Psychological Warfare Against the Hawaiian People: Genocide, Crimes of Humanity with 37 Issues Including Mentacide

37 Issues Including Mentacide: Psychological warfare against the Hawaiians and others

NOTES TAKEN

by Amelia Gora

The following was posted at Justor- see: https://documentcloud.adobe.com/link/track?uri=urn%3Aaaid%3Ascds%3AUS%3A5e070efe-544c-4919-8b24-3320c124cf52 Main Library, Honolulu, Oahu:

The Psycho-cultural Case for Reparations for
Aboriginal Hawaiians: Parallels with
African-U.S. People
DAUDI A J A N I YA A Z I B O —DELAWARE STATE UNIVERSITY

Issues includes Genocide, Crimes Against Humanity, etc.

"Thirty-seven psycho-cultural perpetrations are identified, analyzed,
and found to be both systematic and paralleling the psycho-cultural atrocities perpetrated on the African-U.S. population."

The following is an excerpt of the 19 page article:

"It
follows that the professional mental health and behavior
organizations may be called on for reparations for their
culpability in the psychological warfare conducted
against the Hawaiians and U.S.-ADP that inflicting
mentacide represents. Likewise, Missionary societies
and their derivatives should be approached.
The argument that mentacide is the psychological
antecedent to genocide (Olomenji, 1996; Wright, 1979)
appears valid as statistical indicators for African-U.S.
(e.g., Goddard, 2006; Mays, Cochran & Barnes, 2007;
McCord & Freeman, 1990) and native Hawaiian people
(e.g., Streltzer, et al. 1996) show each is in extremis.
For all practical matters, the peoplehood of each group
has been terminated by the conquering Americans. This
point can never be hammered too much because it is
open to all that Caucasian Americans have specified the
environment in which U.S.-ADP and aboriginal Hawaiians
live. Wright (1981,1985, chap. 2) perspicaciously
pointed out that whosoever specifies the environment
is ultimately responsible for all ensuing behavior that
takes place there. Caucasian Americans are therefore
responsible for causing many, maybe most, of the dysfunctional
and debilitating psycho-cultural orientations
and behaviors manifested in U.S.-ADP and Hawaiian
aboriginals.
Of all the myriad psycho-cultural muggings of
U.S.-ADP and psycho-cultural mystifications resulting
from deHawaiianization that each group is besot
with, perhaps there is none meaner than the corroding
of spiritual-moral sensibility. A higher civilization is
not possible without the spiritual-moral foundation in
the people.
The conquerors' civilization has quashed this profound
human impulse in U.S.-ADP and Hawaiians. The
grand-scale debasing of both groups that has resulted is
legendary and is the parent of any kernel of truth that
might underlie any stereotype about them. In addition,
when a group is debased it is easier to dehumanize them.
With dehumanization of the conquered come antisocial
acts committed by the rank and file of the conquerors
who in regard to their behavior usually express justificatory
entitlement or indifference or project blame
onto the victims. Hawaiians (e.g., Kasindorf, 2007) and
U.S.-ADP (e.g., Morris, 1993; Williams-Myers, 1995)
continue to suffer the terror and stress of rank and file
antisocial acts of this sort as well as the threat of them.
Reparations for Psycho-cultural Damages? Yes!
The inferiorizing of ADP (Welsing, 1991, ii, iii,
chaps. 20,21) and Hawaiians (Pukui et al. 1972) resulting
from enforced Caucasianizing, psycho-cultrally
speaking, can begin to be reversed with restoration of
each group's indigenous psycho-cultural orientation.
This restoration should not be feared as it would be a
prelude to pluralism as it is boasted in the American
character (Myers, 1981). Befittingly, American Caucasians
through their national, state, and municipal
governments, businesses, and culpable professional
societies should bear the cost of this restoration through
reparations payments. Paying reparations for horrific
destruction of entire peoples would seem expiatory
rather than rending for most civilized human groups.
It would seem ethical and a step in the direction of
choosing civilization over barbarism (Diop, 1991).
Savelsberg and King (2005) note the timeliness of cur-
The Western Journal of Black Studies, Vol. 36, No. 2, 2012 \T1
rent agendas that include compensation programs for
victims of national atrocities. It would seem acceptable
as well that individual Caucasians make voluntary payments
once mechanisms are set up. Paying reparations
to U.S.-ADP and Hawaiians can withstand the dismissive
charge of reverse racism "in light of the obvious
fact that 'reverse racism' would be a just solution to
'forward racism' which permitted Whites to gain almost
irreversible advantages over Blacks [and Hawaiians]"
(Wilson, 1998,458).
The only progressive answer to the question over
reparations payments would seem to be Reparations
Yes! (Lumumba, Obadele, & Taifa, 1989) across many
domains including economic development, education,
political prisoners, prisoners in general, and reparations
payments to individuals (personal reparations).
The reparations issue today is a continuation of justice
