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Aumakua (Guardian Ancestors) in the Context of Contemporary Hawaiian Religious Beliefs Leonard J

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Aumakua (Guardian Ancestors) in the Context of Contemporary Hawaiian Religious Beliefs Leonard J Rapa Nui Journal: Journal of the Easter Island Foundation Volume 13 Article 4 Issue 2 June 1999 'Aumakua (Guardian Ancestors) in the Context of Contemporary Hawaiian Religious Beliefs Leonard J. Barrow Follow this and additional works at: https://kahualike.manoa.hawaii.edu/rnj Part of the History of the Pacific slI ands Commons, and the Pacific slI ands Languages and Societies Commons Recommended Citation Barrow, Leonard J. (1999) "'Aumakua (Guardian Ancestors) in the Context of Contemporary Hawaiian Religious Beliefs," Rapa Nui Journal: Journal of the Easter Island Foundation: Vol. 13 : Iss. 2 , Article 4. Available at: https://kahualike.manoa.hawaii.edu/rnj/vol13/iss2/4 This Research Paper is brought to you for free and open access by the University of Hawai`i Press at Kahualike. It has been accepted for inclusion in Rapa Nui Journal: Journal of the Easter Island Foundation by an authorized editor of Kahualike. For more information, please contact [email protected]. Barrow: 'Aumakua (Guardian Ancestors) in the Context of Contemporary Hawaiian Religious Beliefs 'Aumakua (Guardian Ancestors) in the Context of Contemporary Hawaiian Religious Beliefs LeonardJames BaITOW INTRODUCTION traditional Hawaiian beliefs and rituals have survived the im­ This paper concerns traditional as well as modern beliefs pact of western culture and Christianity. If we compare re­ about Hawaiian 'aumakua, personal or family gods that origi­ corded traditional beliefs with contemporary Hawaiian religious nated as deified ancestors. They may take on physical forms views, perhaps it will bring us a clearer understanding. My re­ such as spirit vehicles. An 'aumakua (plural, 'aumakua) may be search indicates that 'aumakua beliefs, but not 'aumakua ritual, manifested in a shark, owl, bird, octopus, selected plants, or have persisted into modern times. 'Aumakua traditions are re­ even rocks. lated to the idea of family. Extended family and traditional The fust Europeans to reach Hawai'i arrived with Captain 'aumakua beliefs have survived the abandonment of the kapu system as well as western culture and its belief system. The Ha­ waiian family remains rooted in the past because of the reten­ tion of traditional beliefs and ideas of 'aumakua. The interac­ tion and veneration of deceased family members who have been transformed to 'aumakua is a core tradition that has endured into modern times. The widespread Polynesian idea of guardian ancestors or 'aumakua have no clear de- pictions in Hawaiian art. We may assume a relationship, however, for all religion and art in Polynesia are intercon­ nected. For this reason, I have provided a few illustra­ tions suggesting connections between art and 'aumakua. To answer these ques­ tions, a preliminary review of recorded traditional be­ liefs and rituals concerning 'aumakua is necessary. Mary Kawena Pukui's work Nana I ke Kumu (Look to the Source) is a key source for this subject. Her work is the backbone of this paper. Pu­ kui was a native Hawaiian, raised in a family that held traditional beliefs of 'aumakua and the spirit world. Her work provides a Figure I. These five Hawaiian petroglyphs are reproduced systematic and clear descrip­ from Spirir ofPlace: The Pelroglyphs ofHawaiJ~ Georgia Lee and tion of 'aumakua beliefs and Edward Stasack. They are closely related to magic and in tum to ritual, and lends itself to ancestor spirits and'aumtikua manifestations such as the dog, tur­ methodological ethnographic tle, and human forms. It is not unreasonable to regard them as comparison and inquiry. Her Figure 2: All Polyneliians being predominantly ancestral guardian depictions. ideas on 'aumakua are con­ had beliefs in ancestral guardian sistent with the writings of spirits. These l?eliefs are often expressed in art symbolism. James Cook in 1778. Missionaries came in 1820 to bring the early Hawaiian scholars such This Tongan war club is an ex­ gospel of Christianity, and a general conversion to the new faith as David Malo and Samuel ample ofthis idea. In it we can occurred by 1830. As a result, many traditional Hawaiian relig­ Kamakau. see 'aumakua-like images in­ ious beliefs and rituals were quickly abandoned. The second part of this cluding dogs, men, a turtle, and Our understanding of contemporary Hawaiian religion is study is an analysis of my an octopus (Courtesy Bernice P. far from complete, and often it is ambiguous and poorly de­ ethnographic field interviews Bishop Museum) fined. This paper will attempt to answer the question of which conducted during the years Rapa Nui Journal 49 Vol. 13 (2) June 1999 Published by Kahualike, 1999 1 ",. Rapa Nui Journal: Journal of the Easter Island Foundation, Vol. 13 [1999], Iss. 2, Art. 4 