Ka Wai Ola - Office of Hawaiian Affairs, Volume 7, Number 1, 1 Ianuali 1990 — He Mau Nīnau Ola [ARTICLE+ILLUSTRATION]

He Mau Nīnau Ola

'by Kekuni Blaisdell, M.D.

Na piko 'ekolu (the three centers)

Ninau: What is this about the old Hawaiians having three pikos? My tutu told me only about one — my beUy button . Pane: Most of us kānaka maoli (Hawaiians) of today, like the questioner, know only about the niko 'ōdū or

piko waena (naval). The rhetorical greeting"Pehea kō piko?," literally meaning "How is your navel?," is obliquely risque because it ean also refer to the piko malalo or piko ma'i (genitalia) and thus provoke a smile or ehuekle. Relatively few contemporary kānaka maoli know about the piko po'o, piko maluna or manawa (the anterior fontanel, or opening in the top of an infant's skull). According to the late Charles Lu'ukia Kahaokamoku Kenn, nā piko ekolu (the three piko) were standard daily anatomical terms in premissionary (pre 1820) times (see Fig. 1). The late Kawena Puku'i also taught that nā piko ekolu were powerful metaphors symbolizing and explaining spiritual, psychological and philosophical concepts and feelings well as anatomical and biological relationships i ka wi kahiko (in prehaole times). The piko waena was in the front wall of the 'ōpū (abdomen) whieh housed the na'au (gut). The na'au was the seat of knowledge, wisdom and emotions. Thus, na'auao (bright gut) meant knowledgable or wise. And na'aupō (dark gut) meant ignorant or foolish. Ka piko waena also represented the koena (remnant of the 'iewe (umbilical cord and placenta) whieh connected the person with his or her makuahine (mother.) Pēlā (thus) ka piko waena was a constant reminder of one's secure relationship to the present physical world of one's immediate parents. Ka piko po'o was the puka (opening) in the iwi po'o (skull) connecting one's personal 'uhane (spirit), housed in the iwi po'o, with the spiritual realm beyond of one's 'aumākua (ancestral gods) since the beginning of time. And it was through this puka, even after it closed, that one continued to communicate with one's departed kūpuna (forebearers) and with ke ea, the eternal spiritual eolleetive consciousnesses. To nurture this special puka in the infant's iwi po'o, ka mea 'ai (food), such as poi or masticated 'uala (sweet potato), was placed on the scalp over the piko po'o. Knowledgable tutu, even i kēiā wā (today), will describe these morsels slowly being "absorbed" into the po'o (head) of the pēpē (baby). Ka piko ma'i or ka piko malalo (genitalia) was the special organ of procreation or reproduction. lt assured continuation of the race. Pēlā, it was to be revered and indeed, worshipped and enjoyed as a structure giving special, immediate, physical sensual pleasure, as well as enduring emotional satisfaction linking the person to successive generations forever. With this account of prehaole beliefs, one ean readily understand why the mikanele (missionaries) were determined to quash such absurd and blasphemous notions. This is why most Christian-

ized tutu and other kānaka maoli i kēia wā are na'aupō about nā piko 'ekolu. While these traditional prehaole ideas may seem

irrational or fancifully humorous to the modern Westerner or deHawaiianized kanaka maoli, it may be enlightening to cite some eommon eontemporary notions or expressions with similar scrutiny. 'O ia ho'i (for example), some persons these days will say "In my heart I know she loves me," or "I have a gut feeling that he is lying." Others will remark that they have "Only a drop of Pakē blood in the tip of my little finger." Modern hula dancers point to the head when they refer to thought or thinking, such as in "ho'ohihi ka mana'o," but a traditional dancer would gesture toward the na'au. I kēiā wa, Christians at holy eommunion are told they eat the body and drink the blood of Jesus. Modern Western psychologists, philosophers, anthropologists and poets also speak openly about a universal collective unconsciousness as a eommunicating and motivating force in human thought and behavior. Pēlā, ke kino kanaka (the human body) and terms and beliefs concerning powerful metaphors in modern times regardless of the dominant haole culture and our multiple subcultures in Hawai'i nei. The next time someone greets you with "Pehea kō piko?" return the ninau with: "Ka mea hea? (whieh one?). Ka piko ma'i paha? Ko'i'i!"

Fig. 1. Petroglyph showing triplet pregnancy with one pēpē (baby) in the birthing process. Another unborn pēpē is clearly male with na piko 'ekolu (three piko). Adapted from J.H. Cox and E. Stasack, Bishop Museum, 1970.