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November 28, 2023 by Peter T Young Leave a Comment

Dogs

The dog was present at the time of European discovery of Polynesia in only a few archipelagoes. The Tuamotus, Society Islands, Hawaiian Islands, and New Zealand had dogs.  (Luomala)

The generalized description of the native dog by J. R. Forster (1778) notes, “The dogs of the South Sea isles are of a singular race: they most resemble the common cur, but have a prodigious large head, remarkably little eyes, prick-ears, long hair and a short bushy tail.”

“They are chiefly fed with fruit at the Society Isles; but in the low isles and New Zealand, where they are the only domestic animals, they live upon fish.”

“They are exceedingly stupid, and seldom or never bark, only howl now and then; have the sense of smelling in a very low degree, and are lazy beyond measure …”

“…  they are kept by the natives chiefly for the sake of their flesh, of which they are very fond, preferring it to pork; they also make use of their hair, in various ornaments …”

“The quadrupeds in [the Hawaiian Islands], as in all the other islands that have been discovered in the South Sea, are confined to three sorts, dogs, hogs, and rats. The dogs are of the same species with those of Otaheite, having short crooked legs, long backs, and pricked ears.”

“I did not observe any variety in them, except in their skins; some having long and rough hair, and others being quite smooth. They are about the size of a common turnspit; exceedingly sluggish in their nature; though perhaps this may be more owing to the manner in which they are treated, than to any natural disposition in them.”

“They are in general fed, and left to herd with the hogs; and I do not recollect one instance in which a dog was made companion in the manner we do in Europe.”

“Indeed, the custom of eating them is an insuperable bar to their admission into society; and as there is neither beasts of prey in the island, nor objects of chace, it is probable that the social qualities of the dog, its fidelity, attachment, and sagacity, will remain unknown to the natives.”

“The number of dogs in these islands did not appear to be nearly equal in proportion to those in Otaheite. But, on the other hand, they abound much more in hogs; and the breed is of a larger and weightier kind.”

“The supply of provisions of this kind, which we got from them, was really astonishing. We were near four months either cruising off the coast, or in harbour at Owhyhee.”

“During all this time, a large allowance of fresh pork was constantly served to both crews; so that our consumption was computed at about sixty puncheons of five hundred weight each.”

“Besides this, and the incredible waste, which, in the midst of such plenty, was not to be guarded against, sixty puncheons more were salted for sea-store. The greatest part of this supply was drawn from the island of Owhyhee alone, and yet we could not perceive that it was at all drained, or even that the abundance had any way decreased.”

“The hogs, dogs, and fowls, which were the only tame or domestic animals that we found here, were all of the same kind that we met with at the South Pacific islands. There were also small lizards; and some rats, resembling those seen at every island at which we had as yet touched.”

“Of animal food, they can be in no want; as they have abundance of hogs, which run, without restraint, about the houses; and if they eat dogs, which is not improbable, their stock of these seem to be very considerable”. (Cook’s Journal)

Hawaiians lived by a strict set of laws known as kanawai. Certain people, places, and things were kapu (forbidden.) Kapu established rules for behavior. For example, women and men ate separately. Also, women were forbidden from eating certain foods such as pork [they ate dog instead], coconuts, and bananas. (NPS)

Dog teeth were made into hula ankle rattles (kūpe’e niho īlio) that were worn in pairs by male dancers; these produced sharp, rattling sounds. An average pair might contain the canines of up to 500 dogs.

© 2023 Ho‘okuleana LLC

Filed Under: Hawaiian Traditions, General Tagged With: Hawaii, Dog, Ilio

November 27, 2023 by Peter T Young Leave a Comment

Lei Niho Palaoa

The ornaments of the nobility consisted of head-dresses of feathers, palaoas, or charms of bone suspended from the neck, and necklaces and bracelets of shells. (Kalakaua)

The lei niho palaoa were among the most significant symbols of rank in Hawai‘i.  (Bishop Museum)

The koholā or whale was formerly called the palaoa.  (Malo) “The whale is the largest ocean creature and a majestic manifestation of Kanaloa.

