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.

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


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 

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.

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


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.

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.

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




"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 "Kamehameha and His Warrior, Kekūhaupiʻo" by Rev. Stephen L. Desha

Contest between ʻOulu and Kekūhaupiʻo

When the Hawai‘i people were put to flight by the combined Maui and O‘ahu forces, they were in great difficulties, but also the Maui people had suffered great losses, therefore they did not pursue the Hawai‘i people. While the Hawai‘i people were fleeing seaward to where Kalani‘ōpu‘u was staying, there came news of the battle inland—the fleeing people met Kekūhaupi‘o and his young lord, and at that time the fearlessness of Chief Kamehameha and his warrior, of whom this story is old, was shown. They briefly halted their speedy flight and turned to see the famous actions of those fiery ones—Pai‘ea Kalaninuimehameha, and his battle instructor, and at this same time heard of the genuine fearlessness of Kekūhaupi‘o, attempting to shield the rushing flight of the Hawai‘i people.

The warrior on Kahekili’s side most famous for hurling stones was sent after them. His name was ‘Oulu and he was also famous for shooting arrows (pua mau‘u)

.

When ‘Oulu came close to Kekūhaupi‘o, he whirled his sling and cast his slingstone with great strength at Kekūhaupi‘o’s right leg while at the same time Kekūhaupi‘o lifted up his foot and the stone struck at his feet. It was said that the place where the slingstone dug into the earth was hot and that when Kekūhaupi‘o lowered his foot that place where the stone had struck was very hot. ‘Oulu again whirled his sling mightily and cast straight at Kekūhaupi‘o’s left leg. During the flight of the slingstone, Kekūhaupi‘o quickly lifted up his left leg and the stone struck where Kekūhaupi‘o’s foot had been. When Kekūhaupi‘o set his foot down that place where the slingstone had struck had been made very hot by the strength of the throw of this famous warrior of Kahekili. When the second stone missed Kekūhaupi‘o, ‘Oulu began his third attempt to harm the life of the famous warrior of Hawai‘i Nui Kuauli, and Kekūhaupi‘o realized he was in difficulty as there was no time to meet hand to hand. Also, Kekūhaupi‘o realized that he had escaped the previous slingstones because ‘Oulu had not wished to harm his opponent. When ‘Oulu was whirling his sling for the third time, Kekūhaupi‘o called out to his opponent in a loud voice: “E ‘Oulu ē, for me, a slingstone?” When ‘Oulu heard this call by Kekūhaupi‘o, he whirled his sling with great strength and threw the stone elsewhere. By this means, ‘Oulu spared the life of Kekūhaupi‘o because that last slingstone which ‘Oulu had thought to hurl was to have been directed straight at Kekūhaupi‘o’s navel. This was realized by Kekūhaupi‘o and was the reason he asked for that slingstone.

That was a noble action (hana kohu) showing admiration for the opponent in accordance with his status.


Kamehameha and the Battle of Hakalau, circa 1791

...While Kamehameha and his men were idling pleasurably at Hakalau, feasting on the delicacies prepared by the chiefesses, he received secret information about the Maui people saying that they were planning to attack him and his people. As the most favorite occupation of this Pai‘ea Kamehameha was warfare, he rejoiced in this news. He secretly called Kekūhaupi‘o and some of his officers and disclosed the news which had been told him. They began to discuss the means of meeting the enemy who were thinking of a night assault on them.

Quick preparations were made to meet the enemy, and the army called Hunalele was readied. These were people very accomplished with slingstones, led by Kalawa the famous warrior of Hālawa at North Kohala. They were quickly sent to the stream, where it emerged at the sea, to gather hard stones to let fly when they met the enemy.

At this time also the Huelokū were readied. They were very skillful at hurling spears and at seizing them and they were led by Puniawa, a famous warrior of Makahanaloa, close to Hakalau. He was a daring man accomplished in warfare.

Kamehameha ordered the warriors of this division to follow quickly after the Hunalele after they had thrown their hard basaltic stones which made a cracking sound when they struck.

When Kamehameha’s Hunalele warriors had prepared their slingstones they proceeded to the place where they would meet the Maui warriors led by that pā‘ele kū [black, referring to tattooing] warrior of the Bays of Pi‘ilani.

The Maui warriors were sure that Kamehameha was not aware of their secret attack and they came down thinking that Kamehameha was taking his ease. However they met with something undreamed of: the hot stones of Kaueleau (unyielding forces).

When those Maui warriors emerged from the ‘ama‘uma‘u ferns they were startled to meet the Hawai‘i warriors.

The stones from the slings of the Hunalele struck some of them, so that their bodies were left in the foreign land.

However, Kaihe quickly called to his warriors and led them fearlessly to meet Kamehameha’s Hunalele army, who, not having spears in their hands, were unable to fight with those Maui people. At this time the warriors of the Huelokū, led by Puniawa, the famous warrior of Makahanaloa, met the Maui people face to face and a very strong battle between the two sides began.

