What's in a name?

The whole concept of name or inoa is sacred in Hawaiian culture. Our kupuna (ancestors) believed that inoa was a prized possession and that one’s inoa – once spoken – became a living reality. Much thought and consideration went into naming a child at birth and throughout life as well. Many ali’i (chiefs) were frequently given names to show honor and reverence, however sometimes names were given to signify important events in their lives. Simple names taken after common everyday objects appearing in nature – rock, tree, etc., which were devoid of any reference to aumakua, ali’i, or famous event – were taken by kauwā (the despised slave class).

Inoa ho’omanao is a name given to honor a person or an event. This makes perfect sense for an ancient culture of oral tradition. Respectfully, and without trying to sound judgmental, I found it quite peculiar that a child was named after the event of Dr. Gerrit Judd operated on the breast of Queen Kapi’olani, a child was named after the event – Ke-‘oki-waiū-o-kapi’olani – which translated as “the cutting of the breast of Kapi’olani”…one starts to wonder – did she have breast cancer? This causes me to want to do more research and find out the answers.
Once a person is given inoa pō, that special name belongs to that particular individual and becomes a personal possession. This means no one else is allowed to use it without permission of the bearer of the name, and to do so would cause illness or misfortune, because there are kapu (taboos) attached to the name.

Inoa kupuna is when a person hands his or her name down to a family descendant.

Inoa kuamuamu is a name given to perpetuate harm or insult, directed at an ali’i or family or community. This is a very interesting concept…for example, a child might be named Makapiapa, (sticky eyes), or kūkae (feces). Now honestly, who would name their child that??? But the ancient Hawaiians did – because sometimes a child was bothered or possessed by an evil spirit. By naming the child such a foul name, makua (parents) hoped to disgust the spirit so it would move on, and when it did, the child would be given a more appropriate name. What an interesting concept! What is even more interesting is that the child was not disturbed! Once able to understand, he or she was told of the reasoning and given assurance that a more appropriate name would be given at a later time once cured of the ailment. The old name would then be ‘oki’d (severed), and a new, more pleasant one gifted.

One thought that saddened me was that some inoa pō inoa or other mystically inspired neames were ‘oki’d (severed) because it was connected to residual belief in ‘aumakua, when Christianity had taken over and declared blasphemy on anyone using ‘aumākua inspired names.

Tutu Kawena commented that a great many people decided to name their children after her. In her heart, and knowing “both sides of the story”, Tutu often performed Pule Ho’onoa or “prayer to free” (the child). She prayed for the recipient that no harm shall come to the child.

How wonderful, as well as generous and responsible…and I find it fascinating that the name of an individual would become a living entity – the social construct of a word or set of words that identified a person could influence health, happiness, and lifespan!