Makahiki on Kaho‘olawe
Lono, the akua of the Makahiki Season
The major gods of East Polynesia, all-powerful in the Hawaiian pantheon, singly and collectively, were Kane, Kanaloa, Ku and Lono. The ruling chiefs especially worshipped these gods, to protect the kingdom and the land against famine, pestilence, war or rebellion. All other gods were limited in their powers to specific areas or functions. Various attributes of the major gods came to be worshipped for their specific functions. Lono was invoked to ensure peace and productivity. Lono is seen, associated or visualized as clusterinng or dark clouds, as thunder, the partial rainbow, whirlwinds, and even waterspouts. As uncle makua to Pele, Lono is also felt as the earthquake. Lono is the rain that falls from the Kona direction. He is the god of fertility and the god of agriculture. He reestablishes the vitality of the land and nourishes the garden of the people. We go to Kaho`olawe to strengthen our relationship with the land. We initiate revegetation projects in our work to green Kaho`olawe. We are building a traditional Hawaiian hale (house) to symbolize our re-settlement of the island. We pay respect to the ancient spirit of the land and recognize a response to our nurturing. We encourage and take over interested individuals, church and community groups to Kaho`olawe to experience for themselves the beauty and spirit of the island
Lono is the laua`e, la`i, kukui, `a`ali`i, lama maile, palai, `uala, certain kalo, the black pua`a, `aweoweo, and kumu. These are plants and animals that are representative of Lono, his kino lau or body forms
Lono is the indigenous mana or power of the `aina. He is identified with the stable ongoing interest of the Hawaiian planters. The seasonal rituals to Lono and Ku each year represent the many changes or transformations of political/social power between the maka`ainana and various usurpers, the ruling chiefs.
Lono-i-ka-makahiki, Lono as the god of agriculture and fertility was honored during the makahiki festival held annually.
The Makahiki Season
The Makahiki season is a four-month period of the year, beginning with the first sighting of the makali`i (the constellation Pleiades) in late October or early November on the horizon. As the year’s harvest was gathered, tribute in the form of goods and produce were given to the chiefs from November through December. Various rites of purification and celebration in December and Janurary closed the observance of the makahiki season.
The makahiki was a form of the “first fruits” festivals common to many cultures. Something similar was observed throughout Polynesia, and in Hawai`i the festival reached its greatest elaboration.
While the lands rest and are softened by the rains in preparation of the new planting season, all wars were prohibited and goodwill prevailed. The chiefs joined with the maka`ainana in feasting, testing of argumentative skills and athletic competition.
There were three makahiki images carved. Rites were performed for the main makahiki god, Lonomakua. His image, called the akua loa, was a 16 foot pole with a carved human head at the top, and crosspiece hung with sheets of tapa, fern and feather streamers. It was borne around the island, stopping at each land section, ahupua`a, to receive the people’s tribute. As the akua loa moved on, his place was taken by the god of play or pa`ani, and the chief’s kapu over the land was lifted. This image, similar to the akua loa and called the alua pa`ani, was set up to preside over the sports and games participated in by the people of the land and by those who followed the procession of the akua loa. The third god, the akua poko, collected tribute from the makua lands set aside by the chief for his direct support.
Upon the completion of the circuit of the island, and the return of the makahiki gods to the ruling chief’s heiau, rites were again performed for the akua loa, and then the images were dismantled after the chief ceremonially recaptured the island. At that point the chief’s kapu were reimposed upon the maka`ainana for the rest of the year
When the makahiki season closed, Lono went back the Kahiki and Ku returned. The ruling chief, symbolic of Ku, again reasserted his power and authority over the maka`ainana and the Ku rituals again took precedence.
In another ceremony marking the closure of the makahiki, a canoe with offerings to Lono was set adrift to return Lono to the ancestral lands of Kahiki.
The Makahiki Milieu on Kaho‘olawe
For the Protect Kaho‘olawe ‘Ohana, the Makahiki season is our opportunity to celebrate and show our appreciation for the past year’s harvest on our home islands, for the rains that greened our kona lowlands, nourished our kula fields, and seeded and spawned our pua. It is a period to petition the deity Lono to come again with greater abundance. ‘Ohana members are encouraged to continue to make the connections with our ancestors through our religion and culture, and to strengthen our struggles in developing traditional relationships to the land
On Kaho`olawe, we petition Lono to raise the water table. We petition his presence as the gentle rain and the cloud cover to support our efforts to green Kaho`olawe in our lifetime. For this reason we conduct several traditinoal Makahiki activities on Kaho`olawe. Makahiki is an especially important time in the religious and cultural life of the `Ohana because the Makahiki is a period sacred to Lono and Lono is associated with the peace, prosperity and fertility that we, as stewards of Kaho`olawe, strive for.
