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Note: most of our surviving information that originates prior to the development of the Hawaiian writing system was recorded over a decade after warfare had come to an end in Hawaiʻi and use of the sling had already begun to fade into history. The last major battle to likely utilize solely traditional warfare and weapons took place during the Battle of Mokuʻōhai in 1782 (though the sling remained an important weapon throughout and following Kamehameha the Greatʻs conquest), with the last recorded observation of traditional warfare and weapons occurring in the Kauaʻi Rebellion of 1824. The first recorded book of Hawaiian history and culture written from the Hawaiian perspective was printed in 1838. Because of this, most of the surviving information of the sling and their use depends largely on the accounts of non-Hawaiians before the development the written Hawaiian language, as well as oral histories passed down amongst the Hawaiian people before being documented by scholars.

Hawaiian Terminology & Definitions UPDATE: 5/16/25

'Alā / 'alā o ka ma'a - another term for sling stone, though more correctly refers to intentionally shaped biconical/prolated/oblate spheroid projectiles, as well as a specific type of dense basalt that was mined and shaped for tools like adzes

'Eke'eke ma'a - sling pouch/cup ('eke'eke = small pouch/bag; maʻa

ʻEke ʻalā/pōhaku - stone/projectile pouch (ʻeke = bag). Slingers likely utilized a netted pouch to carry their stones/projectiles that was fastened to their malo (traditional loincloth) during combat, yet could be slung over the shoulder when moving or retreating.

Kā 'alā - the art and practice of throwing sling stones/ammunition (kā: to hit, strike, throw, smite, hack, thrust, toss, fling, hurl, dash, especially with a quick hard stroke; 'alā: see previous reference above). Kā'alā is also one of the terms used to define/describe a slinger

Kanawao - round water worn/shaped stone (technically pebble or small), known to be used for slinging and/or fishing sinkers

Ma'a - word for sling. Also the snapping/cracking sound made by the sling breaking the sound barrier; sometimes used to refer to the act of using/throwing with a sling

Ma'a pōhaku - basic word for rock sling, but may also be used to describe the action of slinging

Pōhaku - word for rock

Maaalaioa - Archaic spelling of what now would be spelled as ma'ālai'oā or ma'ālaioā. Modern ictionaries define this term as "to shoot a sling", though likely a mistranslation and instead refers to a specific way the sling was used in warfare to break open defenses/formations of opposing forces, or to pass over the primary lines of a formation and into the main body of an army (ālai: "obstruction/defensive formation"; 'oā: "to crack / crack open"; oā: "to pass or toss over an object or to go beyond a specific point"). Also referenced as term to define a slinger.

Ma'akū - listed a term for slinging with a sling and stone / the act of using the sling; be specific to a particular way the sling was used. My speculation is it refers to the act of casting the stone high into the air, as with a volley or hitting things in flight or high off the ground. Example of term being used: "Ua maʻakū aku lāua i ka manu" (They slung a stone at the bird with the sling).

Mea kaua - weapon. In Hawaiian culture, the sling was primarily viewed as a weapon, though there are some indications it was used in limited capacity as a hunting tool for birds, possibly pigs/boars, and possibly in forms of competition or games (mea: thing/object; kaua: war)

Pōhaku ma'a - basic reference of a sling stone

Origin of the Hawaiian People/Hawaiian Sling

It is generally believed that Polynesian migrations to Hawaii took place in multiple waves between 100-1400, and the islands were settled by multiple different peoples of Polynesia and potentially other seafaring peoples of the Pacific, the most recognized influences/colonizations coming from the Marquesas Islands and Tahiti, with sling technology arriving in the Hawaiian islands during these migration/colonization waves. It is unknown which specific people first introduced sling technology, or when.

There are ongoing debates on the influence of South American cultures on Hawaii, Polynesia and Oceania as a whole, as well as hypotheses and emerging evidence of inter-Oceanic travel that may have included contact and cultural exchanges between the peoples of the Americas, Australia and Eastern Pacific thousands of years ago, though this is largely dismissed by researchers and scholars.

Materials UPDATE: 4/19/25

Slings - primarily made from the fibers of hau (sea hibiscus), coconut, ʻule hala (pandanus aerial root) and ʻolonā, though also suspected of being made with other types of natural fiber materials commonly used in other applications (ex: wauke) and more exotic materials like human hair (which in Hawaiian tradition contains the mana or spiritual power and essence of an individual). Based on identified fiber types, the strongest and best slings were made from the fibers of the olonā, one of the strongest natural fibers in the world.

Texts indicate that hau was the most common fiber utilized to create ma'a in Hawai'i, likely due to the ease of production, availability and the characteristics of this type of fiber (extremely high tensile strength, yet flexible). However hau is more susceptible to rot and water permeation/absorption than most other fibers utilized, which would affect the slings capabilities in Hawai'i's tropical and subtropical climate; especially rain or battlefields around water (ocean warfare and fighting in or amongst fresh water bodies was common in Hawaiian warfare).

Investigation into the different types of fibers revealed slings made from coconut fiber, hala and olonā likely likely produced the best in terms of water and rot resistance. However, coconut and ʻule hala fibers are significantly more difficult to extract that either hau or ʻolona and tend to be a lot more abrasive to the user. Overall, ʻolonā is still the winner, yet it's cultivation and production difficultly, along with its prioritization of other more important crafts, may explain why it likely wasnʻt used as frequently as hau and may have been utilized in slings made for high ranking chiefs or as ceremonial objects/weapons.

