Hana | Images of Old Hawaiʻi

October 31, 2019 by Peter T Young 1 Comment

Nā Hono A Pi‘ilani

In northwest Maui, the district the ancients called Kaʻānapali, there are six hono bays (uniting of the bays,) which are legendary: from South to North, Honokōwai (bay drawing fresh water), Honokeana (cave bay), Honokahua (sites bay,) Honolua (two bays), Honokōhau (bay drawing dew) and Hononana (animated bay).

All were extensively terraced for wet taro (loʻi) in early historic and later times. Honokahua Valley has been described as having loʻi lands. Sweet potatoes were reportedly grown between the Honokohau and Kahakuloa Ahupuaʻa.

Collectively, these picturesque and productive bays are called Nā Hono A Piʻilani, The Bays of Piʻilani (aka Honoapiʻilani.)

In the 1500s, Chief Piʻilani (“stairway to heaven”) unified West Maui and ruled in peace and prosperity. His territory included the six West Maui bays, a place he frequented.

He ruled from the Royal Center in Lāhaina, where he was born (and died.) His residence was at Moku‘ula.

During his reign, Piʻilani gained political prominence for Maui by unifying the East and West of the island, elevating the political status of Maui.

Piʻilani’s power eventually extended from Hāna on one end of the island to the West at Nā Hono A Piʻilani, in addition to the islands visible from Honoapiʻilani – Kahoʻolawe, Molokaʻi and Lānaʻi.

Piʻilani’s prosperity was exemplified by a boom in agriculture and construction of heiau, fishponds, trails and irrigation systems.

Famed for his energy and intelligence, Piʻilani constructed the West Maui phase of the noted Alaloa, or long trail (also known as the King’s Highway.)

His son, Kihapiʻilani laid the East Maui section and connected the island. This trail was the only ancient pathway to encircle any Hawaiian island (not only along the coast, but also up the Kaupo Gap and through the summit area and crater of Haleakalā.)

Four to six feet wide and 138 miles long, this rock-paved path facilitated both peace and war. It simplified local and regional travel and communication, and allowed the chief’s messengers to quickly get from one part of the island to another.

The trail was used for the annual harvest festival of Makahiki and to collect taxes, promote production, enforce order and move armies.

Missionaries Richards, Andrews and Green noted in 1828, “a pavement said to have been built by Kihapiilani, a king … afforded us no inconsiderable assistance in traveling as we ascended and descended a great number of steep and difficult paries (pali.)” (Missionary Herald)

Today, Lower Honoapiʻilani Road and parts of Route 30 (Honoapiʻilani Highway) near the beach approximately trace the route of the ancient Alaloa (parts of the Alaloa were destroyed by development and sugar plantation uses.)

On the East side, portions of the Road to Hāna are a remnant of this 16th century coastal footpath, also known in this area as the King’s Highway, King Kiha-a-pi‘ilani Trail or even Kipapa o Kiha-a-pi’ilani (the pavement of Kiha-a-pi’ilani.)

Some beaches on the east side of the Alaloa along Route 360 were often used to cross gulches, since there were no bridges. It has also been reported that travelers would swing across the streams on ropes or vines, or climbed across the cliffs.

Around 1759, Kalaniʻōpuʻu (King of the Big Island) captured Hāna and held it for a couple decades; the footpath fell into disrepair. In 1780, Kahekili, the King of North Maui, retook Hāna, made improvements and reopened the trail.

It was accessible only by foot until around 1900; likewise, travel by canoe, and later other vessels, provided access from Hāna to other parts of Maui.

The ancient trails have typically been covered by modern highways and other development and only a few remnants of the King’s Highway remain.

Honoapiʻilani Highway, around the western edge of West Maui, and the Pi‘ilani Highway, along the Kihei coast, remain the namesakes for Piʻilani.

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Kekaa Pt. to Kahakuloa Pt.-NOAA-UH-Manoa-3269-1912

Hoapili_Trail-Honuaula-(Project_Kaeo)-(Horse-Cart-1824-1834)

Hoapili_Trail-Kula_Honuaula_Kahikinui_Kaupo-(Project_Kaeo)-(Horse-Cart-1824-1834)

Kings Highway footpath between Wainopoli State Park and Town of Hana-Hana Belt Road-(LOC)-219754pv

Kings Highway footpath from O Hale Hei au - Hana Belt Road-(LOC)-219756pv

Kings Highway footpath showing rounded rocks laid into lava bed - Hana Belt Road-(LOC)-219755pv

Piilani Highway low along the cliffs, just southwest of the highway's end at the Kalepa Bridge

October 14, 2019 by Peter T Young 2 Comments

Wānanalua Church

Wānanalua (“double prophecy”) is an ahupuaʻa in Hāna (“work” or “profession”) and birthplace of Kaʻahumanu. (The birthplace is in a cave on Kaʻuiki Hill on the right side of Hāna Bay.)