1996 through 1999. My analysis relied upon Pukui's work as a well as gods, in addition to being part of the family framework to compare and contrast traditional beliefs and rit­ "backbone". ual with contemporary Hawaiian beliefs. Hawaiian informants The 'aumiikua originated as family members, relatives, or are a fruitful source if one can locate and gain their confidence. even parents. Ancestor spirits are transformed to gods over a I am very fortunate in that my father, Terence Barrow, has the period of time (au) or emerge from eternity (Po). Pukui (ibid.) trust of many individuals in the Hawaiian community. I was expressed this concept in the following statement: able to interview fourteen Hawaiians and one medical doctor, There is a sea of time so vast that man cannot know its and I appreciate their friendship and help. Two of the fourteen boundaries, so fathomless that man cannot plumb its are recognized Hawaiian kahuna. Most informants ranged from depths. Into the dark sea plunge the spirits of men, re­ fIfty to seventy years of age, with one man being over eighty leased from their earthly bodies. The sea becomes one years old. Most asked to remain anonymous due to the sensi­ with the sky and the land and the fiery surging that rise from the deep in the restless earth. For this is the measure­ tive and sacred nature of the subject matter. less expanse of all space. This is the timelessness of all time. This is eternity. This is Po. TRADmONAL 'AUMAKUA BELIEFS In the Po there dwell our ancestors, transfigured into We commence by examining the origin of the word. Pu­ gods. They are forever god-spirits possessing the strange kui (1972:35) stated that 'aumakua was formed from "Ad' and awesome powers of the gods. Yet they are forever our meaning a period of time, current of time, era or eon, and relatives, having for us that loving "makua' meaning parent, generation, or ancestor. Professor concern a mother has for infant, or a grandfather has for his rust-born Johnson added that, if we break down 'parent' we get "akua" grandson. which in turn means "god". If we break down the word, akua, we fmd the word kua, or "back". The root of kua can be seen in Thus 'aumiikua became family kuamo '0 or spine. Interestingly kuamo '0 '61elo is defined as ancestor gods. Even though they the spine and tongue or genealogy and tradition. In this manner dwelt in a spirit world, they were the a-kua or "back" is the ancestor or ancestral god. still relatives of the living and par­ ticipated in the lives of their chil­ llAW...HA..... 15 dren and grandchildren. Every family had many ances­ tors who corresponded with 'aumiikua, and these took many physical forms (kinolau). Pukui (1972:36) could recall the names of fifty 'aumiikua in her own family. These assumed tangible forms as kinolau. 'Aumiikua could be sharks, owls, mud hens, lizards, eels, rats, caterpillars, rocks and plants. They could change from animal to min­ eral forms. In fact, creatures of simi­ lar physical form and characteristics were used interchangeably by 'aumiikua. Pukui (ibid.) also noted that the 'aumakua inhabiting the caterpillar (pe 'elua) could become the sea cucumber or loli in the Figure 4. This particular figure was ocean, and the 'aumakua of the collected in 1825 at mackerel or 'opelu was also associ­ Honaunau Bay, Hawai'i ated with a variety of the lobelia (Courtesy, Field Mu­ plant that has leaves shaped and col­ seum ofNatural His­ ored like the fish. tory, Chicago). According to Pukui (ibid.:3?) 'aumiikua brought a warning of coming misfortune, or pro­ Figure 3. Two views ofa goddess from Kawaihae, Ha­ vided deliverance from immediate dangers. As family mem­ wai'i. It was discovered in 1906 in a burial cave along with a bers, the 'aumakua had a loving concern for their descendants, number ofother sculptural treasures (Courtesy, Bernice P. and acted as guardians. They would often assume their Bishop Museum, Honolulu). 'aumiikua body to communicate a warning of impending catas­ trophe. Pukui (ibid.) relates such an experience: With the word 'aumakua there is rich meaning but the In our 'ohana we were taught to observe the owl. composition of the word shows that 'aumiikua are parents as Owls were among the family 'aumakua. If an owl cried in Rapa Nui Journal 50 Vol. 13 (2) June 1999 https://kahualike.manoa.hawaii.edu/rnj/vol13/iss2/4 2 Barrow: 'Aumakua (Guardian Ancestors) in the Context of Contemporary Hawaiian Religious Beliefs a strange way, 'cu 'cu, that means 'get out of here today'. greater psychic power. This would cause the first party illness When I was in Puna, and owl came and sat in a breadfruit and suffering. tree and cried'cu 'cu. I told the aunt that I was visitiI' ~ that Names were of primary importance in ancient Hawai'i. It I was going home right away, and I'm glad that I did, be­ was important to receive permission of an 'aumakua when nam­ I I hanal cause when got home found that my (foster child) ing a child.
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