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September 22, 2016 by Peter T Young Leave a Comment

Surfing in Britain

“Surf riding after the Hawaiian fashion is extremely simple when performed with pen and ink, but the swimmer who tries it at Waikiki when there is any sort of sea tumbling in from the south is either overwhelmed in the roller …”

“… or parts company with his board to learn the adamantine solidity of beach sand when a would-be rider essays to plow it up with any portion of his anatomy.” (Paducah Daily Sun, AK, August 18, 1898)

Edward, Prince of Wales (Later King Edward VIII) visited Hawai‘i in April 1920 and enjoyed a three-day surf trip with Earl Mountbatten (future Admiral of the Fleet.) He was so thrilled with the experience that he ordered his ship, the HMS Renown, to return for three days so he could surf again.

But it’s not the surfing of British royals in Hawai‘i that is the focus of this summary, this is about Hawaiian royals in Britain, surfing off the British coast.

While Duke Kahanamoku introduced and promoted surfing to the rest of the world (making him the ‘Father of International Surfing,’) the year he was born (1890,) a couple Hawaiian Princes were riding the waves at Bridlington, Yorkshire in Britain.

Brothers David Kawānanakoa (Koa) and Kūhiō, orphaned after their father died in 1880 and mother in 1884, were adopted by King David Kalākaua’s wife, Queen Kapiʻolani, who was their maternal aunt.

Both were sent on Kalākaua’s ‘studies abroad program.’ They travelled with a guardian arriving in London on November 27, 1889. At first, it was thought that David might work for Hawaii Consul Armstrong in London.

There were 13 Hawaiian Consuls throughout England, indicative of the two countries important trade relations. As for Kuhio, “(he) is not sure if he wants to stay or leave. He thinks he’ll leave, (because) it is very cold here.” (Hall)

On September 22, 1890 Prince Kūhiō could not restrain his enthusiasm in his letter to the Hawaiian Consul Armstrong about their experience of surfing at Bridlington:

“We enjoy the seaside very much and are out swimming every day. The weather has been very windy these few days and we like it very much for we like the sea to be rough so that we are able to have surf riding. We enjoy surf riding very much and surprise the people to see us riding on the surf.”

“Even (John) Wrightson (their tutor) is learning surf riding and will be able to ride as well as we can in a few days more. He likes this very much for it is a very good sport.” (Museum of British Surfing)

Their Bridlington surfboards would most likely have been planks purchased from a boat‐builder. There were extensive regional forests plus readily available foreign timber. A local wood expert’s best guess is that the wood was ash, sycamore or lime. (Hall)

This wasn’t the first international surfing experience for the princely brothers. In 1885, the Koa and Kūhiō (and their other brother Edward, who later died in 1887) were schooled at St Matthew’s Hall in San Mateo, California; they were placed under the care of Antoinette Swan, one of the ‘Pioneers’ of Santa Cruz and daughter of Don Francisco de Paula Marin.

When the Swan home became too crowded, the princes boarded at the nearby Wilkins House, located half a block away, on Pacific and Cathcart streets. (Dunn & Stoner)

The three princes are noted in the first account of surfing anywhere in the Americas: “The young Hawaiian princes were in the water, enjoying it hugely and giving interesting exhibitions of surf-board swimming as practiced in their native islands.” (Santa Cruz Daily Surf, July 20, 1885; Divine)

Another Hawaiian royal may also have added to the international surfing experience. It is suggested that when Princess Kaʻiulani, a cousin of Koa and Kūhiō, also surfed in England (in 1892.)

“She may have been the first female surfer in Britain, … a letter in which she wrote that she enjoyed ‘being on the water again’ at Brighton.”

