a Wai'anae fisherman for most of his 42 years compared the relationship to the feelings a person might have for his elders "When you're in a difficult situation don't you recall the lessons that your grandparents or great grandparents taught you" he asked "There's a thought that they'll be there to watch over you"
How is this unique and enduring tie to an 'aumakua determined
Paul Brown 35 a fisherman free diver and teacher at Kaimuki High School said his family's 'aumakua can be traced several generations back to his roots on the Kohala coast at 'Upolu Point on the Big Island
Maxwell said that his grandmother fed the sharks and everyone knew the sharks had been their family's 'aumakua for several thousand years "It would be a cultural insult if I asked my parents 'How did we get this 'aumakua' You're just told" Western man he said "thinks everything has to be in black and white to be fact"
Beyond the stories Silva said that there is "usually some kind of sign" when an 'aumakua makes itself known by behaving in a non-threatening manner or even coming to the aid of a family member in a dangerous situation The recognition between human and animal is instant and mutual
Where the 'aumakua resides is usually determined by a significant family event that occurred there "Maybe the family had a miscarriage or a stillborn and sent the fetus or the child out to sea" said Silva "Or maybe the family had a drowning Wherever this event occurred if a sea animal showed up in that area this is generally seen as a reincarnation"
The affinity is often so strong that older family members make significant efforts to introduce their children and grandchildren to the relative who resides in the ocean Silva said she knows of a man in Kona whose grandfather led him on a diving expedition into a specific cave to acquaint him with their shark 'aumakua
Care and feeding
But the connection is not limited to meeting and greeting
"Care and feeding of your 'aumakua was an essential part of this symbiotic relationship" said Silva "The 'aumakua shark would drive off all bad sharks and carry its mortal family members to safety but in return family members were responsible for scraping the barnacles off the shark's back and making sure it was well"
A clergyman called Kaiwi told author Martha Warren Beckwith the following story for a 1917 magazine article Speaking of a shark 'aumakua and its family of fishermen he said "The men give out some of the first catch then it disappears and they always come back with full nets Only when the shark appears do they have luck Sometimes the 'aumakua tells them beforehand in a dream that it has gathered the fish together"
Does modern fisherman Aila follow this practice "Of course" he said of his habit of giving the first catch or the choice part of a large fish to the shark "How else would I feel comfortable in the water and not have to look over my shoulder"
Maxwell says most Hawaiians will not speak about their 'aumakua with anyone outside their families Ka'uhane Lee a canoe paddler of Hawaiian Chinese and Tahitian descent and owner of the Lomi Shop agreed: "It's kapu to have (your 'aumakua) known" she said "It's only known for certain reasons and purposes"
Maxwell believes that many actively practice these ancient Hawaiian beliefs today but Brown who is also Hawaiian thinks the observance of Hawaiian culture and religion is not as prevalent in modern society: "Because of Christianity everything has been diluted" He believes it's harder for people of his generation to hold onto their culture "There is a renaissance now but it will never be as strong as it was in the old days"
Power of sharks
For many in Western society Hawaiian cosmology in general and the concept of 'aumakua in particular is too far out of their experience
"It's a different perspective on the tie of life within different life forms" said Silva who acknowledged her struggle to define these concepts "Sharks are powerful They have the ability to harm and take life But they also have the ability to give life We often don't look at things in terms of the whole harmonic realm"
Both Maxwell and Silva believe that ancient Hawaiians' relationship with the environment helped them connect more readily with their 'aumakua Said Maxwell: "In ancient times there was one penalty for polluting the ocean or taking things out of turn: death Every wind every piece of land every cloud had a name and a story Hawaiians could talk to the trees mountains and the animals and they would answer But we've lost that" In fact he said every Hawaiian "has an 'aumakua and sometimes two Ñ from their mother's side and their father's side Ñ but most people don't know"
Hawaiians did kill sharks but only for specific purposes and given that they used nothing more than a canoe and a spear or fishhook obviously they took sharks in small quantities And they wasted nothing Leighton Taylor wrote in "Sharks of Hawai'i Ñ Biology and Cultural Significance" (University of Hawai'i Press 1993) that Hawaiians used the teeth as cutting tools ate the meat of the shark and used the skin to stretch across ceremonial drums
However Maxwell has written "In ancient times families were careful not to eat certain forms of animal life if their 'aumakua was thought to appear in that form for if they did they knew the punishment could be as severe as death"
Aila practices this belief with some rare exceptions "I make it a policy not to kill sharks" he said though he does believe that there is an appropriate time to kill a shark if there has been a series of attacks in one area He reconciles this practical approach with his cultural beliefs as long as there is a good reason for the hunt and all of the shark gets used "The same teaching that would not let you use a piece of land destructively is the same philosophy that does not let you take something from the ocean and waste" he said
He has joined some shark hunts for two reasons: to do away with a bad shark and to make sure his 'aumakua was not harmed
How does this belief in a pagan deity mesh with the conversion of many Hawaiians to Christianity Former national champion free diver Wendell Ko of Hawaiian and Chinese ancestry remains conflicted "If you believe in a higher power you know that you'll be protected" he said "But I don't think that a cultural belief in pagan gods and Christianity can exist together"
Their ocean
Ko sets aside the religious questions and takes the practical approach when in the ocean: careful diving and respect for the ocean "If there's too much sharks we just pick up and go somewhere else But they hardly bother (us) Last week we had to poke a shark a couple of times and after that he left"
Ko's philosophy is simple: "It's their ocean yeah"
Despite his deep ties to his family's shark 'aumakua Ko's fellow free diver Paul Brown tends to focus on the same common-sense issues
"There's an awareness and a sense of respect" said Brown "I think a lot of it has to do with remaining calm and choosing the right conditions (clear water for example) for diving Sharks can sense your heartbeat They can feel the vibrations in the water and they feed off that"
Though he will kill a shark if he has to Brown said that most of the time like Ko he will "pick up and leave" when he senses trouble
Maxwell feel the same deference yet finds harmony in blending his cultural and Christian beliefs Whenever he enters the water near his 'aumakua he chants and prays "I don't worship the mano but our culture is alive which is why we have to respect" But where does this belief fit today,
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