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October 2, 2016 by Peter T Young Leave a Comment

The King’s Cape

“Centuries ago, when the rest of the world went to battle in iron clothing, the great seven-foot warriors of Hawaii donned gay war capes, fashioned of thousands of colorful feathers.”

“The principal colors used were red and yellow. The more yellow, the higher the rank of the wearer. … The first kings maintained a corps of trained ‘birdmen’ who lived in the forests and hunted these creatures.”

“They learned to imitate the call of the male and thus lure the birds close to their hiding place where they previously ‘doctored’ a flower particularly delectable to the bird they wished to catch.”

“Then they waited until the bird thrust his bill into the flower … Then the birdmen carefully removed the desired feathers and released the bird.” (Oakland Tribune, July 21, 1929)

Hawaiian featherwork consists of leis (or strings of feathers worn in the hair or around the neck,) kāhili (plumes of feathers used as royal insignia,) ahuʻula (cloaks or capes,) mahiole (helmets,) images of the god Kūkaʻilimoku (war god of Kamehameha,) or mat-like objects and other temple objects.) (Brigham)

The ‘ahuʻula (cloak or cape) was durable and comparatively small in bulk. Olonā (a fiber) was universally the basis of the Hawaiian feather capes. The Hawaiian had not looms, so a fiber net was formed as the foundation of the cape.

It was a common custom to net bands of a width from 8 to 12 inches and this was cut and joined. Regular and irregular pieces were put together to form the cape. (Brigham)

Hawaiian feather capes and cloaks were constructed by tying bundles of small feathers, usually 6-10 per bundle, to a foundation of netting. The ‘ahu‘ula of Kamehameha consists of approximately 450,000 feathers. (Bishop Museum)

To fasten feathers to this net much finer thread, often single fibers, was used and the feather was bound by 2 or 3 turns of the thread on the shaft of the feather. On the reverse, the feather did not show.

As in medieval Europe the vanquished knight was despoiled of his armor by the victor, so the chief who killed or captured his enemy took as spoils his feather cloak, helmet or lei. Generous Hawaiian chiefs often gave ‘ahuʻula as token of their friendship. (Brigham)

During the British warship Calypso’s three-and-a-half-month stay in Hawai‘i beginning on Oct. 2, 1858, its surgeon, WH Sloggett, was presented with a royal feather shoulder cape by King Kamehameha IV in gratitude for medical service he’d rendered the seriously ill King. (Soboleski)

“Sir Arthur Sloggett, surgeon-general of the British Expeditionary Forces during the World War, has presented, through a nephew who resides in the islands, the cape of Kamehameha IV, given to Sloggett’s great grandfather by the monarch.” (Oakland Tribune, July 21, 1929)

On occasion, the ship would carry King Kamehameha IV and his retinue to Hawai‘i Island. Taking advantage of the presence of the surgeon, the King requested an examination by Sloggett.

Sloggett declined to accept a fee. He felt he already was paid by the Navy so he didn’t need to be paid by the King for doing his job. (Faye)

However, as a gift Kamehameha IV delivered to the Calypso on its departure an ‘ahuʻula (red and yellow feather cape.) He hung it at his home in England. The King also gave him a small portrait of Queen Emma. (Faye, KauaiGold)

The Sloggett cape measures 15.5 inches in depth, 33 inches across at its widest width, and is made of the yellow and black feathers of the ‘o‘o (a now extinct black bird with one yellow feather indigenous to Hawai‘i), with yellow used as the background and black as ornamentation.

‘I‘iwi (a scarlet honeycreeper also indigenous to Hawai‘i) feathers also appear as ornamentation, while a network of olona fiber, intricately knotted, forms the foundation. The cape’s outside surface gleams like satin and its texture is as smooth as velvet.

Dr. Sloggett took the cape home to England, where he framed and hung it upon a wall in his house. Then in 1926, his son, Sir Arthur Sloggett, removed it from the drawing-room wall of his home in England and gave it to his nephew, Grove Farm Plantation director Henry Digby Sloggett, who returned it to Hawai‘i.

