Ka Wai Ola - Office of Hawaiian Affairs, Volume 7, Number 10, 1 ʻOkakopa 1990 — and Waikāne Valleys [ARTICLE+ILLUSTRATION]

and Waikāne Valleys

That the area was religiously important and the dwelling plaee of priests, is culturally significant. Priests were among the most important keepers of traditions and were also composers, thinkers, and educators. The many connections between the area and the "Kumulipo" could indicate that that work originated there at least in part (compare Handy and Handy 1972: 448). The fact that the area was owned by priests accords also with the tradition that Waikāne eontained a poliuli. Paliuli was a mythic verdant land in Polynesian tradition (Beckwith 1970: 72 f.). Martha Beckwith (1972: 63) states that, in Hawai'i, a paliuli was a remote plaee to whieh important chiefly children were taken to be reared and educated in religion, history, traditions, literature, statecraft, sports, and warfare: Paliuli names an ever verdant land of the gods where abundant food grows without labor. The name is given to fertile spots in deep mountain valleys where in old days children

of high chiefs were taken to be reared. These spots seem to be recognized as former homes of the gods by the abundance of wild growth, perhaps of wild fruits such as banana and breadfruit . . .Somesaythateachdistrict had its Paliuii. Perhaps the name was given to whatever secluded spot was chosen in the district for the rearing of taboo chiefs from infancy without any form of labor on their own part. The area was then a cultural and educational center; a conclusion supported by the tradition that Kualoa was "a plaee where young ali'i were trained in the arts of war and peaee."10 Significant for this point is the tradition that the O'ahu chief Kūali'i was born in Waiāhole and brought up at Mokoli'i.11 Kūali'i, who died around 1730 at an advance age, was one of the most famous chiefs in Hawaiian history, during whose reign were produced such important cultural works as the "Chant of Kūali'i." There is some evidence that Waikāne was a center for sports (Sterling and Summers 1978: 188), whieh were an important part of a young chief's upbringing and were closely connected to religion and the arts. lnterestingly, both eommoners and ali'i used the Waikāne holua slide, a possible indication that the area contained a close community in early times as well as today. An indication of the poliheal importance of the valley is that the chief of the Ko'olaupoko region, Laka, resided at Hale'ula in Waikāne.12 This accords with the tradition of the importance of Kualoa as a symbol of political sovereignty (Sterling and Summers 1978: 177). Hale'ula is the Hawaiian form of the Samoan fale'ula, a term of religious significance: the bright dome of heaven, the heavenly house of the gods. A similar signifieanee could be argued for the Hawaiian term and would correspond to the general religious signifieanee of the area. In fact, Beckwith (1970: 72) sees a possible eonneehon between the fale'ula and the paliuli tradition. A further indication of the poliheal significance of the area is that the name of the chief of Kualoa in the "Story of Halemano", discussed below, is Waiāhole (Fornander 1918 - 1919: 260 f . ). That valley is mentioned also in Hawaiian literature. The "Story of Halemano," whieh contains some of the greatest Hawaiian lyric poetry, ends in Waiāhole where "a great slaughter took plaee" (Fornander 1918 - 1919: 262 f.) There are published reports (Handy and Handy 1972: 448 f.) and also oral traditions in the valley today of other battles and grave sites. A number of shorter romantic stories occuring in the valley — on the level of popular literature — have been published.13 Formerly, Waiāhole was intensively cultivated, especially for taro.14 This point is emphasized by most witnesses and is significant in view of the agricultural importance of the valley today. Moreover, archeological remains of such extensive cultivation would be an important object of study. The hard, dense quality of Waiahole taro was famous in ancient times and is still a living tradition. From the reputation of this taro was formulated the proverbial saying: "the hard taro of Waiāhole" ("Kalo pa'a o Waiāhole").15 Around this saying clustered traditional stories such as that of Kanikawi, who used the taro for firewood, and Kapunohu, the warrior.16 The area was, therefore, important in Hawaiian tradition from the earliest times. In the earliest records, it is described as a plaee of extraordinary sacredness. It was the dwelling plaee of priests, who were transmitters of ancient traditions and sources of new expressions of Hawaiian culture. It is possible that the "Kumulipo," one of the greatest works of Polynesian literature, originated, at least in part, in the area. Waikāne contained a paliuli, a plaee setaside for the special education of chiefs. The area was popular also in literature, from high art, such as the "Story of Halemano" and "Pele and Hi'iaka," to more folkloric storytelling. The area was proverbial for its agriculture and contained at least one reported meeting ground