Projectiles UPDATE: 4/19/25

There are two specific references to stones types used in the sling.

The first, kanawao, seems to refer to the most basic form of rock projectiles: a naturally water worn/rounded stone that occurrs in or along rivers and stream beds.

The second, ʻalā, refers to both a type of extremely dense, solid basalt rock that was intentionally mined from d-ike rock, though sometimes can occur naturally (though rare), while also used to describe an intentionally shaped biconical, prolate and oblate spheroid projectiles (similar to what we would consider glandes) that was the preferred projectile used with the sling.

Distinguishing between the two types of stone can be confusing for most. The simplest way is to distinguish kanawao as the typical slingstones one readily finds in nature, while ʻalā are mined. A key visual difference is the presence of air pockets in the rock, which will often be present in kanawao, yet mostly or completely absent in ʻalā, as well as weight and density, which is also higher in 'alā. However, as both types of stone were shaped, I now specifically user term 'alā for shaped projectiles and pōhaku when referencing naturally occurring stones to avoid confusion.

Some text indicate that Hawaiians also used shaped pieces of dense wood when stones werenʻt available.

No examples of clay ammunition have been found as the fabrication of pottery is believed to have been utilized only extremely limited cases, if at all, due to the lack of ideal clay types in the Hawaiian islands and pottery technology likely being lost by the time their ancestors arrived in the islands. However, recent experiments with purified volcanic soils from my home (likely vertisol, mollisol or entisol based) produced excellent results in the creation of hard clay glandes via air drying that are somewhat resistant to cracking or shattering, even when temper is not included and striking hard surfaces.

Findings on ʻAlā Shape - Update 4/19/25

An interesting note on ʻalā is when compared to other cultures of the Polynesia, Hawaiians not only preferred both heavier projectiles (3-6oz seems to be the average), but also spherical prolate spheroids than elongated types (think glandes more shaped like lemons, rather than longer like an American footballs).

First, limitations in fabrication. While Hawaiians were more than capable of achieving the typical elongated prolates we are familiar with, surviving 'alā indicate they largely chose not to. One explanation for this lies in traditional Hawaiian stonecrafting techniques, in which a stone was "pecked" with a hammer stone to obtain their shape and further refined and smoothed with grinding stone. Given the preferred types of stones used for ʻalā, refining to a an elongated prolate would have required drastically more time, labor and skill.

Secondly, Hawaiian warfare was primarily unarmored and at closer ranges and in smaller combat areas than other cultures, sometimes in densely forested or vegetated areas. While elongated prolate spheroids naturally produce greater penetration and the ability to fly longer distances more accurately, spherical prolates can can achieve ideal aerodynamics and accuracy at closer ranges due to increased flight stability while being less dependent on a more perfect release.

Furthermore, considering the majority of combatants in traditional Hawaiian warfare did not include armored units outside of Chiefs (Aliʻi), who utilized densely woven feather capes (ʻahu ʻula) and helmets (mahiʻole), and some individuals observed to have used basic forms of torso armor made of woven mats or layers of traditional fiber, penetration wasn't as essential or necessary other parts of the world where heavily armored and shield units were the norm. In this light, spherical prolates are significantly more effective at delivering impact forces (and thereby damage) more uniformly while also reducing potential for glancing off a target.

It is also important to note that while there is clear reverence for the sling throughout Hawaiian history, we were not a sling centric culture like others across the Pacific (like Guam) or other parts of the world, which could have limited technological improvements to both the sling and projectile designs.

Sling Construction & Design -

Not much is known about the specific design details of Hawaiian variants of slings prior to European contact as none exist today.

The British museum houses the only known surviving example of a traditional Hawaiian sling in museum collections (Oc,HAW.175) that predates the 1900s, believed to have been collected in the 1830s. It is unknown how old the sling actually is or if it was used in any of the conflicts prior to or between Kamehameha the Greatʻs conquest of the Hawaiian islands (~1782-1810) and the Battle of Kuamoʻo (1819). Slings on display at the Bishop Museum are modern creations of the 20th century and likely based on examples curated by the museum in the early to mid 1900s and referenced in the book "Arts and Crafts of Hawaiʻi" by former Museum curator, Peter Buck.

Focused Analysis of Oc,HAW.175 Update 4/26/25

First off, we have ArchaicArms to thank for identifying this sling.

It is unknown at this time if this design was the standard for sling construction or possibly ceremonial or belonging to an individual of a high chiefly rank due to it's intricate design and ʻolonā fiber being utilized in its fabrication. It consists of a solid pouch made from tightly woven 'olonā fibers connecting to the retention and release cords, both of which were braided with a herringbone plait weave. The original finger loop appears to have originally been spliced into the retention cord, forming a simple eye. Some resources have indicated that the pouch was braided first and then the cords braided or attached separately, which is somewhat evident in 175 for at least one side of the pouch, though more analysis of the pouch/cord connection point is needed.

