Jared Ideta Lee turns a response to a Ka Leo article into a meditation on ignorance, perception, and power. He draws on the influences of Haunani-Kay Trask and from the philosophy of Andrew J. Davis, among others.
by Jared Ideta Lee
Post from Deadmilkman to Kaleo.org
In response to "Authority, emotions and red herrings, oh my!" article 2008-04-16
Re: Ad Hoc "Responsible Speech"
Universitas Litterarum
As memories are the foundation of speech, which is expression, is not the participant responsible for said behavior, written or verbalized. Now we all know that memories are not individualized; meaning they cannot be owned, patented or commodified for if that were true why would anyone speak or share freely that which is given freely to being with.
But first let us go over such ideas before the "Issue" becomes misunderstood
Memory or memories: Flash bulb ideas, encased with words or a word (namely naming practices)...such as the name given to you
Word: Metaphor, an idea that represents a general consensus upon the expression of said thought/idea. Usually said thought/idea remains dynamic as it is part of a community continuity, but has been known to become static and thereby irrelevant
Perception: The binding of self with actualization (sight); that is...through thought there is thinking, through thinking there is the mind. The mind is perception as the perception is shared through sight.
That mind could be your mind but it is not my mind because we do not own minds, we perceive them. (Yes my mind is yours) We may know what a mind is thinking through words but that is only expressing thought through progression which ultimately leads to...memories because such an occurrence of meeting is conditional and fleeting at best. Regard your personal advancement through self-determination, and realized that you will be freed, absolutely but you will find yourself isolated and alone. Perceive the personal as an ideal and share. You may find that there are others who comprehend, practice, and understand that which you wish to achieve through self-determination. Consider this, self-determination could be understood as an endeavor to locate/find/define the notion of self, which would be impossible within spatial and temporal aspects as the self should remain dynamic and not static, like all names should.
Have I not communicated to you Harmoniously
"In language is life, in language is death."
Q: Must personal advancement be defined through self-determination?
If such a self wishes to free itself from the concept of conception and thereby achieve absolute emancipation, then yes, that self must break free from the essence which is general consciousness. However, it is one thing to reside within the aesthetic of absolute emancipation and another to determine the self as emancipated.
Q: Then there is much power to be actualized through the emancipation of the self? Only I would know who I am. While others struggle to define truth imperishable I would already know the terminology needed to expound the temporal and spatial qualities of self-determination. I am my own for my self was determined through I.
You would define yourself through yourself? What would bind your body to your soul?
Q: Is not truth the fallacy of the senses? They are the temporary abode of the failing body which withers in time and confines the soul within spatial qualities. I do not see myself through my body I see it though my soul. Is this not the truth of imperishable absolutism?
Your senses are not your own. That is the fallacy of sensation. You must be perceived to receive the gift of perception. And once given it should not be hoarded and hidden away. That which is given freely should be shared. Did not a great seer once say, "the same psychological principles which can cause disease, when wrongly exercised, are perfectly adequate, when employed rightly, to cure or prevent it." (Davis, 96) Harmonial Philosophy
Global Consciousness
A collective imagination surrounds Oceania. Steeped in misconception and misinformation, ignorance has become the intuition of the pretentious. An economically based cultural institution grows in scope with the help of self declared liberal conservatives. Acting as Angelic Ambassadors of goodwill, they define communities through the continuity of commodification. Their march towards progression results in the realization of demand and supply. As such, all developments are refined through the causality of ambition; personal advancement the source of self-determination (Trask, 108). This collective consensus has reached the shores of conscious memory. The mindless gravitate toward our identity because they have loss their own to greed. They wander the earth because deep seated intuition tells them they are not lost until they are found. Having found themselves in someone other than themselves, they seek to subvert true autonomy because it does not define personal advancement through independent self-determination.
Free choice is a "The New World Order" fallacy. The belief in free choice is a presumptuous assumption that institutionalizes cultural expression. Whereby, based on the system of demand, individuals spend their ideals on consumer products that thereby actuate demand in the form of statistics. From the supply of individual votes, in the form of pennies, larger mechanisms adjust accordingly to what the public wants. That is why modern governments are mirrored to modern economies (Wolf, 60-68). Societies will themselves to act as one through organization and refined social interaction. Thereby, an ad hoc organizational hierarchy is established because larger mechanisms require planning. Based upon the statistics of economic rationalization, the market economy limits the power of minorities by satisfying the mass majority. It bypasses the notion of autonomy and disguises the belief of free will through the traditional aggregate of social organization; classical conditioning. Consensus can never develop a consciousness because that is the manifestation of indirect control (hegemony). Consciousness is an awareness of control. Just as memories do not subjugate the mind, the mind does not only consist of memories. Whereby, a consensus is the illusion of control while consciousness is the base form of organization.