movements from the civil and human rights eras. Yes
was the only progressive answer to the questions of
that era as well.
Psycho-cultural restoration seems important
enough to be a distinct domain for reparations payments
because as individuals negotiate their reality they rely
on their minds. A group's psycho-cultural restoration
presupposes possession of indigenous-centered cognition
by its members. Due to the psycho-cultural decimation
discussed throughout, the native Hawaiian and
African-centered minds (cognitive definitional systems)
are buried. Consequently, the freedom and literacy of
both groups are also buried if we employ fundamental
definitions: to wit, freedom is the ability to conceptualize
the world in ways contiguous with one's groups'
history and literacy is the application of this freedom
as one negotiates reality (Harris, 1992). Having buried
indigenous cognitive definitional systems bodes poorly
for ADP and aboriginal Hawaiians attaining a liberated
identity because according to liberation psychologist
Ignacio Martin-Baro "the recuperation of the people's
historic memory [is] a fundamental factor in the development
of a new social identity .... the historic character
of reality [is] a necessary perspective for liberation"
(Montero, 2007, 523).
The point to be taken is that the psycho-cultural
perpetrations against U.S. -ADP and aboriginal Hawaiians
have rendered them un-free and not literate today in
2011. It has rendered each group, to use Trask's (2004,
p. 9) term, "a terminated people"! Aboriginal Hawaiians
and U.S.-ADP are as a result characterized by "Negativity"
which in Latin American liberation psychology "is
understood as the diminishing beliefs and conceptions
accepting suffering, weakness, and under-evaluations
as pertaining to the nature of the individuals suffering
them, instead of to social and cultural conditions
imposed on them" (Montero, 2007, 526-527). Huzza
for those favoring White supremacy domination. For
the peoplehood-less victims and penitent descendents
of the victimizers, reparations can move matters in the
direction of justice.
It seems inescapable that reparations will be required
to restore freedom and literacy, to repair and
overmaster psycho-cultural destruction and resulting
negativity, to facilitate the reversion to indigenouscentered
pathways which can be used as springboards
to achieve rebirth of African-U.S. (Azibo, 1999; Williams,
1993; Wilson, 1998) and Hawaiian (Pukui et al.;
Trask, 1993) civilizations, and to recover destroyed
peoplehood. So, in costing reparations due U.S.-ADP
and Hawaiians the repairs for psycho-cultural damages
must be included in the formula. It is an ironic parallel
that the United States government has already acknowledged
its responsibility in repairing both African-U.S.
people through General William Sherman's Special
Field Order No. 15 and Congress's approval of it via
the March 3, 1865 original Freedman's Bureau bill
(Shabazz, 1994) and Hawaiians via President Grover
Cleveland's message to the U.S. Senate (see Trask,
2003). The 37 psycho-cultural perpetrations discussed
throughout, which may not be exhaustive, are listed
in Table I.
Implications of Intergenerational Trauma
for Reparations
The position is taken that there is intergenerational
trauma resulting from American enslavement of Africans
and colonization of native Hawaiians, though not
all agree (Azibo, 2011a). First, note that enslavement,
colonization, and their aftermath qualify as warfare
and grand scale violence perpetrated on U.S.-ADP and
aboriginal Hawaiians. This includes especially the exposure
to an overwhelming environmental stress, which
is the etiologic sine qua non of post traumatic stress
disorder (PTSD) (Roberson, 1995, chap. 11). So great is
the debilitation of stress bom of conquest on U.S.-ADP
that a model of "Black Stress" (Myers, 1976) is required
to comprehend it. Second, there will be victims as not
everyone will be intrepid. Third, some consequences
of PTSD, war and violence only manifest in the long
run over time; they need not be immediate. Fourth, to
quote Martin-Baro (1994,118) some victims will have
"refugee syndrome" which "has an initial period of incubation
in which people manifest no major disorders;
128 The Western Journal of Black Studies, Vol. 36, No. 2, 2012
Table 1
Thirty-seven Psycho-cultural Perpetrations Committed by Caucasian Americans
to Effect deHawaiianization and DeAfricanization
Perpetrations committed on both victim groups, but concepts hitherto not used in reference to
aboriginal Hawaiians, but perfectly applicable due to parallel experience with mainland African
descent people
Infliction of psychological misorientation
Infliction of theological misorientation
Causing conceptual incarceration
Using the mentacide process to effect personality disorganization and
consequent inferiorization or negativity
Effecting peripheral and alienating mentacide
Perpetrations committed bn both victim groups
Forced inuring of the populace of malefic social conditions intergenerationally
Population decimation and slaughter
Slaughter of indigenous group identity
