The Flowers of Hawai‘i

Hanafuda Nā Pua Hawaiʻi cards were made to inspire us to explore the ways indigenous Hawaiians lived as a part of nature and participated in building an abundant Hawaiian ecosystem. Along with the plants, some cards reference Hawaiian stories called moʻolelo. These stories give insight into how Hawaiians recognize the patterns of nature and use that knowledge to strengthen the natural ability of the land to provide for itself and humans.

The suits for Hanafuda Nā Pua Hawaiʻi cards are called ʻohana, meaning family. Half of the ʻohana are endemic to the Hawaiian Islands, and half were introduced by Polynesians. The Hawaiians used all the resources available to them from the mountain to the ocean. They also brought plants that were essential to survive on newly discovered Pacific islands. The first settlers of Hawai‘i created a sustainable balance between the needs of the local ecology and human needs for food, shelter, and tools. They were careful to maximize cultivation of products for human necessities, while preserving nature’s capacity for renewal. Plants and animals were not just resources to be exploited; they were family that was cared for and cultivated.

Hawaiian people recognized the diversity of ecosystems in the Islands. They divided each island into districts called ahupua‘a. An ahupua‘a usually divides the Islands in wedges of land from the mountains to the ocean. The plants on the cards were chosen from each ecological zone — costal, grassland, dry forest, and wet forest. The health of each ecological zone in an ahupuaʻa is dependent on the others. Clouds form over the warm Pacific Ocean and release in the mountains. Rainwater is absorbed by the forests of ʻōhia, ʻiliahi, and ferns. The water is allowed to slowly percolate into the ground and feeds aquifers that emerge as springs in the drier lowlands where ʻilima and maʻo hau hele grow. Rivers and streams full of nutrients flow into the ocean feeding fish, coral and algae.

People were able to thrive in an abundant environment when the ecosystem was healthy. The mountain forests provide timber for building, cordage, medicine, and water. In the cultivated uplands, Hawaiians grew sugar cane, sweet potato, banana, breadfruit, kukui, and dry-land taro. Lower down, where the land flattened out, large flooded fields of taro could be grown. Other plants were cultivated for building materials and tools. Hala trees provided materials for weaving canoe sails, baskets, and mats. Kī was used for cooking, thatching and clothing. Coconut was used for tools, buildings, and food. Finally, from the ocean: fish, seaweed, and salt can be harvested. Trading among residents of an ahupua‘a ensured a community could be self sufficient.

Try to think abut your role in your environment when you play Hanafuda Nā Pua Hawaiʻi. How do you participate in your environment? What role do you play? Are you supporting the natural systems to create abundance? Knowing how nature works is the first step toward living in abundance as a part of nature.

ʻOhana Niu — Coconut

The niu (Cocos nucifera) was brought by the Polynesians as a plant essential to successfully establish permanent settlements on new islands. The coconut tree can provide all the essentials for life. The fruit can be used for food, water, and oil. The shell can be used to make cups, spoons, and small hula drums. The husk makes cordage and kindling for starting fires. The wood is used for building houses, canoes, and large drums. The leaves can be used to make baskets, brooms, and walls for houses.

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ʻOhana ‘Ōhi‘a Lehua — Ohia Tree

The ‘ōhi‘a tree (Metrosideros polymorpha) is endemic to the Hawaiian Islands. There are many variations of the ‘ōhi‘a. Some have red blossoms, some have yellow blossoms. They can be small shrubs, or trees growing up to over 100 feet (30.5 m).  The ‘ōhia tree is the most important tree in Hawai‘i. It’s one of the first trees to colonize new lava, and makes up over 80% of the native forests from sea level to high in the mountains. Many birds, snails, and plants depend on the the ‘ōhia for survival. It’s especially important for capturing rainfall and replenishing the underground aquifers.

‘Ōhi‘a grows slowly, and the wood is exceptionally dense and strong. It’s used to make boards for pounding poi, kapa beaters, tools, weapons, canoe parts, medicine, and lei (flower garland). You’ll be doing a great service to the islands if you can plant an ʻōhiʻa in your garden.¹

Mo‘olelo of ‘Ōhi‘a Lehua

The ‘Ōhi‘a Lehua is sacred to the Hawai‘i volcano goddess Pele. The tree is called ‘Ōhi‘a and the red blossoms are called Lehua. The story of its origin starts when the volcano goddess Pele fell in love with a handsome warrior named ‘Ōhi‘a. Pele asked ‘Ōhi‘a to marry her. ‘Ōhi‘a refused because he was in love with the woman named Lehua. Pele, in a jealous rage, sent lava to burn the couple. ‘Ōhi‘a lifted up Lehua in his arms in a futile attempt to save her from the lava. The spirits of the forest took pity on the helpless doomed couple and transformed ‘Ōhi‘a into a twisted tree that grows in the barren lava, and Lehua changed into the red blossoms perched on the branching arms of the tree. It is said that if you pick a Lehua blossom it will rain, like the tears of separated lovers.

