About this video

• Video Title: PPT: Hoʻomana Hawaiʻi - Gods & Places of Worship
• Channel: Noah (Keola) Ryan
• Speakers: Noah (Keola) Ryan
• Duration: 00:37:35

Overview

This video provides an introduction to Hawaiian spirituality, known as Hoʻomana Hawaiʻi. It explains the central concept of "mana" (spiritual life force) and how it relates to Hawaiian beliefs, differentiating it from Western concepts of organized religion. The video details various Hawaiian deities, their roles, associated "kinolō" (physical manifestations), and the places of worship dedicated to them, including large temples ("heiau") and simpler altars, as well as the significance of spirit realms and ancestral guardians ("ʻaumakua").

Key takeaways

• Hoʻomana Hawaiʻi and Mana: The core of Hawaiian spirituality is "mana," meaning to make or increase spiritual life force, which flows through all things. It's not an organized religion in the Western sense but a spiritual tradition deeply rooted in place and nature.
• Deities and Their Domains: The video introduces major male deities (Kāne, Kanaloa, Lono, Kū) and female deities (Hina, Haumea), explaining their associations with elements like life, water, peace, agriculture, government, war, the moon, and childbirth.
• Kinolō and Place-Based Beliefs: Deities are often represented by "kinolō" (physical manifestations in nature like animals, plants, or natural phenomena) and their worship was often localized to specific regions.
• ʻAumakua (Ancestral Guardians): Ancestors who lived well can become "ʻaumakua," guiding spirits that manifest in animal forms and are revered and protected by their descendants, representing a connection between the living and the departed.
• Heiau (Places of Worship): Various "heiau" (temples or places of worship) existed, ranging from large state temples like Luakini (for Kū, permitting human sacrifice) and Wōwō (for Lono, associated with Makahiki festivals), to smaller structures for commoners, and the "Halepeʻa" (women's menstruation house), which served as a sacred space for women to commune with deities during their cycle.

Based on the transcript, Lono is identified as a major male deity in Hawaiian society.

Lono is described as the god of peace, fertility, and agriculture. He is also celebrated for sports and love-making, making him a widely revered figure, often considered "the people's god." His annual festival, the Makahiki, is a four-month period dedicated to peace and celebrating Lono's return to the islands to ensure fruitful agriculture.

The transcript explains the difference between Luakini and Waihau heiau as follows:

• Luakini (also known as Pōʻokanaka): These are large temples where human sacrifice was permitted. They are dedicated to the god Kū and are associated with strict ceremonies related to warfare, defense, and ensuring success in battle.
• Waihau: These are also large temples but do not require human sacrifice. Offerings typically involve animals, fruit, or other items. Waihau temples are dedicated to Lono and are the central locations for the Makahiki festivals, focusing on agriculture and peace.

The transcript mentions two major female deities: Hina and Haumea.

• Hina is a goddess associated with the moon, reef fishing, and kapa making. She is also known as the mother of the demigods Kamohoaliʻi and Maui. She is often considered the lover or wahine (wife) of Kū, representing the feminine counterpart to his masculine energy.
• Haumea is the epitome of female mana and is responsible for childbirth and raising infants. Her kinolō are women, menstrual cycles, trees, forests, and the breadfruit tree. She is also known as the great mother of Pele and her sisters, and on Oʻahu, she is known as Kūhoʻiʻula, the deity of government and war.

The video discusses heiau, which are Hawaiian spiritual places of worship. It describes them as sometimes being translated as "temple" in English. The transcript details different types of heiau:

• Large heiau: These required community input and organization by chiefs. They are divided into two classes:
  • Luakini (or Pōʻokanaka): Temples where human sacrifice was permitted, dedicated to Kū, and used for ceremonies related to war and government.
  • Waihau: Temples where human sacrifice was not required, with offerings of animals or fruit. These are dedicated to Lono and are central to the Makahiki festivals.
• Smaller heiau: These were simpler structures for common people:
  • ʻAʻawa (or Kūʻa): Stacked stones on the coastline dedicated to fishing, also serving as navigational markers for fishermen.
  • Pōhaku o Kāne: A single, large, upright stone placed in the center of a family compound, serving as a place of worship for the family and associated with Kāne, the god who oversees ʻaumakua and ancestors.
  • Halepeʻa: A sacred space for women, often referred to as a women's menstruation house. It's explained not as a place of imprisonment but as a sanctuary where women commune with female deities during their menstruation, a time of peak female mana, to maintain balance in society. Men were forbidden from entering this space.