for chiefs and commoners. Clearly, the area has a good elaim to be preserved as a traditionally sacred and historically significant site. Waikāne is indisputably a wahi pana, a "famous plaee" in Hawaiian tradition. Arguments based on the character of a plaee as a wahi pana have been recognized nationallv in cases such as Kaho'olawe and Moanalua Valley. Most important, the area enjoys a rare advantage: several families that have resided in the area for generations have preserved their traditions through the 19th century until today. For instance, a letter to the Hawaiian newspaper, "Ka Nupepa Kuokoa," published in 1863, describes a Mr. Kamaka and his wife Kaeho, residents of Waiāhole, who are practicing traditional Hawaiian medicine (K. 1863). Hawaiian medicine was illegal at that time, and those who perpetuated its knowledge were the courageous links in the ehain of tradition that reached back to precontact times. The Kamaka family still lives in Waikāne today. Such families are still the living links to Hawaii's past. The area is still a largely unspoiled land that eontains a living culture, based on tradition and speaking to the present. It is worthy of respect and preservation. Notes 1. This paper is based on "Historical Report on WaiaholeWaikane, Prepared for the Waiahole-Waikane Community Association for Presentation to the Land Use Commission, October 1974, Based on research by the Waiahole-Waikane Historical Committee." That committee consisted primarily of Charlene Hoe, Kandy Roberts, and Susan Charlot (now lndich), all residents of the valleys at that time. Many of the points discussed ean be found in Sterling and Summers 1978: 177-190. On Hawaiian views of the land, see Charlot 1983: 5578; 1984: 27 f. 2. "Cover Sheet:" 6 (unnumbered). On the importance of the area, see also Handy and Handy 1972: 446-450; Raphaelson n.d.: 24-29; "He Moolelo Kaao" 1926. 3. Versus Handy and Handy 1972: 452, who deny the historieal importance of Waiahole. They deny also that of Kahalu'u, ignoring the "Kumulipo" verse discussed below. 4. Beckwith 1972: 7 f. All quotations from and textual references to the "Kumulipo" are taken from this book. 5. "He Moolelo Kaao" 1926. Partial translation in Sterling and Summers 1978: 187. See also Handy and Handy 1972: 446. The description of fertility is traditional for a paliuli, Beckwith 1970: 73. 6. Handy and Handy 1972: 446. Beckwith 1970: 64-68, 73-74. 7. See Beckwith 1970: 280, 296-298, 309-310; 1972: 110-120; 117-120, she considers these traditions tobe lessimportantin the "Kumulipo" chant than in other Hawaiian traditions. The relevant personages do, however, occupy large sections of the text. 8. Kamakau 1867. Partial translation in Sterling and Summers 1978: 189. Charlot 1987: 9, 31 and note 26. 9. Handy and Handy 1972: 448. Raphaelson n.d.: 28. 10. Fornander quoted in Handy and Handy 1972: 450. See also Raphaelson n.d.: 28-29. "Cover Sheet": 5 (unnumbered). On Kuali'i, see, e.g., Fornander 1916 - 1917: 364-434. 11. Kaehuaea 1865. Translation in Sterling and Summers 1978: 190; see also 178; Handy and Handy 1972: 450. 12. Sterling and Summers 1978: 188. The reference is to "Hawaiian Ethnological Notes," a set of manuscripts in the Bernice Pauahi Bishop Museum. On Laka, see, e.g., Fornander 1919 - 1920: 254, 319. 13. Raphaelson n.d : 24, 26 f. For further stories, see Paglinawan 1963. 14. Handy 1940: 94 f.; and Handy 1972: 452 f. On sweet potato cultivation in the area, see "He Moolelo Kaao" 1926. 15. Fornander 1918 - 1919: 222 f. Raphaelson n.d.: 24. 16. Kanikawi: Fornander 1918 - 1919: 222 f. Kapunohu: Kaehuaea 1865. Translation in Sterling and Summers 1978: 189. Readers who would like a copy of John Charlot's bibliography may write for a copy to Ka Wai Ola O OHA, 1600 Kapi'olani Blvd., Suite 1500, Honolulu, Hawai'i 96814. We were unable to print it due to laek of space. John CharIot eame to Hawai'i in 1949. He attended Maryknoll SchooI, Saint Louis high schooI, and Chaminade CoIIege before earning his doctorate in religious studies from the University of Munieh in 1968. He has taught Hawaiian and Polynesian religions and published articles and books on the subject, including "Chanting the Universe" (1983) "The Hawaiian Poetry of Religion and Politics" (1985), and "The Kamapua'a Literature" (1987). He Iives in Waiāhole Valley.

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