based on the island’s connection to nature. Geometric patterns, spirals, triangles, and other motifs are common and reflect the islands’ environment, such as waves, shells, and tropical plants. These patterns have symbolic meanings that can be tied to the stories, myths, and spiritual beliefs of the Polynesian people.

Spirals and Swirls: The spiral, often seen in Polynesian tattoo art and fabric design, represents the journey of life, the cycles of nature, and the connection between the past, present, and future. These shapes are commonly found in both clothing and ceremonial attire.

Geometric Shapes: Triangular patterns and diamond shapes often symbolize strength and resilience. These shapes are designed to reflect the community’s ability to endure and thrive despite challenges.

Nature-Inspired Motifs: Palm leaves, flowers, fish, and sea waves are motifs that frequently appear, embodying the islanders’ deep connection to the natural world and their reliance on the sea for sustenance and culture.

Modern Polynesian Fabric

While traditional Polynesian fabric still holds a prominent place in ceremonial and cultural dress, today, Polynesian fabric has also made its way into modern fashion, art, and home décor. Contemporary fabric designs often take inspiration from these historical patterns but adapt them to suit modern sensibilities and global trends.

For example, Hawaiian shirts, known for their bold floral and tropical patterns, are perhaps the most famous form of Polynesian-inspired fashion worldwide. These shirts, while not always produced in Polynesia itself, have become synonymous with laid-back island life and are made using vibrant Polynesian-inspired prints such as hibiscus flowers, palm trees, and tropical animals.

Similarly, Polynesian fabrics are commonly used in home décor, from cushions and drapes to tablecloths and wall hangings. These textiles bring the warmth and vibrancy of the islands into modern homes, with bold patterns creating an atmosphere of comfort, relaxation, and tropical luxury.

The Role of Polynesian Fabric in Cultural Identity

Polynesian fabric is not only a beautiful artistic expression but also a vessel for cultural storytelling. Many fabrics are still made by hand using traditional methods, and the designs continue to honor the heritage of the Polynesian people. This is particularly important as the culture faces the challenges of globalization and the loss of traditional crafts.

By preserving these practices and promoting the art of Polynesian fabric-making, the islands' communities help maintain their rich cultural identities and pass down their ancestral knowledge. Whether worn as a traditional garment or displayed as modern artwork, Polynesian fabrics remain a powerful tool for cultural expression.

Polynesian Fabric in the Global Fashion Scene

The influence of Polynesian fabric has extended far beyond the islands, finding a home in global fashion markets. Fashion designers, particularly those focusing on island or coastal aesthetics, have incorporated Polynesian patterns into their collections. Major brands have created items featuring Polynesian-inspired prints, merging tradition with contemporary styles.

In addition to mainstream fashion, Polynesian fabric has also become popular in the world of tattoo artistry. The intricate patterns from fabric designs often appear in tattoos, offering individuals a way to carry the significance of Polynesian art with them as a permanent symbol.

Conclusion

Polynesian fabric is much more than just a material—it's a symbol of heritage, nature, and the community’s deep spiritual connection to their environment. From the traditional tapa cloth to modern Hawaiian shirts, the patterns and meanings behind Polynesian fabrics continue to inspire and captivate. In a world of mass production, the handmade quality and cultural significance of these fabrics remind us of the importance of preserving and respecting traditions.

Whether you’re admiring the stunning artwork of Polynesian textiles or wearing a piece of history in the form of a Polynesian-inspired garment, these fabrics offer a unique glimpse into the Pacific islands’ artistic and cultural legacy. Embracing Polynesian fabric is an invitation to honor the stories woven into every thread.

#IslandFabric, #PolynesianFabrics, #TribalFabric, #SamoanFabric, #HawaiianFabric, #TonganFabric, #UlaFala

[catcatcatr1]

Why are predominantly Black/African counties are among the poorest in the world?

This is because Africa as a continent sucks. Its geography, size and location sucks.

