ʻAuhea 'oukou e nā makamaka e launa pū ana,
ʻano ʻai kākou me ke aloha!
Mahalo nō kēia pūkaʻina Haʻiʻōlelo Ahiahi Poʻahā ʻEkolu
i mālama ʻia e ke Kikowaena Kaunānā ʻo Mokupāpapa
no ko Hawaiʻi mau ʻāpapa ʻākoʻakoʻa kū kaʻawale.
-: Aloha, dear and beloved friends.
We greet you with our warmest aloha
and welcome you to Mokupāpapa Discovery Center's
Third Thursday by the Bay lecture series.
We have over 340 people who have registered
for this webinar, and we want to aloha all of you.
We have friends from Hawai'i, Maui, Kaua'i,
over in California and Illinois,
and we're just happy that all of you
have been able to join us.
And of our beloved ʻohana,
our friends and colleagues here in Hawaiʻi nei,
welcome to all of you, and mahalo for joining us today.
So your hosts for today, ʻO Malia Evans koʻu inoa.
No Hilo Hanakahi mai au.
My name is Malia Evans, and I'm from Hilo, Hawai'i.
I am the education and Native Hawaiian outreach specialist
with the National Marine Sanctuary Foundation
on behalf of Papahānaumokuākea,
and I'm joining you today from Wai'anae.
Aloha mai kākou. ʻO wau O Kanoeulalani Morishige
No Kapahulu, Oʻahu mai au.
My name is Kanoe Morishige.
I'm born and raised in Kapahulu on O'ahu,
and that's where I'm calling in from.
I'm the Native Hawaiian program specialist
for Papahānaumokuākea, aloha.
-: Aloha mai kākou,ʻO Cindy koʻu inoa
and I'm tuning in from Hilo on Hawai'i Island,
born and raised on the island of O'ahu.
I'm contracted by the National Marine Sanctuary Foundation
as the Hawai'i Island program coordinator
with the Hawaiian Islands Humpback Whale
National Marine Sanctuary, aloha.
And we have our wonderful technical support team
Andy Collins and Justin Umholtz.
-: Aloha.
-: These webinars are provided
by NOAA's Office of National Marine Sanctuaries
and are great opportunities to connect with those of you
who are interested in the exploration, research,
and discoveries occurring across our sanctuary system.
-: So you all are coming into GoTo Webinar
in listen-only mode.
You don't have the ability to mute and unmute yourselves,
but there is a question/comment box on your control panel.
If you are having technical difficulties,
please post in the comment box,
and one of our staff will kōkua (help) you.
During the question and answer portion, youʻll be able
to type in your questions and/or comments as well.
We will be recording this webinar
and will have it publicly available online. We like to begin our webinars
with Hawaiian cultural protocol
to set the space for aʻo aku, aʻo mai,
the giving and receiving of knowledge.
Hopefully, by listening to the mele
and viewing the stunning imagery,
youʻll get a deeper understanding
of why Papahānaumokuākea is such a sacred place
worthy of protection.
I'm gonna turn off my camera while I oli.
(Malia chanting in Hawaiian)
ʻO ka Mahina ʻŌlelo Hawaiʻi kēia a ola nō
ka ʻōlelo makuahine i ʻō a i ʻaneʻi o ka paeʻāina o Hawaiʻi.
Na NOAA PMNM i kākoʻo nui i ka hōʻola ʻana
i ka ʻōlelo Hawaiʻi ma nā ʻano like ʻole.
Ma o ka alu like ʻana me Ke Keʻena Kuleana Hawaiʻi
a me Hale Kuamoʻo ma ke kulanui o Hawaiʻi ma Hilo
hana ʻia kekahi mau palapala ʻāina
e hōʻike a hoʻomohala i nā inoa kūpuna o nā mokupuni a pau
mai ka pali kapakū i ka makani o Nihoa
a hiki i ke one alohilani o Holanikū.
A laila, ola ka ʻōlelo i ka hoʻokumu ʻana
o CWG i ka papahana Nomenclature,
ma o ke kuanaʻike Hawaiʻi e hānau ʻia ai
kēia mau inoa no nā mea ola kai o ke kai lipo
nā manu, a pēlā wale aku.