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ʻOhana ‘Iliahi — Hawaiian Sandalwood

The ‘iliahi, Hawaiian sandalwood tree (Santalum freycinetianum), was a major part of the Hawaiian forest. Hawaiian sandalwood is part of the genus Santalum, which is highly valued in Asia for its aromatic wood oil. The name sandalwood comes from the Indian Sanskrit name candana which became sandalum in Latin. The name has nothing to do with footwear.

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ʻOhana Hala — Pandanus

The hala tree (Pandanus tectorius) grows mostly in coastal, and lowland environments. It has a multitude of uses. The leaves are used to make mats, baskets, and sails for canoes. The wood was used in construction, the roots for medicine, and the fruit for lei. The fruit was eaten in times of famine. The edible part is small and takes a lot of effort to extract. Although Polynesians brought their favorite varieties of hala to Hawaiʻi, there are indigenous varieties of hala in the Islands too.

The pueo is an endemic owl (Asio flammeus sandwichensis). The Hawaiian owl is active most during the day. Many Hawaiians saw the pueo as a sacred protective spirit. The birds always seem to be watching over the land and its people.

Mo‘olelo of Kahalaopuna

Kauhi went up to Mānoa valley in a rage. He made a club from the fruit of the Hala tree, which can be quite heavy and hard. He found Kahalaopuna and struck her on the head, murdering her.

The ‘aumakua, guardian spirit, of Kahalaopuna was the Pueo owl. The Pueo saw what Kauhi had done and brought Kahalaopuna back to life after Kauhi had abandoned her body. Several more times Kauhi killed Kahalaopuna, and her pueo ‘aumakua revived her. Each time Kauhi brought Kahalaopuna further away from her home. Finally, Kauhi found a place too far for her ‘aumakua to find her. Kauhi struck Kahalaopuna again and left her for dead.

Fortunately, a man from Mō‘ili‘ili found Kahalaopuna’s almost lifeless body. He brought her back to his home in Mō‘il‘ili, a district just below her home, between Mānoa valley and Waikīkī. He and his family were able to heal Kahalaopuna in the underground water caves of ‘Mō‘ili‘ili. After Kahalaopuna was fully recovered. She and her rescuer made a plan to punish Kauhi. The man went down to Waikīkī and tricked Kauhi into wagering his life in a bet that Kahalaopuna was no longer living.

The man brought Kahalaopuna to confront Kauhi in front of the chiefs of Waikīkī. All of the heartless deeds of Kauhi were exposed. Kauhi was sentenced to death. He was to be baked in an oven on the shores of Waikīkī. On the day that Kauhi was executed, a tidal wave flooded the shore and swept his body into the ocean. The ‘aumakua, guardian spirits, of Kauhi inhabited sharks. They took the spirit of Kauhi to join them in the sharks in the waters near Waikīkī.

Kahalaopuna married the man from Mō‘ili‘ili. They lived happily together for about two years. One day, Kahalaopuna wanted to go surfing at Waikīkī. Unfortunately for her, the spirit of Kauhi was still patrolling the waters as a shark. When he found her surfing, he devoured her.

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This mo‘olelo gives a detailed description of the weather in Mānoa valley. It also details the  hydrology of the ahupua‘a of Waikīkī. The story of Kahalaopuna, as a representation of the rainbows of Mānoa, illustrates the weather patterns of the valley. Rainbows need sunlight and rain to appear. The patterns of weather and sun make rainbows appear in the morning, disappear at midday, and reappear in the afternoon.

The rain in the back of Mānoa valley usually falls in the early morning and afternoon. The sun rises in the east over Waʻahila ridge² and reveals rainbows at the foot of the valley over Mo’ili’ili. The heat of midday creates a convection current which draws hot air up from Waikīkī and pushes the mist and rain clouds out of the valley into the mountains, slaying the rainbows. In the afternoon, the land cools down. The clouds and rainbows return. Kahalaopuna is resurrected in the afternoon as the sun reveals rainbows in the back of the valley.

