{"id":18440,"date":"2019-04-26T14:37:49","date_gmt":"2019-04-26T22:37:49","guid":{"rendered":"https:\/\/www.pbs.org\/independentlens\/?post_type=blog&p=18440"},"modified":"2023-08-29T16:43:36","modified_gmt":"2023-08-29T23:43:36","slug":"native-hawaiian-prisoners-learn-their-culture-while-far-from-home","status":"publish","type":"blog","link":"https:\/\/dipsy.pbs.org\/independentlens\/blog\/native-hawaiian-prisoners-learn-their-culture-while-far-from-home\/","title":{"rendered":"Native Hawaiian Prisoners Learn Their Culture While Far From Home"},"content":{"rendered":"

By Christine Hitt<\/strong><\/p>\n

\n

The <\/span>Independent Lens <\/span><\/i>documentary <\/span>Out of State<\/span><\/i><\/a> follows Native Hawaiian exiting inmates, who were sent out of Hawai\u2018i to a private prison in Arizona, and how they struggle to transition into society again once their term is done.<\/span><\/p>\n

For close to 25 years, Hawai\u2018i has been sending prisoners to the continental U.S. to serve their sentences, due to overcrowding. From 1998 to 2007, male inmates were shuffled between five states, until the number of prisons were consolidated. The privately owned and operated Saguaro Correctional Center, located in the Sonoran Desert of Eloy, Arizona, is the only one left. <\/span><\/p>\n

Convicted of crimes ranging from assault to burglary to drug possession or, even, murder, Saguaro\u2019s more than 1,500 male inmates are thousands of miles away from home with limited contact to their families and very few visitors, if any at all, given the distance and costs associated to get there. <\/span><\/p>\n

\u201cThey are far away from their family, but in my 20-plus years of contract monitoring for our out-of-state population, I\u2019ve always looked at it as this is the inmates\u2019 or the offenders\u2019 or the defendants\u2019 time where they can work on themselves,\u201d says <\/span>Shari Kimoto, Institutions Division Administrator for the Hawai\u2018i Department of Public Safety<\/b>. \u201cThey can get into the programs that they need to in order to earn furlough privileges when they come home or in order to gain successful parole release.\u201d <\/span><\/p>\n

A large portion of <\/span>Out of State<\/span><\/i> focuses on the reintegration of Native Hawaiian culture into the lives of these men. For many of the men entering the prison system, it\u2019s the first time they\u2019re exposed to their own culture. Saguaro has many Native Hawaiian educational programs, including religion, language, rituals and dance, as do Hawai\u2018i\u2019s local prisons. The classes started at the correctional facilities almost 20 years ago.<\/span><\/p>\n

\u201cMany of [the prisoners] are Native Hawaiian, but they don\u2019t know what it means to <\/span>be<\/span><\/i> Hawaiian,\u201d says Kimoto. \u201cIt\u2019s very important because they need to know who they are.\u201d<\/span><\/p>\n

Following the overthrow of the Hawaiian Kingdom in 1893 and its annexation by the United States in 1898, Hawaiian language was banned in schools and government. Earlier, hula and other traditional practices had already been denounced by missionaries. <\/span><\/p>\n

It wasn\u2019t until 1978 that the Hawai\u2018i Department of Education reinstated the study of Hawaiian culture, history and language. <\/span><\/p>\n

\u201cThat\u2019s three or four generations right there that were not encouraged. They were not allowed. Oftentimes, they were punished for speaking Hawaiian,\u201d says <\/span>Hinaleimoana Wong-Kalu, who teaches a Hawaiian cultural class at H\u0101lawa Correctional Facility on O\u2018ahu<\/b>. \u201cWhen you consider the current plight of many of our Hawaiian people. We have grown up in a very Western colonized society and the presence of the United States of America and its control over our land and our natural resources.\u201d<\/span><\/p>\n