Henry Digby Sloggett passed the cape on to his son, Richard Henry Sloggett Sr, and for a time it was on loan to Honolulu’s Bishop Museum. The Sloggett cape can now be seen in the Kaua‘i Museum. (Soboleski) (Lots of information here is from Chris Faye and Kauai Museum. The image shows the Kamehameha IV ahuʻula given to Sloggett. (Faye – Kauai Museum))

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

September 28, 2016 by Peter T Young Leave a Comment

Kona’s Royal Centers

The ‘Peopling of the Pacific’ began about 40,000 years ago with movement from Asia; by BC 1250, people were settling in the eastern Pacific. (Kirch) By BC 800, Polynesians settled in Samoa. (PVS)

Using stratigraphic archaeology and refinements in radiocarbon dating, studies suggest it was about 900-1000 AD that “Polynesian explorers first made their remarkable voyage from central Eastern Polynesia Islands, across the doldrums and into the North Pacific, to discover Hawai‘i.” (Kirch)

“(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.

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.

As chiefdoms developed, the simple pecking order of titles and status likely evolved into a more complex and stratified structure.

Eventually, a highly stratified society evolved consisting of the aliʻi (ruling class,) kahuna (priestly and expert class of craftsmen, fishers and professionals) and makaʻainana (commoner class.)

Most of the makaʻainana were farmers, a few were fishermen. Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.

The aliʻi attained high social rank in several ways: by heredity, by appointment to political office, by marriage or by right of conquest. The first was determined at birth, the others by the outcomes of war and political process.

Power and prestige, and thus class divisions, were defined in terms of mana. Although the gods were the full embodiment of this sacredness, the royalty possessed it to a high degree because of their close genealogical ties to those deities.

The kahuna ratified this relationship by conducting ceremonies of appeasement and dedication on behalf of the chiefs, which also provided ideological security for the commoners who believed the gods were the power behind natural forces.

With the stratified social system, it was important to retain the division between aliʻi and makaʻainana. This was done through a physical separation, such as the Royal Centers that were restricted to only the aliʻi and kahuna.

Royal Centers were where the aliʻi resided; aliʻi often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

When working on a planning project in Kona, we came across references to “Royal Centers.” In the centuries prior to 1778, seven large and densely-populated Royal Centers were located along the shoreline between Kailua and Hōnaunau.

The compounds were areas selected by the ali‘i for their residences; ali‘i often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

The Hawaiian court was mobile within the districts the aliʻi controlled. A Chief’s attendants might consist of as many as 700 to 1000-followers, made of kahuna and political advisors; servants which included craftsmen, guards, stewards; relatives and others. (NPS)

Aliʻi often moved between several residences throughout the year. There was no regular schedule for movement between Royal Centers. In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt. (NPS)

When working on a planning project in Kona, we came across references to “Royal Centers.” In the centuries prior to 1778, seven large and densely-populated Royal Centers were located along the shoreline between Kailua and Honaunau:

  1. Kamakahonu – At Kailua Bay, this was occupied by Kamehameha I between 1813 and 1819.  This was Kamehameha’s compound after unifying the islands under single rule.  The first missionaries landed here, just after the death of Kamehameha I.
  2. Hōlualoa – Three major occupation sequences: Keolonāhihi, A.D. 1300; Keakamahana (mother) and Keakealaniwahine (daughter,) A.D. 1600; and Kamehameha I, A.D. 1780.  It was split into two complexes when Ali‘i Drive was constructed in the 1800s: makai (seaward and west) designated Keolonāhihi State Historical Park; mauka (inland and east) is referred to as Keakealaniwahine’s Residence.
  3. Kahaluʻu – Complex of Lonoikamakahiki ca. 1640-1660, and the oral histories specifically note its use by Alapa‘inui, Kalani‘ōpu‘u and Kamehameha — successive rulers from mid-1740s.  The focus of this center was Kahalu‘u Bay, a sand fringed bay, with a complex of multiple heiau (many recently restored.)
  4. Keauhou – Noted for the largest hōlua slide in Hawai‘i (the volume of stone used in its construction dwarfs that of the largest known temple platforms, making it the largest surviving structure from ancient Hawai‘i.)  This is also the birthplace of Kauikeaouli; stillborn, revived and went on to become Kamehameha III (ca. 1814-1854), last son of Kamehameha I to rule Hawai‘i.
  5. Kaʻawaloa – Home of Kalani‘ōpu‘u, ruling chief in power when Captain Cook sailed into Kealakekua Bay.  Between Ka‘awaloa and Napo‘opo‘o is Pali Kapu O Keōua, a 600′ pali (cliff).  Named for the ali‘i Keōua, who ruled in the mid-1700s, the pali was kapu (off limits) as a sacred burial area.
  6. Kealakekua – Hikiʻau Heiau was dedicated to Lono (god of agriculture and prosperity.)  Kamehameha rededicated Hikiau, “the most important heiau in the district of Kona.” This is where Opukahaʻia had trained to be a kahuna after being orphaned in Kamehameha’s wars. Opukahaʻia fled Hawaiʻi, spent nine years in New England and inspired the first missionaries to come to Hawaiʻi (he died before being able to return with the missionaries to Hawaiʻi.)  When Captain James Cook landed in Kealakekua, he was received by the Hawaiians and honored as the returning god Lono.
  7. Honaunau – Early in the area’s prehistory, a portion of land on the southwest side of the bay was declared a pu‘uhonua (sanctuary protected by the gods – almost every district in the islands had at least one pu‘uhonua in it.)  There kapu breakers, defeated warriors and criminals could find safety when their lives were threatened if they could reach the enclosure before their pursuers caught them.  This way of life began disappearing with Cook’s arrival in 1778 and, ultimately, Liholiho (Kamehameha II) abolished the kapu system in 1819.

