(c) Copyright 2004 Kenneth R. Conklin, Ph.D. All rights reserved
Here's a song you might like to play while reading this article. The shirts worn by the marchers long ago were brown or black, not red. But the cheerful music and enthusiastic singing of the young folks will surely put you in the right mood to read about the red-shirt march of September 6, 2004 in Honolulu. The lyrics are explained later in this article in three languages. Click to hear the singing of youth on the march:
A huge racial separatist march and rally were held in Waikiki on Monday September 6, 2004 (Labor Day). Depending who did the counting, somewhere between 7,000 - 20,000 ethnic Hawaiians and their supporters wore red shirts symbolizing the blood that unifies and defines who is Native Hawaiian. The red shirts also symbolize the ominous red cloud that is the name of the lead organization in the march, 'Ilio'ulaokalani (red-dog [cloud] in the sky). The river of red shirts flowing through the streets also symbolically represents the schools of red fish, ‘aweoweo, whose rare appearance portends a time of major change, such as the death of long-term ruler. The fact that so many people can coordinate their coming together at the same time and place, wearing the same red shirt, is also a reminder of the collective group consciousness that people who claim to be "indigenous" believe runs through their blood.
The slogan of the march was "Ku I Ka Pono" (stand up for justice) and also "Ku'e" (resist). Some purposes of the march are: to protest a court case seeking to abolish the racially exclusionary state government institutions OHA and DHHL; to protest a court case seeking to abolish the racially exclusionary admissions policy of Kamehameha Schools; to protest a Honolulu law that allows owner-occupants of condominium apartments on leased land to force the landowners to sell the land to the leaseholders (a similar law applying to freestanding houses was upheld by the U.S. Supreme Court; most of the landowners are wealthy ethnic Hawaiian families and large institutions like Kamehameha School); to oppose the recognition of Bishop Museum as a "Native Hawaiian Organization" eligible to protect and keep native artifacts; to oppose military training in Hawai'i. References to webpages on these topics are provided below.
This red-shirt march was peaceful, including thousands of participants (perhaps a majority) who were teenagers, children, and infants. Some of the younger children came along because the event was held on the Labor Day holiday. Whole families participated in the march and then attended a day of music, food, and speeches afterward at the Waikiki Shell where they also had a chance to "kau inoa" -- sign up on a racial roster to be used as a membership roll for the future Akaka tribe. Many teenagers and young adults, most of whom came along with age-mate friends, were either required or strongly "encouraged" to participate by the schools and colleges where they are students in "Hawaiian Studies" courses. Those courses at the community colleges, and the university's Center for Hawaiian Studies, are mostly controlled by sovereignty-activist instructors who use their courses to indoctrinate the students with racial pride and ethnic nationalism. For information about the political agenda, dogmatism, and intolerance of the Center for Hawaiian Studies, see:
Students often are told to attend events like this as a class assignment and to write a reaction paper afterward; or they are strongly encouraged to attend because "the future of our Hawaiian nation" is at stake. One news report quoted a student from Kamehameha School saying that many announcements were made on the school's loudspeakers throughout the previous week urging the youngsters to attend the march on the Monday holiday. Many of the students at Kamehameha (and their parents) are deeply beholden to the school because they are receiving reduced or zero tuition because of grants from the multibillion dollar institution; and some students are held even more closely captive because they are living as boarders at the school at reduced or zero cost to their families. The use of captive children as political pawns raises serious moral questions.
