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Talk:Stakeholder (law)

Split the Article?
I think that the two usages of this word have diverged enough to warrant two articles. Even though the second meaning clearly has its "linguistic" origins in the first, wikipedia is not a dictionary - therefore I suggest we have Stakeholder (Legal Term) and Stakeholder (Management Concept) or something similar. Thom2002 17:13, 8 November 2006 (UTC)

Nice job, Thom2002! I don't think there's any real benefit from splitting the articles now, but go ahead if you like.--ARAJ 19:09, 3 January 2007 (UTC)

I would prefer to see the "management-speak" contortion removed from the law section.Rpclod (talk) 17:00, 26 March 2008 (UTC)

Case law suggesting "stakeholder" has NO interest
Below is a review of some pertinent case law. I am unsure if this is appropriate for the article or the talk page and appologize in advance if it is not.

"A stakeholder is defined as '[a] disinterested third party who holds money or property, the right to which is disputed between two or more other parties.' Black's Law Dictionary 1440 (8th ed.2004)." Booth v. Booth, 134 P.3d 1151 at footnote 6 (Utah App.,2006).

State v. Dudley, 127 N.J.L. 127 at 129-130, 21 A.2d 209 at 210 (N.J.Sup. 1941): "The function of a stakeholder as commonly conceived, is to receive the sums wagered and hold them against the determining event, whether that event be a horse race or otherwise, and then pay them over to the winner; and the framer of the indictment apparently held that view. 2 Bouv.Law.Dict., Rawle's Third Revision, p. 3116, defines ‘stakeholder’ as ‘A third person chosen by two or more persons to keep in deposit property the right or possession of which is contested between them, and to be delivered to the one who shall establish his right to it. * * * A mere depositary for both parties of the money advanced by them respectively with a naked authority*130 to deliver it over upon the proposed contingency.’ This definition, deduced from cited cases, is given in 27 C.J. p. 982, § 77 E 6: ‘A stakeholder is a mere depositary of both parties to a wager for the money deposited by them, respectively, with a naked authority to deliver it over on the proposed contingency; a person with whom money is deposited pending the decision of a bet or wager; one holding a fund which two or more claim adversely to each other; one who has received the funds of another or others in special deposit for a given purpose, to be paid to one party, or divided between both, or among all the parties, on the happening or not happening of some anticipated event.’"

''First Nat. Bank v. Bininger'', 26 N.J. Eq. 345, 1875 WL 6892 at 4 (N.J.Ch. 1875): "A stakeholder is a third person, chosen by two or more persons, to keep in deposit property, the right or possession of which is in dispute, until some one of them establishes his right to it."

''Roche v. Country Mut. Ins. Co., Civil No. 07-367-GPM, 2007 WL 2003092 at *4 (S.D.Ill.2007): "In general, a nominal party is simply a stakeholder in a litigation. As this Court explained recently, '[a] ... nominal defendant ... is a person who can be joined to aid the recovery of relief without an assertion of subject matter jurisdiction only because he has no ownership interest in the property which is the subject of litigation.' Yount v. Shashek[]. 'A nominal defendant holds the subject matter of the litigation ... in a subordinate or possessory capacity as to which there is no dispute.... Because the nominal defendant is a ... trustee, agent, or depositary, ... who has possession of the funds which are the subject of litigation, he must often be joined purely as a means of facilitating collection.' Id. See also Matchett v. Wold''[] ('The addition to a lawsuit of a purely nominal party-the holder of the stakes of the dispute between the plaintiff and the original defendant-does not affect diversity jurisdiction.'). In this case it is clear that Country is not merely a stakeholder or otherwise a nominal party to this dispute."

In Aaron v. Merrill Lynch Pierce, Fenner & Smith, 502 F. Supp. 2d 804 at 807 (N.D. Ind. 2007), the court found: "Merrill Lynch has never claimed a legal interest in the disputed funds; rather, its role in this litigation has been that of a stakeholder because it holds the accounts containing the funds." The court then discusses how a fund manager is a "stakeholder" in a statutory interpleader action pursuant to 28 U.S.C. § 1335.

See also 7 A.L.R.5th 976, "Stakeholder's liability for loss of interpleaded funds after they leave stakeholder's control" ("A party possessing, but having no interest in, funds subject to the claims of disputing parties can, as stakeholder, relinquish its control over the funds and be absolved of any liability to the claimants, and avoid further litigation, by depositing the funds with the adjudicating court.")

152 A.L.R. 1120, "Right of trustee, executor, or administrator to maintain interpleader": "an attitude of perfect disinterestedness on the part of the stakeholder is necessary in order to sustain an action of interpleader." This is based on U.S. Supreme Court decisions, such as Sanders v. Armour Fertilizer Works, 292 U.S. 190 at 201, 54 S.Ct. 677 (1934): "Assertion by the complainant of entire disinterestedness is essential to a bill of interpleader. Groves v. Sentell, 153 U.S. 465, 485, 14 S.Ct. 898, 38 L.Ed. 785. 'In such a bill it is necessary to aver that the complainant has no interest in the subject-matter of the suit; he must admit title in the claimants and aver that he is indifferent between them, and he cannot seek relief in the premises against either of them.' Killian v. Ebbinghaus, 110 U.S. 568, 571, 4 S.Ct. 232, 233, 28 L.Ed. 246."

The above definitions correspond with the entry for "stakeholder" in Webster's Third New International Dictionary. Hence, I believe that the current Wiktionary "stakeholder" definition is "unwarrantable misuse of well defined term". Bininger at 4.

However, there does seem to be some confusion even in legal opinions. In re El Comandante Management Co., LLC, 359 B.R. 410 at 417 (Bankr.D.Puerto Rico 2006): "Generally, any person or entity, who holds a financial stake in the outcome of the debtor's estate, is a party in interest. [] A person who has a 'significant legal stake' in the debtor's estate, as opposed to a financial stake, is also a party in interest. Collier ¶ 1109.02[1]. In In re Overview Equities, Inc., 240 B.R. 683, 686-687 (Bankr.E.D.N.Y.1999), the court followed the test set forth in Amatex, to determine whether a party qualifies as a 'party in interest,' a determination to be made on a case-by-case basis. 'The test employed under section 1109(b) is "whether the prospective party in interest has a sufficient stake in the outcome of the proceeding so as to require representation."' []. Thus, the right of 'individual stakeholders to have a voice in the chapter 11 process is fundamental.' Collier ¶ 1102.02[2][a]."

Also, even in an interpleader action, courts find certain stakeholders to be "interested" and thus consider such stakeholder's citizenship for diversity purposes. See Federal Insurance Company v. Tyco International Ltd., 422 F.Supp.2d 357 at 392 (S.D.N.Y.,2006). Rpclod (talk) 17:00, 26 March 2008 (UTC)

Talk before 08/11/06
It occurs to me that we might be in a situation in which the same term is being used for very different concepts.

 * It's possible, but I doubt it. I believe the term as it's used in management of large corporations was adopted to make the persons with management responsibility understand that they are fiduciaries (or trustees) and therefore held to the highest legal standard in holding property that rightly belongs to someone else, to whom they are responsible for it.  If I'm right about that, then it's precisely the same concept. -- isis 08:03 Sep 29, 2002 (UTC)

 * It might be the same concept, but it is used in a different way in non-profits. In non-profits, stakeholders typically have little or no legal fiducial duties, but their support or input is necessary for a decision to be made.  For example, a professor in a university committee is under no legal fiducial duty to the university when it makes a decision on curriculum policy (if anything the professor would probably argue that his moral obligations to academic standards outway whatever obligations he has to the university).  The board of regents has the legal power to theoretically overrule the university committee, but that doesn't happen.

 * In non-profits, the people who have the actual power to make a decision are often very different from the people who have the legal power to make a decision, and the people who have legal power tend to have very little real power. The term stakeholders is to address this political reality. -- Roadrunner

 * Where did you get the idea that officers of non-profit orgs don't owe it (and its members) any fiduciary duties? I suggest you demand your tuition back from whatever law school taught you that and, if it was a non-profit one, you'll probably have to explain to them that they breached the duty they owed you when they misinformed you.  In any event, if you think there's a different meaning to "stakeholder" in the corporate context now, you should explain it in the article; the paragraph I put at the beginning is what the word has meant for centuries in the law. -- isis 08:32 Sep 29, 2002 (UTC)

I would be curious to learn the source of the "evolved" or "late 20th Century" usage of "stakeholder" to mean an "interested party," as it is the exact opposite of the traditional meaning of the word. I have a 1966 edition of Webster's Collegiate Dictionary (7th ed.), a standard U.S. dictionary, and it only has the traditional definition: "a person entrusted with [bettors'] stakes." Could it be that the "evolved" sense was due to a plain, simple mistake?

 * Could be. This sense of the term seems to have achieved currency following R. E. Freeman's 1984 book Strategic Management:  A Stakeholder Approach which defines the term [apparently; I don't have access to the actual text] as: "any group or individual who can affect or is affected by the achievement of the organisation's objectives".  See, for example:

 * "Stakeholder theory is a critique of the strong stockholder doctrine in U.S. corporation law and financial-economics theory positing that management's clear fiduciary responsibility is to maximize economic rents on behalf of the firm's legal owners (the residual claimants). Strong stockholder doctrine was articulated in Dodge Brothers v. Ford (1919), in which the Michigan Supreme Court ordered Ford Motor Co. to pay a special dividend. Dodd (1932), using the term "constituencies," criticized Berle's (1931) defense of strong fiduciary responsibility on the grounds that other contributions are vital to the firm's success; Berle subsequently conceded that Dodd was right (Orts, 1992: 21–22, n. 31). Tracing the term "stakeholder" to a 1963 Stanford Research Institute (SRI) internal memorandum, Freeman (1984) crystallized the stakeholder perspective (cf. Barnard, 1938). His approach corresponds to the notion of an organic community of "interests" developed independently in Scandinavia by Rhenman (Näsi, 1995). " (http://www.ruf.rice.edu/~odw/98Def'nStakeh'rStatusIABS.html)

 * "The term “stakeholder” was introduced by the Stanford Research Institute in 1963 as a generalization of the notion of “stockholder”. The stakeholder concept was originally defined as “those groups without whose support the organization would cease to exist.” In the 1970s systems theorists, especially Russell L. Ackoff and C. West Churchman “rediscovered” stakeholder analyses. Ackoff (1974) argued that many societal problems could be solved by the redesign of fundamental institutions with the support and interaction of the stakeholders in the system. During the 1980s the stakeholder approach won considerable acceptance in organization theory, in the corporate social responsibility literature, and in strategic management. The standard definition of the concept can be stated as follows:
 * "stakeholder in an organization is any group or individual who can affect or is affected by the achievement of the organization’s objectives (Freeman, 1984, p. 46)." http://iris.emerald-library.com/info/about_emerald/emeraldnow/archive/emerald_now_pdf_archive/2960010103.pdf)

 * See also Stakeholder Theory: The State of the Art (2002) by Thomas M. Jones, Andrew C. Wicks, and R. Edward Freeman

--ARAJ 17:35, 8 August 2006 (UTC)

Stakeholder, in modern usage, has evidently come to mean  anybody who stands to benefit. Thus, a town council dreaming new parking regulations might interview shop owners with the idea that they are stakeholders likely to be affected by the new parking regulations. But, as anybody knows, sweepstakes means a type of betting associated with horse racing: and a stakeholder  is a person holding other peoples money pending the outcome of an event. But what about the word stake, which takes up two full pages of the Oxford English Dictionary. The notion to have a stake is defined in the Oxford Full; just as it ought to be. I propose that what we have here is confusion between having a stake and holding a stake. Thus the shop owners (v.s.) have a stake in how the new parking regulations turn out: but they are not stakeholders. The elected governmental officials who will decide the parking issue are the stakeholders.

