“The Menehune are a Polynesian race who settled Kaua‘i prior to the arrival of the Kanaka (Hawaiians) over a thousand years ago and coexisted with them. They are credited with great engineering works around the island that remain today, such as large heiau (temples), stone cut irrigation canals, and fishponds. These large enterprises needed many skilled craftsman surrounded by a large labor force under organized leadership in order to accomplish the work. Their descendants remain today.”
Above is the inscription at the “Ka Loko I‘a Nui O Alakoko” Menehune Fishpond Lookout.
Let us consider the following:
Over two thousand years ago, there existed, lived, and thrived, in these islands a group of people known as Kauwa, later named Menehunes.
But how did they get that name?
In the society created by the Kanakas, there were four social classes according to the role designated for them to play in society.
There were the ali‘i/ali‘i nui (rulers) at the top of the chain, the kahuna nui or priests (advisers to the ali‘i), the maka‘ainana (common people), and lastly, the kauwa (outcasts or slaves or untouchables, if you will).
The kauwas/Menehunes were, for all intents and purposes, the first to be here.
Obviously, for selfish reasons, some people ignore the reality of definition; being first means being native and therefore Indigenous. But the big question is how did they become slaves?
They were subjugated, conquered and enslaved by another group of people, the Kanakas. Hawaiian society was highly stratified and controlled according to the will of the ali‘is and the kapu system. Vertical mobility was non-existent. Purity of the classes was of prime importance.
Hence, incest was practiced among the ali‘i if only to preserve their socio-political and economic position. If you were born an ali‘i, you would die an ali‘i. If you were born a maka‘ainana, you would die a maka‘ainana, and if you were born a slave, you would die a slave. With this scenario, were there really cooperative efforts between the ali‘i and the kauwas? Is forced labor under duress cooperative?
The kauwas, physically, were different from the Kanakas. They were far shorter, had more rounded bodies, flatter faces, round eyes and kinky hair.
Having been conquered, they were forced to live segregated lives in designated areas and allowed to mingle only with other kauwas. They could not marry outside their group. Enslaved, they had no rights.
And they were first to be used in human sacrifices.
In addition, they were not allowed to come out during the day from strictly designated places. They were allowed to come out only at night to work on the he‘iau, ditches and other structures relevant to the needs of the ruling class. They were outcasts who were given distinguishing tattoos, either in the middle of the forehead or at the corners of the eyes, or scarred on the cheeks.
They were considered unclean and spiritually contaminating. They were not allowed to use common roads, but had to travel by way of longer routes if only to be kept away from the Kanaka. Around their loins, in some places, were morning glory vines instead of the malo. Harsh conditions forced them to seek the sanctuaries of the forests — living in caves and hollowed out trees.
So, what happened to them and to the descendants of this group of people? Were they eventually killed or allowed to survive among the Kanaka?
Given the strict social and political rules of the kapu system it is doubtful if they survived the harsh conditions of their lives. It is known, however, that two ocean-going canoes wintered for over two years at Nualolo (Are the few taros still existing and alive in the valley remnants of what were planted by the Menehunes?) while awaiting for favorable weather conditions so they could proceed on their journey to wherever their destinations were and to be free of the pitiful conditions of their lives.
So, what is the point of this narrative? Maybe, perhaps, a new beginning be made by the new owners of the property, Malama Hule‘ia.
That inscription at the Menehune Fishpond Lookout might be revised to reflect not only the true relationship between the Kanaka and the Menehune, but also to recognize and immortalize the fate and destiny of an abused people unable to protect themselves.
They were not people created in mythology, fables and legends. Rather, they were breathing human beings with a unique culture of their own.
It is hoped that a new name and face might be provided as a way, perhaps, of immortalizing the Menehune and the important role they played in Hawai‘i. It is also hoped, if only to be politically correct, that a false narrative be corrected and removed from the inscription so people are aware, however small and late that awareness might be, that the legend of the Menehune was and still is alive in the hearts and minds of those who care.
•••
Rudy L. Sina is a resident of
Lihu‘e.
The article has an interesting point of view, but lacks references. Its assertions and conclusions do not coincide with the results of our extensive research on the history of the Alakoko Fishpond, a 600-year-old archaeological treasure which has gone by many names, including ‘Alekoko. The Menehune name only became common in the 1900s.
There are many stories about the origins of the fishpond, but all of the Menehune stories we have uncovered, dating back to the 1860s, suggest that if Menehune participated in the construction of the Alakoko Fishpond, they did so voluntarily and were compensated for their work.
Malama Hule’ia continues to uncover information about the history of the fishpond, and no doubt new information will provide new insights.
–Jan TenBruggencate, Sabra Kauka
Malama Hule’ia board
Mana Huna, that is what I was taught…. many myths and legends have been told about the islands industrious past but the Chinese of the area who married the Hawai’ian people who lived on the Aina also have recorded stories of the farming in the wetlands all over Hawai’i nei. I have personally grown up to respect and listen to all the stories from Mrs. Rice to Kanaka with alodial titles….