From the ivory of this creature. The highly prized ‘Palaoa’ or whale-tooth pendant is carved.  This palaoa wa only worn by ali‘I of highest rank.”  (Kanahele)

The scarcity of the palaoa and its connection to Kanaloa brought mana to the carver, to the pendant itself and eventually to the wearer of the pendant.

The aliʻi who possessed this kinolau or body form of the great God would himself/herself acquire the characteristics, intelligence and knowledge of the God. Therefore, it would be advantageous for any aliʻi to secure the ivory whale-tooth of this Kanaloa body form.  (KIRC)

The carved hook pendant is strung on thousands of finely braided strands of human hair. These significant lei were worn by Ali‘i of both genders. These whale teeth were collected from carcass that would wash ashore at specific places in the islands. (Bishop Museum)

The carved form of the lei niho palaoa pendant mimics the shape of a protruding tongue. It alludes to the genealogical right of the chiefs to speak for and rule their people.

The pendant is suspended on coils of finely braided human hair. As hair contains mana, or divine power, a chief wearing a lei niho palaoa carried the mana of his or her ancestors, as well as that of the gods.

The term lei niho palaoa has evolved over time to refer to the symbolic representation of the pendant, and not necessarily the material from which they were made.

Many lei niho palaoa worn by members of high rank in Hawaiian society were crafted from materials such as bone or coral. However, lei niho palaoa made of sperm whale ivory were reserved only for the highest of aliʻi, or chiefs.  One such Lei Niho Palaoa was Nalukoki. This was Ke‘eaumoku’s – father of Ka‘ahumanu.

Following Kalaniʻōpuʻu’s death in 1782, the chiefdom 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 Kamehameha.

At 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).

During the battle, “When Kīwala‘ō saw this high chief of Hawai‘i being thrust at by the men surrounding him, he called out in a hoarse voice: ‘Ea, be careful in thrusting the spear! Take care lest the niho (lei niho palaoa) be smeared with blood.’”

“When Ke‘eaumoku heard Kīwala‘ō’s first words, he thought he was to be saved, because of the command to be careful in thrusting the spears. When Kīwala‘ō uttered the last words, he realized he was in danger since the niho palaoa he was wearing was the source of Kīwala‘ō’s concern, lest it be soiled with blood.”

“This famous lei niho palaoa was named Nalukoki. Kīwala‘ō greatly prized it for it had been skillfully made of the hair of some famous ali‘i of Hawai‘i Nei, and if it had been soiled with blood its excellence would have been impaired.”

“At this moment, Kamanawa, one of the sacred twins of Kekaulike, saw Ke‘eaumoku’s danger. He quickly moved his men to where Ke‘eaumoku lay, and a heated battle was begun between his men and those of Kīwala‘ō.”

“In the midst of this heated battle a stone flew and struck Kīwala‘ō on the temple so that he fell close to where Ke‘eaumoku lay. When some of Kīwala‘ō’s chiefs saw the harm that had befallen their ali‘i ‘ai moku, they were weakened and began to retreat.”

Kīwala‘ō was not killed when struck by the stone, but had been stunned. “Ke‘eaumoku regained his strength and moved to where Kīwala‘ō lay.”

“He then said these words to the people who were listening: ‘I shall care for the body of the ali‘i.’ At the same time he seized the body of the faint Kīwala‘ō who was lying there, and with the leiomano in his hands, he slashed open Kīwala‘ō’s belly so that his entrails gushed forth and he died instantly.”  (Desha)

“When Keōua and his chiefs realized that Kīwala‘ō was dead and they saw the slaughter of their men by Kamehameha’s warriors, they ran and leaped into the sea and swam to the canoes which awaited them.”  (Desha)

After a struggle of more than ten years, in 1791, Kamehameha succeeded in securing control over that island of Hawaiʻi (and later, the entire Hawaiian Islands chain.)