One interesting feature of this sling is a coating applied to the pouch and cord connection points. Information obtained from "Arts and Crafts of Hawaiʻi" provided more insight and substantiation to my hypothesis of this substance being intentionally utilized in sling construction or possibly repair. Hawaiians utilized a natural adhesive akin to epoxy that was derived from the sap of the ʻulu, āulu and pāpala kepau trees, which when combined with powdered pumice, red earth/clay soils (ʻalaea) or heavy clay soils (pālolo) forms a thick paste used in repairs of wooden items and as a stiffening and waterproofing agent for cordage. In the case of cordage, differing mixtures were observed to be specific to cordage types; namely ʻalaea and pālolo mixes primarily utilized for hau, ʻule hala and coconut fibers, while powdered pumice primarily utilized with ʻolonā. The reason for this may lie with the fiber structure, with hau, ʻule hala and coconut being significantly more abrasive and porous when compared to ʻolonā, thereby benefiting from a smoother, smaller particle size to fill in fiber pores and weaving/braiding voids while not increasing abrasion. In contrast, ʻolonā, having a smoother fiber structure and being more robust/resistant to abrasion, would benefit from a grittier, more abrasive filler to help with adhesion. Mixtures made with powdered pumice and āulu/pāpala kepau sap also produced a visually smoother and stronger adhesive compared to those made from ʻulu sap, which tends to become hard and brittle after drying.

Thus far, I have yet to determine if the coating was applied to the pouch from a functional standpoint, such as reinforcing the pouch structure and/or improve traction/grip within the pouch, or specifically utilized for repairs.

Note: I had originally assumed that the broken retention loop of 175 had been repaired with the same substance found on the pouch. Curators of the British Museum clarified that this is actually discoloration due to the maʻa being hung for display by an iron nail, which corroded and lead to its discoloration. It is assumed at this time that this damage also resulted in the break.

Throwing Technique

The primary throwing style may be what we might consider the basic helicopter style, as the only description Iʻve been able to find describes the cast as "being whirled around the head", though it's possible that different schools of slinging may have developed other throwing styles are familiar with.

Usage UPDATE: 5/17/25

Usage of the sling was primarily for warfare, though there is evidence that it was utilized in the hunting of birds and potentially pigs. There are legends in which the sling was utilized in competition and being called a "play thing of boys" (meant as an insult), so it is plausible that it was used for competition or games based on these observations.

Sling units have been referenced as being one of main unit types within a Chiefʻs army, even in periods when warfare was forbidden, being expected to be trained and fabricating or repairing slings and slingstones at all times.

As with most specialized units of militaries throughout history, there were likely dedicated training centers or schools for slingers throughout the islands, with some of those places preserving their association with either famous slingers, famous events in which the slings were used and/or places where sling training occurred. Examples are provided in a follow-up comment.

In terms of equipment, slingers are one of the units identified using loin cloths (malo) during battle, likely allowing them to carry both the sling and a net-bag ('eke ma'a) of sling stones when not in combat or using/carrying other weapons/tools. The net-bag would be tied on the right side of the waist and could be thrown across the chest and over the left shoulder when running or using other weapons.

The use of the sling was witnessed to be a major component of the opening of most engagements when opposing armies at their greatest distances. Volleys of slingstones were hurled between both forces as they drew closer to each other to engage in close quarter combat (CQB). However, the sling was also mentioned and perceived to be used at closer ranges as well, as evident in one telling of the death of high chief Kiwalaʻō in the Battle of Mokuʻōhai and the contest/duel between Kekūhaupiʻo and ʻOulu, the latter of which is mentioned at 6 fathoms (~30ft).

The sling appears to be a one of the major weapons utilized during naval combat. Hawaiian naval combat took place on canoes with opposing forces often fighting in lines, with sling utilized at greater distances as the opposing lines of canoes closed in on each other to engage in CQB.

Several stories also indicate that slingers were major components of outposts, forts and fortresses.

While there are some references indicating that Hawaiian bows may have been utilized in warfare as late as Kamehamehaʻs conquest of the Hawaiian Islands, the bow was primarily used in the hunting and control of rodents, which was also a sport amongst those of the royal class. In this light, it is safe to assume that the sling was the primary long distance projectile used in combat.

Other notes

An interesting note in Mr. Buckʻs book is one sling that was was donated to the museum, comprised of a very simple braided split pouch design and utilized to shoot 'alā along the axis of the projectile, much like we would expect amongst Balearic slingers. The sling maker and donor is listed as Edgar Henriques, an American businessman who emigrated to the Hawaiian Islands in 1896. While his name suggests he may have been of Hispanic origin, I was unable to confirm if he or his family may have come from the Balearic Islands or regions that may have been influenced by the singing culture of Spain and thus the sling he fabricated.

There is a specialty type martial art that focused on the utilization of a strangulation cord. It is highly likely that slingers also specialized in this strangulation cord technique as a form of close quarter combat (CQB) when the sling could not be employed due to the enemy being in close proximity.

Consultation with practitioners of the traditional Hawaiian martial art Lua reaffirmed the idea that a slinger likely carried CQB weapons like wooden daggers (pahoa), edged daggers (pahi), short spears (ʻihe), wooden clubs (laʻau palau), stone clubs (newa), or shark tooth implements, either to finish off a stunned opponent or for defense when opponents were in within ranges that made the use of the sling difficult. Further discussions with individuals associated with Lua groups claim they still utilize slings as part of their practices, with their techniques being genuine to traditional techniques. As to the authenticity of their techniques and slings, I am unsure of at this

Fantastic write-up. It's good to see other slingheavy cultures get some recognition. Most often we fall back to talking about the Balearic islands.

