37 



guardians, plant and animal deities, et cetera. Sometimes physical areas and struc- 

 tures were religious. Hawaiians were environmentally oriented and dependent on 

 nature. Religious protocol was involved in all aspects of every day life, from a prayer 

 to greet the morning sun, to opening up a new fishpond. Special fishes and animals 

 were ceremonially blessed and offered to the many different gods. 



The beliefs associated with nature provided a social consciousness of respect to 

 the environment strongly backed with religious conviction. This attitude is unique 

 in that it puts the responsibility of harmony and relationship on everyone to every- 

 thing around them, both physical and spiritual. 



For instance, water was spoken of in the context of being life-producing. The tra- 

 ditional water code provided for the stream to always be flowing and pristine from 

 its source to where it embraced the ocean in a fishpond. The inter-dependence of 

 the system, also provided economic arrangement of trade between upland produce 

 and materials with coastal supplies and food. The development of the Hawaiian "al- 

 manac" of when to plant, when to harvest, the seasonal cycles, et cetera is still in 

 use by many Hawaiians today. 



Today, you can still find traditional knowledge and its practices in rural, grass- 

 roots, predominantly native Hawaiian communities. These communities have made 

 a conscious effort to promote traditional and cultural knowledge, and to provide a 

 needed backdrop for future generations of Hawaiians. It is said t>y many Hawaiians 

 that our purpose is to maintain and enhance what resources are available and sus- 

 tain them for future generations. Currently there is a strong Hawaiian resurgence 

 of cultural activities and practices being rediscovered and enhanced, (see Patrick 

 Johnston. "Hana community builds storm-proof fishpond," Ka Wai Ola O OHA, vol. 

 12, no. 1 (January 1995), p.8.) 



I was fortunate to have been raised at a time to have experienced some things 

 of the past that have been negatively impacted by new statutes and laws. As a 

 youth growing up on the island of Kauai, I remember the traditional practice and 

 management of the akule fishery at Kalihiwai Bay, North Kauai. At springtime, 

 these fish would migrate into the bay to rest and feed off the nutrients of Kalihiwai 

 river. A Hawaiian family was the designated konohiki or traditional fishery man- 

 ager. As it had been for generations, the family was responsible to oversee and man- 

 age the areas akule resource. 



Watching and observation of what that family did was distinctly traditional to 

 this area. In any case, it would start with the watching of the fishes movement from 

 an elevated spot, usually a mountain outcropping or tall tree. An assessment would 

 tell them what type of fish, size of fish for net mesh determination, amount of fish 

 they would harvest, how much nets to make ready, were they eating, playing, et 

 cetera. 



The most critical part of the "catch" was the directing of the net boat around the 

 ball of akule, without scaring the fish and surrounding them totally. This was done 

 by the kilo, from his overlook, he would direct the harvest with flags or arms wav- 

 ing, later using walkie-talkies. I remember two methods of harvest, the hilau which 

 pulled the fish into shore after surrounding the fish in a semi-circle of long net. 



The second method, was for larger harvests and utilized a floating net pen that 

 held the fish for up to a week right in the bay. The pen used bamboo floats, and 

 every day divers would check the condition of the fish, remove dead fish, repair 

 holes, and on occasion remove sharks. These sharks were never killed because they 

 were family aumakua or guardian. 



Harvesting fish was a hands-on community activity and everyone would come 

 down to help pulling the net into shore, removing fish from the net, carrying fish 

 to be iced, et cetera. Once completed, the harvest was always shared. Anyone who 

 helped got an amount in proportion to their efforts. As a kid, I remember being so 

 proud bringing home my bag of akule for my family, and sharing with my neigh- 

 bors. The kupuna or elders were given fish out of respect and because they did the 

 same as they were taught by their kupuna. The family watched over and protected 

 the fishery from abuse. This is what I remember of the cultural practices from my 

 youth. 



In 1959, the State of Hawaii developed fishing rules and regulations that did 

 away with traditional konohiki fishing rights. The management and care of waters 

 and resources of Hawaii fell under the responsibility of the State's Department of 

 Land and Natural Resources, [see Hawaii Fishing Regulations. State of Hawaii, Di- 

 vision of Aquatic Resources, Dept. of Land and Natural Resources, September 1994]. 



There is a car bumper sticker that says, "THINK GLOBALLY, ACT LOCALLY." 

 When I see this, I always think, "Not! It should be THINK LOCALLY, ACT GLOB- 

 ALLY!", I have always felt that Native Hawaiians, as with most indigenous peoples, 

 have inherent knowledge regarding their local environment. This knowledge, if ac- 

 cepted, can provide needed input in dealing with today's global concerns and issues. 