In her book From a Native Daughter, Trask addressed the need for liberation on a broad front. While Ka Lahui fights to reclaim a land base and undo judicial precedence detrimental to Indigenous status, Haunani sought to unmask the cultural institutions detrimental to political movement. Being that cultural institutions utilized their powers through indirect means, their mechanisms of control discourage free will but can never extinguish autonomy (Trask, 187). That is why From a Native Daughter concerns itself with the internal issues of resisting complacency. The voice of autonomy must be heard or else it will lose its relevancy in regards toward mass communication.
Rational Ignorance
Indigenous knowledge and the ability to emanate its expression induce perception. Through shared sight, the dependence upon individualized perception is broken. Induced by the realization of shared awareness, personified memory is emancipated from the individualized self. Consciousness is not an individualistic practice, it is a movement. Moreover, consciousness is ever-present, actualized or utilized. As such, Trask fights for the liberation of Indigenous knowledge from the practices of free-enterprise because it presumes to patent what was not given freely.
Centered upon the action of peeling away the layers of forced behavior norms imparted by a culture of institutionalization, Trask sought to define the essence of original consciousness (Trask, 89). As such, free-enterprise is a classic example of a presumptuous assumption that original consciousness is unpredictable. Through statistics, free-enterprise assumes that most citizens have no interest in the process of self-governance because they feel mitigated in regards to policy outcomes (Wolf, 68). Statistics utilizes this belief by planning behavior patterns for the consensus of normality.
Disinterested Search for Truth
Though it has been called many names in a myriad of languages, indigenousness is defined through the awareness of deep rooted belonging (Trask, 118). Global consciousness, the so called progression of market integration threatens this sense of belonging by imposing the practice of land privatization. Chastising resisting elements as enemies of modernity, they go on to say that we are the spoiled children of a house divided amongst itself (Wolf, 10). As the recognition of power imbues authority with influence, authority should exhibit the properties of consciousness. However, indigenous status has become the currency and economic precedence of general welfare enrollment. By producing a visible, general consensus, to contrast the ostracized minority, the voice of autonomy is diminished through disinterested truth.
As personal advancement defines success, self-determination is in essence, the success of the self. The ever widening homogenizing effect of world market integration is a plague not a progress. A speaker arose and was listened to because of the selfless quality of the voice. As the speaker spoke, a collective consciousness was revealed. Such was not the power of persuasion, or rhetoric, such was the will of listening. Whereby the audience was the speaker as the speaker was the collective voice of consciousness. The podium was an idea. It consisted of shared thoughts and collective memories thereby establishing the continuity of practice regarding the one word metaphor; community. And let it be said that the imperishable community does not define itself though spatial and temporal aspects as it is not an imagination.
Life depends upon interaction. There is no emancipation from this dependency. Thereby self-government is not isolationism, nor is it devolution. We must communicate effectively because time is viewed as a commodity to some. And those who value time as a commodity sectionalize the past from the present in regards to the future. They express themselves as caretakers of continuity, proponents of change, progression, and modernization. As such, their personal advancement is the defining mode of self determination. The world becomes an audience to the formless who stand alone. It is through this world view that popular culture earns its validity.
Said perspective dominates the mind as it disciplines the body. The institutionalization of bodies is the formation of community continuity, society. Thereby proliferation of order not only individualizes particular elements but stratifies the classified as well. If perspective is the culmination of self-actualization than the self must be the determinant factor of individualism while perception blends the mind with matter. Participation is not a status. Observation is not perception.
Works Cited
Davis, Andrew J. Harmonial Philosophy. Chicago, Ill: Kessinger Publishing.
Trask, Haunani-Kay. From a Native Daughter: Colonialism and Sovereignty in Hawaii. Honolulu, Hawaii: University of Hawaii Press, 1993.
Wolf, Martin. Why Globalization Works. New Haven and London: Yale University Press, 2004.
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