© 2023 Ho‘okuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Sperm Whale, Lei Niho Palaoa

November 25, 2023 by Peter T Young Leave a Comment

Sweet Potato Getting to Hawai‘i

Tracing the history of agricultural products is one way scientists track the migration of people during times when no written records were left behind to offer clues. (Yirda; PHYS)

On his voyages across the Pacific, Captain James Cook encountered geographically disparate Polynesian societies, including those living on Easter Island, Hawai‘i and the north island of New Zealand. These far-flung communities cultivated a common crop, sweet potato. (Denham; NCBI)

Researchers later sampled specimens brought back by early explorers (including Cook.) They found that the DNA evidence indicated that the sweet potato had migrated to Polynesia long before European explorers had made their way to that part of the world. (Yirda; PHYS)

Peruvians first domesticated the sweet potato around 8,000-years ago. And though the crop spread from there, the means by which it traveled have always remained contentious.

One possibility was that Polynesian sailors first brought it home from across the ocean: The oldest carbonized sweet potato evidence in the Pacific hails back to about 1,000 AD – 500-years before Columbus sailed to the Americas.

The Polynesian word for sweet potato resembles the central Andes’ Quechua people’s word for the vegetable. (SmithsonianMag) Polynesian word for sweet potato ‘kuumala’ resembles ‘kumara,’ or ‘cumal,’ the words for the vegetable in Quechua, a language spoken by Andean natives. (NPS)

By analyzing the DNA of 1,245 sweet potato varieties from Asia and the Americas, researchers have found genetic evidence that proves the root vegetable made it to Polynesia from the Andes.

DNA studies did not just look at potatoes, research suggests Polynesians from Easter Island and natives of South America met and mingled before 1500 AD, 3-centuries after Polynesians settled the island also known as Rapa Nui. In the genomes of 27 living Rapa Nui islanders, the team found dashes of European and Native American genetic patterns.

But did Polynesians land on South American beaches, or did Native Americans sail into the Pacific to reach Rapa Nui? (Lawler; ScienceMag) Or, did its seeds possibly hitch a ride on seaweed or natural raft, or gotten lodged in the wing of a bird? (NPR)

“Our studies strongly suggest that Native Americans most probably arrived (on Rapa Nui) shortly after the Polynesians (got there.)” (Erik Thorsby; ScienceMag)

But many scientists say that Pacific currents and Polynesian mastery of the waves make it more likely that the Polynesians were the voyagers. They may have sailed to South America, swapped goods for sweet potatoes and other novelties—and returned to their island with South American women. (Lawler; ScienceMag)

“There’s a lot of evidence accumulating … that the Polynesians made landfall in South America. We think they had sophisticated, double-hulled canoes – like very large catamarans – which could carry 80 or more people and be out to sea for months.” (Kirch; NPR)

But Polynesians didn’t just grab the potatoes and head home. There are clues that they may have introduced chickens to the continent while they were at it.

“(T)here is this baffling evidence that there were chickens in western Peru before Columbus.” (Mann; NPR) Chicken bones – unknown in the Americas before 1500 AD have been excavated on a Chilean beach, which some believe predate Columbus. (NPR)

The researchers found strong evidence that “supports the so-called tripartite hypothesis, which argues that the sweet potato was introduced to Polynesia three times: first through premodern contact between Polynesia and South America, then by Spanish traders sailing west from Mexico, and Portuguese traders coming east from the Caribbean.”

“The Spanish and Portuguese varieties ended up in the western Pacific, while the older South American variety dominated in the east”. (SmithsonianMag)

It is believed the sweet potato then made three independent trips to Southeast Asia. The Polynesians probably introduced it in 1100 AD. While the Spanish and Portuguese brought other varieties from the Americas around 1500. (NPR)

“I’m delighted to see the (tripartite) hypothesis now further confirmed by these recent results.” (Kirch; Nature) Such studies of how humans moved plants and animals, Kirch says, show what the late pioneering ethnobotanist Edgar Anderson called “man’s transported landscapes.”

