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August 10, 2017 by Peter T Young 2 Comments

Malia

The Malia is a 6-man Hawaiian racing canoe hewn from a single koa log in Kailua-Kona on the island of Hawaii in 1933. Malia is also part of the National Historic Register of Historic Places.

Her builder, James Takeo Yamasaki, designed her expressly for racing, one of the favorite sports of Hawaiian Royalty, dating back to King Kamehameha V (1863-1872).

She was purchased in 1936 by Dad Center of the Outrigger Canoe Club on O’ahu, but by 1948 became the property of the newly formed Waikiki Surf Club and has remained in their care ever since.

When launched she measured 39′-2″, but over time was modified twice. In 1950 she was lengthened to 39′-6″, and in 1973 she was lengthened to her present racing measure of 40′-1″.

Between 1952 and 1954 the Malia won fourteen straight Senior Men’s Races, and she has proven a dominant factor in canoe racing since. Her greatest accomplishments were performed in the very popular, highly prestigious, and very difficult 40 mile race from Molokai to O’ahu across the Molokai channel.

From the beginning of the annual Molokai-O‘ahu race in 1952, the Waikiki Surf Club, paddling the Malia, won first place a total of twelve times, six of which were consecutive, (’53, ’55, ‘58-’63, ’66, ’69, ’72 and ‘73). No other single canoe has ever won as often or for such a long continuous stretch.

In the 1960 race, Malia set a record time of 5 hours 29 minutes that was not surpassed by either a koa or a fiberglass canoe until 1981 when a California club, in the koa canoe Mālama, beat Malia’s record by a scant 4 minutes.

In 1959, two Koa outriggers were shipped to North America for the first Catalina Channel Crossing: one hull named, “Malia” (calm waters) and the other named, “Niuhe” (shark).

There were only two official entries in that first Catalina race, and “Malia,” manned by an all-star Hawaiian crew, won the crossing in a time of 5 hours, just eleven minutes ahead of a relatively in-experienced Californian team in the “Niuhe.”

The Malia’s contribution to canoe racing goes well beyond her own accomplishments. In 1959, the first fiberglass mold was made – actually pirated. (NPS)

“This shell, reportedly taken without authorization while she awaited shipment back to Hawaii was later made into a mold. From this mold, and hulls of canoes that came from it, other molds were made. … thus the Malia inadvertently sired a noble fleet of fiberglass-and-resin canoes.” (Holmes; Mancell)

The 1960 Catalina Channel Crossing Race hosted five, fiberglass Malia’s and the following year there were 8. By 1981, Malia mold canoes had achieved a remarkably wide distribution, including: Samoa, Australia, Japan, Great Britain, Canada, Illinois, Louisiana, Florida, New York, Hawaii and California.

The first mold, since it had been taken from a hand-crafted Koa hull, had some inconsistencies on its surface so better molds were manufactured as the number of Californian clubs grew and built their fleets of malias. Today, the majority of fiberglass canoes in both Hawai‘i and California are progeny of the Malia mold.

One boat from Hawai‘i inadvertently gave birth to outrigger canoe racing in North America. The malia mold is an integral part of Canadian and North American paddling history. Without the malia mold, outrigger racing in Canada may never have taken hold as early as it did.

From a single hull, there are now enough outrigger canoes to support more than 50 outrigger racing clubs throughout North America. There is still a “Malia Class Race” in Southern California. (Mancell) (Lots of information here is from Holmes, Mancell and NPS.)

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Malia-Waikiki Surf Club-first Molokai-Oahu-1952-IanLind
Malia-Waikiki Surf Club-first Molokai-Oahu-1952-IanLind
Malia NPS
Malia NPS
Malia NPS
Malia NPS
Abel Gomes shaking hands with another man alongside the Waikiki Surf Club’s canoe, Malia-IanLind
Abel Gomes shaking hands with another man alongside the Waikiki Surf Club’s canoe, Malia-IanLind

Filed Under: General, Hawaiian Traditions, Economy Tagged With: Hawaii, Canoe, Malia

August 6, 2017 by Peter T Young Leave a Comment

Eclipse

“On that day, says the Lord God,
I will make the sun go down at noon
and darken the earth in broad daylight.”

