Iolani Guild Magazine - Summer 2015 - E Opu Ali'i

Continuing TraditionsClub President

Leimalama Lee Loy Shares Mana'o as a

Trust Beneficiary

Hawai‘i's Houseless Humanizing Our Less-Fortunate ‘Ohana

Wholly NoniAuntie Gladys Rodenhurst Teaches How to Prepare Noni

TMTIs It ReallyScience vs. Culture?

COVER STORYUpholding Queen Emma's Mission

E ‘Opu Ali‘i- -Summer 2015 Issue No. 1

E ʻŌpū Aliʻi| 2

HOW TO REACH E ʻŌpū Aliʻi E ʻŌpū Aliʻi - Magazinea project of the 'Iolani Guild of the Hawaii Episcopal Diocesea Hawaii-based 501(c)3 nonprofit organization

GENERAL [email protected]

WEBwww.iolaniguild.com

MAILING ADDRESS'Iolani Guildc/o Episcopal Diocese229 Queen Emma SquareHonolulu, Hawai‘i 96813

DISCLAIMER E ʻŌpū Aliʻi, the 'Iolani Guild, the Episcopal Diocese, its Publisher, and Editors cannot be held responsible for errors or consequences arising from the use of information contained herein; the views and opinions expressed do not necessarily reflect those of these organizations, Publisher, and Editors neither does the publication of advertisements constitute any endorsement by these organizations, Publisher, or Editors, of the products advertised.

EDITOR

PHOTOGRAPHERS

MAGAZINE LAYOUT

CONTRIBUTING WRITERS

Kathryn Xian

Kai MarkellJanice MotoshigeChase SimmonsJennifer Vehia WheelerKathryn Xian

Kathryn Xian

Meghan AuC. Ku'uleimomi CummingsHa‘aheo GuansonNoelani Goodyear Ka‘opuaLeimalama Lee LoyNo‘eau PeraltoJennifer Vehia WheelerKathryn Xian

The 2015 'Iolani Guild Board Members: (from left to right starting from the top) Janice Motoshige, Kathryn Xian, C. Ku'uleimomi Cummings, Hartwell Lee Loy, Beatrice Fitzpatrick, Leimalama Lee Loy, and Kilani Ventura. Missing from this photo: Laurie Lee and Gladys Rodenhurst

E ʻŌpū Aliʻi - Volunteer Contributors

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E ‘Opu Ali‘i- -The official quarterly magazine of the 'Iolani GuildSummer 2015 Issue No. 1

poetry & proseKakaʻako Uncle by Noelani Goodyear-Kaʻopua

Punaz Noni: Learning to Prepare Noni and Other Life Lessons by Kathryn Xian

A Question of Purpose: Reflections of Mauna a Wakeaby Jennifer Vehia Wheeler

City Down, Rise Up, and Rememberby Meghan Leialoha Au

Music Is Peaceby Haʻaheo Guanson

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27

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features

Humble Roots: Talk Story with Leimalama Lee Loy by Kathryn Xian

Queen Emma and Sacred Maunakeaby Noʻeau Peralto

Kūlia i ka Nuʻu:Embracing Our Kuleana for Hawaiian Girls’ Educational Success by C. Kuʻuleimomi Cummings

Page 11

Punaz N O N I Aunty Gladys teaches us the value of noniand other life lessons

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contents

Kakaʻako Uncle by Noelani Goodyear-Kaʻopua

Humble Roots: Talk Story with Leimalama Lee Loy by Kathryn Xian

Punaz Noni: Learning to Prepare Noni and Other Life Lessons by Kathryn Xian

Queen Emma and Sacred Maunakeaby Noʻeau Peralto

A Question of Purpose: Reflections of Mauna a Wakeaby Jennifer Vehia Wheeler

City Down, Rise Up, and Rememberby Meghan Leialoha Au

Music Is Peaceby Haʻaheo Guanson

Kūlia i ka Nuʻu:Embracing Our Kuleana for Hawaiian Girls’ Educational Success by C. Kuʻuleimomi Cummings

Memories from My Calabashby Leimalama Lee Loy

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Queen Emma and Catherine Workman Shirley Staley founded the 'Iolani Guild in 1863 www.iolaniguild.org

ACKNOWLEDGEMENTSA special mahalo to Ian Lind for contributing photos of his grandmother, Heleualani Cathcart, and her time as a student at St. Andrew's for C. Kuʻuleimomi's article Kūlia i ka Nuʻu: Embracing Our Kuleana for Hawaiian Girls' Educational Success.

Another special mahalo goes to Janice Motoshige for contributing photos for Auntie Leimalama Lee Loy's article Memories from My Calabash.


Meghan AuMeghan Leialoha Au grew up in Koʻolaupoko, Oʻahu. She practices lomilomi & lāʻau lapaʻau

and spends time on the family farm in Waiāhole with Hanāle Bishop. She is finishing her MA thesis in Hawaiian Studies on historical trauma, current health situations and healing for Kānaka Maoli individuals, families and communities.

C. Ku‘uleimomi CummingsC. Ku‘uleimomi Cummings is a kanaka-uchinanchu-pinay educator, researcher and activist from Wailua, Kauaʻi.

A graduate of the Kamehameha Schools and Mills College, Cummings has created college-level economics curriculum for Native Hawaiian high school students, co-authored research on educational programs for Hawaiians, conducted analysis for the decennial databook Ka Huakaʻi, and served on the editorial staff of Hūlili, a multidisciplinary research journal on Hawaiian well-being.

Ha‘aheo GuansonHa‘aheo Guanson is a Peacemaker and the co-founder of the Pacific Justice & Reconciliation Center, a

nonprofit working on creating and advocating for a culture of nonviolence and peace for the children of Hawai‘i and the world. She helps to coordinate the Harmony Health and Wellness

program in partnership with the ‘Iolani Guild and the Cathedral of St. Andrew, as well as the Pacific Peace Forum. Ha‘aheo is an International nonviolence trainer and advocate. She teaches Peace Studies at the University of Hawaii.

Noelani Goodyear Ka‘opuaNoelani Goodyear-Kaʻōpua was raised by the ahupuaʻa of Kalihi and Heʻeia. She teaches politics

at UH Mānoa. Noe is the author of The Seeds We Planted: Portraits of a Native Hawaiian Charter School and the co-editor of A Nation Rising: Hawaiian Movements for Life, Land and Sovereignty and The Value of Hawaiʻi, 2: Ancestral Roots, Oceanic Visions.