The red-shirt march was peaceful. But bare-chested, muscle-rippling Hawaiian martial-arts practitioners were present, carrying spears and traditional lua-fighting weapons. Their presence was a show of ethnic pride, and these warriors provided "security" for the march. But their presence was also intended as a not-so-subtle reminder of possible future violence. The message was clear, as so often enunciated by "Reverend" Charles Kauluwehi Maxwell Senior: "Our backs are up against the wall. Remember, Hawaiians were once a warrior people." For examples of Maxwell's rhetoric see:
This red-shirt march, like the others that preceded it during the previous 12 months, maintained the tradition of anti-Americanism found in the Hawaiian sovereignty movement. That anti-Americanism is clearly shown by the total absence of any American flags among the sea of Hawaiian flags. It is also shown by the presence of scattered signs saying "Yankee Go Home." It is also shown by the presence of anti-war and anti-Stryker marching units in the parade -- of course it would be possible for loyal Americans to oppose the war in Iraq, and to oppose the coming of a Stryker brigade to Hawai'i; but in the Hawaiian context those protest topics are anti-American because their long-range purpose is to force the U.S. military to leave Hawai'i and, eventually, to force the U.S. to completely abandon Hawai'i to independence. For an in-depth examination of the larger issue of anti-Americanism in the Hawaiian sovereignty movement, see:
And for coverage of the lawsuit to prohibit the Stryker brigade from coming to Hawai'i, see:
Newspaper articles and photographs related to this march are provided below. First, a short review of previous red-shirt marches, and a description of the major issues that are the focus of this march.
This march and rally should probably be named the "Second Annual Waikiki Labor Day Ku'e March." That's because the first one was held on Labor Day 2003; and there will probably be another march every Labor Day for the foreseeable future.
Coverage of the FIRST red-shirt march of September 7, 2003, including newspaper articles and photographs, is at:
A followup to the first red-shirt march was a series of marches and protests held November 16-18, 2003 in connection with lawsuits against OHA, DHHL, and Kamehameha School. See:
The march and rally of September 6, 2004 focused on several main issues. Anti-Americanism, anti-military issues, and the "yankee go home" topics were described above.
Another issue is that some Hawaiian activists in the march were protesting an effort by Bishop Museum to get federally recognized as a "Native Hawaiian organization" under NAGPRA so the museum could keep artifacts previously entrusted to it for safekeeping and education of future generations, instead of being forced to hand over the artifacts for "repatriation" into a cave where they could stay hidden forever and rot away, thereby returning their spiritual essence to the land. This "unity march" clearly supported those radicals seeking to clean out Bishop Museum and re-bury valuable artifacts, even though there are many ethnic Hawaiians and others who recognize the unique role of Bishop Museum and want the museum to keep the artifacts. See sections 15, 16, and 17 of:
The following three issues, not fully explained above, probably enjoy the greatest degree of unanimity among the red-shirts:
(1) Opposition to the Arakaki2 lawsuit now under consideration in the U.S. 9th Circuit Court of Appeals. This lawsuit seeks to dismantle OHA and DHHL. Oral hearings are set for Monday November 1, 2004 in Honolulu. A webpage containing many of the documents filed in that case, and related analysis, is at
(2) Opposition to the lawsuit Doe vs. Kamehameha Schools, on appeal at the U.S. 9th Circuit Court of Appeals. This lawsuit seeks to abolish the racially exclusionary admissions policy at Kamehameha Schools. News from year 2004 related to this issue, along with links to additional webpages about the Kamehameha policy, are at:
(3) Opposition to a law of the City and County of Honolulu that allows owner-occupants of leasehold condominium apartments on O'ahu to force the landowner to sell the leased fee interest. This law does for condominiums on O'ahu what a similar state law does for owners of freestanding homes on leased land. Most of the landowners who refuse to sell the land are wealthy ethnic Hawaiian individuals, families, or institutions such as Kamehameha Schools (Bishop Estate), Queen Lili'uokalani Childrens' Trust, and others. Lessees, and the government, believe that the stability of the community is improved by having homeowners actually own the land under their homes. Lessees do not want to be forced to pay escalating lease rents and/or to lose their homes completely when the lease expires. Landowners feel they should never be forced to sell their land (which might have been in their families or institutions for generations), and lessees knew what the terms of the lease were when they signed the lease. The state law allowing homeowners to force the land sale was upheld by the U.S. Supreme Court and remains unchallenged. Opponents of the Honolulu condominium conversion law are trying to get City Council to repeal the law, and it is a campaign issue in the upcoming election for mayor and city council. A webpage about the issue is at:
"DIE JUGEND MARSCHIERT" -- SONG LYRICS AND INTERPRETATION
Now, what about those song lyrics?
