Uses
Ancient Hawaiian
While maile had other uses (see below), its primary importance to Hawaiians in the past (and today) was/is as a material for lei. Three distinct leaf forms: maile lau nui (large-leaf), most common on Hawaiʻi Island; maile lau liʻi (small-leaf), most common on Oʻahu; and maile lau liʻiliʻi (very small leaf) from Kauaʻi, were the most desired forms for lei-making [Heckman 2001]. (See Hawaiian Name below for other named forms.) Marie Neal, in her book, In Gardens of Hawaii [1965], notes: " A Hawaiian wrote: 'Maile is used for leis for the people; for men, women, and children; for the chiefs, the noted people, and the rich people; for the farmer, the oppressed, the branded servant . . . and because it was so very much desired by the people, therefore it was greatly used in the composing of songs, hulas, chants, dirges, and various other compositions.'"
Pukui & Elbert [1986], in addition to defining maile as a "native twining shrub," also secondarily state, "2. Maile sticks attached to the end of the ʻaukuʻu (pole) used for catch birds (the maile was gummed with lime, and birds perching on it were caught); name of a snare used in catching plovers around the leg; rod or wand used in the games of pūhenehene and ʻume; piece securing an ox's neck to the yoke." Unfortunately, Pukui and Elbert do not cite the origins/sources for these secondary definitions, and we (to date) have not found any other source that confirms or clarifies their meanings.
Similar to ʻiliahi shavings, branches of maile were placed between the folds of stored kapa to perfume this barkcloth [Krauss 1993].
Maile was one of the five standard plants placed on a kuahu (altar) within a hālau hula, a building for dancers and trainees and consecrated to Laka, goddess of hula and the forest. The maile represented the four Maile sisters, mythical sponsors of hula [Abbott 1992].
Ka‘aiakamanu & Akina [1922] describe a treatment to remove yellow blotches on the skin using maile combined with Cassia occidentalis (syn: Senna occidentalis) and kukaepipi grass (unknown ID) that were pounded together, added to water, and then boiled to create a steam for a steam bath. The mention of Cassia occidentalis, a post-contact introduced plant, suggests this is not an ancient Hawaiian treatment unless the native Senna gaudichaudii was used pre-contact and Cassia occidentalis is either a substitution or misidentification.
Some online sources describe maile being used to treat cuts and other sores, as well as body odor. However, this is a misidentification since the plant used for these treatments is a Coprosma species called "MAILE-KALUHEA" in Ka‘aiakamanu & Akina [1922].
Modern
Today, as in the past, maile is used for lei worn at celebrations such as weddings and graduations and festivities like hula competitions. Most often, a maile lei is worn draped over one's shoulders and is either open in front or closed around the neck (lei 'ā 'i). Maile lei po‘o (head lei) are also common. Dancers will often wear kūpe'e made of maile around their wrists or ankles to draw attention to their movements. Maile lei remain fresh for one to four days [Ide 2002]; however, even an old maile lei will continue to emit a pleasant fragrance weeks after it has wilted.
Sometimes, large-leaf Alyxia stellata, grown outside Hawai‘i, is imported and sold as maile [Bornhorst 2005]. More often, the maile for lei is collected from our native forests, sometimes in a damaging and unsustainable manner. While maile is still a relatively common native plant, extensive harvesting by an ever-increasing population needs to be regulated (as it was in ancient times) or mitigated so that maile remains common. It is encouraging that more and more community groups, such as hālau hula are teaching their members how to properly and responsibly harvest maile from our forests, as well as starting their own lei gardens where they can grow and harvest native lei plants without adversely impacting wild populations.