Chief | Images of Old Hawaiʻi

May 3, 2019 by Peter T Young Leave a Comment

Royal Centers

Generally thought to have originated from the Marquesas Islands, evidence of early existence in the Hawaiian Islands indicates initial contact and settlement in about 1000 AD.

Early on, with the family unit being the socio-political structure, there was no need for a hierarchical or complex society. However, as the population increased and wants and needs increased in variety and complexity, the need for chiefly rule became apparent.

Eventually, a highly stratified society evolved consisting of the ali‘i (ruling class,) Kahuna (priestly and expert class of craftsmen, fishers and professionals) and Makaʻāinana (commoner class.)

At the time of European contact in 1778, Hawaiian society comprised four levels. People were born into specific social classes; social mobility was not unknown, but it was extremely rare. The Kapu System separated Hawaiian society into four groups of people:

Aliʻi, the ruling class of chiefs and nobles considered to be of divine origin who ruled specific territories and who held their positions on the basis of family ties and leadership abilities;
Kahuna, the priests (who conducted religious ceremonies at the heiau and elsewhere) and master craftsmen (experts in medicine, religion, technology, natural resource management and similar areas) who ranked near the top of the social scale
Makaʻāinana, Commoners (by far, the largest group) those who lived on the land – primarily laborers, farmers, fishermen, and the like; they labored not only for themselves and their families, but to support the chiefs; and
Kauwa (or Kauā), outcasts forced to lead lives generally segregated from the rest of Hawaiian society

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.

Commoners possessed little mana and were therefore prohibited from entering any of the sacred places where nobles and gods communicated, such as the heiau in which the aristocrats honored their gods. Outcasts, with no mana, could interact with commoners but not approach the upper class.

With the stratified social system, it was important to retain the division between aliʻi and makaʻāinana. 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.

The Hawaiian court was mobile within the districts or kingdom the aliʻi controlled. A paramount’s attendants might consist of as many as 700 to 1000-followers made of kahuna and political advisors (including geologists, architects, seers, messengers, executioner, etc.); servants which included craftsmen, guards, stewards; relatives and numerous hangers-on (friends, lovers, etc.).

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.

In addition to personal economic support, the king also required tribute and taxes by which to maintain and display his political power.

Structures associated with the Royal Centers include heiau (religious structures) and sacred areas, house sites for the aliʻi and the entourage of family and kahuna (priests), and activity areas for burial, bathing, games, recreation, and crafts.

Religion and politics were closely interwoven in Hawaiian culture. The Royal Centers reflect this interrelationship with residential sites, heiau and sacred sites present within a defined royal compound.

Puʻuhonua (places of refuge) were often associated with these Royal Centers, reflecting the strong association between puʻuhonua and sites occupied by the high-ranking aliʻi.

A ruling chief moved his court as desired, travelling along the coasts by canoe with his attendants and setting up temporary establishments at certain sites for purposes of business or pleasure.

On a voyage the aliʻi rode in the raised and sheltered platform in the middle of the canoe which was called the pola, while the paddle-men sat in the spaces fore and aft, their number showing the strength of the king’s following. (Lots of information here from several NPS documents.)

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Kamakahonu-Kailua_Bay-HerbKane

Young_King_Kamehameha-(HerbKane)

Council_of_Chiefs-(HerbKane)

Warrior Chiefs

Masked_Paddlers_at_Kealakekua-(HerbKane)

Kamehameha_Waikiki_Landing-HerbKane

Physician-(HerbKane)

Kahuna_Kalai-Kii-(HerbKane)

Planter-HerbKane

Honaunau_Sunset-(HerbKane)

Kamakahonu-Kailua_Bay-Choris-1816

aerial-view-of-piilanihale-heiau

Holualoa_Bay-Looking_At_Keolohahihi-1890

Kahaluu-Hapaialii-Keeku-Heiau

Keauhou-Holua_Slide-(KeauhouResort)

Kona’s_Royal_Centers-Kamakahonu-Kekahuna-BishopMuseum

Holualoa_Royal_Center-Kekahuna_Map-Bishop_Museum

September 15, 2018 by Peter T Young Leave a Comment

I aliʻi nō ke aliʻi i ke kānaka

A chief is a chief because of the people who serve him (Pukui 1983:125, verse 1150))

McGregor and MacKenzie (2014:96-105) provide a general description of governance at the Island, moku (district), ahupuaʻa and family scale.