If you understand just how much Baby Yoda Star Wars Loves Buffalo Bills Hawaiian Shirt NFL Hawaiian Shirt sucks, you’ll realise that black people are a lot more successful and resilient as a society than are given credit for.

Let’s start with the picture of Africa we’re used to seeing:

Looking from the top down, we immediately see a huge desert, the largest in the world, the Sahara desert. Much of that land is wasteland.

Then in central Africa things seem to look promising, right? Lots of green, seems as habitable as any Buffalo Bills Hawaiian Shirt Palm Leaves Pattern Summer Beach Gift NFL Hawaiian Shirt land. But not so fast. Nearly all of that green is present in tropical climate. High humidity, lots of diversity, and lots of freakin insects!

Ever heard of malaria? I guess everyone has. Malaria can wreak havoc on human societies. What is lesser known however is how mosquitos and flies carry diseases that wreak havoc on animals, causing animal weakness and lethargy. Animals in central Africa are weaker than other parts of the world, and less useful. While Europeans and Asians could make good use of cattle, horses and donkeys to do the heavy lifting and pulling on their farms, Africans couldn’t achieve this on an equal scale. African farms are historically less productive than other parts of the world. With lack of animal muscle, Buffalo Bills Hawaiian Shirt New York Yankees Summer Beach Gift NFL Hawaiian Shirt always had to work harder to get the land to be productive. When consumed with manual labor, there is less time to reflect and put innovative ideas to the test.

Then there’s the issue of rivers in Africa. Africa has many rivers, but very few that are useful for human logistics.

There are just two good examples on the entire continent of rivers that are large enough, and gentle enough for ferrying huge cargo. The Nile and the Bills Hawaiian Shirt river. There are a few other large rivers, but not broad and gentle enough for meaningful logistical use.

[pluralsword]

First, I'm glad you wrote this. Much of my life since I was young has been consumed in trying to learn about gender and gender history for my own sake and everyone else's, and there are mistakes that come with that. A lot of us trans people in the West who aren't South Asian even in efforts to sift through the transmisogyny in academia have unfortunately only ever been exposed to and espoused the narrative of 'hijras are transfeminine but not necessarily trans women' without ever even hearing about Nanda's work (and accurately rejecting the Third Gender concept as one that is of the colonizer), which is still well, quite wrong about hijras. [we were once in academia, abandoned a master's degree when it turned out the career we were heading for was apparently just going to tear us apart with institutional sexual harassment and (trans)misogyny since literally no one could tell us about a group to work with our degree for that primarily did radical work for gender and orientation expansive people] As you laid out, it is a patriarchic slur wielded against everyone who doesn't fit the patriarchy's expectations of control of women for reproduction- some intersex people, people on menopause or unable to give birth, and transfems.

I too have always found the weird idea that the gender binary or the patriarchy are merely western exports to be very odd. Anyone who is a student of ancient history knows this is wrong. China, Korea, and Japan saw a decline in women's rights with the rise of Confucianism thousands of years ago. Babylon, though some recognition of gender expansive people existed, was a patriarchy (if you are looking for something to dig into that's older in the region and certainly still a hierachic society with problems including misogyny and slavery, we would recommend reading about the gala, pilipili, kurgarra, assinnu, and naru of Sumeria among other possible genders recognized, and the hymn to inanna may also be worth reading. I have some suspicion but am not really in a position to do the linguistic research to confirm the link between the gala to the galli of classical antiquity). The patriarchy of Rome did uncountable damage to what understanding of gender variation, equality, and expansiveness there was in Europe and the Mediterranean (I always find reading about what happened to the previously gender equal Illyrians who had fought off both Rome and Macedonia for centuries particularly upsetting), the transfeminine galli who lived in Rome subjected to alienation and othering very apparent in the historical accounts made by men about them.