Robertjkoenig 20:11, 10 December 2005 (UTC)

Untitled
What position do vampires have in a stakeholder society? Jackiespeel 18:18, 24 July 2006 (UTC)

I've restructured the article to give a clear summary of the two usages at the top. I've tried to avoid implying that one or the other is "more correct". Thom2002 15:12, 27 October 2006 (UTC)

1984 Freeman describes the complete history of the term from the management perspective.

Is there an answer to this question? In the REACH conferences, considering that the conference was deciding legislation solely for the European Community, in what way were representatives from Switzerland, Canada, the US and Japan considered Stakeholders? And were they allowed to vote because they were stakeholders? Bettineolive January 10th 2007
 * I doubt whether we could agree on an answer to this question. To an extent, the term "Stakeholder" has become almost empty of meaning:  it often seems to mean little more than "people and groups et cetera".  So it might be meaningful to ask whether whales are stakeholders in decisions about whaling, for example.
 * It may be useful to distinguish between "internal" and "external" Stakeholders: those who have the opportunity to affect the outcome (the do-ers) and those who are, or might be, affected by the outcome (the done-to).  The internal Stakeholders (do-ers) are a self-modifying group:  they can choose to include or consider others among their number, they can choose the manner and extent of their involvement, and they can choose to exclude some interested parties or types of interest.  The external Stakeholders (done-to), on the other hand, though often hard to identify in practice, are determinable objectively, at least in principle:  ultimately, you either are affected (whether you realise it or not) or you are not. | (More on this subject.)
 * In the case of the REACH conferences, citizens (present and future) of non-EU nations may have been external Stakeholders; their representatives could be considered internal Stakeholders; and the extent and nature of these representatives' influence was, in a word, politics! --ARAJ 12:21, 22 January 2007 (UTC)

title: Talk:Stakeholder (law)


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Polynesian mythology

Polynesian mythology encompasses the oral traditions of the people of Polynesia (a grouping of Central and South Pacific Ocean island archipelagos in the Polynesian Triangle) together with those of the scattered cultures known as the Polynesian outliers. Polynesians speak languages that descend from a language reconstructed as Proto-Polynesian – probably spoken in the Tonga and Samoa area around 1000 BC.

Description
Prior to the 15th century AD, Polynesian peoples fanned out to the east, to the Cook Islands, and from there to other groups such as Tahiti and the Marquesas. Their descendants later discovered the islands from Tahiti to Rapa Nui, and later Hawai‘i and New Zealand. The latest research puts the settlement of New Zealand at about 1300 AD. The various Polynesian languages are all part of the Austronesian language family. Many are close enough in terms of vocabulary and grammar to permit communication between speakers of different languages. There are also substantial cultural similarities between the various groups, especially in terms of social organization, childrearing, horticulture, building and textile technologies; their mythologies, in particular, demonstrate local reworkings of commonly shared tales.

In some island groups, Tangaroa is of great importance as the god of the sea and of fishing. There is often a story of the marriage between Sky and Earth; the New Zealand version, Rangi and Papa, is a union that gives birth to the world and all things in it. There are stories of islands pulled up from the bottom of the sea by a magic fishhook or thrown down from heaven. There are stories of voyages, migrations, seductions and battles, as one might expect. Stories about a trickster, Māui       and demon Ulupoka are widely known, as are those about a beautiful goddess/ancestress Hina or Sina.

In addition to these shared themes in the oral tradition, each island group has its own stories of demi-gods and culture heroes, shading gradually into the firmer outlines of remembered history. Often such stories were linked to various geographic or ecological features, which may be described as the petrified remains of supernatural beings.

From verbal to written
The various Polynesian cultures each have distinct but related oral traditions, that is, legends or myths traditionally considered to recount the history of ancient times (the time of "pō") and the adventures of gods ("atua") and deified ancestors. The accounts are characterised by extensive use of allegory, metaphor, parable, hyperbole, and personification. Orality has an essential flexibility that writing does not allow. In an oral tradition, there is no fixed version of a given tale. The story may change within certain limits according to the setting, and the needs of the narrator and the audience. Contrary to the modern scholarly concept of history, where the knowledge of the past serves to bring a better understanding of the present, the purpose of oral literature is rather to justify and legitimatise the present situation.

An example is provided by genealogies, which exist in multiple and often contradictory versions. The purpose of genealogies in oral societies generally is not to provide a 'true' account, but rather to emphasise the seniority of the ruling chiefly line, and hence its political legitimacy and right to exploit resources of land and the like. If another line should rise to ascendency, it was necessary to bestow upon the new line the most prestigious genealogy, even if this meant borrowing a few ancestors from the preceding dynasty. Each island, each tribe or each clan will have their own version or interpretation of a given narrative cycle.

This process is disrupted when writing becomes the primary means to record and remember the traditions. When missionaries, officials, anthropologists or ethnologists collected and published these accounts, they inevitably changed their nature. By fixing forever on paper what had previously been subject to almost infinite variation, they fixed as the authoritative version an account told by one narrator at a given moment. In New Zealand, the writings of one chief, Wiremu Te Rangikāheke, formed the basis of much of Governor George Grey's Polynesian Mythology, a book which to this day provides the de facto official versions of many of the best-known Māori legends.

Some Polynesians seem to have been aware of the danger and the potential of this new means of expression. As of the mid-19th century, a number of them wrote down their genealogy, the history and the origin of their tribe. These writings, known under the name of "pukapuka whakapapa" (genealogy books, Māori) or in tropical Polynesia as "puta tumu" (origin stories) or "puta tūpuna" (ancestral stories) were jealously guarded by the heads of households. Many disappeared or were destroyed. In the 1890s, Makea Takau, a Rarotongan chief, ordered his tribe to burn all their family books, save his own. As a result, Makea Takau's version became the official history of the chiefly line, removing the possibility of dissent. At his request, extracts were published in the Journal of the Polynesian Society.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Polynesian mythology


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Erik Waller (collector)

Erik Waller (1875–1955) was a Swedish surgeon and book collector.

Waller collected some 20,000 important books on science and medicine, including 150 incunabula and other early editions, including a first edition of Andreas Vesalius's De Humani Corporis Fabrica Libri Septem. In his last will and testament he left the whole collection to Uppsala University and its library. A catalogue of the collection was with the greatest competence and care compiled by Hans Sallander and published in two volumes, Uppsala 1955. It includes some fifty plates, reproducing selected interesting items from the collection. Waller's collection of medals relating to the history of medicine is housed by the Uppsala University Coin Cabinet.

Literature

 * Bibliotheca Walleriana: the books illustrating the history of medicine and science collected by Dr. Erik Waller, and bequeathed to the Library of the Royal University of Uppsala; a catalogue. Stockholm, 1955.
 * Harald Nilsson, Erik Wallers samling av medicinhistoriska medaljer (Studia Numismatica Upsaliensia 8), Uppsala 2013.

title: Erik Waller (collector)


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Kiho

Kiho may refer to:

 * Kiho-tumu, the supreme god in the mythology of the Tuamotu archipelago
 * Kihō, Mie, a town in Japan
 * In the Legend of the Five Rings Collectible Card Game, kiho cards are played as actions, but generate spell effects. Kiho nearly always require a shugenja or monk (sometimes specifically one or the other) to bow as part of the cost of playing the card
 * In the Legend of the Five Rings Role-Playing Game, kiho are complex martial arts techniques learned by monks and sometimes shugenja that have some extraordinary or supernatural effect

People

 * Kiho Miyashita (宮下 希保), Japanese women's basketball player
 * Kihō Tomotaka (輝鵬 智貴), Japanese sumo wrestler

title: Kiho


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Talk:Thompson submachine gun

Argentine Thompson Gun
Installed with a Halcon compensator

Dastare 01:59AM 12/06/2010 (UTC)

The usefulness of the Thompson in modern wars
Is it all the things it claims to be? For one, it is heavier than a standard rifle, and fires .45 ACP, and only has 30 rounds Second is that it is friction based or some of them recoil or gas operated, which system is best for modern wars? Third, is it just blatantly outdated? SCP 1174 (talk) 17:30, 28 June 2020 (UTC)

 * First, the fact that it is heavy and fires .45 ACP are not exactly drawbacks. The weight increases the controllability which is important for all automatic weapons. Also, magazines for 50, and 100 rounds have been made. But I think most people who have fired a Thompson will tell you that they prefer 30-round stick magazines anyway. The real problem that the Thompson had was how expensive it was. This was the primary reason American began manufacturing the M2 Hyde and M3 Grease gun.

 * Technically, the Thompson was obsolete before WWII started. But the Americans already had them when the war broke out. The British and Commonwealth forces bought several Thompsons from America, but later switched to more affordable options like the STEN.

 * Statistically, the Thompson was combat-effective and capable of doing the job it was used for during its use as an SMG in WWII. It might not have been as good as the Suomi K/P, but it definitely was higher quality than Italy's WWII LMG.Blamazon (talk) 17:56, 24 March 2021 (UTC)

In popular culture
I don't know much about guns, but I remember that Vic Morrow, as Sgt. Saunders in "Combat!" had one of these. I've also seen them in gangster movies. Perhaps a section about their use in fiction and movies would be an improvement. Wastrel Way (talk) 02:58, 14 June 2021 (UTC) Eric

Please remove the photo of the M1A1’s “Hollywood” edition.
The firearm never used a cylindrical barrel. Please change the photo to something more historically accurate. 174.165.213.3 (talk) 03:00, 10 October 2023 (UTC)

title: Talk:Thompson submachine gun


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Māui

Māui or Maui is the great culture hero and trickster in Polynesian mythology. Very rarely was Māui actually worshipped, being less of a deity (Demigod) and more of a folk hero. His origins vary from culture to culture, but many of his main exploits remain relatively similar.