Said to refer to the solar eclipse of June 15, 763 BC.
From: Amos, Chapter 8, verse 9 (Old Testament)

An eclipse is the obscuring of light from one heavenly body by another. When the moon blocks the sun we have a solar eclipse; when it goes into the earth’s shadow we have a lunar eclipse. Solar and lunar eclipses occur with about the same frequency, about twice a year.

Everyone on the darkened side of earth can see a lunar eclipse because the earth casts a large shadow. In a solar eclipse, however, the moon’s shadow is only a few miles in diameter, and only a relatively few observers are in the path of totality.

Solar eclipses are of three kinds. In a total eclipse the moon completely covers the sun, revealing solar streamers and coronal flashes. For a thousand miles or more on either side of the path of totality is a region of partial eclipses where the moon takes a bite out of the sun without swallowing it.

And in an annular eclipse the moon appears smaller than the sun because its elliptical orbit takes it farther from the earth. Then it is too far to completely cover the sun, so the moon is ringed with a thin rim of sunlight. (Kyselka)

Hawai‘i averages an eclipse a decade. Using a figure of 10 per century, that’s about 100 in Hawai’i in its approximate 1,000 years of human habitation.

Thirty-two ‘notable’ solar eclipses (when the moon covers at least half the sun) have occurred in Hawai’i in the last 300 years

Adding Easter Island, New Zealand Tonga, and Tahiti to that figure, and extending time back 3,000 years to the arrival of the first settlers, we find that 1,500 solar eclipses have taken place in Polynesia over the last 30 centuries. (Kyselka)

“I had announced to the people that there would be an eclipse of the sun at mid-day on the 26th of June (1824), at fifty-seven minutes after twelve o’clock, and gave a brief account of its extent and duration, with which the event accorded.”

“During its progress, this phenomenon, which they had been accustomed to regard with superstitious awe and forebodings of evil, I endeavored to explain as the mere passing of the moon between us and the sun, so as to throw a shadow upon us for a time.” (Hiram Bingham)

“The old time Hawaiians viewed eclipses of the sun and moon with astonishment and great fear, believing them to be a token of the displeasure of their gods; and hence presaging the death of a high chief or some other public calamity.” (Baldwin; Keyselka)

“The people asked (Bingham) what event it was a sign of, and he told them it was not a sign of anything about to happen, according to the ideas of his country, but an occurrence when happened naturally from time to time and was not everywhere visible at the same time.”

“They told him that it was the Hawaiian belief that this was a sign from God foretelling some great event like war, the overthrow of the government, the death of a ruling chief, and that they believed war was imminent.” (Kamakau)

“Some, supposing me to be able perhaps to take the place of their old astrologers, demanded of me the ‘ano’, purport of the wonder, or to tell the event indicated by it.”

“But I could not, from that phenomenon, predict either war or peace, famine or plenty, death or prosperity, as their pretending astrologers had been accustomed to do.”

“Some, however, prognosticated war, and this was thought by others to be an indication that war was desired, or was already meditated.”

“The gloom of the moon’s shadow on the islands corresponded with the political gloom that then hung over Kauai, while many of the inhabitants lived in apprehension of evils, against which they had no competent protection.”

“Some feared oppression from the windward chiefs, should their control be undisputed. Others feared oppression or destruction from Kauai chiefs, now divided into parties.”

“Some, decidedly favoring the new order, provoked the envy and hostility of those who disliked to yield to windward supremacy. The want of integrity, and of the means of intelligence and intercommunication, magnified the difficulty; and distrust, disaffection, and danger, seemed to envelope the island in clouds.” (Hiram Bingham)

Hawai‘i has had two total eclipses in the last 300 years, one in 1850 and another in 1991. The next total will occur at 5:49 on the morning of May 3, 2106. South Point will be at the edge of totality, so for best viewing, travel 60 miles farther southward to be in the path of centrality. (Kyselka)

A total solar eclipse is coming to the US on August 21, 2017 – in the Islands, folks will be able to see two different types of eclipse phenomenon.