Inferiorization of/inflicting negativity on entire population across generations
Causing ineffectuality in indigenous leaders
Rendering humiliations on indigenous leaders
Cultural oppression
Framing indigenous traditions as abnormal and sub par
Disparagement of indigenous language
Renaming with Caucasian names
Exploitation of diminished ancestral memory
Create, unleash, and maintain extended-self hatred (anti-Hawaiian Hawaiians
and anti-African African descent people)
Facilitating conditions under which rage is turned inward
Distorting the process of group identity development into an abnormal
psychology phenomenon (pathological denouement)
Implanting out-marriage as a desideratum
Depleting "blood quantum" through miscegenation
Subject the population to deeducation, diseducation, and miseducation to effect
a mental slave system
Christianizing (using the Christian religious establishment, especially
missionaries, to attack and decimate the entire population)
Undermining reversion to indigenous culture-centered religion
Disconnection from the land
Alienation from other kindred peoples
Causing inordinate amount of defensive behavior in victim group
"Radical evil" imbued in all aggressions and perpetrations victims are forced
to inure
Committing anti-social acts which reinforce dehumanization
Quashing spiritual-moral sensibility
Undermining pluralism
Undermining the capacity of group members for orienteering as a distinct group
with distinct interests
Preclusion of freedom (the ability to conceptualize the world in ways contiguous
with the group's history)
Preclusion of literacy (application of one's freedom in negotiating reality)
Create and maintain "a terminated people"
Dismal life chance statistics
Population in extremis
The Western Journal of Black Studies, Vol. 36, No. 2, 2012 129
instead, it is precisely when they begin to rebuild their
lives and return to normal that the critical costs of the
war experience must be paid". Fifth, it is inevitable that
many of these lives will be rebuilt with faults affecting
deleteriously and passed on to successors. There
will be cultural trauma (Eyerman, 2001). Roberson's
(1995,144) statement can be used as a summary to the
intergenerational trauma and dysfunction: "Yes, there
remain psychological scars from the Great Suffering
[aboriginal Hawaiian and African-U.S.] and before
there is any time to heal, new injuries form new scars".
Because of this Dr. Martin Luther King, Jr. supported
reparations for U.S.-ADP. Does his analysis not
apply to the aboriginal Hawaiian case as well? Wise
(2002, 3) pointed out that in 1963's Why we can't wait
Dr. King argued/or "compensatory treatment" above
and beyond basic equal rights because "if a man [sic]
enters the starting line of a race three hundred years
after another man, the first would have to perform some
incredible feat in order to catch up". In 1967's Where do.
we go from here: Chaos or community? Dr. King argued
"A society that has done something special against the
Negro for hundreds of years must now do something
special for him [sic], to equip him to compete on a just
and equal basis". In Dr. King's words, this would require
"billions of dollars of direct aid to [B]lack America" and
"All of America's wealth could not adequately conipensate
its Negroes for his [sic] centuries of exploitation
and humiliation" (Wise, 2002, 3).
Van Dyke (2003,58) points out "the duty to address
violations of fundamental human rights continues as
long as the consequences of those violations continue
to scar a community". And, Amos Wilson (1998) goes
further. The reader should substitute aboriginal Hawaiian
for "Blacks" as the parallels continue:
While prior forms of White domination and
exploitation of Blacks may have ceased and
desisted, the economic injustices and inequalities
they imposed continue unabated. The legal
prohibition of further injustices does not necessarily
mean that the injurious effects of past injustices
no longer persist .... Justice requires not only the
ceasing and desisting of injustice but also requires
either punishment or reparation for injuries and
damages inflicted for prior wrongdoing.... If
restitution is not made and reparations not instituted
to compensate for prior injustices, those injustices
are in effect rewarded. And the benefits such
rewards conferred on the perpetrators of injustice
will continue to 'draw interest', to be reinvested.
and to be passed on to their children, who will use
their inherited advantages to continue to exploit
the children of the victims of the injustices of their
ancestors. Consequently, injustice and inequality
will be maintained across the generations. (459-
460)
Pointing out the paralleling psycho-cultural cases for
reparations for aboriginal Hawaiians and U.S.-ADP
can contribute toward "a global reparations movement
that unites all colonized peoples" (Smith, 2004, p.
101). Linking the African-U.S. and the native Hawaiian
reparations movements is also good since the two
peoples are family. Their strangeness one to the other is
in origin a function of diaspora of African populations
worldwide over space and time (ben-Jochannan, 1980).