The type of heiau erected within the kauhale (family compound) was the Pōhaku o Kāne. This was a simple structure consisting of one large, elongated stone placed upright in the center of the compound. It served as a place of worship for the family, associated with Kāne, the god who oversees ʻaumakua and ancestors, and was important for family well-being.

The Pōhaku o Kāne was erected within the kauhale (family compound) to serve as a place of worship and to ensure family well-being.

The reasoning behind this is:

• Connection to Kāne: Kāne is the god associated with life, procreation, and importantly, the oversight of ʻaumakua (ancestral guardians) and ancestors. Placing the Pōhaku o Kāne in the family compound brought this divine connection closer to the daily lives of the family members.
• Family Well-being: As Kāne is also the god of life and procreation, his presence through the Pōhaku o Kāne was believed to be very important for the overall health, continuity, and prosperity of the family. It was a focal point for family worship and a connection to their lineage and divine protection.

The Makahiki is a significant four-month period in Hawaiian tradition dedicated to celebrating the god Lono.

Key aspects of the Makahiki mentioned in the transcript include:

• Timing: It begins with the rising of the Pleiades star constellation (around October/November) and continues until January/February when the constellation sets.
• Purpose: It is a time to entice Lono, the god of peace, fertility, and agriculture, to return to the islands to ensure the land remains fruitful and productive for the upcoming year.
• Practices:
  • Peace and Prohibition: War and arguing are kapu (forbidden) during this time, emphasizing peace and reconciliation.
  • Festivities and Sports: The celebration includes numerous hula (dance) performances and sporting events held in honor of Lono.
• Origin: The Makahiki originates from the story of Laʻauliʻi, who brought the god Lono to Hawaiʻi, bringing prosperity, but later took Lono back with him. The Makahiki is an effort to encourage Lono's return.

The purpose of the elaborate Makahiki ceremony and celebration was to entice the god Lono to return to the Hawaiian Islands.

This return was crucial because Lono is the god of peace, fertility, and agriculture. His presence ensured that the land would be fruitful and productive for the upcoming year. The ceremonies, festivities, and sports were all part of this effort to honor Lono and encourage him to bless the islands with his life-giving reign.

The transcript describes Hina as a major female deity in Hawaiian spirituality. She is also known by other names in different parts of Polynesia, such as Hina-ʻopu-ʻūhā and Hina-ʻōleʻa.

Her key roles and associations include:

• Goddess of the Moon: She is a primary deity associated with the moon.
• Goddess of Reef Fishing: She presides over activities related to fishing in coral reef areas.
• Kapa Making: She is depicted as beating the māmaki bark into cloth called kapa, a significant traditional craft.
• Harvesting Medicinal Herbs: She is associated with the collection of healing plants.
• Kinolo (Physical Manifestations): Her kinolō include the moon itself, coral, and the reef. She also watches over people during the nighttime hours.
• Relationship with Kū: Traditionally, she is considered the lover or wahine (wife) of Kū. Their pairing is often used to represent the balance between masculine (Kū) and feminine (Hina) mana.
• Motherhood: She is known as the mother of the demigods Kamohoaliʻi and Maui.

The transcript mentions Laʻauliʻi (also referred to as Laʻa or Laʻa-mai-Kahiki) in the context of Lono.

Laʻauliʻi is described as the figure who introduced the great god Lono to the Hawaiian Islands. He brought Lono from a distant land, and the people prospered as a result. However, at the end of the story, Laʻauliʻi returned to his homeland, taking Lono with him, which led to the Hawaiian people developing the Makahiki ceremony to entice Lono to return annually.

The transcript mentions aliʻi in the context of the organization of large heiau (temples). It states that these larger structures, like the Luakini and Waihau temples, had to be organized and overseen by the aliʻi (chiefs). The government, led by the aliʻi, also had to provide support, such as feeding the people, to ensure the successful construction of these significant religious sites.