Recruiting a youth brigade to participate in public political marches is nothing new.
There were similar marches in Germany and Austria in the 1930s. But instead of red shirts, the marchers wore shirts that were brown or black, and were known as the "brown shirts" and the "black shirts." A big part of Hitler's rise to power was the Nazi youth movement, where teenagers were recruited to march, participate in rallies, go door-to-door to hand out propaganda to the residents, etc. Teenagers are very impressionable, and can easily be persuaded to go along with the group, especially if there's great music, food, and fun, all linked with "patriotism" and love of the homeland (whether it's Germany or Hawai'i).
Here's a song from the Hitler youth movement of the 1930s: "Die Jugend Marschiert" (Youth on the March). It's an inspirational, catchy fun-filled song that makes you want to join right in and raise your arm at the end and shout "Sieg Heil!" That's the purpose of the song -- to stir up young people and get them to march. For extra enjoyment, "Die Jugend Marschiert" can be downloaded and played while reading this article. Just click here:
Here are the words in German, followed by my own translation into English.
Die Jugend marschiert [German]
Merke dir das eine immer gut;
die Heimat ist dein - erhalte sie rein.
Deutscher Boden, deutsches Blut
soll stets dir heilig sein.
Die Jugend marschiert mit frohem Gesang
bei Sonnenschein und Regen;
die Jugend marschiert mit sieghaftem Drang
dem großen Ziel entgegen.
Wir stürmen die Welt, geh'n fest unser'n Schritt
wer jung ist der fügt sich freilich mit,
die Jugend marschiert, kein Pfad ist zu steil,
dem Siege entgegen zu eil'n.
** Now, think about what the Hawaiian activists are saying as you read these words. Think about "Keep Hawaiian lands in Hawaiian hands." Think about claims to racial ownership of the sacred 'aina or the ceded lands. Think about how it was in Germany, and might become in Hawai'i, when misguided or evil leaders of one ethnic group claim supremacy based on race, and others are too timid or "politically correct" to stop what comes next. Of course no ovens or concentration camps are proposed for Hawai'i. It will be a genteel, velvet apartheid. But a proposal is being shamelessly pushed in Congress to establish a race-based government that would relegate 80% of Hawai'i's people to second-class citizenship and take away federal and state Constitutional guarantees from the other 20% in who must obey tribal laws enacted by tribal insiders and enforced by tribal police and courts. For information about the Akaka bill, see:
Die Jugend marschiert [Conklin's English translation based on 4 years of German]
Take note! There's something of lasting good;
The homeland is yours -- keep it pure.
German soil, German blood
Should always be sacred to you.
The youth march, rejoicing with song
In sunshine and rain;
The youth march with an urge for victory
Striving for that great goal.
We storm-troop the world; our marching pace goes fast
Those who are young gleefully join in,
The youth are on the march, no path is too steep
to struggle against when hurrying toward victory.
(shouted with the right arm outstretched in the Nazi salute; "sieg heil" means "Hail to Victory")
** Ken Conklin has used his moderate fluency in Hawaiian to give a Hawaiian-language conceptual rendering of the first two stanzas of the song, very broadly re-interpreted with Hawaiian sovereignty themes and some historical or sovereignty catch-phrases. **
(listen up people!)