Tales of Māui's exploits and adventures are told throughout most of Polynesia; they can be traced back as far west as islands off New Guinea. Some exploits common to most Polynesian traditions are stealing fire for humans from the underworld, fishing up islands with his magical hook, and capturing the Sun to lengthen the days. There is a great deal of variation in the representations of Māui from nation to nation, from being a handsome young man, to being an old wise wandering priest. Although Māui was said to be very rascally or "kolohe", many of his deeds were to better the lives of his fellow people.

Māori mythology
In Māori mythology, as in other Polynesian traditions, Māui is a culture hero and a trickster, famous for his exploits and cleverness. Māori names of Māui include Māui-tikitiki ("Māui the top-knot"), Māui-tikitiki-a-Taranga ("Māui the top-knot of Taranga"), Māui-pōtiki ("Māui the last born"), and Māui te whare kino ("Māui the house of trouble").

Islands of New Zealand
Māui's older brothers always refused to let him come fishing with them. One night, he wove for himself a flax fishing line and enchanted it with a karakia to give it strength; to this he attached the magic fish-hook made from the jawbone that his grandmother Murirangawhenua had given him. Then he stowed away in the hull of his brothers' waka (canoe). The next morning, when the waka was too far from land to return, he emerged from his hiding place. His brothers would not lend him any bait, so he struck himself on the nose and baited the hook with his blood. He pulled up a giant fish which would become the North Island of New Zealand, known as Te Ika-e-Māui; the valleys and mountains of the island were made by his brothers chopping up the fish for themselves. In some traditions his waka became the South Island, known as Te Waka a Māui. (Other traditions make the South Island the waka of Aoraki.)

Māui brings fire to the world
Māui wanted to know where fire came from, so one night he went among the villages of his people and put all the fires out. Māui's mother Taranga, who was their rangatira, said that someone would have to ask Mahuika, the goddess of fire, for more. So Māui (a grandson of Mahuika) offered to go and find her. Mahuika lived in a cave in a burning mountain at the end of the earth. She gave Māui one of her burning fingernails to relight the fires, but Māui extinguished fingernail after fingernail until Mahuika became angry and sent fire to pursue Māui, who survived only by calling upon Tāwhirimātea, the god of weather, to put it out with his rain. Mahuika threw her last nail at Māui, but it missed him and flew into some trees including the māhoe and the kaikōmako. Māui brought back dry sticks of these trees to his village and showed his people how to rub the sticks together and make fire.

Māui slows the sun
In former days, the sun used to travel quickly across the sky, leaving not enough daylight time for working and eating. Māui proposed to catch the sun and slow it down. Armed with Murirangawhenua's magic jawbone and a large amount of rope, Māui and his brothers journeyed to the east and found the pit where the sun-god Tama-nui-te-rā slept during the night-time. There they tied the ropes into a noose around the pit and built a wall of clay to shelter behind. Tama-nui-te-rā was caught in the noose and Māui struck him with the jawbone until he surrendered and agreed to travel slowly across the sky.

The death of Māui
Māui's last trick led to his death and involved Hine-nui-te-pō, the goddess of death and the underworld. In an attempt to make mankind immortal by reversing the natural birth process, he transformed into a worm and entered Hine-nui-te-pō's vagina, intending to leave through her mouth while she slept. However, she was awoken by pīwakawaka (fantails) who had burst into laughter at the sight of Māui entering her vagina. Angered, Hine-nui-te-pō crushed Māui to death with the obsidian teeth in her vagina. The story now serves as a cautionary tale against rape.

Hawaiian mythology
In Hawaiian religion, Māui is a culture hero and ancient chief who appears in several different genealogies. In the Kumulipo he is the son of ʻAkalana and his wife Hina-a-ke-ahi (Hina). This couple has four sons, Māui-mua, Māui-waena, Māui-kiʻikiʻi and Māui-a-kalana. Māui-a-kalana's wife is named Hinakealohaila; his son is Nanamaoa. Māui is one of the Kupua. His name is the same as that of the Hawaiian island Maui, although native tradition holds that it is not named for him directly, but instead named after the son of the Hawaiʻiloa ("discoverer of Hawaiʻi", who was named after Māui himself).

Revelator of Birds
Some of Māui's most renowned feats included causing birds (which were invisible to mortal eyes) to become visible. In this long ago, forgotten time, the music of the birds delighted Māui. He observed them with keen interest, their varied and beautiful plumage which adorned the foliage of fragrant trees, and their melodious music, however, no one else could join him in enjoying what was apparent to his vision. For, although Māui's friends could hear their wonderful bird songs, none perceived the true source of the sounds. Māui felt compassion for his friends, for humanity, and their inability to behold with their eyes the colorful, musical creatures as they flitted from tree to tree, so, Māui caused the creatures to become visible to the naked eye.

Creation of Hawai'i
Māui also is credited with the creation of the Hawaiian islands, when he went on a fishing expedition with his friends, and, using a magic fish hook, pulled up various island groups from the oceanic depths. In some versions of the Hawaiian fisherman story, Māui is said to be a bad fisherman. His brothers would mock him for not catching any fish and he would retaliate with mischievous tricks against them. Māui and all his brothers were sons to a divine father and mother but only Māui was granted miraculous powers, which is why Māui was able to possess this magical hook made from the bones of his divine ancestors. One day, his brothers went fishing but would not permit Māui to join them on the canoe, and this irritated Māui. When they returned, Māui told them that, had he gone with them, they would have caught many more fish rather than just a single shark. His brothers considered his remark and then took him out on their next trip. They asked him where all the "good" fish were. Māui then threw in his magical hook baited with Alae birds, sacred to his mother Hina. The ocean floor began to move and generate huge waves while Māui asked his brothers to paddle fast to accommodate for the oncoming fish. They paddled with great power and were getting tired but Māui told them not to look back because if they did the fish would run away. One of the brothers disobeyed and the fishing line snapped, revealing new islands. Had nobody looked back, there would have been more islands.

The secret of fire
As humans had not yet discovered fire, during Māui's tenure in a land of perpetual volcanic eruptions and fire in the mountaintops, Māui decided that rather than periodically hike for dozens of miles across corals just to obtain glowing embers of the extinguished fires put out the previous night by cold winds, he decided upon a simpler solution. He would bring the fire to him. Māui knew of a tribe of intelligent birds that mastered the art of fire-making. His plan was to capture their leader, and coerce from him the secret of fire. The bird taught him that he should rub certain sticks together in order to produce fire, and this is how the secret of fire was brought to humanity.

Tamer of the Sun and the Heavens
Before Māui's involvement in the matter, the Sun (Lā) notoriously traveled on irregular paths in the sky, coming and going unexpectedly at times, which made activities such as farming very difficult for man. To this end, Māui crafted snares made of his hair in order to trap the sun and compel it to travel more slowly and adhere to regular courses of travel. In this manner, Māui regulated the sun's activities for the benefit of mankind.

Pillar of the Sky
Similar to Atlas and Heracles of Greek mythology, Māui lifted up the heavens, which, for a long time, had lain heavily upon the plants of the Earth, leaving insufficient room for growth and for humanity to move about with ease.

Tongan mythology
In the Tongan version of his tales, Māui drew up the Tongan Islands from the deep: first appeared Lofanga and the other Haʻapai Islands, and finally Vavau. Māui then dwelt in Tonga. Māui had two sons: the eldest, Māui-Atalanga, and the younger Māui-Kisikisi. The latter discovered the secret of fire, and taught people the art of cooking food: he made fire dwell in certain kinds of wood. Māui-Motu'a bears the earth on his shoulders, and when he nods in sleep it causes earthquakes, therefore the people have to stamp on the ground to waken him. Hikule'o, the deity presiding over Pulotu, the underworld, is the youngest son of Māui-Motu'a. Houma is pointed out as the spot where Māui's fish-hook caught.

Other sources say that in Tonga there were three Māui brothers: Māui-motua (old Māui), Māui-atalanga, and Māui-kisikisi (dragonfly Māui), the last one being the trickster. He also got the name Māui-fusi-fonua (Māui land puller) when he begged the magic fishhook from the old fisherman Tongafusifonua, who lived in Manuka (located to the east on the island of Tonga). Tongafusifonua allowed him to take the fishhook, under the condition that he could find it in his collection of countless hooks. But his wife, Tavatava betrayed the secret, allowing Māui to pick the right hook. And so he was able to fish up the coral islands from the bottom of the ocean (Volcanic islands are supposed to have fallen down from heavens).

Tahitian mythology
In the mythology of Tahiti, Māui was a wise man, or prophet. He was a priest, but was afterwards deified. Being at one time engaged at the marae (sacred place), and the sun getting low while Māui's work was unfinished, he laid hold of the hihi, or sun-rays, and stopped his course for some time. As the discoverer of fire, Māui was named Ao-ao-ma-ra'i-a because he taught the art of obtaining fire by friction of wood. Before this time people ate their food raw. See also Mahui'e, Tahitian guardian of fire.

Māui was responsible for earthquakes.

Samoan mythology
In Samoan mythology, Māui or Tiʻitiʻi gave fire to his people. Being the curious and kolohe demigod that he is, Tiʻitiʻi concealed himself closely to a wall that allowed his father, Talaga, to get to work in the underworld. The underworld is home to Mafuiʻe, the earthquake god. When Tiʻitiʻi got the chance, he went up to the wall and imitated the voice of his father, saying "O rock! Divide, I am Talaga, I come to work on my land given by Mafuiʻe". As Tiʻitiʻi passed through to the underworld, his father was surprised and told his son to help quietly so he doesn't anger Mafui‘e. While working, Tiʻitiʻi noticed smoke and asked his father where it was coming from. Talaga explained that the smoke was from Mafuiʻes fire. Tiʻitiʻi went to see the god and ask for fire. Mafuiʻe gave him a little bit of the fire; then he quickly built a stone oven, or umu, to put it in. His idea was to cook the taro that they had been harvesting. The god came and blew the fire up scattering the rocks and angered Tiʻitiʻi. As he goes to talk to the god, Mafui‘e was determined to punish Tiʻitiʻi severely for daring to rebel against the power of fire. Their great duel ultimately ended with Tiʻitiʻi triumphant. The young demigod broke off Mafuiʻe's right arm and caught the left arm right after. Scared that Tiʻitiʻi was going to break off that arm, Mafuiʻe pleaded with him to spare the left arm so he could still fulfill his duty of keeping Samoa flat with earthquakes. The god offered him one hundred wives should he spare his left arm. The hero declined; the god offered the secrets of fire that he can take to the upper world. Tiʻitiʻi accepted this offer and learned that the gods had hidden eternal fire in trees, to be extracted by rubbing sticks from the trees together.

