Hawaiian Traditions | Page 2 | Images of Old Hawaiʻi

January 13, 2019 by Peter T Young 2 Comments

Patterns of Hawaiian Culture

According to the theory underlying Hawaiian natural philosophy, all natural phenomena, objects and creatures, were bodily forms assumed by nature gods or nature spirits.

Thus, rain clouds, hogs, gourds, and sweet potatoes were ‘bodies’ of the god Lono. Taro, sugar cane, and bamboo were bodies of the god Kāne.

Bananas, squid, and some other forms of marine life were bodies of Kanaloa. The coconut, breadfruit, and various forest trees were bodies of Kū.

Wherever it was possible to grow taro, even though it necessitated complex arrangements, Polynesians did so, for taro was the basic – the original – staple of life for these people.

So far as the Hawaiians were concerned, the place of the taro in the diet, in the horticulture, and in mythology, makes this evident.

Taro as the staff of life, the land which provided subsistence, the people who dwelt on it, the ritual and festival in honor of the rain god …

… the role and place of fresh water upon which the life of food plants depended, the dedication of boy children to the gods of food production and procreation.

These provided the basic patterns of Hawaiian culture.

The fundamental patterns of this culture were determined by the habits of growth and cultivation of taro.

The terms used to describe the human family had reference to the growth of the taro plant: ‘aha, the taro sprout, became ‘ohana, the human extended family.

Taro, which grew along streams and later in irrigated areas, was the food staple for Hawaii, and its life and productivity depended primarily upon water.

The fundamental conception of property and law was therefore based upon water rights rather than land use and possession. Actually, there was no conception of ownership of water or land, but only of the use of water and land.

The term for land had reference to subsistence: ‘āina, ‘ai to feed, with the substantive suffix na. The people who dwelt or subsisted on the land were the ma-ka-‘ai-na-na, ‘upon-the-landers.’ And a native in his homeland was a ‘child of the land,’ kama-‘āina.

The fundamental unit of territory was the ahupua‘a, so called because its boundary was marked by an altar, ahu, dedicated to the rain god Lono …

… symbolized by a carved representation of the head of a hog, pua‘a, which was a form of Lono, the rain god and patron of agriculture.

The life of taro was dependent upon water. In his role as life-giver, Kane the procreator was addressed as Kane-of-the-water-of-life (Kane-ka-wai-ola).

Water (wai) was so associated with the idea of bounty that the word for wealth was waiwai. And water rights were the basic form of law, the Hawaiian word for which was ka-na-wai, meaning ‘relative to water.’

Although women cultivated small sweet-potato patches by the shore and in the vicinity of dwellings, farming was essentially men’s work.

With their digging sticks they prepared land for cultivation, excavated and constructed ditches and lo’i (irrigated terraces) for wet taro …

… and cleared land on the slopes and in the upland where dry taro was planted along with sweet potato, breadfruit, banana, and sugar cane.

The breadfruit is another of the Polynesian staples that was brought from Malaysia into Polynesia. Breadfruit is spoken of as ‘ai kameha‘i, meaning that it is a food (‘ai) that simply reproduces itself ‘by the will of the gods,’ that is, by sprouting. It is not planted by means of seeds or slips. (From Handy, Handy & Pukui)

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Ka’anapali 200 Years Ago-(HerbKane)

December 26, 2018 by Peter T Young 2 Comments

Kauō

Kauō (Laysan Island) is the second largest land mass in the NWHI (1,015 acres) just behind Sand Island at Midway Atoll. It is about 1 mile wide and 1-1/2 miles long and roughly rectangular in shape (shaped like a poi board).

Laysan Island is a member of the Hawaiian archipelago situated 790 sea miles to the northwest of Honolulu, latitude 25” 2’ 14” N, longitude 170” 44’ 06” W.

The island has a maximum elevation of about 30 feet. A fringing reef surrounds the island protecting its shores from violent wave action. (Baldwin)

Kauō (egg) describes both the shape of this island and, perhaps, the abundant seabirds that nest here. The island also previously harbored five Hawaiian endemic land birds, of which two, the endangered Laysan finch and the endangered Laysan duck, still survive. (PMNM Management Plan)

The Laysan Millerbird, along with the Laysan Rail and Laysan Honeycreeper, went extinct in the early 20th century when Laysan Island was denuded by non-native rabbits. (PMNM)

The island’s easy access and large number of seabirds made it a base for traders of guano (bird droppings used as fertilizer) and feather harvesters in the late 1800s and early 1900s.