He pono keia
(there's something righteous here)
No 'oukou keia 'aina -- E mau ke ea o ka Lahui
(this land is yours. Let the sovereignty of the [ethnic] Hawaiian people live forever)
Kapu mau a mau ka la'a o ka 'Aina Hawai'i, ame ke koko Hawai'i
(Forever sacred are the Hawaiian land, and Hawaiian blood)
Imua! Imua e na poki'i, himeni ana me ka hau'oli
(Go forward youth! Singing with joy)
I ka ua, i ka la
(in rain and sun)
Imua e na poki'i me ka 'i'ini a ka lanakila
(go forward youth, with desire for victory)
E 'onipa'a kakou
(let's all persevere).
IS IT FAR-FETCHED TO COMPARE HAWAI'I'S REDISHIRTS TO THE NAZI BROWN-SHIRTS?
A noted scholar and syndicated columnist recently published a book studying the history of how affirmative action programs or group preferences in various nations around the world have led to feelings of racial entitlement. One pattern is that group preferences, initially justified as a temporary expedient to help a particular needy or disadvantaged group overcome discrimination and compete with more fortunate groups, tend to become permanant and expand out of control. The history of Sri Lanka, an island nation, should be particularly chilling to the island state of Hawaii. Sri Lanka's well-deserved reputation as a country with exemplary relations between its majority and minority populations in the middle of the 20th century, has become a bitter mockery in the course of the decades-long civil war, marked by hideous atrocities. thereby produced racial strife, violence, civil war, and hideous atrocities.
"Affirmative Action Around the World: An Empirical Study" by Thomas Sowell. Yale University Press. 231 pp.: has a book review at:
Ken Conklin has an essay: Affirmative Action Gone Berserk -- Racial Entitlement Programs in Hawai'i, and the Attempt to Create a Phony Indian Tribe to Defend Them
See also: "Racial Supremacy Government Policies Worldwide, Compared To Hawaiian Sovereignty Proposals"
An important case study for Hawai'i is the Pacific island nation of Fiji, where the indigenous Native Fijians have guaranteed racial supremacy by law, and oppress the multi-generation Asian immigrants whose ancestors came to Fiji to work on the sugar plantations. On several occasions in recent years, when the Asians won democratic elections that would have installed an Asian head of state or would have given too much power to Asians in parliament, the Native Fijians staged military coups to protect their entrenched power. See:
NEWSPAPER ARTICLES DESCRIBING THE RED-SHIRT MARCH OF SEPTEMBER 6, 2004, INCLUDING SOME PHOTOGRAPHS; AND FOLLOWUP ARTICLES AND LETTERS
Honolulu Advertiser, Tuesday, September 7, 2004
Hawaiians reassert unity
By Dan Nakaso
They turned out yesterday to protest development of sacred Mauna Kea, the continued desecration of Hawaiian remains, forcing landowners such as Kamehameha Schools to sell leasehold lands and a dozen other issues that wound the souls of Native Hawaiians.
They rode on scooters, pushed baby strollers, blew conch shells, and some even showed their disdain by carrying the Hawaiian flag upside-down.
But all along the course of the mile-and-a-quarter march, sometimes disparate Hawaiian groups were united in one thing: chanting for justice in Hawaiian and English.
It was the second year that Honolulu police closed Kalakaua Avenue through the heart of Waikiki so Native Hawaiian organizers could stage a "March for Justice" that some see as a massive protest, and others consider a major opportunity for Hawaiians to unite.
Organizers had predicted 8,000 marchers from all ethnic backgrounds. HPD estimated the turnout closer to 7,000, said Sgt. Aaron Bernal.
Most of the marchers bought or brought red T-shirts proclaiming "Ku I Ka Pono," or justice for Hawaiians. [Note from Ken Conklin: there is no reference to "Hawaiians" in that Hawaiian-language slogan, which simply means "Stand up for justice"]
"The red symbolizes koko, blood for us Hawaiians," said Chase Keli'ipa'akaua, a 17-year-old senior at Kamehameha Schools. "It's our common bond."
Jan Dill, past president of the nonprofit group Na Pua a Ke Ali'i Pauahi, joined a handful of others who wore red shirts from Hilo that said simply, "The Natives Are Restless."