Historical specimens will be crucial to explaining these patterns. The sweet potatoes collected by Captain Cook’s voyage, for example, “provided time-controlled data” that show “the importance of continuing to curate such specimens in the world’s museums”. (Nature)

As widely used as it is now, the sweet potato could play an even bigger role in feeding people across the world: climate change may help the roots grow even bigger. (SmithsonianMag)

He ʻuala ka ʻai hoʻola koke i ka wi.
The sweet potato is the food that ends famine quickly. (ʻŌlelo Noʻeau from Pukui)

© 2023 Hoʻokuleana LLC

Uala-(ksbe)
3 Independent introductions of sweet potato-NPS
3 Independent introductions of sweet potato-NPS
SweetPotato-(WC)
Kohala Field System-photo-Vitousek
Uala-(WC)
Kona_Field_System-GoogleEarth
Sweet_potato-(WC)
Uala-(kamilonuivalley)

Filed Under: General, Hawaiian Traditions, Place Names, Economy Tagged With: Hawaii, Sweet Potato, Man's Transported Landscapes

November 19, 2023 by Peter T Young Leave a Comment

Connections

“There has never been any agreement, as to the origin of this isolated island people, or the reasons why this type is only found scattered over all the solitary islands in the eastern part of the Pacific.”  (Thor Heyerdahl)

Solomon Lehuanui Kalaniomaiheuila was the son of Peleioholani (uncle to the Kings Kamehameha IV and Kamehameha V) and Piikeakaluaonalani (mother.)  For many, Peleioholani was considered an important Hawaiian antiquarian and the final word in Hawaiian genealogy, especially of the chiefs and royal families.

He wrote of the Hawaiian history.  One of Peleioholani’s theories notes, “The ancestors of the Hawaiian race came not from the islands the South Pacific – for the immigrants from that direction were late arrivals there – but from the northern direction (welau lani,) that is, from the land of Kalonakikeke, now known as Alaska.”

Others have noted connections between people in the Pacific and other parts of the world.

The idea of a trans-Pacific crossing has had its proponents within scholarly archaeology. Heyerdahl’s (1950) Kon-Tiki experiment demonstrated that such a crossing (from Peru to Raroia) was possible. But simply because such an experiment is possible does not mean that it happened.  (Boulanger)

Meggers et al. reported on what they interpreted as similarities between ceramics of the Valdivia culture of coastal Ecuador and the middle Jomon culture of western Japan. Yet, concerted archaeological research over the past 200 years has failed to provide any substantial material evidence for a trans-Pacific origin for any Native American culture.

Some suggest the sweet potato is proof of connection … On his voyages across the Pacific, Captain James Cook encountered geographically disparate Polynesian societies, including those living on Easter Island, Hawai‘i and the north island of New Zealand. These far-flung communities cultivated a common crop, sweet potato.  (Denham; NCBI)

Researchers later sampled specimens brought back by early explorers (including Cook.) They found that the DNA evidence indicated that the sweet potato had migrated to Polynesia long before European explorers had made their way to that part of the world.  (Yirda; PHYS)

Peruvians first domesticated the sweet potato around 8,000-years ago. And though the crop spread from there, the means by which it traveled have always remained contentious.

One possibility was that Polynesian sailors first brought it home from across the ocean: The oldest carbonized sweet potato evidence in the Pacific hails back to about 1,000 AD – 500-years before Columbus sailed to the Americas.

The Polynesian word for sweet potato resembles the central Andes’ Quechua people’s word for the vegetable.  (SmithsonianMag)  Polynesian word for sweet potato ‘kuumala’ resembles ‘kumara,’ or ‘cumal,’ the words for the vegetable in Quechua, a language spoken by Andean natives. (NPS)

But did Polynesians land on South American beaches, or did Native Americans sail into the Pacific to reach Rapa Nui?  (Lawler; ScienceMag)  Or, did its seeds possibly hitch a ride on seaweed or natural raft, or gotten lodged in the wing of a bird? (NPR)

“Our studies strongly suggest that Native Americans most probably arrived (on Rapa Nui) shortly after the Polynesians (got there.)”  (Erik Thorsby; ScienceMag)