Archaic Arms wrote on Mar 7^th, 2021 at 1:44pm:

Fantastic. Intrigued by this "Olona" fibre, I went searching and found this!
https://www.britishmuseum.org/collection/object/E_Oc-HAW-175">https://www.britishmuseum.org/collection/object/E_Oc-HAW-175

I don't know if this is just for me but the link isn't working, just leads to an untitled page :-/

Kick wrote on Mar 7^th, 2021 at 1:47pm:

Archaic Arms wrote on Mar 7^th, 2021 at 1:44pm:

Fantastic. Intrigued by this "Olona" fibre, I went searching and found this!
https://www.britishmuseum.org/collection/object/E_Oc-HAW-175">https://www.britishmuseum.org/collection/object/E_Oc-HAW-175

I don't know if this is just for me but the link isn't working, just leads to an untitled page :-/

Try clicking the second one (the one at the end). Even though I pasted one link, two things come up in the post :-?

Ah ok now I see it :D Wow that's pretty. That's such a crazy tight weave.

I'd like to see the CQB strangulation technique :o

cram wrote on Mar 8^th, 2021 at 12:22am:

I'd like to see the CQB strangulation technique :o

There are two specific techniques/tools:

Pikoi is the art of using a tripping cord, something that is unique to Hawaii in all of polynesia. While there was a specific tool utilized for tripping and disabled enemies were generally dispatched using other types of CQB weapons (i.e. eye gouger/spike, knife, etc), there are techniques using the cord itself for strangulation. I personally have attended Hawaiian martial art seminars and it is quite amazing (and scary to the uninitiated) to see how effective a tripping cord is for detaining and dispatching an enemy via strangulation.

Side note: given the uniqueness of this tool in Polynesia, it makes me wonder if this could be an example of cultural contact/exchange between early Hawaiians seafarers and the Americas, as these tools/weapons were in fact common place there (i.e. bolas). Pure speculation though.

Ka'ane was a tool design specific to strangulation. Though it was not considered a weapon of war (actually a tool for execution in most cases), it is believed to have been utilized on the battlefield and I believe certain techniques could be modified to be utilized with a a sling.

As stated previously, there is the possibility that slingers combined these tools/techniques to make hybrid, multipurpose slings, but this is again speculation. As it stands, no pre-European contact sling examples remain, with the oldest examples being made in the early 1800s.

Again, this is speculation from practitioners, scholars and speculators like myself.

If you look up both Ka'ane and Pikoi, you can find examples of the specific tools utilized in these art forms.

Thanks for the additional info! Interesting that the sling was used other than a ranged weapon. Also interesting that the Hawaiians had specific martial arts/techniques for tripping/strangulation.

If never heard of those weapons before. Thanks! This is really interesting. Would the pikoi be kept in the hand and thrown out, like with an Asian martial art meteor hammer, or would it be thrown entirely, like with a Bolas?

Kick wrote on Mar 8^th, 2021 at 3:03am:

It would be more similar to a meteor hammer, with either a stone or dense wood as the weighted end with varying lengths of rope.

But again, this is surviving knowledge. We must remember that the Hawaiian population was decimated within the first 100 years following western contact (+400,000-500,000 population in 1778 to ~60,000 population in 1878), so a lot of our arts, practices and cultures died with our people.

Also, beginning with the introduction of firearms in the late 1700s (which aided Kamehameha the Great significantly in his conquest of the islands) and moreso after our traditional form of government and religion (known as the Kapu system) was abolished and the battle of Kuamo'o (where there was a final stand to preserve the Kapu), our kingdom essentially phased out traditional forms of warfare from military practice and no major conflicts occurred until the Wilcox rebellion of 1898, which by then what military we did have was completely westernized and used modern military firearms and weapons.

Given these scenarios, we likely lost unimaginable amounts of knowledge regarding traditional Hawaiian warfare, which may have included more sophisticated types of projectile weapons similar to the bolas or more advanced designs of slings.

Thanks. It's interesting.
:)

It's so cool to hear about the history of a culture I don't know almost anything about. Thanks for these posts!

Spoke with a coworker this week who has an extensive background in Hawaiian specific archeology, and he shared how he was fortunate enough to visit a site on the island of Kaho'olawe that he believes was a central location for the mining of an ideal type of stone used for rock-based tools, to include stones for slinging.

According to his testimony, described finding piles of what he said looked like football shaped rocks, indicating that be Hawaiian slingers likely preferred a glandes shaped stones. He also said that it was obvious they dedicated lots of time towards shaping these stones, as there were literally hundreds in those piles he mentioned; made us think of the site was also training grounds for slingers?

Unfortunately, he couldn't share much else, given the dangers of exploring the island outside of specific safe zones at that time (and currently). The US military used Kaho'olawe extensively for testing munitions and explosives for decades, leaving the island geologically and archeologically devastated and also littered with unexploded ordinance that was supposed to be removed about 20 years ago but hasn't.

