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May 23, 2022 by Peter T Young Leave a Comment

First Catholics

Spreading Catholicism to Native American groups was a critical mission for the first Spanish settlers. By attempting to spread their Catholic religion to Native groups from the start of colonization, these Spanish settlers and priests were trying to secure their religion’s success in the New World.

Efforts to set up a permanent settlement by the Spanish in the 16th century were mostly unfruitful, until French Huguenots threatened their trade routes by settling at the St. John’s River in modern day Jacksonville at Fort Caroline.

Almost immediately after the Spanish founded St. Augustine and massacred their French rivals at Fort Caroline, Spanish priests were starting Indian missions. The first Indian mission was founded by a secular priest, Sebastian Montero from 1566-1572.

With relative success in the Florida area, missions spread to Texas, New Mexico, and California with varying degrees of accomplishment converting Native American groups throughout the Spanish colonial period.

French Catholics also settled in the New World on Maine’s Scoodic River in 1604. French missionaries also missionized to Native Americans, particularly to tribes in their Northern territories. French missionaries converted the entire Abanaki tribe of Native Americans.

The French blended conversion with economic partnerships to use Native groups as allies against the encroaching English settlement in colonial North America. (American Catholic History Research Center and University Archives)

British Catholics in the New World

Unlike the French and Spanish settlements in North America, the British colonists were mostly Protestant and very weary of Catholicism. Catholics did however find their way to the colonies in the 17th century, most notably in Maryland and Pennsylvania, where they found a relative degree of freedom to worship.

Because of the Catholic religion of the Spanish and French, Catholicism’s perceived ties to a distant papal ruler, and warfare between Catholics and Protestants in England, many British colonists felt uneasy accepting Catholics into British colonial society. (American Catholic History Research Center)

The religious persecution that drove settlers from Europe to the British North American colonies sprang from the conviction, held by Protestants and Catholics alike, that uniformity of religion must exist in any given society.

This conviction rested on the belief that there was one true religion and that it was the duty of the civil authorities to impose it, forcibly if necessary, in the interest of saving the souls of all citizens. Nonconformists could expect no mercy and might be executed as heretics.

In some areas Catholics persecuted Protestants, in others Protestants persecuted Catholics, and in still others Catholics and Protestants persecuted wayward coreligionists.

Although England renounced religious persecution in 1689, it persisted on the European continent. Religious persecution, as observers in every century have commented, is often bloody and implacable and is remembered and resented for generations. (LOC)

In the British New World colonies, settlers considered themselves to be loyal Englishmen and aligned typically along the sides that divided England. Catholics and most Anglicans sided with their sovereign, whereas Puritans and Dissenters in Jamestown supported Parliament.

Conventional Thought on the First Catholics to the British Colonies

The recognition for the first group of Catholics to arrive at the British colonies had been assumed to be the Europeans who landed in Maryland in 1634, on Lord Baltimore’s charter. In 1634, two ships, the Ark and the Dove, brought the first settlers to Maryland. Approximately two hundred people were aboard.

Among the passengers were two Catholic priests who had been forced to board surreptitiously to escape the reach of English anti-Catholic laws. Upon landing in Maryland the Catholics, led spiritually by the Jesuits, were transported by a profound reverence, similar to that experienced by John Winthrop and the Puritans when they set foot in New England. (LOC)

The Actual First Catholics Into the British Colonies

The first group of Catholics actually arrived in English North America in 1619.

They were the thirty-odd black Christians among the sixty Angolans that the White Lion and the Treasurer stole from the Spanish slaver Bautista. (Hashaw)

Catholic missionaries had been active in Angola an entire century before 1619 and had won thousands of voluntary converts among the Bakongo and Mbundu nations.

Antonio, Maria, Juan Pedro, Francisco, and Margarida were voluntary Christians and the children of black Christians in Angola from the eastern provinces of Ndongo and Kongo.

They had already taken their Christian names while in Africa. They had not been forcibly baptized by a Catholic bishop just hours before boarding the slave ship departing from Luanda. Imbangala mercenaries had raided Christian and non-Christian Bantu provinces alike and mingled the captives together before trading them to the Portuguese for export to America.

Angolans arrived in Virginia in 1619 when Jamestown still teetered on the brink and seemed about to disappear like the many doomed Spanish and English colonies before it. Their arrival coincided with the Virginia Company’s decision to change its course from seeking treasure to building communities.