Kamehameha’s army was very skilled at hurling spears and in warding off or seizing the spears of their enemy. They fought like hyenas, uttering their battle calls, and trampled the Maui people who had become victims of Kamehameha’s Hunalele warriors. The Maui people displayed their fearlessness and great cleverness as they were very skilled in that type of battle, learned from numerous encounters. This “black man” of Kahekili was incomparably skilled with his spear and was overwhelming Kamehameha’s warriors, as well as warding off with great skill the thrusts of his opponents, so that his followers were encouraged by his bravery."



Kamehameha and the Assassination of Keōua at Puʻukoholā


... However, Keōua placed his general, Ka‘ie‘iea, behind himself. Ka‘ie‘iea then leaped to the other bow of the canoe, as this was a double canoe, and there the famous warriors fended off the spears of the people ashore. The spears were seized, warded off, and many of them flew into the sea. Those spears which were seized were hurled back by Keōua and Ka‘ie‘iea to the people on shore, and many of those were killed by the two of them. When Kamehameha’s warriors saw the bravery of this great ali‘i of Ka‘ū and his famous general, they knew they could not be victorious if they continued hurling spears, so they began to seize the rocks which had been heaped up at a place very close to where the fight was started. When the rocks began to be hurled at the two of them and the others on board, they attempted to seize them and hurl them back, and some of Kamehameha’s people were killed by their own stones which they had hurled. After some time had passed, however, perhaps about the hour of two o’clock, After Kamehameha’s people had slaughtered all of Keōua’s warriors, Ke‘eaumoku got the body of Keōua and took it ashore. Truly, the only one on the side of Keōua who escaped secretly was Kuakāhela, one of his leaders and kuhikuhipu‘uone."[/color]

Exerts from "Fornander Collection of Hawaiian Antiquities and Folk-Lore" by Alexander Fornander

From the Legend of Kapunohu, Aliʻi of Moku-o-Keawe (possibly of Maui)

"....After the death of Olopana, Kapunohu left Oahu and journeyed to Kauai. Boarding his canoe he set sail and first landed at Poki, in Waimea; from this place he continued on to Wahiawa and then on to Lawai in Koloa where he settled down. T

here lived at this place a great warrior, by the name of Kemamo, who was noted for his great strength and skill in the use of the sling; he was without equal in its practice; his left hand was considered better than his right, and he could throw a stone for a distance of six miles and in the seventh mile its force ceased.

No person in Kauai was found who could face him, not from amongst the chiefs or soldiers. Because of this man people were afraid to travel between Koloa and Nawiliwili; those on the Koolau side could not pass over to Nawiliwili and those, from the Kona side were afraid to travel toward the Koloa side, for the reason that Kemamo and his wife Waialeale lived between Koloa and Nawiliwili.

When Kapunohu arrived at Lawai he was entertained that night by some of the people of the place, and on the next day he prepared to continue on his journey.

When he was ready to start, the people said: “You must not go by this way or you will get killed by our great warrior.” Kapunohu then asked: “Who is this warrior?” “Kemamo.” “In what is his strength?” “He is very skilful in the use of the sling. He never misses a shot, and the strength of his flying stone will go over five miles. Therefore you must not go for you will get killed.” Kapunohu said: “Then he is not strong. The sling is only a plaything for the boys of our place and it is not considered of any consequence.” These remarks made by Kapunohu were carried around until they reached Kemamo; so Kemamo made the remark: “Yes, this is the first time that my strength in the use of the sling has been denied. Well and good; if he desires to come and test as which of us is the stronger, let him come on.” When Kapunohu heard this, he went out to meet Kemamo. Upon seeing Kapunohu, Kemamo asked: “Are you the man that has said that I have no strength in the use of the sling?” Kapunohu replied : “Yes, I am the man. It is because these people said that you are very skilful in the use of the sling, so I said, that it is the plaything with the small boys at our place.”

   When Kemamo heard this he became very angry toward Kapunohu and said: “What will the stranger bet on the proposition?” Kapunohu replied: “My life will be Kauai’s loftiest mountain, my stake.” “Yes,” said Kemamo, “and what else?'' Kapunohu replied: “That is all a traveler takes with him. If you beat me my life shall be forfeited, and if I should beat you your life shall be forfeited.” Kemamo agreed to this and the bet was declared made.

Kemamo then said: “The course over which we shall compete in throwing the stone with the sling, shall be from Koloa to Moloaa in Koolau. We must make our throws over these points and toward Moloaa; whoever throws the greatest distance beyond Moloaa wins.” Kapunohu replied: “Yes, I will agree to that, but I am going to use my spear while you use your sling.” Kemamo agreed to this.

Kemamo then asked: “Who shall take the first chance? Shall it be the stranger, or shall it be the native son?” Kapunohu answered: “Let the native son take the first chance and the stranger the last.”

Kemamo then took up his sling and threw his stone, which went six miles and over, and it only fell and rolled after it had entered into the seventh mile, stopping at Anahola, where it was picked up by the best runner of Kauai, a man by the name of Kawaikuauhoe.