While it is, clearly, true that gender hierarchies are older and more widespread than merely the West (and indeed, for every populated continent alone there are examples of such), we are dubious on gender being a hierarchy being something universally true forever, and would be curious to see where you go with that if you decide to dig into it. (it is a bit unfortunate that we haven't been in a position to write a paper that lays all this out yet, some people might call me a paleofeminist for that but well. I don't have the energy to get into this right now but I find the notion of a patriarchy or matriarchy or ultimately some sort of bioessentialism being at the core of the entirety of the neolithic period both unlikely and a dismal conclusion)

Separately from that thought, we would also put forth a term and people among others I can think of from beyond Europe that do have meaning beyond merely an oppressive model, who are of spiritual and community importance; the māhū, a genderfluid and/or polygender parallel among the Kānaka Maoli (Hawaiian) people, who you can very much find records about of māhū using the term for themselves. Among other things in both Tahitian and Hawaiian peoples the māhū were historically responsible for passing down intergenerational knowledge.

I'd go on here but have my hands full at the moment, I hope you and other people find some of this useful

I'm so glad that y'all are so into Monkey Man and the badass hijra priestess army, but friendly reminder that hijra are NOT trans women. Hijra are their own distinct gender; trans women are women. India has both :)

[incorrect-jojolands-quotes]

Chapter 14 Yap Session: 48 AQUIFERS! You didn't want to leave him a half-measure, huh?

Other Yaps (To Be Updated as I Go): 14, 15, 16, 17, 18

Chapter 14 was very heavy in terms of historical and cultural context. Here are the things I've found so far:

The Lava Rock's Powers Are Based on Hawaiian Culture and Belief

Meryl Mei's words confirmed that the lava rock relies on human emotion and societal beliefs to become attracted to items.

While there are variations of how the Hawaiian Islands came to be, it all comes down to Pele. One retelling mentioned how Pele left volcanic craters on the islands, which would spew rock and ash that would land and create the mountains and fertile lands we know of today. However, volcanic eruptions and raining volcanic matter is nothing safe to be around, especially because it represents Pele herself being angry. So, Native Hawaiians would provide Ho'okupu to Pele as a means to appease her and therefore stop an eruption from escalating further. These are gifts considered to be of high value and given genuinely. Until the end of the 19th century, these gifts ranged from foods to literal diamonds.

A case in 1801 occurred where Kamehameha I was asked to provide offerings to Pele to stop Mt. Huālailai's eruptions. He gave various gifts but only when he gave up his hair did the lava stop flowing; note that hair cutting is only done during mourning or defeat. Mt. Huālailai has since then stopped erupting.

Nowadays, there's some conflicting info on what is appropriate and not appropriate. Most say acceptable gifts can be prayers, acts of service to Pele (i.e. volunteering, donations), or generally practicing gratitude. There are those who will still give gifts like traditional food or hula. Regardless, they are given because they are believed to be valuable and therefore necessary to give to Pele.

Howler's Lands Being Mostly Water Is More Trouble Than You Think

The purpose of infrastructure is to ensure society's needs are met. This includes maintaining and sustaining society's source of water; after all, fresh water is a very valuable resource in all human societies since the beginning of time. Meryl Mei notes how most of Howler's deeds involve water resources.

In Hawaii, fresh water come from permeable rocks called aquifers. There are many types of aquifers, but experts say the best are made from basaltic and volcanic rock; the only places that have such aquifers in the US are the Pacific Northwest and Hawaii. Despite being surrounded by water, Hawaii relies on aquifers for freshwater and the same aquifers rely on rain water to be replenished. Unfortunately, aquifers are not as accessible and there has historically been cases of aquifer water being mismanaged or contaminated. You might have recognized the controversy regarding the Wai Kai pool.

Not only that, climate change also affects this issue. Since 2008, Hawaii has been suffering through a drought, causing it dry season to last a lot longer than its rain season. Aquifers rely on rainwater to be replenished, so the lack of rain water means they are not being refilled to continue meeting demands. Rising sea levels also mean less land to live on as well as sea water contaminating the aquifers. There are efforts proposed to stop and prevent this, but it doesn't help that many aquifers sit on top of salt water. Most aren't contaminated yet because there is a good amount of things between the two to separate them, but that's only if that thing has not been tampered with or by, say, construction or natural disaster.

