Jennifer Wada at 01:04, 16 April 2006

2006-04-16T01:04:04Z

Jennifer Wada at 11:00, 8 March 2006

2006-03-08T11:00:56Z

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forms (kinolau) as manifestations of
the akua/'aumakua reaches into
associations of multiple ancestral
t i e s through common genealogies and,
thusly, to other related 'aumakua.
For example, if someone has a dream
of a man with webbed feet coming on a
canoe and wearing a red malo
( l o i n c l o t h ) , that personality is
Kanaka-o-Kai (Man-of-the-sea), an
'aumakua of Moloka'i families who also
takes the form of a shark god. If one
has a dream of a man in a red malo
standing by a clear pool of fresh
water, that personality is the god
Kane as giver of the wai ola "water of
l i f e" (that i s , procreative male
fluidi drinking water, sea water as
the source of man's beginnings, human
blood). As the 'aumakua Kanaka-o-kai
is also Kanaka'aukai (Man-who-swims/
s a i l s by sea), persons with the name
"'Aukai" are also associated with the
migration hero 'Aukele-nui-aiku.
Since 'Aukele married the older s i s t er
of the volcano goddess (Pele),
Na"-maka-o-Kaha' i (The-eyes-of-Kaha'i),
in the land of Ka-la-ke'e (Ra'iatea,
Borabora, Pele's home), the name
'Aukai is related to Pele's parental
ancestor, Kane-hoa-lani. As Pele in
variant genealogies is given two
fathers (po'olua, "two heads"), Ku and
Kane, there are two parental lineages,
but major maternal descent is from the
goddess Haumea, who is called also
Papa-hanau-moku (Papa-giving-birth-toislands)
and Walinu'u. Haumea (or
Papa) married four gods (Ku, Kane,
Kanaloa, and Wakea). As Haumea joined
with Ku, both she and KQ share the
breadfruit tree as kinolau bodies.
When Haumea as Papa-hanau-moku joins
with Wakea, she is the mother of
Ho'oh5ku-ka-lani, who in turn is
mother of the taro stalk, Haloa.
Haloa (Long-stalk), or the lauloa
species of taro, is the symbolic
representation of a large extended
family of chiefs and commoners
descended from Papa and wakea. Ha is
the taro stalk replanted as the huli,
or conn and root cutting that regrows
the starchy stem; loa (long) means
that the h_a is enduring. Until the
'oha forms, or the new shoot from the
parent stem, the ha stalk is
continually replanted as the same
individual, so "long" (loa) not only
in stalk (ha) but also in living
"breath" (ha). A subtle understanding
is found here in how Hawaiians
view the character of the taro stalk,
as it must come up from below water to
"breathe," analogous to the human need
to breathe out of water and in air
(ea, "spirit"). From the joint
symbolism involved comes an analogy to
the extended family ('ohana). The
taro conn is a kinolau of the god
Kane, and the lu'au leaves, of Lono.
When the Hawaiian family s i t s down to
dinner, and the calabash of taro poi
is set before them, a rule of good
manners is that no one while eating
Haloa should talk expectantly of the
future, as "Haloa says no," meaning it
is rude to speak before the ancestral
staple while eating one's own words,
so nothing comes of prophecy.
How does knowing the kinolau bodies
of the four-fold godhead help to
understand the Hawaiian concept of
deity in the "real" and in the
"spirit" worlds? The following
kinolau outlines for each of the major
gods present the h o l i s t i c view of akua
so as to divide the animate and
inanimate nature of akua into their
proper spheres of control and how they
themselves are governed to provide for
the daily l i f e of mankind.
1. Symbolization of god Ku:
a. As god of forest and rain,
patronized by canoe-makers and
builders of the luakini (po'
okanaka type) human sacrifice
temples:
Ku-moku-hali'i: Ku-spreading over
land.
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Jennifer Wada at 01:04, 16 April 2006

Jennifer Wada at 11:00, 8 March 2006