Rain in Mānoa valley percolates down into the subterranean caves and tunnels of Mō‘ili‘ili at the foot of the valley. The underground water system continues down to the seashore. Wai-kīkī means “spouting water.” Waikīkī used to have many artesian springs. The waters of Kahalaopuna appear again above the ground at the shores of Waikīkī.

The last part of the story cautions that the sharks off Waikīkī are periodically dangerous. The story may be a reference to tiger sharks which breed in cycles of three years and hammerhead sharks which are on a two year cycle. Both tiger and hammerhead sharks are known to bite people. The waters near Lēahi, Diamond Head, and Waikīkī can be full of sharks toward the end of summer when sharks are giving birth to pups.

ʻOhana Kalo — Taro

Kalo, or taro (Colocasia esculenta), is the foundation of the traditional Hawaiian diet. The base of the kalo plant is is a starchy tuber called a corm. The Hawaiian word for the corm is kalo. The corm is cooked and pounded into a paste called poi. The leaves, called lau or lū‘au, are also edible. The whole plant is high in oxalates and are poisonous if eaten raw. It must be boiled or steamed well to make them edible.

Mo‘olelo of Hāloa

The sky god Wākea had two children with his daughter Ho’o-hōkū-ka-lani (the mother of stars). The first son was stillborn. They named him Hā-loa (eternal breath) and buried him in the ground. Ho’ohōkūkalani watered Hāloa’s grave with her tears. The next day, a long stem with a heart shaped leaf on the end sprouted from the ground. The tender leaf fluttered in the breeze. Hāloa reborn as the taro plant is named Hāloanakalaukapalili, the long stem with trembling leaves.

Later, Wākea and Ho‘ohōkūkalani had a second son. He was healthy and was also given his brother’s name, Hāloa. Hāloa the man became the first Hawaiian. The younger brother dedicated his life to caring for his older brother. As descendants of Hāloa, Hawaiians dedicate themselves to caring for the kalo as their older sibling.

ʻOhana ‘Ilima — Ilima Flower

The ‘ilima (Sida fallax) is an endemic hibiscus that grows in rocky dry areas unsuitable for many other plants. The flowers are yellow to light orange in color and are less than 1 inch (2 cm) in diameter. It’s the official flower of O‘ahu. An ‘ilima lei is very special and was once reserved only for the ali‘i, the Hawaiian ruling class. An ‘ilima lei is precious because it takes between 500–1000 tiny blossoms to make a lei.

The blossoms bloom in the summer, and attract the Kamehameha butterflies (Vanessa tameamea). The Kamehameha butterfly is one of two endemic species of butterflies in Hawai‘i and is the Hawai‘i State insect. The butterfly is named after the family of King Kamehameha who founded the Hawaiian Kingdom. The Hawaiian word for the butterfly is pulelehua.

The purple kapa in the ‘ilima bush is an example of some of the different kapa decorating techniques. The purple dye is made from the ʻuki‘uki berry. The embossed pattern is made by pounding the wet wauke fibers with textured mallets.

ʻOhana Kī — Ti, Palmlilly

The kī, or ti plant (Cordyline fruticosa), is a canoe plant used for roof thatching, clothing, fishing, medicine, food, and food service. The kī is also politically and religiously significant. A sign of high ranking kahuna, priest or expert, is to have a lei made of kī. Kī leaves are used as spiritual purifiers and protection. Tall kī stalks with a top of full leaves were carried upright into battle, to let them drop was a sign of surrender.

The black pig, or pua‘a, was brought by the Polynesians. Pigs reproduce very quickly, and are not picky eaters. The Hawaiian pigs were small and fully domesticated. The endemic Hawaiian forests did not have enough large fruit bearing plants for the pigs to survive on their own in the wild. Pua‘a were a treasured resource for any Hawaiian family. Besides the meat, pigs teeth were used as ornamentation, and their bones were used for fishhooks.

ʻOhana Limu — Seaweed

The ocean holds more than just fish. Hawaiians know how to use all of the varieties of seaweed available. Limu, or algae, was considered an essential part of a balanced diet, along with fish and poi. Some limu were also used as medicine. Hawaiians cultivate limu in the ocean just as carefully as the kalo in the lo‘i. Fish are also raised in fresh and salt-water ponds.

The Hawaiians planned some of their activities according to the phases of the moon. Planting and harvesting were regulated by the phases of the moon, as were fishing practices. At certain times of the month or year certain fish were kapu, forbidden, from being harvested. This was both to maintain the fisheries, and to maximize the catch with the least effort.