Leimalama Lee LoySee article on page 5

Kai MarkellKai is a talented emerging photographer who has captured many beautiful moments

at some of the most important Hawaiian gatherings on Oʻahu.

No‘eau PeraltoNoʻeau was born in Waiākea, Hilo, and has grown into adulthood in his kulāiwi of Koholālele, Hāmākua.

Noʻeau is a founding member of Hui Mālama i ke Ala ʻŪlili (huiMAU), and is currently a student in the PhD. program in Indigenous Politics at the University of Hawaiʻi at Mānoa.

Chase SimmonsChase is a professional photographer with a heart for social justice. Last year he released a

series of photos humanizing the exposing the plight of our less fortunate ʻohana who live houseless in Kakaʻako, which led to the public awareness of the troubles facing housless families with children.

Jennifer Vehia WheelerJennifer Vehia Wheeler was born and raised in Waiau, central Oʻahu, where she learned to develop

aloha ʻaina and connection to the Pacific. She has a deep passion for Hawaiʻi, the Pacific and justice of our Moana. She is proud to call Hawaiʻi home and is dedicated to community work in the Islands.

Kathryn XianKathryn is a proud new member of the ʻIolani Guild Board. Her background centers on nonprofit

work helping survivors of human trafficking and houseless families. She is also a member of Chapter at St. Andrew's Cathedral, Chair of Social Justice Ministry, and a devout Episcopalian.

contributors


My friend, Kathy Xian, had been inviting

me to come down to serve the Kakaʻako houseless community for some time, and finally a few months ago, I heeded the call.

The first time I went, my friend's family and mine walked around the makeshift neighborhood distributing diapers, fruit, cookies and water. The thing that struck me hardest was that most of the residents are families with children.

One loving daddy was talking to his six-month-old baby girl, who had gorgeous curly black hair, under the shade of a small tarp while her mama laid down in the tent beside them. I wondered what it was like for this new mom to leave the hospital after giving birth and to return home with her baby to this tent. I had recently given birth myself, so the physical challenges of recovering from childbirth and attending to the round-the-clock needs of an infant

were very present in my mind. I could not imagine how much harder this would be for a family living in a two-person tent on the sidewalk, with no running water nearby.

It made me so angry to think that we live in a society that finds it acceptable to send newborn babies, mothers, elders with chronic diseases, or anyone, out onto the street—and then on top of that to criminalize and stigmatize them.

When we volunteer, we think that we are going to feed the houseless folks.

But we too are being fed. On my last visit, I got to share amazing conversations with a number of folks, some who had been houseless for only a few months and others who had been on the streets for years.

What the experience has taught me above all else is that our stories are not so different. I talked to one uncle who grew up in Kalihi, just like me. When I asked him what is one thing he would tell people in power, he said: “Just come sit down with us. Talk story. Socialize and get to know us. Jus like food, how you know how goin tase? You gotta try um!” Our conversation made me laugh, cry, and want to shake everyone I know into seeing this injustice and the lack of basic respect for humanity that is occurring in our islands. More than that, I wanted everyone I know to see the aloha that this uncle still carries, despite his hard life. We too should offer such aloha. He inspired me to write this poem.

[poetry & prose]

Just come sit down with us. Talk story. Socialize and get to know us. Jus like food, how you know how goin tase? You gotta try um!...

Kaka‘ako Uncleby Noelani Goodyear-Ka‘opua


He has two daughtersjust like me.

Been on the streets for 13 yearssince his youngest turned 18Now in this community of 500 people living in 107 tents and lean-tos on 3 streets

he sits shirtless on the curb, tossed into a faceless pile of figures

gentle eyes and voice obscuredbeside a mirrored glass edifice to healththat can’t afford its $8 million annual mortgage, but

will never be evicted to make room for Marshallese familieson whose islands U.S. nuclear warheads blastedthe equivalent of 3,200 Hiroshimas,creating a cancer center in the Pacific,An elite research unit that will never cure the real malignance of imperialism—militaries and markets, invading, consuming, extracting, expanding,selling lies that our ability to heal cannot be found in our own waters, our stones, our greens, our prayers, our salt.

photo: Chase Simmons. Visit his site at: https://www.facebook.com/pages/Chase-Simmons/649257541786550?fref=ts


Uncle tells me he is Filipino not Marshallese,and the police raided their whole community“clipped and dumped” ropes, tarps, mats, backpacksso Hawai‘i 5-0could project a Pacific paradise into 116 million Americans homes

while council bills 42 and 43sweep the streets of an estimated 4,712 houseless peopletourists buy aloha shirts made in Indonesia lei kukui from the Philippines coconut water from Thailand without having to see salty brown faces.

Heaps of inequality,bulging, degradinglike weathered plastic bags left out on the street.So we sitjust outside Waikikidevelopers claim nine city blocks for “urban-island” hipsters Their Kaka‘ako 85,000 square-feet of curated retail and restaurant space

they call “Salt” has no taste to me.

Uncle reminds mean ocean of stories cannot be contained by their numbers

“Sit down with us. Talk story. Socialize and get to know us. Jus like food, how you know how goin tase? You gotta try um!”

E pu pa‘akai kakouNa kaheka, salt pans, replaced by highrisesIn their shadow we gather the ‘ono of seldom-spoken memories that pack flavor like patis broth seeping into the edges of my pa‘i ‘ai,fatty pork belly braising bitter melon.

You have two daughtersjust like me.They are in the softness of your speechthe salt in the single drop hesitating upon your cheek.

Noe

lani

Goo

dyea

r-Ka‘

opua


our tears may be insufficient to heal this place, Uncle, our placesour families

but we will catch them in an ‘umeke filled with genealogies‘olena and limu kala.pikairelease

pray the rising seas take the wastea koe no na pua i‘a and the little fish remain. v

More writings by Noelani may be found here:The Seeds We Planted: Portraits of a Native Hawaiian Charter Schoolwww.upress.umn.edu/book-division/books/the-seeds-we-planted

A Nation Rising: Hawaiian Movements for Life, Land and Sovereigntyhttps://dukeupress.edu/A-Nation-Rising/index.html

The Value of Hawaiʻi, 2: Ancestral Roots, Oceanic Visionshttp://www.uhpress.hawaii.edu/p-9143-9780824839758.aspx

FACTS ON HAWAII'S HOUSELESS

• According to the 2015 Point-In-Time Count, the unsheltered homeless count was 1,939, up nearly 19% from 2014 and nearly 63% from 2009. The sheltered homeless count was 2,964, down nearly 4% from 2014 but up about 21% from 2009.

