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April 29, 2017 by Peter T Young Leave a Comment

United?

The dictionary defines ‘unite’ as “to join together to do or achieve something; to cause (two or more people or things) to be joined together and become one thing; and to become joined together as one thing.”

The suggestion is that to ‘unite’ is a positive, beneficial thing.

Most say Kamehameha ‘united’ the Islands; however, it wasn’t very ‘positive’ during the process, for either conqueror or conquered.

In the Islands, over the centuries, the islands weren’t under single rule. Leadership sometimes covered portions of an island, sometimes covered a whole island or groups of islands.

Island rulers, Aliʻi or Mōʻī, typically ascended to power through familial succession and warfare. In those wars, Hawaiians were killing Hawaiians; sometimes the rivalries pitted members of the same family against each other.

At the period of Captain Cook’s arrival (1778-1779), 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,) Molokai, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauai and Niʻihau, Kamakahelei was ruler.

“At that time Kahekili was plotting for the downfall of Kahahana and the seizure of Oahu and Molokai, and the queen of Kauai was disposed to assist him in these enterprises.”

“The occupation of the Hana district of Maui by the kings of Hawaii had been the cause of many stubborn conflicts between the chivalry of the two islands, and when Captain Cook first landed on Hawaii he found the king of that island absent on another warlike expedition to Maui, intent upon avenging his defeat of two years before, when his famous brigade of eight hundred nobles was hewn in pieces.” (Kalākaua)

Kamakahelei was the “queen of Kauai and Niihau, and her husband was a younger brother to Kahekili, while she was related to the royal family of Hawaii. Thus, it will be seen, the reigning families of the several islands of the group were all related to each other, as well by marriage as by blood. So had it been for many generations. But their wars with each other were none the less vindictive because of their kinship, or attended with less of barbarity in their hours of triumph.” (Kalākaua)

“By this time nearly a generation of the race had passed away, subsequently to their discovery by Cook. How much of their strength had been exhausted by wars and the support of armies, and how much by new and terrible diseases, it is not easy to estimate. The population was greatly diminished, and the residue unimproved in morals.” (Bingham)

By the time of Cook’s arrival (1778,) Kamehameha had become a superb warrior who already carried the scars of a number of political and physical encounters. The young warrior Kamehameha was described as a tall, strong and physically fearless man who “moved in an aura of violence.” (NPS)

“Before the conquest of Kamehameha, the several islands were ruled by independent kings, who were frequently at war with each other, but more often with their own subjects. As one chief acquired sufficient strength, he disputed the title of the reigning prince.”

“If successful, his chance of permanent power was quite as precarious as that of his predecessor. In some instances the title established by force of arms remained in the same family for several generations, disturbed, however, by frequent rebellions … war being a chief occupation …” (Jarves)

The impress of his mind remains with his crude and vigorous laws, and wherever he stepped is seen an imperishable track. He was so strong of limb that ordinary men were but children in his grasp, and in council the wisest yielded to his judgment. He seems to have been born a man and to have had no boyhood. (Kalākaua)

He was always sedate and thoughtful, and from his earliest years cared for no sport or pastime that was not manly. He had a harsh and rugged face, less given to smiles than frowns, but strongly marked with lines indicative of self-reliance and changeless purpose. (Kalākaua)

He was barbarous, unforgiving and merciless to his enemies, but just, sagacious and considerate in dealing with his subjects. He was more feared and admired than loved and respected; but his strength of arm and force of character well fitted him for the supreme chieftaincy of the group, and he accomplished what no one else could have done in his day. (Kalākaua)

A later battle at ʻIao is described as, “They speak of the carnage as frightful, the din and uproar, the shouts of defiance among the fighters, the wailing of the women on the crests of the valley, as something to curdle the blood or madden the brain of the beholder. (Fornander)

The Maui troops were completely annihilated, and it is said that the corpses of the slain were so many as to choke up the waters of the stream of lao, and that hence one of the names of this battle was “Kepaniwai” (the damming of the waters). (Fornander)

Then, a final battle of conquest took place on Oʻahu. Kamehameha landed his fleet and disembarked his army on Oʻahu, extending from Waialae to Waikiki. … he marched up the Nuʻuanu valley, where Kalanikūpule had posted his forces. (Fornander)