A couple weeks earlier (starting at 5:50 am, August 7, 2017), in the Islands, there will be a partial lunar eclipse (Earth’s shadow darkening about 25% of the setting Moon).

Then, again at sunrise (5:50 am, August 21, 2017), while folks across a swath on the continent will see a full solar eclipse, in the Islands, a partial solar eclipse will start – with maximum coverage (about 27%) at 6:35 am.

Do not look directly at the sun. The only safe way to look directly at the uneclipsed or partially eclipsed sun is through special-purpose solar filters, such as “eclipse glasses” or hand-held solar viewers. Homemade filters or ordinary sunglasses, even very dark ones, are not safe for looking at the sun; they transmit thousands of times too much sunlight.

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Eclipse of the Sun Above Mauna Kea-1991-Serge Brunier
Eclipse of the Sun Above Mauna Kea-1991-Serge Brunier
A composition of 29 eclipse images taken between 2nd contact 10:10:40 UT, 3rd contact 10:13:08 UT. The solar corona can only be observed during a solar eclipse.
A composition of 29 eclipse images taken between 2nd contact 10:10:40 UT, 3rd contact 10:13:08 UT. The solar corona can only be observed during a solar eclipse.
total-eclipse-sun-hawaii-medallion
total-eclipse-sun-hawaii-medallion
NASA map of the US showing path of totality for the August 21, 2017 total solar eclipse
NASA map of the US showing path of totality for the August 21, 2017 total solar eclipse

Filed Under: General, Hawaiian Traditions Tagged With: Eclipse, Hawaii

August 4, 2017 by Peter T Young 1 Comment

Puaʻa

It will be mixed, this taro of ours
And of Ku-of-joint-action.
Firewood will be chopped
The imu lighted,
The pig strangled,
The bristles of the pig singed off,
The pig disemboweled,
And our pig baked in the imu,
O Ku-of-joint-action.
When the pig is cooked it will be cut up;
Men, women and children will eat
Of the pig, of the poi, of our taro
The mighty planter’s and yours,
O Ku-of-joint-action.
(Kamakau; Kirch)

The Hawaiian Islands supported some edible land animals, such as birds and bats, when first settled. The settlers brought with them, however, domesticated land animals – pigs, dogs and chickens – that they carefully bred and raised as a supplementary food source. (NPS)

“This is the most extraordinary Hog Island we ever met with, take them for Number and size – in the course of this fore Noon my People have purchasʼd on board here 70 head weighing upon an average at least a 100 lb apiece.” (Charles Clerke, Commander of the Cook, off Kauaʻi, February 2, 1779; Mitchell)

“The Natives bring onboard so many Hogs we know not what to do with them, so are obligʻd to give up that trade for the present.” (Clerke; Mitchell)

“We could not indeed but admire the laudable ingenuity of these people in cultivating their soil with so much economy. The indefatigable labor in making these little fields in so rugged a situation, the care and industry with which they were transplanted, watered and kept in order, surpassed anything of the kind we had ever seen before.”

“It showed in a conspicuous manner the ingenuity of the inhabitants in modifying their husbandry to different situations of soil and exposure, and with no small degree of pleasure we here beheld their labor rewarded with productive crops. (Menzies; with Vancouver 1792-94)

These included taro, yams and breadfruit (not successfully transplanted until the 1200s); fiber plants like the paper mulberry whose bark could be manufactured into clothing and decorative items; medicinal plants of many varieties; and a few domesticated pigs, dogs and fowl.

