Ka Wai Ola - Office of Hawaiian Affairs, Volume 6, Number 12, 1 Kekemapa 1989 — celebrated as part of the Moloka'i makahiki [ARTICLE+ILLUSTRATION]

celebrated as part of the Moloka'i makahiki

'aumakua are, as foltows: Wailua, 'oha (stem of taro), Kainalu, manini (reef surgeon fish), 'Aha'ino, o'o ihe (spear), Puko'o, kokea (variety of sugarcane that was green with red and white stripes best known and mostused for medicinal purposes), Kilohana, kilohana (the outside, decorated sheet of tapa in the ku'inakapa), Kalua'aha, pohakulua (twin rocks), Ohi'a, 'ohi'aike'oke'o (rare variety of mountain apple with white blossoms and fruit), Keawanui, (Job's tears, a seed whose Hawaiian name I have forgotten), Kamalo'o, mo'o nui (large lizard), Kawela, 'alaokama'a (adze stone used for slingshots), Makakupaia, one (sand), Kamiloloa, milo (thespesia populanea treesthat grow to 40 feet high found on coasts of eastem tropics),

Kapa'akea, kalole malo (loin cloth wom by men), Kaunakahakai, pa'akai (salt), Kalamaula, kukunaokala (the rays of the sun), Pala'au, 'ilio hae (wild dog), Waikane, waiokane (waters of Kane), Kolo, pueone (sand heaps), Halena, onelepoula (silt from rain runoff made up of sand and red dirt), Haleolono, Lono (the god), Kanaluokaha, ipukai (saltwater held in a stone basin), Wahineholokai, lauohaowahineholokai (hair of Wahine Holokai), Kalaeokala'au, mano (shark), Papohaku, akule (big-eyed scad fish), Kepuhi, puhipaka (cream colored moray eel with brown spots), Kawakiu, pu'eo (owl), Kalaeoka'ilio, 'ilio'ula'ula (the long red dog), Mahana, ki'ele (gardenia flower), Mo'omomi, mo'omomi (lizard with pearly eyes), Anahaki, anapupu (sea shell found in cave broken by waves) and finally, Ho'olehua, kamakanikuehulepo (the wind that kicks up the dust). Soon after the akua loa returned to Na'iwa, the registered athletes, their district kahuna, trainers and