A laila, ʻo ka hana nui ke kākoʻo ʻana
i ka hoʻoikaika ʻana i ka pilina me nā kula kaiapuni
ma o ka noiʻi moana nui.
Kākoʻo ʻia ke kūkulu ʻana
i ke kahua e aʻo aku ai i ka ʻepekema moana
mai ke kuanaʻike Hawaiʻi.
E mau ana ka ʻōlelo makuahine e paʻa ai
i ka ʻike kuʻuna e wili ʻia e ka pilina
i ka ʻāina a ka lehulehu o nā kūpuna.
He pilina wehena ʻole ka ʻike kuʻuna
a me ka hana o kēia lā.
Mahalo maoli nō i kēia launa pū ʻana
me Dr. Huihui Kanahele-Mossman i mea e lu'u ai
i ka ho'ona'auao o ka 'ike kūpuna.
-: NOAA's Papahānaumokuākea Marine National Monument
is committed to the revitalization
of 'Ōlelo Hawai'i, the Hawaiian language.
In the past few years, partnerships with NOAA,
the Office of Hawaiian Affairs,
and Hale Kuamo'o at University of Hawai'i at Hilo
created maps of the ancestral islands of Papahānaumokuākea
with descriptions of the names from Nihoa to Hōlanikū.
Furthermore, our 'Ōlelo Hawai'i lives through
the Cultural Working Group's Nomenclature subcommittee
creating an ever-evolving process to define and articulate
a collective present-day relationship
with newly-discovered deep-sea limu, or algae,
and corals, birds, and other creatures.
By supporting community partnerships
hosting live ship-to-shore interactions
with Hawaiian-language immersion schools
and local schools with a vision of collectively building
'Ōlelo Hawai'i STEM curriculum
grounded in Hawaiian knowledge systems,
'Ōlelo Hawai'i is woven into composing oli, or chants,
and the perpetuating of ancestral practices
of oli and all facets of cultural protocol.
Today, Kānaka 'Ōiwi continue to perpetuate 'Ōlelo
and oral traditions and we are honored
Dr. Huihui Kanahele-Mossman with us
to share how she weaves her knowledge and practice
into her pilina, relationship, with Papahānaumokuākea.
-: Before we start today's presentation by Dr. Huihui,
we want to give you a brief introduction
to our sanctuary system.
The Office of National Marine Sanctuaries
serves as the trustee for a network
of more than 600,000 square miles
of marine and Great Lakes waters.
The network includes a system
of 15 national marine sanctuaries including Rose Atoll
and Papahānaumokuākea Marine National Monument.
-: NOAA's Office of National Marine Sanctuaries
is mandated to conduct research, monitoring,
resource protection, education, outreach,
and management of America's underwater treasures
to preserve them for future generations.
National marine sanctuaries are living classrooms
where people can see, touch, and learn
about these Great Lakes and ocean treasures.
-: Located in the central North Pacific
roughly 3,000 miles from the nearest continental land mass,
Papahānaumokuākea is part
of the remotest archipelago in the world.
This isolation has led to the evolution
of many unique endemic plants and animals.
Papahānaumokuākea encompasses over 580,000 square miles
of the Pacific Ocean and is one of the largest
marine conservation areas in the world.
Papahānaumokuākea is considered the ancestral homeland
of Kānaka 'Ōiwi, or Native Hawaiian people,
with sacred cultural and archeological features
and is internationally recognized
as a UNESCO cultural and natural world heritage site.
-: Mokupāpapa Discovery Center
on Hilo's historic bayfront was established in 2003
to bring the story of Papahānaumokuākea to the community.
Most people will never have the opportunity
to visit these ancestral islands,
so our facility serves to bring the place to the people.
Our exhibits, including a 3,500-gallon saltwater aquarium
with native reef fish, educational programming,
and outreach activities inform and engage
thousands of visitors yearly, virtually now,
but hopefully our discovery center will be reopening soon.
We have a kuleana, a responsibility and privilege,
to protect these special places today and for tomorrow
for the numerous generations that will come after us.
We are so honored to have Dr. Huihui Kanahele-Mossman
joining us today.
-: Mahalo, at this time, I'm gonna ask Aunty Huihui
if she can turn on her camera.
So I'm very honored to introduce
Dr. Huihui Kanahele-Mossman.
