Mahina ‘Ōlelo Hawai‘i

Graphic that reads: Mahina ‘Ōlelo Hawai‘i

Mahina ʻŌlelo Hawaiʻi or Hawaiian Language Month, celebrated annually in February, honors and promotes the rich cultural heritage of the Hawaiian language, also known as ʻŌlelo Hawaiʻi.

The Hawaiian language was banned from public school systems three years after the overthrow of the Hawaiian Kingdom in 1893. And actively discouraged speaking ʻōlelo Hawaiʻi at home, criminalizing the Native identity and leading to generations of stigmatization in Hawaiian ʻohana (families).

In the 1970s, a revitalization of Hawaiian culture reignited interest in language learning efforts and ‘Ōlelo Hawai‘i was reintroduced into public school curriculums in 1978, after the language became officially recognized in the state of Hawai‘i, due to the tireless efforts of our kūpuna (elders) and the Hawaiian language immersion movement.

The annual observance throughout the month of February aims to raise awareness about the significance of preserving and revitalizing the indigenous language of Hawaii. Throughout the month, various events, educational programs, and community activities take place to showcase the beauty and importance of the Hawaiian language in fostering a deeper connection to the islands’ history and traditions.

The allocation of Hawaiian language month came after Gov. Neil Abercrombie signed Act 28 and was the first of its kind to be transliterated in both Hawaiian and English and states (source):

"Mahina ‘Ōlelo Hawai‘i. E ‘ike mau a e kapa ‘ia ana ae ka mahina ‘o Pepeluali ‘o ia ka “Mahina ‘Ōlelo Hawai‘i” i mea e ho‘omaika‘i a e paipai aku ai i ka ‘Ōlelo ‘ana o ua ‘ōlelo makuahine nei la.

Translation: ‘Ōlelo Hawai‘i Month.The month of February shall be known and designated as “Ōlelo Hawai‘i Month” to celebrate and encourage the use of Hawaiian language.

In observance of Mahina ‘Ōlelo Hawai‘i, we have selected ‘Ōlelo Hawai‘i from E Ola Mau, a Native Hawaiian Health Needs assessment that can help behavioral health and cultural practitioners better understand some terminology surrounding mental health, Hawaiian culture, and substance use.

Did you know… The original version of E Ola Mau, published in the 1980’s contained a compendium of ʻŌlelo Hawaiʻi terms related to mental health and wellbeing. Many of these terms are layered with meaning beyond their surface translation. For example, the term “hei” is used for “addiction”. Hei refers to a string game played by our ancestors and even today. Literally translated, hei means – Net, snare, stratagem, ruse; to ensnare, entangle, catch in a net; to festoon with leis. Hoʻo.hei – To snare, tangle, rope, lasso; to beset with difficulties; to infatuate, be enraptured. Hoʻohei manaʻo, to infatuate, beguile; spellbound.

The meaning of ensnaring and entanglement is used to convey the deep turmoil of addiction, being ensnared in ones addiction.

‘Āina
Land; spiritual connection for Hawaiian.

Aloʻahia
Emotional stress.

Ha‘aha‘a
Humble, meek, modest, unpretentious; this helps you to be sincere and helpful; it’s humble but not mealy mouthed; its accepting of others – not having to put them down or accepting their elevation of you; it’s to be warm and respectful; relationship.

Hei
Addiction.

Hilahila
Shame.

Hoa kākoʻo
n. Ally, supporter.

Ho‘olu‘ulu‘u
To cause sorrow, grief, to oppress.

Kāwili lāʻau
To mix drugs.

Kōkua
Help assistant, helper, comforter, cooperation, support; kōkua is how you show you care about the person; kōkua is meaningful to the concept of ‘oia’i’o because this is how you give life to the aloha; it can be an exploitive thing; you can be asked to kōkua until it hurts so you need to be careful; kōkua is something you share, you give to another, to share what you have but not at the expense of your family; it is your resources or your own self, your extras, your strength and you give to others.

Kūkulu kumuhana
set to right, the pooling of strengths, emotional, psychological and spiritual, for a shared purpose.

Lāʻau hoʻohiamoe
n. Drug, narcotic, soporific, medicine to cause sleep, chloroform.

Ma‘i ma loko
Sickness from within caused by patients or family problems or misdeeds.

Na‘au
Intestines, center of intellect and emotions.

Olakino maikaʻi
Good health.

Pākela ʻai lāʻau
To overdose on drugs. Lit., take drugs to excess.

Puʻuhonua
nvi. Place of refuge, sanctuary, asylum, place of peace and safety.

Symposium on American Indian Languages

The Symposium for American Indian Languages (SAIL) is dedicated to discussion of the documentation & description, conservation, and vitalization of the Indigenous languages of the Americas.

SAIL provides a forum for the exchange of scholarly research. It brings together scholars, members of the Indigenous communities, native speakers, educators and language activists who are interested in sharing experiences and best practices on topics related to language documentation, conservation, reclamation vitalization.

SAIL welcomes the active participation of Indigenous communities, Native language speakers, and those interested in reclamation, revitalization and preservation of their heritage languages and cultures.

Treating Asian Americans with CLAS (Culturally and Linguistically Appropriate Services)

The Federal Office of Minority Health developed 15 standards for Culturally and Linguistically Appropriate Services (CLAS), which represent a “gold standard” for providing culturally responsive care. This training will introduce the national CLAS standards as a framework for providing responsive, respectful and equitable behavioral health care for Asian Americans. Following the training, participants will be able to summarize the main themes and purpose of the national CLAS standards, and articulate practical steps towards implementing concepts and principles of the CLAS standards to serve Asian American clients.