'aumakua banner carriers arrived. Eaeh banner symbolized the 'aumakua of the respective ahupua'a. Eaeh group picked a eamp site to kapu (make sacred), reserving it only for their athletes. The makahiki at Na'iwa always began with offering of ho'okupu at the altar stone, Pohaku Pa'ani Ho'oikaika (athletes' stone). The offerings were gifts to Lono to whom athletes prayed for victory. Onee having made their offerings, athletes would walk backwards without turning their backs to the stone altar. This pohaku was very significant, for it was the piko of Na'iwa. Hawaiians believed the piko was the most sacred part of the body. Athletic events held at Na'iwa included 'ulu maika (stone rolling) whieh was done at Pu'u Maika, located just southwest of Pohaku Pa'ani Ho'oikaika, o'o ihe (spear throwing), o'o pahe'e (spear sliding) and moa pahe'e (dart sliding) whieh were condueted just northeast of Pu'u Kauwamehameha. Just south of Pu'u Maika was an area where ku'i mokomoko (boxing) took plaee. The arena called Hakoko, wasa dug-out pit lined with stones into whieh both combatants climbed. T o the north of the boxing pits was a hill where the ali'i sat and viewed the matches. Above this seating area was a small heiau for the boxers. On the opposite side of the hill where the ali'i sat was a hula pa (dancing platform or mound), located near a small cave. Ali'i viewed hula performances from the same seating area as well. Victorious athletes were a!lowed to view the performances and piek a dancer of their ehoiee to be their wives. Another event conducted at the makahiki was holua (sled riding). A participant would run down a hill and ride the holua through a winding course earning points for sliding past designated markers. The holua area at Na'iwa was well-developed and still exists in its original form today. However, wood-chipping activities in Na'iwa have caused a road to be cut into the holua slide. There are three springs located within the holua slide. The athletes got their drinking water from these springs. The first is called Waihuna (spring of secret waters) named for the gushing water that eame from a natural underground tunnel flowing from Mount 'Alala. This spring is locatetJ,at the starting area of the holua slide. A rider was given points for making it past Waihuna. The second spring is called Punawai Manawa'ole (spring that flows intermittently) and is located after the second of three winding turns. Riders gained more points for making it past the second spring. In the middle of the slide is a hill called Pu'u Lele (hill of leaping sands). After maneuvering past the second winding turn, a rider must make a broad loop around Pu'u Lele to reach the finish line marked by the third spring called Punawai Ho'olu (spring that pulsates like a heart). The holua track is located in Kapele (bell) gulch. Pu'u Lele is a significant site in Na'iwa. It was used by the chiefs as a "leap." That is, a chief would signal a kahuna who sat on a hill mauka (toward mountains) of Pu'u Lele and the kahuna would begin to chant that particular chief's genealogy while the chief climbed up the side of the pu'u. The kahuna chanted to the wind asking it to carry and land the leaper safely. When the kahuna struck the pahu (drum) loudly, it was a signal to the chief to jump toward Punawai Ho'olu. Because of the existence of the spring, the area surrounding it was marshy and soft, acting as a cushion for the leaper's landing. Onee a young chief, admittedly afraid to jump off Pu'u Lele, wanted to make his father proud. He gathered his courage and climbed up Pu'u Lele. As soon as the kahuna saw this, he began chanting the young prince's geneaotogy. But the prince did not wait for the signal and jumped off. The wind bashed him on the rocky side of Pu'u Lele and he broke his right leg. The leg had to be amputated and replaced with a peg. Despite being proud of his son's courage, the elder chief punished him for not following proper procedure. The punishment was that the young chief had to stand on a stone facing sunrise for about an hour every morning and then return to the same position, turning toward the west to watch sunset for the same amount of time. The stone whieh is still located near Pu'u Lele is called Pohaku Wawaehaki (broken leg stone). The access road cut into Na'iwa comes approximately within 30 feet of this pohaku. I am told by the State Historic Preservation Office that Na'iwa is the only makahiki grounds in Hawai'i where a living cultural and historical link exists, providing personal experience as well as mana'o on how the makahiki activities were conducted. The legacy of Na'iwa is created by the history of the makahiki epie.

Preservation of this knowledge and now. the passing of it to the 'opio (young adults) and makua (adults), keep this legacy alive. The traditions of Na'iwa live on. Na'iwa is an integral part of the cultural identity of Molokai and its native people. It is a valuable cultural classroom, forming an important part of the history of Molokai because of the reputation of Molokai athletes. Nevertheless, many Molokai residents have yet to learn about Na'iwa and its traditions. These lessons are mueh too important to allow the area to be destroyed. Na'iwa is a living classroom of Native Hawaiian eulture and religion whieh should not be lost to the countless generations of Hawaiians yet to be born. Hawaiians who have yet to learn of Na'iwa will lose a part of themselves, a part that makes Molokai and its people so unique. Na'iwa should be preserved for all future generations to enjoy and cherish as their connection to the rich history that is Hawaiian culture. Ua mau ke ea o ka 'aina i ka pono. Molokai no ka heke. Mahalo. Note to readers: The reason that the name Molokai is left without the 'okina is because my tutu wahine says that when she was growing up in Pelekunu it was never pronounced Moloka'i, but rather Molokai. Then about the 1930 s, the name changed to Moloka'i, in part she believes by musicians who began pronouncing the name that way. Three weeks before her death, Mary Kawena Puku'i called my tutu and told her that the correct name is Molokai, whieh means the gathering of the oeean waters. On the rugged north coast of the island, the oeean slams hard into the pali. On the south and east shores, the oeean water glides gently to shore due to the location of reefs at least a quarter of a mile offshore. Henee the name, Molokai, the gathering of the oeean waters. Edward Halealoha Ayau Edward Ayau is the g randson ofHarrietAhiona Ayau Ne. He was born on Moloka'i and attended the Kamehameha Schools. He is presently a staff attorney for the Native Hawaiian Legal Corporation.

makahiki grounds are mauka of Molokai High School. U.S. Geological Survey Map

The Na'iwa district. Photos courte sy The Molokai Dispatch