Metrosideros polymorpha, ʻŌhiʻa lehua, is one of the most abundant native tree species in Hawaiʻi. This species is important for Hawaiʻi’s watershed and ecology. Without the ʻōhiʻa forests, rain would erode into the ocean instead of filtering down to replenish the water table. The ʻōhiʻa tree also provides shelter and food sources for other native species such as the native Hawaiian bird, ʻApapane. Not only is the ʻōhiʻa important to the insects and animals, it is important to the Native Hawaiian people. The ʻōhiʻa tree was used by early Hawaiians for weapons, musical instruments, house construction, and canoes. Native Hawaiians continue to use the tree for lei. The ʻōhiʻa lehua is currently being threatened by an invasive species, Ceratocystis lukuohia and Ceratocystis huliohia also known as Rapid ʻŌhiʻa Death. Ceratocystis is a fungi that attacks the tree, quickly causing its death, usually in a few weeks. If nothing is done to control the spread, 90% of the ʻōhiʻa forests will be destroyed. It is important that people are educated about Rapid ʻŌhiʻa Death so the disease does not spread to healthy forests.

I found this source via the Google Fu filetype:pdf. This is PDF document, from The Nature Conservancy, is about the Hawaiian forest and plans to conserve the species that reside there.

Invasive species are a threat to the native flora and fauna of Hawaiʻi. Invasive species threaten native species by spreading diseases and utilizing important resources that native species need to survive. The goal of the Hawaiʻi Biosecurity plan is to limit the amount of invasive species that enter Hawaiʻi, control already established invasive species, detect and respond to new invasions, and educate the community about invasive species.

I consider this sustainable development goal as one of the most important. Some species that reside in Hawaiʻi can be found nowhere else on earth. I feel it is important to protect these species so that they do not go extinct, like many that already have.

The community of Hoʻokuaʻāina has inspired me to reconnect with my culture through ancient farming techniques. Hoʻokuaʻāina is a community of farmers that have transformed land in Maunawili into loʻi. This lāhui has touched the lives of many by helping people to develop life skills through the cultivation of kalo. They use the same techniques and practices as our ancestors. This place is not just a farm, but a place for people to learn about Hawaiian values and how to incorporate them into their everyday lives.

I have learned so much about myself not only through their teachings but also the food they grow. This has become the sole place that I can rely on for native foods, such as, kalo and ʻulu. I always have a a craving for these foods; however, they are not available at the grocery stores. Thanks to this community of farmers, I can put these native foods back on my familyʻs table.

“Lawa pono means “enough.”, The value of “take only what you need”…” (Vaughn 45)

Mehana Blaich Vaugn discusses what this value means to the lawaiʻa of Kauaʻi and how it is a crucial principle for taking care of their fishing areas. Although I did not grow up around lawaiʻa, this was a value that my kūpuna instilled in me at a very young age. When I was offered anything, my kūpuna always told me to only take what you will use, do not waste. I was always told to save for others, not to be greedy.

In todayʻs world we have become so wasteful, not just with food but with resources as well. Too often I see disposable, once use items being used in place of a reusable item. I too am guilty of this. I have become accustomed to the convenience of disposable items. I have to remember the values that I was taught so that there will be resources for the future generation.

Mehana tells a moʻolelo of Hanalei Bay, whose waters sustain the community. However, the natural resources of this place are dwindling away due to commercial fishing. Local fishermen watch as the commercial boats hoard the entire school of akule. Auē. By the time the unneeded akule are released, it is too late. The fish are dead, such waste.

This moʻolelo is too familiar all over Hawaiʻi, not only at the sea but also on land. Hawaiʻi was once a place with many natual resources that could sustain an entire ahupuaʻa, but now we rely on foreign resources to sustain us. Auē. It saddens me to see our once abundant lands being developed. Thankfully, there are organizations who are preserving ʻāina and ancient farming traditions.

Hoʻokuaʻāina in Kailua has restored lands into loʻi. They are able to sustain our community with kalo and ʻulu, native crops that are not sold in grocery stores. I am so thankful for their organization, without them I would not have access to my native foods. My hope for the future is that all communities in Hawaiʻi will have access to resources that were once abunant.

When I hear the word authority, I think of people who have power over others – supervisors, foreman, law enforcement. These people are capable of punishment. The negative aspects of authority first come to mind. However, the way community members of Hāʻena speak of Kahoʻohanohano Pa changes my view on what authority can be.

The community describes Kahoʻohanohano as such a generous man, “he was so good”. Generous is not the first quality that comes to mind when I hear the word authority.

The moʻolelo about Kahoʻohanohano reminds me of my tūtū wahine. As an elder, she has authority over us. Not necessarily in a controlling or over bearing way, but in a way that we know to respect her. Our kūpuna hold valuable ʻike (knowledge) that cannot always be learned elsewhere. The power of that knowledge is what grants them power over us younger generation.

Kailua, a once small town on the east side of Oʻahu, is where I call home. This place has changed vastly in such a short time. The gentrification comes in waves, block by block the town is transformed into a strange place. I bid a hui hou to many that can no longer afford to live here, I may become one of them soon. However, my love for this place keeps me here. I feel it is my kuleana to care, if I do not then who will?

The ahupuaʻa of Kailua has many important cultural places, yet their names are lost in the sea of ʻōlelo haole. However, there are other people who value ʻōlelo Hawaiʻi and our culture. The community fought for the name change of Lanikai Elementary to the original place name, Kaʻōhao. These are small victories in a never ending fight to preserve the Hawaiian culture.

Kuleana: right, privilege, concern, responsibility

Mehana states “Kuleana is expressed through specific actions or practices that build to create broader impacts when practiced as a community”. The Hā‘ena community members expressed their kuleana by fighting for the rights to “bring coastal management back to the local level”. The community was able to regain access to their ancestral lands by securing legislation that would allow them to collaboratively manage their ahupuaʻa.

The people of Hā‘ena felt it was their kuleana to care of the ʻāina that has taken care of them. Although these kānaka may have lost their physical homes on this ʻāina, the community came together to preserve the culture. Without their efforts, unethical fishing and overuse of the lands would continue. The kānaka ʻōiwi of the future may have no iʻa left if it were not for the efforts of the community.

As a kanaka maoli, I feel it is our kuleana to care for the ʻāina we come from. How can we preserve the cultural practice of kuʻi kalo if there are no loʻi? How can we preserve the the cultural practice of loko iʻa if there is no access to the ocean? If we do not take action to preserve the natural resources of these places, our culture will die.

“…each lei is distinct to the place that it is made.”

Just as each lei is distinct to the place where the plants derive from, so are kānaka maoli. The Hawaiian people are rooted to the ʻāina they come from. Uncle Jeff is rooted to the ʻāina of Hāʻena. By sharing the moʻolelo of Uncle Jeff, people may view Hāʻena with a different light. Some only view this ʻāina as a place of recreation, a mere playground. Malihini, visitors, do not know the ancestral knowledge. Perhaps if they did they could see the cultural significance of this place.

Mehana Blaich Vaughan speaks of these places and people with reverence. I belive she wants her reader to feel the same. She yearns for others to place value in these places just as she does. I can see a reflection of myself through her writing. As she values her ahupuaʻa, I value mine just the same.

Change has been a hard pill to swallow. In my short 29 years of life, I have seen my ahupuaʻa transform. A once small community, where I would see familiar faces, has turned into a sea of strangers. Strangers who see only the physical beauty of this ʻāina, not the cultural significance. Maybe if they knew, they would see this place in a new way?