“Opposite” sex aikāne?

Papahana: Bishop Museum Archives Research Day

Author/Creator: Kealanahele, Mekela , interviewee.
Title: Interview with Mekela Kealanahele, Samuel Kealanahele, and Rubellite Kinney.
Place and Date: Recorded at Kohala, Hawaii, August 1, 1955.
Description: 1 sound tape reel (34 min.) : analog ; 7 in., 1/4 in. tape.
Track 6: Kealanahele tells the story of an epic fight between Kamapuaʻa and Pele that led to their establishing land boundaries on Hawaiʻi; rock places are reserved for Pele, wet places for Kamapuaʻa; his humuhumu fish form is mentioned, as well as his pursuit of Pele for sexual ends; the term aikāne is equated to ipo.
“He mau hoaaloha laua, kamapuaa me pele…he mau aikāne no laua, Kamapuaʻa a me pele”
“moe iā pele” (27:30) “mau a aikāne lāua a i kēia lā” (27:40)
“Kamapuaʻa me pele, he mau aikāne no lāua” (29:10)
This is the second time iʻve seen aikāne used to describe “opposite” sex couples. In this example says that aikāne is similar to ipo — and yet, still chooses to use aikāne instead
29:19 “he aha ka manaʻo o aikāne (RK)?
“Aikāne, kanaka (inaudible) , mau iPo hoʻi lāua (MK)”
“ohh, aole brother and sister?” (RK)
“ʻAʻole, ʻaʻole laua he mau kaikunane, kaikuahine, ʻAʻole.. he mau hoa (inaudible) hoʻi laua(MK)”
The first time i saw/heard aikāne referencing opposite sex couples was in Hoʻoulumāhiehie’s Hiʻiakaikapoliopele. Although Awaiāulu decided to translate the reference out, the Hawaiian suggest that a sex reference can be added to aikāne in a opposite sex couples. IN the passage bellow, Hiʻiaka is talking to Lohiau’s sister and the wahine she is referring to is Wahine ʻōmaʻo( Hiʻiaka’s aikāne).
Awaiāulu’s Hawaiian:

I ia wä, ‘ölelo maila ‘o Hi‘iaka i nä ali‘i, “Aia ke ali‘i lä ke hiamoe maila nö. A he ala mai nö paha koe. No ko‘u mana‘o i kona ala mai a ‘ono hou a‘e paha i ka ‘ai, ‘o ia ko‘u mea i ho‘ouna hou aku nei i ke aikäne wahine nei äna e ki‘i aku i wahi kilu ‘ai hou näna. Ua loa‘a mai nei ho‘i käna wahi ‘ïna‘i, ‘o ia nö ka lü‘au. (Awaiāulu, 229)

Awaiāulu’s translation:
Then Hi‘iaka said to them, “The chief is there, still sleeping. He should awaken soon. I thought he would wake up and be hungry again, so I sent my companion, his wife, to fetch another con-tainer of poi for him. The rest of his meal, the lü‘au there, just came.”
To be fair to awaiāulu, the passage in Hawaiian lacks a definitive clarity. But my reading is that Hiʻiaka is referring to Wahineʻōmaʻo as both her own and Lohiau’s aikāne. This is of course interesting on two levels:
  1. its an aikāne reference iʻve never seen before: “Aikāne Wahine”
  2. it demonstrates another idea about Hawaiian relationships, that since Wahine’ōma’o  is Hi’iakaʻs Aikāne and Lohiau is Hiʻiaka’s Kāne, then Wahine’ōma’o is shared as aikāne between the two of them. — this fits a lot of the ways kāne are shared in the moʻolelo. “kāne a kākou” is seen often to describe Lohiau.
Other Notes from the archives: 
Author/Creator: Kaina, Fred Kealani, b. 1889 , interviewee.
Title: Interview with Fred Kaina and Rubellite Kinney.
Place and Date: Recorded on December 29, 1956 at Lāwaʻi, Kauaʻi.
Description: 1 sound tape reel (26 min., 54 sec.) : analog, 7 1/2 ips.

Track 4. Kaina shares a version of the story of Hiʻiaka’s going to get Lohiʻau that was passed on to him by his mother; he uses the term “male akua” to describe the union between Pele and Lohiʻau; the terms kāne and aikāne; Hiʻiaka’s being selected to go and get Lohiʻau, but needing some people to accompany her: Wahineʻōmaʻo and Pāʻūokapalai. Lohiʻau’s having relations with one of the companions of Hiʻiaka (“Kuko ʻo Lohiʻau e kiʻi i kahi aikāne. So moe aʻe nei ʻo Lohiʻau me kekahi aikāne.”); Pele’s thinking that it was Hiʻiaka that betrayed her and burning the “moku lehua” (“lehua forest”) against Hiʻiaka’s wishes; a chant done by Wahineʻōmaʻo “Iā ʻoe e kuʻu aikāne” that kept Hiʻiaka from breaking the bottom layer of the earth and causing the ocean to flood Pele’s home at Kīlauea.

Because you cant take recordings i had to do a quick transcript, found bellow:
15:39 “wahineʻōmaʻo, Aikāne, Aikāne.. O wai hou aʻe, Paʻuopalae, aikane no ia…”
17:45 “elua aikāne āu me ia, Lohiau. Uʻi ka aikāne na lohiau (inaudible) a kiʻi i kekahi aikane. So moe aku o lohiau me kekahi aikāne. A o Pele ʻano ʻē kona noʻonoʻo ano e kona kino. Manaʻo oia ua moe ke kaikaina me ke kāne, huhu oia i loko,  hoʻā oia i kēla moku lehua. (inaudible)
Two interesting things here: 
  1. Pauopalae is rarely described as aikāne to Hiʻiaka. (this only happens once in Hoʻoulumāhiehie’s Hiʻiaka. And only twice is Pauopalae referred to as Wahineʻōmaʻo’s aikāne. Usually Pauopalae is referred to as a a “Kahu” to Hiʻiaka and less often, a Kōkoʻolua.
  2. According to Kaina, Lohiau does become intimate with someone while returning to Hawaiʻi with hiʻiaka. Its unclear form the moʻolelo who, but Kaina says its an Aikāne. Teere are no mention of any Kāne (other than Lohiau) in this track, so its a bit up in the air if this is another reference to aikāne of opposite sex.

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