An infrastructure company holding power over the most valuable resource of Hawaii? Surely, that allows them to have power over lots of things in society as well.

The Number 48 Holds a Lot of Symbolism and Significance

In literature, there's a famous self-help book called The 48 Laws of Power by Robert Greene. This book follows the belief that life is a never-ending game of power and presents 48 pieces of advice on how to pursue one's goals. This book became popular among musicians, politicians, and other celebrities, especially when they are in some sort of controversy at the time they reference or are seen with the book, and the book has been criticized for glorifying brutal and inhuman approaches as a means of success. Some might even say whoever tries to achieve their tasks without considering morals or the emotions of others as... psychopathic...

In history, the year 1848 marks the second most important event in Hawaiian history called "The Great Māhele". Prior to this, land ownership was a more feudal system, and laws were suddenly put in place to transition to the allodial system of land ownership. This event would go on to set more laws regarding land ownership and things like The Hawaii State Land Registry to maintain it. On paper, it made land ownership accessible, as one can simply buy land to call it their own, rather than jump through hops caused by things like status. In practice, however, it made it very easy for foreign powers and businesses to buy land in Hawaii and oftentimes prevent Native Hawaiians from doing so; keep in mind that this approach to land ownership is also very unknown to Native Hawaiians, so they themselves have no idea how to approach this. This led to more foreign influences into Hawaii that became a factor in its annexation (the most important event) later on and contributed to the socioeconomic struggles still faced today by Native Hawaiians.

Notably, the year 1948 was when President Truman proposed turning Hawaii into a state. This was 55 years after Hawaii was overthrown and annexed as well.

In Chinese numerology, 48 is an auspicious number. Any 3-digit number ending in 48 (i.e. 748) is lucky because it sounds like you're saying "prosperity in X lifetimes" in Mandarin (so 748 is "prosperity in 7 lifetimes/ 七世發"). As a result, 48 became a number associated with businesses. The number 8 is particularly lucky in Asian cultures while also having ties with financial success in other cultures. 48 is also considered be auspicious because it combines the good qualities of 4s and 8s (diligence and ambition), so many consider it a manifestation number (working hard will bring achievements).

As an added bonus, 9 is considered lucky in various Asian cultures because it sounds like the word for "everlasting". It is also associated with dragons in China, so lots of government things and royalty are based on number 9.

See you in the next chapter to see what else I can yap about.

[xasha777]

In the year 2142, humanity had spread across the galaxy, establishing colonies on distant planets and forging alliances with alien civilizations. Among the stars, Earth remained a beacon of cultural diversity and historical richness. One such tale of history and wonder was about to unfold, blending the ancient with the futuristic in a way that had never been seen before.

The Ottoman Empire, having endured through centuries and evolved into a technologically advanced society, had taken its diplomatic endeavors to the stars. One such mission was an embassy to the distant planet of Aceh, a thriving hub of trade and culture known for its unique blend of traditional and futuristic elements.

On board the Ottoman spaceship, a peculiar figure stood out among the diplomats and scientists. She was known as Harlequin, a mysterious envoy dressed in an elaborate, multicolored outfit reminiscent of ancient Earth jesters. Her attire was a kaleidoscope of vibrant colors, with a diamond-patterned suit, a hat adorned with jingling bells, and a face painted with intricate symbols and playful designs. Her role was as enigmatic as her appearance, often serving as both a diplomat and a performer, bridging gaps between cultures through her captivating presence.

Harlequin was no ordinary envoy. She possessed the unique ability to manipulate perceptions and emotions through her performances, a skill that made her an invaluable asset in delicate negotiations. Her mission to Aceh was particularly significant, as the planet had recently discovered an ancient artifact with ties to both Earth and alien civilizations.

As the Ottoman ship approached Aceh, the crew prepared for their descent. Harlequin, with her wide, expressive eyes and gentle smile, took a moment to center herself. The artifact in question was believed to hold the key to an ancient energy source, one that could revolutionize travel across the galaxy. The stakes were high, and the Acehnese were known for their complex social customs and rituals.