She is a student and purveyor of Papahānaumoku,
the practice of observing, documenting,
and deconstructing all biomes of Hawai'i pae'āina
and all such data recorded.
Her practice is hula, specifically hula pertaining
to the volcano and natural phenomenon
of Hawaiʻi island since 1977.
She's presently a kumu hula for Hālau O Kekuhi
under the direction and mentorship of her grandmother,
Edith Kanaka'ole, her mother, Pualani Kanaka'ole Kanahele,
and her aunty, Nālani Kanaka'ole.
Her formal academic instruction consists
of a four-year degree in physics and natural science
and a PhD from University of Hawai'i at Mānoa
in curriculum and instruction.
She is currently the executive director
of the Edith Kanaka'ole Foundation.
Huihui's current projects include KIPA,
a certification in Hawaiʻi landscape and cultural ecology
for visitor industry service providers,
Honuaiākea, a community planning framework
that uses oli, or chants, meles, songs,
and ka'ao, or stories interpreted through the eyes
and experiences of a group to understand
the important resources that are crucial
for ecosystem stability and community survival,
or kapu, and the actions needed to maintain
said resources, or kānāwai.
She is the mother of three grown, opinionated children
and wife to Kala Mossman for over 34 years.
Welina mai, Dr. Kanahele-Mossman.
-: Aloha (speaking Hawaiian).
I am Huihui Kanahele-Mossman.
I am from here, on Hawai'i.
There is actually no place else I am from that I can claim.
And from the island of Hawai'i,
I live in Hilo some of my time,
and the rest of my time, I make my home in Ka'ū,
Wai'ōhinu to be specific, in the ahupua'a of Wai'ōhinu.
I am from this island of Hawai'i, the island of Keawenui,
the island that is full
with the generations of 'Umi.
I live and breathe and write and work
amongst the products of the lua pele here on this island,
and in as much I do the same thing
with the products of the ocean,
which is also surrounding this island.
And a big, big, big, thank you and appreciation
to all of you who have joined me here on this webinar.
Much appreciation to Kim, Kanoe.
She's my son's and daughter-in-law good friends,
so I know her by both names.
And to Malia, which I have to ask you, Malia,
from what Evans are, who's your Evans family?
And then also from all of you guys
at NOAA Papahānaumokuākea office for inviting me on
to do this webinar for everyone today.
I would like to also thank
everybody for participating,
if you have been a part of crews
that have gone on the deep dives
for willingly and most excitedly participating
in the protocols that has been presented to the office,
to the Papahānaumokuākea office,
in regards to the deep dives,
I've been asked to,
I've been asked to create these protocols
for this specific purpose.
I think I remember them.
I think I remember at that time when it was created
that I've been told that there was no protocol
for going into that realm of Kanaloa,
and we'll discuss Kanaloa in just a little bit,
but there was no protocol for going into that realm.
So it was, it's not,
the difficulty is not in the creation of the mele
because, you know, like any good composer,
I borrowed lines from all of the other mele that exist
that have to do with Kanaloa and the ocean.
So the composition of the mele was not very difficult
because that's what we do,
because it's there, you know, it's already there,
and it already has more meaning
than we can ever come up with at this currently.
And so the lines are borrowed from the many different,
the varied poetry and ancestral texts that exist.
What was difficult in creating the protocol was,
I guess, my inability to envision that realm
that is going to be entered into.
So through the understanding of the ancestral text,
this is the ritual
that has been given to me, again,
through the vocabulary of the ancestral text.
So that was the most difficult
is me not being able, because I don't,
I've never been in that realm that the deep dives go to,
and I don't think I'll ever go there.
Ancestrally, though, when we do look at the texts
that exist, it's amazing to see
the observations that were made
and how detailed those observations were
by reading these ancestral texts.
And when I say ancestral texts,
what I mean is that the chants
and those kind, that kind of poetry,
not necessarily the sayings or the 'ōlelo noʻeau,
but me and my team, we specifically look
at the chants because the chants are in,
within itself, a body of observations,
a very compact version of
long-term observations or longitudinal observations.
So we really depend on these chants
for a lot of our data that we work on.
But again, thank you very much for joining us today.
I'm going to just briefly go through the information
that I have here for you guys.