However, careful tending of these food plants and domesticated animals for several years would have been necessary before they could provide an adequate food supply. (NPS) The linkage between pig husbandry and agricultural production is widespread in the Pacific. (Kirch)

Pigs were raised in great numbers for food and for religious and ceremonial purposes; they were used chiefly in important feasts (ʻaha ʻāina] or as offerings in religious rituals, as well as tribute from the makaʻāinana (commoners) to their chiefs. (Kirch)

Pua‘a (Pigs) constituted the male-associated, ‘higher’ category of sacrifice animal; dogs too had their role as offerings to the female deities. (Kirch)

Pigs were cooked and offered in large numbers at the dedication of important temples (heiau.) The gods which were honored or propitiated at these ceremonies were believed to accept the essence of the pork and, in most cases, the flesh was eaten by the chiefs and priests when the ritual was over. (Mitchell)

It was the pig that was the more highly valued item, most suitable for Hoʻokupu tribute to the chiefs and as sacrificial offerings from the chiefs to the gods. (Kirch)

More chiefs than commoners consumed pork and dog meat, the right to the fattest and largest number of pigs and dogs being a privilege of rank.

Taboos in eating (ʻai kapu) required that pork be restricted to men and to boys of 10 or 11 years who were old enough to eat in the menʼs eating house (hale mua).

Pigs to be cooked for food and for ceremonial offerings were killed by strangling. Most of the hair and bristles were singed off by dragging the carcass over rough hot stones. Any remaining hair was removed by scraping the skin with a rough lava stone (pōhaku ʻānai puaʻa).

Chickens and dogs lived near dwellings. Pigs ranged more widely, rooting for food, but also living off sweet potato vine cuttings, taro leaves, sugarcane and garbage. Captain Cook and other European navigators later introduced goats, cattle, sheep and horses.

Pigs were free to roam about the village and its environs. Some women and children took piglets as pets. Stone walls (pā pōhaku) and picket fences (pā lāʻau) kept these animals from areas where they were not wanted.

Mature hogs were penned in stone-walled enclosures and fattened. They were fed cooked taro (kalo), sweet potatoes (ʻuala), yams (hoi), bananas (maiʻa) and breadfruit (ʻulu).

Some pigs escaped to the uplands and fed on kukui nuts, mountain apples (ʻōhiʻa ʻai) in season and the trunks of several kinds of ferns. From time to time these wild pigs came down from the forests and raided the gardens, particularly the sweet potato plots. In the wild the old boars developed long, curved ivory-like tusks (kuʻi puaʻa).

Mature hogs weighed a hundred pounds. They had lean bodies with long heads and small erect ears. The color of the bristles were all black (hiwa), striped (olomea), spotted (pūkoʻa) and combinations of these. Some pigs were hairless (hulu ʻole). Ornamental and useful articles were fashioned from bones and tusks of the pig.

A small bunch of stiff black and white bristles formed the hackle (hulu) of the bonito (aku) fishhook. Shafts of the leg bones were shaped into fish hooks.

The most ornamental of the products from hogs were the pairs of long, curved ivory-like boarsʼ tusks (kuʻi puaʻa) or (niho puaʻa). Bracelets (kupeʻe hoʻokalakala) were made by drilling matching holes in two places in from 19 to 24 full length tusks, each 4 or 5 inches long.

These holes accommodated the olonā cords which held the tusks lengthwise around the wrists. Each man might wear a pair of them while dancing. (Mitchell) (Lots of information here is from Kirch, Mitchell and NPS.)

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Hawaiians_roasting_pig_for_luau,_c._1890
Hawaiians_roasting_pig_for_luau,_c._1890
Imu-pig-PP-49-1-007-00001
Imu-pig-PP-49-1-007-00001
Young men in malo with pig-PP-2-7-009-1939
Young men in malo with pig-PP-2-7-009-1939
Pigs-PP-2-13-005
Pigs-PP-2-13-005
Puaa-white
Puaa-white
Pig-Puaa
Pig-Puaa
16-pa-pohaku-stone-walls-2
16-pa-pohaku-stone-walls-2

Filed Under: Hawaiian Traditions Tagged With: Hawaii, Pigs, Puaa, Ai Kapu

August 2, 2017 by Peter T Young Leave a Comment

Intensified Agricultural Systems

Intensified agricultural systems may be defined as those which involve either a significant reduction in fallow length (intensity of cropping) or the construction of permanent agronomic facilities that allow continuous cropping.

