INTRODUCTION
ONE of the most popular figures in Hawaiian mythical narrative is the being, half man and half hog, who goes by the name of Kama-pua‘a (Hog-child). Kamapuaʻa, like Pele, are known to be kupua, supernatural beings who can shape shift, change their forms from one thing to another. Tradition relates the immigration to the group of the Kamapua‘a family during the colonizing period. An extended and racy account of his adventures as a kupua on these islands or in Kahiki appears in one of the fictitious narratives (kaao) collected from Fornander informants. Local legends and nursery tales further embellish his story. As wooer of Pele he is drawn into the Pele cycle and, according to Kamakau, the child of Pele by Kamapua‘a becomes an "ancestor of chiefs and commoners" on these islands. In the genealogical chant of the Kumulipo there occurs, during the fifth period of the po, the birth of a being half hog, half god, of whom the chant says:
His snout was of great size and with it (he) dug the earth,
He dug until he raised a great mound,
He raised a hill for his gods,
A hill, a precipice in front,
For the offspring of a pig that was born.
The "mound" raised by the pig-god may perhaps be understood to refer to a powerful family of descendants.
The colonizing tradition represents Kamapua‘a as the grandson of the sorceress Kamaunua-niho (Ka-mau-nui) and connects the family first with the island of Maui, then with Oahu and Kauai, and finally extends the adventures of the hog-man to Hawaii and Kahiki, from which land the family originally migrated.
reference: Sacred Text, www.sacred-texts.com
His snout was of great size and with it (he) dug the earth,
He dug until he raised a great mound,
He raised a hill for his gods,
A hill, a precipice in front,
For the offspring of a pig that was born.
The "mound" raised by the pig-god may perhaps be understood to refer to a powerful family of descendants.
The colonizing tradition represents Kamapua‘a as the grandson of the sorceress Kamaunua-niho (Ka-mau-nui) and connects the family first with the island of Maui, then with Oahu and Kauai, and finally extends the adventures of the hog-man to Hawaii and Kahiki, from which land the family originally migrated.
reference: Sacred Text, www.sacred-texts.com
MODULE 6: AT-A-GLANCE
Read each moʻolelo about the different battles that Kamapuaʻa encountered. It seems lengthy, but a lot of the text are mele/oli. As you read, you may notice a few interesting things if you have some background of this moʻolelo. If not, here are some of the things I thought important to bring to your attention:
1. ʻOlopana was Hina's first husband. She then marries Kahikiula, ʻOlopana's brother and has Kamapuaʻa. Therefore, ʻOlopana is Kamapuaʻa's uncle.
2.. In the battle of Kamapuaʻa and Hina, at the end of page 13, it states, "Upon hearing this reply from the gods, Kamapuaʻa sent his love-making god , Lonoikeaweawealoha, to go and make love with the brothers of Pele, Hiʻiakaluna and Hiʻiakalalo. In the notes, it reads, "This is the first instance where the Hiʻiaka family name of Pele's eight sisters is given to any of the brothers, and is a grave error." Now, we can look at this from several points of view. Like in the story of Wākea and Hoʻohōkūkalani, some believe that because Kamakau was a Christian, he purposefully pointed out that Hoʻohōkūkalani was actually NOT the daughter of Wākea, maybe in an attempt to keep within Christian values?? Whether or not this is true, and whether or not this is what was implied in the "notes" section of this reading, there was such acts of kāne and kāne, wahine and wahine, relationships especially in the aliʻi and kupua class; the term used for their partner is "ʻaikāne." Having an ʻaikāne was practiced in the days of old. One of the reasons for aliʻi to have ʻaikāne was to be able to perform his desires without the risk of having a child of lesser rank.
3. There are several rivals of Kamapuaʻa that carry the name "Lono…". The priest Lonoaohi, who later became his ally. Lonoaohi also had two sons who carried the word "puaʻa" in their names, Kapuaʻaolomea and Kapuaʻahiwa. His other opponent from Kahiki was Lonokaeho. Lono and Kamapuaʻa share a lot of similar kinolau (body forms); the two actually go hand-in-hand. Kinolau are other body forms that kupua may take or that represent akua and kupua. Some of the same kinolau of Lono and Kamapuaʻa are kukui, ʻuala, and the ʻamaʻu ferns. Kamapuaʻa also has other forms as the humuhumunukunukuapuaʻa fish. Kinolau may represent a likeness to the physical characteristics of its kupua.