And I called this presentation specifically for this webinar
Kanaloanuiākea, Recognition and Relationship
because these two mele and our protocol in general,
the purpose for protocol is to recognize the source,
and to recognize the source and to call it up
means that there is a relationship
that is forming between yourself as the researcher
and the source that you want to source out of.
And so that relationship has to be established
because you have a responsibility to maintain that resource.
So in both of the mele, and when I say both of the mele,
I mean the chant that is said to enter into this realm
and then the chant that is said to come out of the realm
is both of the mele names the source,
which is crucial in protocol,
to name whatever you are asking for
or whatever you are going to
or whatever you are researching
and obtaining what you need from that.
It is crucial for you to name it within,
so to create these protocols around that one element
of naming the source.
So on approach and then also on departure,
that source is named.
The other thing that is named, or the other thing
that is recalled and identified in both of these chants
is the sacredness of that realm that is being entered into,
whether that realm is a forest,
whether that realm is a coral reef,
whether that realm is the, you know, going to the volcano
or many, many
fathoms down in the ocean,
the sacredness of that area has to be recognized,
especially in a deep dive, because we,
as man, or kanaka, we don't belong there.
That is not our place to be.
So the sacredness multiplies even more so
when it comes to entering that realm.
Okay, next.
This is the mele that we wrote
for the approach into that realm, okay?
It is asking permission.
And within that permission, again, you identify the source,
you identify the sacredness of the source.
You name your request or your quest.
You say exactly what you are going there for.
I mean, because you don't want to go there
and you don't want to, you don't wanna frolic.
You wanna go there, you wanna collect something.
Either that, or you want to go there and give something.
Whatever the reason is for you going into a realm
that man does not have,
does not have any power over,
then, you know, you name your specific request,
and then you give it something.
So what we're giving here, number one, is the recognition.
and is a solid connection or that solid relationship.
What we're also giving here is a voice
to promote life within that water, hence the last line.
Let me just go through this mele.
This mele right here is E Kanaloahaunawela.
And it's pronounced E Kanaloahaunawela
or E Kanaloahaunawele.
Either way, it means the same thing, okay?
I'll just chant it first,
and then I'll go through the lines as the slides go on.
(Huihui chanting in Hawaiian)
Next slide, please.
Okay, so I hope that the people
who have taken this protocol on
and have been reciting it as they go on their deep dives
don't go, "Oh, no, that's not how we chant it."
Don't worry, how you chant it is how you chant it.
I just looked at the lines
and thought that that might be good
maybe just for that time.
Maybe the next time I chant it, it may be different.
So don't panic.
So the first line gives tribute to Kanaloa.
So one thing about that people have to remember about us,
and when I say us, I say, us who are now researchers
in that natural phenomenon which is our island home,
is that when we look at these very big names of gods,
what we see is things
that man had no control over,
things that were just here that we can observe
and we can start to record and document what we observed.
Those are our Akua, okay?
So I'm taking, what I'm doing is I'm taking
the theology out of it.
I'm taking the religion out of it.
And I'm naming it as those things that occur
every single day that I can observe in nature.
That's what these names are.
Kanaloa is an example of that.
So is the name, so is the word Kāne,
and so is the word Lono,
and so is the word Kū and the word Pele.
All of these big names, or all of these big words
are huge natural phenomenon
or overarching natural phenomenons, okay?
And then what we do is we use it as a nomenclature
for other things that are occurring
within those overarching natural phenomenons, okay?
And Kanaloa is one of them.
So in the title of this slideshow,
it's called Kanaloanuiākea.
The nuiākea part is just part of that nomenclature
that tells us this is the Kanaloa
that is occurring on a broad scale,
nui, which is big, ākea, which is expansive.
So this is Kanaloanuiākea,
Kanaloa that is occurring on a broad scale.
So let's look at that natural phenomenon that is Kanaloa.
Okay, if we look in the,
if we look in the Puke Wehewehe, or the dictionary, okay.
(Huihui speaking Hawaiian)
These are the translations that you're going to see
in the dictionary, Hawaiian dictionary.
You're going to see that, oh, Kanaloa is a seashell.
Kanaloa is the young stage of the hou,
or I think it's called a wrasse in English.
Kanaloa is also the name for Kaho'olawe.
And then we come to the crux of the Kanaloa
as a natural phenomenon.
