The "kalo" or taro plant (Colocasia esculenta) has great significance culturally to Kanaka Maoli (Native Hawaiians). In Hawaiʻi, kalo is our main food staple and has been essential to the survival of the countless generations here in these islands. More than being just a food plant that grows well in Hawai'i, kalo is considered a sacred "elder brother" of our "Lāhui" (Hawaiian nation or people).

The traditional moʻolelo (story) of "Hāloanakalaukapalili" (our people's older brother and the first kalo plant in Hawaiʻi) reminds us of our connections, familial relationship and responsibility to care for the:

• Kalo plant or ʻai (food) that sustains us

• ʻĀina (land and sea which sustains us)

• and Akua (God/gods/divine elemental forces of our universe)

Kalo Varieties

In a book titled Native Planters In Old Hawaiʻi: Their Life, Lore, & Environment, the authors explain how kalo was planted all around the world, but it was never, ever grown so well as it was here in Hawaiʻi. Here’s what they said:

“But nowhere was it <kalo> cultivated as intensively or as skillfully as it was in the Hawaiian Islands, where there were hundreds of varieties adapted to planting in every type of soil and on every type of terrain, and wild varieties that flourished in and along mountain streams.” (Handy, Handy & Pukui, Rev. Ed.1991. pg.79)

Our kūpuna developed many different varieties based on what grew best in the many different environments and climates found throughout our islands. The Hawaiian kalo varieties that are still grown today have been selected and re-grown for countless generations, because they have been adapted to the specific places where they grew best.

According to Handy, Handy and Pukui, prior to 1940, there were over 300 names (342 names to be exact) of ancient Hawaiian kalo varieties grown around the Hawaiian islands. Some of those names might have been different names for the same kalo. Sometimes in Hawaiʻi we have different names or ways of saying things. Of the 342 names it is thought that some may have been synonymous or different regional name(s) for the same kalo variety. Researchers from the past estimate that without the synonymous "regional variations of names", there were anywhere from 150 to 175 distinctly different varieties that were grown around Hawaiʻi.

Due to social, cultural and economic changes in Hawaiʻi's history, many of these regionally developed and specialized kalo varieties, which once existed, have likely vanished over time. The societal changes in Hawaiʻi in recent times have caused many mahiʻai (Hawaiian planters/kalo), who subsisted on their traditional ancestral lands, to be either displaced from their land base or to be relocated to more urban areas for other jobs in a new cash-based economy. Yet, Native Hawaiian aloha (love) for Hāloa, coupled with a deep love for eating poi (cooked and mashed taro root mixed with water forming a paste which ferments), has resulted in a large collection of kūpuna kalo (native taro varieties) which still remain today. Some estimate that over 70 heirloom kalo varieties still remain. Thankfully, due to many diligent mahiʻai, many of these kalo varieties remain in heirloom kalo collections around Hawaiʻi today, continuing to thrive and feed their communities.

The kalo variety that we call ʻApuwai today is likely 1 of 2 kalo varieties with similar physical characteristics in a "family group" of kalo called ʻApuwai. Of this ʻApuwai ʻohana (family) there are two documented varieties.

According to Emerson & MacCaughey in their Hawaiian Forester & Agriculturist text section on "Hawaiian Names For Kalo Varieties" released in 1913 & 1914, the ʻApuwai Keʻokeʻo (a green stemmed variety with a soft white corm) and the ʻApuwai ʻUlaʻula (a "purplish" based stemmed variety with a pink corm) are the two "sub-varieties" in the ʻApuwai ʻohana. Today, of the two sub-varieties of the ʻohana ʻApuwai only one is widely grown or currently available. That variety is the ʻApuwai Keokeo. A t this time, we assume that ʻApuwai Ulaula is "nalowale" (missing or hidden) and hopefully still thriving in some remote valley or backyard in Hawai'i. Or, another possibility it could be a synonymous name for a variety that exists in collections today that carry the same traits.

Both of these varieties carry the characteristic ʻApuwai "short & stocky" stature as well as have lau (leaves) that are cup shaped and highly unique (compared to most all other kalo varieties) because of their distinctive leaf "crinkles". The cupped and crinkled leaves of this kalo ʻohana physically collect 'ua (rain) and huawaimaka (collection of dew). In ʻŌlelo Hawaiʻi (the Hawaiian language) the word "ʻApuwai" literally means "water cup" or "a cup of liquid food or medicine". Yet, in a more figurative sense some interpret the name to mean "the collector of the pure waters from heaven".

In wā kahiko (ancient times), the nā ali'i (chiefs/chiefesses) were considered to be descendants of and human embodiments of Akua (God/gods/divine elemental forces of nature). As a result, they were exalted, surrounded with strict kapu (sacred/holy/forbidden/taboo) and given the best of all worldly things. This included the best ʻai (food/kalo/poi), wai (fresh water), lāʻau lapaʻau (medicine) and everything else one can imagine. All things offered must be maʻemaʻe loa (extremely clean/immaculate) and of the ultimate quality.

The bowl shaped lau of the kalo ʻApuwai acts as a "water cup" collecting and bearing wai that is clean and pure. This pure wai that collects in the lau of the ʻApuwai had a special name. It is called "wai hāʻule ʻole" which means "the water that has not yet touched the earth" or "the purest waters from heaven." This water was considered to be of the highest purity and quality and was used in sacred rituals and ceremonies. It was also used to create the most potent lāʻau lapaʻau (Hawaiian medicine) and was reserved for only the highest aliʻi class.

2022 Virtual Summit & Workshops Rationale:

The kalo ʻApuwai captures the purest waters, which fall from the heavens and collects them for significant cultural uses. Similarly, the 2022 Ka Waiwai No Nā Kūpuna Summit and Workshops hopes to serve as a vessel to perpetuate our most treasured resources, the cultural ‘ike (knowledge) and practices of our kūpuna (Native Hawaiian ancestors).

Last year, over 2,000 people, from around the world, gathered with 70 Hawaiian cultural practitioners/specialists in the 2021 virtual Ka Waiwai No Nā Kūpuna Conference for All to engage in Hawaiian Culture-based Education (HCBE). No matter where they were on their path of cultural learning, participants answered the kāhea (the call) to freely learn about and connect with our ʻike kūpuna.

‘Oi Kaʻakaʻa Nā Maka

While the eyes are still open (and there is still life)

*Advice given to young people often contains these words which mean to learn all they can from old folk, while they are alive (eyes open) for it will be too late when the eyes are closed (moe nā maka) by death.

*interpretation by Uncle Kaipo Hale

This year, we will offer a series of events to help facilitate a shift from HCBE to Hawaiian Culture-Based Practices (HCBP). The wise words of our kūpuna, “ʻOi kaʻakaʻa nā maka," serve as an urgent reminder to embrace the shared kuleana to perpetuate the practices of our ancestors in our daily lives.

Ka Wa Ma Mua, Ka Wa Ma Hope

The time before (me/us), the time after (me/us)

I have everything I need backing me up, guiding everything in front of me.

Historically, Hawaiʻi and it’s people have encountered pandemics and many other challenging events. Our aliʻi met those moments, with selfless leadership guided by ‘ike kūpuna. During today’s uncertain times, we can look to the past, at the resiliency of our ancestors, to discover cultural practices that can help guide us towards healing, persevering, and thriving.

Hawaiian Culture-Based Practices For All

We openly invite ALL to join the 2022 virtual HCBP movement and cultivate a relationship with the practices of our kūpuna to build resiliency, foster a sense of personal balance and support total well-being.