• According to the University of Hawaii's 2014 Homeless Services Utilization Report, of the total 14,282 homeless clients served in the state of Hawai‘i in the 2014 fiscal year, about half were persons in families (47%). One in four homeless service users were children.

• Most Houseless persons are local, those from the mainland living in Hawaii less than 1 year equal 6% of the Houseless population, or 615 persons (ibid).

• Most Houseless persons do not suffer from mental illnesses or drug addiction, but for those who do, are many times excluded from emergency shelter due to prohibitive admission requirements (e.g. lack of ID, inability to pay monthly shelter fees, unable to obtain TB clearances).

• Many Houseless persons cannot enter shelter because of intake restrictions, loss of proper identification documentation, directly resulting from City Raids, or medical clearances required for shelter.

• Sit-Lie and other criminalization laws focused on the Houseless are unconstitutional and ineffective in "encouraging" the Houseless into shelter. City raids on the houseless also contribute to the trama of homelessness and result in confiscation and disposal of identification documents.


Auntie Leimalama Lee Loy, current president

of the ‘Iolani Guild, has big plans for this diocesan club started over 150 years ago by Queen Emma and Catherine Workman Shirley, wife of Bishop Thomas Staley. Over the years ‘Iolani Guild has suffered a stagnation of sorts, slowing down in membership recruitment and good governance, things that Auntie Lei is committed to improving in the coming year. If you know her, you know that her small frame belies a formidable force combining firm resolve with

a deep sense of aloha. If anyone can oversee such a transition to a new era for the ‘Iolani Guild, it certainly would be Auntie Lei.

The ‘Iolani Guild currently operates with an endowment of $80,000, which funds an annual scholarship program for worthy applicants to attend St. Andrew’s Priory.

Auntie Lei was born to struggling and troubled home in 1933 to a family of four on welfare. Her father spent minimal time with the family and when

he was present, Auntie Lei remembers an atmosphere of fear rather than love. She and her siblings lived with few luxuries and often shared meals gathered from what little rice they could afford accompanied by what fruit their trees bore in their back yard. “When we walked home from school and saw the utility man climbing up the pole next to our house, we knew that we wouldn’t have electricity for a while. But it was living in this poverty that really propelled my mother to ensure that we were educated.”

photo: Kathryn Xian

Humble RootsTalk Story With Leimalama

[interview]


Auntie Lei entered St. Andrew’s Priory when she was six-years-old and graduated in 1951. She was able to afford tuition as a recipient in need for the Queen Lili‘uokalani Trust. “I have very fond memories of the nuns who took care of me there and I would always help them wherever they needed an extra hand at school.”

Upon graduating from the Priory, she maintained strong desire to attend college, but her family could not afford the tuition, so she enlisted in the Women’s Army Corps, spending three years in military service in Honolulu during the Korean War. “Nobody really knows what it’s like to live a tough life until you go through it,” she said recounting her experience in the segregated south during her basic training at Fort Lee, Virginia. “It was the first time I encountered discrimination along with the blacks and it was frightening to me. I was only 18 at the time. But I stuck it out because I had to.”

Her service enabled her to attend college under the GI Bill, enrolling at the University of Hawaii where she received her Bachelors

in Arts in Sociology and then her Master’s Degree in Social Work in 1960. “I wanted to give back because I had been so fortunate being a trust recipient of QLCC.” After her studies she went to work for the trust that changed her life. She and four other women, Ha‘i Hutton, Margie Carlson, Betty Ann Rocha, and Grace Contrades became QLCC’s outreach

social workers, based out of a tiny house on Young Street. “At that time, we were the only social workers going out into the field to work with families suffering from abuse, youth truancies, health care issues, and the like. I have fond memories of our little house that was our office. It’s not like the big offices they have today. It has grown so much.”

After her job at QLCC, she became an Oahu Administrator at the State Department of Human Services where she eventually retired after 41 years.

Auntie Lei has been a member of St. Andrew’s Cathedral for three decades and as president of the ‘Iolani Guild, has bright plans for its future. “I would like to see more membership for the Guild to continue its long history, started by Queen Emma over 150 years ago. I also have strong feelings of connection to Queen Lili‘uokalani who became club president after her overthrow. She was president for seventeen years. Since I benefitted so greatly from her trust, I feel it’s important to continue that legacy. It’s important to keep [our queen's] memory alive.” v

For information on how you may join the ‘Iolani Guild, please email:

[email protected]

Nobody really knows what it's like to live a tough life until you go through it...


[kūpuna corner]

Hawai‘i has an untapped resource for the

knowledge of nature, connection to the land, and the healing it offers. That resource is our kūpuna. Many kūpuna of old, such as the late Mary Kawena Pukui and Nana Veary, held Christian beliefs and maintained a harmonious balance between the Christian faith and their uniquely Hawaiian connections to nature and spirituality. This love of God’s creation

and of all living things in it miraculously survived the generations despite the near decimation of the Kānaka Maoli population due to colonization and systemic racism. But we still rarely find opportunities to learn from these wise elders.

As a rule, kūpuna never personally profit from their knowledge. To do so would be anti-thetical to God’s way. It’s a refreshing credo amidst the insatiable popularity

of mega-churches and evangelical profiteering of scripture and faith that we commonly see in American denominations sweeping the nation. In contrast, the knowledge from kūpuna is away from the stage—gentle, humble, filled with prayer, and always thankful to our creator God in all things.

As an editor of this newsletter, my decision to write about the lives and

Punaz NoniLearning to Prepare Noniand Other Life Lessons

by Kathryn Xian


knowledge of our kūpuna is meant to revive interest and continue traditions passed down by our most untapped resources, so that we may never forget. Younger generations are always faced with the kūleana of carrying on important lessons handed down to us from our elders.

Last April, my partner and fellow ‘Iolani Guild member, Momi and I, were invited by Auntie Gladys Rodenhurst to learn the art of preparing noni for healing purposes. At 89-years-young, Auntie Gladys passionately attests to the many health benefits of this relatively unknown fruit. She claims correctly prepared noni addresses a host of ailments when taken topically or internally, including diabetes, arthritis, cancer, shingles, cuts and bruises, fever, headaches, high-cholesterol, and more.

