Hawaii
It’s not just ‘hang loose.’ Lawmakers look to make the friendly ‘shaka’ Hawaii’s official gesture
A pinky and thumb extended with the remaining fingers curled down: That’s the “shaka” in Hawaii.
The gesture is sometimes known outside the islands as the “hang loose” sign associated with surf culture, but it was a fixture of daily life in the islands long before it caught on in California, Brazil and beyond. People in Hawaii have a variety of shaka styles and use it to convey a range of warmhearted sentiments, from hi and bye to thanks and aloha, among other meanings.
When captains of the Lahainaluna High School football team, from the Maui community devastated by last summer’s deadly wildfire, were invited to the Super Bowl in Las Vegas last month, they flashed shakas for the cameras.
Now, a pair of bills in the state Legislature would make the shaka the state’s official gesture and recognize Hawaii as its birthplace.
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Sen. Glenn Wakai, who introduced the Senate version, said he can’t imagine the measure meeting any opposition and expects it to “sail through.”
Here are some things to know about Hawaii’s shaka — including its purported origin with a seven-fingered fisherman.
What is the shaka?
On paper, the House bill notes that the “shaka generally consists of extending the thumb and smallest finger while holding the three middle fingers curled, and gesturing in salutation while presenting the front or back of the hand; the wrist may be rotated back and forth for emphasis.”
In practice, the shaka is far more nuanced.
Some say the only requirement is an extended pinky and thumb. Others say shaking the shaka is a no-no.
Those from beach or rural communities tend not to shake their shakas. But in the capital city of Honolulu, it’s common.
“It’s just a strong movement — one movement,” said Chase Lee, who grew up just outside Honolulu. He was taught never to shake the shaka. If you do, “you’re a tourist,” he said.
But Erin Issa, one of his colleagues at Central Pacific Bank, likes to wag hers.
“I’m a very animated person,” she said. “I feel awkward if I’m just standing still.”
She prefers to flash a shaka with the palm facing outwards, as a sign of respect: “It’s shaka-ing to you, not to me.”
“As long as you get your pinky finger and your thumb out, you can wave it or you can just do just a flat shaka,” Dennis Caballes, a Honolulu resident, said while fishing at a beach park.
What does it mean?
The shaka carries friendliness and warmth — aloha spirit. Some hold it low when greeting a child, and some like to flash double shakas. It can convey greetings, gratitude or assent, or it can defuse tension. It was particularly useful in the early days of the COVID-19 pandemic, when people were afraid to shake hands.
“It’s such a versatile gesture,” said state Rep. Sean Quinlan, who introduced the House bill at the behest of a documentary filmmaker exploring the sign’s backstory.
Big Island state Rep. Jeanné Kapela, one of the House bill’s co-sponsors, said residents are “so lucky to have a visual signal for sharing aloha with each other.”
Shakas can avert altercations when people are cut off in traffic, said Wakai, the state senator who introduced the Senate version.
“The angst toward that driver kind of just immediately gets reduced,” Wakai said.
Where does the shaka come from?
The prevailing story of the shaka’s origin traces back to a Native Hawaiian fisherman named Hāmana Kalili, who lived on Oahu’s North Shore in the early 1900s. Mailani Makaʻīnaʻi, Kalili’s great-great-granddaughter, wants the bills amended to include his name — something lawmakers are considering.
Kalili lost three fingers in a sugar mill accident, she said.
After the mishap, Kalili worked as a guard on a train. Kids who jumped the train for a free ride would curl their middle fingers to mimic Kalili’s injured hand, giving other train-jumpers the all-clear, said Steve Sue, who researched shaka for his documentary.
Other residents adopted Kalili’s three-finger-less wave more broadly, according to family lore, and it spread, possibly fueled by the waves of tourists that began arriving after World War II.
“I love the compassion part of it, you know, where, ‘Oh, okay, he doesn’t have all three fingers. So, I’m going to say hi the way he’s saying hi,’” Makaʻīnai said. “It’s the idea that … I’m like you and you’re like me.”
There’s a bronze statue of Kalili, his right arm extended into a shaka, at the Polynesian Cultural Center in Laie.
There are various theories about how the term “shaka” became associated with the gesture. Some have suggested that the name came from Japan’s Shaka Buddha.
How is the shaka used now?
The sign has spread around the world since the surfing boom of the 1950s and ’60s. It’s popular in Brazil, where it’s been used by martial arts aficionados. Brazil soccer greats Ronaldinho and Neymar Jr. incorporated it into their goal celebrations.