At Puiwa the hostile forces met, and for a while the victory was hotly contested; but the superiority of Kamehameha’s artillery, the number of his guns, and the better practice of his soldiers, soon turned the day in his favour, and the defeat of the O‘ahu forces became an accelerated rout and a promiscuous slaughter. (Fornander) Estimates for losses in the battle of Nuʻuanu (1795) ranged up to 10,000. (Schmitt)

“It is supposed that some six thousand of the followers of this chieftain (Kamehameha,) and twice that number of his opposers, fell in battle during his career, and by famine and distress occasioned by his wars and devastations from 1780 to 1796.” (Bingham)

Vancouver was appalled by the impoverished circumstances of the people and the barren and uncultivated appearance of their lands. “The deplorable condition to which they had been reduced by an eleven years war” and the advent of “the half famished trading vessels” convinced him that he should pursue his peace negotiations for “the general happiness, of the inhabitants of all the islands.” (Vancouver)

“(T)he greatest loss of life according to early writers was not from the battles, but from the starvation of the vanquished and consequential sickness due to destruction of food sources and supplies – a recognized part of Hawaiian warfare.” (Bingham)

“Whether we contemplate the horrors or the glories of the rude warfare which wasted the nation, we are not to confine our views to the struggles of armed combatants, the wounds, the reproaches, and various evils inflicted on one another …”

“… but the burden of sustaining such armies deserves attention, and the indescribable misery of the unarmed and unresisting of the vanquished party or tribe, pursued and crushed, till all danger of further resistance disappeared, must not be forgotten.” (Bingham)

Kauai was never conquered; in the face of the threat of a further invasion, in 1810, at Pākākā on Oʻahu, negotiations between King Kaumuali‘i (son of Kamakahelei) and Kamehameha I took place and Kaumualiʻi yielded to Kamehameha. The agreement marked the end of war across the Islands.

The association of Kauai into the group was bloodless; the others resulted in conquest, with the winner reaping the spoils and the loser forced to concede – with blood spilled by both sides. That was the ‘uniting’ of the Islands.

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Pali-Battle_of_Nuuanu-(HerbKane)
Pali-Battle_of_Nuuanu-(HerbKane)

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Kamehameha

April 18, 2017 by Peter T Young 1 Comment

Princess Lei Lokelani

At the corner of what is now Baker Street and Marina Boulevard in San Francisco’s Marina District was where the Hawaiian Pavilion stood during the Panama-Pacific International Exposition in 1915.

These Hawaiian shows had the highest attendance at the entire fair and launched a Hawaiian cultural craze that influenced everything from American music, to movies, to fashion. (Mushet)

“The hugely popular Hawaii pavilion … showcased Hawaiian music and hula dancing, and was the unofficial launching pad for ukulele-mania.” Hapa-haole songs were featured in the Hawaii exhibits and hula ‘auana, contemporary hula was born.

‘Princess Lei Lokelani’ performed traditional foot movements – ku‘i and ‘uwehe – to modern ‘ukulele and steel guitar songs – this also launched the hapa-haole hula phenomenon into broader markets. (Wianecki)

Today, hula has been divided into two main categories; hula ‘auana and hula kahiko, also known as modern hula and ancient hula.

Hula ‘auana are always accompanied by mele, and have soft and floating movements. The ‘auana is also inspired by the hula of the 20th century up until the late 1960s, including the hapa haole styled hula. (Torgersen)

The costumes of the hula ‘auana are different from the kahiko costumes, which usually involve a pā‘ū (hula skirt) and a top to match the pā‘ū for female dancers, and a malo (loincloth) for the male dancers, as well as anklets, wristlets and a headpiece made from traditional hula plants and flowers.

The ‘auana costumes often involve mu‘umu‘u (long dress or gown) for women and black pants, a shirt and sash for the men. The women often have large headpieces made from flowers and greens and may wear shoes as part of the costume.

The kahiko dances must always be danced barefoot, and the dancer is not allowed any jewelry or excessive makeup. (Torgersen)

By 1916, there were hundreds of Hapa Haole tunes written. That same year, reportedly more Hawaiian records were sold on the mainland than any other type of music.

And they came in all the popular styles of the day: in ragtime, blues, jazz, foxtrot and waltz tempos, as “shimmy” dances and–even–in traditional hula tempos, but jazzed up a bit.

In 1935, a radio program began, broadcasting live from the Banyan Court of the Moana Hotel on the beach at Waikīkī, and radios nationwide tuned in to hear “Hawaii Calls.” Not only did nearly every island entertainer cut his or her teeth on the program, many went on to become well known.