“Kaʻiulani liked swimming and surfing. She was a high-spirited girl, who when she returned to Hawaii, liked to sneak out past midnight to go swimming in the moonlight with girlfriends.” (Hall)

Reportedly, “The tall foreign dignitary stood erect on a thin board with her hair blowing in the wind and rode the chilly waters.” (British Surfing Museum; Boal)

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Brighton Beach-UK-from_the-Pier-LOC-1890
Brighton Beach-UK-from_the-Pier-LOC-1890
David Kawananakoa (1868-1908) Edward Keliiahonui (1869-1887) and Jonah Kuhio Kalanianaole (1871-1922)-PP-97-17-008
David Kawananakoa (1868-1908) Edward Keliiahonui (1869-1887) and Jonah Kuhio Kalanianaole (1871-1922)-PP-97-17-008
Hawaiian Surfers-BridlingtonFreePress
Hawaiian Surfers-BridlingtonFreePress
Koa and Kuhio-MuseumOfBritishSurfing
Koa and Kuhio-MuseumOfBritishSurfing
Prince Kuhio letter to the Hawaiian consul Mr Armstrong in London-Sep_22,_1890-1-MuseumOfBritishSurfing
Prince Kuhio letter to the Hawaiian consul Mr Armstrong in London-Sep_22,_1890-1-MuseumOfBritishSurfing
Prince Kuhio letter to the Hawaiian consul Mr Armstrong in London-Sep_22,_1890-2-MuseumOfBritishSurfing
Prince Kuhio letter to the Hawaiian consul Mr Armstrong in London-Sep_22,_1890-2-MuseumOfBritishSurfing
Saltburn-by-the-Sea-UK-noting-sea_bathing-changing-carts-LOC-1890
Saltburn-by-the-Sea-UK-noting-sea_bathing-changing-carts-LOC-1890
Brighton_Beach-UK-from_the-Pier-LOC-1890
Brighton_Beach-UK-from_the-Pier-LOC-1890
Brighton Beach-UK-the-Pier-LOC-1890
Brighton Beach-UK-the-Pier-LOC-1890
Bridlington_UK_The_Parade-(Promenade)-LOC-1890
Bridlington_UK_The_Parade-(Promenade)-LOC-1890
Bridlington_UK_The_Harbor-LOC-1890
Bridlington_UK_The_Harbor-LOC-1890
Bridlington_UK_Childrens_Corner-LOC-1890
Bridlington_UK_Childrens_Corner-LOC-1890
Brighton Beach-UK-LOC-1915
Brighton Beach-UK-LOC-1915
Brighton_Beach-UK-LOC-1915
Brighton_Beach-UK-LOC-1915
Brighton Beach-Bathing-UK-LOC-1915
Brighton Beach-Bathing-UK-LOC-1915
Prince_Edward_Surfing-Waikiki-1920
Prince_Edward_Surfing-Waikiki-1920
Prince Edward-and_Duke_Kahanamoku_go_Surfing
Prince Edward-and_Duke_Kahanamoku_go_Surfing

Filed Under: Economy, Ali'i / Chiefs / Governance, Hawaiian Traditions, Prominent People Tagged With: Kaiulani, Kawananakoa, Surf, Prince Edward, David Kawananakoa, Antoinette Swan, Bridlington, Hawaii, Britain, Surfing, Prince Kuhio

September 20, 2016 by Peter T Young Leave a Comment

Lauhala

A traditional hale (thatched house) would seem sparsely furnished. The best thatch used by the Hawaiians was pili grass; next came the leaf of the pandanus, lauhala; then the leaf of the sugar-cane, and lastly the ti leaf, and a number of inferior grasses. (Malo)

Over the floor of smooth pebbles lay many layers of mats, both coarse floor mats and fine sleeping mats; their number was dependent upon the rank of the residents.

There were kapa bedding and pillows of several kinds but no chairs, tables, cabinets, or other furniture per se. Nor would many personal items be in evidence. Makaʻāinana had few belongings, and aliʻi had storehouses for those that they accumulated. (Abbott)

In the living quarters, small articles customarily were stored in baskets, calabashes, and gourds, and many of these were suspended from the rafters by cord or netting, leaving the floor space open.

Many household furnishings were made from leaves of the hala tree (Pandanus species). Most hala species grow in groves (pū hala). The trees appear to be propped up on their thick roots, and their trunks put forth branches at sharp angles in the upper half of the plant. (Abbott)

Hala is a choice tree for the essential native Hawaiian landscape. Female trees, with the characteristic pineapple-shaped fruit, appear to be more in demand than the males.