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Kamakahonu map by Rockwood based on Ii-Rechtman
Kamakahonu map by Rockwood based on Ii-Rechtman
Keauhou_to_Kailua-Aerial
Keauhou_to_Kailua-Aerial
Kamakahonu-Kailua_Bay-HerbKane
Kamakahonu-Kailua_Bay-HerbKane
Kamakahonu-Kailua_Bay-Choris-1816
Kamakahonu-Kailua_Bay-Choris-1816
Kamakahonu-Kailua_Bay-Landing-Map-Wall-Reg2560 (1913)-Kamakahonu_site_on_left
Kamakahonu-Kailua_Bay-Landing-Map-Wall-Reg2560 (1913)-Kamakahonu_site_on_left
Holualoa_Bay-Looking_At_Keolohahihi-1890
Holualoa_Bay-Looking_At_Keolohahihi-1890
Holualoa Royal Center
Holualoa Royal Center
Holualoa_Royal_Center-Kekahuna_Map-Bishop_Museum
Holualoa_Royal_Center-Kekahuna_Map-Bishop_Museum
Kahaluu-Hapaialii-Keeku-Heiau
Kahaluu-Hapaialii-Keeku-Heiau
Kahaluu-Makolea_Heiau
Kahaluu-Makolea_Heiau
Kahaluu_Royal_Center-Kekahuna-map
Kahaluu_Royal_Center-Kekahuna-map
Keauhou-Holua_Slide-(KeauhouResort)
Keauhou-Holua_Slide-(KeauhouResort)
Keauhou-Heeia-Historical_Notes-HenryEPKekahuna-SP_201865
Keauhou-Heeia-Historical_Notes-HenryEPKekahuna-SP_201865
Kealakekua Bay from the village of Kaʻawaloa in the 1820s, from Hiram Bingham I's book
Kealakekua Bay from the village of Kaʻawaloa in the 1820s, from Hiram Bingham I’s book
Kealakekua-John Webber art-1779
Kealakekua-John Webber art-1779
Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835
Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835
Kaawaloa_(KonaHistoricalSociety)
Kaawaloa_(KonaHistoricalSociety)
Kaawaloa-Kalakaua_at_Kealakekua_Bay
Kaawaloa-Kalakaua_at_Kealakekua_Bay
Honaunau, engraving by J. Archer after Rev. William Ellis, 1822-1823. Built by Keaweikekahialiʻiokamoku.
Honaunau, engraving by J. Archer after Rev. William Ellis, 1822-1823. Built by Keaweikekahialiʻiokamoku.
Honaunau_Sunset-(HerbKane)
Honaunau_Sunset-(HerbKane)
Honaunau-Puuhonua_o_Honaunau-Keokea-Map-1750
Honaunau-Puuhonua_o_Honaunau-Keokea-Map-1750

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Economy, Place Names Tagged With: Honaunau, Kealakekua, Keauhou, Kaawaloa, Kamakahonu, Holualoa, Kahaluu, Hawaii, Kona, Royal Center

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

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

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