There is a trail that leads along Kaʻuiki Hill to a red sand beach pocket. Along this trail is a plaque marking the site where Queen Kaʻahumanu was born in a nearby cave. She was the favorite wife of King Kamehameha I.

In 1790, Kamehameha invaded Maui, landing and winning a battle in Hāna.

He worked his way north from Hāna and engaged Kalanikūpule’s armies at Hāmākualoa in the battle of Pu‘ukoa‘e – and then at ‘Īao Valley in the famous battle of Kepaniwai.

It was following this battle that Kamehameha negotiated with Kalola to marry Keōpūolani (another of his wives, and the mother of Liholiho and Kauikeaouli.)

In 1838, missionary Daniel Conde organized a mission in Hāna and established the Wānanalua Church. (It’s across the street from the present day Hotel Hana-Maui, which was originally called the Kaʻuiki Inn.)

The church started with a thatched structure and by 1842 work commenced on the present building.

Wānanalua Church is a large stone building, the walls of which have been plastered over. Stone for the church was gathered from the ruins of a heiau, and the original roof was thatch.

The framing timbers came from the mountains and coral was gathered from the ocean and burned for lime and used to make mortar.

It is typical of the churches of this period in that it was constructed of local materials by Hawaiians under the supervision of a missionary, and was built to serve the Hawaiian community. Services were held in the Hawaiian language until the 1930s.

The church sits conspicuously on a large lot surrounded by a lawn with scattered plantings. A lava rock wall separates the church lot from the street.

The roof was reframed in 1856, which allowed for a shingle roof to be installed in 1862, replacing the thatch.

In 1897, the building was reroofed, refloored and replastered. It is assumed the bell tower was also constructed at that time. The church has remained in continuous operation and is one of the better maintained nineteenth century stone churches on Maui.

Daniel Conde and his family were the first missionaries to permanently settle in Hāna, which remains a somewhat remote part of Maui, even today.

At that time there were approximately 6,000 Hawaiians living in the area (the population was 1,235 in the 2010 census.)

The Condes remained in Hāna until 1849, when they moved to Wailuku. After the death of Mrs. Conde in 1855, Daniel and his children returned to New York.

The Wānanalua Church and the Hāna Courthouse are the only two surviving structures from the nineteenth century left in Hāna.

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October 6, 2019 by Peter T Young Leave a Comment

Keʻanae

“Wai o ke ola! Wai, waiwai nui! Wai, nā mea a pau, ka wai, waiwai no kēlā!” (Water is life! Water is of great value! Water, the water is that which is of value for all things!) (Joe Rosa, in Maly)

If you are going to tell a story about Keanae, in Koʻolau on the coast of Maui, the story starts with water, and with it, the life of the land.

From ancient times, the abundant rains, supported the development of rich forests; the rains and forests have in turn led to the formation of hundreds of streams (kahawai) that have molded the landscape of Maui into one with many large valleys (awāwa) and smaller gulches (kahawai). (Maly)

These watered valleys and gulches, and their associated flat lands (kula), have been home to and have sustained native Hawaiian families for centuries.

Handy, Handy & Pukui report that there were several major population centers on the Island of Maui: Kahakuloa (West Maui) region; the deep watered valleys of Nā Wai ‘Ehā (Waihe‘e, Wai‘ehu, Wailuku and Waikapū); the ‘Olowalu to Honokōhau region of Lāhainā; the Kula – ‘Ulupalakua region and the Koʻolau – Hana region.

They note the importance of the Ko‘olau region in this discussion: “On the northeast flank of the great volcanic dome of Haleakala…the two adjacent areas of Ke‘anae and Wailua-nui comprise the fourth of the main Maui centers and the chief center on this rugged eastern coast.”

“It supported intensive and extensive wet-taro cultivation. Further eastward and southward along this windward coast line is the district of Hana… [Handy, Handy and Pukui.]” (Maly)

Settlement in the watered valleys along the Koʻolau coast consisted primarily of permanent residences near the shore and spread along the valley floors. Residences also extended inland on flat lands and plateaus, with temporary shelters in the upper valleys.