When the full moon shines fishing in the deep ocean is said to be good. The ulua, giant trevally (Caranx ignobilis), is a large predatory reef fish that lives mostly close to shore. The larger ones can be found in deeper water preying on tuna. Hawaiian outrigger canoes would use sails for deep sea fishing, and inter-island trips.

When the seasons change, animals move from their summer home to their winter home. The kōlea, Pacific golden plover (Pluvialis fulva), migrates every fall to Hawai‘i from Alaska. The ‘ama‘ama, mullet fish (Mugil cephalus), also migrates every year from ‘Ewa, on the southwest of O‘ahu, to Lā‘ie, on the northern shore.

ʻOhana Maʻo Hau Hele — Hawaiian Hibiscus

 The ma‘o hau hele (Hibiscus brackenridgei) is a large yellow endemic hibiscus, and the Hawai‘i State flower. The name ma‘o hau hele, means “green traveling hau”(hau is another hibiscus species). This shrub blooms infrequently. The ma‘o hau hele is similar to other hibiscus species, but it is usually green and flowerless for most of the year. The plants only live a few years, and tend to split and break easily. New plants can grow from the fallen branches. Over the years, it may seem like a ma‘o hau hele is creeping away from where it used to be.

Most Hawaiian endemic hibiscuses originate from Asia. Interestingly, the ma‘o hau hele appears more like an African variety of hibiscus. The Difference can be seen in the flowers. The Asian varieties have a short thin stamen with pollen branching out on thin filaments near the end. The Ma‘o hau hele has a longer thicker stamen with pollen on stubby filaments along its length.

The coconut shell cup on the 5 point card is filled with ‘awa—also called “kava kava” in other parts of the Pacific. This mildly intoxicating drink is made from soaking the pounded root of the ‘awa plant (Piper methysticum) in water and drinking the cloudy mixture.

Mo‘olelo of Kāne and Kanaloa

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In the late 1800s the mountain forests were cut down to make space for ranching and sugar plantations. Cattle, goats, and deer ate away at the native forests. When the forests were destroyed, water was not able to be absorbed into the ground and ran off the surface of the land into the ocean. Silt from the ocean killed the coral and fish.

Irrigation tunnels were dug into the mountains to divert water from the wet windward sides of islands to irrigate sugar plantations on the drier leeward sides. Urban development also covered over many natural springs and channeled natural streams into concrete canals. Diversion of water has caused even areas with abundant rainfall to be dry. Leeward areas where water has been diverted are critically in danger of drought and wildfires.

The Hawaiian Islands were facing chronic drought and environmental collapse by the early 1900s. The watershed forests were partially restored with fast growing non-native trees. However, parts of the Islands still face chronic drought because of water diversions. The story of Kāne and Kanaloa are a reminder to observe nature and work with natural functions to create abundance. We face disaster when we use shortsighted brute force to control nature and take from the land without giving back.

ʻOhana ʻUlu — Breadfruit Tree

‘Ulu , breadfruit (Artocarpus altilis), can be grown on slopes or rocky ground unsuitable for cultivating fields of kalo or ‘uala—taro and sweet potato. The ‘ulu was brought to Hawai‘i by canoe, and cultivated throughout the tropical Pacific. A mature tree fruits twice a year and can provide hundreds of pounds of breadfruit each season.

The ‘ulu tree is extremely productive, nutritious, and useful for its wood and leaves. The tree also has a sticky white sap which was used for glue, caulk, and medicinally. A fruit is mature when it reaches full size but is firm and still full of sticky white sap. It can weigh between 2 -12 pounds (1-6 kg) depending on the variety. Mature fruit has a starchy potato-like consistency when cooked. The ripe fruit does not have latex sap and is gooey with a sweet flavor like pineapple and bananas.

Mo‘olelo of Kū and the ʻulu tree

Hawaiian legends say that the ʻulu was a gift from the god Kū. Before Kū was a god, he was just a man. As a man he married a wife and had a family. He lived in a village with other people.

There came a time of terrible famine. Kū was determined to feed his family and buried himself in the ground. His grieving wife thought he was dead and watered the ground where he was buried with her tears. The next day a tiny ʻulu sprout appeared. The ‘ulu rapidly grew into a magnificent tree over the spot where Kū was buried. The torso of Kū became the trunk, the branches his arms, and the fruit his head.

Kū appeared to his wife in a dream and taught her how to peel and cook the fruit. His family was saved from starvation. When other people from the village came to take fruit from the tree, it disappeared down into the ground. Kū appeared to his wife in another dream. He taught her to dig up the small ʻulu shoots that grew around the tree and give them to the villagers. She did this, and everyone had a tree of their own which provided plenty to eat. The tree and its fruit were gifts of Kū that rescued people from famine.

