Reclaiming ʻĀina Health in Waimānalo

Abstract

Kānaka Maoli (Native Hawaiian) worldviews of health emphasize pono (righteousness) and lōkahi (balance), which extends to include relationships with other people, akua (spiritual realm), and ʻāina (land). The purpose of this qualitative study was to explore the role of ʻāina and ʻāina connection in health and resilience based on the perspectives of 12 Kānaka Maoli adults from the Waimānalo community. Three major themes were identified: ʻĀina is everything, ʻāina is health, and community healing through community-led initiatives. A better understanding of ʻāina connection is important to improve our knowledge of Hawaiian health. A connection to ʻāina may specifically address health concerns resulting from historical trauma and environmental changes.

A Scoping Review of Nature, Land, and Environmental Connectedness and Relatedness

“…In particular, a connection with land, and thus a connection with culture and cultural connectedness, plays an important role in mitigating the negative effects of social and cultural determinants of health experienced by Indigenous peoples. This is not surprising given the growing research that supports the importance of land as a reflection of health amongst Indigenous peoples and thus a relationship with land serving as an indicator of resilience [ 97 , 98 , 99 , 100 , 101 ] despite the large amount of trauma inflicted upon Indigenous peoples due to the ill effects of land displacement. In other cases, these scales were developed with an effort to better understand the general psychometric properties of these scales as well as with the intention of exploring the relationship between cultural connectedness and health in future research.…”

“…The expansion of search terms and changes to the inclusion/exclusion criteria allowed for the inclusion of articles that focused on nature, land, and/or the environmental connections through cultural practices and ways of knowing. The expanded search strategy also took an Indigenous lens and approach to land connections, which acknowledges connections to nature and the environment through practices and cultural ways of knowing, such as viewing land as one’s ancestor [ 97 ] or viewing food practices as a mechanism that organically facilitates a connection with one’s land.…”

“…In particular, such scales will quantify the health needs to support various policies, programs, and movements that promote health equity for Indigenous people who have been systematically oppressed through colonialism and Western imperialism. Health equity for Indigenous people requires the understanding of land as a social determinant of health, where the wellness of land is the wellness of people [ 97 , 100 ]. Therefore, the quantification of the intimate relationships with land allows for rigorous, concrete, and Indigenous-centered data to communicate with decision makers the need for reclamation of Indigenous land stewardship.…”

Just data representation for Native Hawaiians and Pacific Islanders: A critical review of systemic Indigenous erasure in census and recommendations for psychologists

“…This type of contextual understanding of race, ethnicity, and identity places social and health inequity research in the context of broader structural inequalities through a decolonial framework. By adhering to these recommendations, there are opportunities to rectify the historically embedded maltreatment and incomprehension of NHPI Peoples and related issues for future psychology research; resist our compliancy to white supremacy and systemic erasure of NHPIs; and work towards liberation of NHPI persons and communities through self‐determination and data sovereignty (Keli'iholokai et al, 2020; Kukutai & Taylor, 2016; Kukutai et al, 2020; Taylor, 2009).…”

The study of life and food systems for Native Hawaiians based on their environment

“…In alignment with this way of thinking, the Kūkulu Kumuhana framework proposes that well-being may be enhanced through the following six dimensions: ea (selfdetermination), ʻāina momona (healthy and productive land and people), pilina (mutually sustaining relationships), waiwai (ancestral abundance and collective wealth), ʻōiwi (cultural identity and native intelligence), and ke akua mana (spirituality and the sacredness of mana; Kūkulu Kumuhana Planning Committee, 2017). Today, traditional food systems are being revived through innovative cultural practices that include, but are not limited to, aquaponics, loko iʻa restoration, māla (garden) building, and land restoration (Ho-Lastimosa et al, 2014;Ho-Lastimosa et al, 2019;Kawelo, 2014;Keli'iholokai et al, 2020;Werner et al, 2018). Traditional medicinal and well-being practices for holistic health are once again becoming a ritual and norm for Hawaiians.…”