The ‘Princess’ was 15-year old Elizabeth Jonia Leilokelani Shaw; she and her family were a hit at the Exposition. “A native of Hawaii, Shaw went to Portland with her family, several of whose members are professionals, in 1906.”

“Her first professional appearance was at the Panama-Pacific Exposition at San Francisco, where she was featured for her beauty and talents as a dancer in the Hawaiian village on the zone.” (Variety, May 6, 1921) She was so popular that she was almost crowned ‘Queen of the Zone,’ missing the honor by just a few votes. (Wianecki)

For the next four years, she was doing vaudeville as ‘Jonia and Her Hawaiians,’ “in which she is assisted by her sister and a male Hawaiian orchestra of four pieces. Jonia’s efforts consist of two dances, one with her sister, who appears in male attire, and one as a solo.”

“The remainder is made up of work by the orchestra, one of the men handling a vocal solo with the others playing a duet with steel guitars.”

“The Jonia act is still suitable for vaudeville, notwithstanding the number of turns of this order that have been seen about during past season.” (Variety, May 11, 1917)

Elizabeth Jonia Leilokelani Shaw, aged 20, was stricken with pneumonia at Washington, DC. She was brought to Portland and died there April 18, 1921. (Variety, May 6, 1921)

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Elizabeth L. Jonia Leilokelani Shaw
Elizabeth L. Jonia Leilokelani Shaw
Elizabeth L. Jonia Leilokelani Shaw
Elizabeth L. Jonia Leilokelani Shaw
Hawaii Band and Dancers-(Shaw)-1916
Hawaii Band and Dancers-(Shaw)-1916
Jonia and Her Hawaiians
Jonia and Her Hawaiians
Princess Lei Lokelani Promotional
Princess Lei Lokelani Promotional
Aeroplane view main group of exhibit palaces Panama-Pacific International Exposition
Aeroplane view main group of exhibit palaces Panama-Pacific International Exposition

Filed Under: General, Hawaiian Traditions, Prominent People Tagged With: Auana, Hapa Haole, Princess Lei Lokelani, Elizabeth Jonia Leilokelani Shaw, Hawaii, Hula, Kahiko

April 10, 2017 by Peter T Young Leave a Comment

Kalamaʻula

A he sure maoli no e a
Meke onaona, auwē he
Me ka nani, o Kalamaʻula

E kapaia nei ea
He uʻi mai hoi kau, auwē he
Me ka nani, o Kalamaʻula

Surely, it is so, the genuine
Attractiveness and
Splendor of Kalamaʻula

There in the bower
We arrive and behold the beauty and
Splendor of Kalamaʻula
(Emma Dudoit, 1922)

In a moʻolelo recounted by Fornander, Maniniholokuaua, known for his ‘great strength and fleetness,’ lived in Kaunakakai, while his moʻo grandmother, Kalamaʻula, lived in the neighboring ahupua‘a, with which she shared the name.

When the fastest runner of O‘ahu, Keliimalolo, arrived on the beach of Kaunakakai, he was warned of the thief who would steal his canoe. Sure enough, Maniniholokuaua lifted the canoe onto his back and carried it to a cave, for which Keliimalolo could not find the opening.

After traveling to Kaua‘i in search of fast runners who would help him retrieve his canoe, Keliimalolo found Kamaakamikioi and Kamaakauluohia. Once again, as the canoe landed, Maniniholokuaua was there to steal it. Ignoring their warning to not take the canoe, Maniniholokuaua put it on his back and ran to his cave of treasures.

Ultimately, Kama‘akamikioi caught up with Maniniholokuaua, and as he demanded the cave to open, Kamaakamikioi ordered the cave to close, crushing Maniniholokuaua and the canoe. Inside the cave, Kalama‘ula was dead, and the Molokai residents entered the cave to retrieve all of their precious belongings stolen by Maniniholokuaua. (Keala Pono)

At the time of Kamehameha’s conquest of the Islands, Kalola was the highest tabu chiefess on Maui; she was sister of the King Kahekili and an aunt of Kalanikūpule. Kalola lived with two brothers, Kalaniʻōpuʻu and Keōua, both Hawai’i island niʻaupiʻo (very high rank) chiefs.

From Kalaniʻōpuʻu, the older brother, she had a son, Kalanikauikeaouli Kiwalaʻo (Kiwalaʻo.) From Keōua, the younger brother, she had a daughter, Kekuʻiapoiwa Liliha.