Although the practices were declared illegal, poachers killed hundreds of thousands of birds and caused dramatic changes in the island’s ecosystem. Remnants of guano piles remain from this era.

Rabbits released in the early 1900s devastated the island’s vegetation. These events caused a public outcry which led to the creation of the Hawaiian Islands Bird Reservation by President Theodore Roosevelt in 1909. (Dill)

The endangered Laysan duck, is the rarest waterfowl in the Northern hemisphere and has the smallest geographic range of any duck species in the world.

It once lived throughout the Hawaiian Archipelago but vanished from the main Hawaiian Islands with the arrival of rats around 800 years ago. They later disappeared from the Northwestern Hawaiian Islands except for a small population that existed in isolation on Laysan Island for more than 150 years.

In 1911, only 11 ducks were observed on Laysan Island. Today, under present management operations, there are over 707 Laysan ducks – 40 on Kure, 290 on Midway and 377 on Laysan Island. (PMNM)

In addition, approximately two million seabirds nest here, including boobies, frigatebirds, terns, shearwaters, noddies, and the world’s second-largest black-footed and Laysan albatross colonies. (PMNM Management Plan)

Laysan has a large saltwater lagoon occupying about one-fifth of the island’s central depression. It is well vegetated (except for its sand dunes) and contains a hyper-saline lake, which is one of only five natural lakes in the State of Hawai‘i. (PMNM)

Laysan has been protected as a bird reserve since 1909, introduced mammals have been extirpated, and the island has no infrastructure besides a small field camp. (USGS)

“The Hawaiian Islands Reservation was established by Executive order in 1909 to serve as a refuge and breeding place for the millions of sea birds and waders that from time immemorial have resorted there yearly to raise their young or to rest while migrating.”

“In 1909 a party of feather hunters landed on Laysan, one of the twelve islands comprising the reservation, and killed more than 200,000 birds, notably albatrosses, for millinery purposes.”

“Through the prompt cooperation of the Secretary of the Treasury, the revenue cutter Thetis, under the command of Capt. W. V. E. Jacobs, was dispatched to the island and returned to Honolulu in January, 1910, with 23 poachers and their booty, consisting of the plumage of more than a quarter of a million birds.”

“In the spring of 1911 a cooperative arrangement was effected with the University of Iowa … whereby an expedition was sent to Laysan, the largest and most important island of the group, to ascertain the present condition of the bird rookeries and to collect a series of birds for a museum exhibit.” (Wilson & Henshaw, Expedition 1911)

Here’s a link to the Google ‘Street View’ on Laysan Island.

https://goo.gl/63WGFK

While I was Chair at DLNR, we created State Refuge rules whose intent is “To establish a marine refuge in the Northwestern Hawaiian Islands for the long-term conservation and protection of the unique coral reef ecosystems and the related marine resources and species, to ensure their conservation and natural character for present and future generations.” Fishing is prohibited.

This started a process where several others followed with similar protective measures. The BLNR unanimously adopted the State’s Refuge rules, President Bush declared it a Marine National Monument and UNESCO designated it a World Heritage Site.

Some ask why we imposed such stringent limitations on use in this area. For me, it ended up being pretty simple; it is the responsibility we share to future generations, to allow them to see what it looks like at a place in the world where you don’t take something.