Religion did not present a difficult obstacle for the Angolans in interacting with the Jamestown settlers. Many had been exposed to Christianity as children in the late 1500s. Priests such as the Jesuit Francisco de Gouveia had served in royal Kabasa by invitation of the Angola since the 1560s, and other missionaries came before him. (Hashaw)

Catholic fortunes fluctuated in Maryland during the rest of the seventeenth century, as they became an increasingly smaller minority of the population.

After the Glorious Revolution of 1689 in England, the Church of England was legally established in the colony and English penal laws, which deprived Catholics of the right to vote, hold office, or worship publicly, were enforced.

Until the American Revolution, Catholics in Maryland were dissenters in their own country, living at times under a state of siege, but keeping loyal to their convictions, a faithful remnant, awaiting better times. (LOC)

Click the following link to a general summary about the First Catholics:
https://imagesofoldhawaii.com/wp-content/uploads/First-Catholics.pdf

May 22, 2022 by Peter T Young Leave a Comment

Kaluanui

Henry (Harry) Alexander Baldwin, eldest son of Henry Perrine Baldwin and grandson of missionary Dwight Baldwin, was born in Pāʻia, Maui on January 12, 1871.

Baldwin was educated in Honolulu at Punahou School. His parents later sent him to Phillips Academy in Andover, Massachusetts from which he graduated in 1889. In 1894, Baldwin obtained a degree at the Massachusetts Institute of Technology.

He returned to work for his father and uncle on the Haiku sugarcane plantation; from 1897 to 1904 he became manager. In addition to extensive business interests (including Baldwin Bank, Haleakala Ranch Co, Maui Agricultural Co, Grove Ranch, Kahoʻolawe Ranch, Maui Telephone Co, and Maui Publishing Co,) Harry dabbled in politics. He was elected to represent Maui in the territorial senate and served several terms.

Then, in 1922, following the death of Prince Jonah Kūhiō Kalanianaʻole (Hawaiʻi’s congressman,) Baldwin was elected to the sixty-seventh Congress to fill the vacancy and Kūhiō’s unexpired term (Baldwin declined to be a candidate for a subsequent term.)

He resumed his former business pursuits and later got back into politics, first as a State representative in 1933 and then member of the Hawaii senate 1934-1937, serving as president during the 1937 session.

Harry married Ethel Frances Smith (1879–1967), daughter of lawyer William Owen Smith in Honolulu — Harry’s younger brother Samuel later married Ethel’s sister Katherine Smith. Harry and Ethel had one daughter, Frances Hobron (1904–1996,) who married J Walter Cameron (1895–1976.)

In 1917, Harry and Ethel Baldwin had a home designed (by a relative, architect CW Dickey) and built in 1917 – the property was known as “Kaluanui.”

Horses were Harry’s passion, and riding was his respite. He kept a private stable at Kaluanui; occasionally, racing some of his favorites at the Maui County Fair and joining his brothers on the polo field, beginning a Baldwin Family tradition that continues today.

Baldwin Beach Park is named after Harry A Baldwin. The park was originally developed as a company recreation facility by Hawaiian Commercial and Sugar Company, but in 1963 it became a public beach park. (Clark)

Back in 1850, Robert Wood and AH Spencer started East Maui Plantation at Kaluanui. It was eventually bought by C Brewer & Co and closed in 1885. The land sold to Haiku Sugar Co. It became part of the Maui Agriculture Co and later Maui Land & Pineapple Co (run by son-in-law J Walter Cameron and grandson Colin.)

In 1934, Ethel Baldwin, a community leader, founded the Hui Noʻeau Visual Arts Society. She invited artists from around the world to stay at Kaluanui in exchange for art lessons that she and her friends attended.

When the family stopped using Kaluanui as a home in the 1950s, the estate became the property of Maui Land & Pineapple Company.

In 1976, Maui Land & Pine granted the Hui Noʻeau Visual Arts Society use of Kaluanui property for a school of the visual arts. It has since under gone extensive historic restoration and repair. In June 2005, the Hui purchased the 25-acre property from Maui Land & Pine.

The Hui Noʻeau Visual Arts Center is a non-profit organization that now owns the Kaluanui property and supports lifelong learning in the arts including public workshops and classes, lectures, exhibitions, art events, historical tours and educational outreach programs. The “Hui” has been a gathering place for some of the greatest artistic minds contributing to Maui arts and culture.