We bring our kupuna, kamali‘i, kumu and ‘ohana from each island to kokua our planting on the island and to secure blessings for Kaho`olawe for the new year
We began our Makahiki activities on Kaho`olawe in 1980, only through strong negotiations with the Navy for access to the island for religious and cultural purposes. Makahiki was a directive from George Helm, and in a sense, he is our Lono-i-ka-makahiki. Our ceremonies and rituals to Lono have been re-created and facilitated with the kokua of Aunty Edith Kanaka`ole and her daughters.
Lele Sites and Ho‘okupu
The `Ohana chose the following areas to conduct our ceremonies. We have built lele, or altars at each of these places to receive the ho`okupu, or offerings, to Lono.
Ho‘okupu
Ho‘okupu is a tribute, tax, ceremonial gift, given to a chief (Lono-i-ka-makahiki) as a sign of honor and respect. The ten ho'okupu which are given at Makahiki should be grown, harvested and/or given by participants of Hawaiian descent. These participants would not be mo‘olono or otherwise pre-occupied with other functional duties. At past Makahiki, certain participants have grown their ho`okupu at home, brought them to Kahoʻolawe, wrapped them in ti-leaf pūʻolo and presented ho`okupu themselves at the kuahu. This would be the ideal situation. We have been striving for the last six years to achieve this end. Hopefully we can attain this soon. Several of the hoʻokupu that are meaʻai o ka ‘āina (food of the land) such as kalo, 'ulu, and mai'a have specific varieties dedicated to Lono. These varieties would be ideal.
The ten ho‘okupu offered for Makahiki on Kaho‘olawe are:
At the observance of the closing of the Makahiki season on Kaho‘olawe in February, four of each ho‘okupu is are required for presentation at the following lele: Hale O Papa, Hale Mua, Moa‘ulaiki, and finally, one of each ho‘okupu is sent out on the wa‘a at Kealaikahiki.
Levels of Participation
Makahiki is a celebration and reaffirmation of Hawaiian society, the way it functioned, and its order as maintained by the kapu system. As such, the Makahiki ceremonies conducted on Kaho‘olawe symbolize and portray all the regalia of the reigning chief and the bounty of peoplesʻ harvests. It was, at one, a celebration of a thriving society and a way that the po‘e kahiko paid tribute to the akua for their generosity in providing ample food for all.
Today, as we continue the tradition, everyone who goes to Kaho‘olawe during the Makahiki season participates in the celebration. There are, however, different roles in the Makahiki with different responsibilities and commitments to each. The first distinction falls beween those who are in procession and those who are observer-celebrant. The roles within the procession itself are:
The major gods of East Polynesia, all-powerful in the Hawaiian pantheon, singly and collectively, were Kane, Kanaloa, Ku and Lono. The ruling chiefs especially worshipped these gods, to protect the kingdom and the land against famine, pestilence, war or rebellion. All other gods were limited in their powers to specific areas or functions. Various attributes of the major gods came to be worshipped for their specific functions. Lono was invoked to ensure peace and productivity. Lono is seen, associated or visualized as clusterinng or dark clouds, as thunder, the partial rainbow, whirlwinds, and even waterspouts. As uncle makua to Pele, Lono is also felt as the earthquake. Lono is the rain that falls from the Kona direction. He is the god of fertility and the god of agriculture. He reestablishes the vitality of the land and nourishes the garden of the people. We go to Kaho`olawe to strengthen our relationship with the land. We initiate revegetation projects in our work to green Kaho`olawe. We are building a traditional Hawaiian hale (house) to symbolize our re-settlement of the island. We pay respect to the ancient spirit of the land and recognize a response to our nurturing. We encourage and take over interested individuals, church and community groups to Kaho`olawe to experience for themselves the beauty and spirit of the island
Lono is the laua`e, la`i, kukui, `a`ali`i, lama maile, palai, `uala, certain kalo, the black pua`a, `aweoweo, and kumu. These are plants and animals that are representative of Lono, his kino lau or body forms
Lono is the indigenous mana or power of the `aina. He is identified with the stable ongoing interest of the Hawaiian planters. The seasonal rituals to Lono and Ku each year represent the many changes or transformations of political/social power between the maka`ainana and various usurpers, the ruling chiefs.
Lono-i-ka-makahiki, Lono as the god of agriculture and fertility was honored during the makahiki festival held annually.