Her mental acuity is extremely impressive as is her physical fitness for her age. My own late grandmother passed away at the age Gladys is now, and she was unable to walk for most of her final year with

us due to old age. Not true for Auntie Gladys. At 89, she prances around the kitchen like someone half her age. “I hate to cook,” she says, as she preps the utensils and bowls needed for the noni lesson. “Though I miss my husband dearly, I’m relieved that I don’t have to cook anymore. My daughter invites me to dinner every night.” Auntie

points to another house on her property that belongs to her daughter. After she blends the noni into a pulp, she pours it into a strainer over a steel bowl. “I was a professional woman. I hate cooking.” Auntie Gladys pauses for a moment as if drifting away in thought. “I always miss my husband the most when I hear songs from

when we were younger. I miss him dearly.”

I can’t help but to get a little misty-eyed, listening to Auntie Gladys' talk about her late husband. I rememember my small-kid days listening to my grandparents singing old Hawaii tunes on the patio after dinner while I lay on my favorite lawn chair, counting the constellations, like how my grandmother taught me. My grandfather, usually a gruff old sort, strumming away melodically on his Martin ‘ukelele as he sang in happy harmony with my ever-classy grandmother in her evening dress—glasses of vodka on the rocks sitting on the patio table. I miss them dearly, too.

“Do you two write?” Auntie asks seemingly out of context to the lesson at hand.

“Yes, we do.” I responded.

“Good,” she says, “because when you refer to people in a sentence, you must refer to them as ‘who’ not ‘that.’ I come across so many articles, even the President’s speeches that use the

...I always miss my husband the most when I hear songs from when we were younger...


word ‘that’ in reference to people.” And she’s right, people are people, not things.

While for a second, I thought this was a non-sequitur moment, I quickly saw the value of that little tidbit of mana‘o. So much of our modern culture has separated us from each other and even dehumanized us in our climate of profit and gain, overriding the real value of life in human interaction and connection with each other.

“Yes, auntie, we won’t make that mistake.”

It makes sense that Auntie Gladys imparts her knowledge so generously to us and we do not take this opportunity to learn from her lightly. A lot of important information and healing qualities can be lost in the commercial processing of store-bought Hawaiian remedies. And this kind of mana‘o you just can’t find on Google.

As effective as Auntie’s noni is for healing, she makes sure that the most effective treatment with noni always comes with prayer.

For those interested in learning the art of preparing noni, Auntie Gladys will be holding a workshop on Saturday, August 8th 2015 in the Von Holt Room after the General Meeting.

The ‘Iolani Guild will be asking for a $12 donation per participant which will be donated to the scholarship program of the ‘Iolani Guild to help provide tuition support to students in need to attend St. Andrew's Priory School. v

WHEN:

WHERE:

SUGGESTED DONATION:

RSVP:


WHEN:

WHERE:

SUGGESTED DONATION:

RSVP:

Saturday, August 8, 2015

Von Holt Room, St. Andrew's Cathedral

$12 per person

[email protected]

AUNTIE GLADYS'S NONI WORKSHOP


Join the‘Iolani Guild

What is the ‘Iolani Guild? ‘Iolani Guild is a devotional and philanthropic Society of the Episcopal Church in Hawai'i committed to:

1. supporting the ‘Iolani Guild scholarship program currently for students of native Hawaiian and other Polynesian heritage at St. Andrew’s Priory School,

2. supporting an annually designated outreach ministry of the Guild,

3. daily personal prayer and Bible study, encouraging all members to do as much as personally able to in the Hawaiian language,

4. regular attendance in Sunday worship in our home churches and encouraging use of the Hawaiian language in our local churches in the liturgy,

5. personally honoring and actively encouraging the commemoration of Ali‘i members and supporters of the Guild and the Diocese in our home parishes.

‘Iolani Guild's HistoryThe Guild was created by Queen Emma and Catherine Staley, wife of the first Anglican Bishop in Hawaii, in February of 1863, to "encourage good health and proper living among all residents in the Islands, particularly among the needy [and] sick.”

The initial club was first named Ko Hawaii Cathedral ‘Ahahui Ho’olauna and consisted of its two founders and twenty other women.

The ‘Iolani Guild Scholarship Fund was established by Queen Emma to help young women of Native Hawaiian ancestry complete their education at St. Andrew's Priory. Each year, ‘Iolani Guild awards a $3500 tuition scholarship to a student who demonstrates academic achievement and financial need. The Guild is the oldest registered club at the Cathedral of St. Andrew's Episcopal Diocese in Hawaii having had both Queen Emma and Queen Lili‘uokalani and past Guild presidents.

FAQ Q: Do you have to be female or Hawaiian to join?A: No, club membership is open to all people.

Q: Do you have to be a member of St. Andrew's?A: While you do not have to be a member of St. Andrew's to join, you do need to have been baptized Episcopalian in order to become a voting member. Non-voting memberships are available to any applicant regardless of faith affiliation.

FOR MORE INFORMATION, CONTACT: [email protected] a gift to the ‘Iolani Guild: www.iolaniguild.org/donate

PONO SOAP was started by members of St. Andrew's Social Justice Ministry


The skin is the largest organ of your body, capable of absorbing the constant wear and tear of everyday life. It’s build to last, but did you know that most subject their skin to unnecessary chemicals that break down the skin’s resiliency and defense? It’s true. Commercial soap and even some that claim to be “natural” contain harmful chemicals in preservatives, perfumes, and the dreaded carcinogen “SLS” (sodium lauryl sulfate) and “SLES” (sodium laureth sulfate), which has been linked to cancer, neurotoxicity, organ toxicity, skin irritation and endocrine disruption.

While the short term effects of SLS, SLES, and other chemicals in soap are a point

of debate, the real issue is the cumulative effects of these elements on the skin and body.

We use soap every day to keep clean and healthy, but if the chemicals in soap have a cumulative effect on our skin that poisons and breaks down its defenses, we’re in deep trouble. We expose our skin to soap every day, multiple times a day. So understanding what’s in the soap we buy is crucial.

At PONO SOAP, we take pride in our organic, ethically sourced ingredients and we never add any preservatives, chemicals, SLS, SLES, perfumes or artificial dyes that may harm the skin. www.ponosoap.com v

Every PONO SOAP purchase benefits houseless families in Honolulu. In the last quarter of 2014, we helped house 11 houseless persons including 7 children at high risk for human trafficking.

In 2015, Hawaii was ranked with one of the highest rates of homelessness, per capita, in the U.S.—the fastest growing population: families with children.

PONO SOAP is more than just a health and beauty product from Hawaii, it’s a justice movement. And, IT TAKES A VILLAGE. Join our movement to end poverty in Hawai‘i, one ‘ohana at a time.

