Aumakua | Images of Old Hawaiʻi

November 30, 2016 by Peter T Young 1 Comment

Kahikilani

The island of Oʻahu is divided into 6 moku (districts), consisting of: ‘Ewa, Kona, Koʻolauloa, Koʻolaupoko, Waialua and Waiʻanae. These moku were further divided into 86 ahupua‘a (land divisions within the moku.)

Paumalū (‘taken secretly’ (a shark bit off the legs of a woman who caught more squid than was permitted)) is an ahupua‘a in the moku (district) of Koʻolauloa, on the North Shore of O‘ahu. (23-ahupua‘a make up the district of Koʻolauloa.)

“’Pūpūkea-Paumalū survey in progess’ is a note appearing in for February (1904,) which refers to an important discovery of homestead lands on this island. They consist of two tracts of good land aggregating 4,000-acres just northeast of Waimea Bay, and the Oahu Railway runs through the lower portion on the seashore.” (Pacific Commercial Advertiser, April 29, 1904)

In 1907, the territory was advertising sale of agricultural – pastoral land in the Pūpūkea-Paumalū Tract, “Each of these lots contain large proportions of fine pineapple land.” (Evening Bulletin, June 1, 1907) Later, appropriations were made for water service.

A few years later (1913,) portions of the makai land was noted as subdivided into the Pūpūkea-Paumalū Beach Lots. A resubdivision happened later (1919.)

By 1919, land along the beach, named the Pūpūkea-Paumalū Beach Tract, was sold for residential property. These houses were mostly vacation homes for those who lived in Honolulu. (Dagher) Territorial appropriations were made in 1921 for the construction of roads through the tract.

Long ago there lived on Kauai a chief who was very fond of surfing by the name of Kahikilani (‘the arrival (of) chief.’) He had won every surfing contest on his own home island and now came to O‘ahu to try his skill.

As the surf at Waikiki was not to his liking, he went on to the Koʻolau side of the island. He wanted to prove his prowess in Paumalū surf. He found what he wanted in the large thundering waves of Paumalū.

While he was surfing he noticed some birds circling about him. One old bird in particular would fly a short distance away and then return to circle about him as if urging him to follow.

He did so, and the bird led him into a cave where he met a beautiful girl who had fallen in love with him as she watched him surfing and had sent her pets, the sea-birds, to lead him to her.

She asked him to become her husband and he accepted her proposal. Each morning before he left her for his favorite sport she made him two lehua wreaths to wear, one for his head and one for his neck.

For a long time they lived thus happily until one day as he came ashore from surfing, another girl greeted him and threw about his neck several strands of the golden ʻilima.

The old seabird flew home and reported to his mistress what he had seen. When she saw her lover returning with the ʻilima wreaths about his neck in addition to the lehua strands which she had braided for him, she was very angry and called upon her ancestral gods (ʻaumakua) to punish him.

As he ascended the hill he felt his body becoming heavy and, as he turned to look once more at his beloved surfing beach, there he remained transfixed in stone and is so to this day. (Cultural Surveys)

Some refer to the stone as the ‘George Washington Stone (or Rock;)’ it resembles George Washington wearing a hat.

Oh, one other thing …

Paumalū continues its reputation for its big waves; today, most generally refer to it as Sunset Beach.

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George Washington Rock-1924

Kahikilani-George_Washington

Emanuel_Leutze_(American,_Schwäbisch_Gmünd_1816–1868_Washington,_D.C.)_-_Washington_Crossing_the_Delaware

George Washington

Kahikilani-Paumalu

November 6, 2016 by Peter T Young Leave a Comment

‘Aumakua

… but to the stars in the heavens and the plants and animals useful to life on earth, who must also be named within the chain of birth and their representatives in the spirit world thus be brought into the service of their children who live to carry on the line in the world of mankind. (Beckwith)

There were also family gods, and gods for individuals. Each family had its own ʻaumakua (personal god) that watched over and protected them.

For some it was a shark, others a pig, and so on. It was thought that spirits could communicate to the living through dreams and often appeared in the form of the family’s ʻaumakua.

Hawaiian traditions surrounding ritual practice allowed for the reciprocal exchange of mana (spiritual power) between the ʻāina (land, earth) the akua, and kānaka.

These rituals varied from strict ceremonies accompanied by mōhai (offerings) of food and sacrifice, to the utterance of a chant or prayer. (Pukui)

Beckwith explains, “The great gods each had his own form of worship, his priests and heiaus, his own special symbols of ritual distinction…”

“Besides the great gods there were an infinite number of subordinate gods descended upon the family line of one or another of the major deities and worshiped by particular families or those who pursued special occupations.”

Malo further explains, “Each man worshipped the akua that presided over the occupation or the profession he followed, because it was generally believed that the akua could prosper any man in his calling.”