But the uncommon male hala produce highly fragrant and attractive floral displays and should be grown more as well. (hawaii-edu) “Old stories tell of lost fishermen in canoes adrift at sea finding their way home via the fragrances of hala.” (Bornhorst)

Hala is a small tree growing 20 to 30 feet in height and from 15 to 35 feet in diameter. Lauhala, the leaves of the hala, are distinctive long blade-like, about 2 inches wide and over 2 feet long. The leaves are spirally arranged towards the ends of the branches and leave a spiral pattern on the trunk when they fall.

Plaited (or braided) lauhala are made into mats, hats, sails, and other useful items. Plaiting entails interlacing the strips at right angles to each other with the aim of obtaining a tight and regular fit. (Since no loom is used, it is incorrect to call this method ‘weaving.’) (Abbott)

“These things were articles of the greatest utility, being used to cover the floor, as clothing, and as robes. This work was done by the women. (Malo)

For use, lauhala was washed, soaked for several days, then softened by being passed through the smoke of a fire. The thorns on the midrib and margins of leaves were stripped out by pulling each leaf through a slit cut for this purpose in a leaf butt. (Abbott)

“The women beat down the leaves with sticks, wilted them over the fire, and then dried them in the sun. After the young leaves (muo) had been separated from the old ones (laele) the leaves were made up into rolls.”

“This done (and the leaves having been split up into strips of the requisite width) they were plaited into mats. The young leaves (mu-o) made the best mats, and from them were made the sails for the canoes.” (Malo)

All Hawaiian floor mats were made either of lauhala or of sedges. In a chief’s hale, over the coarsest floor mats were layered lauhala mats whose plaiting was in widths ranging from 0.5 to 1 inch. (Abbott)

Over the coarse floor mats, finely plaited mats were placed to serve as moena, sleeping mats. At least a few mats (and often many) were piled one atop the next, forming a mattress.

A well-cushioned bed was five to eight centimeters (two to three inches) thick, and the mats were often stitched together along one edge to prevent them from slipping. Beds of the ali’i were composed of numerous layers of mats, the topmost being moena makali‘i or fine sleeping mats, plaited from strips of material as narrow as 0.2 inch. (Abbott)

(It is said that when Kaʻahumanu visited the missionaries and spent the night in the visitors’ room in the frame house at Mission Houses she preferred 30-mats to sleep on.)

For bed coverings, the Hawaiians had kapa moe – single sheets of kapa, often used several at a time – or kapa ku‘ina, which consisted of several layers of kapa stitched along one edge with wauke cordage.

In either case, the covers were about the size of a modern double-bed sheet, and layers could be thrown off or added as the temperature changed during the night. Uluna, plaited lauhala pillows, traditionally were cubical or brick-shaped and stuffed with lauhala. (Abbott)

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Pila`a Kilani weaving a lauhala mat, Pukoo, Molokai-PP-33-6-023-1913
Pila`a Kilani weaving a lauhala mat, Pukoo, Molokai-PP-33-6-023-1913
Lauhala weavers, Napoopoo, Hawaii-PP-33-6-003-1935
Lauhala weavers, Napoopoo, Hawaii-PP-33-6-003-1935
Lauhala weaver-PP-33-6-002
Lauhala weaver-PP-33-6-002
Woman weaving a lauhala mat-PP-33-7-004
Woman weaving a lauhala mat-PP-33-7-004
Children watching a weaver strip lauhala-PP-33-6-021-1935
Children watching a weaver strip lauhala-PP-33-6-021-1935
Group of girls lauhala weaving-PP-33-7-001-1900
Group of girls lauhala weaving-PP-33-7-001-1900
Hawaiian family and their houses thatched with lauhala-PP-32-2-035-1880s
Hawaiian family and their houses thatched with lauhala-PP-32-2-035-1880s
Lauhala
Lauhala
Starr_040518-0205_Pandanus_tectorius
Starr_040518-0205_Pandanus_tectorius
Hala-Pandanus_tectorius
Hala-Pandanus_tectorius
Auntie Elizabeth Lee-lauhala weaver
Auntie Elizabeth Lee-lauhala weaver

Filed Under: Economy, General, Hawaiian Traditions Tagged With: Hawaii, Hala, Lauhala

September 18, 2016 by Peter T Young Leave a Comment

Pig Hunting

Hānai Puaʻa Wahine, Maloko Ka Uku
Raise a sow, for her reward is inside of her
(A sow will bear young)

Pua‘a (pigs) are not native to Hawai‘i. The first pigs were brought to the Hawaiian Islands by the early Polynesians that came to the Islands (approximately AD 1000 and 1200.) (Kirch)

“Originally, pua‘a enjoyed a close relationship with their human families and rarely strayed far from the kauhale (family compound.)”