While we are on the topic of kupua and kinolau, I can't help but to include the term, ʻaumākua. According to Pukui (wehewehe.org), "ʻaumākua" are:
"Family or personal gods, deified ancestors who might assume the shape of sharks (all islands except Kauaʻi), owls (as at Mānoa, O'ahu and Kaʻū and Puna, Hawaiʻi), hawks (Hawaiʻi), ʻelepaio, ʻiwi, mudhens, octopuses, eels, mice, rats, dogs, caterpillars, rocks, cowries, clouds, or plants. A symbiotic relationship existed; mortals did not harm or eat ʻaumākua (they fed sharks), and ʻaumākua warned and reprimanded mortals in dreams, visions, and calls. (Beckwith, 1970, pp. 124–43, 559; Nānā 38.) Fig.., a trustworthy person. (Probably lit.., ʻau 4, group, + makua, parent.) See pulapula 2. hō.ʻau.makua To acquire or contact ʻaumākua."
The discussion this week is based on these terms, kupua, kinolau, and ʻaumākua. Do you have an ʻaumakua associated with your family? What form does it take? Share a short family story of your ʻaumakua. For those who know your ʻaumakua, I challenge you to find its name. I was told that until you know its name, you can't really be sure of which one it is. For instance, you may have been told that your family guardian (ʻaumakua) is a shark, but do you know its name? Not all sharks would be your ʻaumakua. Your ʻaumakua is a single being. If you don't have an ʻaumakua, have you heard of any stories related to ʻaumākua or kupua? Share one.
While you read these moʻolelo of Kamapuaʻa, identify some of the meiwi (literary devices) that we have already covered. Notice there are many chants again included within the moʻolelo. Within these chants you will again find the meiwi of using opposites, as well as repetition, where each line will start almost like the one before it with a little change at the end of the line. In these chants you may also notice the style of listing names or like things. These are all meiwi that you will find in mele/oli, even those associated in moʻolelo. These meiwi mentioned are for you to know and practice as you continue with your storybook project if you are considering using the meiwi of mele/oli within your moʻolelo.
The meiwi that we will focus on this week however, are found several times in the moʻolelo of Kamapuaʻa. This meiwi shows how something of the past is still present today. For instance, on page 5 it says, "…Pahoa, a place in Waiʻanae, and it is known by this name to this day.” On page 6, it says, “When the men heard this, they gave up their daggers. It was because of this fact that this place was called Pahoa and it is so known to this day.” How can you use this in your digital storybook? Is there a place name in your moʻolelo? Is there a person's name that may have changed because of something that happened and now he/she is known by that name today? Does your moʻolelo have an event that took place and that is why things are the way they are today?
For access to digital books/stories in Hawaiian or English, Ulukau is one resource. Click on "English Text" at top right corner of the page if you notice that all the words are in Hawaiian and you can't understand any of it. You can click on "Browse Ulukau", and then on "Books." You may choose "All" and then narrow down your search. You may choose to see only "Hawaiian" or only "English" or a combination of books written in both languages. You can also choose the category of your book. Once you go through the list of books, choose one that interests you, and upload a PDF of it. Or, if you prefer, you may Google your moʻolelo or go back to basics, finding a hard copy. :)
When you are ready, you may take the Content Quiz on Laulima: MODULE 6: Quiz. There are a few moʻolelo in this Module, so, your quiz will be longer than usual. See the Reading Guide below for questions.
1. ʻOlopana was Hina's first husband. She then marries Kahikiula, ʻOlopana's brother and has Kamapuaʻa. Therefore, ʻOlopana is Kamapuaʻa's uncle.
2.. In the battle of Kamapuaʻa and Hina, at the end of page 13, it states, "Upon hearing this reply from the gods, Kamapuaʻa sent his love-making god , Lonoikeaweawealoha, to go and make love with the brothers of Pele, Hiʻiakaluna and Hiʻiakalalo. In the notes, it reads, "This is the first instance where the Hiʻiaka family name of Pele's eight sisters is given to any of the brothers, and is a grave error." Now, we can look at this from several points of view. Like in the story of Wākea and Hoʻohōkūkalani, some believe that because Kamakau was a Christian, he purposefully pointed out that Hoʻohōkūkalani was actually NOT the daughter of Wākea, maybe in an attempt to keep within Christian values?? Whether or not this is true, and whether or not this is what was implied in the "notes" section of this reading, there was such acts of kāne and kāne, wahine and wahine, relationships especially in the aliʻi and kupua class; the term used for their partner is "ʻaikāne." Having an ʻaikāne was practiced in the days of old. One of the reasons for aliʻi to have ʻaikāne was to be able to perform his desires without the risk of having a child of lesser rank.