Added some updates to the original post for those still following

I appreciate your work. It is very informative.
And it reminds us that the world is vast.
:)

Update:

http://www.ulukau.org/elib/cgi-bin/library?e=d-0units-000Sec--11haw-50-20-frameset-book--1-010escapewin&a=d&d=D0.20&toc=0

http://www.ulukau.org/elib/cgi-bin/library?e=d-0fornander4-000Sec--01en-50-20-contact-book--1-010escapewin&a=d&d=D0.5.4.1&toc=0

http://www.ulukau.org/elib/cgi-bin/library?e=d-0beckwit1-000Sec--11haw-50-20-frameset-book--1-010escapewin&a=d&d=D0.31&toc=0

Three articles. The first on Hawaiian Warfare and use of the sling, the second the legend of one of our famous chiefs, Lonoikamakahiki. It is also mentioned in the second article that while the use of the sling was mostly associated with warfare, Hawaiians also used it for sport, games and competitions against other slingers or experts in other weapon systems, particularly the throwing spear (mentioned in the third article in the legend of the demigod Kapunohu)

Use the "find" feature in your browser with the word "sling" to easily find sling references within the articles.

http://www.ulukau.org/elib/cgi-bin/library?e=d-0chiefs-000sec--11haw-50-20-frameset-book--1-010escapewin&a=d&d=D0&toc=0

Amazing online find.

This appears to be the digitized text of one of the most important books used for studies in Hawaiian history. The book is Ruling Chiefs of Hawai'i, to written by Hawaiian historian and scholar, Samuel Mānaiakalani Kamakau.

LOTS of references to slinging and famous Hawaiian slingers (which appears to be the source material for some of the previous articles I referenced).

*Note: some of the stories seem a bit exaggerated or unrealistic, but this is due to these stories evolving into myths and legends over time.

Works like this make me sad for all the history thats been lost forever. Imagine if we had the Library of Alexandria.

Is there any account of shaping slingstones?

Morphy wrote on Apr 22^nd, 2021 at 5:34am:

Works like this make me sad for all the history thats been lost forever. Imagine if we had the Library of Alexandria.

Is there any account of shaping slingstones?

Nothing I have found so far.

I would assume that they were shaped in a similar fashion to other stone based implements, which were generally shaped by hand chipping with other stones. Smoothing and precision shaping would have been done by hand as well, using beach sand and different coarse plant materials as sand paper.

Haven't checked in a while, but you can look into how people hand carve pōhaku ku'i 'ai (poi pounders) and I would assume shaping 'alā would have followed a similar process.

Great find.
Haven't read all of it yet, but I found this entertaining piece: "Kemamo, a Kauaʻi warrior, in a contest hurled a sling stone more than six miles. (Fornander, 1918-19, Vol. V, page 224)"

Yeah I saw that too. Has to be a myth or legend.

Archaic Arms wrote on Apr 22^nd, 2021 at 11:26am:

Great find.
Haven't read all of it yet, but I found this entertaining piece: "Kemamo, a Kauaʻi warrior, in a contest hurled a sling stone more than six miles. (Fornander, 1918-19, Vol. V, page 224)"

SerKraus wrote on Apr 22^nd, 2021 at 11:27am:

Yeah I saw that too. Has to be a myth or legend.

Ok math guys!!! You knew someone was going to ask...

How fast would the release velocity have to be to hurl a stone 6 miles?

Assuming these were big warrior guys who used big warrior stones at hmmm 8 oz, what would be the g-forces on the sling and how much KE are we talking?

If you havent realized where im going with this, I need to know how much harder I need to throw to take out a tank. 8-)

Morphy wrote on Apr 24^th, 2021 at 1:56pm:

Well without air resistance, I believe it would need a release velocity of about 310m/s (1017fps) and the max height of it's trajectory would be about 2400m (7874ft)
With an 8oz projectile, that's ~10900 J

Going six miles with air resistance would require release velocities many times the speed of sound.
Apparently those Hawaiians wouldn't have needed a tassel to make their sling *crack!* ;)

Awesome! So if my max Joules was maybe 360ish J it looks like I only need a very doable 10600 more. I may be able to disable a tank but assuming I miss it should probably go through quite a few infantry. If Im using the figure 8 and release too high I may miss the infantry but I believe it would easily take down a fighter jet. All of these scenarios are most satisfactory.

Morphy wrote on Apr 24^th, 2021 at 2:50pm:

Would a stone with 10600 joules be enough to take out a galley? Maybe that's how we took out Captain Cook and they made the rest up

I think thats the only reasonable assumption. One can only imagine the amount of damage a projectile going that speed would do. Especially considering it would like have much higher joules due to Albions estimate being based on no air resistance.

Morphy wrote on Apr 24^th, 2021 at 8:29pm:

Archaic Arms wrote on Apr 24^th, 2021 at 2:24pm:

Morphy wrote on Apr 24^th, 2021 at 1:56pm:

Updated a few sections, particularly with regards to etymology and terminology.

One major issue with attempting to provide exact meanings for slinging terms and definitions is that the Hawaiian language can be poetic in nature, with words and terms often having what we refer to as kaona (deeper, hidden meaning). Because of this, I dedicated a lot of time dissecting each slinging term/word I came across to reveal the possible kaona that might not have been mentioned in the listed definition.

Been a while friends. Apologies for the lack of updates; often get immersed in learning and forget to take/share notes on my findings. Iʻve added some minor updates in some sections of the Maʻa thread for you guys to enjoy. Hopefully going forwards, I can sort through all my notes and provide better sources for you to reference.