Two primary forms of agricultural sites occur in these river valleys: lo‘i kalo (irrigated and drainage taro farming field systems) on the valley floors and slopes; and the kula and kīhāpai dry land farming plots where crops such as ‘uala (sweet potatoes), kō (sugar canes), kalo (taro), mai‘a (bananas and plantains) and wauke (paper mulberry.)

Handy, Handy and Pukui further that “…Ke‘anae lies just beyond Honomanu Valley. This is a unique wet-taro growing ahupua‘a… It was here that the early inhabitants settled, planting upland rain-watered taro far up into the forested area. In the lower part of the valley, which is covered mostly by grass now, an area of irrigated taro was developed on the east side.”

“A much larger area in the remainder of the valley could have been so developed. However, we could find no evidence of terracing there. This probably was due to the fact that the energies of the people were diverted to create the lo‘i complex which now covers the peninsula.” (Maly)

Anciently, the peninsula was barren lava. But a chief, whose name is not remembered, was constantly at war with the people of neighboring Wailua and was determined that he must have more good land under cultivation, more food, and more people.

So he set all his people to work (they were then living within the valley and going down to the peninsula only for fishing,) carrying soil in baskets from the valley down to the lava point. (Maly)

The soil and the banks enclosing the patches were thus, in the course of many years, all transported and packed into place. Thus did the watered flats of Keʻanae originate.

A small lo‘i near the western side of the land formerly belonged to the chief of Keʻanae and has the name Ke-‘anae (the Big Mullet); it is said that the entire locality took its name from this small sacred lo‘i. Here, as at Kahakuloa, the taro that grew in the sacred patch of the aliʻi was reputed to be of great size. (Maly)

This area was nearly completely destroyed by a tsunami in 1946 (April 1.) Reportedly, the only building said to have been left standing was the Lanakila ʻIhiʻihi O Iehova o na Kaua (now called the Keʻanae Congressional Church.)

In 2005, the DOE announced the closure of the last one-room school in the state of Hawaiʻi (in Keʻanae,) just a few weeks before the school year began. The village of Keʻanae had its own school for 96 years.

Since then, Keʻanae students have made the 16-mile, one-way trek to Hana School. Reportedly, a Keʻanae Charter School has been proposed by community members. Last year, the non -profit group Ka Waianu o Hāloa launched a fund-raising effort in support of the establishment of a charter school in Keʻanae.

Today, Keʻanae continues to be a relatively isolated, but significant taro-growing community; it is one of the major commercial wetland taro farming regions in the state.

Keʻanae residents reportedly use the terms “inside” and “outside” to express the difference between life in their rural heartland and the new world of towns and cities where most Hawaiians live today.

Keʻanae lies on the windward coast of Maui, about a two-hour drive over the narrow, winding Hana Highway. Heading toward Hana leads you further to the “inside,” heading towards Kahului is taking you “outside.”

While at DLNR, I was involved through the Land Board and the Water Commission (both of which I chaired) on several issues related to Keʻanae – all focused on historic stream diversions and the impacts to downstream users, particularly the taro farmers there.

We authorized the release of an additional 6-million gallons per day for downstream uses, as well as appointment of a monitor to determine that this amount will meet the needs of the downstream farmers, as well as monitor other aspects of the decision.

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September 28, 2019 by Peter T Young 2 Comments

Piʻilanihale Heiau

Piʻilanihale Heiau is Hawaiʻi’s (and maybe Polynesia’s) largest heiau that is still intact (it is situated near Hāna, Maui.)

Standing over 40-feet high, the stone platform is 289-feet by 565.5-feet; Piʻilanihale Heiau is a stepped lava rock platform the size of nearly two football fields.

Interior construction consists of eight lesser walls, three enclosures, five platforms, two upright stones and 22 pits.

The north wall is the longest wall and measures 565.5-feet. It is also the highest wall, measuring about 43-feet at its maximum point.

This wall contains the most unusual feature of the Heiau, the immense retaining wall that fills a gully between the two ridges comprising the Heiau foundation.

According to Cordy, this wall is unique in Hawaii: “it is built of superbly fitted stones ….. and has four [terraced] steps up its face.”

Piʻilanihale Heiau (also identified as Hale-o-Piʻilani Heiau) is one of the most important archeological sites in the Hawaiian Islands and is impressive in size and architectural quality.