Mangarevan mythology
In the mythology of Mangareva, Māui hauls the land up from the sea, and ties the sun with tresses of hair. His father was Ataraga; his mother, Uaega.

There were eight Māui: Māui-mua, Māui-muri, Māui-toere-mataroa, Tumei-hauhia, Māui-tikitiki-toga, Māui-matavaru, Māui-taha, Māui-roto. Māui the eight-eyed (matavaru) is the hero. He is born from his mother's navel, and is raised by his grandfather, Te Rupe, who gives him a magic staff named Atua-tane and a hatchet named Iraiapatapata.

In popular culture
Maui appears as a main character in the 2016 Disney 3D computer-animated musical film Moana, in which he is voiced by Dwayne Johnson. Abandoned by his human parents as a baby, the gods took pity on him and made him a demigod and gave him a magic fishhook that gives him the ability to shape-shift. He went on to perform miracles to win back the love of humanity, each of which earned him an animated tattoo. He is fabled to have stolen the heart of Te Fiti, a powerful island goddess who creates life. The protagonist of the film, Moana, persuades him to help her return it. In his song "You're Welcome," composed by Lin-Manuel Miranda, Maui mentions and takes credit for several of the deeds he is credited with in folklore. This version of Māui incorporates elements from various Polynesian narratives.

Māui was also the subject of Israel Kamakawiwoʻole's song "Maui Hawaiian Sup'pa Man" in his most well-known album, Facing Future, which is the highest selling Hawaiian album of all time.

Māui was included as a playable hero in the video game Smite in October 2022.

title: Māui


text:
Hina (goddess)

Hina is the name assigned to a number of Polynesian deities. The name Hina usually relates to a powerful female force (typically a goddess or queen) who has dominion over a specific entity. Some variations of the name Hina include Sina, Hanaiakamalama, and Ina. Even within a single culture, Hina could refer to multiple goddesses and the distinction between the different identities are not always clear. In Hawaiian mythology, the name is usually paired with words which explain or identify the goddess and her power such as Hina-puku-iʻa (Hina-gathering-seafood) the goddess of fishermen, and Hina-ʻopu-hala-koʻa who gave birth to all reef life.

Hina continues to be a figure worshiped in many of the Polynesian religions and her stories serve as traditions that unite Polynesia, specifically the Hawaiian Islands.

New Zealand
Among the iwi of New Zealand, Hina is usually considered to be either the elder sister or the wife of Māui.

The most common story that presents Hina as the wife of Māui tells of Te Tunaroa, the father of all eels, who one day visited the pool where Hina bathed. One day, as Hina was bathing, the eel-god rubbed against her. This occurred over a number of visits until Te Tunaroa grew bold enough to rub against Hina's genitals, molesting her.

When Māui heard of this act he went and attacked Te Tunaroa cutting his body into bits, the tail landed in the sea and became the conger eel, whereas the other end landed in the swamps as the fresh water eels. Smaller pieces became lamprey and hagfish.

A number of stories are told about Hina as the elder sister of Māui. Some iwi say that it was Hina who taught Māui to plait the ropes needed to capture the sun, using a strand of her own sacred hair to give the ropes supernatural strength. This legend recognizes important ritual status that elder sisters held in traditional Māori society.

Hina was associated with phases of the moon under the names Hinatea (Fair Hina) and Hinauri (Dark Hina). The moon is also known by the name Māhina. Initially Hinatea (Fair Hina) was married to a man named Irawaru. During a fishing trip Irawaru antagonized Māui who had failed to catch any large fish. In revenge Māui assaulted Irawaru when they returned to shore, pushing his brother-in-law under the keel of their canoe, breaking his back and other bones. Irawaru was turned into a dog (kurī) one breed of which was known as Irawaru.

When Hina heard what Māui had done she threw herself into the sea, but did not die and was instead carried across the waves to Motutapu (Sacred Isle). Her name was changed to Hinauri due to her darker mood. Eventually Hinauri would be welcomed by the people of Motutapu and was taken to the house of Chief Tinirau god of fishes, becoming his new wife. The existing wives were jealous and tried to assault Hinauri, but using her supernatural power Hinauri killed the other wives of Tinirau and so became the senior wife.

Hina was the mother of Tuhuruhuru, for whom the ritual initiation ritual was performed by the tohunga Kae. After this is done, Tinirau lends Kae his pet whale to take him home. In spite of strict instructions to the contrary, Kae forces the whale, Tutunui, into shallow water, where it becomes stranded and is killed, roasted and eaten by Kae and his people. When he learns of this Tinirau is furious and sends Hinauri with a party of women (often they are Tinirau's sisters) to capture Kae. The sisters perform indecent dances to make him laugh so they can see his crooked teeth. Then the women sing a magic song which puts Kae into a deep sleep, and carry him back to Motutapu. When Kae wakes from his sleep he is in Tinirau's house. Tinirau taunts him for his treachery, and kills him (Grey 1970:69, Tregear 1891:110).

Mangaia
A girl named Hina-moe-aitu ("Hina-sleeping-with-a-god") liked to bathe in a pool that housed many eels. One day, as Hina was bathing, one of the eels transformed into a young man. Hina took him as her lover. His name was Tuna.

After they had been together for a while, one day Tuna told Hina that there would be a great downpour the next day. He would be washed up onto the threshold of her house in his eel-form. When that happened, Tuna said, Hina must cut off his head and bury it, and then regularly visit the place where the head had been buried.

Hina obeyed Tuna, returning faithfully to watch the place where she had buried his head. After many days, she saw a shoot sprout from the spot. Another shoot appeared, and the two shoots grew into a pair of coconut trees—the first coconut trees known to man.

In Mangaian tradition, the coconut's white flesh is called "Tuna’s brains", and it is said that one can see a face when one looks at the shell of a coconut.

Tuamotu and Tahiti
For a time, the goddess Hina lived as the wife of Te Tuna, the god of eels. But she grew tired of him and decided to seek love elsewhere. Telling Tuna that she was going to get him some delicious food, Hina left him and went onto land.

Hina went from place to place, seeking a lover. But all the men she met were afraid to take Tuna's wife, fearing the eel-god's vengeance. Finally she met Māui, whose mother Taranga urged him to take the goddess as his wife.

When the people round about learned that Māui had taken Hina as his wife, they went to tell Tuna. At first, Tuna didn't care, but the people annoyed him about it so much that he eventually vowed to win back his wife from Māui.

Along with four companions, Tuna rushed toward Māui's home, carried by a huge wave. But Māui's power turned back the wave and left Tuna and his companions beached on the reefs. Māui killed three of Tuna's companions, while one escaped with a broken leg. Tuna himself Māui spared.

Tuna actually lived in peace in Māui's home for some time. But one day, Tuna challenged Māui to a duel. Each would take a turn leaping into the others’ body and trying to kill him. If Tuna killed Māui, then Tuna would take his wife back. Tuna's turn came first: he made himself small and entered Māui's body. When he came back out, Māui was intact. Now it was Māui's turn: Māui made himself small and entered Tuna's body, tearing it apart. Māui cut off Tuna's head and, at his mother's suggestion, buried it in a corner of his house.

In time, a shoot sprouted from Tuna's buried head and grew into a coconut tree. That was how humankind acquired coconuts.

Hawaii

Even within Hawaiian mythology, Hina could refer to multiple different goddesses. Differentiating between these deities can be ambiguous and is highly debated. However, there are three specific Hawaiian deities named Hina who are widely known and can be distinguished from each other. Hina of Hilo is best known as the mother of Hawaiian hero, Māui. Hina, the wife of Akalana, is known as the goddess of the moon. Mahina, the Hawaiian word for moon, is derived from the goddess' name. Lady Hina-au-kekele was also named after Hina, and the full name of Lady Hineuki was Hinakeʻuki. The consorts of Hina include Chief ʻAikanaka, Sky Father Wākea and/or Akalana with whom she gave birth to several children including Māui.

The worship of Hina marks a long tradition of the Hawaiian people across multiple islands. Archaeologists have discovered remnants of a heiau dedicated to Hina in Kalaupapa National Historical Park, on the Hawaiian Island of Moloka'i. In some of the Hawaiian legends, the goddess lived on Kauiki, a foothill of the dormant volcano Haleakalā on the southeast coast of the Island Maui. Another claim suggests Hina's legends were brought to the Hilo coast with ancient immigrants but the stories are so old that the Hawaiians have forgotten her original lands and see Hilo as her only home.

William Drake Westervelt described the legend:

Legends of Hina and Māui
Many stories about the goddess Hina, especially in connection with the moon, can be found in chapter 15 (“Hina Myths”) of Martha Beckwith’s Hawaiian Mythology.

The legendary birth of Hina's son, Māui, is described as a supernatural conception after Hina wore a red loincloth she found on the ocean shore. After birth, Hina wrapped locks of her hair around her infant son and set him on a bed of limu kala supported by jellyfish in the sea. Māui then traveled to Kuaihelani where he acquired his famous powers. Legend says when he returned, Māui performed incredible acts such as slowing the sun to make the days longer for Hina's work.

The story of Hina and her ascent to the moon can be found within the stories of many Polynesian groups, including those of Samoa, New Zealand, Tonga, Hervey Islands, Fate Islands, Nauru, and other Pacific Island groups such as the Maluku Islands in Melanesia. There is debate over which Hina the story refers to but certain stories suggest this legend is about Hina the wife of a chief called Aikanaka rather than to Hina the wife of Akalana, the father of Māui.

Samoa
In Samoa, the equivalent the name Sina referred to in many different stories in mythology. One example is the legend Sina and the Eel which is associated with the Mata o le Alelo pool on the island of Savai'i.

Easter Island (Rapa Nui)
In Rapa Nui mythology, Hina takes the form of Hina-Oio, a goddess of sea animals who was married to Atua-Metua.

