Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Birds of Walter Rothschild

“Bird extinctions after European discovery were extensive and are now well documented; however, native Polynesians caused extinctions of an even greater magnitude. Fossil evidence shows at least 50% of the original avifauna became extinct after Polynesians arrived in Hawai’i around 400 A.D.”

“Initially, 109 endemic species occurred in the Hawaiian Islands, 35 of which (32%) still survived in 2001; 19 additional taxa (17.5%) were extant in the 18th century, whereas 55 (50.5%) are known only from the fossil and subfossil record.” (Perez)

“In pre-human Hawai‘i, the large land area and extensive coastlines, coupled with a relative absence of predators, provided ample habitat for a spectacular assemblage of seabirds; millions of petrels, albatrosses, shear-waters, terns, and other seabirds populated the islands. These birds were the first to be easily decimated or exterminated by island settlers.”

“After the unwary, flightless, ground- and burrow-nesting seabirds were eliminated, Polynesians devised an astounding variety of techniques for catching forest birds; these bird-hunting practices eventually wreacked havoc also among forest bird populations.”

“The severe past depredations of avifauna appear to have had a lasting negative effect on the Hawaiian forest birds and, as a result, the alarming trend of declining bird populations still continues.”

“Overall, the USA has suffered the most recently recorded bird extinctions (25) on Earth, 84% of which have taken place in Hawai’i.” (Perez)

With respect to post-Contact activities, “[Robert] Perkins, Henry Palmer, Scott Wilson, and George Munro – all were stalking and shooting Hawaiian birds in the 1890s, during the peak of what Alan Ziegler has called the “professional naturalist period” (1870-1900) in Hawaiian history.” (Tummons)

“Although scientific knowledge of the birds of the Hawaiian Islands began with the European discovery of the archipelago in 1778 by Captain James Cook, more than a century elapsed before any serious ornithological exploration of the islands took place.”

“In 1887, Scott Barchard Wilson, with the support and encouragement of Alfred Newton, Professor of Zoology at Magdalene College, Cambridge (England), embarked on a collecting expedition to the Hawaiian Islands, where he stayed until the end of 1888.”

“Descriptions of new species began appearing under Wilson’s name in August 1888, when he was still in the islands, and it has long been my belief that Newton wrote the bulk of everything that was attributed to Wilson and to Wilson and Evans.”

“The new discoveries arriving from the Hawaiian Islands excited the imagination of Newton’s pupil Walter Rothschild, who, using the wealth at his disposal, determined to send out his own collector.”

Lionel Walter [Walter] Rothschild, 2nd Baron Rothschild (the eldest son of Nathan Mayer Rothschild, 1st Baron Rothschild), (born February 8, 1868, London, England—died August 27, 1937, Tring, Buckinghamshire), was a British zoologist who founded the Rothschild Natural History Museum in London. (Britannica)

“His interest in natural history began when he was a child, collecting butterflies, and as a child, Walter knew exactly what he wanted to do when he grew up, announcing at the age of seven, ‘Mama, Papa, I am going to make a museum…’. By the time he was ten, Walter had enough natural history objects to start his first museum, in a garden shed.” (Rothschild Archive)

“He began building a real museum when he came of age in 1889 …. Having come under the influence of renowned ornithologist Alfred Newton while at Cambridge, his interest in birds moved to the fore for many years; entomology and ornithology remained the focuses of his scientific work for the rest of his life.”

“Although Rothschild himself traveled and collected in Europe and North Africa for many years, his work and health concerns limited his range, and beginning while at Cambridge he employed others – explorers, professional collectors, and residents – to collect for him in remote and little-known parts of the world.” (Olson)

“Walter employed around 400 collectors during his lifetime and accumulated specimens from more than 48 different countries, many of which were new to Western science. Collectors sent him animal specimens from around the world. Walter mainly stayed in Tring and focused on carefully studying the creatures he received and describing new species.” (Rothschild Archive)

“He also hired taxidermists, a librarian, and, most importantly, professional scientists to work with him to curate and write up the resulting collections: Ernst Hartert, for birds, from 1892 until his retirement at the age of 70 in 1930; and Karl Jordan for entomology, from 1893 until Rothschild’s death in 1937.”

