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Introduction
The most memorable cases are the small forest beings called kakamora, the alleged giants of Guadalcanal and nearby islands, Makira traditions of adaro spirits and Hatuibwari or Agunua, shark-calling and shark-ancestor beliefs in Malaita and Makira, and the modern “Dragon Snake” UFO story popularised by Marius Boirayon. Some are well-rooted in older ethnography and museum collections; others are mostly internet-age cryptid lore. The interesting question is not simply “are they real?” but why these stories fit Solomon Islands so well: caves, reefs, dense bush, ancestral presence, wartime wreckage, and a landscape where the living, the dead and the dangerous non-human world have long been imagined as close neighbours.

Why Solomon Islands produces such strong strange stories
Solomon Islands is not a compact cultural unit. It is an archipelago of many islands, languages and local histories, with English as the official language but Solomon Islands Pijin widely used as the everyday lingua franca. Australian government country information gives the present population at roughly 800,000 and notes 63 distinct languages with many dialects; Ethnologue lists still more living indigenous languages. That matters for Forteana because a story from Makira, Malaita or Guadalcanal may lose meaning if it is flattened into “a Solomon Islands legend”.[DFAT]dfat.gov.auOpen source on dfat.gov.au.
The country’s tourism material gives a useful plain-English clue: kastom is not just “old folklore” but a living idea of traditional ways, clan ties, social order and belonging. When a report involves a taboo reef, a skull house, an ancestor shark or a bush creature, it may be operating inside a local moral geography rather than as entertainment. A Western reader may see a “monster”; a local account may be talking about land rights, danger, spiritual inheritance, respect for place, or the consequences of breaking a rule.[Tourism Solomons]visitsolomons.com.sbOpen source on com.sb.
This also explains why Solomon Islands material can look slippery in online retellings. A creature once described in ethnographic writing as a spirit, ghost or non-human people may later appear on a cryptid site as a biological animal. A ritual involving sharks may be repackaged as a paranormal spectacle. A wartime battlefield may become a haunted landscape. None of this means the traditions are fake; it means their meanings shift when they move from village memory to missionary record, colonial archive, tourist copy, paranormal magazine and YouTube thumbnail.
Kakamora: the small people of the bush and caves
The kakamora are among the most distinctive Solomon Islands “mystery beings”. The Solomon Islands Historical Encyclopaedia describes them as legendary small humans of Makira, Guadalcanal and Malaita, said to be roughly half a metre to one metre tall, with long black hair and long fingernails. The same entry notes that Solomon Islands storytelling includes both kakamora and giants, with some people believing these beings still exist deep in the bush or in caverns.[Solomon Islands Encyclopaedia]solomonencyclopaedia.netOpen source on solomonencyclopaedia.net.
A 2016 Solomon Star article gives the modern popular version: kakamora are associated especially with Makira’s forested interior and caves, are said to like rain and the full moon, lack fire of their own, steal it from people, and are oddly afraid of the colour white. The article cites earlier British anthropologists C. E. Fox and F. H. Drew for descriptions of beings “not quite human”, ranging from tiny to three or four feet tall, usually harmless but sometimes dangerous because of their sharp nails.[Solomon Star News]solomonstarnews.comSolomon Star News KakamoraSolomon Star News Kakamora
For a Fortean reader, kakamora sit in the same broad family as “little people” traditions elsewhere: close enough to human to be unsettling, small enough to evade ordinary proof, and located in spaces that are difficult to search. Yet they should not be treated merely as a Pacific version of elves or hobbits. Michael W. Scott’s anthropological work on Makira shows that kakamora are part of a wider Makiran way of thinking about seeing, origins and identity; even “kakamora stones” can become important tokens of local meaning.[JSTOR]jstor.orgOpen source on jstor.org.
The sceptical reading is straightforward: there is no verified biological evidence for a hidden population of non-human cave people. The stronger reading is cultural rather than zoological. Kakamora stories encode the lure and danger of the interior, the difference between settled village life and bush space, and the possibility that other beings have prior claims on the land. Their persistence in Solomon Islands popular culture, including names and local references, shows that they are not just imported cryptid filler.[Solomon Islands Encyclopaedia]solomonencyclopaedia.netOpen source on solomonencyclopaedia.net.
