Introduction What Is a Heiau? Archaeologists usually follow the same process to determine note: the specific religious function of a potential heiau. If it is sim- Parts of this introduction Hei• au. n. Pre-Christian place of worship, shrine; some heiau were ilar to the often war-related heiau luakini known to archaeol- are abridged, edited sections elaborately constructed stone platforms, others simple earth terraces. ogists, then they will likely suggest such a label. If the site of manuscripts by three writers. —Püku‘i and Elbert, Hawaiian Dictionary looks more like those the archaeologist recalls were agricul- Këhaunani Cachola-Abad tural heiau mäpele, then that label will be used. What Is a Heiau? Nearly two hundred years after the ending of the ‘ai kapu12 Applying such comparisons to determine a site’s function Heiau Luakini and with it the formal structure of Hawaiian religion, heiau works well when dealing with types of sites that are consis- J. Mikilani Ho remain an important part of Hawaiian culture.13 Despite cur- tent in their appearance. Heiau, on the other hand, exhibit Desecration rent efforts of Hawaiians to record, preserve, and use these tremendous diversity in their sizes, shapes, environmental Preservation Issues: A Vision 14 sites, much information about them has been lost, obscured, settings, and functions. This is not always acknowledged of the Future or purposely kept secret through the generations. What we by archaeologists today and not readily known by the general Site Etiquette know about them today largely comes from native Hawaiian public. Käwika Makanani informants of the early 1900s. Archaeologists and historians How diverse are heiau forms? A common notion of heiau What Has Been Lost? relied upon them to identify which sites were heiau and to is that they comprise a set of human-built structures that are explain how they were used. Today, after over two centuries made up of one or more of these elements: 1) rectangular of westernization, such informants are not always available— terraces, 2) rectangular enclosures, 3) rectangular platforms, and even when available, they are often not given credibility. 4) rock mounds, or 5) upright stones. While such descrip- Instead, when unrecorded sites are encountered, federal and tions encompass a majority of heiau, numerous well-docu- Hawai‘i state historic preservation laws empower Western- mented ones fall outside these parameters. trained archaeologists to determine which are heiau and to The idea of heiau being generally rectangular is not a decide how they were used. This reliance on non-Hawaiian firm rule. Kamakau noted that some heiau were rounded.15 archaeological evaluations of sites is not valid given the Thrum recorded two such heiau: Pä‘ïlio at Kïlauea on Kaua‘i tremendous diversity in heiau forms and functions. and Hakika at Paliluahine on O‘ahu.16 When evaluating whether a site is or is not a heiau, There are also sites that do not match the stereotype of most archaeologists compare it to heiau with which they heiau being composed of terraces, enclosures, walls, mounds, have become familiar. If the site is similar to ones from their or upright stones. One such heiau is Nä Imu Kälua Ua at experience, then the site is generally deemed a heiau. If dis- Nä‘iwa, Moloka‘i, which consists of a series of open compart- similar, the site is usually classified as something other than ments on the ground, each about two feet square, formed by a heiau, such as a house platform or an agricultural terrace. flat stones placed on edge at right angles to one another.17 xix Sacred places on a landscape lacking built structures make or scoop.” Pohäküpä was a more than 3,800-square-foot rec- up another category of heiau. At Honomuni on Moloka‘i, tangular compartment dug 4.5 feet deep into the ground, Stokes was taken to a “level stretch of grassy land” which paved with ‘ili‘ili (stone pebbles), and furnished with two was a heiau associated with washing the bones of deceased small platforms. ali‘i. It was called Kapukapu‘ahakea18 according to an “old These “unusual” heiau were prominent enough to be native informant” who “was not only very positive in calling remembered and recorded by the early 1900s. If one adds it a heiau, but was also insistent in regard to the location.”19 unreported heiau that families and groups of specialists Thrum recorded three such sacred places among Kaua‘i used in more personal settings, the range of diversity would heiau: Naulili at Makaweli, as well as Ka‘ahu and Köpahu stretch to encompass heiau that today could be misidentified at Waimea.20 Even in the 1930s, Walker was able to identify as having been used for other purposes, such as habitation or similar places on Maui after speaking with Hawaiian infor- agriculture. An example of this is the males’ hale mua, where mants. Malumaluakua and Kukuikomo in Waiehu were two gods of the ‘ohana (extended family) were worshiped.26 such heiau. Walker concluded that “in this region a heiau These numerous heiau do not fit within the popular image seems to mean merely a sacred spot not marked necessarily of a heiau and attest to the fact that no common physical by either walls or platforms of stone.” 