The children, Kiwalaʻo and Kekuʻiapoiwa, had the same mother, different fathers, offspring of a naha union (brother-sister mating of niʻaupiʻo chiefs.) These two lived together, and Keōpūolani was born to them, also the offspring of a naha union. (Mookini)

When Maui Island was conquered by Kamehameha – Kalanikūpule (Kahekili’s eldest son and heir-apparent) and some others (including Kalola and her family) escaped over the mountain at the back of the valley and made their way to Molokai and Oʻahu.

On the island of Molokai at Kalamaʻula, Kalola became ill and they could not carry out their original intention of going to Oʻahu to join Kahekili. Kamehameha followed Kalola to Molokai and asked Kalola for Keōpūolani (Kalola’s granddaughter) to be his queen.

Kalola, who was dying, agreed to give Kamehameha Keōpūolani and her mother Kekuʻiapoiwa Liliha, if he would allow the girls to stay at her death bed until she passed. Kamehameha camped on Molokai until Kalola died, and returned to Kona with his high queen Keōpūolani.

Another story suggests the area was named for a stone … and a song was written (excerpts above) about the beauty of the area …“I was born In Kaka’ako on August 20, 1918, and I was the second youngest of the eight children in our family. My brother John was the youngest. My parents, Emma Kala and Marcellus Dudoit, moved to Kalamaʻula in 1922.”

“The Kalamaʻula stone was right in our driveway, but we didn‘t know it was a famous stone. My dad wanted to get rid of it. So John and I tried with a sledge hammer, but we couldn’t break it. Then we found out that it was the stone that Kalamaʻula was named for, so we left it where it was.”

“It has five natural veins in it, and the legend is that it’s the handprint of a young woman. My mother wrote the song Kalamaʻula about the beauty of the area and our home there. She died when I was five, so my sister, Hannah, later copyrighted the song on her behalf.” (Valentine Dudoit, September 22, 2000; Clark)

Kalama‘ula by Johnny Noble and his Hawaiians – Emma Bush vocals 1929

“In Kalama‘ula is a coconut grove that is said to have been planted by Kamehameha V, having about 1,000 trees covering an area of ten acres.”

“Molokai was the favorite rest resort of this monarch, who had an establishment on the beach which was reserved for sunbathing by the ali‘i at Kalama‘ula near Kaunakakai.”

“There was a fine spring there that ‘bubbled up through all eight-inch vent and ran as a stream to the shore. Along the banks of the stream sugar cane, bananas, and taro flourished. There were many shrimp in the spring.’”

“‘It is said that a woman’s shrimp-net was once washed away by a freshet down the valley above the spring. She found her net in the spring at Kalama‘ula, at least six miles from the place she had left it’.” (Handy)

The US Congress passed the Hawaiian Homes Commission Act to provide lands for Hawaiians; in 1922, Kalamaʻula became the first Hawaiian homestead subdivision in the islands.

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Kalamaula
Kalamaula
Kalamaula-
Kapuaiwa_Grove,_Kalamaula-Kaunakakai,_Molokai
Kapuaiwa_Grove,_Kalamaula-Kaunakakai,_Molokai
House of Kamehameha V at Kaunakakai on the south shore of Molokai where the Kapuaiwa groves stands today. It served as fishing lodge for the King-1888
House of Kamehameha V at Kaunakakai on the south shore of Molokai where the Kapuaiwa groves stands today. It served as fishing lodge for the King-1888
Kapuaiwa_Grove,_Kalamaula-Kaunakakai,_Molokai
Kapuaiwa_Grove,_Kalamaula-Kaunakakai,_Molokai
Kalamaula-Google Earth
Kalamaula-Google Earth

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Kalamaula, Kamehameha, Kaunakakai, Lot Kapuaiwa, Molokai, Hawaii, Keopuolani, Kalola

April 9, 2017 by Peter T Young 1 Comment

Ka Huakaʻi o ka Pō

“The first thing you will hear is drums in the distance, then you will smell a foul and musky odor, and you will hear a conch shell being blown, for fair warning to get out of the way, and you will see torches getting brighter and brighter as they get closer.”

“Your best chance is to have an ancestor that recognizes you, they will call out,’Na‘u!’ which means mine. But if you are in the night marchers’ bloodline no one in the procession can harm you.”