Upon landing, the Ottoman delegation was greeted with a grand ceremony. The Acehnese, with their elegant robes and intricate jewelry, welcomed the visitors with open arms. The centerpiece of the greeting was a grand hall adorned with tapestries depicting the history of Aceh, from its early days as a trading post on Earth to its current status as a galactic nexus.

Harlequin stepped forward, her bells chiming softly as she moved. She began her performance, a mesmerizing dance that wove together elements of Acehnese tradition and Ottoman history. As she twirled and leaped, her costume shimmered with every movement, capturing the light and creating a dazzling display of color and motion.

The Acehnese watched in awe, their initial skepticism melting away as Harlequin's performance continued. Her dance told the story of the Ottoman embassy to Aceh, highlighting the shared values and aspirations of both cultures. It was a tale of exploration, mutual respect, and the pursuit of knowledge.

As the final notes of her performance echoed through the hall, Harlequin approached the Acehnese leader, extending a hand in friendship. The leader, moved by the powerful display, accepted the gesture, signifying the beginning of a new era of collaboration between the Ottoman Empire and Aceh.

Together, they approached the ancient artifact, now glowing with a faint, ethereal light. Harlequin's performance had activated something within it, a resonance that could only be achieved through the union of their two cultures. The artifact began to hum with energy, revealing ancient symbols and patterns that hinted at untold mysteries and boundless potential.

In that moment, Harlequin knew that their journey was only just beginning. The future held endless possibilities, and with the bond forged between the Ottoman Empire and Aceh, there was no limit to what they could achieve together. As they stood before the artifact, the past and future converged, promising a brighter tomorrow for all who called the galaxy their home.

[amirthefashion]

At this national park in Hawaiʻi, a natural paradise and a medical purgatory

On the north side of Molokaʻi — the least-visited Hawaiian Island — a piece of land called the Kalaupapa Peninsula juts out from the rest of the island.

Lay eyes on it for the first time, and your reaction might be to call it a paradise.

About 17 square miles (44 square kilometers) in size, the peninsula emerges from the base of sea cliffs that tower thousands of feet above it. A seemingly idyllic village sits on its west side, surrounded by acres of green space. A historic lighthouse stands tall along the coast, and the sea laps up onto a series of beaches. Look east and small offshore islets appear as if created by an artist.

Looks can be deceiving, however. Learn a little bit more about Kalaupapa, and you realize that this part of Hawaiʻi entered the National Park Service system not for its scenic beauty but for its dark history.

Kalaupapa today is the world’s most famous colony for patients with Hansen’s disease, more commonly known as leprosy. As of April 2024, eight people were still on the patient register at Kalaupapa, with about half living full-time on the peninsula. Remarkably, the oldest will turn 100 this year.

Though often referred to generally as “patients,” these eight people are actually former Hansen’s disease patients. They have long been cured — drugs introduced in the 1940s effectively curtailed the disease and eliminated the need for forced isolation. The former patients are not contagious and are of no threat to visitors. Those that remain at Kalaupapa do so under a unique agreement, adding to the complexity and mystique of this secluded peninsula.

With National Park Week upon us, it’s fitting that we take a closer look at this remote national historical park.

But the timing is appropriate in other ways, too. Despite no remaining federal or state health restrictions, the park has remained closed continuously for the past four years, with no visitors allowed. Recently, the park has come under increasing public pressure from tour operators to explain its ongoing closure and reveal its plan to reopen to visitors.

Come along as we take a journey through an area that has been affected by first an epidemic, then a pandemic.

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The epidemic: Patients become prisoners

In the 1800s, an epidemic broke out when leprosy arrived in the Hawaiian Islands for the first time. With locals having no cure or immunity to the disease, it spread quickly through Hawaiian communities.