Archaeological, ethnohistoric and ethnographic information suggest these intensive systems may be classified into (1) those utilizing some form of water control for the continuous cropping of taro; (2) short-fallow, permanent field systems in dryland areas; and (3) arboriculture (the cultivation of trees and shrubs) associated with long-term storage of starch pastes.

Lo‘i Kalo (terraced pondfields)

A technological invention by Hawaiian Polynesians was the development of their extended stone-faced, terraced lo‘i (pondfields) and their accompanying ‘auwai (irrigation systems) for the intensive cultivation of wetland kalo (taro.) (Kelly)

Here, a water source such as a spring or stream is tapped and diverted to irrigate a set of artificially terraced or bunded, flooded fields. Such pondfield irrigation systems vary in scale and hydraulic complexity, ranging from small sets of 10 fields or less, to extensive valley-bottom complexes with hundreds of fields. (Kirch)

The irrigation ditches and pondfields were engineered to allow the cool water to circulate among the taro plants and from terrace to terrace, avoiding stagnation and overheating by the sun, which would rot the taro tubers.

Lt. King of Captain James Cook’s 1778 expedition noted, “… the inhabitants (of Kauai) far surpass all the neighboring islanders in the management of their plantations.”

“… these plantations were divided by deep and regular ditches; the fences were made with a neatness approaching to elegance, and the roads through them were thrown up and finished in a manner that would have done credit to any European engineer.”

In 1815, the explorer Kotzebue added to these descriptions by writing about the gardens and the artificial ponds that were scattered throughout the area:

“The luxuriant taro-fields, which might be properly called taro-lake, attracted my attention. Each of these consisted of about one hundred and sixty square feet, forms a regular square, and walled round with stones, like our basins.”

“This field or tank contained two feet of water, in whose slimy bottom the taro was planted, as it only grows in moist places. Each had two sluices. One to receive, and the other to let out, the water into the next field, whence it was carried farther.”

An acre of irrigated pondfields produced as much as five times the amount of taro as an acre of dryland cultivation. Over a period of several years, irrigated pondfields could be as much as 10 or 15 times more productive than unirrigated taro gardens, as dryland gardens need to lie fallow for greater lengths of time than irrigated gardens. (Kelly)

Dryland Field System

In dryland field systems, field boundaries were permanently demarcated and soil fertility was maintained through labor intensive mulching. Taro was planted in rotation with yams, sweet potato, bananas and other crops. This systematic cultivation of dryland crops in their appropriate vegetation zones are exemplified by the Field Systems in Kona, Kohala, Kaupō, Kalaupapa and Ka‘ū.

Crops were matched with their most compatible vegetation zones, trees had adequate spreading space, and double cropping was utilized where appropriate. (Kelly) Short-fallow dryland systems that were the most demanding of labor inputs. (Kirch)

Captain Charles Wilkes of the American Exploring Expedition, which visited Hawai‘i in 1840, noted: “… a mile back from the shore, the surface is covered with herbage, which maintains cattle, etc; and two miles in the interior there is sufficient moisture to keep up a constant verdure.”

“Here, in a belt half a mile wide, the bread-fruit is met with in abundance, and above this the taro is cultivated with success. At an elevation of between two and three thousand feet, and at the distance of five miles, the forest is first met with.” (Wilkes)

Farmers found, farmed and intensified production on lands that were poised between being too wet and too dry. Archaeological evidence of intensive cultivation of sweet potato and other dryland crops is extensive, including walls, terraces, mounds and other features.

The fields were typically oriented parallel to the elevation contours and the walls; sometimes these were made up of a grid of rain-fed plots, defined by low stone field walls built, in part, to shelter sweet potatoes and other crops from the wind.

Since the dryland technique was away from supplemental water sources, this was truly dryland agriculture. There was no evidence to level terraces as in irrigated pondfield systems (taro lo‘i,) and there was no evidence of water control features or channels; so the conclusion was the system was strictly rainfed.

