SACRED SITES
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TYPES OF HEIAU (TEMPLEʻS)
The Heiau were constructed under the direction of the Ali‘i nui (high chiefs), Konohiki’nui (Headman under the chief) and Kahuna (priests). They were dedicated to different gods for various purposes, which could change over time with a new Ali‘i. The mana (divine power) of the Ali‘i dictated strict kapu (prohibitions) at these sites. These are some of the types of heiau:
· Heiau Ho‘ōla are for treating the sick and training in the Art of Healing. An example is Keaīwa Heiau in ‘Aiea, O‘ahu.
· Heiau Luakini tend to be the largest and most elaborate. Dedicated to the war-god Kū, these are the Heiau of the ruling chiefs. Examples are Mo‘okini and Pu‘ukoholā Heiau.
· Heiau Māpele are dedicated to Kāne and Lono for peace, fertility, and agricultural productivity. Ulupō Heiau in Kailua has been rededicated as this type of Heiau.
SITES TO VISIT
A number of heiau and wahi pana can be visited in Hawaii’s Valley’s, Mountains and in the Ocean, and various other areas. Before visiting, check websites for hours, directions, fees, and possible restrictions.
HAWAI‘I ISLAND
· Waipio Valley (Ride In, Hiking, Swimming, Picnic)
· Waimanu Valley (Hiking)
· Pololu Valley (Hiking)
· Pu‘ukoholā Heiau National Historic Site
· Mo‘okini Heiau State Monument
· Ku‘emanu Heiau, Kahalu‘u Beach Park
· Häpaiali‘i Heiau, Keauhou Resort
· Hikiau Heiau, Kealakekua State Historical Park
· Hale O Keawe, Pu‘uhonua O Hönaunau National Historical Park
WAHI PANA
Wahi pana are celebrated and storied places in the cultural traditions of Hawai‘i. They may be heiau, sacred sites, royal birthing sites, legendary sites and places of significance for the people who live there. These sacred places have mana (spiritual power) and are treated with great respect, honor and reverence.
Heiau are religious sites and places of worship where ceremonies and rituals are conducted. The design and size of these sites range from small ko‘a (shrine) to large, massive platforms and walled enclosures. Construction of a heiau requires engineering and expertise in the stacking of pöhaku (rocks) of various sizes and shapes for stability and structural integrity.
As you visit these sites today, you will see the stone foundations and walls that define the sacred area. The pole and thatch structures placed within the walls or atop the platform have long since perished.
Rendering of Pu‘u O Mahuka Heiau with ceremonial structures such as the wooden Ki‘i (images), Lele (altars) for offerings, and thatched hale to house the ceremonial items. The Heiau today with only the stone-walls and interior paving remaining.
NOTICE
It is unlawful to take, excavate, destroy, or alter any historic site on private and public "state" land. Violation is subject to a fine of $10,000 (HRS, Chapter 6E-11). Sites on federal land are protected under the Archaeological Resources Protection Act.
FRAGILE RESOURCES
Rocks that were collected from beaches, streams and the mountains provided an abundance of building materials for fishponds, walls, house platforms, enclosures and sacred religious sites. Hawaiians use a technique called pā pōhaku or dry stone masonry. Their skill at locking the stones in place without any mortar is evident in the massive fishpond walls and Heiau that remain thousands of years after their construction.
Without the use of mortar, these stacked stone structures are now fragile and subject to collapse. Do not walk on or over any of these structures for your safety, the protection of the site and respect for their cultural and Traditional values. Respect and Honor is key to preserve these sacred places for the future.
HO‘OKUPU
Our quiet, respectful pule “prayers” and or oli “chants” are our ho‘okupu (offerings). Nothing physical is required. However, simple, non-meat gifts such as ferns or other greenery may be appropriate, but be aware that this type of offering is traditionally made within the context of ritual and ceremony.
Realize that if no one takes care of the place, any offerings we make may accumulate and litter the area rather than serve as an enhancement for the gods. Put simply, if unsure, we should offer nothing spoken and nothing physical.