Archaeologists believe the heiau (temple) was constructed in four stages, beginning as early as the 12th century.

The earliest shrines and rituals appear to have been simple ones constructed by families and small communities and dedicated to the gods of peace, health, fertility and a good harvest of the products of the land and the sea.

With increased population growth and social organizational complexity, religion, the legitimizing sanction of directed social and political change, evolved becoming integrated with government at the state level as well as at the local and personal level. Large and complex temples were constructed for public ceremonies dedicating major events.

Sometimes the ceremonies lasted for days. Between these major events, the temple might be left untended which accounts for the seeming neglect of some of these structures recorded by early voyagers to the Islands.

According to Kamakau, state temples were constructed on the sites formerly built on by the people of old. Studies have verified that these temples were constructed in a series of stages.

Archeologically Piʻilanihale Heiau’s occupation and use span both the prehistoric and historic periods.

Each rebuilding episode may commemorate a significant event in the reign of a particular chief or king. The stylistic changes embodied in these structures, therefore, not only document evolutionary changes in social organization and the evolution of religion, but may be stylistically identifiable with prominent lineages or personages.

In addition to serving as a heiau, some archaeologists believe this structure may also be the residential compound of a high chief, perhaps that of King Piʻilani.

The royal compound probably would have included the king’s personal temple.

The literal translation of Piʻilanihale is “house (hale) [of] Piʻilani.”

It is not known if the first king of the Piʻilani line built the structure or whether it was constructed by one of his several well-known descendants: his sons Lono-a-Piilani and Kihapiilani, and his grandson Kamalalawalu.

According to oral tradition, in the 16th century, Piʻilani unified the entire island of Maui, bringing together under one rule the formerly-competing eastern (Hāna) and western (Wailuku) multi-district kingdoms of the Island.

Hāna served as one of the royal centers of the kingdom.

Several generations later, through inter-island conquest, the marriage of his brother to the Queen of Kauaʻi, and appointment of his son to alternately govern Maui, Lānaʻi, Kahoʻolawe and Oʻahu during his periodic absences, Kahekili by 1783 dominated all the Hawaiian Islands except for Hawaiʻi.

Hāna continued to be a center of royal power until 1794, when Kamehameha I, ruler of the Kingdom of Hawai‘i, defeated the Maui army and Maui came under him.

In 1848, the Hawaiian Monarchy was created and private land ownership was established. As a direct result of this new land ownership system, one-half of the ahupua‘a of Honomā‘ele, roughly 990 acres, was granted to Chief Kahanu by Kauikeaouli (King Kamehameha III).

In 1974, members of the Kahanu/Uaiwa/Matsuda/Kumaewa Family (descendants of Chief Kahanu) and Hāna Ranch deeded 61 acres of land to the then Pacific Tropical Botanical Garden to establish Kahanu Garden.

In exchange, the institution promised to restore Pi‘ilanihale, share it with the public, and provide perpetual care for this sacred site as well as the family graves that are on this ‘āina (land).

The restored Piʻilanihale Heiau is within the grounds of the National Tropical Botanical Garden’s Kahanu Garden.

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April 2, 2019 by Peter T Young 1 Comment

Hāna Landing

On December 19, 1853 the Privy Council awarded a monopoly to The Hawaiian Steam Navigation Company to operate steamers inter-island. In 1860 a propeller steamer Kilauea made its appearance; however she had a checkered run due to being laid up for repairs or lack of coal on many occasions.

In November, 1868, the SS Kilauea was withdrawn and the islands were without inter-island steamer service for two years. Sailing ships in the coasting trade filled the void created by the withdrawal of the Kilauea in 1868 until she was refit and returned to service in October, 1870. (HHF)

In the mid-1870s interisland transportation consisted of one steamer and around 30 sailing schooners, sloops and other boats. During this era the sugar cane industry utilized these vessels. In 1871 Samuel G. Wilder became the agent for the government-owned SS Kilauea and started Wilder & Company in 1872. (HHF)

Competitors Wilder Steamship Co (1872) and Inter-Island Steam Navigation Co (1883) ran different routes, rather than engage in head to head competition.

