Naomi Losch

Mary Kawena Pukui Photo courtesy Bishop Museum Archives. 

Mary Kawena Pukui, Ka Wahine o La‘i Aloha

I have been interested in things Hawaiian for as long as I can remember, but things Hawaiian have not always been as popular as they are today. Now is perhaps the best time to be Hawaiian, as Hawaiian music, dance, culture and history are in the forefront, and Hawaiian issues are being discussed not just locally but nationally and internationally as well. When I began studying Hawaiian, it wasn’t an “in” thing to do. I enrolled in my first Hawaiian language class at the University of Hawai‘i at MÅnoa in the fall of 1963, and took four years of Hawaiian from Kalani Meinecke (first year), Pua Hopkins (sec- ond year) and Dorothy Kahananui (third and fourth years). Studying Hawaiian before it became popular, before the period described by Hawaiian scholar George Kanahele as the “Hawaiian Renaissance” of the 1970s, I was often asked why I was doing it, or what I was going to do with it, as if it wasn’t possible to study some- thing just for the sake of learning. I wasn’t planning to be a teacher, so for some it seemed a useless subject to study. Of course I didn’t think it was useless because it was my language and culture, and the language and culture of my ancestors.

Although I am ethnically Hawaiian, up to that point, I didn’t speak Hawaiian, so I thought that studying the language would add to my knowledge of my Hawaiian heritage. I have been teaching, studying, and working in the area of Hawaiian language and culture since 1961, and have had the good fortune of knowing some very special people, people whose work is often cited in research papers, and people considered pioneers in their fields. Perhaps the most out- standing of them all is Mary Kawena Pukui. She was truly the most knowledge- able Hawaiian individual I ever knew. Her knowledge was phenomenal, her demeanor gentle and patient, and her pride in her people so deep and enduring. When I was asked to write about her, I consented In the Bishop Museum Workshop, we studied because I wanted others to know what she was Hawaiian culture, and made Hawaiian materials like—not just the scholar, but the extraordinary such as kapa dyes, kØnane game boards, pala individual that she was. ‘ie, and various other Hawaiian cultural imple- ments. Our classroom was at Bishop Hall on the The first time I remember hearing or seeing the Bishop Museum grounds. As juniors we were name Mary Kawena Pukui was when I was in there three days a week, and as seniors we trav- the 10th grade at the Kamehameha School for eled to the museum everyday on a little bus. Girls, as she provided the English translations Besides studying about Hawaiian culture, we for the Hawaiian songs that were sung in the were able to exhibit our understanding of what school’s annual Song Contest. I had never heard we learned because we took school children on of her before then, but I would learn much more tours of the museum galleries and explained the about and from that remarkable Hawaiian various displays to them. Dr. Donald Mitchell woman. was our teacher, and a great admirer of Kawena’s. Although she had already retired by I entered Kamehameha in 1960 and at that time the time I was at the museum, Dr. Mitchell was the boys and girls were still separated, with the always very excited whenever he saw her and Kamehameha School for Boys located at the would point her out to us. I was curious to see lower high school campus, and the Girls’ School what she looked like because she was a celebri- located at the top of the campus on KapÅlama ty to me, having written the Hawaiian Diction- Heights. At that time, all classes were segregat- ary, The Polynesian Family System in Ka‘Ë, ed by gender except advanced math, science, Hawai‘i and numerous other articles and stories and low-enrollment classes, as combining the pertaining to Hawai‘i and Hawaiian culture. I few students from both campuses rather than knew her name, but had no idea what she having two similar low-enrolled classes on each looked like. My recollection of her at the muse- campus made better use of resources (The cam- um is of a little old lady with white hair sitting pus became co-ed in 1965). There were about in a car, whose head barely peeked above the 250 students in our class, the class of 1963, who door; I remember thinking how wonderful it was, incidentally, the last class to graduate “on would be to know her. the hill,” as the Neal S. Blaisdell Center was nearing completion and the subsequent I don’t remember the first time I was formally Kamehameha graduations were held there. I introduced to Kawena, although it was probably entered Kamehameha in the tenth grade. At that after graduation from high school. My affilia- time, students were tracked into college prep, tion with the Bishop Museum continued after business, or vocational programs. Because I had graduation from high school and college. I taken it upon myself to choose typing instead of worked in the Anthropology Department with algebra in the ninth grade at my school in Kawena’s daughter Pat Namaka Bacon, and Kahuku and also lacked a foreign language, I because we both lived in MÅnoa, we rode to and was not placed in one of the college prep tracks. from work together. It was during this period Instead, I had to choose between a clerical/busi- that I got to know Kawena well, as I saw her ness or a vocational program. The vocational almost daily. I enjoyed visiting with her, choices were library science, book binding, although I never “picked her brain” for informa- printing (Kamehameha had its own print shop