The shaka is such an integral part of Hawaii life that it’s easy to miss, said Sen. Chris Lee, chair of the Committee on Transportation and Culture and the Arts.
Some Honolulu city buses are outfitted with a digital shaka light that bus drivers can turn on to thank motorists for letting them merge. Texters have co-opted the “call me” emoji to symbolize the shaka, and local station KHON-TV has ended each evening newscast since the 1970s with clips of people flashing shakas.
Longtime KHON anchor Howard Dashefsky said throwing a shaka is almost a reflex when people in the community recognize him and call his name.
“There’s a lot of other places where you only get a one-finger gesture,” he said.
Shakas also come out naturally when people from Hawaii are somewhere else in the world and want to display connection to their island roots.
Businesses often use the shaka to project community belonging.
Central Pacific Bank, for example, called their digital checking account Shaka Checking at the suggestion of electronic banking manager Florence Nakamura.
“It makes people feel good when they receive one,” she said.
Hawaii
Virus to fight coconut rhinoceros beetle shows promising results – West Hawaii Today
Every other day inside a lab on the third floor of the St. John Plant Science Laboratory building on the University of Hawaii at Manoa campus, doctoral student Kristen Gaines opens up a refrigerator full of beetle larvae, hoping to find them dead.
“When I see a dead one, it’s still pretty gratifying,” she said.
Gaines is a research assistant investigating a virus to kill the coconut rhinoceros beetle, also referred to as CRB, which is decimating Oahu’s coconut and palm trees. After years of trying to eradicate the beetle, the problem has grown to a full infestation, with thousands of trees dead because of the pest.
The virus Gaines is testing is a variant of the oryctes rhinoceros nudivirus, referred to as OrNV, which was discovered in the 1960s by German scientist Dr. Alois Huger, according to a 2022 report by researchers from New Zealand and Samoa. The virus, which Huger isolated after he killed healthy beetles by feeding them ones that had died of the virus, was the first time Samoa was able to successfully manage the pest after its introduction in 1910 from a Sri Lanka cargo vessel.
Preliminary results from her testing are promising, Gaines said. She’s observed larvae die after contracting the virus both by injection and naturally from deceased larvae. Most recently, she said, three out of four larvae died after she placed them inside a bin with a dead infected specimen.
Lack of testing facilities
Several East Asian and Pacific island nations have used the virus or variations of it to manage CRB for decades. While there is plenty of research that confirms the virus’ efficacy against the pest, there has been little research on how the virus may affect native beetles, such as the Kauai stag beetle, according to UH principal researcher Michael Melzer.
Other island chains that used the virus against CRB had economies more dependent on palm oil where the potential benefits of releasing the virus outweigh the risks or did not have native insects to worry about, Melzer said. The virus is host-specific, meaning it doesn’t mutate to infect other types of creatures, so the main concern is its effect on native beetles and similar insects.
Despite the beetle arriving in Hawaii in 2013, the state did not receive a permit to test the virus until April due to the lack of facilities where the tests could be safely administered and contained, said Jonathan Ho, plant quarantine branch manager for the state Department of Agriculture and Biosecurity.
He said the CRB invasion on Oahu reached the point where it was “all over the place,” and it wasn’t feasible to spray or inject every coconut tree on the island and properly dispose of all the green waste.
“At that point, at the landscape level, biocontrol was the only real realistic solution to mitigate the threat of CRB,” Ho said. “We weren’t going to spray or treat our way out of it.”
He added that despite its efficacy elsewhere in the Pacific, adequate testing is crucial to protect Hawaii’s environment and ensure the right virus strain is being utilized.
Melzer said federal funding the state received to respond to the CRB threat changed from an eradication focus to containment around 2020, ultimately leading to the development of the containment lab and procedures in order to score a federal permit to import the virus and begin testing on larvae.
A near ‘eureka’ moment
The entry to the colony lab, where Tomie Vowell, a member of the research support team, rears beetles for experiments on request, is a secure, pitch-black room that serves as a bridge between the lab and the hallway.
If a beetle were to escape — one never has, according to Melzer — it would get confused in the darkness. A single light in the corner would be turned on to attract the beetle so it could be recaptured.
“We basically just don’t want that virus leaving the lab, because we don’t know what impact it might have on both native or beneficial insects in Hawaii,” Melzer said.
From the dark room is a door that leads to the lab, where there are four locked refrigerators with beetles at different life stages in various labeled containers.
CRB eggs resemble small white balls. Once hatched, the tiny, pale grubs grow up to 2-1/2-inches long with a strong, black exoskeleton adorned with a rhinoceros-like horn and fuzzy underbelly. Their natural life cycle from grub to adult is typically a year, Vowell said.