The art studios at Hui Noʻeau offer year-round access to fine art equipment and technical supervision for all who choose to participate. The exhibition program and galleries of Hui Noʻeau play an important role in Maui’s growing art community, showing work from on and off island artists.

The unique gallery shop features the work of Hui Noʻeau member artists and a wide variety of handcrafted items, books, jewelry, cards, posters and prints.

The organization offers classes in printmaking, pottery, woodcarving and other visual arts. Folks are welcome to visit the gallery, which exhibits topnotch local artists, and walk around the grounds, which include stables turned into art studios. The gift shop sells quality ceramics, glassware and original prints.

The Hui provides an array of programs that support lifelong learning in the visual arts including public workshops and classes, free lecture series, monthly exhibitions, art events, historical house tours and educational outreach programs with schools and community partner organizations.

Harry Baldwin died at Pāʻia, Maui County, Hawaii, October 8, 1946, Ethel Baldwin died September 20, 1967 they are buried in Makawao Cemetery, Makawao, Hawaiʻi.

May 21, 2022 by Peter T Young 1 Comment

Haraguchi Rice Mill

The Royal Hawaiian Agricultural Society was formed in 1850 to develop Hawaiʻi’s agricultural resources. It was then that rice made its mark in the Hawaiʻi economy. The group purchased land in the Nuʻuanu Valley and rice seed from China and planted in a former taro patch.

At first the Society offered the rice seed to anyone in Hawaiʻi who wanted to plant it. King Kamehameha IV also offered land grants for cultivation of rice. Because there were no proper milling facilities in Hawaiʻi, it didn’t take off as a viable crop right away.

Then, in 1860, imported rice seed from South Carolina proved very successful and yielded a fair amount of crop. This, combined with the collapse of the taro industry in 1861-1862 (as the Hawaiian population declined, the demand for taro also declined,) added value to the numerous vacant taro patches and a boom in the rice industry.

In 1899, Hawaiʻi’s rice production had expanded so that it placed third in production of rice behind Louisiana and South Carolina.

The Agricultural Extension Service of the University of Hawaiʻi encouraged rice production, primarily in Hanalei. As a result the acreage planted in rice on the island rose from 759 acres in 1933 to 1,058 in 1934.

For areas like Hanalei Valley, such efforts, coupled with the valley’s general remoteness and absence of competing demands for the land, allowed rice cultivation to continue as a regional activity.

The Hanalei Valley of Kauaʻi led all other single geographic units in the amount of acreage planted in rice. The valley was one of the first areas converted to this use and continued to produce well into the 1960s.

The Commercial Pacific Advertiser noted on October 3, 1861, “Everybody and his wife (including defunct government employees) are into rice – sugar is nowhere and cotton is no longer king. Taro patches are held at fabulous valuations, and among the thoughtful the query is being propounded, where is our taro to come from?”

When the Japanese immigrants arrived in Hawaiʻi, their tastes preferred a shorter grain rice than the Chinese long-grain variety. With the decline of the Chinese population and increase in the Japanese population, more of the Japanese rice was being imported from Japan.

As the Japanese left the plantations, they started their own farms and cultivated their own staple rice.

It was at Hanalei where some Chinese built a rice processing facility; it was later purchased by the Haraguchi family in 1924. At one time, the Haraguchis cultivated about 75-acres in Hanalei Valley.

Fire destroyed the original wooden mill in March of 1930; a new mill consisted of a 3-foot thick concrete foundation with corrugated iron for its roof and siding. Interior spaces included engine room, milling area, and storage area for both finished and unprocessed rice.

This main engine operated all the mill machinery by turning a main shaft that connected all the other machines by a pulley system. The rice in a pit would be delivered up by cups on a belt located on a “triple chute” system. One chute served the belts going downward, another chute for the belts returning upwards and a third to suck the dust up which traveled to the blower.

The cups carried the rice over the wall onto another chute and into the strainer. This strainer would shake the rice and separate any rubbish or stones to prevent it from entering the husking machines. From the strainer, the rice would proceed to the first husker that removed part of the husk.

About 80% of the husks would be removed by this husker. The husks would travel up the air ‘chute to the blower which blew the husks out the back of the mill into a ditch that carried the husks into the river.

