Quarter 2: Lōkahi

Huli ka lima i lalo means to turn the hand down. When our hands are turned down, they are working, they are productive, and they are stewarding that which is in front of them. This ‘ōlelo noʻeau invokes the image of hands planted in the lepo (dirt, earth) as they care for ʻāina. These hands are not just turned up waiting for something to happen or waiting for others to step in. They are taking initiative, they are planting and connecting, serving, helping, and stewarding well the kuleana (responsibility, privilege) they are given. They are caring well for ʻāina as well as for other kanaka, and it is from that place of both connection and action, that there is ola (life and health). 

Through our cultivation of ʻāina, we as kanaka (people) have the privilege as well as the responsibility of helping ʻāina to thrive. It is not a hands-off approach, as we sometimes hear. The goal is not to remove people from ʻāina indefinitely. From a Hawaiian perspective, the health and wellbeing of both ʻāina and kanaka are tied and kanaka has a kuleana to mālama (care for) this relationship. When ʻāina is sick, we become sick, and when it is thriving, we also thrive; and vice versa. We see this in the cultivation of kalo. Kalo needs to be planted and tended to in order to thrive. While it can grow on its own, it responds best to the care of kanaka. This relationship, in and of itself, is lifegiving to both people and ʻāina, and, when cultivated well, the result is good, healthy, healing ʻai (food, taro) that nourishes us in mind, body, and spirit.

REFLECTION QUESTIONS

• What have you learned about what your kalo needs to stay healthy?

• How are tasks like watering and pulling weeds essential to the healthy growth of your kalo? What happens when you do or don’t do these things?

• How is this similar to how we care for ourselves and others? What are the things that we need to clear out? What are things that “water” us and keep us healthy and happy?

• Do you notice a shift in your own demeanor when you see the kalo thriving?

• What do you think would happen if you were not there to tend the kalo? How would its health be affected? How would you be affected as well?

• How might caring for the kalo also help you, your family, and your community to thrive?

Uwē ka lani, when the heaven weeps; ola ka honua, the earth lives. This ʻōlelo noʻeau reminds us of the importance of wai (freshwater) in creating and sustaining life on earth. The word ola means to live, to thrive, to be vibrant; it also means health and healing, and so in this ʻōlelo noʻeau we remember that all of these things are made possible through wai, through our freshwater resources. 

In our mele (songs or chants), included below, we see and explore wai in its many forms. From the moisture gathering in our ʻōpua (billowy clouds) as they bring the ua (rain) toward our kuahiwi (mountain), to the wailele (waterfalls) that cascade down sending kahawai (streams) through our valleys, to the punawai (springs) that send fresh, clean water up from our aquifer that will allow us to inu wai (to drink water). In every step, we are reminded of our kuleana as kānaka to recognize, care for, and steward wai in all its forms. It, truly, is essential to life. 

We see this reflected in ʻōlelo Hawaiʻi (Hawaiian language) as well. Our word for wealth and riches, waiwai, emphasizes the root word, wai, demonstrating the importance of freshwater to the Hawaiian people. If you have water, you are wealthy and you have the opportunity to steward abundance. In addition, it is not uncommon to hear someone share their name as well as the names of the ʻāina (land) and wai in their area when introducing one’s self.

For example, “Aloha! ʻO wau ʻo Kamuela. He kama nō hoʻi wau a ka ʻāina kaulana ʻo Kailua nei, he ʻāina i hanai ʻia e ka wai momona o Kapunawaiolaokapalai.” 

[Aloha! I am Kamuela. I, indeed, am a child of these famous lands of Kailua, and (I was) raised, fed, and nourished by the abundant land and water of Kapunawaiolaokapalai (the healing, life-giving spring of Kapalai)].

It is understood that both land and water hānai (feed, raise, and shape) us and that oftentimes we begin to embody their same characteristics.

As we reflect on the importance of wai to our ʻāina and ourselves, let us also ponder ways we can better care for and steward this precious resource.

He Mele no Kāne: (No Kaua‘i mai kēia mele) He ui, he nīnau: E ui aku ana au iā ‘oe, Aia i hea ka Wai a Kāne? Aia i ka hikina a ka Lā, Puka i Ha‘eha‘e, Aia i laila ka Wai a Kāne. E ui aku ana au iā ‘oe, Aia i hea ka Wai a Kāne? Aia i Kaulana a ka lā I ka pae ‘ōpua i ke kai, Ea mai ana ma Nihoa Ma ka mole mai ‘o Lehua Aia i laila ka Wai a Kāne. E ui aku ana au iā ‘oe, Aia i hea ka Wai a Kāne? Aia i ke kuahiwi, I ke kualono, I ke awāwa, I ke kahawai; Aia i laila ka Wai a Kāne. E ui aku ana au iā ‘oe, Aia i hea ka Wai a Kāne? Aia i kai, i ka moana, I ke Kualau, i ke ānuenue I ka pūnohu, i ka ua koko I ka ‘ālewalewa; Aia i laila ka Wai a Kāne. E ui aku ana au iā ‘oe, Aia i hea ka Wai a Kāne? Aia i luna ka Wai a Kāne. I ke ouli, i ke ao ‘ele‘ele, I ke ao panopano I ke ao pōpolo hua mea a Kāne la, e! Aia i laila ka Wai a Kāne. E ui aku ana au iā ‘oe, Aia i hea ka Wai a Kāne? Aia i lalo, i ka honua, i ka wai hū, I ka wai kau a Kāne me Kanaloa – He waipuna, he wai e inu, He wai e mana, he wai e ola, E ola nō, ea! Retrieved from Welina Mānoa website