tion as many friends said I should have. I and bindery then), and Bishop Museum thought it would be maha‘oi to constantly grill Workshop. Because of my interest in things her for information, but as I got to know her Hawaiian, I chose the Bishop Museum better, I realized how willing she was to share Workshop. information about anything Hawaiian. I was treated like a member of the family, and even called her “Grandma” like everyone else in the in Ka‘Ë, going to school and being punished for household. We spent many hours sitting in the speaking Hawaiian, her work at the camouflage living room, she on her koa rocker, often work- unit during WWII, and her work at the Bishop ing on some crocheting or embroidery, and I Museum where she went “in the field” inter- taking notes while we chatted about Hawaiian viewing Hawaiian native informants. Kawena culture, history, ‘Ølelo no‘eau, values, people, spoke lovingly of her haole father who allowed and genealogy. I marveled at the depth and her maternal grandmother to hÅnai her and raise breadth of her knowledge. She was a fascinating her in Ka‘Ë where she passed on valuable infor- individual. She had such a thirst for knowledge mation and experiences to her. She spoke of her and was interested in any topic imaginable. time at Kawaiaha‘o Seminary, which became When she heard people talking about things she Mills Seminary, then Mid-Pacific Institute, and knew nothing about, she inquired about them. how she was punished when she had to explain The Bacon-Pukui home was a gathering place something in Hawaiian to a Hawaiian girl who of many interesting people, such as scholars of could only speak Hawaiian. For this “offense,” language and culture from all over the world she was detained on campus for the weekend. and East-West Center grantees, as George and When speaking about her work interviewing Pat were a host family. One time a group of native informants, or asked about a particular Australian Aborigines came with their dijuri- cultural trait, she always qualified her writing or doos and fascinated us all with their playing and discussions by saying that that was what they their explanation of their performance. A great did in Ka‘Ë, although she also interviewed peo- number of people were made welcome at this ple from Hawai‘i to Ni‘ihau, so her knowledge warm haven of love, La‘i Aloha. La‘i Aloha is went beyond Ka‘Ë. Whenever she did relay the name of the Pukui and Bacon residence. The information she learned from people on other name means a place of solitude or peacefulness islands, if she remembered the source she men- and love, an accurate description of the home. tioned it.

When Kawena knew she was going to talk Kawena never tried to speak for all Hawaiians. about something that I should take notes on, she She was a very humble individual and never would tell me to get a pencil and paper out and placed herself above others as far as being an then begin telling me about an ‘Ølelo no‘eau, an authority on the Hawaiian language or culture. unusual name, a point of Hawaiian history or She just recorded what she knew and translated anything that suited her fancy. I was the listener material she was asked to translate, as well as and note taker and enjoyed every moment. things she found interesting or which would be of interest or importance to others. One of the outstanding things about Kawena was her love of writing and recording of infor- Kawena was not always as revered as she is mation every single day. She wrote volumes today. When she first started working in the about various topics in 3-ring binders, and kept field, people were leery about this “youngster” a daily diary preserving the activities and her who came to ask them questions about their cul- thoughts of each day of her life. When asked ture. One day as we were talking, Kawena told what to get Kawena for her birthday or me what happened when she and Dr. Handy Christmas, we were told that she could always (co-author of Polynesian Family System in Ka‘Ë use pens, paper, and 3-ring binders for her writ- and other books) went to Kohala to interview a ing. She was delighted to receive such gifts. Her Hawaiian woman. Kawena was unknown to the needs and wants were simple, and she was most woman, so the woman wanted to test the depth appreciative of any and all gifts she received. of Kawena’s knowledge; she posed a one word puzzle: all she said was Kekuapu‘uhele- Kawena shared her experiences of growing up ikealoali‘i.” Upon hearing that, Kawena formed her index finger into a hook and placed it on her all those names, especially since they all chest just below her throat. When the woman seemed to begin with the letter “K.” saw this, she immediately welcomed Kawena and her colleague, and was willing to be inter- Another thing I recall is that she would some- viewed. I didn’t know the meaning of the word; times repeat stories. But I would sit and listen nor did I understand why Kawena gestured as as if I hadn’t heard the story before, and some- she did, so she pleasantly explained her actions times, I hadn’t heard it exactly the way it was to me as she had always done whenever I had a being told the second or third time. I picked up question. She pointed out to me that, “Kekua- details that went by me the first or second time pu‘uheleikealoali‘i” literally meant “the hunch- and each time I heard the story, it got reinforced back that goes before the chief.” However, she in my head. Today my family is quick to remind also explained that there was a deeper meaning me that they have heard a particular story previ- to the word: when Kawena formed the hook on