21 traits unify and define all heiau. A more accurate definition Natural landscape features such as rock outcroppings also would instead focus on the role of these sites within the served as heiau. Hawaiians on Kaua‘i considered ‘Elekuna at Hawaiian culture. From a Hawaiian cultural perspective, Keonekanionohili to be a heiau although it was, as Thrum heiau are places of worship where mana (supernatural or wrote, “simply a mound of out-cropping sandstone at the divine power) is concentrated and transferred. The mana base of which were placed the offerings of devotees.” Never- of a heiau originates from its deities in their spirit forms and theless, it seems to have been a heiau of some distinction as kino lau (tangible body forms in the environment). Those Thrum recorded that “it was visited on various occasions by who create and use the heiau further enhance its mana royalty.”22 There is a related pair of O‘ahu heiau that are nat- through their labor, prayers, and offerings. A deity’s mana ural geological features: Aläla and Wailea. Fishermen prayed increases as faithful worshipers present ho‘okupu (offerings) and gave offerings at these sites and also used them as sight- at the heiau. Worshipers also gain mana by being in the ing points to relocate bountiful fishing grounds.23 Hawaiians presence of the deities, communicating with them, and venerated another projecting, natural rock on O‘ahu in the receiving inspiration and support from them. Kona District, where Sterling and Summers noted that they The literal meaning of the word’s components also sug- were known to have “spent all day worshiping the stone from gests this definition of heiau. The word hei is an alternate a distance.”24 pronunciation of hai, which means “to sacrifice.” The second Earthworks represent another type of heiau. An example root word, au, among other things, holds the notion of comes from Niuli‘i in Kohala where Stokes recorded movement and flow,27 referring perhaps to the transfer of Pohäküpä Heiau.25 Its name describes how it was probably mana to and from the deities and worshipers as a result of a created, pohä meaning “to break or crack,” and küpä, “to dig successful connection between the two at the heiau. xx introduction Such a cultural definition of heiau is the only kind that can Heiau Luakini encompass all recorded examples of this vastly diverse group. Conversely, using a limited set of physical criteria to deter- Among the many stereotypes attached to heiau form and function, mine what sites in question are or are not heiau amounts to images of the luakini are the most firmly rooted.29 Commonly, heiau using a stereotype to form a judgment. luakini (referred to as heiau po‘okanaka in some sources) are said to Given this situation, one can see the parallel problem of consist of a “flat, unifying, rectilinear foundation...on which the using such stereotypes to identify the specific religious func- features all sit.”30 They are thought to be comparatively large, tions of sites recorded only generically as heiau. The validity reflecting the sizeable labor pools accessible to the highest chiefs of such evaluations would depend on how accurately and who commissioned them. This “generic” luakini might be described thoroughly these sites are described in available records. It as follows: would also require that unique physical traits define each function-based category. Archaeologists would have to ask The heiau luakini, the most kapu of sites, would have been commis- four major questions in order to evaluate the specific religious sioned for ceremonies on occasions of state, which in some cases function of a given heiau: required human sacrifice. Situated on a promontory, hillside, or 1 What are all the possible categories of heiau functions? other imposing place, its impressive size exudes an aura of mana. 2 What physical traits are shared by all heiau examples Outside its entrance and adjoining the main structure is a platform within a category? paved with pebbles called a papahola. A paehumu or wooden fence 3 Which of the shared traits within a category are unique surrounds the sacred space delineating the heiau. Within the heiau to each category? are thatched structures. The hale pahu (drum house) shelters the 4 Does the site in question display those unique physical large drums used in ceremonies. Offerings to the war gods of the traits? luakini are singed or cooked within the hale umu (oven house).