The partly husked rice would exit the first husker and was taken up a chute by belted cups and dropped onto another chute into the second husker. The second husker would remove the rest of the husks and the grains would continue up another “triple chute” which would carry it up and over into the polishing machine.

The fine dust from the second husker was collected in a basket under the machine and also taken up the chute into the blower. Cowhide was used to polish the rice which prevented the grains from cracking which ensured high quality rice. The rice would exit the polisher and taken up another chute to the grader.

The grading machine constantly shook to move the rice to the three different grades of rice. The whole grain would bypass the grading holes and a trowel was used to push the rice onto a small trough into the rice bag which hung at the end of the funnel. From there the bags were scaled, sewn by hand and then stacked.

Despite the competition from the California grown rice, the Japanese farmers continued to produce on a smaller scale than the Chinese farmers. By the early 1950s there were about 50 growers cultivating 170 acres of rice on Kauaʻi. Hanalei Valley held 90 acres, 48 acres in Wailua and the rest was split between Hanapepe and Waimea valleys.

In addition to the staple rice, “mochi rice,” used for traditional Japanese cake on New Year’s and other special occasions, was grown.

The mochi rice from Hanalei Valley was noted for its quality throughout the Islands. It was largely a luxury crop and most of it was consumed in the Islands; about 200-bags were shipped to the Mainland.

Some mochi rice was imported from the Mainland but local buyers preferred the local crop since it was said to produce a larger yield of mochi per pound.

In 1959, Hurricane Dot left the mill intact except for an air vent at the roof peak that was torn off and not replaced. The mill ceased operating in 1960 when Kaua`i’s rice industry collapsed. Hurricane Iwa on November 23, 1982 toppled 85% of the building onto the machinery; then came Hurricane Iniki in 1992.

The Haraguchi Rice Mill was the last mill to operate in Hanalei Valley and the only remaining rice mill in the State of Hawaiʻi. A nonprofit organization was formed to preserve and interpret the mill; the organization is guided by an unpaid Board of Directors (many of them are members of the Haraguchi family.) The Haraguchi family now farms taro on the adjacent lands that once supported rice.

Today, the Hoʻopulapula Haraguchi Rice Mill is an agrarian museum located in the taro fields of Hanalei Valley. The Rice Mill Kiosk is open to the public, Monday through Saturday, 11 am – 3 pm. No Public access into the farm & Rice Mill unless through guided tours, available Wednesdays at 10 am (reservations are required.) (Lots of information here from NPS.)

May 20, 2022 by Peter T Young Leave a Comment

The Call of the Sea

“It began in the swimming pool at Glen Ellen. Between swims it was our wont to come out and lie in the sand and let our skins breathe the warm air and soak in the sunshine. Roscoe was a yachtsman. I had followed the sea a bit. It was inevitable that we should talk about boats.” (London)

In 1906, Jack London announced he was planning a trip on a boat – the Snark – he was to build and do blue-water sailing on a round-the-world cruise. (The Snark was named after one of Lewis Carroll’s nonsense poems.)

“‘Honolulu first,’ said London yesterday. ‘After that we are not very definite. Everybody’s in good health, the bourgeoise tradesmen have finally freed us, the boat is staunch, the weather fine. What more a man wants I don’t know.’”

“‘Meet me in Paris,’ called Mrs. Jack London back through the megaphone as the boat disappeared. ‘Isn’t it glorious? Good-by, everybody!” [April 23, 1907]

“The remaining members of the crew of the Snark are: Captain Rosco Eames, under whose personal direction the Snark was built; Herbert Stoitz of Stanford University; Martin Johnson, cook, and Hideshisa Hochigi. Cabin boy.”

“Flying from her mainmast the red flag of Socialism, Jack London’s Snark, towed by a gasoline launch, passed through the Oakland estuary shortly after noon yesterday.”

“She had been freed from Federal surveillance and scores of the author’s friends thronged her deck as she lay at Franklin-street wharf to bid godspeed to him and his wife on their long cruise.”

“Cheer after cheer rent the air as the Snark moved down the channel and passed out into the bay, on her way to Bonita Cove, near Sausalito, where she will await the ebb tide this morning before sailing through the Golden Gate.”

“In the farewell levee on the deck leaders in Socialism hobnobbed with literary workers and a staid burgher friend or two mingled in the gathering with men of the professions. But for the most part the throng that gathered was made up of workingmen as negligee in attire as the author himself.”