The strong social stigma associated with the disease — along with its caused deformities and misunderstandings — created panic. People with mild reactions to the disease were treated at the local health clinics of the time, but advanced cases were seen as a threat to society.

The Hawaiian monarchy, led by King Kamehameha V, decided that patients with advanced forms of leprosy needed to be quarantined. The Kalaupapa Peninsula, surrounded on three sides by the ocean and the towering sea cliffs on the fourth, was deemed the best place.

In 1865, the Hawaiian monarchy took control of the peninsula, forcibly removing native communities who had occupied the land for 900 years.

A historical photo of Kalaupapa shows the colony where patients with Hansen's disease — more commonly called leprosy — were forced into isolation. KGPA Ltd/ Alamy Stock Photo

“The physical impairments caused by the illness [of leprosy] and the devastating effects on skin and nerves brought prejudice, fear and segregation in all societies since ancient times,” notes a scientific study from the University of Bari, Italy, on the history of leprosy. “Patients with [the] disease were socially isolated and forced to live in poverty and loneliness.”

Unfortunately, it was not a compassionate process at Kalaupapa. Patients, in fact, became prisoners. Husbands were separated from their wives; children from their mothers; families were never together again. Anyone diagnosed with the disease, no matter their age or responsibilities at home, was sent to Kalaupapa, without the right to leave.

In the end, the numbers are dark. Since the first “patients” arrived in the early months of 1866, more than 8,000 people have died at Kalaupapa, a world away from their loved ones.

Most of those deaths occurred in the first 75 years or so. After World War II, new treatments emerged for leprosy, essentially curing the disease. Barriers between those with and without the disease began to be removed. In 1969, the laws for mandatory quarantine were abolished. Patients — those that remained — were free to go.

Despite the advancements in medicine, society was not so quick to catch up. Social stigma, stereotype and prejudice continued to exist toward those with the disease. Even though patients were free to leave if they wished, some decided to remain and live out the rest of their lives at Kalaupapa (including the eight currently on the register). In time, it had become their home, and adjusting to life outside the confines of Kalaupapa proved difficult for many.

In 1980, Kalaupapa became a National Historical Park with the intention of “preserving the memories and lessons of the past,” according to the National Park Foundation.

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Beauty and suffering

The combination of Kalaupapa’s visual beauty and human suffering has proved to be a potent mix for writers, artists and historians alike.

Check out the collection of books, poems and paintings of Kalaupapa, and one will see these two emotions mixed up over and over again. Book titles such as “Bittersweet Beauty” or “A Land of Beauty, Pain, and Suffering”; portraits of smiling patients with deformities, backdropped by the beautiful sea cliffs; stories of hope and service in the face of dark reality.

The obvious conflation of beauty and pain captures many who learn about Kalaupapa. The more you dig in, the more you find that the beauty of the place is not just physical, but also reflected in the acts of kindness, hope and service that sprung up around the pain and suffering.

Father Damien is pictured with the Kalawao Girls Choir, circa 1878. Kalawao is a settlement on the Kalaupapa Peninsula. Alamy Stock Photo

There are countless unremembered people who dedicated their lives to the medical, clerical and communal duties necessary to care for the patients at Kalaupapa. But one famous example is Father Damien (now a saint), who spent more than 15 years serving patients at Kalaupapa before contracting and dying from the disease himself at the age of 49 in 1889.

Today, a statue of him stands in front of the State Capitol on Oʻahu. Though his remains have been returned to his homeland of Belgium, his initial grave can still be found on the Kalaupapa Peninsula.

As with many acts of history, a dark time was slowly but surely lit by hope and humanity.

The National Park website sums it up best with its description of Kalaupapa: “A place exhibiting the worst and the best of human responses to the challenge of sickness.”

That statement probably resonates with us now more than ever after living through the Covid-19 pandemic.

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Covid-19 closure continues

Today, Kalaupapa remarkably still operates first and foremost as a refuge and active “colony.”

At any given time, about five of the eight former patients still on the register are living down at Kalaupapa (patients leave for non-Hansen’s-related medical treatment and other appointments nowadays, so the number of people “living” there is a bit in flux).

