‘Keiki O Ka Aina’ children of the land

Understanding the Nā Ko’ihonua (creation history) reveals an insight into the inseparable familial relationship between Hawaiians and the land they reside on.

Nā Ko’ihonua were traditionally passed down by Kupuna (elders) through various mediums such as mele, hula, inoa ‘aina (place names) and mo’olelo (stories of place). Woven within are lessons, warnings, and stories.

Globally there are a myriad of creation stories varying in popularity and reach; from The Book of Genesis, a sacred text to individuals who follow the Jewish and Christian faith, to the Dreamtime Stories including that of the Rainbow Serpent, a verbal creation history religious to Aboriginal Australians.

Above: Dreamtime artwork by Artist Linda Lovett, the first indigenous barrister in Australia

The most popular Nā Ko’ihonua indigenous to Hawai'i is the Kumulipo, containing important information such as the story of Haloa and human creation by Wakea (Sky Father). The Kumulipo is told through oli (chant) and was traditionally recited during the Mahakihi (New Year) season to honour the God Lono.

Created to honour the birth of Kalaninuiamamao the first Ali’i Nui (King) of the Big Island, the Kumulipo begins with the story of the birth of dawn and the creation of the universe and ends with the lineage of Hawaiian royalty.

The story of Haloa details the interconnectedness of Hawaiians and nature, highlighting the inseparable bond and providing insight into the sacred relationship that continues to appear in modern Hawai’ian culture today. 

Above: Depictions of Papa and Wakea courtesey of HawaiiAncient

The Nā Ko’ihonua of Haloa contains five main characters: Wakea (Father Sky), Papa (Mother Earth), Ho’ohōkūkalani, Haloa Naka and Haloa. 

Wakea and Papa had a daughter named Ho’ohōkūkalani, when Ho’ohōkūkalani matured she became pregnant with Wakea’s baby and upon the date of her delivery, to the dismay of all, the Keikikane (boy) was stillborn. 

The Keikikane was named Hāloa Naka meaning eternal breath and his body was gently wrapped in Kapa, placed in a basket woven of lauhala and buried in the ‘āina.

Above: Woven Lauhala at the Kahana Valley Museum

Ho’ohōkūkalani was distraught; she wailed, chanted, cried and let her grief be known to all. Throughout her grief, the grave of Hāloa Naka was being watered by her tears and in time an unknown plant began to grow.

The plant was Kalo (taro) and became a staple in traditional Hawaiian diets. 

The Kalo grew healthy and strong with heart-shaped leaves which gathered water at the centre, akin to the teardrops of Ho’ohōkūkalani. Soon, a second son was born named Haloa to honor the first son who grew to be the first Hawaiian man and younger brother to Haloa Naka. 

Above: Kalo plants found at the University of Hawai’i at Manoa Art Building

Appearing in modern songs, artistic murals, learning centres and colloquial phrases such as ‘aloha aina’ the link between Hawaiian people and the land as a sibling is immortal. 

Recognising the familial relationship between Haloa and the Kalo perpetrates the keiki o ka aina (children of the land) culture that continues in Hawai’i to date with the Kalo being a living symbol of mankind's origin. 

To show mālama ‘āina (care for the land) follow the hyperlink to sign up for a volunteer day.

Above: Lo’i Kalo sign from the Kanealole Trail