“In 1890, when Rothschild was 23, he sent a sailor named Henry Palmer to the Sandwich Islands (as the Hawaiian Islands had been named by Captain James Cook in the late 1770s) and most particularly to Laysan, one of the Leeward Islands in the Hawaiian archipelago now part of the Hawaiian Islands Bird Reservation.”

Palmer arrived in the Hawaiian Islands December 1890, with his New Zealander assistant George Munro, who stayed with him until March 1, 1892, when he was replaced by another New Zealander, Ed. (“Ted”) B. Wolstenholme. (Olson)

“His instructions were to collect as many different birds as possible, with special attention to inter-island variation. Palmer spent over two years at the task, from December 1890 to August 1893, and sent almost 2000 specimens back to Tring, including representatives of 15 species previously unknown to Western science and several species which have since become extinct.”

“These specimens formed the basis of Rothschild’s monograph The Avifauna of Laysan and the Neighboring Islands. The work includes a survey of the literature on the birds of Hawaii to that date, as well as a condensed version of Palmer’s collecting diary.” (Olson, Curator of Birds, Smithsonian National Museum of Natural History)

“[Rothschild] built the collections continuously over the decades, until they formed the largest zoological collection ever amassed by a private individual.” (Olson)

“At its largest, the collection included 300,000 bird skins, 200,000 birds’ eggs, 2,250,000 butterflies, and 30,000 beetles, as well as thousands of specimens of mammals, reptiles, and fishes. The bird collection in particular was unparalleled, considered in many ways the finest in the world, and invaluable for the study of geographical variation and other aspects of evolution.” (Olson)

“During his lifetime Walter accumulated: 2,000 mounted mammals, about 2000 mounted birds, 2 million butterflies and moths, 300,000 bird skins, 144 giant tortoises, 200,000 birds’ eggs and 30,000 relevant books.” (Rothschild Archive)

“In spite of his family’s great wealth, the eccentric baron was sometimes short of money. He sold most of his beetles to raise funds for his museum, and in 1931 a personal crisis forced him to sell his bird collection to the American Museum of Natural History in New York City.” (Natural History Museum)

“When he died at 69 in 1937, he left his remaining research collections, the public museum, its contents and the surrounding land to the Natural History Museum in London.”

“His collection is the biggest private natural history collection ever assembled by one person, and the largest bequest of specimens ever received by the Museum. … Today, Museum staff working at Tring look after more than a million bird specimens, nests and eggs. Researchers from around the world travel to Tring to use this important collection.” (Natural History Museum)

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by Peter T Young 1 Comment

Manono

Manono was born on Maui in the 1780s; her father was Kekuamanoha, and her mother was Kalola-a-Kumukoʻa, a wife of Kamehameha. Through her father, she was a granddaughter of Kekaulike, the Mōʻi (King) of Maui.

From her mother’s side, she was the great-granddaughter of King Keawe of Hawaiʻi.  Her half-siblings from her father’s first marriage were Kalanimōkū, Boki and Wahinepio. She was cousin of Kaʻahumanu, Kalākua Kaheiheimālie, Keʻeaumoku II and Kuakini (Governor of Hawaiʻi.)

At the time of Cook’s arrival (1778-1779) (while the Colonists were battling the British on the continent,) the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Separate Kingdoms ruled separate parts of the Islands.  However, conquest was in the air and battles and negotiations for power and control were going on.

When Keōua, the father of Kamehameha, died, he commended his son to the care of Kalaniʻōpuʻu, who received him, and treated him as his own child.  (Dibble)  Following Kalaniʻōpuʻu’s death in 1782, the kingship was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.

Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of his cousin Kamehameha.

In the first major skirmish, the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi,) Kiwalaʻo was killed.  With the death of his cousin Kiwalaʻo, the victory made Kamehameha chief of the districts of Kona, Kohala and Hāmākua, while Keōua, the brother of Kiwalaʻo, held Kaʻū and Puna, and Keawemauhili declared himself independent of both in Hilo.  (Kalākaua)

Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Islands’ coat of arms;)) succeeded, after a struggle of more than ten years, in securing the supreme authority over that island (and later, the entire Hawaiian Islands chain.)