ously but I ignore it and continue retelling it. her chest, it was a lei niho palaoa, a whale tooth pendant which she placed there. She explained There was another name Kawena told me about that when one looks at the carved ivory of a which resurfaced later. Once when we were whale’s tooth, it’s appearance resembles a talking about Ka‘Ë, she told me about the hunchback and because only ali‘i had the right slaughter of Ka‘Ë’s people at the hands of to wear such ornaments about the neck, the Kamehameha I and his warriors. She said in hunchback then preceded or was in front of the order to commemorate the event, a child born at ali‘i. that time was given the name Pu‘uheana. The name meant “a heap or hill of corpses” which I was so impressed at the hidden meaning of the would remind family members and others of the name and never forgot it. That information tragic event in Ka‘Ë’s history. I may have heard resurfaced years later in a conversation I had this story a few times and it was something I with an aunt at her home here in Liliha. While would never forget. Years later, I had a student my aunt and I were chatting one day, I asked who was a relative of Kawena’s who asked me her what her husband’s Hawaiian name was. about the name. She said she had named her She scrunched her nose and said it wasn’t a daughter a family name, “Pu‘uheana,” but very nice name because it meant something couldn’t find it on the map. She assumed it was about a hunchback and she wondered why any- a geographic or place name because of the word one would give such a name to a child. As I lis- pu‘u. When I told her that it wasn’t a geograph- tened to her I realized that it was the very name ic feature in this case, she insisted it was with which Kawena was tested. I explained the because pu‘u meant hill. I explained that I knew meaning of the name to her and said it was a the meaning of pu‘u and that pu‘u didn’t neces- nane or riddle. As I talked with my aunt, it also sarily mean a hill of dirt, then I told her the dawned on me that the woman Kawena had story of the name. I don’t know if she regretted interviewed those many years before was my giving the name to her child, but she at least uncle’s aunt, his mother’s sister. The name must knew its history and meaning. Kawena recorded have been a family treasure which was passed the various names in her family and their mean- down; the story, however, had been forgotten. ings and derivation. She also indicated those names which she didn’t want passed on because Names have always fascinated me, so my ears of the misfortune which seemed to accompany always perked up when Kawena spoke of vari- some of them. I am often asked to translate or ous people and their names, or when she spoke interpret personal names. In my response to of place names. I was amazed at the amount of such requests, I will often ask if the giver of the information that was stored in that dear lady’s name is still alive and if so, that individual head. I wondered how anyone could remember should be asked first. Sometimes a literal trans- lation doesn’t come close to the intended mean- ings. I remember telling her about a recurring ing of the name. However, through discussions dream that I had that frightened me. As she lis- with kËpuna, we learn family histories and other tened to my dream she pointed out certain information which are not recorded in books. aspects in the dream which represented certain things in the Hawaiian interpretation of dreams, As Kawena’s reputation grew, people went to and that I should ‘oki (cut) the dream. Well, I seek information from her—family members, had never heard about “‘oki-ing” a dream students of Hawaiian language and culture, and before, so she commenced to explain the simple other scholars of various aspects of Hawai‘i. process to me, which I did, and was never both- One such person was a graduate student who ered by that dream again. wanted to know about Hawaiian surfing spots. He asked her about surfing spots in Ka‘Ë which On another occasion when we were talking she gladly shared. After recording the names about dreams, I told Kawena about my brother, she had given him, he asked where he could who is now a quadriplegic, and a warning verify this information, that is, which books dream a family member had prior to his becom- could he look at to find the names of the surf ing a quadriplegic. A few years earlier, my spots she had just told him. She said she had brother was visiting relatives on Moloka‘i. He just told him the names and that they weren’t was an active individual who was very athlet- recorded anywhere. I don’t know if he ever used ic—a hunter, diver, and fisherman ever since he that information as it couldn’t be found in any was a child. He went diving while on Moloka‘i, books. I believe knowledge from our elders is enjoying the abundance of fish there, but expe- important and is often not contained in books. rienced strange feelings, as if he was being Of course, some sources may be more reliable observed or watched. On the morning of his than others. However, taking notes or recording return to O‘ahu, the relatives he was staying the material is necessary to preserve and perpet- with seemed concerned and warned him and a uate our indigenous knowledge. male cousin not to go to the ocean because a member of the family had a very unsettling Kawena and I also discussed the issue of blood dream. In the dream, she saw a man floating quantum. Although the term blood quantum face down in the water, but she could not see wasn’t used at the time, we talked about the his face to properly identify him. racial mix of our