Hina in literature
Richard Adams wrote a poem retelling the Tahitian story of Hina and Māui, published as a book, The Legend of Te Tuna.

Also, in his popular book The Seven Daughters of Eve, Bryan Sykes used Hina's name, (spelled therein "Ina") to denote the clan matriarch of mtDNA haplogroup B.

Hina in popular music
David Lee Roth recorded a song called "Hina", contained on the 1988 hard rock album Skyscraper.

Technical death metal band Gorod included a song called "Hina" on their 2018 album Æthra.

General and cited references

 * Adams, Richard. The Legend of Te Tuna. London: Sidgwick & Jackson, 1986.
 * Alpers, Anthony. Legends of the South Sea. London: John Murray, 1970.
 * Martha Warren Beckwith. Hawaiian Mythology. New Haven: Yale UP, 1940.
 * Campbell, Joseph. The Masks of God: Primitive Mythology. New York: Viking, 1970.
 * Luquet, G. H. “Oceanic Mythology”. New Larousse Encyclopedia of Mythology (ed. Felix Guirand, trans. Richard Aldington and Delano Ames, London: Hamlyn, 1968), pp. 449–72.
 * Reed, A. W. Myths and Legends of Maoriland. Wellington: A.H. & A.W. Reed, 1961.
 * Sykes, B. The Seven Daughters of Eve New York, London: W. W. Norton,2001.
 * Wilkinson, Philip. Illustrated Dictionary of Mythology. New York: DK, 1998.

title: Hina (goddess)


text:
America's Great Depression

America's Great Depression is a 1963 treatise on the 1930s Great Depression and its root causes, written by Austrian School economist Murray Rothbard.

The book blames government policy failures for the Great Depression, and challenges the widely-held view that capitalism is unstable.

Summary
Rothbard argues that it was the interventionist policies of the Herbert Hoover administration which magnified the duration, breadth, and intensity of the Great Depression. Rothbard explains the Austrian theory of the business cycle, which holds that government manipulation of the money supply sets the stage for the familiar "boom-bust" phases of the modern market. He then details the inflationary policies of the Federal Reserve from 1921 to 1929 as evidence that the depression was essentially caused not by speculation, but by government and central bank interference in the market.

Publishing history

 * 1st Edition: Princeton, N.J.: D. Van Nostrand, 1963. Hardcover. 361 pages.
 * 2nd Edition: Menlo Park, California: Institute for Humane Studies, 1972. 361 pages. ISBN 0-8402-5003-7.
 * 3rd Edition: New York: New York University Press. Co-sponsored by Institute for Humane Studies. 1975. Paperback. 361 pages. ISBN 0-8362-0647-9. Hardcover ISBN 0-8362-0634-7.
 * 4th Edition: New York: Richardson & Snyder/E.P. Dutton. 1983. Hardcover. 361 pages. ISBN 0-943940-03-6.
 * 5th Edition: Auburn, Ala.: Ludwig von Mises Institute, June 15, 2000. Hardcover. 368 pages. ISBN 0-945466-05-6. (With an introduction by Paul Johnson)

title: America's Great Depression


text:
Sina

Sina may refer to:

Relating to China

 * Chin (China), or Sina, old Chinese form of the Sanskrit name Cina (चीन)
 * Shina (word), or Sina (支那), archaic Japanese word for China
 * Sinae, Latin name for China

Places

 * Sina, Albania, or Sinë, village in Dibër County, Albania
 * Sina, Iran, a village in Isfahan Province, Iran
 * Sena, Iran (سينا), also romanized as Sina, a village in Bushehr Province, Iran
 * Sina Rural District, in East Azerbaijan Province, Iran
 * Sina District, in San Antonio de Putina Province, Peru

People

 * Ali Sina (activist), pseudonym of the founder of several anti-Islam and anti-Muslim websites
 * Sina Ashouri (born 1988), an Iranian soccer-player
 * Wynne (rapper) (born 1997), stage name of American rapper Sina Wynne Holwerda
 * Ibn Sīnā (c. 980 – 1037), Avicenna, a Persian physician, philosopher, and scientist
 * Elvis Sina (born 1978), an Albanian soccer-player
 * Jaren Sina (born 1994), Portugal-born American basketball player of Kosovar origin
 * Melek Sina Baydur (born 1948), Turkish retired woman diplomat and former Ambassador of Turkey
 * Than Sina, Cambodian politician

Companies

 * Sina Corporation, Chinese online media company
 * Sina Bank, a private Iranian bank

Art

 * Sina and the Eel, a Samoan myth of origin
 * Society for Indecency to Naked Animals, a satirical hoax perpetuated by Alan Abel
 * "Sina", a song by Brazilian singer Djavan
 * "Soulfood To Go (Sina)", English title of a cover of this song by Manhattan Transfer (band)

Military and government

 * Sina-class fast attack craft, major Iranian naval production project
 * Sina-1, an Iranian satellite launched on a Russian rocket in October 2005
 * Sina 7 (frigate), an Iranian frigate launched in November 2012
 * Sichere Inter-Netzwerk Architektur, a German government cryptography system

title: Sina


text:
Kahukura

The Māori name Kahukura (red cloak) may refer to:

 * Kahukura (mythology), a figure from Māori mythology
 * Kahukura (sport), a group of affiliated sports clubs from Rotorua
 * Kahukura Bentson (born 1978), New Zealand boxer
 * Kahukura Marine Reserve, a Fiordland's marine reserve in the Gold Arm of Charles Sound, South Island, New Zealand
 * New Zealand red admiral, butterfly (known as kahukura in Māori)

title: Kahukura


text:
Rongo

In Māori mythology, Rongo or Rongo-mā-Tāne (also Rongo-hīrea, Rongo-marae-roa, and Rongo-marae-roa-a-Rangi ) is a major god (atua) of cultivated plants, especially kumara (spelled kūmara in Māori), a vital crop. Other crops cultivated by Māori in traditional times included taro, yams (uwhi), cordyline (tī), and gourds (hue). Because of their tropical origin, most of these crops were difficult to grow except in the far north of the North Island, hence the importance of Rongo in New Zealand.

He was also an important god of agriculture and god of war in the southern Cook Islands, especially on Mangaia where the Akaoro marae and Orongo marae were centres of his worship; where cooked taro was offered to him to assure success in battle and the fertility of land.

A legend concerning Rongo flying the first kite is told in the waiting room of Walt Disney's Enchanted Tiki Room, in which Rongo is voiced by Ernest Tavares.

Separation of the primordial parents
In the creation story of the tribes of the Arawa canoe, Rongo, with his brothers Tū, Tāne, Tangaroa, and Haumia-tiketike, agreed that the primordial parents Rangi and Papa needed to be separated to allow daylight into the world. A sixth brother, Tāwhirimātea, the god of storms, did not consent to this and afterwards attacked his brothers with unrelenting fury. Rongo and Haumia, the god of wild food, took refuge in the body of Papa, mother earth, who hid them until the storm passed (Grey 1956:7, Tregear 1891:424, Orbell 1998:121).

Kūmara

He would have had more of an association with the small, yellow-skin, finger-sized variety known as hutihuti, rekamaroa, and taputini, which the Māori had brought with them from eastern Polynesia, rather than larger varieties brought by later sealers, traders, and whalers in the early 19th century.

In the Māori language, rongo can mean 'peace' (after war). Rongo is generally portrayed as the creator of the kumara, a plant associated with peace; probably because the intense cultivation it needed was best performed in times of peace.

In Ngāti Awa traditions, Rongo is a son of Tāne and father of the kūmara, but a man named Rongo-māui travels to Whānui, from whom he steals the kūmara and returns to Earth with it.

Small statues representing Rongo were once placed alongside kūmara fields.

Rongo in the Cook Islands
In southern Cook Islands mythology, Rongo was the god of agriculture and one of the children of Vatea (sky father) and Papa (earth mother). His twin brother was Tangaroa, the god of the sea. Rongo was the principal deity of Mangaia.

In the Mangaian legend of origin, Rongo's sons by his wife Tavake (his daughter by his wife Te-po-tatango), Rangi, Mokoiro, and Akatauira, lifted the island of Mangaia up out of the underworld, becoming the first settlers and the ancestors of the Nga Ariki tribe, with Rangi becoming the first chief. The traditional name of the island was A'u A'u, which literally means 'terraced', short for A'u A'u Nui o Rongo ki te Ao Marama ('Great Terraced Land of Rongo in the Land of Daylight').

In Mangaian society, the ritual system to become the principal chief, Te Mangaia, emphasized the worship of Rongo. The installation of a new Te Mangaia after a war of conquest of the puna lands required a human sacrifice to Rongo. He was both the god of war and god of taro irrigation; his regular peacetime offerings were parcels of cooked taro. The ideological linkages between Rongo, war, taro, and human sacrifice were complex: Rongo assured success in war and fertility of the land, but these required continual sacrifices in both human bodies and taro in an endless cycle. He would feast on the souls of those who died in battle.

Principal places of Rongo's Mangaian worship were at two marae in the Keia district; the inland Akaoro marae, and the coastal Orongo marae, which was arguably the most important of all marae on the island, and constructed at the site of an abandoned village of the same name. Both have since been destroyed along with many other symbols of old gods with the introduction of Christianity in the early 19th century. They were presided over by two hereditary High Priests of Rongo. At the Orongo marae a human sacrifice was laid on a smooth block of limestone or sandstone in front of Rongo's image. Human bone fragments can still be found among the remnants at the site. At the Akaoro marae, it is evident that a platform of hala wood was erected for human sacrifice, although no traces of raised platforms have been found. In the Ivirua district was also Ivanui marae, but this was abandoned in favour of Orongo marae; it was referred to in an eva dance:

 * Cook Islands Māori
 * Translation

'Aore oa te paepae o Rongo e taea, E paepae tuatinitini tuamanomano, Kota'i 'ua e tae O te 'i'iri, o te rarama. The platform of Rongo cannot be ascended, A platform open to the thousands and to myriads, One only can reach it, Wisdom and learning
 * }

A reference to Rongo is such:

 * Cook Islands Māori
 * Translation

'A va te ua i ta'aruku A tomo a Rongo i roto i tona 'are, E 'are turu ariki.

When the rain is heard on the leaves, Rongo enters into his house, A house of chiefly prestige.

 * }

title: Rongo


text:
Kāne Milohaʻi

In Hawaiian mythology, Kāne-milo-hai is the brother of Kāmohoaliʻi, Pele, Kapo, Nāmaka and Hiʻiaka (among others) by Haumea.