Prior to his death on May 8, 1819, Kamehameha decreed that that his son, Liholiho, would succeed him in power; he also decreed that his nephew, Kekuaokalani, have control of the war god Kūkaʻilimoku (a similar scenario to Kalaniʻōpuʻu and Kiwalaʻo/Kamehameha.)

At a young age Manono fell in love with and married Kekuaokalani, the young kahu (priest) of Kūkaʻilimoku from the island of Hawai’i. The couple lived in the mountains on the island of Maui tending to their taro patches and raised their four children.  (Cupchoy)

Following the death of Kamehameha I in 1819, King Kamehameha II (Liholiho) declared an end to the kapu system.   “An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻAi Noa, or free eating.)”  (Kamakau)

The people were divided about keeping the traditional social structure or abandoning it. Kekuaokalani, Liholiho’s cousin, opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition. These included priests, members of his court and the traditional territorial chiefs of the middle rank.

Kekuaokalani demanded that Liholiho withdraw his edict on abolition of the kapu system.  (If the kapu fell, the war god would lose its potency.)  (Daws)  Kamehameha II refused.

After attempts to settle peacefully, “Friendly means have failed; it is for you to act now,” and Keōpūolani then ordered Kalanimōkū to prepare for war on Kekuaokalani. Arms and ammunition were given out that evening to everyone who was trained in warfare, and feather capes and helmets distributed.  (Kamakau)

The two powerful cousins engaged at the final Hawaiian battle of Kuamoʻo – a battle for tradition versus the modern.

In December 1819, just seven months after the death of Kamehameha I, opposing heirs met in battle on the lava fields south of Keauhou Bay.  Liholiho had more men, more weapons and more wealth to ensure his victory. He sent his prime minister, Kalanimōku, to defeat his cousin.

Kekuaokalani marched up the Kona Coast from Kaʻawaloa and met his enemies at Lekeleke, just south of Keauhou.  The first encounter went in favor of Kekuaokalani. At Lekeleke, the king’s army suffered a temporary defeat.

Regrouping his warriors, Kalanimōkū fought back and trapped the rebels farther south along the shore in the ahupuaʻa of Kuamoʻo.    (Kona Historical Society)

“No characters in Hawaiian history stand forth with a sadder prominence, or add a richer tint to the vanishing chivalry of the race, than Kekuaokalani and his courageous and devoted wife, Manono, the last defenders in arms of the Hawaiian gods.”  (Kalākaua)

“Kekuaokalani is referred to by tradition as one of the most imposing chiefs of his day. He was more than six and a half feet in height, perfect in form, handsome in feature and noble in bearing. Brave, sagacious and magnetic, he possessed the requirements of a successful military leader”.  (Kalākaua)

Kekuaokalani, having earlier received a wound, fainted and fell and, unable to stand, “sat on a fragment of lava, and twice loaded and fired a musket on the advancing party. He now received a ball in his left breast, and, immediately covering his face with his feathered cloak”.  (Ellis)

“In the midst of these scenes of blood the eye rests with relief upon numerous episodes of love, friendship and self-sacrifice touching with a softening color the ruddy canvas of the past.”   (Kalākaua)

“Manono, during the day, fought by his side, with steady and dauntless courage.”  (Ellis)

“He finally fell with a musket-ball through his heart. With a wild scream of despair Manono sprang to his assistance”.   (Kalākaua)

“But the words had scarcely escaped from her lips, when she received a ball in the left temple – fell upon the lifeless body of her husband, and expired.”  (Ellis)

“Thus died the last great defenders of the Hawaiian gods.  They died as nobly as they had lived, and were buried together where they fell on the field of Kuamoʻo.”  (Kalākaua)

“It is painful to contemplate the death of Kekuaokalani, of Manono a wife who seems to have been unusually affectionate, and of the many friends and adherents who fought with acknowledged steadfastness and courage and fell on the field of battle.”  (Dibble)

“Manono is said to have been an interesting woman, and she certainly gave evidence of attachment and affection. … Not even the horrors of savage fight could prevent her from following the fortune and sharing the dangers of her husband.”  (Dibble)

It is said that Kalanimōkū left the body of Kekuaokalani on the lava rocks after this battle instead of having it buried according to his rank of a chief because Kekuaokalani’s ancestor, Alapaʻi-Nui-a–Kaʻu-au-a had drowned Kalanimōkū’s ancestor, Kauhi-ai-moku-a-kama, at Puhele, Kaupo district, Maui.  (Kamakau)

After Kalanimōkū’s departure, Kekuaokalani’s loved ones retrieved his body; later the iwi of Kekuaokalani were brought from Koaiku Cave in Kaʻawaloa to Pohukaina on the grounds of ʻIolani Palace in Honolulu.  (Parker, Alu Like)

Kekuaokalani’s feathered cloak was taken as a battle prize of Kamehameha II.  The cloak became one of the three feathered cloaks that legitimized Liholiho’s claim to power.