Arboriculture (the cultivation of trees and shrubs)

‘Ulu (Breadfruit) was the primary Polynesian tree crop. It was a canoe crop – one of around 30 plants brought to the Hawaiian Islands by the Polynesians when they first arrived in Hawaiʻi.

“The bread-fruit trees thrive here, not in such abundance, but produce double the quantity of fruit they do on the rich plains of Otaheite.” (Captain James Cook, 1779)

“This tree, whose fruit is so useful, if not necessary, to the inhabitants of most of the islands of the South Seas, has been chiefly celebrated as a production of the Sandwich Islands; it is not confined to these alone, but is also found in all the countries bordering on the Pacific Ocean.” (Book of Trees, 1837)

The numerous clones of breadfruit with differing properties of yield, fruit characters, timing of harvest, and other aspects of morphology (leaf shape, etc.) provide a classic example of genetic innovation through selection.

Since breadfruit produces high yields in a short harvest period (usually two times per year), the crop generally cannot be completely consumed at the time of harvest.

In some parts of Polynesia and Micronesia, this problem was overcome by technological innovation of anaerobic fermentation and subterranean storage of the uncooked fruit in silos, where the fermented paste may be kept for periods of several years to be consumed as required. (Kirch)

This emphasis on storage also permitted the accumulation of large reserves, and control of these lay in the hands of the chiefly elite, who deployed these resources to political ends.

Thus, in Polynesian arboriculture we have an example of both genetic and technological innovation providing substantial opportunities for particular individuals within society to increase, concentrate, and gain control over surplus production, without the need for significantly increased labor inputs. (The inspiration (and much of the information) for this post came from research from Dr Marion Kelly and Dr Patrick Kirch.)

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Na Mokupuni O Hawaii Nei-Kalama 1837
Na Mokupuni O Hawaii Nei-Kalama 1837

Filed Under: Economy, General, Hawaiian Traditions Tagged With: Aboriculture, Hawaii, Dryland, Agriculture, Loi, Kalo, Taro

July 28, 2017 by Peter T Young Leave a Comment

Lo‘alo‘a Heiau

The Hawaiians called it Nāholokū, ‘The Cloak.’ It was a great fan of young lava with high nutrient content, combined with ideal climate conditions that provided the environmental potential for intensive agricultural production. Folks today refer to it a Kaupō Gap.

“Kaupō has been famous for its sweet potatoes, both in ancient times and in recent years. Sweet potatoes can be cultivated from sea level up to about 2,000 feet in the rich pulverized lava of this district. This old culture is unfortunately vanishing here, due to a combination of economic and climatic circumstances.”

“(T)he sweet potato was the staple food for a considerable population, supplemented with dry taro from the low forest zones. This is the greatest continuous dry planting area in the Hawaiian Islands. … (likewise) ‘formerly great quantities of dry taro were planted in the lower forest belt from one end of the district to the other”. (Handy)

Like other areas, two heiau at Kaupō stand out for their massive size and labor invested in their construction, Lo‘alo‘a and Kou. Lo‘alo‘a Heiau seems to have been situated on the edge of a dense part of the field system and overlooks Manawainui Stream.

Lo‘alo‘a Heiau is one of the largest on Maui and indeed in the entire archipelago and is associated in Hawaiian traditions with King Kekaulike, who ruled Maui in the 1700s.

Dating suggests that the earliest stages of construction date to 1440–1660. Lo‘alo‘a, like many large structures, has a complex construction sequence, and Kekaulike would have rebuilt and rededicated a previously existing structure in the early 1700s.

It was during the subsequent reign of Kekaulike’s son, Kahekili, that vast changes occurred in Maui society and social organizational changes were instituted. Through inter-island conquest, the marriage of his brother to the Queen of Kauai, and appointment of his son to alternately govern Maui, Lanai, Kahoolawe and Oahu during his periodic absences.