He is a figure most prominently in the story of Pele's journey along the island chain to Hawaii, and may be seen as a terrestrial counterpart to his brother, the shark-god Kāmohoaliʻi.

The word kāne alone means "man", and Kāne is one of the four major Hawaiian deities along with Kanaloa, Kū, and Lono. As a result, Kāne-milo-hai is occasionally confused with the latter.

title: Kāne Milohaʻi


text:
User:Fonzy/sandbox

Noted for future refrence

 * 1998
 * Jury: Hungary, Romania
 * Televote: Everyone else
 * 1999 - 2001
 * 2002
 * Jury: Russia, FYR of Macedonia, Bosnia and Herzegovina, Turkey, Romania
 * 50:50: Cyprus, Greece, Spain, Croatia, Malta, Slovenia, Lithuania
 * Televote: Everyone else
 * 2003
 * Jury: Russia, Bosnia
 * Televote: Everyone else
 * Jury: Russia, Bosnia
 * Televote: Everyone else

title: User:Fonzy/sandbox


text:
Kāne

In Hawaiian mythology, Kāne is considered the highest of the three major Hawaiian deities, along with Kū and Lono. He represented the god of procreation and was worshipped as ancestor of chiefs and commoners. Kāne is the creator and gives life associated with dawn, sun and sky. No human sacrifice or laborious ritual was needed in the worship of Kāne. In the Kumuhonua legend, he created Earth, bestowed upon it sea creatures, animals, plants, as well as created man and woman.

Mythology
The 1907 book Legends of Hawaii has the following account of creation involving Kāne. The author says that there are several versions of this story, probably due to waves of immigration from different areas of Polynesia at different times, but generally they agree on the major points. It says that in the beginning, there was nothing but Po; the endless black chaos. Then Kāne, sensing that he was separate from the Po, pulled himself free of Po by an act of sheer will. Sensing Kāne's presence, Lono and then Kū also pulled themselves free of Po. Then Kāne created the light to push back Po. Lono brought sound to the universe and Kū brought substance. Between them, they created all the lesser Gods. Then together, the three Gods created the Menehune, the lesser spirits to be their messengers and servants. After they created the world to be a footstool for the Gods. Finally, they gathered red clay from the four corners of the world, they mixed the clay with their spittle and molded it into the shape of a man. Then Kāne took a special magical white clay and formed it into a head. Then the three Gods breathed life into the statue and created the first man. The first man was created in the image of Kāne.

There is a parallel legend that says that Kāne alone breathed life into the man-statue. That version of the creation myth found in Sacred Texts credits Kāne alone with the creation of the heavens. It then goes on to explain man was made in the image of Kāne by the hands of Ku with Lono as an assistant. At the same time, Kanaloa tried to duplicate Kāne's feat, but his statue failed to come to life. So he challenged him, saying something to the effect, "that man will live only a certain span of time, then he will die. When he dies, I will claim him as my own." This seems to tie in with his position as ruler of the dead as an entity separate from Kāne. Some versions say that Kanaloa is the alter ego of Kāne, the dark half so to speak. Others say he is a lesser god who was created to be in charge of the dead. The author of this particular book says that in the oldest legends, prior to about 1100 A.D., there is no mention of Kanaloa. The author is of the opinion that Kanaloa is, therefore, an addition from some later wave of immigration to the islands. An alternative version has Kanaloa as god of the sea associated with squid or an octopus often seen in the same light as Christian devil and the counterpart of Kāne through the stories of strife.

There is another completely separate legend about the creation of man found in the Kumulipo. The first-born son of the Wākea the sky god and Hoʻohokukalani the keeper of stars is stillborn. When he is buried, the first Kalo plant springs from his navel. Named Hāloa or Long Breathe. The second-born son named after the first, is the first modern man. Hence the two sons are eternally connected. Man tends his brother the Kalo, and the Kalo feeds his brother the man. In that version, there is no mention of Kāne.

Aloha, the traditional greeting, was originally spoken while touching foreheads and exchanging a breath of air. This is possibly a reflection of the legend, exchanging the breath of life, Håloa; originally given by the Gods.

title: Kāne


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Oscar De La Hoya

Oscar De La Hoya (, ; born February 4, 1973) is an American boxing promoter and former professional boxer who competed from 1992 to 2008. His accolades include winning 11 world titles in six weight classes, including lineal championships in three weight classes. De La Hoya was nicknamed "The Golden Boy of boxing" by the media when he represented the United States at the 1992 Summer Olympics where, shortly after having graduated from James A. Garfield High School, he won a gold medal in the lightweight division, and reportedly "set a sport back on its feet."

De La Hoya was named The Ring magazine Fighter of the Year in 1995, and was its top-rated fighter in the world, pound for pound, in 1997 and 1998. De La Hoya generated approximately $700 million in pay-per-view income, making him the top pay-per-view earner before being surpassed by Floyd Mayweather Jr. and Manny Pacquiao. He announced his retirement as a fighter in 2009, following a professional career spanning 16 years.

In 2002, De La Hoya founded Golden Boy Promotions, a combat sport promotional firm that also owns a 25% stake in the Houston Dynamo. He is the first American of Mexican descent to own a national boxing promotional firm, and one of the few boxers to take on promotional responsibilities while still active. In 2018, he began promoting MMA matches as well, beginning with a 2018 trilogy bout between long-time rivals Chuck Liddell and Tito Ortiz, with the inaugural Golden Boy MMA event taking place on November 24, 2018.

De La Hoya has held dual American and Mexican citizenship since 2002, when the Consulate General of Mexico in Los Angeles granted him Mexican citizenship, reflecting his heritage.

Early life
He was born in East Los Angeles, California into a boxing family; his grandfather, Vicente, was an amateur fighter during the 1940s, and his father, Joel Sr., had been a professional boxer during the 1960s. His brother, Joel Jr., was also a boxer. De La Hoya graduated from Garfield High School in East Los Angeles, California in 1991.

Amateur career
De La Hoya won the national Junior Olympics 119-pound title at age 15, After he lost a tournament in Whittier to Leon Hernandez from Santa Monica he won the 125-pound title the following year. His amateur career included 234 wins — 163 by knockout, and six losses. Of those six losses, two were to Shane Mosley. In 1989, he won the National Golden Gloves title in the bantamweight division. In 1990, at age 17, he won the U.S. National Championship at featherweight and was the youngest U.S. boxer at that year's Goodwill Games, winning a gold medal. The joy of victory was tempered by the news that his mother, Cecilia Gonzales De La Hoya (November 22, 1950 – October 28, 1990), was terminally ill with breast cancer. She died that October, expressing the hope that her son would one day become an Olympic gold medalist.

As the 1992 Summer Olympics in Barcelona approached, De La Hoya turned his mother's dream into a strong focus for his training. After an upset victory in the first round over the Cuban boxer Julio Gonzalez; De La Hoya defeated German boxer Marco Rudolph to win the gold medal. Rudolph had been the only fighter to defeat him in the years leading up to the fight, adding drama. The U.S. media publicized his quest to fulfill his mother's dying wish and nicknamed him "The Golden Boy", which has remained with him throughout his career. In 2000, the Cecilia Gonzalez De La Hoya Cancer Center was formally opened by De La Hoya and his siblings at the White Memorial Medical Center (WMMC), with a $350,000 donation from De La Hoya, in honor of their mother.

Highlights

 * Amateur record: 223–5 (unofficial)

Gold Medalist — 1989 National Golden Gloves (57 kg), May, Knoxville, Tennessee: Gold Medalist — 1990 U.S. National Championships (57 kg), February, Colorado Springs, Colorado: Winner — 1990 United States Olympic Cup (57 kg), June, Salt Palace Exhibition Hall, Salt Lake City, Utah: Gold Medalist — 1990 Goodwill Games (57 kg), July – August, Seattle, Washington: Gold Medalist — 1991 U.S. National Championships (60 kg), February – March, Colorado Springs, Colorado:
 * Finals: Defeated Ivan Robinson (United States) by split decision, 3–2
 * 1/4: Defeated Julian Wheeler by unanimous decision, 5–0
 * 1/2: Defeated Sandtanner Lewis RET 1
 * Finals: Defeated Ivan Robinson by majority decision, 4–1
 * Defeated Kirkor Kirkorov (Bulgaria) by split decision, 2–1
 * 1/4: Defeated Lee Sang Hun (South Korea) RSC 3
 * 1/2: Defeated Airat Khamatov (Soviet Union) by majority decision, 4–1
 * Finals: Defeated Ivan Robinson (United States) by majority decision, 4–1
 * 1/4: Defeated Rogelio Cabral by unanimous decision, 5–0
 * 1/2: Defeated Teddy Randolph by unanimous decision, 5–0
 * Finals: Defeated Patrice Brooks by unanimous decision, 5–0

Gold Medalist — 1991 U.S. Olympic Festival (60 kg), July, The Forum, Los Angeles, California: Participant — 1991 World Championships (60 kg), November, State Sports Centre, Sydney, Australia: Gold Medalist — 1992 Olympic Games (60 kg), July – August, Palau dels Esports, Barcelona, Spain:
 * 1/2: Defeated Dezi Ford on points, 37–6
 * Finals: Defeated Patrice Brooks on points, 44–15
 * 1/8: Lost to Marco Rudolph (Germany) on points, 13–17
 * 1/16: Defeated Adilson Rosa Silva (Brazil) RSC 3
 * 1/8: Defeated Moses Odion (Nigeria) on points, 16–4
 * 1/4: Defeated Toncho Tonchev (Bulgaria) on points, 16–7
 * 1/2: Defeated Hong Sung-sik (South Korea) on points, 11–10
 * Finals: Defeated Marco Rudolph (Germany) on points, 7–2

2008 — United States Olympic Hall of Fame inductee.

Super featherweight
On November 23, 1992, De La Hoya made his professional debut by scoring a first-round TKO victory.

De La Hoya vs. Concepción cancellation
De La Hoya was scheduled to fight Jesús Vidal Concepción in a ten-round junior lightweight bout on December 9, 1993, televised by ESPN's "Thursday Night Fights" at the Paramount Theatre in New York City, but pulled out due to a wrist injury. Some found the injury suspicious and speculated that Oscar was being overdramatic. Oscar said that he aggravated an old ligament injury while hitting the heavy bag a week before. Later that month De La Hoya would fire his co-managers Mittleman and Nelson over money issues.

First title shot
In his twelfth professional fight, he won his first world title at age 20, stopping Jimmy Bredahl (16–0) in the tenth round to win the WBO super featherweight title. He defended the title once, stopping Giorgio Campanella (20–0) in three rounds.