After the death of Kamehameha II, the cloak did not have the same symbolic power to his brother, Kamehameha III, and it was given to Captain John H Aulick of the American Navy in 1841. His descendants gave it to the Smithsonian Institution in 1869.  (Smithsonian)

The image ‘Kekuaokalani and Manono Battle at Kuamoʻo Dec. 1819’ by Brook Kapukuniahi Parker was the inspiration for this summary. 

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by Peter T Young Leave a Comment

Peleleu

“Where the sunbeams had slept placidly on an unbroken surface of azure, they were now reflected hither and thither by the black sides of canoes, the flashing of outriggers, the sheen of polished metal, the scarlet and yellow of innumerable feather cloaks …”

“… the glittering of oars amid the spray-rain, the gleaming of dusky bodies, and the forward leap of the high prows, whose painted eyes seemed to glow with the fire of life.”

“And in advance was the famous double war canoe Peleleu, the rowers straining at the oars, and the kahili-bearers and warriors standing around the mighty chief who was destined to make Hawaii a nation”

“On they came, nearing the flat beach of Waikiki, where unless Kalanikapule opposed, they could enter the coral reef and land without impediment.”

“But Kalanikapule chose to meet his rival in the heart of the country among the palis, rather than on the level ground; so, though from Leahi you could have seen the moving of dark masses of men among the forests of the southern side of the island, there was no sign on the beach of opposition to the landing of the Hawaiian troops.” (Gowen)

“Since koa is indigenous plant, i.e. one ‘native’ to Hawaii , it grew ‘wild’ in large forest, and Hawaiians did not propagate it. … The prime importance of koa was in the making of canoes, not only the single kinds, kaukahi, but even double kinds, kaulua, which consisted of two canoes lashed together in a special way.”

“Before making a canoe, the Hawaiians employed a kahuna, or priest, to offer prayers and sacrifices to Ku, the long-bearded god of canoe makers, that the work should be successful. Then the kahuna aided the men in selecting a suitable tree in the forest. … The part made from the koa trunk was the wa‘a.”  (Krauss)

Waʻa Peleleu, or simply Peleleu, were long canoes or long voyages were usually 50 feet long, but some were 100 and even 150 feet long. Such canoes were 1 to 2 feet wide and carved from a single log.  (Krauss)

Canoes evolved to meet new demands; the sail had become the primary power mode – those also evolved.  “In the early 1790s the watch aboard a foreign ship sailing off O‘ahu saw a vessel approaching which, by the cut of its sails, appeared to be European.”

“But as it drew near and passed by it was seen to be a Hawaiian canoe with sails cut to European shape. This was the fore-and-aft spritsail.  It was a simple modification, changing the ancient triangular sail to a four-sided shape.”

“Also, from the base of the mast the foot of the sail ran horizontally aft to the clew (bottom trailing edge) where the sheet (controlling line) connected to it. In larger canoes the foot was laced to a boom. This rig quickly became the standard for most Hawaiian sailing canoes.”

“On some of the largest double canoes a sail of about the same shape was used, not with a sprit, but gaff-rigged, the head (top of the sail) laced to a spar which was raised or lowered by halyards, and the entire foot of the sail laced to a boom.” (Herb Kane)

“Kamehameha’s drive to bring all the islands under the rule of Hawai’i Island required much more than the hit and run raids of earlier disputes.”

“Keeping armies in the field required great numbers of huge canoes, not only for invasion but also for keeping the army supplied, which meant canoes capable of returning to Hawai‘i Island, sailed (not paddled) short-handed and against the prevailing wind, for supplies and reinforcements.”

