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286 I opened this mo‘olelo with a personal journey in an attempt to land on the island of Kanaloa with Uncle Harry Mitchell. I finally crossed the channel and landed on Kanaloa in November 1984. Through Kanaloa and Mitchell I was introduced to the kua‘äina of our islands and led back to my ancestral soul as a kanaka ‘öiwi.1 Through Kanaloa I have participated in the annual Makahiki ceremonies to Akua Lono, beginning in 1986, as well as ceremonies in honor of Akua Kanaloa and Akua Kane. My involvement with Kanaloa led me to focus my scholarly research on the cultural kïpuka of our islands among the kua‘äina who protected the sacred nature of nä kanaka ‘öiwi and of the islands of our lives. This research endeavor gave the responsibility to me as a kanaka ‘öiwi to first place this work at the service of those who shared their knowledge with me. In Hawaiian we have a saying: “Aloha mai no, aloha aku” (When aloha is given, aloha should be returned). The kua‘äina in the various cultural kïpuka described in this book shared their knowledge and experience with me with aloha, and I have strived to return their aloha by applying the information I gathered to our efforts to protect the natural and cultural resources and subsistence lifestyles of their communities. This has to a large degree postponed the publication of this work, but I believe it was necessary to first make sure that the traditional knowledge of the kua‘äina was given back to them to protect their well-being and quality of life. My own purpose in publishing this work is to promote the critical significance of these cultural kïpuka for the perpetuation of kanaka ‘öiwi culture and, hopefully, to inspire public efforts and the formation of public policies that will protect these cultural kïpuka. Sustainable use of Hawai‘i’s natural and cultural resources is a core concept for planning the future of Hawai‘i, and Native Hawaiian stewardship principles can play a significant role in achieving sustainability for the Islands. These, in combination with the traditional principles associated with the subsistence  seven  Ha‘ina Ia Mai: Tell the Story HA‘INA IA MAI: tell the story practices of kua‘äina in cultural kïpuka described in this mo‘olelo, are important in protecting Hawai‘i’s precious cultural and natural resources. The subsistence practices described in this book’s chapters on Waipi‘o, Häna, Puna, Moloka‘i, and Kanaloa can serve as a foundation for the design of sustainable use of Hawai‘i’s resources. As we move into the twenty-first century it is critical to acknowledge the importance of protecting these cultural kïpuka and the natural and cultural resources, which are critical to the subsistence practices of the kua‘äina of these districts—not only for the kua‘äina and their descendants, but also for Hawai‘i’s multicultural society as a whole. Waipi‘o Of all of the cultural kïpuka covered in this book, Waipi‘o is the only place where I did not conduct oral histories or engage in community-based work. Here I relied upon the unpublished field notes of Stella Jones from her ethnographic work there, sponsored by the Bishop Museum in 1931. I also mined the comprehensive oral history interviews of the Ethnic Studies Oral History Project staff, collected in Waipi‘o Mano Wai: An Oral History Collection, vols. 1 and 2. Most recently my colleague Luciano Minerbi, a professor in the University of Hawai‘i at Mänoa’s Department of Urban and Regional Planning, conducted a planning practicum with the taro farmers, landowners, educators, and residents of Waipi‘o Valley in the fall of 1999. The technical report provided me with an update on the production of taro in the valley and the cultural education projects centered in the valley. Waipi‘o Valley flourishes as an important Native Hawaiian center that sparks and nourishes our cultural imagination. The valley made news in 1994 when the sacred ka‘ai or sennit burial caskets believed to contain the bones of High Chief Lïloa and High Chief Lonoikamakahiki were taken from the Bishop Museum and apparently returned to a burial cave in Waipi‘o Valley. As discussed in the chapter on Waipi‘o, these ka‘ai were removed in 1829 from the Hale o Lïloa by Kuhina Nui Ka‘ahumanu after her conversion to...

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