Next follow-up will be an expansion on the term maʻālaiʻoa/maʻaalaiʻoā, for which I believe my hypothesis was correct. Iʻm currently learning more about traditional battle formations and tactics to support this, so stay tuned as I nail it down and figure out how to draw for diagrams LOL.

Archaic Arms wrote on Mar 7^th, 2021 at 1:44pm:

Fantastic. Intrigued by this "Olona" fibre, I went searching and found this!
https://www.britishmuseum.org/collection/object/E_Oc-HAW-175">https://www.britishmuseum.org/collection/object/E_Oc-HAW-175

Forgot to mention, AA.

A colleague of mine needed to obtain ʻolonā for a documentary they filmed last year on traditional Hawaiian Ulua fishing.

If you go through the same source, ʻolonā fibers can be yours for the cheap price of $3000/oz ;D

In all seriousness, hearing this from my colleague was quite sad. ʻOlonā cultivation and production was commonplace throughout much of our history prior to the mid and later 1800s. Now it is essentially impossible to obtain; even for most Hawaiians that arenʻt Hawaiian culture artesans or practitioners that can find/obtain ʻolonā plants to make the fiber themselves or afford the ridiculous prices.

Hi Q,
A quick search for olona brings up many results such as,
https://en.m.wikipedia.org/wiki/Touchardia_latifolia.
Its a nettle and if you want it, it grows like a weed !

Good luck.
😁👍

xud9a - call me zud 👍 wrote on Apr 21^st, 2025 at 7:59am:

Hi Q,
A quick search for olona brings up many results such as,
https://en.m.wikipedia.org/wiki/Touchardia_latifolia.
Its a nettle and if you want it, it grows like a weed !

Good luck.
😁👍

Although 'olonā is related to nettle, it's significantly harder to grow in both it's natural range or traditional plantations as they require very specific conditions that are difficult to replicate in modern times.

I encouraged a botanist colleague to attempt to propagate it as he frequently propagates, cultivates and distributes many of our native species to the community. He expressed interest but said it might be too difficult due to the specialized equipment needed, as well as the fact that most individuals would not be able to cultivate them properly without artificially creating a suitable climate.

Olonā is easily cultivated (83% germination rate),[7] and sprouts readily from cuttings, but does not transplant well due to its fragile roots.[8]

Sounds like time to go for a walk and give it a go !

😁👍

xud9a - call me zud 👍 wrote on Apr 22^nd, 2025 at 3:55am:

Iʻve spoken to individuals who have significantly more experience with our native plants than I; my botanist colleague and another trained botanist who operates a nursery business specifically for native plants. In both cases, neither observed or was successful in cultivating them outside of their native range , so it would be essentially impossible for me to do so without creating the specialized structure that would cost hundreds of thousands of dollars to fabricate and maintain where Iʻm located.

There is a community in my town that has 60 acres of forested land higher up in the mountains with lots of moisture. If I can convince my colleague to take up the propagation aspect, I could possibly convince them to start planting out ʻolonā. Given the current price point from the one source I mentioned, it could be a significant source of revenue for the members of the community while also increasing availability for artisans and cultural practitioners at hopefully a significantly less price point.

The major problem is that very few people still utilize understory plantation cultivation techniques used by Hawaiians of old, so it would be a learning curb for everyone involved.

May have finally cracked the code on the substance seen on the sling found in the British Museum (Oc,HAW.175). See update for more info.

Iʻve decided to extract specific references from journals and scholarly works and post them separately.

Notes from missionary William Ellis in his 1823 tour of Hawaiʻi

"Their weapons consisted of the pololū, a spear made of hard wood, from sixteen to twenty feet long, and pointed at one end. The ʻihe , or javelin, about six feet in length, made of a species of hard red wood, resembling mahogany, called kauila, pointed and barbed. The laʻau palau, a weapon eight or nine feet long, between a club and spear, somewhat resembling a halbert, with which they were accustomed to thrust or strike, and the pahoa, or dagger, eighteen inches or two feet in length, made of the hard wood, sometimes pointed at both ends, and having a string attached to the handle, which passed round the wrist to prevent their losing it in action. Besides these, they employed the sling, and their stones were very destructive. The slings were made of human hair, plaited, or the elastic fibres of the cocoa-nut husk ; the stones they employed were about the size of a hen’s egg, generally ponderous pieces of compact lava, from the bed of a stream or the sea-beach, where they had been worn smooth by the action of the water."

"Their camp was near an open space, and they generally selected the most broken and uneven ground, frequently rugged tracts of lava, as their fields of battle. Sometimes they encamped on the banks of a river, or deep ravine, which lying between them and their enemies, secured them from sudden attack. But they do not appear to have thrown up lines or other artificial barriers around their camp ; they did not, however, neglect to station piquets at all the passes by which they were likely to be approached. Each party usually had a pali or pā kaua, natural or artificial fortress, where they left their wives and children, and to which they fled if vanquished in the field. These fortresses were either eminences of difficult ascent, and, by walling up the avenues leading to them, sometimes rendered inaccessible; or they were extensive enclosures, including a cave, or spring, or other natural means of sustenance or security. The stone walls around the forts were composed of large blocks of lava, laid up solid, but without cement, sometimes eighteen feet high, and nearly twenty feet thick. On the tops of these walls the warriors fought with slings and stones, or with spears and clubs repelled their assailants. When their pali was an eminence, after they had closed the avenues, they collected large stones and fragments of rock on the edges of the precipices overhanging the paths leading to the fortification, which they rolled down on the heads of their enemies."

