Talk of Jean Charlot

July 11, 1971, at KawaiahaÔo Church

on the formal acceptance of his symbol by the

Ad Hoc Committee for a Hawaiian Trustee of the Bishop Estate[1]

 

This picture is not just a work of art but a symbol of the present mood of Hawaiians in the community.  I have no Hawaiian blood, but as an artist I have received much inspiration from Hawaiians as a race.  It is hard to explain how mana comes to a non-Hawaiian, but the turn of the wrist when a woman speaks, the earthy weight, the extraordinary strength and sweetness that are not found in other racesÉ.  So I am in love with HawaiÔi, but especially with the Hawaiian people. 

I saw a photo of the Reverend Akaka with a blessing bowl looking sad, and I thought if itÕs so bad, the world must be going to the dogs.  I wanted to do something, so I consulted with Arthur Trask.  Arthur gave me lunch, which softened me up.  I said to Arthur that I wanted to do something.  I offered $5.  Arthur wanted more.  So I said I could do a drawing. 

I looked for something to make unity among the different groups.  There is no unity yet.   If you read the Sunday paper, you could have your doubts, but you shouldnÕt lose faith in the tale of the broken paddle.  ItÕs like Washington and the cherry tree.  The parable of the broken paddle can do us good.  It can beat wisdom into someoneÕs head.  The newspaper writer said paddles were so strong that they couldnÕt break, but KamehamehaÕs skull could do it.  But since the paddle is so strong, donÕt use it on ourselves––donÕt destroy ourselves while our enemies watch.  In the Gospel of Mark, we see that a blessing reserved can do as much as a paddle.  [Gospel: Mark 5: 1–20.]

The drawing had to be simple for posters and letterheads.  The drawing is clear––both big and small.  ThatÕs not easy to do, but IÕm happy to be able to do something for Hawaiians because I love them.

Aloha.

The Reverend Abraham Akaka: Thank you.  He says he has not one drop of Hawaiian blood, but he has 100% Hawaiian spirit.  IÕm asking the Hawaiian people to tune the brown string.[2] 

 

 


[1] The Ad Hoc Committee for a Hawaiian Trustee of the Bishop Estate was protesting the appointment of a yet another non-Hawaiian trustee.  CharlotÕs symbol was announced in Richard Hoyt, Òanti-Takabuki symbol: Ôsplintered paddleÕ law,Ó The Honolulu Advertiser, July 8, 1971, A-12.  This was attacked by Samuel Crowningburg-Amalu, Òthe ÔLaw of the Splintered PaddleÕ upset,Ó The Sunday Star-Bulletin & Advertiser, July 11, 1971, A-7.  Amalu was supported by Pilahi Paki, Òlaw of Ômamalahoa,Ó The Honolulu Advertiser, July 16, 1971, A-21.  On the Law of the Broken Paddle, see John Charlot, The Hawaiian Poetry of Religion and Politics: Some Religio-Political Concepts in Postcontact Literature, Monograph Series, Number 5, The Institute for Polynesian Studies, Polynesian Cultural Center (LāÔie, HawaiÔi: Brigham Young U, 1985), 37.  A tape-recording exists of this talk, but has not been located.  This text is edited from my handwritten notes.  Editor: John Charlot. 

[2] The Reverend Abraham Akaka, pastor of KawaiahaÔo Church, used the four-string Ôukulele to make the point that HawaiÔi had many races and each had the right to make itself heard.  The brown string was the Hawaiian people.