Inter-Island operated the Kauaʻi and Oʻahu ports plus some on Hawaiʻi. Wilder took Molokaʻi, Lānaʻi and Maui plus Hawaiʻi ports not served by Inter-Island. Both companies stopped at Lāhainā, Māʻalaea Bay and Makena on Maui’s leeward coast. (HawaiianStamps)

Later, inter-island trade was carried almost exclusively by the Inter-Island Steam Navigation Co, the successor to the firm of Thomas R Foster & Co (the original founders of the company) and which, in 1905, acquired the Wilder Steamship Co. (Congressional Record)

“The Inter-Island Steam Navigation Co, established in 1883, own(ed) and operate(d) a fleet of first-class vessels engaged exclusively in the transportation of passengers and freight between ports on the islands of the Hawaiian group.” (Annual Report of the Governor, 1939)

Regular sailings of passenger vessels are maintained from Honolulu four times weekly to ports on the island of Hawaiʻi, four times weekly to Molokaʻi, twice weekly to Kauaʻi, three times weekly to Lānaʻi and daily, except Monday and Saturday, to ports on the island of Maui. Included in the fleet are 12 passenger and freight vessels.” (Report of the Governor, 1930)

During the 1920s, 30s, and 40s, Inter-Island Steam Navigation had the SS Haleakalā, Hualālai, Kilauea and Waiʻaleʻale. There were others that carried 12-passengers such as the SS Humuʻula, which was primarily a cattle boat.

On the Maui and Molokai Route, Wilder’s had the main service for most Maui and Molokai ports. Wilder’s steamers ran a “milk run” stopping at Molokai ports before arriving at Lahaina on the run from Honolulu.

From Lahaina, they proceeded around northern West Maui to Kahului and thence to Hāna or Kipahulu and then retraced their route stopping at various ports along northern East Maui, Kahului, Lahaina and Molokai.

The steamer route along the northern East Maui augmented the often unpredictable overland route between Hāna and Haiku. When overland service between West Maui and Wailuku/Kahului was terminated in 1888, the steamers carried all the mail from Lahaina to Kahului or other parts of Maui.

At Hāna, Maui, a series of landings, jetties, and pier had been in use since at least 1882 – the landing was located near the foot of Keawa Place.

In March 1902, the Hāna Landing was “washed away by the great storm of the first of the month.” (Pacific Commercial Advertiser, March 31, 1902)

It was replaced in 1903. “The wharf measures about sixty feet by thirty feet and has a shed of corrugated iron over the end toward the water measuring forty-nine by thirty-eight feet.”

“A wall of solid masonry was also constructed near the northeast corner of the landing to protect it against heavy surf, which in times of storm has often lined the platform from its foundations.”

“Hāna people are much pleased with the new structure. The covered wharf will make an excellent dancing pavilion, inasmuch as those who have the festivity in charge intend that the floor shall be covered with smooth tongue and groove lumber.” (Pacific Commercial Advertiser, June 29, 1903) (A July 4 luau and dance were held that year.)

But the location of the landing had its challenges. “Unusually stormy weather has been reported from Hāna this week. On Tuesday two of the Claudine’s shore boats were tossed high upon the beach at the Hāna landing by the strong surf running, but no serious damage resulted.” (Maui News, November 5, 1915)

The decision was made to replace the smaller landing with a larger pier. Original drawings were produced by the Board of Harbor Commissioners. They are dated from September 1918 to March 5, 1919, and are signed by Lyman H. Bigelow, Chairman.

The pier at Hāna Bay (also historically known as Kauiki Bay ca. 1920, and as Kapueokahi Bay ca. 1882) was completed in the first half of 1921.

When the 1921 structure was built, it was referred to as “Hāna Wharf”, not as a pier (as it is known today). Because of a manpower shortage due to the military draft for service during World War, about 60 prisoners were used to man its construction.

When the pier was constructed, sugar had been grown commercially in Hāna for about 70 years. The Kaeleku Plantation Company was then the only plantation operating in the Hāna vicinity.

Bagged sugar from the Kaeleku mill was transported to Hāna Pier via the plantation railway system. From the wharf, the bagged sugar would often be lightered to a waiting transport ship anchored a short way offshore. Between 1922 and 1945, all of Kaeleku Plantation Company’s bagged sugar was shipped out of Hāna Pier. (HHF)

It was originally a commercial harbor under the jurisdiction of HDOT. The facility was transferred to the Department of Land & Natural Resources Boating Division in the early 2000s, then conveyed back to HDOT in 2010.

Shortly after the transfer, investigations of the facility determined it was unsafe and the pier was condemned and closed. In 2016, due to safety hazards, the decision to remove the pier was made.

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