Traditionally, proper disposal of the piko (stump that dropped off the infant’s body) was important
It was believed that if a rat found and ate the cord, the baby would become thief-like in nature just like the rat.
In every district on every island, there were places, usually stones reserved especially for the piko. In places such as these, the piko were pushed into the cracks then tiny pebbles were forced to hold them in place.
Dr. Taupōuri Tangarō defines Papa as “the earth, the crust upon which floats the oceans, her ambiotic fluid; the crust that feeds the growth of coral, the placenta of ocean life. Whereas Wākea anchors us to the universe, Papahānaumoku anchors us to a geography, our sacred land base.”
Tangarō defines Wākea as “the male parent of premordial origins, this informs us that Hawaiʻi’s traditional consciousness is not only land-based, but celestial, not only anchored in living land, but in the sky as well.”
The Hawaiian Dictionary defines Wākea as the mythical ancestor of all Hawaiians.
The `āina and kai are the foundation of life and the source of the spiritual relationship
All forms of the natural environment – from the skies to the mountain peaks, to the watered valleys and plains, to the shore line and ocean depths are embodiments of Hawaiian gods and deities. Whether it is a rock, a pool of water, a forest grove, an ocean current a small creature from the ocean, land or air, all are valued as culturally significant
The first birth was an unformed fetus (keiki ʻaluʻalu) who was born prematurely. He was named Hāloanakalaukapalili, meaning the quivering long stalk. Hāloanakalaukapalili was buried at the eastern corner of the house and from his burial grew the first kalo (taro) plant
The kalo (taro) plant plays a vital part in the genealogy of the Hawaiian people as it is considered to be the most important crop and main sustenance. It is man’s responsibility to take care of the ʻāina so that the ʻāina will feed the people.