Ka Wai Ola - Office of Hawaiian Affairs, Volume 15, Number 2, 1 February 1998 — MALAMA ʻĀINA [ARTICLE+ILLUSTRATION]

MALAMA ʻĀINA

OUR KINSHIP T0 THE ENVIRONMENT

By Kamana'olana M I I I s Editor's note: This article, written by OHA Culture Specialist Kamana'olana Mills, is part ofa series on the historical context leading to the 1898 annexation of Hawai'i to the United States,

and the resulting loss of national and cultural identity on the part ofthe Hawaiian people. This month, thefocus is the ka'ao ( stories ) ofour kūpuna kahiko (ancientforefathers), whieh explain our familial eonneeūon to the land, environment, to one another and to akua. Oui traditional orientatiofr to the land had heen challenged througout the 19th century, climaxing with annexation. Today. with a better understanding ofour history, we are reaffirming our commitment to the land. tVER NOTICED how Hawaiians have always been at the forefront in protecting land and waterrights? 'Ever noticed how Hawaiians are greatly concerned with legislative issues pertaining to land? Hawaiians have a distinct and unbreakable tie to the land. It is a tie of values bequeathed to us through our history. Henee, Hawaiians have a unique responsibility to care for the land, and to ultimately protect the land from waste, over-develop-ment and abuse. This instinct to mālama i

ka 'āina (care for the land) relates back to the era of Papa (Earth mother) and Wākea (Sky father), the par-ent-creators of the Hawaiian Islands and native society. Their union gave birth to the islands of Hawai'i and Maui and to a child named Ho'ohōkūkalani who grew

into a very beautiful woman. Wākea, desiring Ho'ohōkūkalani, asked his kahuna to devise a way for him to be with her without Papa's knowledge. The priest suggested making certain nights of the month kapu for a husband and wife to dwell together. During one of these nights, Wākea

siayeu wuii nu unuK.uKaiaiu. From this union was bom a child named Hāloa. Sadly, the child was stillbom and so was buried near their home. Astonishingly, the first kalo plant sprouted on the grave site. Wākea and Ho'ohōkūkalani later gave the same name to a second child who became the eommon ancestor of the Hawaiian race. From this story we are able to see the familial relationship among the land, plants, and the Hawaiian people. According to traditional Hawaiian family values, it is the duty of the older sibling to provide for the needs of the younger sibling including food, clothing, shelter, and so forth. The younger sibling must respect, care for and heed the older sibling. The 'āina and the kalo plant are our older siblings. They provide us with food, shelter and all of our needs. We, as Hawaiians and younger siblings, must then respect, care for, and listen to our 'āina whieh greatly needs us. As Hawaiians, we must reaffirm our ties to our 'āina and the

resources of nature. We cannot allow anyone to make judgements on our rights to access the land. When the time comes to stand and protect the 'āina, we must be there. We cannot allow anyone to sever our relationship with our kin. Listen to the 'āina ... ■

Eric Enos (seated) of Ka'ala Farms in Wai'anae Valley speaks to haumāna (students) about kalo farming and the traditionai value of mālama 'āina in a contemporary context.

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