Lightweight
On July 29, 1994, he knocked out Jorge Páez (53–6–4) in the second round to win the vacant WBO Lightweight title. In his first title defense, he defeated John-John Molina (36–3), who had recently vacated his IBF Super Featherweight title, by unanimous decision.

De La Hoya vs. Ruelas unification
On May 6, 1995, De La Hoya defeated IBF lightweight champion Rafael Ruelas (43–1–0) in a unification bout. De La Hoya knocked Ruelas down twice before the fight was stopped in the second round. The IBF then ordered De La Hoya to defend against Miguel Julio.

He relinquished the IBF title and defended the WBO title against undefeated Genaro Hernández (32–0–1), who relinquished the WBA super-featherweight title to fight De La Hoya. Hernandez quit after six rounds because of a broken nose. In his sixth and final defense of the WBO lightweight title, he knocked out Jesse James Leija (30–1–2) in two rounds at New York's Madison Square Garden.

Chávez vs. De La Hoya
On June 7, 1996, Oscar De La Hoya fought Mexican legend Julio César Chávez (96–1–1) for the lineal and WBC light welterweight championship. De la Hoya, with a record of 21–0 with 19 K.Os, defeated Chavez by a fourth-round TKO. The fight was stopped due to several bad cuts suffered by Chavez above his left eye. Until their rematch in 1998, Chávez stated that De La Hoya did not defeat him since the fight was stopped. De La Hoya successfully defended his titles with a twelve-round unanimous decision against undefeated former WBC Lightweight Champion and number one light welterweight contender Miguel Ángel González (41–0–0).

Whitaker vs. De La Hoya
In 1997, De La Hoya moved up to the welterweight division and fought Pernell Whitaker (40–1–1). The fight proved to be a difficult one. Whitaker frustrated De La Hoya with his defense, and landed more overall shots than De La Hoya, but De La Hoya's power punches and aggression swayed the judges more in his favor. De La Hoya won a twelve-round unanimous decision to capture the lineal and WBC titles. He also became the Ring Magazine's number-one ranked pound-for-pound fighter.

De La Hoya vs. Camacho
On September 13, 1997, De La Hoya defeated Héctor Camacho (63–3–1) by unanimous decision.

De La Hoya vs. Chavez II
On September 18, 1998, De La Hoya fought a rematch with Julio César Chávez (100–2–2) and defeated him by eighth-round TKO. In his next bout, he faced undefeated former WBA Welterweight Champion Ike Quartey (34–0–1) and won by a somewhat disputable split decision. De La Hoya was knocked down once in the fight, while Quartey was down twice. He then defeated Oba Carr (48–2–1) by eleventh-round TKO.

De La Hoya vs. Trinidad unification
After seven defenses of his lineal and WBC welterweight titles, De La Hoya fought rival and IBF Champion Félix Trinidad (35–0) on September 18, 1999, in one of the biggest pay-per-view events in history, setting a record for a non-heavyweight fight. De La Hoya stayed just outside Trinidad's range while generating much success with his stiff jab and blitzing combinations, but in the last 2-3 rounds of the fight, heeding the strict instructions of his corner, who felt that De La Hoya was way ahead on the scorecards, De La Hoya shut down much of his offense and evaded trading with Trinidad. De La Hoya virtually gave away the last couple of rounds. Though landing well over 100 more punches, Trinidad was ultimately awarded a majority decision. The judges scorecards came under question after the decision. Fans and boxing analysts called for a rematch, which never happened.

De La Hoya vs. Mosley
On February 26, 2000, De La Hoya knocked out Derrell Coley (34–1–2) in a WBC eliminator. The WBC later awarded De La Hoya its welterweight title after Trinidad vacated it, which he lost to Shane Mosley (34–0) by a split decision on June 17, 2000. One judge scored the fight 115–113 for De La Hoya, and the other two scored it 116–112 and 115–113 for Mosley.

De La Hoya successfully sued Bob Arum in 2000 to break his contract with the promoter. The courts ruled in favor of De La Hoya in February 2001."

De La Hoya defeated Arturo Gatti (33–4) by fifth-round TKO on March 24, 2001.

Light middleweight
He then moved up to light middleweight, challenging the lineal and WBC champion Javier Castillejo. De La Hoya won the fight, winning almost every round and knocking Castillejo (51–4) down with ten seconds to go to win the title by a unanimous decision.

De La Hoya vs. Karmazin cancellation
On October 8, 2001 it was announced that De La Hoya would return to the Grand Olympic Auditorium where he won his first title to defend his WBC light middleweight championship against the WBC No.1 challenger Roman Karmazin, but on November 8, 2001 it was announced the fight was cancelled. Suffering from a torn cartilage in his left wrist, De La Hoya has been forced to cancel his December 8 title defense. He was hoping to fight again on May 4, a date he had already reserved before the injury. It was an old injury, one that De La Hoya incurred in the first round of his 1999 fight against Oba Carr. "It was from a left hook I threw in that fight," De La Hoya said, "and the pain has been there ever since. "On a scale of one to 10, I would say it was a five or six." Ten days ago, on his first day of sparring for the Karmazin match, De La Hoya threw a punch that severely aggravated the wrist. De La Hoya planned on facing a major opponent in May—Trinidad, Mosley, Hopkins, or Vargas—and says he still hopes to do so if he can get WBC approval to put off his mandatory match. De La Hoya said the hand bothered him in his losses against Trinidad and Mosley. "It was always bothering me," he said, "but we are fighters and we have to tough it out." The fight seemed to have been cursed from the start. When Karmazin's two trainers, his manager and his doctor were all denied visas, the Russian fighter had threatened to go home to train. Karmazin's promoter, Frank Moloney, went further, questioning whether the fight would happen.

Rivalry with Fernando Vargas
De La Hoya did not fight for the 15 months and in this time the rivalry between him and WBA champion "Ferocious" Fernando Vargas (22–1) grew. They knew each other as amateurs and it is said the rivalry began when Vargas was angered by De La Hoya laughing at him after he fell into a snowbank. De La Hoya said he would never fight him. Eventually, however, De La Hoya accepted a match. The fight was scheduled for May 2002, but De La Hoya had to withdraw because of a hand injury.

The unification bout, labeled "Bad Blood," finally took place on September 14, 2002, at the Mandalay Bay on the Las Vegas Strip. The fight was even for the first six rounds, with Vargas landing punches on the ropes in the odd rounds, while De La Hoya outboxed him in the even rounds. De La Hoya took over the fight in the seventh round and hurt Vargas with a left hook in the tenth. In the next round, De La Hoya knocked Vargas down with a left hook and stopped him moments later. The win is widely considered to be the biggest of De La Hoya's career. Vargas tested positive for stanozolol after the fight.

De La Hoya vs. Mosley II
De La Hoya defended his unified title against Yori Boy Campas (80–5) with a routine seventh round stoppage then faced Shane Mosley (38–2) in a rematch. The fight, billed as "Retribution" and staged at the MGM Grand Garden Arena, was more of a boxing match than their first encounter, and while some rounds were close, De La Hoya's game plan utilizing his jab seemed to be paying off, leaving Mosley visually frustrated. It was De La Hoya who seemed to be landing the cleaner, more effective punches, and obliterated Mosley in Compubox, landing over 100 more. But judges apparently didn't see it that way awarding Mosley with the controversial unanimous decision. Mosley was later connected to the BALCO Labs steroid scandal. Jeff Novitzky, a lead investigator on the BALCO case, reported that documents seized from the lab show that Mosley received "the clear" and "the cream," both designer steroids. Mosley reportedly began his doping regimen prior to his rematch with Oscar De La Hoya. Mosley would later admit to using performance-enhancing drugs from BALCO for this bout, saying he thought they were legal supplements.

Sturm vs. De La Hoya
De la Hoya next challenged Felix Sturm (20–0) for the WBO middleweight title, on June 5, 2004, with the winner also getting a shot at the undisputed world middleweight champion Bernard Hopkins. De La Hoya was awarded a unanimous decision, becoming the first boxer in history to win world titles in six different weight divisions. All three judges scored the bout 115–113 in favor of De La Hoya. The decision was very controversial, far more so than his decision wins over Pernell Whitaker or Ike Quartey. Whereas the Whitaker and Quartey fights were considered close bouts that could have gone either way or been called a draw, general opinion was that De La Hoya lost to Sturm, with Compubox counting Sturm as landing 234 of 541 punches, while counting De La Hoya as landing 188 of 792. There had been some rumblings throughout the boxing community already before the fight, that a decision would be made to insure that De La Hoya would fight Hopkins in a mega-dollar fight that would've drawn more money than a Hopkins-Sturm matchup would. Iain Darke of Sky Sports said the decision looked "tailor made" to set up De La Hoya versus Hopkins. "(De La Hoya) got the benefit of high charity," Darke said. Sturm & his promotional team, Universum Box-Promotion, filed a protest with the Nevada State Athletic Commission over the decision, but it was to no avail, and the decision still stands today.

De La Hoya vs. Hopkins
De La Hoya fought Bernard Hopkins (44–2–1) in a unification match on September 18, 2004, in Las Vegas. Hopkins held the WBC, WBA, and IBF middleweight titles, was recognized as lineal and The Ring champion, and was considered by many to be the number one pound for pound fighter in the world. Although the fight was at a catchweight of 158 lb, many thought De La Hoya was too small for the weight class and Hopkins was considered a heavy favorite.

Several days before the fight, De La Hoya's hand was cut when his wraps were being cut off after training, requiring eleven stitches to close. He and his corner both maintained it was not an issue going into the bout.

De La Hoya fought a tactical fight. After eight rounds, De La Hoya was ahead 77–75 on one scorecard and behind 78–74 and 79–73 on the other two. In the ninth round Hopkins threw a left hook towards De La Hoya's body, sending him crumbling to the canvas, where he was counted out. It was the first time in De La Hoya's career that he had been KO'd. De la Hoya later stated that he couldn't get up because the pain of a well-placed liver shot was unbearable. Despite losing, De La Hoya made over $30 million from the fight. Hopkins eventually became a minor shareholder in Golden Boy, and served as the east coast representative for the company. Bob Arum claimed De La Hoya "quit." Like Mosley, Hopkins would subsequently be represented by Golden Boy Promotions.

De La Hoya vs. Mayorga
De La Hoya took a layoff of 20 months before signing to fight WBC light middleweight titleholder Ricardo Mayorga (27–5–1). In the buildup to the fight, Mayorga insulted everything from De La Hoya's sexuality to his wife and child, but when they fought on May 6, 2006, De La Hoya knocked Mayorga down in the first minute of the fight with a left hook. He knocked him out in the sixth round to take his tenth world title.

