Oli o Ka Ahahui Kauka

¹ Haloa-naka-laukapalili is the older brother of Hawaiians, born ‘e‘epa from Hoohokukalani it was buried and became kalo

² “Hina who takes the moon” (or who provides care) is a healing deity whose grandparents are Kaiuli and Kaikea

³ Kanaloa’s “kinolau” (multiple form) is the he‘e. A pule he’e is a prayer which allows sickness to slip away. (he‘e = slippery)

⁴ Kukailimoe is the Ku deity of healers and canoe builders. Pule heke is a canoe term for gathering the all the canoe (= family)

⁵ Hiiaka, Pele’s sister, is patron deity for healers.

⁶ Laka Uli and Laka Kea are the Laka deities of healing

⁷ Kumauna plays on meaing of a tall mountain and a demigod who was known for his healing powers in Ka‘u

⁸ Alani kuahiwi is a mountain medicinal plant (“Pelea”), Alani kai is a bitter medicinal seaweed

⁹Koleamoku, aka Lono, is a deity of healing and fertility

¹⁰Uli is a deity of healing

¹¹Play on terms “ka mea i” (kai=person who does something) or “pushing the boy into the hale mua” (rite of passage)

¹²Mana here refers both of haumana (student) or mana (inner power)

¹³Kuano‘o (thoughtful, meditative, understanding); Kūo‘o (serious, dignified, and prompt to action)

¹⁴Po‘opuali is both a warrior without servants and a piko on the head. A sorcerer at Hakalau was defeated only after unified prayer.

¹⁵A proverb referencing the ulu (= grow) fruit in Lahaina protected by the shade. Pulama means both a torch and to provide care

¹⁶ Pulima (to burn kapu foods to heal the sick), Pulimu (to start a fire as a purifying and healing ceremony)

¹⁷Mauliola is a deity embodying the healing and life forces. "Maoli ola" means life in a native sense

There is a duality (eg, mountains/ocean and male/female, light/dark) which is common in Hawaiian chants.

Na Ka Ahahui o nā Kauka laua ‘O Keahi Renaud i haku ‘ia nei (1/17/2004)

Kuu wahi manao haahaa wale: This chant is a compilation of the concepts, ideas, strengths, and experiences of the members of Ahahui o Na Kauka who found the time and felt inspired and open enough to share their feelings and insights. I remain humbled to have spent the last year contemplating, meditating, and articulating your ideas through traditional concepts of Hawaiian chant and poetry, moolelo, hoailona, kaona, and pule. Should you feel unfcomfortable, I encourage you to express such concerns with those in whom you have confidence. But in the end, the mana of this chant is now yours to adopt or to set aside. Otherwise, I offer these words as a makana to all of you who trusted my ability to express the collective paradigm of Ahahui o Na Kauka. This oli now remains here, open to your suggestions and edits as you may feel necessary. Mahalo again to all of you who blazed a trail for those of us who strive to follow and improve on the path. Imua e na pokii e inu i ka wai awa awa ! Keahi