The peleleu class war canoes were invented for that purpose. “These were sailing vessels with deep hulls, some armed with swivel guns, carrying fore-and-aft sail rigs, either as spritsails or gaff-rigged and capable of sailing upwind.” (Herb Kane)

“The peleleu were a fleet of very large war-canoes which Kamehameha I had made from koa trees felled in the forests back of Hilo, Hawaii. Their construction was begun about the year 1796.”

“In spite of the fact that the Hawaiian historian, Malo, speaks of the peleleu with a certain pride and enthusiasm, they are to be regarded rather as monstrosities, not belonging fully to the Hawaiian on whose soil they were made, nor to the white men who, no doubt, lent a hand and had a voice in their making and planning.” (Malo)

“So great was the size of these canoes and such their depth from the gunwale down, that flooring had to be made on which the paddlemen might stand, or rest their feet while sitting on the usual paddlers’ seats.” (Emerson in Mills)

“They were excellent craft and carried a great deal of freight. The after part of these crafts were similar in construction to an ordinary vessel (i. e. was decked over).”

“It was principally by means of such craft as these that Kamehameha succeeded in transporting his forces to Oahu when he went to take possession of that part of his dominion when he was making his conquests.” (Malo)

“The large, wide and deep peleleu canoes, however, quickly became obsolete.  In comparison with standard double canoes, they were unwieldly, labor intensive, and impractical for common use”. (Mills)

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by Peter T Young Leave a Comment

May Day is Lei Day

May 1 is a special day in many cultures. The Celts and Saxons and others in pre-Christian Europe celebrated the first planting and the beauty of spring. These agrarian celebrations continued down through the centuries and remain today. In much of Europe, May 1 is also a labor holiday, honoring the labor workers.  (Akaka)

The first of May, however, has a unique and very special significance to the people of Hawaiʻi. May Day is Lei Day in Hawaiʻi.  (Akaka)

Lei making in Hawaiʻi begins with the arrival of the Polynesians. Polynesians, across the South Pacific, adorned their bodies with strings of flowers and vines.

When they arrived in Hawai`i, in addition to the useful plants they brought for food, medicine and building, they also brought plants with flowers used for decoration and adornment.

Lei throughout Polynesia were generally similar. Types included temporary fragrant lei such as maile and hala, as well as non-perishable lei like lei niho palaoa (whale or walrus bone), lei pupu (shell) and lei hulu manu (feather.)

“The leis of Old Hawaii were made of both semi-permanent materials – hair, bone, ivory, seeds, teeth, feathers, and shells; and the traditional flower and leaf leis –  twined vines, seaweed and leaf stems, woven and twisted leaves, strung and bound flowers of every description.”

“Leis were symbols of love, of a spiritual meaning or connection, of healing, and of respect.  There are many references to leis, or as the circle of a lei, being symbolic of the circle of a family, embracing, or love itself: “Like a living first-born child is love, A lei constantly desired and worn.”  (Na Mele Welo, Songs of Our Heritage, (translated by Mary Kawena Pukui,) Gecko Farms)

Robert Elwes, an artist who visited the Hawaiian islands in 1849, wrote that Hawaiian women “delight in flowers, and wear wreaths on their heads in the most beautiful way.”

“A lei is a garland of flowers joined together in a manner which can be worn. There are many different styles of lei made of numerous types of flowers. The type of flower used determines the manner in which the lei is woven.”  (Akaka)

Reportedly, Don Blanding, writing in his book ‘Hula Moons,’ explained the origins of Lei Day: “Along in the latter part of 1927 I had an idea; not that that gave me a headache, but it seemed such a good one that I had to tell some one about it, so I told the editors of the Honolulu Star-Bulletin, the paper on which I worked.”

“They agreed that it was a good idea and that we ought to present it to the public, which we proceeded to do. It took hold at once and resulted in something decidedly beautiful.”

“… The custom of weaving and wearing flower leis originated with the Hawaiians so long ago that they have no record of its beginning. … When tourists discovered Hawaii, they loved the charming gesture and they spread the word of it until the lei became known around the world.”

“… Hawai`i observed all of the mainland holidays as well as those of a number of the immigrant nationalities in the Islands. But there was no day that was peculiarly and completely Hawaii’s own; that is none that included all of the polyglot population there.”

