Ka Wai Ola - Office of Hawaiian Affairs, Volume 24, Number 7, 1 July 2007 — Honoring nature's sacred forms [ARTICLE+ILLUSTRATION]

Honoring nature's sacred forms

'Ike aku, 'ike mai: kōkua aku, kōkua mai; pela iho la ka nohona 'ohana To thrive, a family requires an exchange of recognition and help. Our Hawaiian ancestors respected all things in their universe, recognizing that both animate and inanimate objects had a spiritual essence, or mana. Respect is a value that is central to Hawaiian culture. Certain behaviors were taught, exemplified and expected without question. We are taught to acknowledge the presence of one another, greeting even strangers with at least a smile

and a nod ( aloha e ka malihini). Youngsters, in the past, have respected elders. The elders were the ones who taught keiki (children) traditional skills, such as fishing, swimming, hunting, fishnet making, farming, identifying herbs, chanting and so on. Keiki were taught, using the cultural method of learning, to respect teachers and listen attentively, to carefully observe processes being demonstrated, and to hold any questions until the teacher offered the opportunity to ask. These were important cultural practices. Early Hawaiians had extensive experience of living with limited resources and with managing the fruits of their hard-earned labors to provide sustenance for their families. Precious resources were never wasted. Hawaiians were cultivators from very ancient times, relying on

agriculture to provide food for their extended 'ohana (family) and others around them. Tools and conditions 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 conditions required for eaeh to grow and flourish. Eaeh type of terrain, soil and climate was used ingeniously; the plants were adapted to grow in a variety of conditions. According to Hawaiian philosophy, all natural phenomena, like thunder, rocks, plants and animals are kinolau (bodyforms) assumed by the gods, as described by Mary Kawena Pūku'i. The rain clouds, hogs, gourds and 'uala (sweet potato),

for example, represent Lono. Kalo, sugar eane and bamboo are kinolau of Kāne. Banana, squid and some other forms of oeean life are kinolau of Kanaloa. Coconut, 'ulu and various forest trees are kinolau of Kū. While the god form in the food provides spiritual nourishment, strength and protection, foods also had 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 plants. Prayers were said and thanks given for the blessings of rain to grow the crops, for productive fields, and for robust heahh. The chants and prayers in farming are recorded in the writings of Samuel Kamakau, Mary Kawena Pūku'i and others. Unlike our ancestors, most of us no longer grow our own food; we shop for it in the market.

With the convenience 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 together. In the process, we are losing sight of many of the values that have served our culture for hundreds of years. Hawaiians knew that they were 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 Hawaiian values of respect and appreciation of natural resources. The sheer numbers of Hawai'i's population in 2007, including visitors and those who constantly eome to live here, are rapidly depleting the gifts that Papa, Wākea, Lono, Kāne, Kanaloa and Kū have provided. S

MO'OLELO • H I STŪ RY

By Claire Ku'uleilani Hughes, Dr. PH„ R.D.