“Well-developed taro and sweet potato agriculture in ancient Hawai‘i was incompatible with uncontrolled pigs, and there is every indication that pigs were both highly valued and carefully managed sources of protein.”

“Pua‘a were an integrated part of Hawaiian households, and the common presence of pa pua‘a (pig pens) reflects the controlled, physically compartmentalized nature of pig management in traditional Hawai‘i.”

“Notwithstanding, small populations of loosely controlled and free-roaming animals existed in ancient times. Traditional and historic evidence indicates that these animals remained largely domesticated, living mainly on the periphery of kauhale and extending into lowland forests.”

They continued to rely largely on the food and shelter provided by the kauhale. This is because in pre-contact times, native Hawaiian forests were devoid of large alien fruits such as mangos and guava, and major protein sources (including non-native earthworms.) (Maly, Pang & Burrows, 2010)

“We believe that subsistence hunting of feral ungulates by native Hawaiians is NOT a traditional and customary right and therefore not protected under the state constitution or Hawai‘i Revised Statutes.”

“There is no evidence that pigs were hunted in ancient times. The Hawaiian diet was not dependent on pigs and they were only eaten for important occasions or as offerings to gods.”

“It is well documented that feral pigs ranging through Hawaii’s upland forests today bear little physical or cultural resemblance to the smaller, domesticated pigs brought to the islands by voyaging Polynesians.”

“It remains a popular misconception that pigs are native to Hawaiian forests and that pig hunting was a common practice in ancient Hawai‘i.” (Benton Keali‘i Pang, President of ‘Ahahui Mālama I Ka Lōkahi; Environment Hawaii, January 1997)

Hunting of ungulates was not in keeping with Hawaiian cultural traditions. Goats, sheep, European boar, and cattle are all “foreign to the native Hawaiian landscape and culture.”

The Hawaiians themselves used fences to create enclosures to protect native resources. The Hawaiian pig was traditionally raised and fattened in enclosures. (Kepa Maly; Environment Hawaii, January 1997)

“Domestication … is here confined to three species; the hog, dog, and cock; and secondly, it is in fact next to a state of nature in these isles: the hogs and fowl run about at their case the greatest part of the day; the last especially, which live entirely on what they pick up, without being regularly fed.”

“Now and then I observed the house open, but furnished below at the height of about one foot, with a fence of bamboos. Some small houses are likewise included in a kind of partition made of small sticks in the manner of hurdles.”

“The natives commonly keep their hogs during the night, in the house, and have in one corner of it contrived an inclusure (pa booa (pā puaʻa)) covered on the top with boards, on which they sleep.”

“As to animal food from hogs, dogs and fowls, I am certain that their meat is but sparingly eaten …” (Forster’s Observations in Polynesia, 1778)

“Pigs were raised in great numbers for food and for religious and ceremonial purposes. They were free to roam about the village and its environs. 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 of these foods were the scraps and peelings not suitable for human consumption.” (Mitchell)

“In contrast, current feral pigs are largely derived from animals introduced after western contact. Captain James Cook, for example, brought European pigs during his first voyage to Hawai‘i, and many other introductions of European and Asian swine followed. Over time, the Polynesian pua‘a interbred with and were mostly displaced by these larger animals.”

“As feral pig populations grew on all islands, they began ranging more freely in the forests. Concurrent but independent introductions of earthworms and introduced plant species, such as mango and guava, provided reliable protein and carbohydrate food sources and helped expand their range.”

“Omnivorous and without any non-human predators, pigs began to thrive in the native forest and successfully established large populations. Within only a few generations, any escaped domesticated pigs reverted to a feral form, retaining the large body size of European swine, but severing their dependence on human beings.” (Maly, Pang & Burrows, 2010)

“The custom of recreational hunting evolved over the last hundred fifty years as native Hawaiians assimilated western traditions in the context of these introduced game animals.”

