Ka Wai Ola - Office of Hawaiian Affairs, Volume 28, Number 9, 1 September 2011 — Tale promotes sharing of one's bounty [ARTICLE+ILLUSTRATION]

Tale promotes sharing of one's bounty

By Claire Ku'uleilani Hughes, Dr. PH„ R.D. Time, innovation and outside influence have brought change to Hawaiian traditions, values and practices. Some changes are good and others . . . not so mueh. Preferences for food, music and behavior are noticeably different. We eat more pizza, fast food, white rice, red meat, and far less fish, taro and vegetables. We drink less water and lots more soda, beer and booze, and our heahh suffers. Our music is often played to a different

beat, its volume is decidedly louder and indeed, many artists enjoy worldwide audiences. Some of our children are egocentric - even rude, while many have finished college, have steady jobs, own businesses and are respected in professional circles. Some mākua and their 'ohana work to improve and support Hawaiian communities, while others are involved in less wholesome activities. It was far easier when we lived as extended families in kauhale (group of houses comprising a Hawaiian home) and every adult had responsibility to nurture and train family keiki. The keiki played under the guidance of community elders who were quick to teach appropriate behavior, whenever needed. Deep bonds of affection and responsibility were fostered among siblings. Children leamed early to demonstrate respect for all

gifts from the gods, animate and inanimate. The cultural values of kōkua (helpfulness), kūha'o (selfreliance), lōkahi (harmony) and kūpono (honesty) were mastered in childhood, along with family values of forgiveness, eleanliness, generosity and keeping one's word. Kamali'i (children) were taught life skills and values related to respecting elders, staying healthy, supporting families and assisting the 'ohana and lāhui (nahon). Keiki kāne (boys) learned male responsibilities and kaikamāhine (girls) learned female ones. 'Ohana elders kept trained eyes focused on kamali'i and selected ones with demonstrated aptitudes for speeial training. Traditional teaching methods were used and the objective was perfection. Families did the teaching and training and thus, cultural methods and practices en-

dured. Traditional cultural values and practices will continue when we teach them to our keiki. Mākua and kūpuna ean repeat ka'ao (legends) and mo'olelo (stories) that demonstrate cultural values so children will understand and perpetuate them. The ka'ao, or tale, of Kūka'ōhi'akalaka, Kū the 'ōhi'a of the forest, describes kuleana between siblings to care for one another. Kūka'ōhi'akalaka, the brother, lived by the oeean and fished for his family. His loving sister, Kauakuahine, the sister rain, and her husband and children farmed vegetables up mauka. The siblings' bond of love and responsibility was strong. Kauakuahine frequently brought vegetables makai to her brother. Kūka'ōhi'akalaka instructed his wife to give generously of their dried fish to his sister for her family. But, his wife was stingy

and cruel. She hid the fish and lied to Kauakuahine, saying they had no fish. A distressed Kauakuahine was forced repeatedly to feed her family coarse limu that she gathered hurriedly before returning to her family. One day, as her family ran out to the returning Kauakuahine, in utter despair, she changed her family to rats. And, she turned into a spring of water where fine rain fell. While Kūka'ōhi'akalaka was fishing, the gods revealed his wife's stinginess and cruelty to him. Greatly distressed, he returned home and found the large stash of dried fish. His wife lied, saying that she always gave Kauakuahine fish. Kūka'ōhi'akalaka hurried mauka and found the gods had revealed the truth. Overcome with grief, Kūka'ōhi'akalaka dove into the spring and changed into an 'ōhi'a tree. To this day, the tree bears only two 'ōhi'a blossoms every year and blood flows whenever a tree branch is broken. Selfishness and cruelty are absolutely undesirable. ■

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