“No matter what you build in their path they go straight through it. The night marchers are the vanguard for a sacred chief or chiefess who unusually have a high station in life.” (Kapanui)

Here’s a recount …

“One night just after nightfall about seven or eight in the evening, he was on his way when of a sudden he saw a long line of marchers in the distance coming toward him. He climbed over a stone wall and sat very still.”

“As they drew near he saw that they walked four abreast and were about seven feet tall nor did their feet touch the ground. One of the marchers stepped out of the line and ran back and forth on the other side of the wall behind which he crouched as if to protect him from the others.”

“As each file passed he heard voices call out ‘Strike!’ and his protector answer ‘No! no! he is mine!’ No other sounds were to be heard except the call to strike and the creak of a ma-ne-le (string hammock.) He was not afraid and watched the marchers closely.”

“There were both men and women in the procession. After a long line of marchers four abreast had passed there came the ma-ne-le bearers, two before and two behind. On the litter sat a very big man whom he guessed at once to be a chief. Following the litter were other marchers walking four abreast. After all had passed his protector joined his fellows.”

“A month later the same young man went to call on some friends and was returning home late at night. Not far from the spot where he had met the marchers before was a level flat of ground and drawing near to the spot he heard the sound of an ipu drum and of chanting.”

“He came close enough to see and recognize many of the men and women whom he had seen on the previous march as he had sat behind the stone wall.”

“He was delighted with the chanting and drumming, with the dancing of the ala‘apapa by the women and the mokomoko wrestling and other games of the past by the men.”

“As he sat watching he heard someone say, ‘There is the grandson of Kekuanoi!’ – ‘Never mind! we do not mind him!’ said another. This was the name of a grandfather of his who lived on the beach and he knew that he himself was being discussed.”

“For a couple of hours he sat watching before he went home. His grandfather at home had sun it all; he said, ‘I know that you have been with our people of the night; I saw you sitting by watching the sports.’”

“Then he related to his grandfather what he had seen on the two nights when he met the chiefs and warriors of old.” (Kona resident, as told by Pukui in Kepelino’s Traditions; Beckwith)

The sight of the procession of Ka huaka‘i o ka Pō (‘Marchers of the Night’) “is said to be fatal unless one has a relative among the dead to intercede for him.”

“If a man is found stricken by the roadside a white doctor will pronounce the cause as heart failure, but a Hawaiian will think at once of the fatal night march.” (Pukui, Kepelino’s Traditions; Beckwith)

“The time for the march is between half after seven when the sun has actually set and about two in the morning before the dawn breaks.”

“It may occur on one of the four nights of the gods, on Ku, Akua, Lono, Kane, or on the nights of Kaloa. Those who took part in the march were the chiefs and warriors who had died, the aumakua, and the gods, each of whom had their own march.” (Pukui, Kepelino’s Traditions; Beckwith)

“There are several types of Marchers. The gods may be distinguished by a wind that blows through the forests or shrubbery. The wind snaps off branches of great trees to clear the path for the gods.”

“The march of the gods is led by a row of six who carry blazing red torches. Three of the torch carriers are females and three are males. The sound clearly heard within their ranks is the chanting of their names and chants of praise.”

“Kane is the night on which the Marchers in the Night most often consist of dead chiefs, chiefesses, priests and their close attendants. Again, a Hawaiian conceals himself for it is death to be seen by the Marchers.”

“The chief’s procession are lighted by torches, but the light of the torches is not as great as that of the gods. A warlike chief is apt to march in the procession between two warriors.”

“In all these processions, a man who had held a similar position in life, marches at the head of the column calling kapu to warn the living to get out of the way. It is his duty to execute any living being caught in the path.”

“Many Hawaiians have never seen the processions but they have heard the music of the flute, the beating of the drums and the chanting which goes on at the heiau at the end of a procession.”

“Sometimes the procession of chiefs will end on a level piece of ground which in ancient days served as a place for sports tourneys. There the chiefs and attendants play their favorite old games to the loud sound of laughing and cheering.”