“The earliest descriptions of western-style hunting occur in the opening decades of the 19th century, when outings were organized to control wild herds of cattle that threatened agriculture, residences, and forest resources.”

“The practice increased in frequency and in popularity, with island hunters playing a key role in the state’s response to the watershed crisis of the late 19th-century. These state-sponsored control efforts resulted in the removal of over 170,000 introduced mammals in the first half of the 20th century.”

“Although hunting is not widely practiced in contemporary Hawaiian society – only two percent of the state’s residents obtain a hunting license – it is a visible and common occurrence across the state.”

“Pig hunting, in particular, is a cherished modern practice for island sportsmen, including some whose subsistence depends to greater or lesser extent on wild game.”

“Pig hunting in heavy cover is usually accomplished with the use of dogs, and the required training, feeding and care for these animals can be a difficult and expensive task. The dogs locate, chase, grab, or bay the game, which is then typically dispatched by the hunter with a gun or knife.”

“These techniques are derived directly from western and European pig hunting practices, incorporated over the last 150 years in Hawai‘i, and passed down through family generations.” (Maly, Pang & Burrows, 2010)

While cultural authorities note that hunting of pigs is not a traditional and cultural practice, a recent Hawaiʻi Intermediate Court of Appeals decision (December 2015) notes pig hunting is a customary and traditional practice for Kui Palama on the Island of Kauai, prior to 1892.

But the Court noted, “there have been no Hawaiʻi appellate cases directly addressing whether pig hunting is a constitutionally protected traditional and customary practice, and for this reason, we reiterate that our decision here is confined to the narrow circumstances and the particular record in this case.”)

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Wild_Pig-civilbeat
Wild_Pig-civilbeat
Wild_Pig
Wild_Pig
Pig-Puaa
Pig-Puaa
Pigs-PP-2-13-005
Young men in malo with pig-PP-2-7-009-1939
Young men in malo with pig-PP-2-7-009-1939

Filed Under: General, Hawaiian Traditions, Economy Tagged With: Hawaii, Pigs, Puaa

September 17, 2016 by Peter T Young Leave a Comment

Kālaimoku

“(I)n the earliest times all the people were alii … it was only after the lapse of several generations that a division was made into commoners and chiefs” (Malo)

Kamakau noted, in early Hawaiʻi “The parents were masters over their own family group … No man was made chief over another.” Essentially, the extended family was the socio, biological, economic and political unit.

Because each ʻohana (family) was served by a parental haku (master, overseer) and each family was self-sufficient and capable of satisfying its own needs, there was no need for a hierarchal structure.

Kamakau states that there were no chiefs in the earliest period of settlement but that they came “several hundred years afterward … when men became numerous.”

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

The actual number of chiefs was few, but their retainers attached to the courts (advisors, konohiki, priests, warriors, etc) were many.

In addition to the expanded demand to provide food for the courts, commoners were also obliged to make new lines of products for the chiefs – feather cloaks, capes, helmets, images and ornaments.

Once King Kamehameha I gained control of the major Hawaiian Islands, he reestablished the ancestral custom of the ʻaha aliʻi (council of chiefs,) first to provide advice and ensure the proper governance of the islands without reliance on warfare.

The council of chiefs supervised the division and management of land, the management of fisheries, the sandalwood trade and the annual collection of taxes.

Kamehameha also appointed governors for each island, in recognition of the relative autonomy of each island in relation to local affairs and as an accommodation to the federated nature of the governance of the unified Kingdom.

The council provided a constraint on the power of the mōʻī (head of state) and was an early indicator of the democratic direction in which governance of the nation was moving. (MacKenzie)

There were two strong forces, or parties, in the government; one the kahunas, who attended to the idol-worship, the other the kālaimoku, or king’s chief councilor (counselor, prime minister, high official; to perform such office. Lit., manage island, (Ulukau.)) These two were the ones who controlled the government, and led its head, the king, as they thought best. (Malo)

The word kālaimoku related to the civil polity, or government, of the land. The government was supposed to have one body (kino.) As the body of a man is one, provided with a head, with hands, feet and numerous smaller members, so the government has many parts, but one organization. (Malo)

The kālaimoku’s manner of procedure was as follows: He first made secret inquiries of the keepers of the genealogies – poe kuauhau – and informed himself as to the pedigree of all the chiefs.

