Oli komo no Kawainui	Entrance chant for Kawainui	HOME
	KAHEA  Hā‘ale‘ale ka leo (o) ka ‘alae He māpuna leo polo ‘ai i ka la‘i He pule kānaenae i Ulupō I ulu pono la i Ulumawao Kakali ka neke i ka nihi   (i) ka ni‘o o ka wahinewai Ke nihi ka hele nei, e! Ke nihi ka hele nei, e! PANE  Mawehe ‘ia ka neki i ka wai E hō‘ike i ka wai ‘ānapanapa Hō‘ike pū nō ka mana‘o pono E mai, hele mai, i [Nā Pōhaku] E mai, hele mai, eia nō mākou nei	CALL: Full is the voice of the ‘alae A voice of invitation in the calm A chant of request to Ulupo That true inspiration reaches Ulumawao The neke ferns await at the border  At the entrance of the woman-water (We) proceed with due care now! (We) proceed with due care now! RESPONSE: The neki bullrushes part at the water Revealing the shimmering waters Revealed along with your righteous intent Approach, enter, at [Na Pohaku] Approach, enter, here we are
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When the ‘Ahahui Malama i ka Lokahi works in a place of such cultural significance as KawaiNui, Ulupo heiau, or Na Pohaku o Hauwahine, we begin with a protocol of entry, a calling (kahea) and a request for entrance to do righteous work. The oli komo (entry chant) above was composed in the year 2000 by an ‘Ahahui member with training in Hawaiian protocols and chant under respected practitioner Kumu John Keola Lake, a kupuna advisor to our organization. Although the oli is short, it is filled with kaona (hidden meanings) and symbolism that bear explanation:

‘alae: The 'alae (Hawaiian gallinule) is an endangered endemic waterbird of Kawainui, and in ancient times, the 'alae symbolized the voice of the chief whose opinion swayed the chiefly council. Some consider the voice of the 'alae an ill omen, but as a kinolau of Hauwahine (see wahinewai, below) , the voice of the 'alae is an auspicious thing at Kawainui!

mapuna leo: literally: wafted voice of few words; an apt description of the voice of the 'alae! But "mapuna" also alludes to the life-giving freshwater springs that arise in Kawainui.

polo ‘ai: literally: to summon, to invite. Also a veiled allusion to the famous lepo 'ai (edible mud) of Kawainui, one of the 'ai kamaha'o (astonishing foods) of the land.

Ulupō heiau and Ulumawao hill lie before and behind you as you chant at Na Pohaku, and the play on ulu (growth, inspiration) is intended here.

neke: an ambiguous reference to two plants of Kawainui: a fern, and also a bullrush of the same name. A variant of the name is "neki."

ni‘o: doorway or sacred threshold, but also highest point, pinnacle, as the stone of Na Pohaku are perched on high, overlooking the wetlands.

wahinewai: a veiled reference to Hauwahine, the mo'o-wahine (woman lizard-goddess) of Kawainui.

nihi ka hele: to proceed with careful observance of kapu. Proceeding with care is part of the protocol of respect.

‘ānapanapa: The 'anapanapa is an indigenous plant that grows around Na Pohaku, but also describes the shimmering waters of Kawainui.

Haku 'ia e S. M. 'Ohukani'ohi'a Gon III, Kekemapa 2000, no ka 'Ahahui Malama i ka Lokahi.