The Makahiki Season
The Makahiki season is a four-month period of the year, beginning with the first sighting of the makali`i (the constellation Pleiades) in late October or early November on the horizon. As the year’s harvest was gathered, tribute in the form of goods and produce were given to the chiefs from November through December. Various rites of purification and celebration in December and Janurary closed the observance of the makahiki season.
The makahiki was a form of the “first fruits” festivals common to many cultures. Something similar was observed throughout Polynesia, and in Hawai`i the festival reached its greatest elaboration.
While the lands rest and are softened by the rains in preparation of the new planting season, all wars were prohibited and goodwill prevailed. The chiefs joined with the maka`ainana in feasting, testing of argumentative skills and athletic competition.
There were three makahiki images carved. Rites were performed for the main makahiki god, Lonomakua. His image, called the akua loa, was a 16 foot pole with a carved human head at the top, and crosspiece hung with sheets of tapa, fern and feather streamers. It was borne around the island, stopping at each land section, ahupua`a, to receive the people’s tribute. As the akua loa moved on, his place was taken by the god of play or pa`ani, and the chief’s kapu over the land was lifted. This image, similar to the akua loa and called the alua pa`ani, was set up to preside over the sports and games participated in by the people of the land and by those who followed the procession of the akua loa. The third god, the akua poko, collected tribute from the makua lands set aside by the chief for his direct support.
Upon the completion of the circuit of the island, and the return of the makahiki gods to the ruling chief’s heiau, rites were again performed for the akua loa, and then the images were dismantled after the chief ceremonially recaptured the island. At that point the chief’s kapu were reimposed upon the maka`ainana for the rest of the year
When the makahiki season closed, Lono went back the Kahiki and Ku returned. The ruling chief, symbolic of Ku, again reasserted his power and authority over the maka`ainana and the Ku rituals again took precedence.
In another ceremony marking the closure of the makahiki, a canoe with offerings to Lono was set adrift to return Lono to the ancestral lands of Kahiki.
The Makahiki Milieu on Kaho‘olawe
For the Protect Kaho‘olawe ‘Ohana, the Makahiki season is our opportunity to celebrate and show our appreciation for the past year’s harvest on our home islands, for the rains that greened our kona lowlands, nourished our kula fields, and seeded and spawned our pua. It is a period to petition the deity Lono to come again with greater abundance. ‘Ohana members are encouraged to continue to make the connections with our ancestors through our religion and culture, and to strengthen our struggles in developing traditional relationships to the land
On Kaho`olawe, we petition Lono to raise the water table. We petition his presence as the gentle rain and the cloud cover to support our efforts to green Kaho`olawe in our lifetime. For this reason we conduct several traditinoal Makahiki activities on Kaho`olawe. Makahiki is an especially important time in the religious and cultural life of the `Ohana because the Makahiki is a period sacred to Lono and Lono is associated with the peace, prosperity and fertility that we, as stewards of Kaho`olawe, strive for.
We bring our kupuna, kamali‘i, kumu and ‘ohana from each island to kokua our planting on the island and to secure blessings for Kaho`olawe for the new year
We began our Makahiki activities on Kaho`olawe in 1980, only through strong negotiations with the Navy for access to the island for religious and cultural purposes. Makahiki was a directive from George Helm, and in a sense, he is our Lono-i-ka-makahiki. Our ceremonies and rituals to Lono have been re-created and facilitated with the kokua of Aunty Edith Kanaka`ole and her daughters.
Lele Sites and Ho‘okupu
The `Ohana chose the following areas to conduct our ceremonies. We have built lele, or altars at each of these places to receive the ho`okupu, or offerings, to Lono.
- Hakioawa has been central to the ‘Ohana accesses, as the bay is our first “base-camp.” The area is an archaeological complex because of the numerous sites and features remaining there as the center of the island’s population. The largest heiau and the hale mua are located there. There are many ko`a and mapele. The `Ohana has been working to complete a lauhala and pili thatched halau to use as a hale halawai or gathering place. The pa hula, or hula platform, Ka`ie`ie and a mua ha`i kupuna, Kahualele has been completed and dedicated.
- All participants on Kaho`olawe must remain in the designated “free roam” areas only. These areas will be clearly designated by the `Ohana and the Navy on the island.
- Participants must always have a companion when swimming, fishing, and hiking. Be sure the group leader or camp director knows where you are at all times.