Because the kālaimoku believed that the king was to be compared to a house. A house indeed stands of itself, but its pa or stockade, is its defense. So it was with the king; the chiefs below him and the common people throughout the whole country were his defense.

Aliʻi nui would carefully consider the advice of his council, and would be hesitant to go against it. Kālaimoku and kahuna kiʻi played different roles in their process of governing.

The kālaimoku advised on the material processes of government: political affairs, war, and taking care of makaʻāinana; the kahuna kiʻi focused on the spiritual and metaphysical and was the aliʻi nui contact t the gods. (Beamer)

If the head of the government declined to follow their advice, the government went to another, on account of the fault of its head, that is the king. The high priest – kahuna o nā kiʻi – controlled the king in matters of religion – haipule- (He was keeper of the king’s conscience.)

The kālaimoku, chief councilor or prime minister, guided him in regulating the affairs of administration, and in all that related to the common people. (Malo)

The principal duties of the kālaimoku’s office were comprised under two heads; to look after the king’s interests and to look after the people’s interests. The one who filled the office of kālaimoku made it his first business to counsel the king in the regulation of these two departments. (Malo)

One thing which the kālaimoku impressed upon the king was to protect the property of the chiefs as well as that of the common people; not to rob them, not to appropriate wantonly the crops of the common people. (Malo)

The kālaimoku’s manner of procedure was as follows: He first made secret inquiries of the keepers of the genealogies – poe kuauhau – and informed himself as to the pedigree of all the chiefs.

Because the kālaimoku believed that the king was to be compared to a house. A house indeed stands of itself, but its pa or stockade, is its defense. So it was with the king; the chiefs below him and the common people throughout the whole country were his defense.

There were two great reasons why a kālaimoku had superior ability as a counselor to others. In the first place, they were instructed in the traditional wisdom of former kālaimoku, and in the second place their whole lives were spent with kings.

When one king died, they lived with his successor until his death, and so on. Thus they became well acquainted with the methods adopted by different kings, also with those used by the kings of ancient times.

These kālaimoku were a class of people who did not care much for luxury and display, nor for distinction, wealth, or land. They had no desire for great rewards from the king. They were only intent on serving the king by their secret councils.

A notable Kālaimoku was Kalanimōkū was a trusted and loyal advisor to Kamehameha I, Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III.)

He adopted the name William Pitt, because of his great admiration for the British Prime Minister, William Pitt the Younger. He was frequently addressed as Mr. Pitt or Billy Pitt. (Lots of information here from Malo.)

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William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion
William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Prominent People Tagged With: Hawaii, Kalanimoku, Kalaimoku

September 13, 2016 by Peter T Young Leave a Comment

Oneawa

“Ka ulu koa i kai o Oneawa”
“The koa grove down at Oneawa”

The Island of O‘ahu has six Moku (districts:) Kona, Koʻolaupoko, Koʻolauloa, Waialua, Waiʻanae and ʻEwa. Each Moku is divided into ahupua‘a. For the Moku of Koʻolaupoko, these include (West to East) Kualoa, Hakipuʻu, Waikāne, Waiāhole, Kaʻalaea, Waiheʻe, Kahaluʻu, Heʻeia, Kāneʻohe, Kailua and Waimānalo.

Kailua Ahupua‘a is the largest ahupua‘a of the Moku of Koʻolaupoko and the largest valley on the windward side of O‘ahu. From the Koʻolau ridge line it extends down two descending ridge lines which provide the natural boundaries for the sides of the ahupua‘a.

Some ahupuaʻa were further subdivided into units (still part of the ahupuaʻa) called ʻili. Some of the smallest ahupuaʻa were not subdivided at all, while the larger ones sometimes contained as many as thirty or forty ʻili. Kailua had many, including the ‘ili of Oneawa.

Traditional Hawaiian land use in this area focused on irrigated taro farming, inland fishponds, and coastal and deep water fishing grounds. Kawainui Marsh is the largest body of fresh water in the archipelago and was utilized both for lo‘i and fresh water fishponds.