But many scientists say that Pacific currents and Polynesian mastery of the waves make it more likely that the Polynesians were the voyagers. They may have sailed to South America, swapped goods for sweet potatoes and other novelties—and returned to their island with South American women.  (Lawler; ScienceMag)

“There’s a lot of evidence accumulating … that the Polynesians made landfall in South America.  We think they had sophisticated, double-hulled canoes – like very large catamarans – which could carry 80 or more people and be out to sea for months.”  (Kirch; NPR)

The researchers found strong evidence that “supports the so-called tripartite hypothesis, which argues that the sweet potato was introduced to Polynesia three times: first through premodern contact between Polynesia and South America, then by Spanish traders sailing west from Mexico, and Portuguese traders coming east from the Caribbean.”

“The Spanish and Portuguese varieties ended up in the western Pacific, while the older South American variety dominated in the east”.  (SmithsonianMag)

It is believed the sweet potato then made three independent trips to Southeast Asia. The Polynesians probably introduced it in 1100 AD. While the Spanish and Portuguese brought other varieties from the Americas around 1500. (NPR)

Peter Marsh makes several Canadian connections to Pacific Islands, noting, that archaeological and cultural evidence suggests that there is a strong connection between Coastal Canada and Polynesia. Haida Gwaii (Queen Charlotte Islands) is an archipelago off the coast of British Columbia, Canada.

Marsh notes that both the Polynesians and Haida people worked in stone in the same manner, designs of implements were almost identical. The use of pottery was completely absent in both cultures.  The design and way of manufacture of the following artifacts bear a striking resemblance:

  • Tahitian and Haida stone pounders are almost identical.
  • Stone bowls found in Kauai and stone bowls found in the Bella Coola valley from a pre-existing culture are very similar.
  • Maori and NW Coastal Indian war clubs both have the gaping angry mouth motif on the handle.
  • Tattooing tool kit design indicates Polynesian kit derived from Haida tattooing implements.
  • Fish hook design is almost identical
  • Fish hook pendants are also identical
  • Petroglyphs are similar
  • Spiritual carvings such as the Tiki are amazingly similar in both cultures.
  • Large totem poles with figures stacked on top of one another with their tongues sticking out are common in both Maori and Haida cultures.
  • Haida and Marquesan carvings have similar shaped eyes and mouths.
  • Carvings around building entrances where the legs form an archway.
  • The practice of inlaying of Paua shell into the eyes of figures is a style used in both cultures.
  • Maori war canoes are similar in design to Kwakuitl canoes.
  • The use of calabashes instead of pottery for carrying water is common to both cultures.
  • The use of hot rocks to steam and widen canoes, is practiced by both Maori and Kwakuitl.
  • Earth ovens are used by both cultures
  • The unique practice of rubbing noses as a way of greeting is used in both Maori and some tribes in the Canadian NW. This suggests definite cultural and spiritual connection.
  • The use of the glottal stop in speech is similar e.g.; Hawai‘i and Haida Gwai‘i.

© 2023 Ho‘okuleana LLC

Filed Under: General, Hawaiian Traditions, Place Names Tagged With: Hawaii, Petroglyphs, Pacific

November 13, 2023 by Peter T Young Leave a Comment

Months

Mahina, the moon, was the goddess who kept time for the Hawaiian. Mahina was more important to everyday life than the sun or the stars.

It was the duty of certain priests trained as astronomers to keep the annual calendar and watch the moon to determine just when certain tabu should be placed on the fish or land.

A proper planting season for the farmer depended upon the time as announced by the astronomer. The bird catcher, the canoe builder and many other craftsmen depended upon the astronomer’s announcement of the correct Mahina. (Taylor)

The Kilokilo (observer of the sly for omens) was an important person generally attached to the court of a king or to the temple of the king’s high priest. He was an astronomer priest, versed in the language of the stars.

The rising and the setting of the moon marked a day for the Hawaiian, only he did not call the time a day, he called it a night. The appearance of the new moon and the death of the old moon marked the month for the Hawaiian, which he called Mahina. Twelve such moons made a year for him.