(Note: Pali, lit. "cliff, precipice, side of a steep revine, a steep hill"; Pā kaua, lit. "war fence/enclosure". Pali likely refers to a naturally occurring structures, such as cliff faces or steep hills, but may also refer to man-made structures with steep sides, such as outposts)

"Sometimes they engaged in fleets amounting to upwards of one hundred canoes on each side. At a distance they fought with slings and stones, and other missiles, and, at close quarters, with club and spear. Their fleets were not lashed together like those of the Society islanders. The Sandwich Islands not being surrounded with coral reefs, there is but little smooth water; and the roughness of the sea, most likely, induced them generally to select terra firma for their theatre of war."

“We had not travelled far before we reached Ninole, a small village on the sea-shore, celebrated on account of a short pebbly beach called Kōloa, the stones of which were reported to possess very singular properties, amongst others, that of propagating their species. The natives told us it was a wahi pana (place famous) for supplying the stones employed in making small adzes and hatchets, before they were acquainted with the use of iron ; but particularly for furnishing the stones of which the gods were made, who presided over most of the games of Hawaii. Some powers of discrimination, they told us, were necessary to discover the stones which would answer to be deified. When selected, they were taken to the heiau, and there several ceremonies were performed over them. Afterwards, when dressed, and taken to the place where the games were practised, if the parties to whom they belonged were successful, their fame was established; but, if unsuccessful for several times together, they were either broken to pieces, or thrown contemptuously away. When any were removed for the purpose of being transformed into gods, one of each sex was generally selected, and were always wrapped very carefully together in a piece of native cloth. After a certain time, they said a small stone would be found with them, which, when grown to the size of its parents, was taken to the heiau or temple, and afterwards made to preside at the games.

We were really surprised at the tenacity with which this last opinion was adhered to, not only by the poor people of the place, but by several others, with whom we have since conversed, and whom we should have supposed better informed. It required all the argument and ridicule that we could employ, to make them believe it could not possibly be so. Kōloa was also a place of importance in times of war, as the best stones used in their slings were procured here.”

(Note: Based on the locations of Ellisʻ tour, Nīnole likely references an ahupuaʻa (land division) in the moku (district) of Kaʻū, located in the southern region of Moku o Keawe, which
we now refer to as Hawaiʻi island or the Big Island, rather than the Nīnole occurring along the Hāmākua Coast in the northern region of Moku o Keawe)

Exerts from ʻRuling Chiefs of Hawaiʻi, Written by Hawaiian Scholar and Historian, Samuel Kamakau

From the Story of ʻUmi a Liloa - First Aliʻi Nui (Supreme Chief) of Moku o Keawe and the First to Unify All Districts Under a Single Ruler

"...ʻUmi and his companions became large men when they grew up. When ʻUmi and his adopted sons had grown up, they were skilled in working, in spear fighting, in sham battles, in racing, and in other arts practiced at the court of the chief. There was none in the court of Liloa to equal ʻUmi and his sons. ʻUmi humbled himself before his father, serving faithfully before him. Liloa chose some instructors in spear fighting to train ʻUmi and his adopted sons, to give them skill in warfare. ʻUmi and his companions were adept in sham battles and in slinging stones, but the best of them all was Piʻi-mai-waʻa.; He was also a swift runner. ʻUmi excelled in surfing with a canoe or a surfboard. When Hakau's boys took part in sham battles with ʻUmi's adopted sons, the latter always won the lehua [the first victim in war—i.e. were victorious] and caused the others to flee."

"....Hoʻolae was a strong man, and when those of Hawaii fought against him he proved to be a greater warrior than they. [Some of] the Hawaii canoes hardly reached the spring of Punahoa when Hoʻolae killed the men [who manned them]. The canoes were forced to land at Waika-ʻahiki, and Hoʻolae fought them until they were compelled to flee. Some of the canoes landed below Kihahale at Ka-huʻa-kole's place. The men walked above there to battle with Hoʻolae-makua. They met him on the sands of Waikoloa, in front of Kawaipapa where they fought with slings. Stones were slung at the canoes. Hoʻolae kept close to a rock that is now called the Hoʻolae Rock. It was so named because he kept close to it in battle and was victorious over the warriors of Hawaii. The canoes fled to the open sea, and because of the darkness of the night, they lay stretched out from Olau to Kaiaʻakauli."

"...The next morning the Hawaii war canoes pressed shoreward from Nalualele to Kaihalulu to Lehuaʻula. Hoʻolae-makua fought with those who slung the solid ʻala' stones of Kawaipapa, the skilled throwers of smooth pebbles of Waika-ʻahiki, the expert stone-tossers of Waikiu and Honokalani, and the quick stone-slinging lads of Kaʻeleku. These men used their skill with stones, and the Hawaii warriors were sent helter-skelter. Some of the canoes were broken and some were seized by Hoʻolae-makua."