“So, the bright idea that I presented was, “Why not have a Lei Day?” Let everyone wear a lei and give a lei. Let it be a day of general rejoicing over the fact that one lived in a Paradise. Let it be a day for remembering old friends, renewing neglected contacts, with the slogan “Aloha,” allowing that flexible word to mean friendliness on that day.”

In 1929, Governor Farrington signed a Lei Day proclamation urging the citizens of Hawaiʻi to “observe the day and honor the traditions of Hawaii-nei by wearing and displaying lei.”‘  (Akaka)  Lei Day celebrations continue today, marking May 1st with lei-making competitions, concerts, and the giving and receiving of lei among friends and family.

Reportedly, the “tradition” of giving a kiss with a lei dates back to World War II, when a USO entertainer, seeking a kiss from a handsome officer, claimed it was a Hawaiian custom.

In 2001, Hawaiʻi Senator, Dan Akaka, during a May 1 address, said, “’May Day is Lei Day’ in Hawaiʻi. Lei Day is a nonpolitical and nonpartisan celebration. Indeed, its sole purpose is to engage in random acts of kindness and sharing, and to celebrate the Aloha spirit, that intangible, but palpable, essence which is best exemplified by the hospitality and inclusiveness exhibited by the Native Hawaiians — Hawaii’s indigenous peoples — to all people of goodwill.”

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by Peter T Young Leave a Comment

Environmentalist Myth

“[T]he great enemy of truth is very often not the lie – deliberate, contrived and dishonest – but the myth – persistent, persuasive, and unrealistic. Too often we hold fast to the clichés of our forebears. We subject all facts to a prefabricated set of interpretations. We enjoy the comfort of opinion without the discomfort of thought.” (John F Kennedy, June 11, 1962)

“The noble savage myth stated that mankind is intrinsically good at the primitive state but that civilization degrades him/her. This myth, which raised many debates about man’s true nature, served as a concealed critic of Western society from the 17th century onward and was based on the dichotomy between man at the state of nature and man in civilisation.”

“Although the origins of the term are attributed to Swiss philosopher Jean-Jacques Rousseau, the term ‘Noble Savage’ was coined by the French explorer and lawyer Marc Lescarbot in his New World writings in 1609. Today, … this myth is still prevalent in conservation.” (Rodrigue-Allouche)

“There is a widespread myth that ‘primitive’ people are ‘natural conservationists’ and live in a state of ‘ecological balance’ without any appreciable effect on the environment.”

“The impact of prehistoric people on island biota is a convincing rebuttal of this myth. The effect has invariably been highly destructive, not only to birds but to most types of organisms.” (Milberg and Tyrberg)

“Milberg and Tyrberg argue that there is still a pervasive notion – the ‘environmentalist myth’ – that ‘primitive’ people are ‘natural conservationists’ living in a state of ‘ecological balance,’ without causing any significant deleterious effects to their environment …”

“… this naive view, derived from a romanticized concept of the ‘noble savage’ … is simply untenable in the 21st century.”  (Perez)

Kirch noted that “the popular orthodoxy of indigenous peoples in symbiotic ‘harmony’ with nature should not go unquestioned.” (Kirch)

“Evidence obtained from archaeological and ancillary studies of paleoenvironment suggests that the prehistoric Polynesians had a far greater impact on the Hawaiian ecosystem than has heretofore been realized. Such impact began with the introduction, by Polynesians, of exotic plants and animals.”

“The cumulative effects of forest clearance and habitat modification through the use of fire led to major changes in lowland ecology. Among the consequences of this transformation of the Hawaiian landscape were the extinction of endemic species, alteration of vegetation communities, and erosion.” (Kirch)

“Although it is believed that native Hawaiian avifauna was affected by several interdependent factors, the extensively documented bird overkill by humans must have played a crucial role in their decline.”

“The extent to which humans contributed to bird demise may be unclear; however, as Berger argues, some birds – such as the ‘ō‘ō – went extinct in other islands, whereas the sole surviving ‘ō‘ō species in Kauai has ‘fewer yellow feathers than any of the other species’; this possibly helped it escape being overhunted.” (Perez)

“It is known that Hawaiians exploited birds both for meat and for their plumage, and predation was doubtless one of the factors leading to the massive avifaunal extinctions.” (Kirch)

“The ‘ō‘ū [honeycreeper] was at one time ‘ … common to all the larger Hawaiian islands’; ‘Next to [‘I‘ìwi], it is perhaps the most noticeable bird of the forest-birds of the islands’; however, its ‘… conspicuous bright yellow head and neck plumage’ were eagerly used for highly valued leis. Now the bird is gone.”