“Although the ruling chiefs and their land stewards enjoyed certain appropriation rights over the land and the people, … this was a system of mutual obligation and benefit between the chiefs and the people.”

“The aliʻi nui (paramount chief) and aliʻi ʻai moku (district chiefs) controlled the land that was distributed among the makaʻāinana (common people).”

“The aliʻi nui (paramount chiefs) and aliʻi ʻai moku (district chiefs) were obligated to manage and oversee the production on the land in a manner that provided for the well-being of all the people through pono or balanced and judicious rule.”

“They regulated the use of scarce resources; apportioned these resources among the people according to principles of fair usage; regulated the use of water, which was the most valued resource of the land …”

“… assured that the irrigation systems were properly maintained; conducted proper rituals to the gods who embodied nature; and conserved the resources of the land through restriction and replacement policies.”

“In return, the families of commoners were obliged to provide labor service and products of the land to the aliʻi (chiefs) and konohiki (land stewards).”

“Functionally, the stratified structure for land utilization and stewardship followed this following basic hierarchy:
• aliʻi nui (paramount chief) of the island
• aliʻi ʻai moku (district chiefs) to oversee each moku
• aliʻi ʻai ahupuaʻa (land division chiefs) overseeing the ahupuaʻa
• konohiki (land chief, headman) who resided in the ahupuaʻa
• luna (and stewards) who assisted with specific issues (i.e. luna wai was responsible for the fresh water flow and irrigation system)
• makaʻāinana (common people) never owned or ruled land”

“While Native Hawaiian oral traditions record cases of arbitrary, irresponsible, and self-serving ruling chiefs who abused the people, they were clearly exceptional cases and such chiefs were quickly replaced with responsible chiefs who cared for the well-being of the people.”

The Hawaiian proverb (‘ōlelo no‘eau), “I aliʻi no ke aliʻi i ke kānaka,” “A chief is a chief because of the people who serve him,” reflects the Hawaiian attitude that the greatness of a chief was judged according to the welfare of the people under him. (McGregor 2007:29)

The Hawaiian historian David Malo wrote, “In former times, before Kamehameha, the chiefs took great care of their people. That was their appropriate business, to seek the comfort and welfare of the people, for a chief was called great in proportion to the number of his people”.

As the Native Hawaiian society became more stratified, kapu (sacred restrictions) were employed to elevate and separate the aliʻi nui (paramount chiefs) from the lesser aliʻi (chiefs) and the makaʻāinana (commoners). (Art by Herb Kane.)

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Royalty-(HerbKane)

May 15, 2018 by Peter T Young Leave a Comment

Mahiole Pōheoheo

“In every day life the ancient Hawaiian trusted to the protection of his thick, coarse hair and wore no hat. When the conch-shell trumpet called to battle, however, the chiefs donned a head-covering both ornamental and useful.”

“While it was firm and thick enough to resist a severe blow, it was remarkable for beauty of form. … It was a custom to cut the hair close at the sides of the head leaving a ridge of stiff, erect hair, like a mane on the top of the scalp), and this mane-like ridge was called mahiole, the same name that was given to a helmet.”

“Originally this personal decoration was a mark of rank, but like all such exclusive tokens was in course of time seized by the aspiring democracy.”

“At the period when feather helmets were in vogue the mahiole was a token of chieftainship, and it covered by any cap, the latter would repeat the token. Hence the skullcap was supplemented by a ridge which often … became an imposing crest.” (Brigham)

The mahiole represented the political status of male chiefs who had various authority.

Mahiole were constructed of the aerial roots of the ʻieʻie vine, woven into a basketry frame. They were perfectly fitted to an individual, and protected the most sacred part of the body, the head.

