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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: Prominent People, Ali'i / Chiefs / Governance, Hawaiian Traditions 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

September 11, 2016 by Peter T Young 1 Comment

Ho‘ohano

“Farewell to the beautiful flower of the doctor’s garden;
It has fallen and vanished away;
The flower that budded first and blossomed fair.
Its splendor was seen; its fragrance exhaled;
But the burning sun came and it withered.
And that beautiful blossom has fallen!
The occupant of the garden then wondered
That a certain flower should have fallen. …
How beautifully did the plant flourish;
Great compassion for the tenant resident;
Mourning and searching with great lamentation;
Whither, O Gerrit, hast thou gone?
When wilt thou return to thy birthmates?
Alone hast thou gone in the way that is lonely;
Thou hast gone a stranger in an unknown path.”

Gerrit Parmele and Laura Fish Judd’s first child, Gerrit Parmele Judd II, was born March 8, 1829; he died November 13, 1839. Ho‘ohano an assistant of Dr Judd was much attached to the boy. The night after he died he watched by the body, and composed the above poem in Hawaiian. (Owen)

The Judd’s were part of the 3rd Company of missionaries from the American Board of Commissioners for Foreign Mission (ABCFM,) arriving in the Islands in 1828.

Judd, a medical missionary, had originally come to the islands to serve as the missionary physician, intending to treat native Hawaiians for the growing number of diseases introduced by foreigners. He immersed himself in the Hawaiian community, becoming a fluent speaker of Hawaiian.

Ho‘ohano, a graduate of Lahainaluna, was a medical student, of whom Mrs Judd said, “He was a valuable assistant both in the preparation of medicines and prescribing for office patients.” (Judd)

Dr Judd sought to learn of Hawaiian traditional medicine and incorporate it with his Western practice. Western medicine in the 1820s and 1830s was not as advanced as many people assume it to be. There were few endemic diseases before Western contact. The physical treatments of Western doctors and Kahana Lā‘au Lapa‘au were actually very similar. (Mission Houses)

“It has been an object with me not to oppose the practice of the native physicians in mass, but to endeavor by the best means in my power to correct and modify their practice so that it shall save, not kill, the people.”

“It is my intention, if possible, the coming year to make Ho‘ohano acquainted with the native practice as it now exists and make him the agent for collecting facts upon the subject.”

“It is out of the question for us to think of putting down the native practice unless we will attend to all the sick ourselves, since it is not in human nature to be sick and die without seeking some means of alleviation”

“The idea of improving the native doctors has therefore suggested itself to me as an exceedingly important on demanding immediate attention.”

“These investigations occupied several weeks of the year and have been continued as opportunity afforded. We also instituted a series of experiments on native medicines which resulted pretty much as all experiments of the kind usually do.” (Judd, 1839 Medical Report)

“The names of Medicines and diseases so far as we have proceeded are in the Hawaiian language. … Ho‘ohano is competent to do what in our common language is called giving out medicine, bleed, cup, dress wounds, open abscesses &c &c.” (Judd, 1839)

The student rooster of Lāhaināluna Seminary has a Ho‘okano listed for the class of 1833 who attended for four years from Honolulu on the island of O‘ahu. Ho‘okano would have graduated by 1837 and then could have returned to Honolulu to be employed by Dr. Judd. (Mission Houses)

“Some attention has been likewise been bestowed in teaching him to read proof sheets, which he is now qualified to do with tolerable correctness, for which he is paid a small sum out of the appropriation for the Printing Department.”

“His board I have furnished at my own expense & have drawn about 25$ for his clothing from the Department. Whether this experiment will prove a successful one is yet quite uncertain, although thus far appearances are favorable.” (Judd)

“It has been my object to place the common Office practice as much as possible into the hands of native assistants, and this has been attended with much encouraging success.”

“Hoohano & Kalili (another medical assistant) have both rendered themselves useful the former however much the most so as his previous acquirements and habits of mental application render him much the best qualified for the profession.” (Judd, 1839 Medical Report)

“Ho‘ohano died the last of June (1840) … his death must therefore be regretted as a loss to his people.” (Judd) He “followed his little friend along his ‘lonely pathway,’ both leaving some evidence of having been reconciled to God through the death of his Son.” (Bingham) (Judd’s assistant has been referred to as Ho‘ohano and Ho‘okano.)

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Judd_Dispensatory-MissionHouses
Judd_Dispensatory-MissionHouses

Filed Under: General, Missionaries / Churches / Religious Buildings, Hawaiian Traditions Tagged With: Hoohano, Hookano, Hawaii, Gerrit Judd, Medicine

September 8, 2016 by Peter T Young 2 Comments

‘Oʻopu Nōpili

The five native freshwater fish of Hawai‘i are referred to as ‘o‘opu. Scientifically, they are actually two distinct families. The family Gobiidae (Goby – one of the largest fish families in the world) includes four species of ʻoʻopu, the nakea, naniha, nōpili and ‘alamo‘o. The ʻoʻopu ‘akupa is in the Eleotridae family. (Wascher)

All species of Hawaiian ʻoʻopu begin their life in the streams. Newly hatched larvae are swept out into the ocean, where they continue development.

