Ka Wai Ola - Office of Hawaiian Affairs, Volume 32, Number 10, 1 October 2015 — Protecting Hawaiʻi, Aloha ʻĀina [ARTICLE+ILLUSTRATION]

Protecting Hawaiʻi, Aloha ʻĀina

By Claire Ku'uleilani Hughes, Dr. PH„ R.D. Our Hawaiian ancestors respected all things in their universe. They recognized the power and generosity of the gods and were grateful for their protection and gifts. Early Hawaiians recognized the mana (spiritual essence) of all things, animate and inanimate, and protected that mana. The ancestors were grateful for the gifts and abundance provided by the land and the gods. Gratitude and respect were values central to Hawaiian culture. Cultural values

and appropriate behaviors were taught, exemplified and expected — without question. Keiki leamed these behaviors, early, like acknowledging the presence of one another, greeting even strangers with a smile or nod ("aloha e ka malihini.") Respected mākua and kūpuna taught vital skills for living and survival - fishing, swimming, hunting, making fishhooks and nets, farming, identifying and preparing healing herbs, prayer chants, and so on. Keiki respected their teachers by listening attentively and carefully observing the processes being demonstrated. Keiki held all questions until the elders offered the opportunity to ask them. These are Hawaiian ways in leaming and being. Early Hawaiians had extensive experience in thoughtful use and management of resources and fruits of their labors that provided sustenance for the 'ohana. Pre-

cious resources were never wasted. Hawaiians were cultivators from very ancient times, relying on agriculture to provide most of the food for their extended 'ohana and others. Tools and conditions were very rudimentary compared to the tools, equipment and fertilizers used in farming today. Yet, they made it work, by their ingenuity and toil. When the first explorers arrived and needed provisions, Hawaiians were able to fulfill those needs and still have sufficient food for themselves. Hawaiian planters were skilled experimental horticulturists who had amassed a great deal of knowledge about their crops. They knew the anatomy of the plants and conditions required for eaeh to grow and flourish. The terrain, soil and climate were used ingeniously to help the plants adapt to a variety of conditions. Irrigation for lo'i was provided by ingenious feats of engineering, tap-

ping streams andrivers far mauka of the fields; and then, redirecting water to the lo'i. However, for large fields of 'uala, Hawaiians relied on the generosity of the gods for bountiful seasonal rains. According to Hawaiian philosophy, all natural phenomena, like thunder, rocks, plants, and animals were kinolau (bodily forms) assumed by the gods. As described by Mary Kawena Pukui, the rain clouds, hogs, gourds and 'uala, 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. The god-form in foods provides spiritual nourishment, strength andprotection. Foods play a significant role in spiritual ceremonies when the gods were asked for guidance and protection. The gods were present in everything our ancestors did, frompreparation of lo'i, to planting and harvesting of food plants. 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 Samuel Kamakau, Kawena Pukui and others. Hawai'i has changed greatly. Modernization and "progress" have changed almost everything. The cultural values and practices that served our ancestors well are replaced. We no longer farm or fish for the 'ohana. And the responsibility for community is a function of our government. So, do Hawaiians still have kuleana to protect Hawai'i? In fact, it has never been more important for Hawaiians to protect Hawai'i. The ever-chang-ing population and over-use and abuse of the 'āina by construction and constant influx of thousands of visitors, makes our participation in preservation critical. We need to protect the gifts provided by Papa, Wākea and the gods. We ean begin within our own communities by joining community efforts to protect and restore the 'āina. We need to bring abuses to light and then press and work for solutions. ■

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