A net of olonā fibers was laid over the framework, and feathers attached in bundles in the same way as for the cloaks. The featherwork starts from the bottom, so each new row conceals the quills of the feathers below. (Museum of New Zealand)

“It was probably the cherished armor of a king as noble as any of the Hawaiian line. and yet it is not all yellow, as one or two authors claim that the helmet of a king should always be: it is of red, as are the most of those which retain any of their original feathers, and not a single one of all is exclusively yellow.”

“It may seem strange that articles so highly valued should have so little history connected with them … it would add greatly to the interest which must ever attach to these beautiful examples of patient and long-continued work by a primitive people if we knew …”

“… what chief first ordered the construction, how long the hunters collected, how many years the deft fingers of the high chiefesses plaited the precious feathers into the network, what rejoicings at the completion of the long task, in what battle it first was worn, and then the changing ownership when murder, fraud, or theft transferred the garment …” (Brigham)

There are many different kinds of mahiole that can be seen today found in museums around the world from the mahiole haka (short crested helmet,) mahiole pōheoheo (knobbed helmet,) mahiole haka kahakaha (striped short crest helmet,) spoked crescent helmet and others.

The mahiole pōheoheo has mushroom-like ornaments on top, or which were decorated with human hair, were worn by warriors or lesser chiefs. (National Museum of Australia)

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Mahiole Pohoehoe-Arago_–_Guerrier_des_Iles_Sandwich-1817

May 27, 2017 by Peter T Young 1 Comment

Aliʻi Letters – La‘anui to Ruggles (1827)

Hawaiian Mission Houses Historic Site and Archives (Mission Houses) collaborated with Awaiaulu Foundation to digitize, transcribe, translate and annotate over 200-letters written by 33-Chiefs.

The letters, written between 1823 and 1887, are assembled from three different collections: the ABCFM Collection held by Harvard’s Houghton Library, the HEA Collection of the Hawaii Conference-United Church of Christ and the Hawaiian Mission Children’s Society.

These letters provide insight into what the Ali‘i (Chiefs) were doing and thinking at the time, as well as demonstrate the close working relationship and collaboration between the aliʻi and the missionaries.

In this letter, Gideon Laʻanui writes to Mr. and Mrs. Ruggles regarding cloth, expressing his affection to people there, and promoting faith in God.

The letter is addressed to Keiki. This is a name of endearment for Mr. Samuel Ruggles who arrived with the first company of missionaries.

Gideon Peleiōhōlani Laʻanui born in 1797, was a native of Waimea, Hawaiʻi who was partly raised in the court of Kamehameha I, and married Nāmāhana, a sister of Kaʻahumanu. After the arrival of the missionaries, he was an early convert and became an active member of the church, living in Waialua.

“May 29, 1827 Oahu”

“Greetings to you, Mr. and Mrs. Ruggles, and to all your retainers, as well as Kamahiainui and Haole.”

“Great affection to you all; may we all be saved through Jesus.”

“Here is my little message to you, Ruggles. Deliver my cloth. If it is with Maalo, then Kamahiainui should go get it, and once you see it, send it on one of your people’s ships, then document that and give it to Mr. Chamberlain.”

“Finished, that is all.”

“Relay my affectionate thoughts to the faithful men there and the faithful women there.”

“Let us all love God with great joy and with fear of God in our hearts for our many wrongdoings. That is my short message for you to tell them. It is done.”

“By Gideon Laanui”

Here’s a link to the original letter, its transcription, translation and annotation (scroll down):
https://hmha.missionhouses.org/files/original/1ddd918f2ae7aa030206f9bb8356b86c.pdf

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) They arrived in the Islands and anchored at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “stations” for the regional church and school centers across the Hawaiian Islands.

Hawaiian Mission Houses’ Strategic Plan themes note that the collaboration between Native Hawaiians and American Protestant missionaries resulted in the

The introduction of Christianity;
The development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
The promulgation of the concept of constitutional government;
The combination of Hawaiian with Western medicine, and
The evolution of a new and distinctive musical tradition (with harmony and choral singing).