Kanaloa is also that secure, firm,
established element, okay?
It means food. It is unconquerable.
And it's also the brother of Kāne, and a lot of our stories,
these two elements go together here and there
around our islands, this element which is Kāne
and this element which is Kanaloa, okay?
So that's what you'll see in the dictionary.
And in order to get to this final
connection of Kanaloa, this one down here,
that Kanaloa is the ocean, the equalizer of deep water,
we really had to dig deep on the what exactly is Kanaloa
as opposed to the other ones,
as opposed to Kāne, as opposed to Lono.
Kanaloa is this, it was beginning to be
this real ethereal thing that we couldn't grasp,
but, okay, we gotta remember what I said before,
which is these names are natural phenomenon.
It's if I go outside,
I'll be able to see these names in the sky.
I'll be able to see it in the ocean.
I'll be able to see it amongst the different layers of lava
that I see in our lava fields, okay?
So these names are natural phenomenon.
So going back to that thinking, you know,
this is what we finally realized that Kanaloa is.
And if we look at the different contexts
in which we find that identifier of Kanaloa,
one of 'em is the Kumulipo, or the creation,
for lack of a better English term,
I'm gonna call it creation chant.
It's actually a listing of all the living things
on the island, in these islands,
and in that mele, or in that very, very long text,
we have Kanaloa in there, and Kanaloa is in regards
to a pahu wai or a huge container of water.
That's a pahu wai, a huge container of water
way underground.
So I think, in layman's terms, we call that an aquifer.
So in the Kumulipo, Kanaloa is referred to as an aquifer.
In the Kumulipo, Kanaloa is also referred to
as a partner with Haumea.
Haumea is in charge of everything,
in charge of preparing things for birth,
and Kanaloa is a partner with that natural element.
In our ka'ao, or in our stories,
in our very long, epic stories,
Kanaloa is partnered with Kāne.
Kāne is also a name
for identified water features, okay,
specifically water that falls on the ground, or rain,
also water that flows on the ground
or in our rivers, okay?
That kind of water's identified with Kāne.
So now we see we have Kanaloa,
and we found that it was identified with that deep water
and that container water in the ground.
And then we have Kāne which we see, okay,
that's identified as water that flows over the earth.
Oh, okay, now we're kind of getting some idea
what Kanaloa is supposed to be.
In many, many of our other texts,
we see that Kanaloa is the ocean, okay,
and everything that's in the ocean, okay?
All of its inhabitants, that's Kanaloa.
And in our texts on Kaho'olawe specifically,
we see that Kanaloa is the octopus,
or the he'e, you know,
that very equal,
you know, that creature in the ocean,
that is the most symmetrical creature that we ever know.
You know, everything seems to be equal
around an octopus or around a he'e,
and so that's Kanaloa also.
The other identifier to Kanaloa that we find is the whale.
And it says it again and again
in a lot of the different chants
that Kanaloa comes to the top
and releases all of these things out into the ocean,
such as when they give birth,
Kanaloa dives deep into the ocean, so on and so forth.
So Kanaloa is also the whale.
So after really looking at all of those different texts
and where they're recorded and who recorded them
and how it relates to the rest of chant,
how it is situated in those meles,
we came up with Kanaloa is the ocean.
Kanaloa is the equalizer.
Kanaloa is that deep, deep water.
Next slide.
Okay, so the first question that I had for all of you guys
is, can you identify Kanaloa amongst these images?
Malia: Okay, so I'm gonna launch the poll.
So you folks have a, if you're in full-screen mode,
you wanna pop out of that
so that you can answer this question.
So go ahead and select one of the following,
yes, no, or not sure.
Can you identify Kanaloa amongst these images?
Okay, we have about 40% of you who have voted.
We'll give it another about five more seconds.
We're getting close to 50% voted,
and we are going to close the poll in three, two and one,
and let's see what our audience response is.
So Dr. Kanahele-Mossman, we have 66% who said yes,
they can identify Kanaloa and 34% who said not sure.
-: Okay, okay, so I can, yeah.
So if you weren't sure, that's totally fine, too.
Kanaloa might be a brand-new concept to you
that you're still trying to wrap your mind around,
especially if you're not used to this kind of identification
of natural phenomenon, then absolutely.