— the PONO SOAP team

Commercial Soap vs. Organic Soap

PONO SOAP was started by members of St. Andrew's Social Justice Ministry


Known poetically by many names, Mauna a Wākea (or Maunakea) stands proudly as

the highest peak, and piko, in all of Oceania. This mountain, home to a multitude of akua, or elemental forms, has long inspired the thoughts and aspirations of those who have been fortunate enough to experience its awesome grandeur.

“Kānaenae no ka Hānau ʻana o Kauikeaouli,” a birth chant composed for Kauikeaouli (Kamehameha III), presents the genealogy of Maunakea and Hāloa, showing the direct familial relationship between Kanaka ʻŌiwi and ka mauna a Kea, the mountain-child of Wākea. Born of the union between Papahānaumoku and Wākea, Mauna a Wākea is an elder sibling of Hāloa, the first aliʻi. As such, both the Mauna and Kanaka are instilled, at birth, with particular responsibilities to each other. This relationship is reciprocal, and its sanctity requires continual maintenance in order to remain pono, or balanced.

The highest, most sacred regions of Mauna a Wākea are situated within the ahupuaʻa of Kaʻohe, Hāmākua, and Humuʻula, Hilo. As Hawaiʻi’s most prominent peak, Mauna a Wākea is the piko that connects us to the heavens—it is the first to be touched by the rising sun’s morning rays and the first to receive the highest clouds’ life-giving waters. Upon its summit reside the akua water forms of Kāneikawaiola, Poliahu, Lilinoe, and Waiau, among others, who collectively form a predominant source of the island’s fresh water aquifer. This important source of wai is perhaps alluded to in the name of the ahupuaʻa Kaʻohe, defined as “the bamboo,” another kinolau, or physical manifestation, of Kāne, which was utilized for holding and transporting ceremonial waters. As such, maintaining a pono relationship with the Mauna, and the akua of the Mauna, ensured continued health and abundance for the ʻāina as a whole.

Queen Emma and Sacred MaunakeaBy Noʻeau Peralto

[feature]


In 1882, ʻEmalani Kaleleonālani Naea Rooke—Queen Emma—continuing in the traditions of her chiefly Hawaiʻi island lineage, embarked on a strenuous huakaʻi for this very purpose. Ascending the steep Mauna trail to the piko o Wākea, Kaleleonālani is said to have immersed herself completely in Waiau’s sacred waters at the “hena o nā kuahiwi,” perhaps conducting a hiʻuwai, or bathing ceremony. In honor of the Mōʻīwahine (Queen), a series of mele were composed to commemorate and chronicle this huakaʻi. One such mele piʻi kuahiwi, “A Maunakea ʻo Kalani,” begins with four lines as follows:

A Maunakea ʻo KalaniʻIke maka iā WaiauKēlā wai kamahaʻoI ka piko o ke kuahiwi

The Royal One was at MaunakeaTo see the lake, WaiauThat amazing body of waterAt the very peak of the mountain

Like the piko on our own bodies, Mauna a Wākea represents our physical and spiritual connections to past, present, and future generations. Waiau, in particular, where some ʻohana deposit the piko of newborn keiki, embodies this procreative continuum, as the convergence of akua, ʻāina, and kanaka. “When Emma immersed herself in Waiau,” argue ̒ Ōiwi scholars and Kumu Hula, Kīhei and Māpuana de Silva, “she entered the piko wai kamahaʻo of her ancestor-gods, the wondrous liquid point of union from which all kanaka descend. She was reconnected; she was nourished; she was

reborn.” Hānau ka mauna. The mountain, thus, gave birth to her.

In essence, Kaleleonālani’s huakaʻi of returning to the piko, Mauna a Wākea, was one of personal and conscious transformation, renewal, and rebirth in which the hiʻuwai served a very specific purpose. Hiʻuwai, according to respected Kumu Hula and scholar Dr. Pualani Kanakaʻole Kanahele, “is the idea of returning back to the womb to again be innocent, without distractions. Therefore, the return to the fluid of the earth is the solvent to dissipate all negativity and distractions…before approaching any kuleana of great importance.” This return to the womb came at a critical time for Kaleleonālani, not long after the death of her kāne, Mōʻī Alexander Liholiho (Kamehameha IV), and her son, Albert Edward Kauikeaouli.

Kalākaua had been elected as Mōʻī over Kaleleonālani six years earlier, and had recently embarked on his own huakaʻi around the world. Many Kānaka, however, remained loyal to the Mōʻīwahine, despite Kalākaua’s victory. As a staunch opponent to increasing American and missionary political influence in the islands Kaleleonālani was viewed by her supporters as “the more reliable champion of the kingdom’s independence.” Considering the vastly different destinations of each aliʻi’s huakaʻi, it is quite clear that each envisioned a fairly different route for the lāhui’s uncertain path ahead. As deSilva and deSilva simply put it, “Kalākaua went around the world; Emma countered by going to the piko of the Hawaiian world.”


Huli hoʻi maiʻo KalaniI ke ala kāpekepekeA he ala nihinihi iaA hiki a i ka moleUi aʻe nei ʻo Kalani“E ʻuleu mai ʻoukou”“He ihona loa ana ia”“A hiki i Wahinekea”ʻEmalani nō he inoaKe aliʻi ʻaʻe kuahiwi.

The Royal One turned to come backAlong the unwieldy pathAnd it is a narrow, treacherous trailAll the way down to the baseAnd the Royal One offered encouragement“Be lively, all of you”“It will be a very long descent”“To reach Wahinekea”For Emmalani indeed, a name songFor the chiefess who traverses the mountains.

As portrayed in this and other mele piʻi Maunakea like it, the huakaʻi of the aliʻi ʻaʻe kuahiwi to the piko and back to the ancestral taproot along the ala kāpekepeke was fraught with challenge, both physical and spiritual.

This is a huakaʻi to which ʻŌiwi today can collectively relate. Our journey as Hawaiian people to mālama our kuleana to Mauna a Wākea over the past two centuries has been one of great adversity, struggle, and, at times, uncertainty. Since 1968, over a dozen astronomical observatories have been constructed upon the Mauna, despite the steadfast opposition of many ʻŌiwi and others alike. Currently construction of the Thirty-Meter Telescope (TMT) is looming. Projected to stand eighteen stories high, TMT would become the tallest building on Hawaiʻi Island, imposing itself upon over eight acres of undisturbed ʻāina.