And so with this way of life, it became a custom for kānaka to approach any kind of undertaking with the acknowledgement of Hawaiian deities and their various manifestations.

In the upland forest, there were several cultural activities that involved ritual protocol. For example, the god Kū was invoked when gathering material for luakini (temple) construction, kālai kiʻi (image carving), and ritual objects.

“If the King was minded to worship after the rite of Kū, the heiau he would build would be a luakini. The timbers of the house would be of ʻōhiʻa, the thatch of loulu palm or of uki grass. The fence about the place would be of ʻōhiʻa with the bark peeled off.”

“The lananuʻu-mamao had to be made of ʻōhiʻa timber so heavy that it must be hauled down from the mountains. The same heavy ʻōhiʻa timber was used in the making of the idols for the heiau.” (Malo)

Canoe construction was another activity that involved ritual practice in the upland forest. Malo explains that when a koa tree was chosen for a canoe, the kahuna took the axe of stone and called upon the gods: “O Kū-pulupulu, Kū-ala-na-wao, Kū-moku-haliʻi, Kū-ka-ʻieʻie, Kū-palalake, Kū-ka-ʻōhiʻa-laka.”

These were the male deities. Then he called upon the female deities: “O Lea and Ka-pua-o-alakai.” In another instance, bird-catchers would appeal to the god Kū-huluhulu.”

It is written in the book titled, Nānā I Ke Kumu, “With little formality, the Hawaiian would ask forgiveness for taking from nature’s bounty.”

The bird-catcher would speak to Kū in his manifestation as a god of hulu (feathers): “Oh Kū-huluhulu, forgive me for catching this bird and taking his feathers. They are needed for a kihei [mantle] for my chief [named]…” (Pukui)

Plant gathering for medicinal use was another occasion in which certain akua were called upon. For example, Kū and his wife Hina were invoked when medicinal plants were gathered, as they are the akua associated with the male and female properties in healing plants and in ritual. (Pukui)

The native Hawaiian relationship with the ʻāina is spiritually guided by reverence and a deep seeded respect. This connection is depicted in the Kumulipo, a highly detailed genealogical creation chant, where kānaka descend from Papahānaumoku, Earth Mother, and Wākea, Sky Father.

Therefore, to disrespect the land is to disregard one’s ʻohana. So sustaining a pono connection to the ‘āina, or that which feeds, is essential to the balance of all life and to the well-being of our society. (Kumupa‘a) (Image by Patrick Ching.)

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Hidden Valley-Iiwi-PatrickChing

January 4, 2015 by Peter T Young Leave a Comment

Nine Traditions That Emphasized Chiefly Rank

In 1920, Martha Beckwith became the first person to hold a chair in Folklore at any college or university in the country. The Folklore Foundation, established at Vassar, was an unprecedented institution and became a center of research in the almost entirely new field of folk culture. (Vassar)

“Position in old Hawaiʻi, both social and political, depended in the first instance upon rank, and rank upon blood descent-hence the importance of genealogy as proof of high ancestry.”

“Grades of rank were distinguished and divine honors paid to those chiefs alone who could show such an accumulation of inherited sacredness as to class with the gods among men. Since a child inherited from both parents, he might claim higher rank than either one.” (Beckwith)

There were nine traditions that emphasized chiefly rank:

a family genealogy tracing back to the gods through one of the two sons of Ki‘i, Ulu and Nanaʻulu, and by as many branches (lala) as family relationship could be stretched to cover
a name chant, composed at birth or given in afterlife, glorifying the family history not only of persons concerned but also of places made sacred by particular events or association
signs in the heavens by which ʻaumakua of the day recognized their offspring on earth
a special place set aside as sacred to the birth of high-ranking chiefs (i.e. Kūkaniloko)
the sacred cord (aha) stretched at the entrance of a chief’s dwelling, under which all of lower rank must pass but which fell “of itself” before the approach of anyone of equal or higher position
wealth, especially in lands, labor and specialized objects such as foods, ornaments, colors belonging to ranking chiefs alone
the power of the kapu, which gave the ranking chief immense personal privilege, although the ruling chief might have actually more power over lands and wealth (before certain captive chiefesses of Maui of incredible sanctity, according to Kamakau, Kamehameha himself was of lower rank)
the right to officiate in the heiau as both chief and priest
at death, the final deification of the bones and their laying away in a sacred and secret place difficult of access (one of the most important such place in ancient times being the ʻĪao valley on the island of Maui)

Rank depended primarily upon blood; but of great importance was the conduct of life by which one could, by carelessness in preserving the kapu and in making proper marriages, lose caste and prerogatives under the severe discipline of the Aha-ali‘i (Council of Chiefs,) or could, through a royal marriage, raise the rank of one’s descendants upon the family line.