But those of you who said yes with confidence,
that's what I wanna see.
I wanna just see, "Yes, there's Kanaloa,
I can identify Kanaloa in these images."
Yeah, and remember when I said that we, you know,
in different texts, in different portions of data,
which we call mele, we did,
we've seen Kanaloa being identified as the ocean
and everything that is exists in the ocean.
And so all of these things make the ocean their home.
And I'm sorry if you couldn't actually see
some of these pictures, but yeah.
These were all taken either underwater or either,
you know, right down the street from our house.
This too, I think he was,
oh, no, he was on Mokumanamana,
this guy lying down like that.
So yeah, they are all, they're all Kanaloa.
Next slide.
Okay, so that opening chant or the opening protocol
on approach that our researchers do
is E Kanaloahaunawela,
and so let's really look at this nomenclature here.
Of course, we have the identifier of Kanaloa,
which is the ocean, the equalizer, that deep water.
And then we have things,
other words attached to that Kanaloa,
which is the rest of the nomenclature.
So we have the word hauna there.
Hauna is odor or decay.
It is also, sorry, decomposition.
It is also changing of something after it has,
after it has passed, after the life is gone from something,
and it changes into something else, that is also hauna.
And then the word wela, which is temperature.
And we can say,
we can say nui ka wela.
We can say, which is it's very hot,
or wela loa, or it's very hot.
Or we can say, you know, 'a'ole wela,
or it's not hot at all.
So wela is just temperature.
We can also say ana wela,
which is to measure heat or to measure temperature
or temperature of that, okay?
So Kanaloa,
that nomenclature of Kanaloahaunawela
actually already clues us in to the fact
that this is the process of decomposition
and recharge of nutrients
evidenced by temperature changes
occurring in and due to water ocean environments.
So again, that water ocean environment,
that's the Kanaloa, okay?
Decomposition part, that's the hauna,
and the wela part is the temperature, okay?
So it's all right there, nicely packaged
in that one little nomenclature, next slide.
Oh, yeah, perfect.
So going, we don't need to change the slide.
I'm just going to go back to the word Kanaloahaunawela.
That word is found in the Kumulipo
in the 13th chapter.
That's where that word is found, okay?
Next line of the mele that we do
on approach to the deep is o ke kai uli a palaoa,
and this literally translates
to the dark place of the sperm whale.
The palaoa is the sperm whale,
and uli is a dark color.
It's not black, it's not pitch black.
It's just dark. It's the opaqueness of the ocean.
It's the opaqueness of a deep, dark forest, that's uli.
That is the characteristic of uli.
And the thing about uli is that when we look into,
maybe we're standing at the ledge on a low cliff,
and we look into a deep water,
we can't really see what's going on
inside of that deep water, but we do know that it's healthy.
We do know that there's food around there.
We do know that, you know, the fishes are eating
other fishes and those, some of those fishes
are eating limu on the bottom.
So there's life going on in that realm that is uli
that we can't necessarily see inside, you know,
because of that dark opaqueness, so that's uli.
We know that they're, that area is healthy, okay?
The character of that is dark blue,
dark, dark green, something that is dark,
but not necessarily black.
And then kai is just the ocean.
Okay, and then going, and then pertaining to whales,
as I said before, the whales are connected to Kanaloa.
They're used interchangeably in a lot of the mele,
the Kanaloa and the palaoa, the whales are.
And the reason for that is because those are the kino lau,
or those are the body forms
that can surface and all the time.
And those are the body forms that dive way in the deep
and go all the way to the bottom,
and then they come all the way
up to the top and surface, okay?
So that is the reason why it is
a identifier with Kanaloa because it does that,
because the whales do that.
And what they do is they help us mix all of those nutrients
that rest at the bottom of the ocean into the rest,
the other depths of the sea.
Okay, next slide.
And then the next line, remember,
I said in order to approach something,
in order to create a relationship
between the researcher and its source,
you need to know exactly what you're doing.
You need to know exactly why you're going there
and ask for that thing, so that's the reason for this line,
I na 'apana li'ili'i na'u.
You know, it's these small things
that I come to take from this area.
It's also a play
on the 'apana li'ili'i and the na'u.
Na'u is also, you know, a constraining area
and a constraint on something.