The generations before us who engaged tirelessly in this struggle have essentially led us to the edge of Waiau’s sacred waters. As we gaze at our own reflection on her placid surface, just as Kaleleonālani did over a century ago, we are confronted with a timeless reminder of where we come from, who we are, and who our grandchildren will grow to become. Sacred places, like Mauna a Wākea, remind us of these genealogical relationships, and the kuleana that these relationships entail. v

Editor's Note: This is an excerpt from a larger academic essay by Noʻeau Peralto. Citations have been omitted but are available upon request.


photos courtesy of Refugee Transitions

Save the DatePrince Albert's Commemorative CelebrationAugust 23, 2015

The ʻIolani Guild cordially invites you to a most joyous celebration of our beloved Prince Albert Edward Kauikeaouli Kaleiopapa a Kamehameha, on Sunday, August 23rd 2015. Exact service time will be annouced in the coming months at St. Andrew's Cathedral.

Prince Albert was born May 20th 1858.Adored by the Hawaiian public, he was affectionately known as Ka Haku O Hawaiʻi, "the Lord of Hawaiʻi," and was believed to be last hope of the Kamehameha Dynasty. Albert was the last child to be born from any reigning Hawaiian monarch.

He was given the Hawaiian name Kauikeaouli Kaleiopapa, "the beloved child of a long line of chiefs, a sign in the heavens."

Price Albert was made an honorary member of Fire Engine Company Number Four in Honolulu and was given his own Company Four red uniform. It was said that he would rather become a fireman instead of a King.

On August 1862, the litle prince fell gravely ill, possibly due to appendicitis. As the prince's condition declined, Kamehameha IV and Queen Emma made a personal request to Queen Victoria to send a bishop from the Anglican Church to baptize the prince.

They also requested Queen Victoria to be his godmother. Queen Victoria consented to both requests, and sent as a baptismal gift an elaborate silver christening cup, about three feet high. Bishop Thomas Nettleship Staley was sent but would not arrive until October. As the prince grew sicker, the American minister Ephraim W. Clark from Kawaiahaʻo Church baptized the child on August 23rd 1862.

The prince died on August 27th, at the palace, four days after his baptism. His parents were grief-stricken. The Queen rarely left the grave of her child and was given the name Kaleleonālani, "the Flight of the Heavenly Chief," in memory of Albert, by her husband.

The King's depression was so severe that he considered abdicating the throne. A year later, he would die as well.

The grieving yet steadfast Queen Emma would carry on with her mission to provide the best for her people in ensuring education, health, and spiritual health. King Kamehameha and Queen Emma's legacy remains today with the great institutions of Queen's Hospital, St. Andrew's Cathedral, ʻIolani School, and St. Andrew's Priory School. v


A Question of Purpose: Reflections of Mauna a Wakea

“TMT Shutdown!” “Ku Kia'i Mauna!” “A‘ole TMT!”

We’ve heard these phrases in the media,

and now Hawai'i and its people find themselves in the middle of a very public conversation centering on Mauna a Wakea (Maunakea) on the Big Island, astronomy, and telescopes. For many, the gathering opposition to the Thirty Meter Telescope (TMT) is new and surprising. For others, the issues sparking worldwide attention, is the result of years of protecting

Maunakea from the invasive construction of multiple telescopes.

To the Hawaiians, Mauna a Wakea is a sacred place. Due to its cultural history and value, the government established Mauna a Wakea as undeveloped conservation lands. The environmental organization KAHEA, rightly states that, “Construction will impact fragile habitats of native plants and animals found only on Maunakea, with no guarantee of restoration when the lease term ends, in a mere 21 years.” Despite the

government’s recognition of the mountain’s sacredness and the fragile environment, developers have been permitted to violate these lands over the past decades, in the name of “science.”

When I personally learned all this information, I was surprised with this desecration of Maunakea. There are 13 telescopes on its summit at the moment, nine of which are obsolete, either operating with outdated technology, or not operating at all. Why would we develop telescopes that threaten ecosystems,


by Jennifer Vehia Wheeler

only for those telescopes to become obsolete in a number of years? Why would we treat sacred conservation land this way?

Being born and raised in Hawai‘i, I have grown to appreciate all the culture and environment of this land. Most importantly, I've come to appreciate all the cultural values that are a part of our shared lifestyle here. The values I have learned growing up in Hawai‘i include a recognition of deep respect and love for the land, for the first peoples here, the Kanaka Maoli, and

their ways of life. I am honored to live here. I am not Native Hawaiian, and though I could say, “I'm not Native Hawaiian, Maunakea is not my land, this is not my fight,” I refuse this option. This land is my responsibility, too. When the recently publicized movement opposing the TMT started, I visited Maunakea in person, to the stand alongside the Kanaka Maoli protecting the summit from further telescope construction. I witnessed firsthand how meaningful and powerful this place is to the Kanaka

Maoli and learned that there must be a change in how we collectively and individually treat the land and its first people.

Atop Maunakea, with the protectors, I took part in cultural protocol on a daily basis by chanting the sun to awaken and rise, to chanting in people welcoming them to the space, to being honihoni'd into a circle, to being recognized and seen by the protectors. People came together to sing sacred songs to the mauna and to each other, to share from a place of love, from

by Jennifer Vehia Wheeler

[opinion editorial]


aloha ‘āina and aloha for each other.

Some say, because of these protests, that Kanaka Maoli are against the pursuit of knowledge and science. Nothing could be further from the truth. These protectors, the Kanaka Maoli, protest out a deep sense of love for the mauna. They do not protest against scientific progress,

but rather cultural, ethnic, and spiritual desecration in the name of that progress. I would like to believe that we all strive to live in a place where we care for each other and the land, with respect for diversity, especially true respect for the people whose native land we call “home.” Hawai‘i gives us so much—the beaches and mountains

that we are privileged to access for sport, sustenance, or shelter. Would it then not be our duty to appreciate such gifts with our best effort to conserve its beauty and meaning for generations to come? This question poses itself to all who live here. In what ways can we live aloha ‘āina, in our everyday lives, even beyond Mauna a Wakea? v

photos on this page courtesy Jennifer Vehia Wheeler

E ʻŌpū Aliʻi | 23 E ʻŌpū Aliʻi| 24photos on this page by Kai Markell - http://kaiana.blogspot.com


If you forget how to walk on water, how will you find your way back To the center of the earth To your core, reflective of Your Mother

If you forget that your consciousness is a direct reflection of Him/Her/She/It/They, And we pollute, And we alienate, And we kill off, cut down, smother, how will we find our ways out of Consumer hell? Darkness? And back in to the lights of the forest?

