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ABSTRACT
As we reflect on the leisure science canon, we use this occasion to ponder how our scholarship has engaged with communities with alternative worldviews compared with the Euro-North American worldview dominant in leisure scholarship. While some Indigenous cultural practices may, at first glance, seem similar to behaviors found in Euro-North American leisure space-time, such a comparison is often problematic when an Indigenous language has no equivalent concept or word for leisure and the worldview assumes a different relational reality. Drawing on our ongoing research working with Kanaka Hawai‘i, we offer a discussion of the relevance and need for Ieisure scholars and practitioners to engage with Indigenous worldviews, ways of knowing and being. We specifically focus on approaches and dispositions relevant to scholars and practitioners as we look to nourishing possibilities for richer relationships between Indigenous and non-Indigenous peoples through leisure.
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Notes
1. ‘Ōlelo no‘eau [Hawaiian proverbs and poetical sayings] were collected, translated, and annotated by Mary Kawena Pukui (Citation1983) reflecting the rich and various textures of Kanaka Hawai‘i values. For political and ethical reasons, we do not italicize ‘ōlelo Hawai‘i [Hawaiian language]. As our research primarily engages with Hawaiian sources we seek a reciprocal relational space-time that honours the ontology of Kānaka Hawai‘i [Hawaiian people] who are recentering the ‘ōlelo Hawai‘i. Throughout the text we use the kahakō [macron] and ‘okina [glottal stop], diacritical marks that assist with pronunciation, except in quotations when marks are not included. For brevity, we provide in-text translations for first use from Mary Kawena Pukui and Samuel H. Elbert's Hawaiian Dictionary (Citation1937/1986).
2. Mō‘ī Kalākaua (Citation1862/1971) edited the Ka Hoku o Ka Pakipika [Star of the Pacific], authored The Legends and Myths of Hawai‘i in 1888, and was an accomplished musician and composer (Carr, Citation2006).
3. There are multiple phrases for the people of Pae‘Āina [Hawaiian archipelago] including Kanaka Maoli [Native Hawaiian], Kanaka Hawai‘i [Hawaiian person], and Kanaka ‘Ōiwi [Person of ancestral bones]. Although all three can be found in publications, recent use seems to move toward Kanaka Hawai‘i, which is also found in 19th century nūpepa [newspaper].
4. Since it is difficult to find a phrase that encompasses Kanaka Hawai‘i perspectives, we have chosen to use a term connected with their navigational system across oceans. Metaphorically it respects their deep connection to ‘āina [land] and moana [ocean] that possesses agency, thought, and desire (Watts, Citation2013).
5. Kanaka Hawai‘i scholar Noelani Arista's term [lit. the speaker's document repository] for archive (personal communication, 3 May 2017). This is the largest collection of ‘ōlelo Hawai‘i documentation in the Pacific. It includes original and digitalized ‘ōlelo Hawai‘i nūpepa between 1834-1980 that featured both anonymous and known writers plus personal letters, legal documents, journals, and manuscripts. These resources have been largely absent from the English-language history about the Hawaiian Kingdom.
6. The inspiration for these thoughts comes from Sam Oates (http://www.wordswithoutborders.org/dispatches/article/news-from-somewhere-the-world-series-from-peter-owen-and-istros-books) and Ingersoll (Citation2016).