Māhū

Māhū is a term for gender-variant people in Kanaka Maoli (Native Hawaiian) and Tahitian cultures. In folk speech among people in multicultural Hawai‘i, however, “mahu” in folk speech can be a derogatory or playful word for anyone in the LGBTQ community.

With the arrival of the Gay Liberation movement in Hawai‘i, LGBTQ people of the Kanaka Maoli have worked to restore the word “māhū” to its traditional meaning within the context of Hawaiian identity. They also caution non-Hawaiians from trying to fit the traditional context of māhū into a pre-set understanding of trans, homosexual, or drag queen/king, although māhū may themselves use these identities as they deem appropriate.

Members of Kulia Na Mamo, an organization promoting health and support for mmāhūwahine. "Kulia Na Mamo's Executive Director, Ashliana Hawelu (kneeling, front right), surrounded by staff and program participants." Photo: Kulia Na Mamo, Honolulu, Hawai'i c. 2005(intersections.anu.edu.au/issue26/ikeda.htm, April 2012)

Hawaiian-Tahitian Tradition

Before extensive contact with non-Polynesians, Hawaiians and Tahitians lived under the kapu/tabu system, restricting certain activities and objects to some groups and imposing rules of separation between genders and classes. Activities, dress, association, and diet were rigidly set according to one’s gender and inherited social status. The ali‘i (ruling class) and the priesthood had spiritual authority based on mana, an invisible force that permeates all things, but not necessarily with the same intensity. People could increase their mana in two ways: victory over somebody of higher status, and procreating with somebody of higher status. Both victory and procreation dealt with the potential for taking life and the making life through intimate physical contact, thus the ali‘i forbade contact between themselves and the maka’ainana (common people) so that mana for the upper class would be preserved.

In terms of gender, māhū were exempt from rigid rules that separated men from women in much of daily life. As such, māhū were able to cross barriers separating people, and were accepted as part of wā kahiko (classical or pre-Contact) Hawaiian/Tahitian society.

Societies in Moana Nui (a vast triangle in the Pacific encompassing the area between Hawai‘i, Rapa Nui, and Aotearoa) have certain things in common. A similar dynamic of free association between men/women and people of different status for gender-variant males appears in traditional Samoan and Tongan cultures: the Samoan fa’afafine (“woman-like”) and the Tongan fakaleiti (also “woman-like”) identities. In current Native Hawaiian reckoning, a māhū can be māhūwahine (a male who is woman-like) or māhūkāne (a female who is man-like).

Hawaiian and LGBTQ activist Kaleo Ramos identifies first as a kāne (man) but also identifies as māhūkāne and transman in order to help others in the LGBTQ community. Photo: Mickey Weems

Aikāne

In wā kahiko Hawaiian society, one did not have to be māhū to be seen as an appropriate same-sex partner. There is also the aikāne, a close masculine male confidante to another masculine man, and with whom there might or might not have been a sexual relationship. Because sex with an aikāne did not result in offspring, the relationship was considered beneficial to both parties: release for the ali‘i and potential for social advancement for a low-ranking aikāne. Wā Kahiko Hawaiian culture honors the aikāne relationship with aphorisms such as he aikāne, he punana na ke onaona (“an aikāne is a nest of fragrance”). King Kamehameha I had aikāne with whom he was erotically intimate, as did many of the rulers before and after Christian missionaries undermined the official status of aikāne-as-lover.

Although there appear to be no references to aiwahine (a close feminine woman confidante to a feminine woman) in the historical record, the term is used in twenty-first century Hawaiian LGBTQ discourse. The absence of aiwahine could be due to the lack of interest in women’s culture by non-Hawaiians who recorded the earliest histories. Or aiwahine could be a new word, created in response to awareness of worldwide LGBTQ identities and the adaptation of Gay folk identity discourse to Hawaiian traditional language. The same may be true with the gender-refined identity markers māhūwahine and māhūkāne. The relationship of same-sex lovers and transpeople in Native Hawaiian society should be understood within a general attitude of tolerance for various configurations of gender and erotic expression. Overall, aikāne and māhū identities were considered acceptable and relatively unremarkable.

Article in The Manoa Graduate (March 2010), a newsletter for graduate students at the University of Hawaií-Manoa (123people.at/s/thomas+wolfgruber, April 2012)

Among the Maori of Aoratearoa, there does not appear to be the same emphasis on māhū as found among Kanaka Maoli and Tahitians. Maoris do have, however, the gender-neutral term takatapui (“partner of the same sex”) for aikāne/aiwahine.

– Mickey Weems
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Further reading:

Pukui, Mary Kawena and Samuel H. Elbert. Hawaiian Dictionary: Hawaiian-English, English-Hawaiian. Honolulu: University of Hawaii, 1986.

Roughgarden, Joan. Evolution’s Rainbow: Diversity, Gender, and Sexuality in Nature and People. Berkeley: University of California, 2009.

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