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Laanui – Ruggles May 29, 1827-1

Laanui – Ruggles May 29, 1827-2

September 26, 2015 by Peter T Young Leave a Comment

Ranks of Chiefs

Each Hawaiian was born into a class of people, and at the top were the rulers, a small but powerful class of chiefs, known as the aliʻi and in those days, the aliʻi was the government.

Of all the people, it was the king who held the greatest respect and the one whom no one questioned. But this class of royalty did not just consist of the king and his family, the aliʻi or the government system was more complicated and consisted of more than what most people think of when they hear of the Aliʻi. (Seleska)

The aliʻi were not all equal in rank, it is just a word that people are accustomed to using – they give the name aliʻi to all those from the very high to very low rank. In olden times, the kinds of aliʻi were classified according to their birth and the height at which each aliʻi stood. (Kamakau)

Special care was taken in regard to chiefs of high rank to secure from them noble offspring, by not allowing them to form a first union with a woman of lower rank than themselves, and especially not to have them form a first union with a common or plebeian woman (wahine noa.) (Malo)

To this end diligent search was first made by the genealogists into the pedigree of the woman, if it concerned a high born prince, or into the pedigree of the man, if it concerned a princess of high birth, to find a partner of unimpeachable pedigree …

… and only when such was found and the parentage and lines of ancestry clearly established, was the young man (or young woman) allowed to form his first union, in order that the offspring might be a great chief. (Malo)

Aliʻi Niʻaupiʻo:
The father was a high chief, an aliʻi nui, with no one low in rank on the side of either his father or mother; the kapu moe, the prostrating kapu, and his kapu. So also on the side of the mother. Their kapu were equal – one need not remove the oneʻs kapa in deference to the kapu of the other, and their regard of each other was equally warm. Their children were aliʻi niʻaupiʻo.

Aliʻi Piʻo
If two aliʻi niʻaupiʻo united to guard their kapu against loss to another and had great affection for each other, their children would be aliʻi piʻo. The kapu of these aliʻi were of the very highest, and they were called gods; they conversed with men only at night.

Aliʻi Naha
The kapu of the two fathers were equal – they were both niʻaupiʻo – and the mother was a niʻaupiʻo. She had children, a boy, kane, by one and a girl, wahine, by the other, who united to preserve the kapu. The children of these two were aliʻi naha, and they were sacred chiefs, aliʻi kapu.

Aliʻi Wohi
The mother was an aliʻi niʻaupiʻo, and the father was from the family of the high chief; or the father was an aliʻi niʻaupiʻo, and the mother was from the family of the aliʻi nui. Their children were called aliʻi wohi.

Lo Aliʻi
The chiefs of Lihuʻe, Wahiawa, and Halemano on Oʻahu were called lo aliʻi. Because the chiefs at these places lived there continually and guarded their kapu, they were called lo aliʻi. They were like gods, unseen, resembling men.

Aliʻi Papa
The mother was an aliʻi niʻaupiʻo or an aliʻi piʻo, and the father was a kaukau aliʻi; their children were aliʻi papa.

Lokea Aliʻi
The father was a niʻaupiʻo or an aliʻi piʻo, and the mother was from the family of the aliʻi nui; their children were called lokea aliʻi and sometimes aliʻi wohi.

Laʻauli Aliʻi
The father was from a chiefly family and so was the mother; their ranks were equal; their children were laʻauli chiefs.

Kaukau Aliʻi
The father was a high chief, an aliʻi nui, and the mother was a chiefess of little rank, he wahi aliʻi iki; their children were kaukau aliʻi.

Kukae Popolo
The father was a chief of little rank, and the mother was a noanoa, a woman of no rank; or the mother was a chiefess, and the father was a noanoa. Their children were called hana lepo popolo.

Because they were the ruling class, the aliʻi had special things that only they could use. As signs of royalty, they wore feather cloaks, lei and helmets. Nobody else could wear those symbols. (Wong) The image shows ‘Gathering of Chiefs’ by Brook Parker. (Lots of information here is from Kamakau.)

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Gathering of Chiefs-Brook Parker