The sandy soil in Kailua supported peripheral crops such as coconut and banana. Fishing villages were presumably scattered along the shore. It is probable that the occupants of the shoreline ‘ili were socially tied to those of the ‘ili along the marsh or the ridge line in order to exchange the surplus of their respective efforts. (Dye)

The northern boundary of Kailua ahupua‘a, known traditionally as Pu‘u Pāpa‘a, or scorched hill, it was given the name of Oneawa Hills in the 1970s.

A stream runs through Oneawa ‘ili to the sea, providing a natural drainage for the Kawainui marsh. The Kawainui Canal was constructed in 1952 to provide flood control and stability for real estate development. (Dye)

In one related story of the area, the large inland pond of Kawainui is referred to in a legend concerning trees (that had the power to attract fish.) Haumea, a goddess traveling through the area, assisted the daughter of the ruler in childbirth.

In return she was given the tree named Ka-lau-o-ke-kähuli, which bears the exceedingly beautiful flowers Kanikawï and Kanikawä. Haumea eventually sets it down on Maui, where it takes root. When a man comes by and chops it down, a fierce storm arises and washes it to sea.

Months later, a branch washes up at Oneawa in Kailua. The fish follow, rendering Oneawa a place where schools of fish gather. “When this branch (that is, Mākālei) was taken inland of Kailua, the fish of Kawainui Pond followed it inland”.

In another story, Koʻolaupoko was one of the stops in the celebrated journey Pele’s younger sister Hi‘iakaikapolioPele (Hiʻiaka) made from Kïlauea Crater to Kaua‘i, to fetch Pele’s husband and dream lover Lohi‘au.

Hi‘iaka and her human companion Wahineʻōmaʻo (Green-woman) choose the windward route across O‘ahu. The travelers reach Koʻolaupoko apparently in the rainy season, for they complain bitterly of the weather.

Hi‘iaka and Wahineʻōmaʻo visit Kawainui Fishpond, where they catch sight of two beautiful women sitting on the banks of a stream. Hi‘iaka insists they are not real women, but mo‘o. She tested them with a chant and they disappeared, confirming they were moʻo.

From Kailua, Hiʻiaka and Wahine‘ōma‘o headed to Heʻeia. Somewhere en route, Hiʻiaka notices the “koa grove at sea,” a poetical reference to Oneawa’s numerous canoes in the saying “Ka ulu koa i kai o Oneawa, The koa grove down at Oneawa.” (Rose & Kelieger)

Oneawa was a famous fishery off the beach for awa (milkfish) and ʻōʻio (bonefish.) Awa are surface feeders that eat seaweed, while ʻōʻio are bottom feeders that forage in the sand, especially for crabs. (Clark)

Awa (milkfish) raised at Kawainui were considered so tame they were “easily caught.” Like ʻoʻopu, “The fish did not like persons with strong smelling skins (ili awa) and kept away from them. Otherwise they swam right up to a person in the water”.

The sea off Oneawa (Milkfish sand) – also the name of the ridge between Kāne’ohe and Kailua, as well as a land division – was “famous for the quality and quantities of the ʻōʻio, which are found in immense schools in the adjoining water; it was formerly a favorite residence of the Old Oahu chiefs”. (Rose & Kelieger)

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Oahu_Fisheries-DAGS2482-4-Kaneohe_Bay_Section-1913-Oneawa and Oneawa Fishery noted
Oahu_Fisheries-DAGS2482-4-Kaneohe_Bay_Section-1913-Oneawa and Oneawa Fishery noted
Kailua-Bishop-Reg1434_(1888)-Oneawa noted
Kailua-Bishop-Reg1434_(1888)-Oneawa noted
Kailua-Wall-Reg2049_(1899)-Oneawa noted
Kailua-Wall-Reg2049_(1899)-Oneawa noted
Awa Milkfish
Awa Milkfish
Awa Milkfish
Awa Milkfish
Oio Bonefish
Oio Bonefish
Oio Bonefish
Oio Bonefish

Filed Under: Hawaiian Traditions, Place Names Tagged With: Hawaii, Oahu, Kailua, Oneawa Channel, Oneawa

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