De La Hoya vs. Mayweather Jr.
In early 2007, De La Hoya signed to defend his title against WBC welterweight champion Floyd Mayweather Jr. (37–0–0). De La Hoya was a two to one underdog in the fight.

The fight took place on May 5, 2007, at a sold-out arena at the MGM Grand in Las Vegas. De La Hoya pressed throughout, doing best when using his left jab. Mayweather controlled the later rounds and was awarded a split decision, with judge Chuck Giampi scoring the bout 116–112 for Mayweather, Jerry Roth 115–113 for Mayweather, and Tom Kaczmarcek 115–113 for De La Hoya. The Associated Press had it for Mayweather, 116–112.

Although Oscar chased Mayweather and threw many combinations en route to throwing over 100 more total punches, Mayweather landed at a higher rate; according to Compubox he connected on 207 of 481 punches thrown, De La Hoya on only 122 of 587.

On May 3, 2008, at the Home Depot Center in Carson, California, De La Hoya fought Steve Forbes (33–5) in a tuneup for a possible rematch with Mayweather. De La Hoya showed a more relaxed style, throwing a constant jab and always staying on his toes. He opened a cut near Forbes' eye in the sixth round, going on to win by unanimous decision in 12.`

On June 6, 2008, Floyd Mayweather Jr. announced his first of many subsequent retirements from boxing, effectively ending talk of a rematch.

De La Hoya vs. Pacquiao
De La Hoya faced Manny Pacquiao (47–3–2) on December 6, 2008 at the MGM Grand in Las Vegas. Presented by Golden Boy Promotions and Top Rank, Inc., the bout was a twelve-round, non-title fight at the 147 lb welterweight limit. Although Pacquiao went into the fight recognized as the leading pound for pound boxer in the world, some pundits speculated that 147 pounds could have been too far above his natural weight against the larger De La Hoya. However, Pacquiao's trainer Freddie Roach was confident of a victory as he stated that De La Hoya could no longer "pull the trigger" at that stage of his career. De La Hoya, who was favored to win the bout due to his size advantage, was expected to be the heavier of the two on fight night. However, though Pacquiao weighed 142 lb and De La Hoya 145 lb at the official weigh-in on Friday, De La Hoya entered the ring at 147 pounds to Pacquiao's 148.5 lb.

De La Hoya took a beating and his corner stopped the fight after the eighth round. Pacquiao was ahead on all three judges' scorecards before the stoppage, with two judges scoring the fight 80–71 and the other judge scoring it at 79–72. After the bout, Pacquiao's trainer Freddie Roach stated, "We knew we had him after the first round. He had no legs, he was hesitant and he was shot." Confirming Roach's pre-fight predictions that he'd grown too old, De La Hoya crossed the ring to Pacquiao's corner after the bout was stopped and told Roach, "You're right, Freddie. I don't have it anymore." When asked by reporters whether he would continue fighting, De La Hoya responded, "My heart still wants to fight, that's for sure," De La Hoya said. "But when your physical doesn't respond, what can you do? I have to be smart and make sure I think about my future plans."

Retirement and proposed comeback
De La Hoya announced his retirement on April 14, 2009, ending any speculation about a potential fight with Julio César Chávez Jr., son of the former champion and Mexican icon Julio César Chávez, Sr. Later in 2009, De La Hoya held an exhibition boxing fight versus basketball player Shaquille O'Neal as an episode of the television show Shaq Vs.

On November 25, 2020, De La Hoya told DAZN that "I'm 90 percent positive that I'm coming back the first quarter of next year," and that he was open to fighting Gennady Golovkin in a bout. On June 17, 2021, it was announced that De La Hoya would return to the ring in an exhibition bout against Vitor Belfort on September 11, 2021, under the Triller (app) Fight Club banner. On July 21, it was announced that the match would not be an exhibition, and instead would be an official boxing match sanctioned by the California State Athletic Commission. On September 3, De La Hoya announced that he would not be fighting Belfort due to contracting COVID-19. In a message to his fans, he stated that he was fully vaccinated and receiving hospital treatment.

2020 presidential candidacy speculation
In September 2018, De La Hoya was reported to be "seriously considering a run for president of the United States." In an interview, he informed TMZ that he was assembling an exploratory team to assess the viability of a candidacy, stating that, "If the numbers look right... I'm gonna go for it."

Personal life
De La Hoya began dating actress and Miss USA 1995 titleholder Shanna Moakler in October 1997. Moakler and De La Hoya announced their engagement in October 1998. She gave birth to their daughter the following year. Moakler has said "it wasn't a planned pregnancy, but it was understood if it happened it was beautiful and if it didn't that was fine too." In September 2000, the relationship abruptly ended when Moakler, who was at home watching the Latin Grammy Awards on television, saw De La Hoya escorting another woman to the show. In December 2000, Moakler filed a $62.5 million palimony suit against her ex-fiancé, claiming he was an alcoholic, abusive to her and to their daughter, and that he used them "as props to promote his public image." The case was settled out of court in 2001 for an undisclosed amount. After the time of De La Hoya's split from Moakler, he had little contact with his daughter, although he continued to provide financial support.

On October 5, 2001, De La Hoya married Millie Corretjer. They have three children together. He also has two sons from previous relationships. De La Hoya and Corretjer separated in 2016.

On December 12, 2002, the Consulate General of Mexico in Los Angeles granted De La Hoya Mexican citizenship. De La Hoya stated: "I've always felt that my blood is Mexican."

On September 3, 2021, De La Hoya disclosed that he was raped by a woman when he was 13. He did not disclose the name of the woman but stated that she was over 35 years of age.

Business pursuits and projects
Oscar De La Hoya appears on the front covers of the PS3, Xbox 360 and PSP versions of EASports' Fight Night Round 3.

In 2000, EMI International released Oscar De La Hoya. The self-titled CD is a Latin pop album with 13 tracks in both English and Spanish, written by Diane Warren and the Bee Gees, and was nominated for a Grammy. Also, it was certified Platinum (Latin) by the RIAA in June 2006.

In 2004, he debuted a line of casual, activewear-inspired apparel, through Mervyns department stores, and, that summer, hosted a boxing reality television series, The Next Great Champ, on Fox and Fox Sports Net.

In 2005, Golden Boy Enterprises announced the formation of Golden Boy Partners, a company focused on urban development in Latino communities.

In 2006, De La Hoya authorized a children's picture book titled Super Oscar, published by Simon & Schuster and released in his name. The book was written by Mark Shulman and illustrated by illustrator Lisa Kopelke. The book tells the story of young Oscar as a daydreamer, who uses his great physical ability to prepare an elaborate picnic for his entire neighborhood in just fifteen minutes. Written in English and Spanish, the book received unanimously positive reviews from the publishing review journals, and was selected as the Best Bilingual Children's Picture Book at the 2007 Latino Book Awards.

In September 2007, Sports and Entertainment Publications, LLC, a subsidiary of Golden Boy Enterprises, acquired The Ring, KO Magazine, and World Boxing Magazine from Kappa Publishing Group.

On May 1, 2007, the Staples Center in downtown Los Angeles announced that a 7 ft bronze statue of Oscar De La Hoya would join similar tributes to Los Angeles sports stars Magic Johnson and Wayne Gretzky at the Staples Center. The statue was unveiled on December 2, 2008.

In February 2008, Golden Boy acquired a 25% stake of Major League Soccer club Houston Dynamo, along with Brener International Group.

De La Hoya started a charitable foundation to help educate underprivileged youth and, in 2008, donated $3.5 million to the De La Hoya Animo Charter High School.

In June 2008, HarperCollins released De La Hoya's autobiography, American Son: My Story, written with author and Los Angeles Times sportswriter Steve Springer.

In 2008, De La Hoya starred in a commercial alongside several Mexican boxing champions for the Pronosticos lottery in Mexico. The film, 300, inspired the commercial, which featured the Mexican champions battling giants and other large creatures.

In early 2011, De La Hoya visited U.S. military personnel in Kuwait and Iraq under the auspices of the USO, holding boxing clinics and greeting the troops.

In 2014, De La Hoya was named promoter of the year by Sports Illustrated.

De La Hoya has spoken about his intention to run for president against Donald Trump in the 2020 election.

In 2021, De La Hoya competed on The Masked Singer spin-off The Masked Dancer as "Zebra". He finished in fourth place.

Legal issues
In 1998, at age 25, he was accused of rape. Mexican authorities investigated, with no charges filed, and De La Hoya maintained his innocence. A lawsuit was then filed in San Bernardino, California County Superior Court, alleging that De La Hoya had raped the complainant, who was 15 at the time, in a hotel room in Cabo San Lucas, Mexico, in June 1996. The suit was heard, and was settled out of court in 2001.

In 2022, De La Hoya was sued by a former employee of his tequila brand, Casa Mexico, over allegations that he sexually harassed and assaulted her in 2020. He denied the allegations against him.

Cross-dressing controversy
In 2007, photographs featuring a cross-dressed De La Hoya were posted on a tabloid Web site and received extensive publicity across the Internet. De La Hoya denied the authenticity of the photos. In May 2008, Mila Dravnel, the woman who sold the photographs, sued De La Hoya for slander, then dropped the lawsuit after experts suggested that the photographs had been digitally altered. Nonetheless, during De La Hoya's August 2011 interview with Univision, he confirmed that it was indeed him in the leaked 2007 photos, attributing the aberration to poor judgement due to his first use of cocaine.

Substance abuse problem
Three months prior to the cross-dressing controversy, De La Hoya had publicly acknowledged that he had a substance abuse problem, stating, "After doing an honest evaluation of myself, I recognize that there are certain issues that I need to work on. Like everyone, I have my flaws, and I do not want to be one of those people that is afraid to admit and address those flaws." He underwent treatment at the Betty Ford Center in Rancho Mirage, California for alcoholism. In September 2013, just a few days before the Golden Boy promoted match of Floyd Mayweather vs. Saúl Álvarez, De La Hoya announced that he was returning to a drug and alcohol treatment facility. In January 2017, De La Hoya was arrested for driving under the influence of alcohol in Pasadena, California; to which he pled not guilty, and charges were dismissed in 2018. In 2019, during an investigation of an attempted extortion, he admitted to having used cocaine in early 2018.

Pay-per-view bouts
Total (approximate) revenue: $700,000,000

title: Oscar De La Hoya