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Laysan-Island_Munro-June_1891-(DenverMuseum)

Laysan Albatross (Dan Maxwell)

laysan_duck_translocation_1

Laysan_Island_Coast_Guard_Cutter_Thetis-1913-(DenverMuseum)

Laysan_Island_Munro_June_1891-(DenverMuseum)

Laysan_Island_Munro_June-1891-(DenverMuseum)

Laysan_Island_Munro-June_1891-(DenverMuseum)

Laysan_Island-1911-(DenverMuseum)

Laysan_Island-1913-(DenverMuseum)

Gathering Albatross Eggs-Laysan

Laysan_Island-Alfred_M_Bailey_at_headuarters-1912-13-(DenverMuseum)

Laysan_Island-Munro-June_1891-(DenverMuseum)

Laysan_Island-or-Midway-Munro-June_1891-(DenverMuseum)

Laysan-Island-1911-(DenverMuseum)

Laysan-Island-Munro-June_1891-(DenverMuseum)

Papahanaumokuakea-Marine-National-Monument-Map

December 3, 2018 by Peter T Young Leave a Comment

Webster’s Way

On July 14, 1826, the missionaries established a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o, and u) and seven consonants (h, k, l, m, n, p and w) in their “Report of the committee of health on the state of the Hawaiian language.” The report was signed by Bingham and Chamberlain. The alphabet continues in use today.

“To one unacquainted with the language it would be impossible to distinguish the words in a spoken sentence, for in the mouth of a native, a sentence appeared like an ancient Hebrew or Greek manuscript-all one word.”

“It was found that every word and every syllable in the language ends with a vowel; the final vowel of a word or syllable, however, is often made so nearly to coalesce or combine with the sound of the succeeding vowel, as to form a dipthongal sound, apparently uniting two distinct words.”

“The power of the vowels may be thus represented: – a, as a in the English words art, father; e, as a in pale, or ey in they; i, as ee or in machine; o, as o in no; u, as oo in too. They are called so as to express their power by their names – Ah, A, Ee, O, Oo.”

“The consonants are in like manner called by such simple names as to suggest their power, thus, following the sound of the vowels as above – He, Ke, La, Mu, Xu, Pi, We.” (Bingham)

Learning the Language by Syllables

Noah Webster (1758-1843) was the man of words in early 19th-century America. He compiled a dictionary which became the standard for American English; he also compiled The American Spelling Book, which was the basic textbook for young readers in early 19th-century America.

In the beginning part of his American Spelling Book, several signed a ‘Recommendation,’ stating, “Having examined the first part of the new Grammatical Institute of the English Language, published by Mr. Noah Webster we are of opinion, that it is far preferable, in the plan and execution, to Dilworth’s or any other Spelling Book, which has been introduced into [o]ur schools.”

The Speller’s Preface notes the priority in learning, “The syllables of words are divided as they are pronounced, and for this obvious reason, that children learn the language by the ear. Rules are of no consequence but to printers and adults. In Spelling Books they embarrass children, and double the labour of the teacher.”

“The whole design of dividing words into syllables at all, is to lead the pupil to the true pronunciation: and the easiest method to effect this purpose will forever be the best.” (Webster’s Speller)

“As far back as one can trace the history of reading methodology, children were taught to spell words out, in syllables, in order to pronounce them.” Webster wrote.

And so it was with the American Protestant Missionaries teaching the Hawaiians to read and write their own language.

Just as American schoolchildren spelled aloud by naming the letters that formed the first syllable, and then pronouncing the result: “b, a – ba,” so did Hawaiian learners. (However, back then, Webster used ‘y’ as a vowel; the missionaries did not.)

Pī ʻā pā

In the initial instruction, the missionaries taught by first teaching syllables – adding consonants to vowels, just as Noah Webster noted in his speller.

The classroom exercise of spelling aloud also focused on syllables: Pupils first pronounced each letter of the syllable, and then put the sounds together and pronounced the syllable.

This practice of spelling aloud gave the Hawaiian alphabet its name. Just as American schoolchildren taught with Webster’s speller began their recitation by naming the letters that formed the first syllable, and then pronouncing the result: “B, A – BA,” so did Hawaiian learners.

The early missionary teacher said to his pupil, b, a – ba; the Hawaiian would repeat, pronouncing “b” like “p” and said “pī ʻā pā; hence the word that is now known as the Hawaiian alphabet and the name of the book. (Schultz)

Webster’s way of teaching was practiced in Hawai‘i, as described by Andrews, “The teacher takes a Piapa (i.e., speller, primer,) sits down in front of a row or several rows of scholars, from ten to a hundred perhaps in number, all sitting on the ground, furnished perhaps with Piapas, perhaps not.”

