Ka Wai Ola - Office of Hawaiian Affairs, Volume 16, Number 9, 1 September 1999 — Respect for all things [ARTICLE+ILLUSTRATION]

Respect for all things

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MKE AKU, 'IKE MAI, KOKUA AKU, KOKUA MAI; PĒLĀ IHOLA KA NOHONA 'OHANA

B y C I a I r e Hughes Dept. of Health

0UR HAWAHAN ancestors respected all things in their universe, recognizing that both animate and inanimate objects had a spiritual essence. Respect is a value that is central to the Hawaiian culture and certain behaviors were taught, exemplified and expected without question. For example, we are taught to acknowledge the presence of one another, greeting even

strangers with at least a smile and a nod (aloha i ka malihini). Youngsters respected elders, as they were the ones who taught them the traditional skills of fishing, swimming, hunting, making nets, farming, identifying herbs, chanting and so on. We were taught to respect our teachers and to listen attentively, to observe carefully the processes being demonstrated and to hold our questions until the adults offered the opportunity to ask. That is the Hawaiian way of learning. The early Hawaiians had extensive experience of living with limited resources and managing the fiuits of their hard-earned labors to provide sustenance for their families. Precious resources were never wasted. Hawaiians were cultivators fiom very ancient times, relying on agriculture

to provide food for their extended 'ohana and others around them. Tools and eonditions were very rudimentary compared to the "state of the art" equipment and fertilizer used in farming today. Hawaiian planters were skilled experimental horticulturists who possessed a great deal of knowledge about their crops. They knew the anatomy of the plants and the eonditions required for eaeh to grow and flourish. Eaeh type of terrain, soil and climate was used ingeniously and the plants were adapted to the variety of conditions. According to Hawaiian philosophy, all natural phenomenon, like thunder, rocks, plants and animals were bodily forms (kinolau) assumed by the gods, as described by

Mary Kawena Pūku'i. The rain clouds, hogs, gourds and 'uala, for example, represent Lono. Kalo, sugar eane and bamboo were considered kinolau of Kāne. Banana, squid and some other forms of oeean life were kinolau of Kanaloa. Coconut, 'ulu and various forest trees were kinolau of Ku. While the god form in food provided spiritual nourishment, strength and protection, foods also played a significant role in spiritual ceremonies when the gods were asked for guidance and protection. The gods were present in everything our ancestors did, from the preparation of lo'i, to planting and harvesting of food pants, prayers were said and thanks were given for the blessings of rain to grow the crops, for productive fields and for robust health. The chants and prayers in farming are recorded in the writings of Kamakau, Puku'i and others. Unlike our ancestors, most of us no longer grow our own food, we shop for it in the

market. With the convenienee of buying groceries in the supermarket comes the loss of connection to nature. In ancient days, food production was a family affair that fostered closeness between young and old. Today we struggle to gather the family together around the dinner table for an occasional meal. In the process, we are losing sight of many of the values that have served our ancestors so well for hundreds of years. Hawaiians knew that they were merely the stewards of the land, to hold in perpetuity for generations to eome. Never in the history of Hawai'i has it been more important to restore the Hawaiian values of respecting and appreciating our natural resources. The sheer numbers of today's population and visitors are rapidly depleting the gifts that Papa, Wākea and other gods have provided. ■ / | )l