“They all called him ‘Jack,’ and he seemed to know them all. They cheered when the two banners of red, the one bearing the initial S. for Snark and Socialism: the other, a black and white star, the London emblem,” were hauled by Captain Eames to the masthead.”

“There they will fly until the cruise is done, carrying the message of Socialism to the people of the seven seas.” (PCA, April 30, 1907)

“The arrival of Mr. Jack London in the Snark is looked forward to with pleasant anticipation by certain society folk who will doubtless wine and dine him most hospitably.”

“After many rumored departures, he is said to have really sailed from San Francisco and may be expected here shortly, wind, weather and his navigating officer permitting.” (PCA, April 28, 1907)

“Folks flocked down to the waterfront to get a glimpse of the little craft which was designed to circumnavigate the globe.”

“A glimpse was all they got, for the Snark gave a line to Young Brothers’ tug Waterwitch and was towed to Pearl Harbor, where she dropped anchor off the Hobron place, and will probably remain there for the best part of the next two months.”

“Mr and Mrs London made up their respective and collective minds to spend at least two months in the waters of Pearl Lochs and to take their residence ashore in the TW Hobron cottage. They yearn for the shore awhile and want to be quite.”

“‘We are here for work,’ said Mrs London when the Londons were visited by a representative of the Star shortly after their arrival here at 11:20 o’clock this morning [May 20, 1907]. Continuing Mrs. London stated that her husband intended to put in a lot of time writing and that they could not Image a quieter place than Pearl Lochs.”

“They will not go to Honolulu today. They do not want the distractions of the city, preferring, for the present at least, the peacefulness of the Hobron cottage, whither the typewriter has already been transferred from the cabin of the Snark and where

its click will be heard until late in July.”

London noted, “‘Pearl Harbor is a dream. The coming through the breakers into the placid water of the lagoon is a sight I shall never forget. We shall remain here and work as quietly as may be. I’m sick of the hotels and steamships.’”

“There are years of adventure and romance before the people of the Snark and the beginning has been auspicious. The Snark has proved herself to be everything that London claimed she would be.”

“‘We’ve come 2600 miles In twenty-seven days,’ said the captain, ‘and while not tired of the trip must say that land looks mighty good to me. We went south in order to fall in with the dolphins and flying fish and latterly bore southwest for the wind as far as the nineteenth longitudinal.’”

“‘We loafed along the whole way, with more wind the first four days out than we had all the rest of the trip. The voyage was singularly devoid of Incident. Three days out a ship was sighted, after which nothing was seen till Sunday, when we saw a steamer hull down.’

“The Snark is thirty tons gross and ten tons net; fifty-one feet in length, fifteen and five-tenths beam and seven and fieve-tenths in depth of hold. Her foremast is much taller than the main and she carries a big bowsprit. Her deck is flush and living apartments occupy the whole vessel from stem to stern.”

“The Snark, according to present plans, will leave here in about twenty days for Hilo. From Hilo the South Seas, Australasia and the Orient, and the rest of the world, will be checked off the Snark’s chart.” (Hawaiian Gazette, May 21, 1907)

Charmian London (Mrs Jack London) made a couple of books about the two years’ with her husband in the forty-five-foot ketch Snark into the South Seas, by way of the Hawaiian Islands.

The seafaring portion of her notes was published in 1915 as “The Log of the Snark.” The record of five months spent in the Paradise of the Pacific, Hawaii, she made into another book, “Our Hawaii,” issued in 1917. Jack London had previously passed through Honolulu in 1893.

The South Sea trip was meant to be just the beginning of the cruise. London dreamt of threading the Arabian Sea and traversing the Mediterranean and the Atlantic but ultimately it was the savage climate of the south Pacific that did for him.

After about 2-years of sailing, at Guadalcanal in the Solomon Islands London became afflicted by a skin disease which meant his hands swelled up and chunks of skin fell off. Without his hands he could not write and earn the money to fund the voyage and, after seeking medical advice, he was urged to abandon the trip.

It was a devastating decision for London, and he and Charmian were distraught, as Jack recalled: “In hospital when I broke the news to Charmian that I must go back to California the tears welled into her eyes.”