The importance of knowing the passing of a year was to know when to celebrate the Makahiki, the great harvest festival. It was important to know just when the festival should be celebrated because it coincided with the coming of the god Lono on a visit to each district in the Islands. (Taylor)

The Hawaiian divided his calendar into the space of a year composed of 12 months or moons. He did not control the division of time known as a year by the sun, as we do, but by a small group of stars which we call the Pleiades and he called Makalii (small eyes).

There are many bright and beautiful stars with whom the Hawaiian was familiar and by which he might have regulated his calendar. Instead, he chose to regulate it by the rising and setting of this small constellation of seven stars. As a result, he considered the Pleiades the most important stars in the heavens.

Just why the Pleiades were selected as the regulator of the year is lost in antiquity. Most Asiatic, all the Pacific Island peoples and some Indian tribes use the rising and setting of the Pleiades as the regulator of the year.

The “Small Eyes” are to be seen on the eastern horizon about the middle of November each year. They travel across the sky for six months on the Black Shining Road of Kane and set about the middle of June in a pit located in the western sky. (Taylor)

In attempting to keep an ancient moon calendar, it is essential to know when to correct the moon calendar so that the seasons will correspond with the sun. That is the secret of the ancient astronomer which we do not know.

King Kalakaua said the astronomer corrected his calendar by adding five bonus days at the end of the Makahiki each year. Other old Hawaiians say that the astronomer simply knew when to add extra days or an extra month. (Taylor)

It is evident from the various accounts of the naming of the months of the year that the same names occurred in the various islands but that they were not applied to the same months. (Handy, Handy & Pukui)

Traditional month names are Ka‘elo, Kaulua, Nana, Welo, Ikiiki, Ka‘aona, Hina‘ia‘ele‘ele, Mahoe Mua, Mahoe Hope, Ikua, Welehu and Makali‘i.

The names of the months varied on each Island and within moku (districts) on each island, a result of the different methods the astronomer priest used to calculate days and months.

Apparently, astronomers on the different Islands and in the different districts had various methods of adjusting the calendar because we know that the names of the months varied on each Island. (Taylor)

The months of the pre-contact Hawaiian were lunar months, each beginning with the appearance of a new moon and lasting 29 or 30 nights until the appearance of the next new moon. Each night of the month had its individual name.

All authorities seem to agree that there were 12 named months. However, there is considerable disagreement as to their names, some disagreement as to their sequence, and evidence that the nomenclature both varied from island to island and was subject to change with time. (Schmitt & Cox)

Hawaiians divided the year into two seasons: Ka‘u, or Summer, when it was dry and hot (beginning in May when the Pleiades set at sunrise).  The other part of the year was Ho‘oilo (beginning in October), when it was rainy and chilly. (Handy, Hany & Pukui)  There were six months in Ka‘u and six in Ho‘oilo.

While most authorities agree that the months were grouped into two seasons, there is considerable disagreement as to the names of the seasons and the details of the grouping. Some, moreover, report three or four seasons. (Schmitt & Cox)

The lunar cycle was reconciled with the sidereal year (of or relating to stars or constellations) by the insertion of an extra month about once in three years.

The passage of sidereal was noted by the date on which the Pleiades were seen to rise just after sunset. However, the exact rule governing the insertion of the extra month, the point of its insertion in the sequence of the 12 named months, and the name given to the extra month have, apparently, all been forgotten. (Schmitt & Cox)

(Check out the attached images that further explain the names, what actions happen during certain months and some of the differences in names assigned to the calendar names we are used to (January through December).

© 2023 Ho‘okuleana LLC

Filed Under: General, Hawaiian Traditions Tagged With: Mahoe Mua, Moon Phases, Mahoe Hope, Months, Ikua, Mahina, Welehu, Kaelo, Kaulua, Nana, Welo, Ikiiki, Kaaona, Hawaii, Hinaiaeleele, Makalii

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Images of Old Hawaiʻi

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