“The teacher begins: says A. The scholars all repeat in concert after him, A. The teacher then says E. They repeat all together, as before E, and so on, repeating over and over, after the teacher, until all the alphabet is fixed in the memory, just in the order the letters stand in the book; and all this just as well without a book as with one. The abbs and spelling lesson are taught in the same way.” (Andrews; Schultz)

The Hawaiian version also used the names of the letters and the resultant syllable: bē ā – bā; by 1824, this had become the Hawaiian word for ‘alphabet’. However, after b had been eliminated from the alphabet, p took its place in this new name.

One result of applying this methodology to Hawaiian is that it produced a new word: Pi a pa. From that time on, the word for ‘alphabet’ has been pī‘āpā, first appearing with this spelling (minus the kahakō and ‘okina) in a book title in 1828.

The purpose of all these first exercises was to teach the mechanics of pronouncing words, one by one – syllable by syllable.

This is a summary; click HERE for more on Webster’s Way.

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Pi-a-pa-01

Pi-a-pa-02-03

Pi-a-pa-04-05

Pi-a-pa-06-07

Pi-a-pa-08-09

Pi-a-pa-10-11

Pi-a-pa-12-13

Pi-a-pa-14-15

Pi-a-pa-16

November 30, 2018 by Peter T Young Leave a Comment

Where do you ‘Go’?

“Lanikaula was a prophet of Molokai. He died and was buried at Puu-o-Hoku. The spot was named Lanikaula for him. It was said that he was a clever prophet in his day. While he was a prophet he could foresee the death of any chief or commoner through his wisdom as prophet, but when his own death drew near, he did not know.”

“This was the reason it is said that he did not know. One morning, one of the overseers of Keahi-a-Kawelo, of Lanai [and who had feigned friendship with Lanikäula], passed by.”

“He had a raw sweet potato in his hand and inside of the sweet potato he had placed the excrement of Lanikaula. He passed right in front of Lanikaula, and the priest did not say, ‘That is my excrement you are carrying away,’ he didn’t say a word.”

“The messenger got back to Keahi-a-Kawelo on Lanai. It was perhaps on the night of Kane (po Kane) when the fire was lighted by Keahi-a-Kawelo, and then Lanikaula knew from the smoke, that it was his excrement that was being burned.”

“It was in this way, that he knew that he was going to die. He asked the men of Molokai to make stone knives under which to bury him when he died. He was afraid to be buried with just plain earth lest he be dug up and his bones used for fish hooks …” (Bishop Museum; Maly)

“The disposal of the excreta, or refuse of the human body, is an unpleasant subject to consider; but it is a very important one, in connection with the care of health; and was so regarded by the inspired lawgiver, Moses, in his sanitary instructions to the children of Israel.”

“In the 23d Chapter of Deuteronomy, the following ordinance is declared: ‘Thou shalt have a place, without the camp, whither thou shalt go forth abroad; and thou shalt have a paddle upon thy weapon, and it shall be when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back, and cover that which cometh from thee.”

“(N)ow give heed to the simple, yet important ordinance of cleanliness, declared by the great lawgiver, so that when you walk alone, take care that no one shall have occasion to avoid, or regret going in the path you have trod.” (Gibson)

“In Hawai‘i each family lived upon or near the land it cultivated. Usually the cluster of grass-houses which formed a household, a kauhale, sheltered the members of a single family.”

“The minimum number of structures in a kauhale was four: an eating-house for the males, a hale mua, which was also the meeting place for them and their family gods; a separate eating-house for the females and infant boys, the hale ‘āina …”

“… a house for the women in their times of menstruation, the hale pe‘a; and a sleeping-house, the hale noa, the ‘house freed of taboos’, where the whole family met in social converse and where they slept.”

“A kauhale was established in a place chosen by a consultant authority, whose recommendation of site and orientation was thought to assure health and good fortune for the family which would live there.”

“Because his selection of a site was performed for the sake of each family which sought his advice, this consultant was not required to fit the new kauhale into a planned pattern with respect to the neighboring households.”