- Moa`ula are the pu`u which form the summit of Kaho`olawe. It is one part of the island that is least affected by erosion. From Moa`ula one can see Hawai`i, Maui, Moloka`i, and Lāna‘i. Moa`ula is similarly named for places in Tahiti, Samoa, Ka`u, Moloka`i and O`ahu. It has navigational and astronomical significance. It is an ancient heiau, with a “bell-stone” that was traditionally used to call many together.
- Kealaikahiki is the lae (geographical point) which translates to meanthe pathway to Kahiki. It was the area where La`amaikahiki lived before he journeyed back to Tahiti. The channel between Kaho`olawe and Lāna'i is similarly named, and is famous as one of the starting off points for the migrations back to Tahiti.
Ho‘okupu
Ho‘okupu is a tribute, tax, ceremonial gift, given to a chief (Lono-i-ka-makahiki) as a sign of honor and respect. The ten ho'okupu which are given at Makahiki should be grown, harvested and/or given by participants of Hawaiian descent. These participants would not be mo‘olono or otherwise pre-occupied with other functional duties. At past Makahiki, certain participants have grown their ho`okupu at home, brought them to Kahoʻolawe, wrapped them in ti-leaf pūʻolo and presented ho`okupu themselves at the kuahu. This would be the ideal situation. We have been striving for the last six years to achieve this end. Hopefully we can attain this soon. Several of the hoʻokupu that are meaʻai o ka ‘āina (food of the land) such as kalo, 'ulu, and mai'a have specific varieties dedicated to Lono. These varieties would be ideal.
The ten ho‘okupu offered for Makahiki on Kaho‘olawe are:
- Niu hiwa (black coconut) - cracking of the niu signifies opening of ceremony
- Lama (lama wood) - to symbolize enlightenment. Lama is also a kinolau of Laka
- ‘Awa - favored drink of the akua
- Pua‘a hiwa (black pig) - ceremonial food of ka po‘e kahiko and also a kinolau of Lono
- Kalo (taro) - staple food of ka po‘e kahiko
- I‘a ‘Ula (red fish) - ‘aweoweo or kūmū are favored fish of the ali‘i
- ‘Ulu (breadfruit) - symbolizes growth
- ‘Uala (sweet potato) - signifies humansʻ relationship to the akua.
- Mai‘a (banana) - certain varieties are kinolau of Lono
- Ipu O Lono (Gourd of Lono) - Gourd containing fresh spring water
- Wai - fresh water gathered from sources around Ka Pau ʻĀina ʻO Hawaiʻi
At the observance of the closing of the Makahiki season on Kaho‘olawe in February, four of each ho‘okupu is are required for presentation at the following lele: Hale O Papa, Hale Mua, Moa‘ulaiki, and finally, one of each ho‘okupu is sent out on the wa‘a at Kealaikahiki.
Levels of Participation
Makahiki is a celebration and reaffirmation of Hawaiian society, the way it functioned, and its order as maintained by the kapu system. As such, the Makahiki ceremonies conducted on Kaho‘olawe symbolize and portray all the regalia of the reigning chief and the bounty of peoplesʻ harvests. It was, at one, a celebration of a thriving society and a way that the po‘e kahiko paid tribute to the akua for their generosity in providing ample food for all.
Today, as we continue the tradition, everyone who goes to Kaho‘olawe during the Makahiki season participates in the celebration. There are, however, different roles in the Makahiki with different responsibilities and commitments to each. The first distinction falls beween those who are in procession and those who are observer-celebrant. The roles within the procession itself are:
- The Mo‘olono - the priests of Lono. They are responsible for the god, the heiau, and the imu to cook the godʻs food. They place the ho‘okupu on the lele.
- The Hāpai Ki‘i - the men that care for the Akua Loa image and cross piece. They are usually Mo‘olono.
- The Mea Hā‘awi Ho‘okupu - the participants and island representatives who gather, prepare and present the ho‘okupu to the Mo‘olono. There is one man and one woman for each ho‘okupu, totalling 20 presenters.
- Mea Kia‘i - the spearsmen who ensure the sanctity of the procession and of the heiau. They lead and follow the procession and maintain a protective barrier.
- Procession participants must:
- participate in the hi‘uwai ceremony
- have a white muslin malo (men) and white muslin kīkepa (women)
- understand significance and symbolism of ho‘okupu
- women cannot be on their mahina (menstrual cycle)
- All participants of a Makahiki access must:
- keep the spirit of the season (rain, plant growth, peace, renewal) in mind at all times
- watch for Lonoʻs hō'ailona (signs) and give them recognition
- observe the kapu periods (no photos or talking during these times)
- wear traditional clothing (malo and kīkepa) during the kapu periods