List of Topics:

1. Lono God of the Makahiki
2. The Mahakiki
3. The Makahiki Milieu on Kaho`olawe
4. Ahu Sites and Ho`okupu
5. Makahiki Chants
6. Ho`okupu
7. Levels of Participation

1. Lono God of the MakahikiThe 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.

2. The Mahakiki

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.

3. 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.

4. Ahu 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.

1. 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.
2. 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.
3. 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.
4. 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 Lana`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.
5. 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 Lana`i is similarly named, and is famous as one of the starting off points for the migrations back to Tahiti.

5. Makahiki Chants

Kihapai o Lono (written by Nalani Kanaka`ole)

E ho mai

6. 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 (`umi) 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 Kaho`olawe, wrapped them in ti-leaf pu`olo 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 ho`okupu that are mea`ai o ka `aina (food of the land) such as kalo, `ulu, and mai`a have specific varieties dedicated to Lono. These varieties would be ideal.

The ten (`umi) ho`okupu for Makahiki are:

1. `Ekahi – niu hiwa, (black coconut) cracking of niu signified opening of ceremonies.
2. `Elua – lama, (lama wood) for enlightenment; also to Laka.
3. `Ekolu – `awa, favored drink of the akua.
4. `Eha – pua`a, (pig) ceremonial food of ka po`e kahiko.
5. `Elima – kalo, (taro) staple food of ka po`e kahiko.
6. `Eono – i`a `ula `ula, (red fish) `aweoweo or kumu favored fish of the ali`i.
7. `Ehiku – `ulu, (breadfruit) symbolizes growth.
8. `Ewalu – `uala, (sweet potato) signifies humans’ relationship to the akua.
9. `Eiwa – mai`a, (banana) variety sacred to Lono.
10. `Umi – ipu o Lono, (gourd of Lono) gourd containing fresh water.

At the opening of Makahiki in October, we will require two (`elua) each of the ho`okupu for presentation at the Hale o Papa and Hale Mua at Hakioawa. However, if the same participants could also attend the January ceremonies we wil need five (`elima) ho`okupu – 2 for the Hale o Papa and Hale Mua at Hakioawa; 1 for Moa`ula, 1 for Pu`u Moiwi; and 1 for the wa`a that will be put adrift from Kealaikahiki.

7. 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 Lono-i-ka-makahiki ceremonies symbolize and portray all the regalia of the reigning chief, and the bounty of people’s harvest. It was, at one level, a big parade; everybody participated and celebrated.

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 responsibilities and commitments corresponding to each. The first distinction is between: 1) those who are in the procession, and 2) those who are observer-celebrants. There are 6 roles within the procession itself:

1. The Ali`i is the human embodiment of the god, the direct descendent of the god, and therefore presides over all ceremonies and make the actual offering on the heiau.
2. The Mo`olono, or priest of Lono, are responsible for the god, the heiau, and the imu to cook the gods food. They assist the ali`i in making the offering, and chant with him.
3. The Hapai Ki`i are the kane that malama the akua loa image and cross piece. They are usually mo`olono.
4. Mea Ha`awi Ho`okupu are those participants and island representatives who gather, prepare and present the ho`okupu to the mo`olono. They are also responsible to create and carry island banners. There must be one kane and one wahine for each ho`okupu or a total of 20 presenters. Mea ha`awi ho`okupu are expected to memorize the Kihapai o Lono chant and concentrate on it throughout the Makahiki season.
5. Mea Kia`i are spearsmen who ensure the sanctity of the procession and of the heiau. They lead and follow the procession and maintain a protective barrier between the presenters and the heiau of imu.
6. Mea Ho`okani Pahu are responsible to keep a steady drum beat during all the kapu periods.

Other responsibilities of Makahiki participants are as follows:

Procession Participants

1. Must participate in the hi`uwai ceremony.
2. Must have a white malo (kane) and white kikepa (wahine).
3. Memorize the Kihapai o Lono chant and concentrate on it during Makahiki season.
4. Women cannot be on their ma`i.
5. Understand symbolism of ho`okupu.

All participants (Everyone on the Island)

1. Keep the spirit of the season (rain, plant growth, peace, renewal) in mind at all times.
2. Watch for Lono’s signs and give them recognition.
3. No talking or picture taking during the kapu periods.
4. Traditional clothing (malo and kikepa) must be worn by allparticipant/observers during the kapu periods.