3. There are several rivals of Kamapuaʻa that carry the name "Lono…". The priest Lonoaohi, who later became his ally. Lonoaohi also had two sons who carried the word "puaʻa" in their names, Kapuaʻaolomea and Kapuaʻahiwa. His other opponent from Kahiki was Lonokaeho. Lono and Kamapuaʻa share a lot of similar kinolau (body forms); the two actually go hand-in-hand. Kinolau are other body forms that kupua may take or that represent akua and kupua. Some of the same kinolau of Lono and Kamapuaʻa are kukui, ʻuala, and the ʻamaʻu ferns. Kamapuaʻa also has other forms as the humuhumunukunukuapuaʻa fish. Kinolau may represent a likeness to the physical characteristics of its kupua.
While we are on the topic of kupua and kinolau, I can't help but to include the term, ʻaumākua. According to Pukui (wehewehe.org), "ʻaumākua" are:
"Family or personal gods, deified ancestors who might assume the shape of sharks (all islands except Kauaʻi), owls (as at Mānoa, O'ahu and Kaʻū and Puna, Hawaiʻi), hawks (Hawaiʻi), ʻelepaio, ʻiwi, mudhens, octopuses, eels, mice, rats, dogs, caterpillars, rocks, cowries, clouds, or plants. A symbiotic relationship existed; mortals did not harm or eat ʻaumākua (they fed sharks), and ʻaumākua warned and reprimanded mortals in dreams, visions, and calls. (Beckwith, 1970, pp. 124–43, 559; Nānā 38.) Fig.., a trustworthy person. (Probably lit.., ʻau 4, group, + makua, parent.) See pulapula 2. hō.ʻau.makua To acquire or contact ʻaumākua."
The discussion this week is based on these terms, kupua, kinolau, and ʻaumākua. Do you have an ʻaumakua associated with your family? What form does it take? Share a short family story of your ʻaumakua. For those who know your ʻaumakua, I challenge you to find its name. I was told that until you know its name, you can't really be sure of which one it is. For instance, you may have been told that your family guardian (ʻaumakua) is a shark, but do you know its name? Not all sharks would be your ʻaumakua. Your ʻaumakua is a single being. If you don't have an ʻaumakua, have you heard of any stories related to ʻaumākua or kupua? Share one.
While you read these moʻolelo of Kamapuaʻa, identify some of the meiwi (literary devices) that we have already covered. Notice there are many chants again included within the moʻolelo. Within these chants you will again find the meiwi of using opposites, as well as repetition, where each line will start almost like the one before it with a little change at the end of the line. In these chants you may also notice the style of listing names or like things. These are all meiwi that you will find in mele/oli, even those associated in moʻolelo. These meiwi mentioned are for you to know and practice as you continue with your storybook project if you are considering using the meiwi of mele/oli within your moʻolelo.
The meiwi that we will focus on this week however, are found several times in the moʻolelo of Kamapuaʻa. This meiwi shows how something of the past is still present today. For instance, on page 5 it says, "…Pahoa, a place in Waiʻanae, and it is known by this name to this day.” On page 6, it says, “When the men heard this, they gave up their daggers. It was because of this fact that this place was called Pahoa and it is so known to this day.” How can you use this in your digital storybook? Is there a place name in your moʻolelo? Is there a person's name that may have changed because of something that happened and now he/she is known by that name today? Does your moʻolelo have an event that took place and that is why things are the way they are today?
For access to digital books/stories in Hawaiian or English, Ulukau is one resource. Click on "English Text" at top right corner of the page if you notice that all the words are in Hawaiian and you can't understand any of it. You can click on "Browse Ulukau", and then on "Books." You may choose "All" and then narrow down your search. You may choose to see only "Hawaiian" or only "English" or a combination of books written in both languages. You can also choose the category of your book. Once you go through the list of books, choose one that interests you, and upload a PDF of it. Or, if you prefer, you may Google your moʻolelo or go back to basics, finding a hard copy. :)
When you are ready, you may take the Content Quiz on Laulima: MODULE 6: Quiz. There are a few moʻolelo in this Module, so, your quiz will be longer than usual. See the Reading Guide below for questions.
READING GUIDE:
CHAPTER 1 - KAMAPUAʻA'S EXPLOITS IN KOʻOLAU & CHAPTER 2 - RELATING TO LONOAOHI THE PRIEST
1. Who is Kamapuaʻa? What supernatural form does he take?
2. Who were his parents? Where is he from?
3. Who was ʻOlopana?
4. Why did ʻOlopana send his people to track down Kamapuaʻa?
5. Who is Kamaunuaniho? What does she do to help Kamapuaʻa as he is carried to ʻOlopana on sticks on the backs of men?
6. What is the literal meaning of “makawalu?” What is the kaona or deeper meaning of “makawalu?”
7. Out of all the men who captured Kamapuaʻa, who did Kamapuaʻa allow to live to go back and tell ʻOlopana of what happened?
