Ancient Hawaii - Mana and Rank

Ancient Hawaii, by Herb Kawainui Kane:
MANA AND RANK

KAMEHAMEHA BUILDING PU'UKOHALA HEIAU
Collection of the National Park Service

Authority in Polynesia was based on seniority (inherited mana) and on acquired mana made evident by personal talents and accomplishments. Within an extended family ('ohana), consisting of everyone related by blood, marriage or adoption, younger members deferred to the superior mana and rank of elder siblings and to the authority of their parents (makua). The 'ohana also included spirits of venerated ancestors ('aumakua) to whom acts of respect were paid daily. Chiefly families ruled commoner families by genealogical seniority, claiming descent from the most senior and most powerful spirits (akua). Viewed as the natural order, compliance with the authority of one's elders was a rule seldom challenged.

If a man's accomplishments were greater than those of another of equal genealogical rank, his mana was greater. He would have authority over the other and receive more status and respect.

That's not to say he would have more freedom as an individual, for with greater rank came a greater burden of responsibility for others. Unlike the modern society which values individuality and individual rights, Polynesians placed the clan's interest over self interest. Individual expression or initiative that did not contribute to the welfare of one's clan was discouraged if not punished. Indeed, there was little awareness of the individual self; in their thinking, "we" always came before "me."

It has not been unusual for a Westerner, after celebrating a satisfactory business agreement with a Polynesian, to learn with some dismay that the Polynesian's elder brother must now be consulted, then perhaps the father or an uncle.

There were traditional Polynesian ways of handling behavior problems and family disputes. A youngster who misbehaved and refused to conform would receive no further attention, but would be completely ignored, as if he or she did not exist. No word of response, no food or place to sleep could be offered to someone who did not exist. Such tentative banishment usually forced a quick return to acceptable behavior, for the loss of one's place within the clan meant loss of all benefits and protection. In Ancient Hawai'i, ostracism could be a death sentence.

Family disputes were—and often still are—resolved by the custom of ho'opo-nopono (to set things right). Guided by a clan elder whose mana and rank insure deference, disputing members join in expressions of aloha and praise for their beloved clan relatives. Holding fast to that spirit of accord and love, they are gently guided through stages of confession, remorse, repentance and reconciliation.

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