"... One night the Hawaii warriors sought a way of ascending, for it was only at night that they could draw near the fortress. It was impossible to come near the hill by day, for then the expert sling-shooters [who] did not miss a blade of grass or a hair, sent the stones flying as fast as lightning. That was why the Hawaii warriors lurked in ambush and sought means of getting at their enemies at night. Piʻi-mai-waʻa gathered his weapons together one night and went up to the bottom of the ladder and up to where the wooden image stood. Piʻi-mai-waʻa twirled his war club and struck the image on the left; twirled it again and struck it on the right. He sent a spear directly toward it, and it moved not at all, but kept standing in one place. Piʻi-mai-waʻa smote with his club, called Ka-huʻe-lepo, and the two wooden objects [image and club] made a thudding sound. He said to himself, "The fortress shall be destroyed."

From the Story of Kalaniʻōpuʻu - Aliʻi Nui of Moku o Keawe, Uncle to Kamehameha the Great

"In the year 1776 Ka-lani-ʻopuʻu and the chiefs returned to war on Maui, and in the battle with Ka-hekili's forces at Wailuku were completely overthrown. The army landed at Keoneʻoʻio, their double canoes extending to Makena at Honuaʻula. There they ravaged the countryside, and many of the people of Honuaʻula fled to the bush. When Ka-hekili heard of the fighting at Honuaʻula he got his forces together—chiefs, fighting men, and left-handed warriors whose slingshots missed not a hair of the head or a blade of grass..

"...Ke-ku-hau-piʻo was the most famous of the warriors of Hawaii that day. He had fought his way through and was supposed to be safe with the fleet when he was but facing the onset. A certain famous soldier of Ka-hekili named Ouli was so skilled with the sling that he could send a shot like a ball from a gun with the swiftness of lightning and a roar like thunder. Ke-ku-hau-piʻo taunted him, saying, "Where the ʻala' stone of Ouli strikes below the soles of Ke-ku-hau-piʻo's feet, there it bursts into flame to warm them. Of Ouli's second shot he made an offering to Ku-kaʻili-moku. At the third shot he jeered, "Say, Ouli, let me have that stone!" Ouli sent his shots like lightning, reverberating like the sound of thunder in Kona or the roar of an earthquake, shriveling the ʻilima. A distance of two miles the shots traveled."

(Note: There are some variances between historians on this story, in both details and the spelling the name of ʻOulu. ʻOuli is the name likely given in the dialect of Moku o Keawe, while ʻOulu is the name in the Maui dialect; both are the same person.)

"... Ka-lani-ʻopuʻu decided to go on to Koʻolau, Maui, where food was abundant. He went to Kaʻanapali and fed his soldiers upon the taro of Honokahua. As he was sailing, just off Kahakuloa, a certain man was sitting on the crest of Puʻukoaʻe, and as the war canoes came in sight the man made a gesture of contempt. The distance from the water's edge was some two hundred feet, but Ka-lani-ʻopuʻu prayed to his god saying, "O Ku-kaʻili-moku, give me the life of that scoffer there!" and, putting stone to sling, he struck him on the back at the first shot, thus causing him to take a misstep and fall off the cliff to instant death."

...Ka-lani-ʻopuʻu turned to go back. Captain Cook tried to grasp him by the hand, but Ka-lani-mano-o-ka-hoʻowaha stuck his club in the way, and Ka-lani-ʻopuʻu was borne away by his chiefs and warriors to Maunaloia, and the fight began. Captain Cook struck Ka-lani-mano-o-ka-hoʻowaha with his sword, slashing one side of his face from temple to cheek. The chief with a powerful blow of his club knocked Captain Cook down against a heap of lava rock. Captain Cook groaned with pain. Then the chief knew that he was a man and not a god, and, that mistake ended, he struck him dead together with four other white men. The rest of the party fled to their boats and shot the gun, and many of the Hawaiians were killed. Some of those who were skillful with the sling, shot stones after the boat. Of one of these named Moa the strangers said, "Mahi-moa is a bad one. He twists his sling and the stone flies forth. He who flees, dies; he who stands still, lives.""

From the Story of Kamehameha - First Mōʻī (King) and Unifier of All Islands Under the Single Rule of the Hawaiian Kingdom

... Ki-kane, Kamehameha's messenger to Ka-hekili, threw down two maika stones, a black one and a white one. Ka-hekili said when he saw these stones, "This stone (the white) brings life through farming and fishing, rearing men, and providing them with food; this other stone (the black) brings war." Let the reader ponder the meaning of this answer. Ka-hekili asked, "Is Kamehameha coming to Oahu to fight?" "Yes," answered Ki-kane. (Kahekili asked) "What harbor will he choose?" (Ki-kane replied) "It was Kikoʻo's counsel to make Waimanalo the harbor and battle site. (Kahekili responded) "It is too low there to cast sling stones to reach the heights. It is good only for food and fish. If stones are thrown from above nothing can save the battlefield."

Note: based on the intel from Kī-Kāne, it is believed that the harbor in Waimānalo which Kamehameha initially intended to land on was Makapuʻu, given its line of travel from his launching point on the island of Molokaʻi. The following is one of the last remaining photos of the natural landscape that would have been present during the time of Kamehamehaʻs conquest. The cliffside has since been cut away to form a highway and an marine life-based tourist attraction (Sea Life Park) and public park built on the flat grounds

Before the highway

As it looks today

Slinging.org Forum
https://slinging.org/forum/YaBB.pl General >> Project Goliath - The History of The Sling >> Ma'a Pōhaku (Hawaiian Sling) https://slinging.org/forum/YaBB.pl?num=1615119060 Message started by quentonium on Mar 7^th, 2021 at 7:11am