When you visit a site, you may see offerings of various kinds. Wrapping a rock in a ti leaf is not a traditional offering and it alters the integrity of the site when left on the heiau walls and platform. Incense, crystals, candles and coins are also inappropriate and can damage the pöhaku (rocks) of the sacred site.
In some cases, a lele structure is built for the placement of these ho‘okupu. While physical offerings are not encouraged, the lele avoids the need to walk onto sacred areas or damage the site.
Physical disturbance is to be avoided at all times. This includes moving of pöhaku and the removal and/or addition of pöhaku and plants.
Heed all signs denoting restrictions and proper behavior when visiting.
WHEN VISITING . . .
Before visiting any place, it is important that we understand where we are going – the history, the usage and the spirituality of the place. And we need to realize that wherever we go – the forest or the ocean – we are entering as guests and we cannot automatically assume that we are welcome there. From this perspective, we may develop a proper attitude – one of humility, one that shifts our focus from ourselves to our surroundings, and one that allows us to blend with the elements of nature such as the sun, the clouds, the wind, and the rain.
Before approaching any sacred place, traditional protocol requires that we silently ask permission of the küpuna (ancestors), we give thanks for the privilege of visiting, and we offer apologies for any negativity we may unwittingly bring or do at the site.
While near wahi pana, continued silence is the best behavior so as not to disturb the harmony of the place or the fauna and flora that reside therein. Silent prayers may be offered in recognition of the spirituality of the place with an understanding that anything we bring with us affects that spirituality. We need to be aware that we become a part of the place and the place becomes a part of us simply because of our presence.
We should always respect the boundaries and kapu (off limits) areas of these sacred sites. If not marked, use the outer edge of the stone or wood structure as your limit for viewing.
Life in Ancient Hawaii
ORIGINS:
Where did Hawaiians come from?
HOUSEHOLDS:
Everyday life in old Hawai‘i
Archaeologists often focus their attention on house sites, which are usually close to the sea. Prior to Western influence, Hawaiians lived in clusters of structures (Kauhale), rather than in a single house. Part of this was due to the ‘Aikapu (the eating taboo), which prevented men and women from eating together. Thus a household cluster would have separate sleeping and eating quarters for men and women; there might also be other hale (houses) for menstruating women, for a shrine, for storage, and so on. Hawaiians also had multiple places to stay, depending on what they were doing. For example, a farmer had a shelter in the mauka fields for times when he had to work there, and fishermen often used caves to sleep in or repair nets when they were away from home. People traveling from one place to another used small shelters along trails. There are many village sites in Hawai‘i, some of them quite large, but people also lived in smaller family groups scattered across the landscape.
SUBSISTENCE:
How did Hawaiians survive?
When they arrived here, Polynesian settlers found abundant fish, but few food plants. Fortunately, they brought cuttings and seeds needed to start gardens with taro, bananas, breadfruit, coconut, and many other foods that we think of as native. Survival in Hawai‘i has always involved characteristically Polynesian cooperation between fishermen and farmers, but as time passed, Hawaiians developed specialized, intensive ways of getting food, using their keen observations of the natural environment and adapting it to ensure survival. Ocean fishing continued, but Hawaiians invented fishponds from which a ready supply could always be harvested. Gardening continued, but in some areas complexes of taro ponds and vast dry land field systems allowed much greater productivity. In time, the population grew and islands were divided into ahupua‘a, wedges of land that extended from the mountain to the reef, providing its inhabitants with the full range of environments and natural resources.
MAKA‘AINANA AND ALI‘I:
Ancient Hawaiian Society
By virtue of genealogy and leadership skills, some Hawaiians were ali‘i nui (high chiefs) who commanded several ranks of lower chiefs and maka‘ainana (commoners). Archaeologists study how these differences developed, and the degree to which class differences affected everyday life. For example, ali‘i compounds were large with specialized structures and restricted spaces, whereas rural commoners had less segregation and formal architecture. Heiau (temples), as special sacred spaces, were set apart from normal living areas, and frequently lack food remains or artifacts associated with households. The agricultural field systems of Kohala and Kona on Hawai‘i Island, with mile after mile of rectangular boundaries, remain as evidence of ruling chiefs who imposed their order on large areas.