A Hawaiian Renaissance in the 1970s helped revitalize the culture, sparked by other similar cultural movements at the time and specific events taking place in Hawai\u2018i, such as the political activism against the U.S. military bombing of the island of Kaho\u2018olawe. The decade brought a rejuvenation of Hawaiian music, renewed interest in traditional practices, the founding of the Merrie Monarch Festival and, with it, an increased interest in hula, and the <\/span>H\u014dk\u016ble\u2018a<\/span><\/i>, Hawai\u2018i\u2019s first double-hulled Polynesian voyaging canoe to be built in over 600 years, sailed to Tahiti in 1975-76. <\/span><\/p>\n

\"Hokule'a

Hokule’a arrival in Honolulu from Tahiti in 1976<\/p><\/div>\n

“In traditional Hawaiian and other Polynesian cultures, the we<\/i> comes before the me<\/i>.”<\/pullquote>But gaps in learning culture are still ever-present in Native Hawaiian families today, due to the past prohibition and stigma surrounding traditional practices. Those missing pieces of knowledge are still evident in the lives of the men in <\/span>Out of State.<\/span><\/i><\/p>\n

For these reasons, Wong-Kalu says many of the incarcerated men are not oriented to the values that make them Native Hawaiian. <\/span>L\u014dkahi<\/i><\/strong> (unity)<\/strong>, <\/span>laulima<\/i><\/strong> (people working together)<\/strong>, <\/span>m\u0101lama<\/i><\/strong> (to take care of)<\/strong> and <\/span>ho\u2018omau<\/i><\/strong> (to perpetuate or persevere)<\/strong> are just a few examples of Hawaiian culture\u2019s value system. Traditional practices also include ho\u2018oponopono<\/em><\/strong>, a mental cleansing in which two parties settle differences through discussion, repentance and forgiveness. With elements of Hawaiian culture missing in their lives, she says it\u2019s replaced with the imported culture. <\/span><\/p>\n

\u201cIn traditional Hawaiian and other Polynesian cultures, the <\/span>we<\/span><\/i> comes before the <\/span>me<\/span><\/i>. In Western culture, the <\/span>me<\/span><\/i> comes before anything and everything else,\u201d Wong-Kalu says. \u201cAnd many times our <\/span>kanaka<\/span><\/i> (people) are either evaluating themselves or trying to look at their lives and assess and analyze through foreigner eyes and they can\u2019t figure out why they can’t make heads or tails or things.\u201d<\/span><\/p>\n

In traditional Hawai\u2018i, every island was split up into ahupua\u2018a<\/em> (land divisions)<\/strong>, managed by a konohiki<\/em> (head man)<\/strong> under a chief. The maka\u2018\u0101inana<\/em> (commoners)<\/strong> who lived in each ahupua\u2018a had a duty, whether it was fishing, planting, cultivating the land or taking care of the natural resources in the mountains. In that sense, everyone depended on everyone else to thrive. Those values of unity and taking care of one another via this method of laulima were not just words, but were lived every single day of their lives.<\/span><\/p>\n

\u201cCulture is the only thing going to heal us,\u201d says David, one exiting inmate in<\/span> Out of State<\/span><\/i>, as he struggles to understand who he is.<\/span> He and other inmates believe that culture will help them be a better person and to transition into life outside of prison. Hanging onto those values can be difficult when returning to a Hawai\u2018i society, however, since it\u2019s now largely infused with American ideals of taking care of oneself, wealth acquisition and material consumption. <\/span><\/p>\n

\u201cThere\u2019s always room for improvement,\u201d says Kimoto, \u201cbut I believe that with the curriculum, with the programs, with the resources that we have, I would like to say we are preparing them for success in the community. But at the same time, I know that there\u2019s so many other things we can do better.\u201d<\/span><\/p>\n

\n

Christine Hitt<\/strong>\u00a0has been writing about Hawai’i for over 10 years, and is the former editor of <\/em>MANA and HAWAI’I magazines.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

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