Melzer traveled to Palau to get the virus strain the island nation had used successfully to combat the beetle, and brought it back to Hawaii.
In a separate lab, Gaines dresses in full protective gear before injecting the virus into CRB larvae. The infected larvae become lethargic as their gut becomes inflamed.
Gaines said the first time she suspected a larva exhibiting symptoms had died of the virus, it was “not quite a eureka moment, but close to it.”
It can take two to four weeks for larvae to succumb to the virus, Melzer said, while infected adults live longer but ultimately become too lethargic to eat and starve to death.
He said the virus is effective because the beetles live long enough to spread the infection to others but in the end die themselves within weeks.
‘It’s already too late’
If everything goes to plan, Melzer estimates the virus could possibly be released into the wild within two years. Ho said the timeline is dependent on state and federal regulatory processes.
For some landscapers, the window for effective CRB containment has long closed.
“It just sucks because there’s a lot that could be done,” said Brent White, owner of Lush Palm Landscapes. “Maybe you should just let that thing (the virus) go out now and kill the beetles. It’s already too late. The North Shore is already gone. All the trees on the North Shore are going to be cut down pretty soon, they’re all going to be gone. There’s no saving it now — sorry, too late — which is really sad.”
White said he’s turned to treating his palm trees nightly with essential oils, which has helped keep his trees alive, but takes a lot of labor.
“It’s still so hard,” he said. “The minute you stop treating, the beetles come back and attack the tree. It’s just really sad that it’s growing out of control and there wasn’t proper mitigation methods in the beginning to stop it from happening.”
Chance Correa, owner of Malama Aina Landscape and Masonry Design, and Daniel Anthony, founder of nonprofits Hui Aloha ‘Aina Momona and Aloha Organic, agree.
The two employ Korean organic farming techniques to combat the beetle.
“In two to four years, we could lose every coconut tree,” Correa said. “There might not be coconuts to farm. It’s that bad.”
Aloha Organic uses a sulfur mixture to deter the beetle, Anthony said, along with nutrients to feed the trees.
“We noticed that the healthier your tree was, the more resilient it was to the beetle,” he said.
Anecdotally, Anthony’s methods have worked. During a visit Thursday, the residential property he’s been treating monthly in Kaaawa had plenty of coconuts in its trees, while a next-door neighbor’s trees showed evidence of beetle damage.
For both Correa and Anthony, coconuts are part of their culture that helped their ancestors survive for centuries.
“It’s life or death for us, for our culture, for our community,” Anthony said.
The two also share concerns about the long-term effects of chemical use on the trees and the fruit they produce.
More testing planned
Existing recommendations from the Department of Agriculture and Biosecurity to combat CRB include chemicals, organic options such as fungi and physical barriers such as netting. Ho said that while he has not heard of sulfur successfully deterring the beetle and it hasn’t been formally studied, any organic option that can be replicated would be welcome.
Basal oil is another organic option to repel beetles, according to the agency’s website.
Ho said the process for a pesticide to get approval for use against CRB does not necessarily require the same type of rigorous testing on its effects on native species that a bio-agent such as the virus does. But, he explained, both the U.S. Environmental Protection Agency and the state have labeling processes for use as a pesticide.
He added that the chemicals listed on the agriculture department’s website are labeled as being usable and then tested by either UH or a survey response to test efficacy.
Other than treating palm trees, Ho said the best way to manage CRB until a successful bio-agent is approved is to manage green waste and prevent breeding.
In the meantime, Melzer and Gaines plan to begin testing the virus against native species and potentially bring in a different strain from another affected area to build a virus “library.”
Melzer said he also hopes to get a permit to test on adult beetles, which so far has not been approved due to the risk of the winged insects escaping by flight.
“We rear CRB for research purposes and we’ve never lost an adult out of there,” he said. “We’re hoping to convince them that we’re never going to lose an adult over here.”
If a permit is not obtained, Melzer said, UH will have to look at better bio-containment facilities so it can finish the testing process.
“Everyone recognizes how important it is that we have these facilities, not even just for CRB, but for other things in the future,” he said. “CRB will not be the last impactful invasive species in Hawaii.”
