Ka Wai Ola - Office of Hawaiian Affairs, Volume 39, Number 7, 1 July 2022 — The Call of Hōkūkano-'Ualapu'e [ARTICLE]

The Call of Hōkūkano-'Ualapu'e

By Adam Keawe Manalo-Camp Moloka'i has three well-known epithets: Moloka'i-nui-a-Hina; Moloka'i 'āina momona; and Moloka'i i ka pule o'o. The first, Moloka'i-nui-a-Hina, translates as "Great Moloka'i child of Hina" and reminds us not only of Moloka'i's connection to the akua of the moon and motherhood, but of the mana of women. Indeed, Moloka'i has had more female rulers than any other Hawaiian island and they fiercely guarded the island's autonomy. This protective love of the island ean still be seen today in its people. Moloka'i aina momona, meaning "Fertile land of Moloka'i," reminds us that Moloka'i was a pioneer in sustainable agriculture for centuries. Its famed fishponds and kalo supplied the armies of neighboring islands. But that abundance is not just measured by its material weahh, but the richness of its culture. Moloka'i is the birthplace and piko of hula. Moloka'i i ka pule o'o, or "Moloka'i of the strong prayer," refers to the spiritual strength of Moloka'i, a strength that could repel armies. That strength is still felt among its ancient kukui groves and its extensive religious complexes. Among the most important is the Hōkūkano-'Ualapu'e complex. The Hōkūkano-'Ualapu'e complex is located on the southeast side of Moloka'i in the district of Kona. In fact, the district of Kona contains more heiau and more fishponds than any other comparable area in the entire archipelago. The Hōkūkano religious complex itself eonsists of seven major heiau - Kukui, Pu'u 'Ōlelo, Kaluakapi'ioho, Hōkūkano (aka Kahōkūkano), Pāku'i, Kalauonakukui, and 'Ili'iliōpae. Adjacent to the temple complex are two fishponds; Keawanui and 'Ualapu'e. There are several mo'olelo surrounding the different heiau and fishponds; it is believed that the temples and fishponds date back more than 300 years. Hōkūkano is believed to have been dedicated to a fishing god and may have also been used for star observations. The complex of seven heiau was so massive that they could be seen by eanoe ffom a distance. Three of the better-documented heiau are: Kahōkūkano; 'Ili'iliōpae; and Pāku'i. Like the other surrounding heiau, Kahōkūkano is credited to have been built by menehune. The heiau also served as a residence for several Moloka'i chiefs. One of the mo'olelo of Kahōkūkano tells of the Moloka'i runner, Kaohele, who was considered the best athlete of his time. Kaohele would be killed in the prime of his life at Hōkūkano by slingshot while protecting a group of Moloka'i chiefs fighting to maintain their island's independence during an invasion. The martyrdom of Kaohele at Hōkūkano served to inspire continued resistance. Indeed, resistance and the love for the ways of the ancestors would be eommon themes throughout Moloka'i's history even until now. 'Ili'iliōpae may be the oldest religious structure on

Moloka'i. It was likely constructed in the 1300s and is the second-largest heiau in Hawai'i after Pi'ilanihale on Maui. Its believed that 'Ili'iliōpae would transition between Kū and Lono as part of the Makahiki. This meant that it served both as a luakini and a pu'uhonua. It also housed one of the most renowned schools for kāhuna and other professionals making it, in many ways, the first university in Hawai'i. It was said that there you could learn anything - ffom the rituals of most of the major gods to the arts of healing to hula to construction. The heiau hosted kāhuna and trainees from throughout the archipelago, an example of the high level of intellect and scholarship that existed there. Like 'Ili'iliōpae, Pāku'i heiau served as both a luakini to Kū and a pu'uhonua dedicated to Hina. According to the late Kumu Hula John Ka'imikaua, Pāku'i was the site where people resisted giving up their ancestral religion. In 1819, Kuhina Nui Ka'ahumanu ordered the destruction of the temples and temple images. Rather than obey the edict, the kāhuna who cared for Pāku'i hid all the sacred objects and temple images in a cave. When Ka'ahumanu's soldiers arrived to burn down the temple, the priests prophesied that the destruction of the temples

would lead to losing our sense of ourselves and to the "hā'ule ka lani" or the fall of the ali'i. Without the ways of the kūpuna, the people will be lost. The Hawaiian people would then suffer for many years. But the kāhuna also predicted "hō'ala ka lepo pōpolo" or the rise of people. Ka lepo pōpolo refers to darkened feet. This reference alludes to the eommon people who toil in the mud of the kalo fields. Lepo (dirt) also alludes to the source of life in cosmic genealogical chants such as the Kumulipo. In other words, when Kānaka Maoli are more connected to the land and our traditions, we will rise. The Hōkūkano-Ualapu'e complex is an affirmation that Moloka'i is the great child of Hina, a land of abundance, and a plaee of deep spirituality. While the ancient complex is no longer filled with the voices of kāhuna and scholars, the eall for the lāhui to darken our feet so we may renew our connection to the land and our ancestors continues to be heard. ■ Adam Keawe Manalo-Camp grew vp in Papakōlea and is a Hawaiian and Filipino writer, blogger and independent researcher.