Håkan Taliferro

A Hawaiian delegation, museum colleagues and American embassy delegates attended the handover ceremony. The repatriation took place after talks between the museum, the Office of Hawaiian Affairs and Hui Iwi Kuamoʻo.

Five mea makamae pili aliʻi, or treasures associated with aliʻi, were also returned.

Researchers believe that Gordon Augustus Thomson removed the iwi from burial caves when he traveled to Hawaiʻi in 1840. He donated the remains to the Belfast Natural History and Philosophical Society in 1857. They were included in a 1910 donation to the Belfast Museum and Art Gallery, a precursor to NMNI.

The iwi kūpuna and mea makamae pili aliʻi had been part of the museum's World Cultures Collection.

“National Museums Northern Ireland believes it has legal and ethical responsibilities to redress the injustices shown to Native Hawaiian cultural values and traditions, and so through ongoing dialogue, it was agreed that these iwi kūpuna and mea makamae pili aliʻi should be returned by repatriation to the Native Hawaiians through the Office of Hawaiian Affairs, a self-governing corporate body of the State of Hawaiʻi," Kathryn Thomson, chief executive at NMNI, said in a statement.

“We are re-evaluating our World Cultures Collection on an ongoing basis, to better understand the complex global stories of some 4,500 items – and how and why they came to be in Belfast. We understand and respect cultural values and are in ongoing liaison with source communities and their representatives to establish if items within the collection can and should be returned to their ancestral homes. We remain open to further repatriations as these engagements develop," she said.

The Hawaiian delegation also repatriated an iwi poʻo, or skull, from Surgeons’ Hall Museums in Edinburgh, Scotland.

The iwi kūpuna will be reburied on Molokaʻi and Hawaiʻi Island.

The height of the solution will continue to increase due to a net flow of solvent until the added pressure of the height will cause the flow of solution to stop

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In 2009, Willibald Ruch asked a group of people if they had recorded any laughing. Positive and friendly laughter was not found to be pleasant by 62.5% of people who were afraid of being laughed at. The images of faces with different types of smiles were classified differently.

When we fear ridicule, we become more paranoid.

Ruch found that these people have difficulty distinguishing contextual nuances and often scrutinize social interactions for signs of mockery in a subsequent experiment. We tend to think that what is not a mockery is.

We respond more negatively to anticipated ridicule. We feel ridiculed before we are ridiculed.

We imagine the worst case scenario and are blocked. It has been found that when we fear ridicule we are more prone toinfecting ourselves with negative moods while our ability to manage that discomfort decreases.

The fear of ridicule can become an irrational obsession that can have far-reaching negative effects.

If we don't pay attention to what makes us unique in order to adapt to what others expect, we will end up locked up in the cages of their judgments, dependent on social approval or disapproval.

We will force ourselves to follow behaviors, ways of thinking and relating that are not in line with our values, beliefs and needs. We will stop being ourselves to respond. We will begin to bet more and more on the safe side in order to avoid ridicule, and we will end up condemning ourselves to life dissatisfaction.

The ridiculous is what causes laughter, but not just any laugh, but a mocking smile due to its rarity or extravagance.

It is this rarity that tells us that we have deviated from the norm. The fear of rejection, disapproval and social exclusion is activated.

Our need for approval and belonging to a group is what makes us afraid of ridicule. ridicule is a social weapon to correct behavior.

It is a good way to point out what is out of place. The ultimate function is to correct behaviors so that they adapt to what is established and accepted by the majority. All of us are endowed with a sense of ridiculous.

The fear of ridicule goes beyond a mechanism of social adaptation. It depends on our characteristics. The people who are most afraid of making a fool of themselves are thesecure people and those who are perfectionists. This isn't good news when we consider that our levels of perfectionism have gone up.

A meta-analysis from 1989 to 2016 shows that we are more demanding of ourselves and feel more pressure to be perfect than previous generations.

It becomes a double-edged sword when we strive for perfection, because we experience a heightened sense of guilt and shame when we make a mistake. We can become our own worst enemies when we push ourselves to the limit.

We don't realize that "faulty" behavior is not synonymous with a faulty "me."

It's not a behavior but a way of thinking about ourselves.

The performance of a person is linked to their identity. When they make mistakes, they are disappointed by who they are, not what they did. This condemns them to a vicious circle in which they are made to fear failure and ridicule, and this makes them less likely to succeed.

To overcome the fear of ridicule, we must laugh at ourselves.

If we can see the situation with a sense of humor, we can de-dramatize the situation and not feel bad.

Taking things in a tremendous way will burn that experience into our brain and feed our fears, even though it is not easy. Discussing our mistakes, clumsiness, defects or ignorantness will allow us to take away the ridicule and make us feel better.