This event has passed. You can watch the replay on our YouTube, or here on the website.


Workshop Presenters

Michael Liao’s career in social work has spanned various settings—including child welfare, domestic violence prevention, supervised visitation, mental health, and substance abuse treatment.  Michael is currently the Director of Programs for NICOS Chinese Health Coalition. Since 2004, Michael has been providing cultural responsiveness training on a wide range of topics including implicit bias and widening our personal lens, cross-cultural communications, Asian American cultural issues, LGBTQ+ issues, and anti-oppressive practices, for a wide variety of audiences.

What is ‘Ohana?

‘Ohana – what is an ‘ohana?

‘Ohana, Aiga, Kainga, Kopu tangata, Magafaoa, Whanau—Family, is central to Pacific communities and is part of our Pacific people’s cultural identity. While we understand the Pacific is not monolithic, there are some cultural values like family that are shared throughout. We have chosen to use the Native Hawaiian word ‘ohana and will define family through its use. ‘Ohana is most often translated as “family, relative, kin group, or to be related to”. But it can also mean “to gather for family prayers, lineage, race, tribe, or those who dwell together and compose a family.” As we makawalu—look deeper, into this concept, we can look to the concepts and root words within ʻohana.

Native Hawaiians much like other Pacific Islanders can trace their genealogical lineage back to the birth of their islands and people. Papahānaumoku earth mother, and Wākea sky father, together birthed the islands and Hoʻohōkūkalani stars. Wākea and Hoʻohokukalani together birthed a child who was still. In their sadness, they named their child Hāloa, meaning long or eternal breath. After burying Hāloa, a plant grew from the same space where they had buried their child. This plant had heart-shaped leaves and was the first kalo (taro). Their second child was also named Hāloa in honor of his older brother. Hāloa became the first Hawaiian person, and all those descended from him were fed and sustained by the kalo, his older brother. This relationship highlights the importance of teu le vā /tauhi vā an important Pacific value that describes the ongoing cultural obligation one has to tend to, look after, or nurture our families, our villages, and our environment.

When we break down the word ‘ohana – ‘oha + na. The ‘oha refers to the corm of the kalo. Native Hawaiians view the ‘oha as the root of all. We see this linkage through the genealogical story of Papahānaumoku and Wākea. After planting, the kalo can create many keiki (children) or small offshoots, yet all are descendants of the same ‘oha. This concept illustrates that in Hawaiian and Pacific Islander thinking, it does not matter how we are related; we all descend from the same lineage and are connected. Our ʻohana includes not only those who are related by blood, but all those that we come in contact with including the animate and in-animate relationships we have with ʻāina (land), elements, rocks, trees, ʻaumakua (family spiritual guardians), akua (gods, higher power), and all animals on land, in the air, and the ocean.

For Native Hawaiians and Pacific Islanders within ‘ohana, there are no barriers; everyone should feel safe and cared for. ‘Ohana, fosters the reciprocal relationship between kānaka (people), ‘āina (land), and akua/pili ‘uhane (spirituality). We are all one ‘ohana.

“Every cloud, rainstorm, lightning flash, ti plant, and maile vine was a body form of Kane. Rainclouds, rain, lush ferns, aholehole fish and certain types of seaweed revealed the god Lono. The god Kanaloa was represented by the deep ocean depths by squid, octopus and certain kinds of seashells” (William Pila Kikuchi, “Heritage of Kaua‘i,”

—The Native Hawaiian, February 1979, Vol. 111, No. 4, page 4).

Pono Shim, a beloved Native Hawaiian cultural practitioner, and kumu shared the teachings of Aunty Pilahi Paki concerning ‘ohana, she said, “The world will turn to Hawai‘i as they search for world peace because Hawai‘i has the key… And that key is Aloha!” Pono Shim further explained that another root of the word ‘ohana, is hana. While hana is translated as “work”, and when understood through a Hawaiian and Pacific Islander lens, hana much like teu le vā /tauhi vā is the call to act or do something.

To break down the word further, ha-na, “when we ha, breathe, we na release, set free, through akahai, grace, leaving it better than you found it. ‘O refers to of or eternal/eternity. So, when we na, we unleash never-ending grace..”

“All the members of an ‘ohana, hana forever. The concept is to honor each person’s hana. We have space for people to expand, recover, discover, innovate, and improve their hana. We Honor and need each other’s hana—that’s ‘ohana”

The term ‘Ohana has been adapted by many Asian Americans living in Hawai‘i or the West Coast of continental United States as a term more fitting than the English word “family” which tends to imply a nuclear family.

Kalo Connections across the Pacific and Asia

Kalo was not native to Hawai‘i. In fact, some of the first written records of kalo came from China, around 200 BC. The first Polynesian voyagers who traversed the oceans and settled in Hawai‘i may have carried kalo plants on their double-hulled canoes to help sustain them wherever they would travel (citation).

Kalo, also known as taro is an ancient food crop first domesticated 9000 years in Asia. Historically, taro has been a subsistence crop cultivated throughout Asia, Hawai‘i, Associated Pacific Islands, and West Africa.

Photo credit: Kumu Hula Kapuaokalani “Stacey” Kaʻauʻa – Hālau Unuokeahi