8. Where did Kamapuaʻa settle after leaving Kaliuwaʻa?
9. Who did ʻOlopana summon as high priest since Lonoaohi was bound? What did he suggest to ʻOlopana in order to remove Kamapuaʻa's powers?
10. How did Kamapuaʻa defeat ʻOlopana?
CHAPTER 3 - RELATING TO THE BATTLE BETWEEN KAMAPUAʻA AND LONOKAEHO
1. Who was Lonokaeho? Where was he from?
2. What is the relationship between Kowea & Kamapuaʻa?
3. How did Kamapuaʻa kill Lonokaeho?
CHAPTER 3 - RELATING TO THE BATTLE BETWEEN KAMAPUAʻA AND KUILIOLOA
1. Who was Kuilioloa?
2. How was he defeated by Kamapuaʻa?
CHAPTER 4 - THE FOURTH BATTLE BETWEEN KAMAPUAʻA AND PELE
1. After leaving Kahiki where did Kamapuaʻa go?
2. What was the kaona behind Kamapuaʻa’s chant to Pele regarding, “the woman gathering noni.” What did Pele’s remark to Kamapuaʻa, “I would get up if you were a man; but being a hog I will not get up."
3. Who put out the fire of Pele to help Kamapuaʻa? How did she do this?
4. Pele and her siblings would have died in the belly of Kamapuaʻa if it had not been for which one of Kamapuaʻa’s gods? What did he do?
5. What was the outcome of Pele & Kamapuaʻa’s battles after no one could overthrow the other?
CHAPTER 5 - THE FIFTH BATTLE BETWEEN KAMAPUAʻA AND MAKALIʻI
1. Where did Kamapuaʻa reconnect with Makaliʻi after leaving Hawaiʻi?
2. Who was Kaneiki?
3. Who was Limaloa? How was Kamapuaʻa involved with both Kaneiki and Limaloa?
4. How did Makaliʻi once again escape death?
1. Who is Kamapuaʻa? What supernatural form does he take?
2. Who were his parents? Where is he from?
3. Who was ʻOlopana?
4. Why did ʻOlopana send his people to track down Kamapuaʻa?
5. Who is Kamaunuaniho? What does she do to help Kamapuaʻa as he is carried to ʻOlopana on sticks on the backs of men?
6. What is the literal meaning of “makawalu?” What is the kaona or deeper meaning of “makawalu?”
7. Out of all the men who captured Kamapuaʻa, who did Kamapuaʻa allow to live to go back and tell ʻOlopana of what happened?
8. Where did Kamapuaʻa settle after leaving Kaliuwaʻa?
9. Who did ʻOlopana summon as high priest since Lonoaohi was bound? What did he suggest to ʻOlopana in order to remove Kamapuaʻa's powers?
10. How did Kamapuaʻa defeat ʻOlopana?
CHAPTER 3 - RELATING TO THE BATTLE BETWEEN KAMAPUAʻA AND LONOKAEHO
1. Who was Lonokaeho? Where was he from?
2. What is the relationship between Kowea & Kamapuaʻa?
3. How did Kamapuaʻa kill Lonokaeho?
CHAPTER 3 - RELATING TO THE BATTLE BETWEEN KAMAPUAʻA AND KUILIOLOA
1. Who was Kuilioloa?
2. How was he defeated by Kamapuaʻa?
CHAPTER 4 - THE FOURTH BATTLE BETWEEN KAMAPUAʻA AND PELE
1. After leaving Kahiki where did Kamapuaʻa go?
2. What was the kaona behind Kamapuaʻa’s chant to Pele regarding, “the woman gathering noni.” What did Pele’s remark to Kamapuaʻa, “I would get up if you were a man; but being a hog I will not get up."
3. Who put out the fire of Pele to help Kamapuaʻa? How did she do this?
4. Pele and her siblings would have died in the belly of Kamapuaʻa if it had not been for which one of Kamapuaʻa’s gods? What did he do?
5. What was the outcome of Pele & Kamapuaʻa’s battles after no one could overthrow the other?
CHAPTER 5 - THE FIFTH BATTLE BETWEEN KAMAPUAʻA AND MAKALIʻI
1. Where did Kamapuaʻa reconnect with Makaliʻi after leaving Hawaiʻi?
2. Who was Kaneiki?
3. Who was Limaloa? How was Kamapuaʻa involved with both Kaneiki and Limaloa?
4. How did Makaliʻi once again escape death?