By 1783, Kahekili dominated all the Hawaiian Islands except for Hawai‘i, a position he was to hold for nearly a decade until Kamehameha I conquered Maui. In about 1800-1801, Kamehameha I, who was en route to conquer Kauai, rededicated Loaloa. Following Kamehameha I’s conquest of the islands in the early historic period, the power of the Maui kings and centers such as Kaupo declined. (NPS)

It is believed that Kaupō with its field system at one time played an important role in the emerging Maui population, particularly in the final century prior to European contact, when it became the seat of the paramount Kekaulike.

Given Lo‘alo‘a’s location at the eastern edge of a vast dryland field season, this orientation is especially poignant, signifying the close association between the king, Lono, and the sweet potato fields that supported this staple-financed society.

The enormous capacity of these field systems enabled the rise of a population center; Lo‘alo‘a and Kou heiau on either side of the Kaupō fields illustrate the inseparable links between agriculture and the religious traditions of ancient Hawai‘i. (Kirch)

The first written description of the region was made by La Pérouse in 1786 while sailing along the southeast coast of Maui in search of a place to drop anchor:

“I coasted along its shore at a distance of a league (three miles) …. The aspect of the island of Mowee was delightful. We beheld water falling in cascades from the mountains, and running in streams to the sea, after having watered the habitations of the natives …”

“… which are so numerous that a space of three or four leagues (9 – 12 miles, about the distance from Hāna to Kaupō) may be taken for a single village.” (La Pérouse, 1786; Bushnell)

“But all the huts are on the seacoast, and the mountains are so near, that the habitable part of the island appeared to be less than half a league in depth. The trees which crowned the mountains, and the verdure of the banana plants that surrounded the habitations, produced inexpressible charms to our senses…”

“… but the sea beat upon the coast with the utmost violence, and kept us in the situation of Tantalus, desiring and devouring with our eyes what it was impossible for us to attain … After passing Kaupō no more waterfalls are seen, and villages are fewer.” (La Pérouse, 1786; Bushnell)

Lo’alo’a Heiau is three-tiered rectangular heiau, the structure is basically a raised platform, probably originally walled, built up around a small hill or large rock outcrop.

Two major divisions are clear, an eastern and a western, separated by a transverse stone wall. The overall dimensions are about 115 feet by 500 feet (57,500 square feet.)

The eastern portion of the structure, built up to a height of nearly 20 feet in some places, measuring approximately 115 by 220 feet, probably was the scene of the heiau functions.

Lo‘alo‘a Heiau was for several centuries the center and prime site of a culture complex around Kaupō that included multiple village sites and other heiau. The earliest dates for the settlement of the Kaupō District are unknown, however, from at least the 1400s the area fell under the Hana kings until the East and West Maui Kingdoms were unified in the 16th century. (NPS)

Building a structure the size of Lo‘alo‘a would have required an inconceivably large workforce if constructed in one stage. State level heiau such as Lo‘alo‘a had become the focus of a complex and tightly interwoven set of social, economic, political and religious functions that guided ancient Hawaiian life.

In general, religious practices were divided between the sexes as well as along socio-political lines. Men of high rank, the ali‘i, worshipped the four major gods in public or temple ceremonies: Lono (peace, agriculture, fertility, etc.), Kane and Kanaloa (healing and general well-being), and Ku (war.)

Only the ali’i class was responsible for national or state religious observations for the well-being of the entire population. The common man worshipped individual family gods in a private family temple as well as observances of the four major gods at the direction of the high priests.

Women, because they were considered periodically unclean, were not allowed to participate in temple ceremonies. They also worshipped their own distinct and separate gods.

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Loaloa Heiau-(Kirch)
Loaloa Heiau-(Kirch)
Loaloa Heiau-(NPS)-1985
Loaloa Heiau-(NPS)-1985
Loaloa Heiau
Loaloa Heiau

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Kaupo Gap, Kahekili, Loaloa Heiau, Hawaii, Maui, Kaupo, Kekaulike

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Images of Old Hawaiʻi

People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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