Giants of Guadalcanal: folklore, cryptozoology and internet inflation
The alleged Solomon Islands giants are probably the best-known modern cryptid claim attached to the country. In popular retellings they are usually placed in the mountains and forests of Guadalcanal, sometimes said to be 10 to 15 feet tall, hairy, red-eyed, cave-dwelling and occasionally violent. Travel and paranormal articles repeat stories of night raids, footprints, abductions and wartime encounters, while cryptid databases present the beings as “Guadalcanal Giants” or “Solomon Island Giants”.[roxboroghreport.com]roxboroghreport.comin search of giants the wild jungles of the solomon islandsin search of giants the wild jungles of the solomon islands
The problem is evidence. Modern summaries often claim that Japanese soldiers, American personnel or pilots saw huge humanoids during the Second World War, but the documentary trail is weak. HowStuffWorks, in a sceptical overview, notes that such wartime encounter claims are repeated but not backed by credible historical records. That absence matters because Guadalcanal is one of the most intensely documented Pacific battlefields of the war.[HowStuffWorks]science.howstuffworks.comHow Stuff Works Where Did the Solomon Islands Giants Legend Come From?How Stuff Works Where Did the Solomon Islands Giants Legend Come From?
This does not make the giant tradition meaningless. In Solomon Islands storytelling, “giants” may serve a different function from a zoological claim. They make the interior enormous, dangerous and morally charged. They also invert the outsider’s view of the islands as small dots on a map: in the stories, the land is big enough to hide older powers. The modern cryptid version turns that local unease into a hunt for an undiscovered hominin, but the older narrative energy may be about caves, mountains, danger and the limits of ordinary human authority.
The most careful judgement is therefore mixed. As folklore and modern legend, the giants are central to Solomon Islands weird history. As a biological claim, they remain unsupported. No bones, bodies, clear photographs, reliable field reports or museum specimens have established the existence of giant humanoids in Guadalcanal’s interior. The story survives because it is vivid, locally placed and easily adaptable to wartime mystery, lost-world adventure and internet cryptozoology.
Adaro, Hatuibwari and the sea as a haunted border
Makira’s older spirit traditions are more strongly sourced than most modern cryptid claims. The adaro, described in material drawing on Fox and Drew’s early twentieth-century work, are not simply “sea monsters”. The term can refer to ghosts and to elemental spirits. In Makira belief, one account distinguishes between a benevolent soul and a more dangerous adaro that remains after death; adaro may enter sharks or other animals, remain near a village, or act through the sea, rainbows and other forces.[Wikipedia]WikipediaAdaro (mythologyAdaro (mythology
This is where Solomon Islands Forteana becomes richer than a monster list. A shark that attacks is not necessarily just a shark. A rainbow or waterspout is not necessarily just weather. A dangerous marine creature may be a ghostly agent, an ancestor, a sign of breached obligation, or a warning that the human world has crossed into another domain. The Fortean strangeness lies in the ambiguity: animal, spirit, weather, memory and moral judgement overlap.
Hatuibwari, also known as Agunua in some sources, belongs to this same Makira world of hybrid beings. Summaries describe Hatuibwari as a serpent or dragon-like figure with a human head, wings or other mixed features, associated with creation, nourishment, the sea and the first coconut from a tree. The imagery is startling to outsiders, but the important point is not whether Makira “had dragons” in a European sense. It is that local cosmology could imagine a being whose body crosses human, animal, aerial and marine categories.[Wikipedia]WikipediaOpen source on wikipedia.org.
The Penn Museum’s discussion of Solomon Islands spirit figures and guardian beings gives a concrete museum-world anchor for this kind of thinking. It describes shark-human mythic figures such as Karemanua and the importance of carved depictions connected to sacred canoe houses and shark tutelary powers. These are not internet inventions; they are part of a documented material and ritual tradition in which dangerous sea beings could protect, punish and embody ancestral force.[Penn Museum]penn.museumOpen source on penn.museum.
Shark calling: when a “weird ritual” is also social evidence
Shark calling is one of the most compelling Solomon Islands cases because it joins eyewitness observation, ritual practice, animal behaviour and ancestor belief. The Solomon Islands Historical Encyclopaedia records that shark calling was practised in many parts of the Pacific and was once a regular event on Aoke Island in Langalanga Lagoon, Malaita, where a fata’abu, or priest, called sharks to be fed pig meat. District Officers Thomas Edge-Partington and Dick Horton reportedly observed the practice in 1910 and 1938.[Solomon Islands Encyclopaedia]solomonencyclopaedia.netOpen source on solomonencyclopaedia.net.