Lono is a major male deity in Hawaiian spirituality. The transcript highlights several aspects of Lono:

• Domains: He is the god of peace, fertility, agriculture, sports, and love-making.
• Introduction to Hawaiʻi: He was introduced to the Hawaiian Islands by Laʻauliʻi.
• Makahiki Festival: Lono is honored annually through the Makahiki, a four-month festival of peace and celebration that ensures the land's fertility.
• Kinolo (Physical Manifestations): His kinolō include pigs, the kukui nut tree, taro, sugarcane, fern, gourd, humuhumunukunukuapuaʻa fish, crab, parrotfish, thunder, dark clouds, lightning, and rain. These represent his connection to agriculture and the elements that nourish the land.
• Counterpart: Lono's counterpart is Kū, representing peace and agriculture versus government and war.

The transcript lists the following kinolō (physical manifestations) for Lono:

• Pig (pua)
• Kukui nut tree
• Ki (tea leaf plant)
• Hau (fern)
• ʻIu (gourd)
• Humuhumunukunukuāpuaʻa (pig-snouted fish)
• ʻAʻama (small black crab)
• Pala (parrotfish)
• Heili (thunder)
• ʻOpa (dark clouds)
• Ua (rain)
• Lightning

These stacked stones along the coastline were called Koa (or Kūʻa).

They were built for two primary reasons:

1. Dedicated to Fishing Deities: They were dedicated to deities who oversaw the ocean and fishing activities.
2. Navigational Markers: They served as markers for fishermen. By aligning these Koa with natural landmarks like mountain peaks, fishermen could triangulate their position in the ocean and identify their specific fishing spots. The Koa were also believed to act as "fish magnets," attracting fish to their location.

Lono is a major male deity in Hawaiian spirituality. The transcript highlights several aspects of Lono:

• Domains: He is the god of peace, fertility, agriculture, sports, and love-making.
• Introduction to Hawaiʻi: He was introduced to the Hawaiian Islands by Laʻauliʻi.
• Makahiki Festival: Lono is honored annually through the Makahiki, a four-month festival of peace and celebration that ensures the land's fertility.
• Kinolo (Physical Manifestations): His kinolō include pigs, the kukui nut tree, taro, sugarcane, fern, gourd, humuhumunukunukuāpuaʻa fish, crab, parrotfish, thunder, dark clouds, lightning, and rain. These represent his connection to agriculture and the elements that nourish the land.
• Counterpart: Lono's counterpart is Kū, representing peace and agriculture versus government and war.

Lono is associated with:

• Peace
• Fertility
• Agriculture
• Sports
• Love-making
• The Makahiki festival
• Pigs
• Various plants (Kukui nut tree, taro, sugarcane, fern, gourd)
• Certain marine life (humuhumunukunukuāpuaʻa fish, crab, parrotfish)
• Atmospheric phenomena (thunder, dark clouds, rain, lightning)

Based on the transcript, Kū is associated with:

• Politics
• Government
• War
• Farming
• Fishing

The transcript emphasizes that while often seen as a god of war, Kū is more accurately understood as a god of government and politics, with war, farming, and fishing being functions of that governance. He is described as a strict deity requiring strong ceremonies for defense and success in conflict.

The transcript lists the following kinolō (physical manifestations) for Kū:

• Mono (shark)
• Niuhī (tiger shark)
• ʻIlio (dog)
• ʻAʻula (red fish)
• Puhi (eel)
• Loli (sea cucumber)
• ʻIʻe (a plant)
• ʻŌhiʻa (a tree)
• Lole (a palm tree)
• ʻUlu (breadfruit)
• Niu (coconut)
• Puʻu (owl)
• ʻUala (sweet potato)
• Kī (a plant)
• Noni (a plant)

The transcript mentions Laʻauliʻi (also referred to as Laʻa or Laʻa-mai-Kahiki) in the context of Lono.

Laʻauliʻi is described as the figure who introduced the great god Lono to the Hawaiian Islands. He brought Lono from a distant land, and the people prospered as a result. However, at the end of the story, Laʻauliʻi returned to his homeland, taking Lono with him, which led to the Hawaiian people developing the Makahiki ceremony to entice Lono to return annually.