So, you know, the fact that these,
there are all of these small little pieces
floating around in that deep ocean and,
or, yeah, float, sorry,
I have to translate Hawaiian to English in my head,
floating around in that deep ocean
that are constrained by the places,
the realm that they live in, and what you are doing
is that you're taking it out of there,
hence the huge importance of the protocol before doing that.
Next slide.
And the reason for the request is,
I hō mai ka 'ai me ka 'ike a ka hohonu.
so that I can receive the substantive, sorry,
substantive knowledge of the deep.
Also, ka 'ike a ka hohonu is also deep knowledge,
knowledge of the deep,
and then deep knowledge of whatever you want to study.
And then I hō mai ka 'ai me ka 'ike
is often used in protocol of requests
because it is the sustenance that,
you know, that makes a difference
between between samples that are,
that has been taken that are not gonna give you answers
and samples that are really important, that are really,
hold rich knowledge that you can obtain a lot of data from.
And so that's the one, that's those pieces
that we want is those pieces
that you can obtain a lot of data,
'cause you don't wanna be going down there all the time.
But that's that line is, this is the reason
for my entrance into this realm, next slide.
Next slide is
I pa'a ka makawalu a Kanaloa,
and that slide just says, you know,
I need to obtain knowledge from this realm
so that this will happen, and what this is
is I pa'a ka makawalu a Kanaloa,
or to affirm the diversity.
Affirm is to pa'a, to affirm or to confirm
or to make sure it's solid, it's substantial, pa'a.
Makawalu is to
learn a whole lot of different things
from this very one, from the original source
or from a small sample of something.
And you learn a whole lot of,
a diverse plate of knowledge
comes from that one little thing, that's makawalu.
And then a Kanaloa, from that realm of Kanaloa.
Okay, next.
And then the last line of the mele that,
for the approach to that section of the ocean
is Ola i ke au a Kanaloa,
or life to the currents of Kanaloa.
Ola is life, it's health, it's well-being.
Those are all English translations of the word ola.
It is i ke au, and au has a whole bunch
of translations for that word.
Au is time, au is a section of time.
Au is also cycles, au is also currents.
And then Kanaloa.
And we say current in this mele,
well, because it is the ocean, it does, you know,
it moves and flows and things go from place to place
because of the currents.
And also the currents meaning not just one generation
of species, of current living species,
but many generations of current, of species to come.
Okay, next slide.
And then we have our mele here
that we chant on departure.
When we leave the realm,
what we want to do is not just physically leave it,
but make sure that we leave it altogether mentally,
I guess, spiritually, if you wanna say that.
But you know, you want to leave the realm altogether
and then go on to the next step in your research.
And so that, so the departure is,
so it's not necessarily a thank you.
I mean, we say mahalo all the time to show our gratitude,
but you know, if you really wanna show your gratitude
to hosts or to a place,
I think the ultimate show of that gratitude
is to come up with a way to do it,
an eloquent way to do it,
rather just saying, "Well, thank you."
So this is another reason for the mele,
for the departure is, you know,
it's more than just a thank you, it is the, and again,
it's a recognition of that aloha or, you know,
a recognition of the fact that you were there in person
and the recognition of the fact
that you exchanged something with that place, okay?
So that is that relationship.
And that is actually the word,
what the word aloha means or what the word aloha
has been created to mean
is that there is an equal,
or there is an exchange between entities
and a true reciprocation between the two entities.
That's the word aloha.
Okay, and so that's another reason for this departure mele.
So again, mai lalo ka moana o'o,
you're recognizing your observation of your surroundings,
the mottled ocean from the bottom,
so you're now surfacing from the bottom.
Haāau ka uko'a, the polyps were born,
and I went to gather in the intelligence of those polyps.
Lana i ke kai o Mokupapapa,
all the way to that which floats
on the surface of Mokupapapa,
again, identifying the specific ocean area
that you went through, which is Mokupapapa.
And then again, sending out that long life
or long health to the many generations of Kanaloa.
Okay, thank you very much for listening to all of that.
I didn't expect it to be as long as it was,
and I guess I'll turn it over
to Kanoe and Malia to see what, I mean,
how else I can express the beauty of this,
of our Mokupapapa home.