In the era of conquest, however, the exploitation of this
family unfamiliarity is a fait accompli of the fissiparous
perpetrations of Caucasian Americans. Charges of
alienation of kin are therefore to be added to the reparations
bill. This underscores the survival imperative of
uniting as kindred by ADP everywhere (Clarke, 1991;
Garvey, 1934). Blyden (1966, p. 124) in commenting
on the African-U.S. emigre-aboriginal Liberian mixing
pointed to the benefits: "when different peoples of
the same family have been brought together, there has
invariably been a fusion, and the result has been an
improved and powerful class." The admonishment has
gone forth for ADP to integrate with themselves first
(Bennett, n.d.; Martin, 1976; Williams, 1976) lest they
disintegrate in integrating with Caucasian Americans, a
self-evident fact in the solidification of the conquering
of both victim groups. The integration offered up by
the conquerors to U.S.-ADP has been a chronic failure
for them (Johnson, 1995; Wilson, 2000) seen as a dead
horse (Ukombozi, 1996) which has only maintained
the status quo of Caucasian domination while giving
U.S.-ADP "the illusion of inclusion" (Hare, 2007).
The present analysis suggests ditto for the Hawaiian
indigenous.
Conclusion:
Pluralism as a Pathway to Meaningful Change
Pluralism is an American lodestar that promises the
promotion and pursuit of the special interests of distinct
groups within the nation (Myers, 1981). Reparation for
U.S.-ADP and aboriginal Hawaiians is a major part of
the special interests of both groups. No doubt pluralism
was intended for "Whites Only" in the founding and
unfolding of the American nation-state (Fresia, 1988;
130 The Western Journal of Black Studies, Vol. 36, No. 2, 2012
Obadele, 1998). It is known that America the nationstate
needs to change in this regard if for no other reason
than responding to demographics. Bradford's (2005, p.
42) point regarding reparations for aboriginal Indians
that "an unwilhngness to grant redress to victims of
gross human injustice is perhaps the greatest source
of national delegitimization [for the United States]"
seems applicable to aboriginal Hawaiians and U.S.-
ADP. Extending pluralism in the form of reparations
to its victim groups may be a pathway to meaningful
change for America. Unfortunately, pluralism is precluded
at present for U.S.-ADP precisely because the
psycho-cultural destruction caused by psychological
misorientation and mentacide is preventing U.S.-ADP
from orienteering along the lines of their group interests
(Azibo, 2011c). Aboriginal Hawaiians, despite their
psycho-cultural decimation, may be in a better position
to win reparations at this time like many indigenous
peoples throughout Oceania (e.g., Kidson, 2009).
Critical psychologists (Prilleltensky and Nelson,
1997; Sloan, 2000) especially seem inclined "to 'overturn
all circumstances in which the human is a degraded,
a subjugated, a forsaken, a contemptible being"' (Teo,
2000, p. 168). Some critical psychologists recommend
"a commitment to support marginaUzed communities
in strengthening their positions of influence" (Prilleltensky
and Gonick, 1994, p. 146). Prilleltensky (1994,
p. 216) advocates that the mental health professions
shift emphasis from individual ethics to a social ethics
"directed toward enhancing the quality of hfe for large
and vulnerable segments of society". Sampson (1993)
urged psychology to push identity politics defined as
transforming the hegemonic relations of power. Such
advocacy for emancipatory inquiry (Ali, 2006), while
not a Zeitgeist, may offer hope "that new pathways for
psychological service to the oppressed will be opened"
(Nicholas, 1993, vii). Still, the prevailing orientation is
that mental health practice in the United States attempts
to ultimately eradicate the concept of right and wrong as
it serves to spare the American nation-state the necessity
of confronting the pohtical soul-searching that is
in order (Szasz, 1980). As a case in point, the subfield
psychology and law has, ironically, diverted its focus
from social justice (Fox, 1999)!
The question is called: Will postmodern social sciences
join the process of racial healing and repair of the
malefic psycho-cultural destruction of U.S.-ADP and
aboriginal Hawaiians by supporting reparations? Those
indigenous to the Americas must not be forgotten also
(Bradford, 2005; Smith & Ross, 2004). In conclusion,
it would seem ÛVQ psycho-cultural afflictions (Table 1)
are real and not maudlin psychobabble, that very few
U.S.-ADP and Hawaiian aboriginals have undergone
treatment or therapy to overcome the psychological ravages
inflicted, that the perpetrators are the Americans,
and America through public policy and law should
develop and implement a reparations strategy that goes
beyond mere apologies and checks to individuals to include
psycho-cultural restoration to indigenous, historic
identities. Only that will put the United States in position
to attain the promises of a pluralistic society, to include
the pursuit of social welfare informed by group heritage.
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