Museum collections support the broader shark-ancestor context. The Metropolitan Museum of Art describes a rare Solomon Islands shark reliquary carved from wood, made to safeguard the skull of a deceased chief or recent ancestor, and kept high in a boathouse where canoes were stored and men met for important business. The British Museum’s Solomon Islands learning material likewise notes that on Makira, sea people kept important ancestors’ skulls in fish-shaped coffins and prayed to their ghosts in canoe-house shrines.[The Metropolitan Museum of Art]metmuseum.orgThe Metropolitan Museum of Art Shark ReliquaryThe Metropolitan Museum of Art Shark Reliquary
To an outsider, the dramatic part is the shark appearing. To the community, the deeper part is relationship: ancestor, offering, priest, canoe house, reef and rule-bound access to danger. The Fortean temptation is to ask whether the priest had supernatural control over sharks. A grounded explanation might involve repeated feeding, learned animal behaviour, local ecological knowledge and careful timing. But even if the sharks were responding to food cues, the ritual still had spiritual and social force. It made the ancestor present in a form everyone could see.
This is a useful caution for reading all Solomon Islands strange reports. Sceptical explanations do not automatically empty a story of meaning. A shark can be behaviourally conditioned and ritually powerful. A skull reliquary can be both a carved object and a focus of ancestral presence. A reef can be both an ecosystem and a sacred boundary. That layered quality is exactly why Solomon Islands produces Forteana that is stranger, and more interesting, than a simple “true or false” test.
The Dragon Snake UFO story: a modern mystery built from older motifs
The “Dragon Snake” is the most openly modern UFO-flavoured Solomon Islands mystery. It is associated above all with Marius Boirayon, a former Royal Australian Air Force figure who wrote about alleged UFO and giant encounters in Solomon Islands. Available summaries of his account say he witnessed glowing objects near water, connected them with local stories of a feared Dragon Snake, and came to believe that extraterrestrial craft or bases might be involved.[scribd.com]scribd.comOpen source on scribd.com.
A 2010 Solomon Times letter shows how the story entered local public discussion. It refers to Boirayon’s claimed 60-plus sightings in 1995 and repeats claims about earlier sightings by a British geologist and a supposed NASA-related expedition, but it is clearly a letter rather than a verified investigative report. That distinction is crucial. It is evidence that the rumour circulated; it is not evidence that hidden UFO bases existed.[Solomon Times]solomontimes.comSolomon Times Another Mystery on Mystery IslandSolomon Times Another Mystery on Mystery Island
The Dragon Snake story is fascinating because it fuses several older patterns: a feared nocturnal being, red or piercing eyes, water, disappearance, death, caves or underground places, and outsider reinterpretation. In one version, local people have a frightening creature tradition; in Boirayon’s version, the same reports become misunderstood technology. This is a classic Fortean transformation. The supernatural animal becomes a craft. The spirit landscape becomes an alien base map.
Plausible non-exotic explanations would include lights from boats, atmospheric effects, bioluminescence, misperceived aircraft, electrical storms, rumour chains, or stories reshaped in retelling. None fully explains every anecdote because the underlying evidence is anecdotal and scattered. The safest conclusion is that the Dragon Snake is an important modern Solomon Islands fringe claim, but a weak evidential case. It tells us more about how local fear-symbols can be translated into UFO language than it tells us about extraterrestrials.
War ghosts, wrecks and the haunted afterlife of Guadalcanal
Guadalcanal adds another layer to Solomon Islands strange history: the landscape of the Second World War. The National WWII Museum describes Guadalcanal as a brutal, all-consuming campaign in which American forces fought heat, disease, dense vegetation and Japanese resistance. Iron Bottom Sound, north of Guadalcanal, became famous because so many ships and aircraft sank there during the naval battles of 1942–43.[The National WWII Museum]nationalww2museum.orgOpen source on nationalww2museum.org.
This history gives modern ghost stories a grimly material base. The “haunting” is not merely atmospheric language. Wrecks, battlefields, unexploded ordnance and family memories remain part of the islands’ present. Reporting from the Pulitzer Center in 2022 stressed that Second World War explosives still kill people in Solomon Islands, showing that the war is not safely sealed in the past.[Pulitzer Center]pulitzercenter.orgworld war ii still killing people solomon islandsworld war ii still killing people solomon islands
Travel writers and battlefield-tour accounts often describe Guadalcanal in ghostly terms, especially around Matanikau, Henderson Field, wreck sites and jungle paths. Some of this is metaphor: a way of writing about grief, violence and historical residue. Some of it is also local and visitor storytelling, where a place with many dead is expected to feel spiritually charged.[CounterPunch]counterpunch.orgCounter Punch Pacific Odyssey: Ghosts of the Matanikau ValleyCounter Punch Pacific Odyssey: Ghosts of the Matanikau Valley
For a Fortean country page, the value of Guadalcanal is not in proving apparitions. It is in recognising how quickly documented horror becomes uncanny memory. In Solomon Islands, a battlefield can sit beside older spirit geographies rather than replacing them. A rusting aircraft, a reef wreck and a taboo place may all become part of the same emotional map: places where ordinary life touches death.
