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Naturally, the sea features prominently in Hawaii. More specifically, ocean voyages are foregrounded as a symbol of a journey into the unknown, and are crucial to the theme of Cultural Crossroads. Frequently, the central characters get their first glimpse of life beyond the narrow constraints of their native culture on board a boat or ship. When the Polynesians leave Bora Bora behind, they climb into a canoe that can hold 60 people. This will become their portable world for a long stretch of time.
Similarly, the missionaries who leave New England aboard the Thetis have no notion of the world they are about to enter. On the ship, Abner tries to hold Sunday services. This is highly impractical in rough weather, but he is quite put out that the crew would fail to observe the Sabbath as if they were pious churchgoers in a Massachusetts village. The Kees also experience a harrowing journey aboard the Carthaginian, but their troubles are multiplied because almost no one can speak their language, and the captain is afraid of a mutiny from his passengers. In each instance, the journey itself represents a cultural crossroads long before the frightened passengers ever make landfall.
These sea voyages also serve as liminal spaces where alliances can be formed or broken, and ideas or even people conceived. Abner and Jerusha meet her former suitor Rafer on the sea, which sets off the feud between the two men. Many years later, Abner’s son Micah meets Rafer on a journey back to Hawaii. Though they begin as enemies, they merge their families and create a shipping business together because of the meeting. Multiple babies were conceived below deck on the original missionary ship to Hawaii, and Chinese workers are smuggled to the islands in terrible conditions, proving sea voyages are also places of secrecy.
Abner’s Calvinist church on Maui burns down repeatedly throughout the early part of the novel. The church, a New England-Style building completely at odds with the local Hawaiian structures, represents Abner’s rigidity and Resistance to Change, as well as how foreign he and his imposed religion are to the Hawaiian People. While the church is being constructed, Abner refuses to take the advice of the kahunas about where the door should be positioned. He also refuses to build half-height walls for better ventilation because proper New England churches are enclosed structures.
It is first burned down by whalers in protest to Abner and Malama’s new rules against visiting sailors having sexual relations with Hawaiian women. The church is rebuilt, but Abner again insists on the poor ventilation and door positioning. It burns again, incited by a mystical wind that blows when Malama dies. The third time it is built, Abner finally relents and allows the kahunas to choose where the door will be positioned, in a rare instance of him Adapting to Survive. The longevity of the final structure can be seen as a metaphor for institutions on the island only succeeding with compromise between cultures.
In the book’s final segment, the narrator presents the concept of the Golden Man. This idealized person symbolizes foresight and embodies the theme of adapting to survive. Four men are held forth as examples of the Golden Man: Hoxworth Hale, Hong Kong Kee, Shigeo Sakagawa, and Kelly Kanaka. Each man demonstrates an ability to ride the tide and adapt to changing circumstances. Beyond this trait, each man is also multicultural.
Hoxworth’s grandfather Rafer married Noelani, a Hawaiian. Because she was the Alii Nui, her descendants have all been instilled with island traditions. Hoxworth even knows how to dance the hula. While Hong Kong’s family never intermarried, he is indoctrinated in Western ways from a very early age. After being denied admission to Punahou, Hong Kong receives a crash course in real estate and finance from his father. He then rises to become an important island banker who partners with both an Irishman named McLafferty and the Japanese Shigeo Sakagawa. Shigeo is ethnically Japanese, but he represents an even greater cultural contradiction than the other Golden Men. His father is a staunch Japanese loyalist during World War II, while Shigeo becomes a war hero as an American soldier. Kelly is the embodiment of the new islander since he is a descendant of Hawaiian royalty but is educated at Western schools and functions easily in the white world. His musical partnership with Hong Kong’s daughter and their eventual marriage symbolize the merging of traditions that embody Hawaii’s new cultural identity in the modern age.
However, Michener’s exaltation of this multicultural Golden Man is problematic in its oversimplification. The book’s insinuation that multiculturalism will solve race relations and make Hawaii a unified utopia is undermined by the complicated past of the islands, as previously detailed by the novel. The Golden Man Hypothesis lauds assimilation but fails to acknowledge that mixing customs does not necessarily form one new identity, and that an individual can belong to several cultural identities at once. Further, this view of cultural assimilation within Hawaii ignores the political power imbalances that force such assimilation, such as the coup that led Hawaii to be annexed by the United States.
The word “golden” can also be interrogated: as a color it can be interpreted as racial, referring to a skin tone created by the merging of ethnicities; or its connotations of gold and money tie the Golden Man to capitalistic success, one of the driving forces behind the coup.
When Shigeo, a Golden Man himself, is awarded honorary American citizenship by Texas due to his heroism in the war he revels in his “newly won Americanism,” insinuating that the Golden Man hypothesis is strongly tied to American identity and Hawaii’s imminent statehood.
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