They range in age from 80 to 100 and get support from medical workers, National Park Service employees and other staff. They live in a settlement of nearly 200 buildings.

Today, the uses for these buildings often vary from their original use. But when the colony was populous, they included houses, a post office, social hall, churches, bars, a gas station, stores, a jail, police station and warehouses.

Though we don’t know exactly what tours will look like when they resume, previous tours of Kalaupapa utilized an old school bus to take visitors around the peninsula to lay eyes on these old buildings, learn the history and perhaps even meet a resident. Visitors either arrived by air or on foot or via mule down a trail from “topside” Molokaʻi.

Back in 2020, when the Covid-19 pandemic emerged, daily tours and public access came to a halt. Flash forward to 2024, and all Hawaiʻi public health restrictions have been rescinded. But the National Park Service is still not allowing visitors.

This fact was recently brought under the microscope by local news organizations, which featured frustrated tour operators claiming they were being stymied by the National Park Service.

The delay in reopening, says Kalaupapa Superintendent Nancy Holman, is because of a number of factors.

First and foremost, the patients. Holman said the tours that visited Kalaupapa in the past have always been sponsored by a resident; a former patient at Kalaupapa was either directly involved or a partner in a business that organized the tour.

Once the health restrictions of the pandemic were lifted, the National Park Service again offered this option to the former patients. Holman said one person is currently interested and “working very hard” to get their business in order.

“Until there’s no longer a patient who wants to provide tours, we need to offer that to them and only them,” Holman explained.

A plaque explains some of the area's history at Kalaupapa Lookout. The peninsula emerges at the base of towering sea cliffs. Craig Ellenwood/Alamy Stock Photo

Access by air has also been diminished by a consolidation of local airlines and cuts brought on by the pandemic, Holman said.

The Park Service, she said, is still figuring out how to welcome back visitors without taking up resources needed by locals.

“How do we provide [visitors access to Kalaupapa] and not compete directly with Molokaʻi residents [for those airline seats]?” Holman said. “We want to be thoughtful and sensitive in our work … not extractive.”

“I know we are closer than ever [to resuming public access],” she added.

Mikiʻala Pescaia, an interpretive ranger at Kalaupapa, also said the park is “so close” to reopening to tours. But both Pescaia and Holman declined to give an estimated date of reopening.

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The future of Kalaupapa

At some point, Kalaupapa will reopen for tours.

In the meantime, there are still several ways to experience Kalaupapa when visiting Molokaʻi. The Kalaupapa Overlook is located atop the sea cliffs, providing a breathtaking view of the entire peninsula. Bring binoculars if you want to see the settlement more clearly.

In Kualapuʻu, the Molokaʻi Museum features a moving photo exhibition full of portraits, landscapes and explanations that look back at what daily life was like for the patients at Kalaupapa.

Looking to the future, when there are no patients left on the peninsula, is one of the main objectives of the Kalaupapa Transition Interagency Working Group.

The goal in the short term is to protect the privacy and wishes of the former patients, Holman said. This includes putting a cap on the number of daily visitors, which before the pandemic closure was 100 a day. But once all the former patients are gone, the Secretary of Interior, who oversees NPS, can consider changes to this policy, perhaps allowing more people to visit.

Land ownership rights will also need to be addressed once the former patients have gone.

As previously mentioned, the monarchy forcibly removed Hawaiian families to create this colony. Currently, a third of the buildings and surrounding area is owned by the Department of Hawaiian Home Lands. Among other duties, the department provides native families with homestead leases. In this way, much thought is being given to how the peninsula might be managed going forward.

In the near future, though, tours will resume, and Holman said “big fanfare” will surround the reopening. She said that while people can read and learn about Kalaupapa on their own, visiting is still the best way to understand it fully.

“Nothing beats first-hand experience, putting your feet on soil,” Holman said. “Nothing is going to be better for truly understanding the scope of the place and what it would have been like to live there.”