Maasina Rule and the danger of mislabelling visionary politics
Solomon Islands also appears in the wider literature on “cargo cults”, but that label needs care. Maasina Rule, also called Maasina Ruru, Marching Rule or Masinga Rule, began in Malaita during the Second World War period, when many Malaitans were working in the wartime Labour Corps on Guadalcanal and Nggela. The Solomon Islands Historical Encyclopaedia describes it as beginning in early 1944 and becoming a major anti-colonial movement.[Solomon Islands Encyclopaedia]solomonencyclopaedia.netOpen source on solomonencyclopaedia.net.
Older colonial and anthropological writing often treated movements like this through the simplifying lens of cargo cults: people supposedly expected goods, power or transformation through spiritual or mimetic ritual. Modern scholarship is more cautious. David Akin’s work on Maasina Rule and later historical reassessments emphasise colonialism, Malaitan political organisation, protest, local leadership and the errors produced by official misunderstanding.[ScholarSpace]scholarspace.manoa.hawaii.eduOpen source on hawaii.edu.
This matters for Forteana because visionary or millenarian movements are often pulled into “weird religion” lists in a way that strips them of politics. Maasina Rule belongs in Solomon Islands strange-history discussion only if handled fairly: not as a foolish superstition, but as a movement that colonial officials struggled to understand, sometimes misnamed, and often filtered through their own anxieties.[Oxford University Research Archive]ora.ox.ac.ukOpen source on ox.ac.uk.
The broader cargo-cult literature is still useful because it explains recurring motifs in Melanesia after colonialism and war: prophecy, ancestors, marching, flags, imitation of military forms, and expectations of a transformed order. But in Solomon Islands, the reader should resist turning every anti-colonial or religious movement into paranormal spectacle. Sometimes the “mystery” is not what people believed; it is why outsiders were so poor at hearing what they were saying.[Open Encyclopedia of Anthropology]anthroencyclopedia.comOpen source on anthroencyclopedia.com.
What is strongest, what is weakest, and why the stories endure
The strongest Solomon Islands Fortean material is the material with cultural depth and independent anchors: shark-calling records, shark reliquaries, Makira spirit traditions, kakamora folklore, and documented ancestral practices around skulls, canoe houses and sacred sea spaces. These are not “proof of the paranormal”, but they are solid evidence that Solomon Islands has a deep, place-specific tradition of uncanny beings and spiritually charged animals.[solomonencyclopaedia.net]solomonencyclopaedia.netOpen source on solomonencyclopaedia.net.
The weakest material is the modern claim-world around literal giants, underground UFO bases and extraterrestrial Dragon Snakes. These stories are vivid and culturally sticky, but their evidence is mostly anecdotal, secondary, self-published, repeated through paranormal media or detached from verifiable documentation. They should be presented as claims and legends, not as established facts.[nexusmagazine.com]nexusmagazine.comNexus Magazine THE DRAGON SNAKENexus Magazine THE DRAGON SNAKE
Between those poles lies the most interesting zone: cases where an older tradition has been converted into modern Forteana. Kakamora become cryptids. Adaro become sea monsters. Shark ancestors become “shark worship”. Dragon-like spirit motifs become UFO speculation. War memory becomes ghost tourism. These transformations do not simply degrade the stories; they show how folklore survives by changing shape.
Solomon Islands’ weird-history record endures because the setting gives the stories room to breathe. The reefs are dangerous and alive. The bush is hard to search. The caves invite speculation. The war left wreckage and death in plain sight. Ancestors remain socially important in many accounts of kastom. In that environment, the strange is not an imported novelty. It is a way of asking who else shares the land and sea, what the dead still require, and how much of any island is ever fully known.
Amazon book picks
Further Reading
Books and field guides related to Where Island Folklore Becomes Fortean Mystery. Use these as the next step if you want deeper reading beyond the article.
The Golden Bough
First published 1890. Subjects: Mythology, Magic, Superstition, Religion, Primitive Religion.
Myths and symbols in pagan Europe
First published 1988. Subjects: Norse Mythology, Celtic Mythology, Religion, Celts, Mythology, Norse.
The Weird
First published 2011. Subjects: Magic Realism, Fantasy, Literature, Fantasy fiction, Science fiction.
The Solomon Islands: A Historical Encyclopedia
Covers many of the folklore and historical themes discussed.
Endnotes
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