"This is an opportunity for Hawaiians to understand that they have power," Dill said as conch shells bellowed in the background. "It's a good expression of Hawaiian consciousness."
Last year's turnout was prompted by a federal court order forcing Kamehameha Schools to enroll a non-Hawaiian boy — a move that outraged and united Hawaiians across the Islands.
This year, people came because of a wide range of issues affecting Hawaiians:
* The Akaka bill, which would recognize Native Hawaiians as a political group within the U.S. Department of the Interior.
* A planned Army Stryker brigade, opposed by at least three Hawaiian groups.
* Continuing opposition to next month's opening of a Wal-Mart, whose construction unearthed Hawaiian remains.
* An effort to block recognition of the Bishop Museum as an agent to repatriate Hawaiian artifacts.
* Continued opposition to the Big Island's Hokuli'a luxury development.
Kamehameha Schools, Hawai'i's largest private landowner, once again was at the center of much of the protests.
It is one of the major groups advocating that the Honolulu City Council repeal a mandatory leasehold conversion law that could mean the end of a steady stream of rental income for property owners.
The conversion law allows the city to force landowners to sell qualified condominium owners the fee interest in the land under their units, ending regular lease rent payments.
Officials with Kamehameha Schools have said such revenue allows it to provide services such as college scholarships to Native Hawaiian children. A resolution to repeal the law is before the council.
For the past week, Kamehameha teachers and administrators encouraged students to attend yesterday's march, and repeated the message over the school's public address system, several students said.
"They said, 'Come out and support your Hawaiian rights,' " said Loke Baclaan, a 17-year-old senior at Kamehameha. "People have been talking about how they're taking away the land, how they want to take our school away and admit everybody."
Carl Mossman came to yesterday's march for simpler reasons.
At the age of 61, Mossman had never before stood up for Hawaiian rights, and thought it was about time. "I say, 'Brah, you gotta wise up,' " he said.
There were solemn moments during the hourlong march. At two points along the route, marchers stopped to pay homage before portraits of Hawaiian royalty.
Outside the Royal Hawaiian Shopping Center, representatives of various Hawaiian associations stood by a portrait of Princess Bernice Pauahi Bishop, whose will created the Kamehameha Schools in 1884.
Four Kamehameha Schools trustees stood among students and alumni as children made offerings to the princess's likeness. Some in the crowd wept.
At other points, the march highlighted the conflicting interests of Native Hawaiians and Waikiki commerce, as members of various schools of lua, or Hawaiian martial arts, walked yards from hawkers passing out discount coupons and air-conditioned storefronts blasting rock music.
At the parade's end, the diamondhead terminus of Kalakaua, marchers listened to music and speeches by Native Hawaiian political candidates.
Exactly one hour after the march began, Honolulu police reopened Kalakaua Avenue to city buses, trucks, rental cars and taxi cabs that lurched their way down the same path as the Hawaiian's march for justice.
Honolulu Star-Bulletin, September 7, 2004
Hawaiian march floods Waikiki
More than 10,000 take to the streets in a peaceful appeal to protect land and entitlements
By Sally Apgar
Wearing a red "Justice for Hawaiians" T-shirt and struggling to march while carrying a towering pole from which waved a Hawaiian flag, Puuwai Robins of Waianae kept pace with other family members as she marched down Kalakaua Avenue yesterday morning.
"I'm here to stand up for my blood and my culture, and to stand against whatever they do to us that is wrong," said Robins, 10.
Yesterday, Robins and thousands of native Hawaiians, many dressed in red T-shirts emblazoned with the words KU I KA PONO ("justice for Hawaiians"), turned Waikiki's main boulevard into a vast red river to stand up for Hawaiian rights at a time when many feel their rights, lands and entitlements are under attack.
