Wai‘anae Ecological Characterization

Cultural History of Wai‘anae
Waters (Wai) of the Striped Mullet (‘anae)

Pre-Contact

Settled over 2,000 years ago, the moku of Wai‘anae is believed to be one of the first areas on O‘ahu to be inhabited by the ancient Hawaiians. Its ‘āina (land), suited for wet and dry land agriculture and productive fisheries were key factors in this area's early settlement. Wai‘anae's once perennial streams poured life into the surrounding Pacific Ocean, creating estuarine and coastal ecosystems that provided the best fishing grounds anywhere on O‘ahu. Indicators supporting this early habitation can also be found in Wai‘anae's mo‘olelo that speaks of the demigod Maui's discovery and the first recorded use of fire and for the district's home to O‘ahu's ruling chiefs.

However, Wai‘anae was no paradise. Being on the leeward side, the ancient Hawaiians had to adapt to the area's frequent drought conditions since rains brought by the northeast trade winds would fall predominantly on the windward side of the Wai‘anae Mountain Range. These harsh conditions shaped the values, resourcefulness, and determination of its ka po‘e to create a sustainable community that has stood and continues to stand the test of time.

The ahupua‘a of the Wai‘anae moku include Keawaula, Kahanaiki, Mākua, ‘Ōhikilolo, Keaau, Mākaha, Wai‘anae, Lualualei, and Nānākuli. Each land division, extending from Mauka to Makai, has unique and distinct resources that were coveted by its maka‘āinana and ruling ali‘i. Battles were often waged between ahupua‘a ali‘i's for control of these precious resources as well as against windward and neighbor island warring chiefs.

"A gap in the Wai‘anae Range where one can cross over is called Kolekole Pass because it was here that warriors of Wahiawa [the other side (windward)] and those of Wai‘anae met in battles that left their flesh kolekole (raw)" (McGrath and others 1973).

Mo‘olelo about these ahupua‘a speak to the place name of Nānākuli for its people who were referred to as "deaf mutes (kuli) who just look (nana)" as a result of their shame over their lack of water and food to offer as hospitality to passing strangers. Instead of responding to the greetings of visitors, Nānākuli residents remained silent with distant stares. Mākaha was known for its flowing stream and fertile valley for agricultural farming, Mākua was known for its fine sand beaches which were excellent canoe landings, and Lualualei or "flexible wreath" was named for an ali‘i's skilled war strategy that defeated invading armies from the islands of Hawai‘i and Maui.

Throughout the Wai‘anae moku, cultural, religious, and spiritual beliefs gave existence to wahi pana, or sacred places, which were recognized and respected by all ahupua‘a communities. One such wahi pana is Ka‘ena Point. It is here, based on creation chants, that the demigod Maui attempted to pull together the islands of Kaua‘i and O‘ahu with his magic fishhook. It is also here that the souls of the dead leap from this world to the next. However, the most sacred place in Wai‘anae is Mount Ka‘ala.

"This peak stands 4,040 feet high, the tallest on O‘ahu. Ancient Kahunas spoke of Mount Ka‘ala as being clothed in the golden cloak of Kāne, the first deity of the Hawaiian pantheon. Ka‘ala was the guardian of the road to the west, the path of the sun, the resting place on that great road to death where spirits of the dead return to their homeland" (McGrath and others 1973).

Prior to the discovery of the Hawaiian Islands by Captain James Cook in 1778, the native population of Wai‘anae was approximately 4,000 to 6,000 people. Communities subsisted on the natural resources that the ocean and land provided within their respective ahupua‘a. The ali‘i assigned konohiki to manage the ahupua‘as to assure the productivity of resources to support a growing population. It was important that the ali‘i assured the happiness of his subjects in order to maintain their loyalty and to increase the productivity of his land. Within the ahupua‘a, the maka‘āinana were free to use the land from the mountains to the sea. There was often trading of resources between villages located along the coast and those within the valley as well as within and among various ahupua‘a.

This lifestyle was governed by strict kapus (religion-based restrictions) and kānāwai (laws of the land). Some of these restrictions prevented people from catching certain types of fish during known spawning periods or imposed rules for the equitable use and management of stream water. These spiritual-based restrictions and rules not only governed the use of resources, but also their restoration. For instance, if a koa tree was harvested to build a canoe, it was the kānāwai to plant ten more in its place to restore that resource. This reflected a deep respect and care for the land known as mālama ‘āina.

Post Contact

The discovery of the Hawaiian Islands in 1778 brought the introduction of foreign diseases, called ma‘i ‘ōku‘u, which decimated Wai‘anae's population by 1804. At the same time, traditional Hawaiian practices declined as western economic values were being introduced. Foreigners began to notice the sweet fragrance of the ‘iliahi (sandalwood) and its value as an export product to China. In exchange for huge quantities of sandalwood, ali‘i were provided trade items such as liquor, mirrors, firearms, silk, and nails.

"Wai‘anae tradition speaks of ship captains inviting local chiefs on board to buy foreign goods and that during these leisurely bargaining session, the chiefs ordered their people into the mountains to cut sandalwood in payment of purchases. Such expeditions might last for days or even weeks; cutting, gathering, carrying to the ship and loading it. Meanwhile, taro patches went unattended and fishnets went unmended" (McGrath and others 1973).

