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He Hulikoʻa Kanaloa— Seeking the Depths of Kanaloa

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He Hulikoʻa Kanaloa— Seeking the Depths of Kanaloa View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ScholarSpace at University of Hawai'i at Manoa HE HULIKOʻA KANALOA— SEEKING THE DEPTHS OF KANALOA A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAIʻI AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN RELIGION DECEMBER 2018 By Jane Au Thesis Committee: Marie Alohalani Brown Jeffrey Kapali Lyon Noenoe K. Silva Ramdas Lamb Keywords: Kanaloa, Hawaiian Religion DEDICATION Turning to the shadows, I found a muted path— narrow and rough, like the skin of dead coral reefs. I heard stories Time was too busy to tell. I saw faces History had long forgotten. I became shrouded in the sea spray and emerged from the depths of a world otherwise omitted. The words in this document are mine. The sentiment is ours. The inspiration is, and always has been, theirs. I dedicate this work to the gods, remembered and forgotten. ʻEliʻeli kau mai. ii ACKNOWLEDGEMENTS I would like to thank all the beings and entities that have molded me and carried me to where I currently stand. You are numerous, and I am humbled by you all. I must also give a special thanks to a special few that have made incredible impacts on my life. To my kūpuna Betty and Jack Jenkins, who helped me become the self-reliant Hawaiian woman I am today, confident in her thought and committed to education. I thank you for being my foundation and setting my intentions. To my mother Marie Alohalani Brown, whose scholarship and intellect gave me the tools needed to conceptualize this project, whose grace and expertise guided me through each step, and whose love centered me throughout the ups and downs of my writing and research. To say I am proud to be your intellectual makahiapo is an understatement. To my sisters, Julie, Kona and Rebecca, who calmed my nerves and supported my vision. I would not have completed this work without our conversations and the constant support I received from you all. To my kāne Stephen, for always encouraging my dreams and supporting them unconditionally. Your love has helped me through so much. To my community, nā kamaʻāina o ka ʻehu kai, who rooted me in this topic from a young age, before I was even aware of it. You gave this project meaning, and I am honored to be yours. Most importantly, I thank my father. If you asked him, he would disagree, but I would be nothing and nowhere without him. I thank David Kawika Au endlesslely for the innumerable sacrifices he offered to help me reach the point I am at today. Everything I do is for you. Everything I am is because of you. You are the source from which I draw power. Mahalo nui. My final thanks goes to Kanaloa, the subject of this thesis. I believe what we seek, seeks us. Looking back, there have been numerous callings. Mahalo for helping me see. iii ABSTRACT The purpose of this thesis is to reach a more holistic understanding of Kanaloa, one of the major male forms of the divine in the Hawaiian pantheon. It examines infrequently accessed Hawaiian language resources in order to expand on his functions in ancestral times, as well as readdress narrow interpretations of him that ignore the depth and breadth of ʻike kupuna. In addition to prioritizing primary resources, this thesis also works to acknowledge Kanaloa’s position as a pan-Polynesian deity, and speaks to the variation with which Oceanic deities have been understood across time and place. The first chapter of this thesis discusses Tahiti’s Taʻaroa and the connections he bears to Kanaloa in Hawaiʻi. The second goes over Kanaloa’s portrayal in selected primary Hawaiian language resources, namely 19th and 20th century newspapers, which reveal several ways his functions and roles can be expanded. The third chapter discusses Kanaloa’s demonization during the advent of Christianity, and provides context for the legends that portray him as a “Hawaiian devil.” This thesis also includes an introduction detailing methodology and a conclusion that provides an analysis of the claims made. iv TABLE OF CONTENTS Acknowledgements……………………………………………………………………………….3 Introduction He Hulikoʻa Kanaloa—Seeking the Depths of Kanaloa……………………………6 Chapter 1 The Unique One: Taʻaroa and Kanaloa—A Pan-Polynesian Moʻokūʻauhau………...16 Chapter 2 Ke Ala Muku A Kanaloa: Investigating Kanaloa in Primary Hawaiian Resources….33 Chapter 3 The Demonization of Kanaloa After the Advent of Christianity…………………….52 Conclusion Diving into the Depths of Kanaloa…………………………………………………71 Works Cited……………………………………………………………………………………...80 v INTRODUCTION HE HULIKOʻA KANALOA—SEEKING THE DEPTHS OF KANALOA Kanaloa is one of the four primary male gods in Hawaiʻi, functioning as the main oceanic deity of the region. Considered a major form of the divine throughout Polynesia, Kanaloa and his linguistic counterparts—Taʻaroa, Tangaloa, Tagaloa, Tangaroa, Tagaroa, and Tanaʻoa or Takaʻoa— govern several domains and fulfill a variety of functions in Oceanic cultures. Significantly, although Kanaloa is a major male deity in Hawaiʻi, there has yet to be an in-depth