March organizers' and police estimates of participants in the annual parade ranged from 10,000 to 18,000. Afterward, marchers joined a political rally at the Waikiki Shell where activists gave rousing speeches, some groups sought signatures for political petitions and others just enjoyed the Hawaiian food, music and a proud sense of unity despite many differing personal notions of what it is to be Hawaiian.
"This is unity for Hawaiian justice and a gathering of diverse minds," said Lyle Kaloi, a marcher who brought his 3-year-old daughter, Hazel, with him on the parade route.
People held banners or waved protest signs, Hawaiian flags and ti leaves. Some banners said "Stop stealing our lands" and "Protect alii land trusts," referring to the City Council debate over repealing the 1991 law forcing lease-to-fee conversions of property now owned by the alii trusts. Other signs alluded to military issues, such as "Stop Stryker." Some fought for sovereignty, and a few said "Yankee go home" and "The natives are restless."
There were groups representing the alii societies and trusts, Hawaiian schools, civic societies, sovereignty activists, Hawaiian cultural organizations, environmental groups and families proud to be Hawaiian.
Bill Souza, wearing the elegant red-and-gold cape of the Royal Order of Kamehameha I, stood with others in their capes, greeting marchers. Speaking of leasehold conversion of alii land, he said, "As a royal society created by Kamehameha I, we have an obligation to protect the land, to keep the trust in perpetuity."
Iokepa Salazar, 28, from Nuuanu, stepped out of the march route long enough to say: "Hawaiian entitlements are at issue, so this is a solidarity march. It's pretty much about justice for Hawaiians."
Some tourists were baffled at the march, and one Japanese tourist persisted in having his picture taken with different members of martial arts groups who carried spears and were dressed in malo that showed off their muscles and cultural tattoos. About 30 or 40 members of martial arts groups kept the parade moving and conducted crowd control.
"This is much mellower than a protest in New York City," said visitor Jovial Kemp, who grew up in New York and lives in Los Angeles. "I had no idea there were people who didn't want to be part of the United States. But if these hotels that make it look like Miami Beach are what Americans brought, then I don't blame them."
The social and political issues drawing out thousands ranged from those concerned about passing the Akaka bill and the repeal of the City Council's leasehold conversion law known as Chapter 38 to those concerned about military expansion and preserving Hawaiian culture, the bones of ancestors and sacred places such as Mauna Kea.
"We're here to support the movement," said Charles Kaaiai, 53, of Kailua, who marched with his wife and two children, ages 9 and 11. "There are many issues. There's leasehold conversion, Stryker, Mauna Kea and the native Hawaiian charter schools. It's been too long since we've been protesting -- since 1893 and the overthrow."
With obvious pride, Kawika Haae, 31, of Kapolei, who was among the early waves of marchers, stood on the balcony of the Aston Waikiki surveying the final waves of the marching red tide passing below him to the end of the route.
"This is about giving power back to the Hawaiian people," said Haae. "I am concerned about Hawaiian homelands. Some people spend their entire lives waiting to be issued a lot."
Haae, who has been waiting 12 years, said, "I would hate to die waiting."
Vicky Holt Takamine, a kumu hula and president of the Ilioulaokalani Coalition, which organized the march in conjunction with many other groups, said after the march: "The streets were packed. It went well."
Takamine said: "The whole point is to bring our people together and to share in a common struggle to protect our lands and our rights. We are also encouraging people to register and get out and vote."
At the grounds around the Waikiki Shell, information booths were set up, representing a variety of political issues with volunteers urging people to sign petitions. At the Repeal Chapter 38 group, Nona Akana hoped to "get hundreds and hundreds of signatures."
Another booth hoped to get signatures for a moratorium on military expansion.
And at the Kau Inoa table, longtime activist Charlie Rose encouraged people to fill out registration forms "because if we're forming a native Hawaiian government, we need plenty of people to be part of the process."
Also at the Waikiki Shell, there was music, chant and dance interspersed with political speeches.