If we have all forgotten the sounds of vibrating souls calling for ourAssitance, our

Love, our Transformation, our Commitment… how will our children know the Truth, The humming of what really matters, ...If we have all forgotten.

We breathe in a time where heavy phrases like “R.I.P. California” and Earth’s “Sixth Extinction” predict 12-month water collapses and human consumption pushing species after species, the world itself, towards a faster-than-humanly-possible end.

[poetry & prose]

City Down, Rise Up, and Remember

by Meghan Leialoha Au


This is a direct result of human behavior. It is a reality and humans alone are to blame. Scientists say recycling aluminum cans and filling reusable bags at the grocery stores will not save us. As cities and entire states collapse and fall, people will migrate. Will we continue surface-level changes and strict consumption to suck dry all that is left on Earth, our Mother? And then what? – On to the next planet?

Or might we remain here? Might we remember our kuleana to take care and let consciousness, heart, and guts carry light and carry us lightly over the messes we have made?

If a turn-around point found its loop

bending, pulling on our heart strings, could we pledge ourselves to settling into peace with the collapse of capitalistic and consumer-based lifestyles?

We are committing ourselves to truth, love, and justice.

Recreating community-based reliance and relationships that have served all of our ancestors well.

Relying on each other to save this place and to be the protectors of all creatures who live here.

Rising up and shedding fear to embrace a future that our kūpuna and keiki aloha ʻāina will recognize. v

photos courtesy Meghan Au


Music Is Peaceby Ha‘aheo Guanson

Jesus said, "Peace be with you." (John 20:19-21). Peace is around us. Music is peace. Music lifts our spirits. Music is the voice of the soul.

We all need peace. We all need music. We all need the harmony that peace through music brings to our lives.

Harmony with God.Harmony with ourselves.Harmony with others.Harmony with our communities.Harmony with the world.

Harmony through music and singing is like the breath the hā of life entering our bodies and connecting us to each other. This brings harmony, health, and, wellness.

Many studies have found that music relieves anxiety and other physical conditions, contributing to one’s quality of life. A recent study focused on older singers and examined group singing as an affordable method to improve the health and well-being of older adults. Group singing has been scientifically proven to lower stress, relieve anxiety, and elevate endorphins.

Elation may come from endorphins, a hormone released by singing, which is

associated with feelings of pleasure, or from oxytocin, another hormone released during singing, which has been found to alleviate anxiety and stress. Oxytocin also enhances feelings of trust and bonding. Studies have also found that singing reduces feelings of depression and loneliness. Music evolved as a tool of social living and that the pleasure that comes from singing collectively is our evolutionary reward for coming together, instead of being alone.

The benefits of singing regularly seem to be cumulative. Singers were found to have lower levels of cortisol, indicating lower stress.

In keeping with the benefits of singing, the Harmony Health & Wellness Program, a collaboration with the ‘Iolani Guild, recently held a group hymn sing at the Cathedral of St. Andrew in Davies Hall. ‘Iolani Guild members who participated included, Club President Leimalama Lee Loy, Kahu Kaleo Patterson, Hartwell and Leeann Lee Loy, Ann Hansen, and Ha‘aheo Guanson. They were joined by other members of the community. Ann Hansen provided accompaniment on the recorder. Numerous Hawaiian hymns were sung from the Na Himeni O Ka Ekalesia. Everyone sang with joy and gusto. Singing Hawaiian hymns provided the opportunity


to learn the Hawaiian language, share friendships and find peace. The hymns sung had such a calming yet energizing effect on those who participated.

Singing is enjoyment. Singing is ageless.You are never too young or too old. When you sing, musical vibrations move through you, altering your physical and emotional landscape. Group singing is the most exhilarating and transformative of all. It has been said that group singing is cheaper

than therapy, healthier than drinking, and certainly more fun than working out. It is the one thing in life where feeling better is pretty much guaranteed. Even if you are exhausted and depressed, after signing, you will walk out renewed and joyful.

Singing is incredibly intimate, a sound that begins inside you is shared with a roomful of people and becomes something even more thrilling: harmony. Find harmony and peace in music. v


Every Hawaiian has a story, legend or warning, about a name. When my

uncle chose the name Kūlia i ka Nuʻu for my younger cousin, relatives nodded in agreement. This motto associated with Queen Emma, “to strive for the summit,” would be an excellent name for a young Hawaiian girl, an empowering reminder of her potential to achieve. But as I watched my cousin grow, I realized she often strived for—but seldom reached—her personal summits. Kūlia i ka Nuʻu is also emblazoned on the logo for St. Andrew’s Priory, the school for girls Queen Emma founded in 1867. Since then, the ʻIolani Guild has embraced its kuleana to support the education of Native

Hawaiian girls by providing an annual scholarship for a Hawaiian student to attend the Priory. But like many Hawaiian-serving organizations, we have more work to do to ensure that Hawaiian girls are capable of achieving, not just striving for educational success.

A LOOK BACKKanahele (1999) states that when the Priory opened, “the queen had requested a school for Hawaiian girls” (p. 231). At the time, Hawaiians comprised a significant enough share of the population and retained enough political and economic power that the priory enrollment naturally maintained a Hawaiian majority, most of whom were aliʻi. The few makaʻāinana who

Kūlia i ka Nu‘u Embracing our kuleana for Hawaiian girls’ educational success

C. Ku‘uleimomi Cummings[cover story]

St. Andrew's Priory reunion circa 1915. Photo courtesy: Ian Lind www.ilind.net


attended received scholarships donated by Queen Emma, King Kamehameha V, and others (p. 232). Some white students were also enrolled.

A STUDY IN CONTRASTSQueen Emma and Kamehameha Schools founder Bernice Pauahi Bishop shared a vision for Hawaiian education and established their respective schools within 20 years of each other. Today, the Priory’s enrollment is just 13 percent Hawaiian. This means that only 65 Hawaiians are enrolled across all grades, and, on average, just five Hawaiians graduate from the Priory each year. Compare this with a 99 percent Hawaiian student body at Kamehameha, with over 10,000 students and 700 graduates per year.