-: All right, so mahalo, Dr. Huihui Kanahele-Mossman
for sharing with us today and sharing more on the importance
and reasoning for protocol going into the realm of Kanaloa
and how recognition and relationships are crucial
when interacting with natural resources.
We have a little bit of time for maybe one question.
Friendly reminder, if you have any other questions
for Aunty Huihui, you can type them
into the question box in your control panel.
We apologize in advance
because we won't be able to get to all the questions,
but we will submit the unasked questions to Aunty Huihui
and will send the questions and answers out to all of you
via the email you registered with in the near future.
But one question that we did get was,
"Along with an entering protocol,
is giving of a physical makana also customary?"
Yeah, so when we go to the area, again,
not a deep dive, but when we go to Mokumanamana,
I forget the English name for it,
I don't think that's the word for it,
but anyway, when we go to Mokumanamana,
we do drop a physical,
what is it, representation
of why we're going there and where we came from.
And that is usually a freshly uprooted 'awa plant,
and that's our makana to that area.
So yeah, I mean, it is proper,
and it's appropriate to give a physical item.
Make sure that you know it's okay
to give that physical item to that place.
So yeah, it is appropriate.
-: Mahalo, all rights, folks, so we have a few slides
to kind of wrap up, but mahalo, Aunty Huihui,
and we'll get those unasked questions to you
in the near future, and we'll send it out
to all the folks who attended today's webinar.
So- -: After you.
-: So some people are asking
about a webinar archive of presentations.
We do archive them, and it takes about two weeks or so
to get them captioned and online.
So all of you will get a follow-up email
with the link to the webinar.
If you have any questions, feel free to contact us
at sanctuary.education@noaa.gov, which is on the screen.
-: You also will be getting a certificate of attendance
for one contact hour of professional development.
-: And at these webinars, we definitely like to promote
our upcoming presentations as well.
On February 23, state co-manager for Hawaiian Islands
Humpback Whale National Marine Sanctuary Jeannine Rossa
will present on How Humpback Whales Feed Hawai'i.
On February 24, fellow staff Justin Umholtz
will be introducing the Coral Check-up Lesson Series.
And on March 17th, Dr. Beth Orcutt,
Living Between a Rock and a Hard Place:
Microbes in the Deep Sea
and Potential Impacts of Deep-sea Mining.
And the link to these archives
as well as the upcoming webinars
will be entered in the chat.
-: And we also wanted to mention this partnership
that we have with the Ocean Exploration Trust.
They're offering opportunities to engage local students
in building pilina to the kai lipo spaces
in Papahānaumokuākea, and their expeditions
are mapping seamounts and exploring the environment
and the creatures, corals, limu,
and habitats found in Papahānaumokuākea
in and in the wider Moananuiākea Pacific Ocean.
There are upcoming opportunities
to join in live ship-to-shore interactions
to give our haumāna, these students
a behind-the-scenes look into the expedition.
These are important ways we engage our keiki and 'ōpio,
our youth, in building pilina to Papahānaumokuākea
and seeing important ways our 'ōiwi and local students
are contributing and representing in these spaces on board.
If you're interested in signing up
for a ship-to-shore interaction,
the link should be in the chat,
I saw it earlier that Justin had sent out, mahalo.
We'll post some more information
for you on the website, too.
So when you're signing out of today's webinar,
we would really appreciate it if you'd take some time
to do a real quick, short four-question evaluation.
It will take about a minute, mahalo.
-: If you are a formal or informal educator,
we kindly ask you to fill out a short survey
which will take you about five minutes.
The NOAA education community recognizes
that currently educators and students are using live
and on-demand multimedia content to learn,
and we want to ensure that NOAA-produced resources
meet the needs of educators and students.
-: So with that said, we express our deepest mahalo
to Aunty Huihui, Dr. Huihui Kanahele-Mossman
for sharing your time and 'ike with us today.
Mahalo nui ka luʻu ʻana i ke kai kūhohonu
o ka ʻike kuʻuna
o ko moʻokūʻauhau a me ka loina Hawaiʻi.
a kau hana me ka ʻohana no ke kaiāulu a me ka lāhui!
Pōmaikaʻi nō kākou i kēia hoʻonaʻauao
Mahalo to everyone for participating in today's webinar,
and we look forward to seeing you again.
Aloha, and a hui hou.
-: Aloha!