“Ancient Hawaiians knew just where the paths were located which were the favorite courses of the Marchers in the Night.” (Taylor)

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night-marchers-mansson

Filed Under: Hawaiian Traditions Tagged With: Hawaii, Night Marchers, Ka Huakai o ka Po

April 5, 2017 by Peter T Young 1 Comment

Kaleleakeʻanae

Nuʻuanu Valley is romantic ground!
Here every knoll and dingle hath its talc.
Woven from legends stark of lonely swale
And Pali steep! Aye, long ago, to sound
Of savage warfare waged by Chiefs renowned.
Th’ historic Vale was scarred with bloody trail.
E’en now the bent ear hears the wild death-wail
Of warriors, in the winds which still rebound
The cliffs along: or, in the depths the eye
Doth catch the twinkling of spry Epas’ feet
Where, ‘neath the trailing clouds which not half hide
The tropic moon, they dance in circles nigh
To sound of falling waters—requiem meet,
Where mouldering heroes dim for aye abide!
(Johnstone; Thrum)

The battle was the last stand of Kalanikūpule and 9,000-warriors of O‘ahu against Kamehameha and his invading army of 12,000-warriors from Hawai‘i. (Dukas)

Kamehameha’s fleet landed at Waikiki where it covered the beaches from Waiʻalae to Waikiki. Kalanikūpule and his chiefs were stationed at strategic points in Nuʻuanu at Kanoneakapueo, Kahapaʻakai, Luakaha, Kawananakoa, Kaukahoku, Kapaʻeli, Kaumuʻohena, and Puʻiwa (where the fighting began.) (Kamakau)

Outnumbered and outgunned, the O‘ahu defenders were already weakened by the Battle of ‘Aiea (Kukiʻiahu) and a failed attempt to seize two well-armed foreign merchant vessels. (Dukas)

The landings were unopposed, and Kamehameha’s forces had four days to gather food and scout out enemy positions. The army began to move west and first clashed with Kalanikūpule’s men near Punchbowl Crater.

Both armies used traditional Hawaiian weapons, augmented with Western firearms. Kamehameha, however, used European-style flanking tactics and sited cannons on the Papakōlea ridgeline, routing similar positions held by Kalanikūpule’s cannoneers. (James)

“Kalanikūpule’s men were also supplied with these foreign weapons, however, not as well because they had lost those foreign weapons on board Captain Brown’s ships which the foreigners had taken at that time Kalanikūpule had first thought of attacking Kamehameha.” …

“In the beginning of this battle, the female aliʻi on Kamehameha’s side used their muskets, firing their bullets amongst the warriors on Kalanikūpule’s side.”

“Those on Kamehameha’s side were better skilled with the muskets, and perhaps these warriors furnished with the foreign weapons were electrified (ho‘ouwila ‘ia paha) by seeing the fearlessness of these aliʻi wahine.” (Desha)

Just a little above the Queen Emma’s property was a decisive point of the battle. There a well-directed shot from John Young’s cannon brought death to the restless and ambitious Kaʻiana; Kaʻiana had landed with Kamehameha but defected to the side of Kalanikupule.

With his death, Kalanikūpule’s forces scattered – some to the hills and valleys beyond, and drove the rest to a swift destruction over the famous pali. (Thrum)

Kamehameha’s cannon’s rained fire down on Kalanikūpule’s forces, which disorganized under the assault from above. From that point on, it was a running fight, a desperate rear-guard action as Oʻahu’s defenders were herded up Nuʻuanu Valley.

A number of them did escape. Some went up Pacific Heights, but primarily they went up Alewa and over into Kalihi and escaped to Aiea and through there.

Others went up over the pali or went up to Kalihi and then went over into Kāne’ohe. A lot of them went down the old trails on the pali. (Pacific Worlds)

But the actions of some gave the battle another name …

The name of the Battle of Nuʻuanu is also referred to as Kaleleakeʻanae, which means “the leaping of the mullet fish.” With their backs to the sheer cliff of the Nuʻuanu Pali, many chose to fall to their deaths than submit to Kamehameha.

In 1897, while improving the Pali road, workers found an estimated 800-skulls along with other bones, at the foot of the precipice. They believed these to be the remains of Oʻahu warriors defeated by Kamehameha a hundred years earlier. (Island Call, October 1953; Mitchell)

Kalanikūpule survived the battle, but was later captured and sacrificed by Kamehameha at the Diamond Head heiau of Papaʻenaʻena. (Dukas)

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Pali-Battle_of_Nuuanu-(HerbKane)
Pali-Battle_of_Nuuanu-(HerbKane)
Kamehameha_Waikiki_Landing-(HerbKane)
Kamehameha_Waikiki_Landing-(HerbKane)
The Battle of Nuuanu-Kalelekaanae-(RobJames)-Map
The Battle of Nuuanu-Kalelekaanae-(RobJames)-Map

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Kaleleakeanae, Hawaii, Oahu, Nuuanu, Kamehameha, Kalanikupule, Battle of Nuuanu

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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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