“Humans avidly consumed ‘ua‘u (petrel) meat, severely restricting the distribution of one of the most abundant birds in the Hawaiian Islands into just a minute fraction of its former range. Now the ‘ua‘u is an endangered bird, likely to become extinct in the near future.”

“That is the undeniable legacy of overexplotation and disregard of ancient Hawaiians toward their magnificent avifauna.” (Perez)

“The Hawaiian Islands have the dubious distinction of leading the world in numbers of historically extinct and currently endangered bird species; sadly, this unfortunate situation is not a recent phenomenon.”

“Bird extinctions after European discovery were extensive and are now well documented; however, native Polynesians caused extinctions of an even greater magnitude. Fossil evidence shows at least 50% of the original avifauna became extinct after Polynesians arrived in Hawai’i”.  (Perez)

“Feathers were important symbols of power for Polynesians; in Hawai‘i, feathers were more highly prized than other types of property.”

“Feathers used for crafts were obtained from at least 24 bird species, however, the golden feathers of ‘ō‘ō and mamo birds made them primary targets for birdhunters; both birds became extinct by the late 1800s.”

“Feathers were utilized for many items, including ‘ahu‘ula [cloaks], mahiole [war helmets], and kāhili [standards]. Most garments utilized a considerable number of feathers; a cloak for Kamehameha consumed the golden feathers of 80,000 mamo birds.”

“Bird meat was an important food item for native Hawaiians. It is believed that most birds were killed after being plucked; historical sources mention ~30 bird species were consumed. The ‘ua‘u, a currently endangered seabird, was ruthlessly hunted and avidly eaten.”  (Perez)

“Some authors prefer to disingenuously believe that birdcatchers plucked only a few feathers from each bird, then ‘set it free to raise its family and grow a new crop of feathers.’” (Perez)

In the first writing of Hawai‘i, Captain Cook’s Journal notes, “Amongst the articles which they brought to barter this day, we could not help taking notice of a particular sort of cloak and cap, which, even in countries where dress is more particularly attended to, might be reckoned elegant.”

“The first are nearly of the size and shape of the short cloaks worn by the women of England, and by the men in Spain, reaching to the middle of the back, and tied loosely before.”

“The ground of them is a network upon which the most beautiful red and yellow feathers are so closely fixed that the surface might be compared to the thickest and richest velvet, which they resemble, both as to the feel and the flossy appearance. …”

At the time of ‘Contact’, it was clear that when collection feathers birds were killed, as Cook’s Journal goes on to note, “We were at a loss to guess from whence they could get such a quantity of these beautiful feathers; but were soon informed as to one sort …”

“… for they afterward brought great numbers of skins of small red birds for sale, which were often tied up in bunches of twenty or more, or had a small wooden skewer run through their nostrils.”

“At the first, those that were bought consisted only of the skin from behind the wings forward; but we afterward got many with the hind part, including the tail and feet. The first, however, struck us at once with the origin of the sable formerly adopted, of the birds of paradise wanting legs, and sufficiently explained that circumstance. … (Cook’s Journal, Jan 1778)

“The scarlet birds, already described, which were brought for sale, were never met with alive; but we saw a single small one, about the size of a canary-bird, of a deep crimson colour; a large owl; two large brown hawks, or kites; and a wild duck.”  (Cook’s Journal, Feb 1778)

“It is certainly true that various resource management measures (such as the imposition of a kapu, or ban, on certain fish) were enacted at times to reduce the impact of exploitation on certain resources. But the existence of a conservation ethic and its effectiveness are two different things; the former does not automatically imply the latter.”

“[W]e need to be clear [though,] that the arrival of Europeans in the islands led to far greater impacts on the ecosystems than anything that the Hawaiians wrought – with the introduction of ungulates and other invasive species, massive water diversion, vast plantation monocropping, and so forth”.  (Kirch)

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