investigation of his functions that utilizes primary resources and actively recognizes his position as a pan-Polynesian god. This thesis offers a holistic view of Kanaloa by examining the depth and breadth of ʻike kupuna preserved in ʻŌiwi artistic-intellectual genres such as pule (prayer), oli (chant) mele koʻihonua (genealogy relating the origin of gods and humans), kanikau (laments), moʻokūʻauhau (genealogy), and moʻolelo (history), preserved in nineteenth- and twentieth-century Hawaiian- language newspapers, and other primary sources, including works written in English by Hawaiians who are cultural experts. Because I have researched Kanaloa in different archives, relying especially on Hawaiian-language resources, which are under utilized because very few scholars can easily access Hawaiian, I offer evidence that engenders new ways of interpreting Kanaloa’s functions—data that has been widely ignored in academic texts. Such an investigation offers a more balanced understanding of this deity, which in turn, allows us to revisit reductionist assumptions of the past. 6 I chose this topic to draw attention to the need for a more thorough investigation of Hawaiian deities. Despite decades of resurgence in Hawaiian intellectualism, and easier access to archives of primary Hawaiian-language resources, there is still a reliance on secondary sources. The reliance on these secondary sources is problematic because the theories and interpretations therein are based on a handful of works by Hawaiian intellectuals translated into English— translations that are often problematic. Most importantly, these secondary sources offer reductionist interpretations of Hawaiian akua (deities). Scholars who are not culturally literate in nā mea Hawaiʻi (things Hawaiian) tend to conflate important distinctions and ignore critical instances of variation in Hawaiian thought and practice. In short, they take information about Hawaiian akua out of context. As a result, their scholarship has left the uninformed with misconceptions about how Hawaiian gods have functioned across history. Moreover, the continued reliance on these inadequate resources has allowed their erroneous descriptions to flourish, and thus several misconceptions are treated as definitive. An example of this can be seen in Kanaloa’s depiction as the “Hawaiian Devil,” a role that he was assigned in a specific historical context, which Abraham Fornander ignored (Polynesian Race, 2: 84). Chapter 3 of my thesis is dedicated to this topic. In particular, there is a lack of recognition that understandings of Kanaloa, and all Polynesian deities, evolve as the world that they live in and people that honor them continue to change. Hierarchies, domains, functions, laws, and restrictions are all dynamic when it comes to Hawaiian gods. Therefore, we must recognize their constant progression even as we seek to understand them historically. One of the main goals of this thesis is to deepen our understanding of Kanaloa by looking at his roles and functions as they are described in primary resources, and importantly, to show that his roles and functions have evolved throughout history, and that they 7 continue to do so. That said, it is not my goal to provide a clear-cut definition of Kanaloa’s functions, domains, or forms. Rather, I aim to readdress narrow interpretations by offering a more holistic understanding of him, without limiting him to any one role. I have chosen to use the word hulikoʻa in my thesis title, because it best describes my research process, that is, “to seek into the depths of a matter, to describe fully” (Pukui and Elbert s.v. “hulikoʻa”). Notably, hulikoʻa does not entail defining something, but describing it. My methodology is thus geared towards incorporating as many primary materials as possible to offer a contextualized study of Kanaloa that recognizes the wealth of knowledge that ʻike kupuna offers. Methodology and Literature Review I conducted extensive research on Kanaloa using a variety of primary resources. While most academic works treat Kanaloa vaguely, offering little to no information on his modes of worship or connection to human life, rarely accessed primary materials reveal Kanaloa as a respected deity, named in mele koʻihonua, moʻolelo, and hundreds of kanikau. Marie Alohalani Brown has spoken extensively on the importance and value of accessing these ʻŌiwi artistic- intellectual genres. Brown notes that according to an ʻŌiwi worldview, the universe is “a web of interconnected and genealogically related elements—gods, humans, land, sea, sky, and everything therein— this awareness underpins our poetical approaches to creating and relaying knowledge” (8). In other words, traditional Hawaiian genres transmit knowledge in a way that recognizes multiplicity and acknowledges the fact that Hawaiians, their deities, and the ʻāina (land) are interrelated. Brown adds, “Neglecting to take into account Kanaka Maoli narrative art forms is an example of Western othering that has historically misrepresented us and worked to our detriment,” again showing the necessity of accessing these diverse genres in our academic 8 pursuits (8).
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