The story of Kū and the ʻulu tree is similar to the legend of Hāloa and the kalo. These two very important staple foods are depicted as the embodiment of our ancestors. The moʻolelo are reminders that we are what we eat. We should cultivate our food carefully, as if we are caring for our own bodies.

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ʻOhana Hāpu‘u and Pala‘a — Hawaiian Ferns

 The hāpu‘u is the Hawaiian tree fern (Cibotium menziesii). It can grow up to 20 feet (7 m) high, and is common in many Hawaiian forests. The pala‘a is the Hawaiian lace fern (Sphenomeris chinensis). It is endemic to all of the Hawaiian Islands. It was sacred to Lono, the god of rain, fertility, and peace. It was used as a dye, and is used today as lei. Both ferns have medicinal uses.

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It was obtained by King Kalākaua in 1883. He had it embellished with brass and mounted on a stand for display. The brass plaque on the ipu reads in translation:

“The wind container of La‘amaomao that was in the keeping of Hauna, personal attendant of Lonoikamakahiki I. It passed on to Pāka‘a a personal attendant of Keawenuia‘umi. It was placed in the royal burial cave of Ho‘aiku, on the sacred cliff of Keoua, at Ka‘awaloa, island of Hawai‘i. Received by King Kalākaua I on January 1, 1883, from Ka‘apana, caretaker of Ho‘aiku.”⁴

The plaque details the provenance of the ipu. Pāka‘a was the great-grandson of the goddess La‘amaomao. He was a navigator for the king of Kona on Hawaiʻi island, Keawenuia‘umi (1505–1575). Keawe-nui-a-ʻumi is the ancestor of Kamehameha. He is also known by the abbreviated name Keawe. The story of Pāka‘a and Keawenuia‘umi tells of how the king betrayed his loyal attendant. King Keawe betrayed Pāka‘a by taking away his titles and privileges in response to untrue rumors spread by jealous ali‘i.

Pāka‘a left Hawai‘i after being humiliated by king Keawe and went to live on Molokai. Sometime later, king Keawe felt remorse and went to search for Pāka‘a, who was rumored to be living on Kaua‘i. Along the way, the king’s party encountered Pāka‘a’s son near Molokai. The son also knew how to use the power of the Wind Ipu of La‘amaomao. He managed to redeem his father’s reputation and punish the deceitful ali‘i through a series of tricks and challenges. Pāka‘a returned to serve the king of Hawai‘i and Keawe’s son Lonomakahiki.

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King Kalākaua was the first king of the Hawaiian Kingdom not to be a descendant of Kamehameha. Retrieving a relic from the Ho‘aiku cave probably bolstered his legitimacy to the throne. The story of Pāka’a is also one of jealous false accusations, and redemption.

ʻOhana Kukui — Candlenut Tree

 The Kukui tree was brought to Hawai‘i for its many uses. The kukui is also known as the candlenut tree (Aleurites moluccana). The nuts are full of oil. Hawaiians would burn them like candles for light, and use the oil for medicine and waterproofing. The wood was also used for canoes.

The ‘iwa is the great frigate bird (Fregata magnificens). If you look at the ‘iwa feet, you will notice that they are not webbed like other sea birds. This is a sea bird that is not waterproof. If it falls in the ocean, it may drown. It catches fish by swooping down to snatch fish with it’s hooked beak near the surface, or it steals fish from other birds. The ‘iwa can fly for months without resting. They can fly up to 12,000 feet (4000 m) and for an average distance of 300 miles (480 km) a day.

Hawaiians admire this bird for its ability to fly long distances, its agility, and aggressiveness. Ka‘iwakīloumoku was a nickname given to Kamehameha for his ability to conquer islands. Ka-ʻiwa-kīlou-moku means “the ‘iwa that snatches islands.” In the past being a thief for the king was an admirable profession. Hawaiian kings would send their skilled thieves to plunder treasures from other kingdoms and acquire wealth and power without violence.

There is a moʻolelo about a boy named ‘Iwa that lived with his father Kukui near Makapu‘u. ‘Iwa was the best thief in all of the Hawaiian Islands. Like the story, the ‘iwa bird is known for stealing fish out of the mouths of other seabirds on the wing, and tends to nest in tall trees near the ocean. The mo‘olelo describes in detail many of the traits of the ‘iwa bird.