Ho'ola hou i ke kanaka Ho'okupu Koki Beach Hana Maui Hawai'i

Ho'ola hou i ke kanaka Ho'okupu Koki Beach Hana Maui Hawai'i

1. Featured Art 18 June 2009 Of Noble Birth

Copyright © Sharon Mau 2009
All Rights Reserved

Ho’ola hou i ke kanaka
Hawaiian Translation: Life of Mankind is Again Revived
Ho’okupu Koki Beach Sunset Hana Maui Hawai’i

E ola mau ke lewa
The heavens live on

E ola mau ka honua
The earth lives on

E ho’opulu mau ka ua i ka ‘aina
The land continues to be moistened by the rain

E ulu mau ka waokele
The upland forests continue to grow

Alaila, mohala a’e ka pua
Therefore, the “flowers” continue to blossom

Ho’ola hou i ke kanaka
Life of mankind is again revived ~ Quote by © Bruddah Keahi

“Ho`okupu is often recognized as a spiritual offering or a gift.
It is a physical contribution of an individual or group request for acknowledgement from a specific deity or source.

Ho`okupu is used to ensure growth, increase mana (spiritual power, life force) or cause to sprout;. Your ho`okupu could be your voice [oli], a kinolau [physical manifestation of deity i.e. awa, kalo, i`a] or something that is made by or precious to the individual or group making the request.

A ho`okupu is an offering of symbolic significance for the occasion.
It may be a certain type of food or plant, a song or chant, perhaps even a rock or water from your homeland. Sometimes the item is dictated by the particular ceremony, other times, by what the individual feels is appropriate. In offering the ho`okupu, as the word indicates, one asks for growth; that one’s request be granted; that there be a reciprocation; that there be an exchange of mana or life force.

Ho`okupu is a traditional protocol among the Kanaka Maoli `O Hawai`i [indigenous people of Hawai`i] that is dictated by hö`ihi [respect] for the host, land, ancestors or Gods. It establishes a connection between the giver and the receiver that is culturally appropriate.

Some examples of ho`okupu being offered are as follows:
A group of students went to visit a wahi pana, a place of historical or cultural significance, in this instance, an old Hawaiian village site. They were asked to bring a ho`okupu to offer to the ancestors of the village that they, the students, may receive the gift of knowledge of that wahi pana.

When visiting the volcano region, many people offer a ho`okupu at the crater of Halema`uma`u. This is seen as a way of showing respect for the spirits of the region, particularly Pele, the goddess of the volcano.

Prior to setting out to sea, fishermen would offer a ho`okupu to their god, as an offering for an abundant catch.” Information Source: Pukui, Mary Kawena, Samuel H. Elbert. Hawaiian Dictionary. UH Press, Honolulu. 1986
___________

“Offerings at a volcano and at other sacred sites certainly are part of Hawaiian religion and tradition. Offerings to Pele, and other Hawaiian entities, must be made with great care and training, or they can open a path for spiritual problems. The best “rule of thumb” is that if you have not been trained by a respected Kanaka practitioner, don’t do it.

A rock as an offering, wrapped in a Ti leaf or not, is offensive. Some people believe that the psudo-custom began when island visitors saw Hawaiian people putting Ti-wrapped rocks on top of Ho`okupu (traditional offerings) to keep rodents from eating them. Not understanding what was going on, they tried to copy, and ended up doing something inappropriate.

There are specific protocols for making different kinds of offerings.
Hula offerings are not appropriate at fishing altars.
Fishing offerings are not appropriate at Kilauea.
Unless a person is a trained Kahu, Kumu, or Kahuna, it is often very difficult to distinguish between them.

Offerings of things of a personal nature – hair, a locket you have worn, a ring, bracelet, photographs, should not be made, as that type of offering entails vows which can bind the supplicant, and his or her family, for generations.
One may end up biting off far more than one wants to chew.

If one has a dream or other instruction to make such an offering, it should be discussed with a reputable kahu, kumu, or kahuna before the physical action is taken.

The most appropriate offering that any person can make can be made without any tangible item being left behind.
The most perfect offering is one’s Aloha, Ha, and Olelo.

To love a place, and breathe out that love in the form of a spoken promise to cherish and protect it, that is the most perfect offering.

I think the best-put response to this question that I have ever seen was written by Edward Kanahele. His forward to Van James’ book, “Wahi Pana,” is clear and well-reasoned. Kanahele points out:

People who come to these islands “are of many different philosophical and spiritual persuasions. . .For the tourist or resident who is not a practitioner [of the Native Hawaiian religion], a minimal duty whould be that one has the intent of doing no harm. . . One should take a moment to reflect. . . One should not leave any [physical] offering (never leave a rock covered with a ti leaf). One should not disturb or take any souvenir rocks or other material because such an action affects one’s spiritual safety. Neither should one leave a spiritual or personal object. . . since that also affects one’s spiritual safety.”

“If the visitor feels spiritually compelled to connect. . . then one should offer a ho`okupu. One of the ho`okupu of highest value in the indigenous Hawaiian culture is not an offering of vegetables or foliage; neither is it an offering of a fish or a whale’s tooth or a family heirloom; rather it is one’s Word!. . . One’s word is the ho`okupu of choice!” Wise words.” This wonderful information Source is a Quote by Leilehua Yuen

Canon EOS Digital Rebel XTi
Shooting Date/Time 01 Pepeluali (February) 2009 16:52:26
Tv( Shutter Speed ) 1/200
Av( Aperture Value ) 9.0
ISO Speed 100
Lens EF28-135mm f/3.5-5.6 IS USM
Focal Length 28.0 mm

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