The image, ‘Aha Ula’ by Brook Parker, represents the chiefly rank. Information here is primarily from Beckwith, Mookini and Yardley.

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August 3, 2013 by Peter T Young Leave a Comment

4,000 … 40,000 … 400,000 …

When Hawaiians prayed, in order to include all aspects of God (not to omit or offend any of the akua,) they added to the prayer the words, “E Hoʻoulu ana I kini o ke akua, ka lehu o ke akaua, na mano o ke akua” (Invoke we now the 40,000 gods, the 400,000 gods, the 4,000 gods.) (Beckwith)

In Hawaiian culture, natural and cultural resources are one and the same. Native traditions describe the formation (literally the birth) of the Hawaiian Islands and the presence of life on, and around them, in the context of genealogical accounts.

All forms of the natural environment, from the skies and mountain peaks, to the watered valleys and lava plains, and to the shore line and ocean depths are believed to be bodily manifestations of Hawaiian gods and deities.

It was the nature of place that shaped the cultural and spiritual view of the Hawaiian people. “Cultural Attachment” embodies the tangible and intangible values of a culture – how a people identify with, and personify the environment around them. It is the intimate relationship (developed over generations of experiences) that people of a particular culture feel for the sites, features, phenomena and natural resources etc., that surround them – their sense of place. This attachment is deeply rooted in the beliefs, practices, cultural evolution and identity of a people. (Kent)

The Hawaiian Kumulipo is a genealogical prayer chant linking the royal family to which it belonged not only to primary gods belonging to the whole people and worshiped in common with allied Polynesian groups, not only to deified chiefs born into the living world within the family line, but to the stars in the heavens and the plants and animals useful to life on earth, who must also be named within the chain of birth and their representatives in the spirit world thus be brought into the service of their children who live to carry on the line in the world of mankind. (Beckwith)

Hawaiians honored a kind of diffused hierarchy of gods, headed by Kanaloa, Kāne, Kū and Lono. Each has his areas of responsibility or “departments.” (Kanahele)

Kāne heads the areas of procreation, fresh water, forests, certain plants and animals. Kū oversees war, politics, certain fish and shrubs, and trees.

Lono is in charge of the peace, agriculture, the weather and healing. Kanaloa’s responsibilities suggest an important role of the oceans, voyaging and fishing.

In addition to these patron gods, many lesser deities were recognized who had their own responsibilities. Certain akua watched over certain professions (healers, dancers, canoe makers, tapa makers, astrologers, etc.)

There were also family gods, and gods for individuals. Each family had its own ʻaumakua (personal god) that watched over and protected them. For some it was the shark, others the pig, and so on. It was thought that spirits could communicate to the living through dreams and often appeared in the form of the family’s ʻaumakua.

Likewise, a vast number of demigods (kupua) that took life forms and represented as part human and part god and often tell of historic and heroic struggles between different kupua.

Kupua stories tend to follow a regular pattern. The kupua is born in some non-human form, but detected and saved by his grandparents (generally the mother’s side,) who discern the divine nature. He is won over by some chief and sent to do battle with his rival. (Beckwith)

Within these various major natural forms, gods, lesser gods, ʻaumakua, kupua and even humans was ‘mana’ – a spiritual energy. It is therefore an external and internal force within and around us.

“The missionaries found that the conflict between the light of Christianity and the darkness of heathenism was no momentary struggle.” (Bingham) The Hawaiians were criticized for believing in a great many spirits, worshipping ‘false gods’ and setting up alters in their honor.

This polytheism (worship or belief in multiple deities) was not and is not unique (although modern Christians may reference it differently.) This is not to suggest the faiths are the same; there are, however, signs of similarity that should not be ignored.

A recent discussion on cultural beliefs helped me see that even in today’s Christian faith, while one God is ever present – Christian worshippers look to and seek guidance and assistance from others within the religion, beyond God.

Take, for example, the Catholic religion and recent beatification of two saints with Hawaiʻi ties, Saint Damien and Saint Marianne. Roman Catholic canonization requires evidence of miracles attributed to that person’s intercession. People pray to the religious members for help; multiple miracles may move that member to saintly status.

Catholics pray to God; but within the religion are numerous Saints and Angels who are also looked upon and prayed to; as well as others (as former Father Damien and Mother Marianne, before their elevation to Sainthood.)

During Pope Benedict XVI’s term as Pope (2005-2013) at least 45 new saints were added to the Catholic roles; so, the list of saints continues to grow.

Likewise, look at the monumental edifices erected for worship by other religions, including Christianity. Houses of worship are not simple structures and each has an alter and other religious representations.

Again, I am not saying they are the same; however, it looks like we may all be more similar than we sometimes think.

The image shows representations of the four primary Hawaiian gods (Kanaloa, Kāne, Kū and Lono.) In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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