“(V)ery few people have paid any attention at all to the unromantic details of the business of living even in the years since (‘contact’ with) the islands.” (Bushnell)

The “kapus are excellent illustrations of ‘religious sanctions’ … ‘those motives in the individual for the regulation of his conduct in conformity with usage’ in his community. By observing these sanctions the individual Polynesian gained the approbation of his gods and of his fellows, the while he avoided the consequences of their disapprobation”.

“The kapus which were established by the priests for the disposal of body wastes had a double concern: the protection of the mana, the spiritual power, of the person from whom the wastes were derived; and respect for the mana of all of the gods …”

“Out of respect for the gods, the Hawaiian refrained from polluting their abodes. Out of fear for himself, he was most careful to keep his body’s parts, or its wastes, and his personal possessions from falling into the hands of the dreaded sorcerer, the kahuna ana‘ana, or into the keeping of an enemy who would give them to the sorcerer to use in his fell ritual.”

“No doubt the rewards of obedience to the laws of cleanliness were taken for granted by the people. But the consequences of disobedience were always present to frighten them into compliance, and their dread of the subtle punishments of the body or of the spirit was the goad that made them good.”

“Because of this fear it is unlikely that there was such a functionary as a sanitary inspector type of kahuna among the priestly ranks, numerous and varied as they were. With the kahuna ana‘ana around, there was no need to invent the sanitary inspector: each person became his own most careful bodyservant and bodyguard.” (Bushnell)

“When a man needed to relieve himself he went off into the bush or into the wasteland, apart from the others of his household or village; and there, as a Jew was enjoined to do by the Mosaic Laws …”

“… he dug a hole and buried in it the portions of himself that were so indubitably his, together with the leaves or small stones or wisps of grass with which he cleaned himself when he was done.”

“Because, even in the time of his need for privacy, he was well aware of the watching gods, he protected himself, front, flank, and rear, as it were, with a prayer of apology to the resident spirits for his action.”

“(H)e carefully covered the cat-hole he had dug and all traces of his visit, in order to hide its secrets from the searching eyes of the kahuna ana‘ana.”

“Others of his personal wastes were not casually thrown away; they were buried, as carefully as was his excrement, or they were burned. Nor were they cast into the sea, or into streams, pools, swamps, taro-patches, or other accumulations of fresh water.” (Bushnell)

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Hale_Mua-Pili-Black

November 24, 2018 by Peter T Young 1 Comment

‘Riding the Surfboard’

The first article of the first volume of the first issue of Mid-Pacific Magazine, June 1911 was an article on surfing. It was written by ‘Duke Paoa’ – we knew him as Duke Kahanamoku. In part, he wrote:

“I have never seen snow and do not know what winter means. I have never coasted down a hill of frozen rain, but every day of the year, where the water is 76, day and night, and the waves roll high, I take my sled, without runners, and coast down the face of the big waves that roll in at Waikiki.”

“How would you like to stand like a god before the crest of a monster billow. always rushing to the bottom of a hill and never reaching its base, and to come rushing in for half a mile at express speed, in graceful attitude, of course, until you reach the beach and step easily from the wave to the strand?”

“Find the locality, as we Hawaiians did, where the rollers are long in forming. slow to break, and then run for a great distance over a flat, level bottom, and the rest is possible.”

“Perhaps the ideal surfing stretch in all the world is at Waikiki beach, near Honolulu, Hawaii. Here centuries ago was born the sport of running foot races upon the crests of the billows, and here bronze skinned men and women vie today with the white man for honors in aquatic sports once exclusively Hawaiian, but in which the white man now rivals the native.”

“I mastered the art of riding the surfboard in the warm Hawaiian waters when I was a very small child, and I never gaze out upon the ocean in any part of the island that I do not figure out how far each wave, as it comes rolling in, would carry me standing on its crest.”

“There are great, long, regular, sweeping billows, after a storm at Waikiki that have carried me from more than a mile out at sea right up to the beach; there are rollers after a big kona storm that sweep across Hilo Bay, on the Big Island of Hawaii, and carry native surfboard riders five miles at a run, and on the Island of Niihau there are even more wonderful surfboard feats performed.”