Kapunohu then threw his spear, darting along from Koloa and over Niumalu, and as it shielded the sun from the coconut trees at this place the land was given the name of Niumalu, as known to this day; then it went on and into the water in upper Wailua, giving the place the name of Kawelowai as well as the land next to it which is called Waiehu; from this place it again took an upward flight flying along till it pierced through a ridge at Anahola, which is called Kalaea, leaving a hole through it, which can be seen to this day; from this place it went on past Moloaa, then past Waiakalua, then into Kalihikai, where it grew weaker and finally stopped at Hanalei.
  Kemamo was therefore beaten and the conditions of their bet were carried out. Kapunohu became thereby king of Kauai."



From the Story of Lonoikamakahiki - Aliʻi Nui of Moku-o-Keawe, Son of Keawe-a-ʻUmi, Grandson of Umi-a-Līloa



"... After Lonoikamakahiki had tried these different things he was convinced that they were of no use, as he had said.

The thrust and dodging spear, the sling, and the care of the god, however, were of value.

He therefore made a visit around the island of Hawaii accompanied by his parents and retainers.


From the Story of Kamehameha

Another telling of the contest between ʻOulu and Kēkuhaupiʻo

"...Oulu was a famous warrior of Maui at the time of the reign of Kahekili, a great king of Maui. Oulu is very widely known even to this day on all the islands of this Hawaii, because of his great skill in throwing the sling-stone. The stone of Oulu never missed man, pig, dog, chicken, or any bird. If Oulu should cast his sling-stone, the fire would ignite, and the soil would be furrowed when the ala fell. Oulu could contend with a collective body (that is, a very great number of men, and corresponds to six lau [2400] men and more). He could fight against a whole army. Since Oulu was very skillful in casting the sling-stone, therefore, he was much dreaded by the whole of Maui and all the district chiefs. For that reason, Oulu was highly esteemed by Kahekili up to the time of his death.

...Here we shall notice the courage of Oulu and Kekuhaupio. When Kahekili heard all the men of Maui’s report relative to Kekuhaupio “because of his superior bravery and skill, he then inquired of Oulu: “How is that?” Oulu answered: “He is your god’s.” (Here is the meaning of Oulu's remark: His sling and missile never missed, when cast at a man, pig, bird or dog. For which fact, the sling and the stone were deified in his estimation.) Whereupon, Oulu took up his sling and missiles and went forth to meet Kekuhaupio.   Whilst they were standing, some six fathoms being the space between them, Oulu reached for his stone and placed it in the sling. On casting the first shot, the wind blew furiously, fire ignited, and the dirt where it fell was deeply furrowed. It sped with tremendous force and fell under the feet of Kekuhaupio. The reason for The reason for this escape of Kekuhaupio was his skill in evading. As he raised his foot, that was the time the place where he had been standing became a deep furrow, and
the spot was permeated with heat, as if it were a fire. Oulu’s first stone having missed Kekuhaupio, Oulu reached for another, and placed it in the sling, that being the second. He then shot at Kekuhaupio. At this missile of Oulu’s, fear and dread entered Kekuhaupio. Wherefore, Kekuhaupio offered that pebble to the god, Lono. This is the manner in which he petitioned the god, Lono:

E Lono ē! E Lono ē!
Nāu ke ʻalā a ʻŌʻulu,
E lawe ʻoe i ka pololei,
I ka ikaika i ka maʻa,
E uli ma ʻō, ma ʻō, e hala,
E nānā i ke kahuna,
I ke koa nui o ka Hikina,
E ola au! E ola au!
Lele wale! ʻĀmama! Ua noa.

Translation:

Oh Lono! Oh Lono!
Yours is the slingstone of Oulu,
Take the accuracy,
the strength of the sling,
Steer it yonder, yonder, let it pass (me),
Look to the priest,
To the great warrior of East,
Let me live! Let me live!
Released (is the prayer), the words have been spoken, it is/they are freed.

Whilst Kekuhaupio was entreating his god Lono, Oulu's stone came flying; Kekuhaupio dodged and it went astray. Two of Oulu's stones had wandered off. Then, Oulu took another stone and placed it in the sling. Whereupon Kekuhaupio besought Oulu, saying: "That is my stone." Oulu consented. It was his third and last stone in this contest of theirs, Kekuhaupio was victorious over Oulu; and on account of the defeat of Oulu on that occasion, Hawaii was successful that day.

"



Battle of Mokuʻōhai

"...when Kiwalao called to the warrior who was piercing Keeaumoku with the long spear: “Save the ivory necklace,” by which Keeaumoku understood that his own death was sealed. And while he was thus lying prostrate on the ground, Ka-manawa was leading the fighting against Kiwalao’s warriors.

Mahoe also stood up with his sling, sending a stone which struck Kiwalao, knocking him down.

When Keeaumoku saw Kiwalao fall, he crawled over with a great effort, and when he found him he throttled him with the leiomanu, which he held in his hand; and thus Kiwalao died."



On Arrow Slinging