Hawaii
Hawaii: A Kingdom Crossing Oceans review – a feather-filled thriller full of gods, gourds and ghosts
Relations between Britain and the Pacific kingdom of Hawaii didn’t get off to a great start. On 14 February 1779 the global explorer James Cook was clubbed and stabbed to death at Hawaii’s Kealakekua Bay in a dispute over a boat: it was a tragedy of cultural misunderstanding that still has anthropologists arguing over its meaning. Cook had previously visited Hawaii and apparently been identified as the god Lono, but didn’t know this. Marshall Sahlins argued that Cook was killed because by coming twice he transgressed the Lono myth, while another anthropologist, Gananath Obeyesekere, attacked him for imposing colonialist assumptions of “native” irrationality on the Hawaiians.
It’s a fascinating, contentious debate. But the aftermath of Cook’s death is less well known – and the British Museum’s telling of it, in collaboration with indigenous Hawaii curators, community leaders and artists, reveals a surprisingly complex if doomed encounter between different cultures.
Cook isn’t mentioned in the wall texts or portrayed in the show, but his ghost is everywhere in the objects he and his men brought back to Britain. And what marvels they are. Before Cook’s voyages the peoples of the Pacific, connected with each other by epic canoe crossings that linked the Polynesians from Hawaii and Easter Island to Tahiti and New Zealand, created cultural forms that we now call art. Giant pink feathered faces of gods with mother-of-pearl eyes grimace and gurn while a club embedded with tiger shark teeth combines beauty and menace. Bowls carried by naked figures on their backs embody how Hawaiian chiefs and monarchs were feasted and respected.
Monarchy is at the heart of this show, a common language shared by the otherwise chalk and cheese Hawaiians and Britons. After the death of Cook, which was heartily regretted on both sides, Hawaii learned, as it were, to speak British and assert its equality with a “modern” state. It worked, for a while. In 1810 King Kamehameha I sent a magnificent, feathered cloak to George III, with a yellow diamond pattern on red – on loan here from the Royal Collection which still owns it. The king apologised that he was too far away to support Britain in the Napoleonic Wars but expressed friendship – and could Britain help if Hawaii was attacked by France? The Hawaiian cloak is wittily juxtaposed here with a glittering jewelled costume worn by George IV at his coronation: idiosyncratic customs existed on both sides of the world.
Forget Cook, the show suggests: remember King Liholiho. In 1824 he and his Queen Kamamulu set out on a journey that reversed all those British “discoveries”. They set sail for Britain laden with gifts, hitching a lift on a whaling ship (the story would be even better if they’d gone by outrigger canoe). George IV seems to have been touched by the greetings from across two oceans because he received the Hawaiians in 1824 with diplomatic honours. They were seen in the royal box at the theatre and portrayed by artists. Typically cartoonists were less generous – Cruikshank portrays the depraved George IV with his arms around a tattooed Polynesian. They also visited the British Museum where they could not have missed three of its most stunning exhibits, the feathered faces of gods brought back by Cook’s team from Hawaii which are known to have been on display at that time.
The Hawaiian treasures retrieved from the British Museum’s stores are remarkable – they should have a permanent gallery to themselves. You can’t stereotype them: the fierce gaze of a martial-looking god with a chunky wooden body seems modernist, which is no coincidence because Pacific sculptures helped inspire modernism. I mistook one of the feathered godheads with its almost caricatural eye for a contemporary artwork. It was collected by Cook.
These wonders are not reliquaries of a dead culture. There’s a perfectly preserved 18th-century dance rattle, or ‘uli’uli, brought back from Cook’s third voyage, a gourd from which purple, red and white feathers sprout and radiate. A video shows Hawaiian dancers using a modern recreation of the same instrument. To Hawaiians the artistic masterpieces their ancestors made are bearers of memory, instruments of identity.
This exhibition is a celebration of Hawaii and a defence of museums with global collections. The almost miraculous preservation of delicate, fragile artworks made with feathers, teeth, wood and bark for almost 250 years is surely to the British Museum’s credit, as is this way of seeing them as embodiments of living culture.
How does the story end? The king and queen of Hawaii gave their lives for cultural diplomacy: they both died of measles in London in 1824. George IV honoured them by sending their bodies home on a Royal Navy ship. Hawaii successfully persuaded Britain and Europe it was a nation state, with a monarchical government they could do business with – so Britain kept its greedy hands off this one place. In the end it would be the US that seized Hawaii, colonised it and eventually made it the 50th state. The objects here are weapons in a continuing cultural resistance. Look out for that shark-toothed club, Mr President.
Hawaii
Community memorial service for Kazuo Todd today in Hilo – West Hawaii Today
The funeral procession for deceased Fire Chief Kazuo Todd with pass-in-review for Hawaii Fire Department firefighters took place Saturday morning at HFD Administration in the County Building on Aupuni Street in Hilo.
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