people; as we were both of mixed ancestry, it was a topic of interest for us Because both my brother and our cousin spent a both. Kawena was proud of both her haole lot of time in the ocean, the dreamer cautioned father’s and Hawaiian mother’s backgrounds. them about going fishing or swimming. I We talked of how some people would say “so remember hearing about the dream when they and so is so little Hawaiian you really can’t returned, but did nothing because I wasn’t count it,” but she would say, “somewhere in that aware of any remedy to such dreams except per- person’s genealogy was a pure-blooded haps a regular Christian prayer, although I don’t Hawaiian, so how can you deny the existence of remember doing even that. Anyway, a month or that individual and those before and after him or so passed without incident and the men spoke of her?” We see so many “shades” of Hawaiians another trip to Moloka‘i. They planned to go today that whenever someone makes a snide over the Labor Day weekend, but my brother remark about not being able to “see” the heard about a class reunion on that weekend, so Hawaiian in an individual I remember what he decided to stay on O‘ahu instead of making Kawena said. the trip to Moloka‘i. Being the fisherman that he was, he had set lobster traps with his friends Another topic we shared was dreams. We talked on September 1, and went to get them on the about different kinds of dreams and their mean- 2nd. As he and his friends returned to the boat ramp, he gestured as if he was going to dive mer, luhi, was a temporary adoption, similar to into the shallow water. Seeing this, his friends foster care, which was agreed upon by the par- thought he was kidding. He always told them to ties involved at the time of the “adoption.” A jump, never dive, into the water no matter how luhi was taken and raised for a few days, weeks, familiar you were with the area, as things might months, or even years with the clear under- have changed, and a broken leg was better than standing of all parties concerned that the child a broken neck (he was a first class diver in the or children would be returned to the biological Navy and may have learned that there). How- family when the need for the arrangement no ever, he wasn’t kidding: he dove into the water longer existed. The circumstances which led to as they pulled alongside the boat ramp; his a luhi situation might be an illness or death in hands struck the ramp which caused whiplash, the family, or any hardship which would render and he broke his neck. He was immediately par- a family unable to care for a child or children. alyzed and was floating face-down in the water just as the dream had portrayed. When Kawena Ho‘okama is also a form of “adoption,” heard this, she said that if only someone could although it is really not an adoption as one have “oki-ed” the dream it could have prevented might define it because there is no change in the injury, or it would have at least been less residence. As the name indicates, it is to make severe. Ever since then, I ‘oki dreams which one a child, to ho‘okama. Although there is no bother me and have taught others to do the change in residence with this form of adoption, same. These and other practices should be per- there exists a close relationship between an petuated because they define who we are. We adult and child or other individual. It might be a handle situations in life differently from the bond between a couple and their child’s best West, and our ways of doing things are just as friend or a best friend’s child. The ho‘okama valid for us as the Western ways are for the relationship recognizes an endearing relation- dominant culture. ship between these parties and there are no for- mal agreements or arrangements for such rela- One of the many things about which I learned tionships. As I mentioned earlier, the hÅnai was from Kawena was Hawaiian adoption practices, our Hawaiian culture’s form of legal adoption— or hÅnai. Prior to our discussions I was aware of there was no taking back of a child or changing hÅnai, as my maternal grandmother was a hÅnai, of one’s mind lest something happen to the and hÅnai was a common practice amongst child involved. The child became a part of the Hawaiians. Although I was aware of the prac- adopted family, although it was often—but not tice, Kawena explained it more fully and intro- always—a related person. duced two other forms of adoption to me. I remember people saying things such as some- I find it disturbing today to hear people talk one being only a hÅnai and not really adopted about “hÅnai-ing” an individual who is usually legally, but as Kawena explained, a hÅnai adop- an adult and even having “hÅnai ceremonies” tion was the Hawaiian legal adoption and that it performed. At best I believe the relationship is a was binding, and wasn’t—or shouldn’t—be ho‘okama rather than a hÅnai. I include this taken lightly. Usually given at birth or soon information here because of the lack of under- after, a child became the sole responsibility of standing of this important Hawaiian practice by its kahu hÅnai or foster parent(s), “na‘au, kËkae, people today. HÅnai is still an important aspect and all.” It was the new parents’ responsibility of Polynesian culture, as it is still practiced in to feed (hÅnai) the new child and provide all Samoan, Tahitian, and MÅori cultures. necessary care for it. As Kawena explains in her writings, the hiapo The other two forms of adoption which we or the first-born of a family was often the hÅnai. talked about were luhi and ho‘okama. The for- If the child was a boy, he was given to his pater-