Ka Wai Ola - Office of Hawaiian Affairs, Volume 38, Number 4, 1 April 2021 — Promoting the Practices of Hānai and Luhi [ARTICLE+ILLUSTRATION]

Promoting the Practices of Hānai and Luhi

a E'ONIPAAKĀKOU v * BE STEADFAST f

lnvoking abundance in contemporary times By Chris Molina Today, a disproportionate number of Native Hawaiian kamali'i are in foster care. Recent data (20142018) reveal Native Hawaiian kamali'i comprise almost half of all children in care. Sadly, the experience of foster care may cause further damage to kamali'i, mākua, and their relationships with eaeh other. When looking for helpful responses to support families under stress, we ean heed the advice of our ancestors: "ka wā ma mua, ka wā ma hope," and look to traditional practices for solutions to today ' s problems. Our ancestors knew the importance of permanency, support, and family unity and developed practices that promote resilience, abundance, and shared kuleana. This includes the practices of hānai and luhi. Nānā I Ke Kumu Volume /, defines hānai as a permanent arrangement between birth parents and extended 'ohana and may be used for a variety of reasons. The kamali'i would be given by the birth parents in the company of others. The parents would declare, "Nāu, ke keiki kūkae a na'au" or "I give this child, intestines, contents and all." This declaration made hānai a permanent and binding agreement. Often birth parents remained involved in the life of their kamali'i and mākua would confer with eaeh other concerning the wellbeing of the kamali'i. A related traditional practice is luhi, a temporary arrangement that allows birth parents to reclaim the child at any time. A key feature of both hānai and luhi is recognition of familial relationships while ensuring the wellbeing of kamali'i.

As Native Hawaiians, we face the effects of systemic disruptions such as forced assimilation and institutional racism. The traditional structures that supported vibrant, nurturing 'ohana became invisible within the structures of this new and often hostile reality. This has worked to estrange us from healthy, culturally resonant ways of being, doing and knowing. While some still practice hānai and luhi, it remains outside the child welfare system and without formal recognition. Ka Pili 'Ohana (Ka Wai Ola 2021-January), is a collaboration between Lili'uokalani Trust, CWS, and other community partners. The eollaboration integrates traditional values and historical practices like 'ohana roles, hānai, and luhi to expand a supportive network of both biological mākua and resource caregivers to provide safe, stable, and loving care for our kamali'i. In addition to addressing the needs of the kamali'i in care today, we collectively work to transform the foster care system to recognize and honor the importance of our traditional practices and values. ■ Chris Molina is a strategic initiatives liaison - Neighbor Islands at LiWuokalani Trust. He has a degree in psychology with a social workminor from Pepperdine University. He was raised in Mā'ili, O'ahu.

Queen Lili'uokalani (seated on the right) was born to Analea Keohokōlole and Caesar Kapa'akea, and was hōnai at birth by High Chief Abner Pōkī and High Chiefess Laura Kōnia. Standing (left) is her hōnai sister, Princess Bernice Pauahi Bishop. - Photo: Courtesy