Lilikala Kame'eleihiwa, a professor at the University of Hawaii's Center for Hawaiian Studies, spoke in a booming voice over a microphone. She told the crowds: "We're going to march a lot more. It's going to get a lot worse before it gets better."
Referring to the city lease-to-fee conversion, she said, "It's time for the City Council to stop stealing our land."
She urged people to show up at Council hearings, saying, "If we have 6,000 people at City Council, I think they won't steal our land."
She asked the crowd, "Do we want our land?"
The crowd roared back, "Yes!"
She asked, "Do we want our justice?"
"Yes!" the crowd yelled back as many fists punched skyward.
"Then we will have to fight for it."
Both the Advertiser and the Star-Bulletin published photos showing the large presence of teenagers and children in the red-shirt march, either in the foreground or background. The top photo below has URL:
and was accompanied by the caption:
"An estimated 7,000 people of all ethnic groups, most wearing red shirts in a show of unity, marched through Waikiki yesterday, drawn by issues of concern to Native Hawaiians, such as the Akaka bill, a planned Army Stryker brigade and the leasehold conversion law. Photos by Jeff Widener • The Honolulu Advertiser"
The second photo has URL
"COURTESY OF KITV NEWS4 A unity march through Waikiki yesterday drew between 10,000 to 18,000 native Hawaiians and their supporters to an event calling attention to a number of issues they said threaten native Hawaiian rights, entitlements and benefits."
Both the Advertiser and Star-Bulletin published photos showing some of the many Hawaiian flags; but no American flags were to be seen.
The photo on the left below has URL
and includes this caption:
"CRAIG T. KOJIMA / CKOJIMA@STARBULLETIN.COM
In his hair, Joshua Peralta of Nanakuli wore a small Hawaiian flag -- upside down, to symbolize distress."
The photo on the right, with the large Hawaiian flag, has URL:
Photos by Jeff Widener • The Honolulu Advertiser
"Demonstrators bore a Hawaiian flag in the "March For Justice" down Kalakaua Avenue. Most marchers donned red T-shirts that read "Ku I Ka Pono," or justice for Hawaiians. "The red symbolizes koko, blood for us Hawaiians," said a 17-year-old boy. "It's our common bond." Some carried ancient fighting spears as others sipped from plastic water bottles. Some wore traditional malo, while others donned modern-day T-shirts."
On Friday, September 10, 2004 the student newspaper at the University of Hawai'i, "Ka Leo", published a group of photos from this red-shirt march. See:
FOLLOWUP LETTERS TO EDITOR
On Friday September 10 a letter to editor was published in the Honolulu Advertiser. The same letter, somewhat edited, was published in the Star-Bulletin. Each newspaper created its own headline for the letter.
The Honolulu Advertiser, Friday September 10, 2004
The Honolulu Star-Bulletin, Friday, September 10, 2004
Here is the text of the more complete Advertiser version:
In Waikiki on Monday, red-shirt marchers once again stomped all over our rainbow society's commitment to unity and equality.
Of course they have a right to march. And I have a right to feel disgusted. Red was chosen to symbolize the blood shared by ethnic Hawaiians exclusively. Thousands marched to protect and expand racial separatism.
Is it impolite to say I'm disgusted? Well, how impolite is it for a mob to march through our streets defending racial privilege? How righteous is it to march against the courts' authority to decide what's legal?
The red-shirts defend segregation at America's most wealthy, powerful school. They defend state agencies serving only one racial group, sucking up hundreds of millions of government money and hoarding it in the stock market.
With children in tow, the marchers lull us into apathy. They smile pretty, but their causes are ugly.
Thank goodness most people of Hawaiian ancestry do not support creating a racial-separatist "nation." Perhaps some day the "silent majority" will speak up and sponsor a real "unity" rally.
Did anyone notice among dozens of flags, not one was American?
(c) Copyright 2004 Kenneth R. Conklin, Ph.D. All rights reserved
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