One can argue that the vastly different outcomes in these schools’ impact on Hawaiians stem from the resources available to establish each school. After Queen Emma’s death and the subsequent death of her primary beneficiary Albert Kūnuiākea without issue, all her property reverted to her estate, the main beneficiary of which is the Queen’s Medical Center. Today, the Queen’s Health Systems investments are valued at approximately $1 billion. Had this estate been directed solely to support its educational beneficiaries in the same

manner as the Kamehameha Schools endowment, the Priory could be serving at least 14 times as many Hawaiians each year. A more compelling explanation of the difference between the Priory and Kamehameha Schools in their impact on Hawaiian learners is the set of expectations that informed each founder. Perhaps Queen Emma didn’t anticipate a time where Hawaiians would be depopulated

and economically disenfranchised to the point that neither could they afford the Priory’s tuition nor were there wealthy Hawaiian benefactors to fund the balance out of pocket. The ʻIolani Guild endeavors to fill that void.

A CALL TO ACTIONʻIolani Guild currently awards a $3,500 annual scholarship, which is funded by the earnings from its solid but humble endowment. After 150 years of existence, this endowment is valued just over $80,000 and earns approximately $4,000 per year. Though scholarship awardees are grateful, they still must cover the balance of their $16,800 tuition from other sources. A stronger endowment would enable ʻIolani Guild to provide more aid to a student of greater financial need, which could make

Photo courtesy: Ian Lind. Priory students circa 1909.


the difference between that student finishing the school year or dropping out. Ideally, more than one award could be distributed each year, potentially increasing the number of Hawaiian Priory graduates.

A simple improvement that requires no additional resources is the clarification of the scholarship awarding criteria to reprioritize and center Hawaiian girls as beneficiaries. ̒ Iolani Guild bylaws Section 7. Scholarship states that awardees meet five of the following seven criteria:

1. Priory student 2. Episcopalian3. Pacific Islander with

priority given to Native Hawaiians

4. Related to an ʻIolani Guild member

5. 3.0 GPA 6. Financial Need 7. Extracurriculars

Ostensibly, an awardee could be a non-Hawaiian with no financial need. To clarify the awarding process, scholarship criteria should be listed in order of priority and phrased to specify whether a minimum requirement exists for each criterion (i.e., whether all candidates must meet the Hawaiian requirement before being evaluated using the other variables). Acknowledging that no single organization can serve every Hawaiian and that all organizations and entities have a role to play in this path to the mountaintop, ʻIolani Guild and all Hawaiian-serving organizations must constantly reflect on the support

Hawaiian girls need and deserve beyond financial resources. Whereas Hawaiians may have naturally felt a sense of welcome and belonging at the Priory during Queen Emma’s lifetime being among their people, a Hawaiian Priory student today does not enjoy the same cultural and community environment. This undoubtedly limits, if not detracts from, their sense of Hawaiian identity, their performance in school, and their persistence toward graduation.

Although St. Andrew’s Priory was founded by and intended for Hawaiian women, without culturally focused recruitment and retention policies and major financial support from

a strong endowment, a private school education is unattainable for most Hawaiians. The ʻIolani Guild has a unique kuleana to support young Hawaiian women at the Priory by (1) growing the ̒ Iolani Guild endowment to provide more financial aid, (2) clarifying the

scholarship focus and awarding process, and (3) developing means beyond financial aid to better support Hawaiian girls. Improving the financial and non-financial resources available to Hawaiian girls can provide the boost they deserve not only to envision and persevere toward their personal summit, but also to reach it. v

REFERENCES

Kanahele, G. (1999). Emma: Hawaiʻiʼs Remarkable Queen: a Biography. Honolulu, Hawaii: Queen Emma Foundation.

C.KuʻuleimomiCummings


Kuʻuleimomi

Memories from My Calabashby Auntie Leimalama Lee Loy

Two important events to began 2015, both of

which honored our beloved Majesty, Queen Liliuokalani.

The first event was a dream come true for the ‘Iolani Guild, a devotional and philanthropic Society of the Episcopal Church in Hawaii, which sponsored “An Evening of Delight: Celebrating Queen Lili‘uokalani and her love of Hawai‘i’s Children,” on January 30th 2015. The second event was, “The Centenary Commemoration of Queen Lili‘uokalani,” showcased by the Baha’i Message of Peace and Unity, on March 25th 2015.

Both events were held at Washington Place; both different in perspectives; and yet, both sharing the love each had for Her Majesty, this Queen’s spirit of kindness, especially for her children, and the art of forgiveness!

The event, sponsored by the ‘Iolani Guild, brought forth the talents of several organizations and entertainers, including the students of St. Andrew’s Priory and ‘Iolani Schools. There were docent tours of Washington Place and special displays by Gussie Bento in Kapa Sewing and

Stuart Ching with an artifacts display. There was also good food and a donations calabash to refurbish the Queen’s Sewing Table. Featured presentation was a one-act play by Author and Actress, Jackie Pualani Johnson, Drama Professor, University of Hawai‘i-Hilo, who portrayed Queen Lili‘uokalani.

This particular event could not have been a success without the efforts of our volunteers, love for our Queen, and the presence and support of our Honorary Chairpersons, the Honorable Governor David


Ige, First Lady Dawn Amano-Ige, and Senator Suzanne Chun-Oakland.” Our biggest mahalo to all these people who made our event a grand success!

I had the privilege of being invited to the Baha’i Celebration on its 100th Anniversary. It was a beautiful evening of stories of the Queen and Baha’i

Writings. Its Proclamation in recognition of the Baha’i message of peace and unity to Queen Lili‘uokalani, read in part: “the Baha’i Communities throughout the Hawaiian Islands hold the Queen in high regard for her outstanding leadership, resolute wisdom, steadfast guidance and a principled life, in which she routinely demonstrated qualities

of acceptance and consideration of all peoples, kindness and forgiveness, recognition of different faith traditions, and a sacrificial life of service to others.”

Governor David Ige proclaimed March 25, 2015, as “The Centenary of Queen Lili‘uokalani Receiving the Baha’i Message of Peace and Unity.” v


www.pinkyshow.org

Islands at Risk: GMO in Hawaiihttps://www.youtube.com/watch?v=zQDOdnRBLqc

How to Solve Illegal Immigrationhttps://www.youtube.com/watch?v=nN1kp1ggWyM

Banked Into Submissionhttps://www.youtube.com/watch?v=k_3K1PCZHE0

Are You a Member of the ‘Iolani Guild?

...If you are, please help us streamline our duties.

• Update your contact information with us, especially emails• Remember to pay your dues• Attend regular meetings

The ‘Iolani Guild will be ending its current Lifetime Membership Program. If you would like more information about how this affects you, contact: [email protected]

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Iolani Guild Magazine - Summer 2015 - E Opu Ali'i

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