“A surfboard is easy to make. Mine is about the size and shape of the ordinary kitchen ironing board. In the old days the natives were wont to use cocoanut logs in the big surf of Diamond Head, and sometimes six of them would come in standing on one log, for, of course, the bigger and bulkier the surfboard the farther it will go on the dying rollers …”

“… but it is harder to start the big board, and, of course, on the big logs one man, the rear one, always had to keep lying down to steer the log straight with his legs.”

“At Waikiki beach, Queen Emma, as a child, had a summer home, and always went out surfing with a retainer, who stood on the board with her.”

“Today it is seldom that more than one person comes in before the wave on a single board, although during the past year some seemingly wonderful feats have been attempted.”

“I have tried riding in standing on a seven-foot board with a boy seated on my shoulders, and now I find it not impossible to have one of my grown companions leap from his board, while it is going full speed, to mine, and then clamber up and twine his legs about my neck.”

“Lately I have found a small boy, part Hawaiian, who will come in with me on my board, and when I stand, he stands on my shoulders, and even turns round. But all this is as nothing when we read in Thrum’s annual for 1896, of the feats of the old Hawaiians, and as this is about the best article ever prepared on ancient surfing, I shall quote from it:”

“Among the favorite pastimes of ancient Hawaiians that of surfriding was a most prominent and popular one with all classes. In favored localities throughout the group for the practice and exhibition of the sport …”

“… ‘high carnival’ was frequently held at the spirited contests between rivals in this aquatic sport, to witness which the people would gather from near and far; especially if a famous surf-rider from another district, or island, was seeking to wrest honors from their own champion.”

“Native legends abound with the exploits of those who attained distinction among their fellows by their skill and daring in this sport; indulged in alike by both sexes.”

“Necessary work for the maintenance of the family, such as farming, fishing, mat and kapa making and such other household duties required and needing attention, by either head of the family were often neglected for the prosecution of the sport.”

“Betting was made an accompaniment thereof, both by the chiefs and the common people. Canoes, nets, fishing lines, kapas, swine, poultry and all other property were staked, and in some instances life itself was put up as wagers, the property changing hands, and personal liberty. or even life itself sacrificed, according to the outcome of the match in the waves.”

“There are two kinds of boards for surfriding; one is called the olo and the other the a-la-ia, known also as omo. The olo was made of wiliwili – a very light, buoyant wood …”

“… some three fathoms long, two to three feet wide, and from six to eight inches thick along the middle of the board, lengthwise, but rounding toward the edges on both upper and lower sides.”

“It is well known that the olo was only for the use of the chiefs; none of the common people used it. They used the a-la-ia, which was made of koa, or ulu. Its length and width was similar to the olo, except in thickness, it being but of one and a half to two inches thick along its center.”

“The line of breakers is the place where the surf rises and breaks at deep sea. This is called the kulana nalu. Any place nearer or closer in where the surf rises and breaks again, as it sometimes does, is called the ahua, known also as kipapa or puao.”

“There are only two kinds of surf in which riding is indulged; these are called kakala, known also as lauloa, or long surf, and the ohu, sometimes called opuu. The former is a surf that rises, covering the whole distance from one end of a beach to the other.”

“This, at times, forms in successive waves that roll in with high, threatening crest, finally falling over bodily.”

“Surfboard riding is an art easy of accomplishment to the few and difficult to the many. It is at its best when the rollers are long in forming, slow to break, and, after they do, run for a great distance over a flat, level bottom, such as the coral beds at Waikiki,
which is perhaps the all-year-round ideal surfboarding bit of water in the whole world.”

“There are three surfs at Waikiki: the ‘big surf’ toward Diamond Head, in front of Queen Liliuokalani’s summer residence, where the most expert surf-board riders and the native boys disport themselves …”

“… the ‘canoe’ surf, nearly in front of the Moana Hotel, where the majority of those who stand on the board dispute rights with the outrigger canoes that come sliding in from a mile out at sea before the monster rollers …”

“… and the beginners, or cornu copia surf – a series of gentle rollers before the Outrigger Canoe Club’s grounds and the Seaside Hotel. Here, as a rule, beginners learn the art of balancing on the board.” (Kahanamoku, Mid Pacific Magazine, January 1911)

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