“For two days she was wrecked and broken by the knowledge that the happy, happy voyage was abandoned.” Thus one of the most offbeat and pioneering cruises ended rather abruptly. Once the voyage was called off, Snark was sailed to Sydney and sold there. (Jefferson)

May 19, 2022 by Peter T Young Leave a Comment

Hawaiian Woods – Hawaiian Royal Residences

Most houses at the time of Cook’s contact consisted of a framework of posts, poles and slender rods – often set on a paving or low platform foundation – lashed together with a coarse twine made of beaten and twisted bark, vines, or grassy fibers. This was then covered with ti, pandanus or sugarcane leaves, or a thatch of pili grass or other appropriate material.

When covered with small bundles of grass laid side by side in overlapping tiers, these structures were described as resembling haystacks. One door and frequently an additional small “air hole” provided ventilation and light, while air also passed through the thatching. Grass or palm leaves covered the raised earth floors of these houses.

When a chief needed a house, his retainers assembled the materials and erected the structure under the direction of an individual (kahuna) expert in the art of erecting a framework and applying thatch.

Many of these more modern royal residences were named – some were named after the material they were made from. Here are three such royal residences.

Hale Kauila (Downtown Honolulu – Queen Kīna‘u)

Hale Kauila (house built of kauila wood) once stood on the street in downtown Honolulu that still bears the name of this large council chamber or reception room (some refer to it as Kina‘u’s house.)

While the thatch is attached in the usual way, the posts are much higher than usual and have squared timber; but the most foreign touch, apart from the windows, are the cross braces at the top and between the posts and the plate (they were never used in genuine native work.)

The description by Captain du Petit-Thouars of this house (which he calls the house of the Queen Kīna‘u:) “This house, built in wood and covered with dry grasses, is placed in the middle of a fortification closed with a fence.”

“The platform on which it rests is high above the ground in the yard about 30 centimeters and it is surrounded, externally, a covered gallery which makes it more pleasant.”

“Its shape inside, is that of a rectangle lengthens; in one end, there is a flat shape by a wooden partition which does not rise to the roof.”

“This piece serves as a bedroom, in the remaining of the area, box, and at the other end, there is a portion of the high ground from 28 to 30 centimeters, which is covered with several mats: it is this kind of big couch that was placed the ladies and they are held lying on one side or stomach, or they stand to receive and to make room.”

Hale Lama (Waikīkī – King Kamehameha V)

King Kamehameha V’s Waikīkī home was built in 1866. It was called Hale Lama. As described by George Kanahele, the residence “was quite modest with only one bedroom, but was notable for its neo-Hawaiian architecture – a low, rectangular-shaped structure, with a high-pitched, hipped roof that was thatched and descended to the poles of the lanai that sounded three of the four exterior walls.”

“The design suited Waikiki’s climate perfectly. The high pitched roof allowed for the upward expansion of warm air, thus cooling the inside of the house, and the wide overhanging eaves kept out both sun and rain, while inviting the serenity and beauty of the natural setting.”

“It has been mentioned that the lama wood was especially used for building houses of the gods, that is, the thatched houses within the enclosures of the heiau or luakini, and its use in building the house for King lot, Kamehameha V, gave an excuse for its reported use by an old kahuna in the King’s establishment, for a house of prayer, and I am assured by an old resident that prayers to the gods were frequently offered therein”.

After the Kamehameha V’s death in 1872, the house and property went to went to Princess Ruth who bequeathed the property to Princess Bernice Pauahi Bishop. The Princess and her husband Charles Bishop renovated and enlarged the house with servant quarters.

Hale Kamani (Lāhainā – Princess Nahiʻenaʻena)

When Keōpūolani returned to Maui to live her final years, she had a house on the beach in Lāhainā; her daughter, Nahiʻenaʻena, lived in her own home next door – Nahiʻenaʻena called her house Hale Kamani.

It had an early and convenient addition to the common grass house in a land where the people lived so generally in the open air, was the lanai, with extensions of the rafters at the same or a slightly reduced slope.

This verandah was, generally speaking, the most comfortable part of the house. This lanai was often detached as in the Hale Kamani and was sometimes large with walls of coconut leaves intertwined, and a nearly flat roof of similar substance which was intended to furnish shade rather than shelter from heavy rain.

At least one other Royal Residence was named after a native wood ‘Āinahau (Princess Kapi‘olani’s home in Waikīkī;) however, it was named such because it was situated in a hau grove, not that its wood was used in the structure.