After about six months in the ocean ʻoʻopu nōpili, now called “hinana” (together with the larvae of the other four freshwater fish species,) return to the streams. (Schoenfuss)

Different ʻoʻopu are found in different parts of the stream; the distribution is mainly influenced by the climbing ability of each species. (Schoenfuss)

Many gobies can inch their way up waterfalls with the aid of a sucker on their bellies formed from fused pelvic fins. The Nōpili rock-climbing goby, on the other hand, can climb waterfalls as tall as 330-feet with the aid of a second mouth sucker.

“For a human to go the equivalent distance based on body size, it’d be like doing a marathon, some 26 miles long, except climbing up a vertical cliff-face against rushing water.” (Researcher Richard Blob; Choi; LiveScience)

Spawning occurs between August and March and eggs are deposited in crevices under rocks and pebbles. Nests are laid in territories defended by males. Eggs hatch within two to three days and larvae are washed out to sea as oceanic plankton.

Post-larvae can be found in schools just after recruitment. After recruitment ʻoʻopu nōpili remain in estuaries for at least 48 hours before they begin migrating upstream.

While in the estuaries of the stream, this change in head structures occurs rapidly (within 36 hours) and enables the fish to continue its migration upstream. (Schoenfuss)

During this time, they undergo a significant metamorphosis. Their snouts enlarge and lengthen and their heads increase in size.
Their upper lip also enlarges and their mouths move to a sub-terminal position. (DLNR)

Their pelvic fins are fused together to form a suction cup which helps them fasten to rocks, the stream bottom, and even to climb waterfalls. (NTBG) This metamorphosis allows the ʻoʻopu nōpili to climb waterfalls using its suction cup and lips. (DLNR)

Most other gobies feed on small invertebrates or other fish, but the Nōpili rock-climbing goby prefers to scrape tiny bits of algae, called diatoms, off rocks using a mouth-sucking motion mirroring the same movements it uses to climb walls.

Researchers report that they found that the nōpili rock-climbing goby’s climbing and feeding movements differed significantly. In other words, the fish are using different movements for feeding and for climbing. (Smithsonian)

Video of ʻoʻopu nōpili summary (Schoenfuss)
http://science360.gov/obj/video/12ad0dd3-195e-4ebf-a347-487c1d259179/waterfall-climbing-fish-performs-evolutionary-feat

The goby, which can grow up to 7 inches long as an adult, feeds by cyclically sticking the tip of its upper jaw against rock to scrape food off surfaces. This behavior is quite distinct from other Hawaiian gobies, which feed by sucking in food from the water. (Choi; LiveScience)

There is a visible difference between males and females. When not engaged in courtship behavior, males resemble females, having a yellow-green, brown, or gray base mottled with brown or black. During courtship, however, the male’s body darkens and it develops an iridescent “racing” stripe down its sides. (Sim; PBRC)

Besides being a favorite food fish, ‘O‘opu Nōpili was also used ceremonially. The name of this ‘O‘opu comes from the Hawaiian word for cling (pili). It refers to the fish’s ability to climb up waterfalls by clinging to rocks.

It was used in the mawaewae (weaning) ceremony for first-born children, so that blessings and luck would cling to the child. It was also used in house-warming feasts, with the intent that good luck would cling to the house. (Sim, PBRC)

‘Oʻopu nōpili have been used as an “indicator species” to signify high water quality in streams and the possible presence of ʻoʻopu ‘alamo‘o, which is rarer than the ʻoʻopu nōpili. (DLNR)

Video of ʻoʻopu nōpili at waterfall (Spanish language narration)

https://youtu.be/84afw2mptv0

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Oopu_Nopili-SicyopterHanawi_rs-(BM)
Oopu_Nopili-SicyopterHanawi_rs-(BM)
On left has regular pelvic fins- on right has a suction cup instead of pelvic fins
On left has regular pelvic fins- on right has a suction cup instead of pelvic fins
Oopu_Nopili-Sicyopterus Stimpsoni-NPS
Oopu_Nopili-Sicyopterus Stimpsoni-NPS
Oopu_Nopili-Life_Cycle_Environment-DLNR-Schoenfuss
Oopu_Nopili-Life_Cycle_Environment-DLNR-Schoenfuss
Fish Spacing in the stream-DLNR-Schoenfuss
Fish Spacing in the stream-DLNR-Schoenfuss

Filed Under: Hawaiian Traditions, General Tagged With: Hawaii, Oopu, Oopu Nopili

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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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Categories

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Hoʻokuleana LLC

Hoʻokuleana LLC is a Planning and Consulting firm assisting property owners with Land Use Planning efforts, including Environmental Review, Entitlement Process, Permitting, Community Outreach, etc. We are uniquely positioned to assist you in a variety of needs.

Info@Hookuleana.com

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