A state of oppression settled over the maka‘āinana as a result of the need to satisfy the hunger and greed of the ali‘i for western riches. In response to this oppression, the people of Wai‘anae began to destroy young sandalwood plants to avoid harvesting them later. This led to the destruction and near extinction of the ‘iliahi in the Wai‘anae moku.

The increase and influence of foreigners eventually led to the abolishment of the kapu system and the introduction of Christianity by arriving missionaries. A young chief named Boki was appointed by Kamehameha I as the governor of O‘ahu and ali‘i for the Wai‘anae disctrict. Under Boki's rule, Wai‘anae maintained much of its traditional values and practices due to Boki's unease with foreigners (haole) and disinterest in missionary demands (although he was among the first chiefs to be baptized). However, missionary values and religious concepts eventually altered the very fabric of Wai‘anae's Hawaiian culture and traditions through the restricted use of the Hawaiian language and the practice of traditional culture such as the hula and native religion.

By 1835, the population of Wai‘anae had decreased to 1,654 as a result of the continued impact of foreign diseases and out-migration. New epidemics such as smallpox in 1853 quickly spread, leaving Wai‘anae's population ravaged. Taro fields, in use by native Hawaiians since Wai‘anae's early settlement, were now abandoned and overgrown with weeds and many homes were in disrepair. By the 1860s the population of Wai‘anae had decreased to less than one-fourth its population of 1778 (800 people) and would continue a downward spiral to only 500 people by the 1870s.

During this time, significant changes to Wai‘anae's cultural, social and economic environment took place as a result of the Great Mahele. The Mahele was a reorganization and reallocation of land ownership that paved the way for the private ownership of land in fee simple. This fee ownership allowed foreign businesses and planters to begin Hawai‘i's dramatic transformation into an agricultural and industrial-based economy as well as the center of commerce and trade within the Pacific. With the arrival of this new land concept, Hawaiian values of land stewardship (mālama ‘āina) changed to those of ownership and monetary wealth.

The 1870s witnessed the rise of ranching as Wai‘anae's leading industry. Ranching activity was concentrated in the Wai‘anae, Nānākuli, and Lualualei ahupua‘a. In 1879, the first sugar plantation was started on 25 acres in Wai‘anae by Herman A. Widemann. This acreage increased to 600 acres by 1890. Although the Wai‘anae Sugar Company provided new jobs and brought people back to the Wai‘anae district, the clearance of land for sugar fields and the construction of irrigation ditches and buildings irreparably destroyed numerous cultural sites such as the Haua Heiau and brought increasing importance to the issue of water rights. By 1910, sugar was Hawai‘i's leading economic driver that brought in new migrant workers from the Philippines, Japan, China, and Portugal.

Wai‘anae's sugar boom continued into the 1940s, but it faced irreversible setbacks as a result of "a day that would live in infamy." The bombing of Pearl Harbor on December 7, 1941 led the United States into World War II. The draft created labor shortages for the plantation and resulted in the use of plantation lands for military exercises. These setbacks and the lack of water resources led to increased costs and continued revenue loss. As a result, the Wai‘anae Sugar Plantation ceased its operations in 1946.

Although the plantation era had ended, the military presence in Wai‘anae continued to make profound changes to the cultural, social, environmental, and economic climate. During World War II, the military had dramatic impacts along the Wai‘anae Coast. "The military took over Mākua Valley as a target area. Hawaiian landowners received token payment for their parcels. Practice depth charges killed thousands of akule. Everyone moved out" (McGrath and others 1973).

Throughout the 1950s and 1960s, Wai‘anae continued to grow as new investors, such as Chinn Ho, envisioned new economic opportunities for potential residential and commercial investments. By 1960, Wai‘anae's population had risen to 16,452. Progress brought increased housing and land costs, higher rents, taxes, and infrastructure demands which began to price the native Hawaiian population out of their own land.

By 1970, the number of residents living in Wai‘anae was 24,077. Increased opportunities and challenges throughout the 1980s, 1990s, and up to the present continue to be met by a community that has struggled to maintain its culture, identity, values, and sense of place. However, it is this struggle that has given rise to Wai‘anae's relentless spirit to meet these challenges head on and to rally grass roots support in determining and shaping its own future.

Today, the mullet of Wai‘anae are no longer as plentiful as they were when the ancient Hawaiians settled this area and physical signs of Wai‘anae's rich cultural history and traditions are no longer visible to the physical eye. However, visiting Wai‘anae using our spiritual eyes will reveal layers upon layers of Wai‘anae's kupuna and the history that has shaped and defined this community. This mana, or spirit, is bound to this land. It shapes and influences the actions of the Wai‘anae community and offers guidance and sense of protocol in honoring the past, caring for the present, and providing for those generations yet to be born.

Reference Cited

McGrath, E.J., K.M. Brewer, and B. Krauss. 1973. Historic Waianae, A Place of Kings. Island Heritage Limited. Norfolk Island, Australia.

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