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The Hawaiian islands are all children of Papa, Wākea and Hoʻohokukalani so basically meaning that they are older siblings of the Hawaiian chiefs.
Prayer was an essential part of Hawaiian life, employed when building a house, making a canoe, and giving lomilomi massage.
ʻAikapu included: Other Kapus included Mālama ʻĀina, meaning "caring of the land" and Niʻaupiʻo.
Tradition says that mālama ʻāina originated from the first child of Wākea and Hoʻohokukalani being deformed so they buried him in the ground and what sprouted became the first kalo, also known as taro.
As an indigenous culture, spread among eight islands, with waves of immigration over hundreds of years from various parts of the South Pacific, religious practices evolved over time and from place to place in different ways.
The gods might be awesome, but the ʻaumākua bridged the gap between gods and man.Selected to serve many practical and governmental purposes, Kahuna often were healers, navigators, builders, prophets/temple workers, and philosophers. Kahuna Kūpaʻiulu of Maui in 1867 described a counter-sorcery ritual to heal someone ill due to hoʻopiʻopiʻo, another’s evil thoughts. Although a person who was possessed (noho) would go into a trance-like state, it was not an ecstatic experience but simply a communion with the known spirits.Kapu refers to a system of taboos designed to separate the spiritually pure from the potentially unclean.The Kumulipo is divided into two sections: night, or pō, and day, or ao, with the former corresponding to divinity and the latter corresponding to mankind.
After the birth of Laʻilaʻi, the woman, and Kiʻi, the man, the man succeeds at seducing and reproducing with the woman before the god Kāne has a chance, thereby making the divine lineage of the gods younger than and thus subservient to the lineage of man.Hawaiians addressed prayers to various gods depending on the situation.