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July 30, 2026 by Peter T Young Leave a Comment

About 250 Years Ago … Lafayette Comes to America

At the age of 19, the Marquis de Lafayette crossed the Atlantic and joined General Washington’s Continental Army.

Inspired by the promise of liberty made by the new nation’s Founding Fathers, and despite a royal decree prohibiting French officers from serving in America, Lafayette purchased his own ship, La Victoire, and landed on the coast of Georgetown, South Carolina on June 13, 1777, despite objections from his family and King Louis XVI.

Three months later, Lafayette offered his service to the United States without pay. He began his American military career in Philadelphia on July 31, 1777 when Congress awarded him the commission of major general in the American Continental Army.

By the end of the year, Lafayette was wounded at the Battle of Brandywine in southeastern Pennsylvania near the Delaware border.

He became General Washington’s favorite foreign officer because of his fierce loyalty to the Commander-in-Chief.

Washington, who recognized Lafayette’s courage and genius for strategy, entrusted him with a major role in the Battle of Yorktown.

Years after his victory in the battle that won the War of Independence, Lafayette returned to America and visited every state in the nation he helped preserve.

July 29, 2026 by Peter T Young 1 Comment

ʻŌhiʻa

There is a disturbance in the forest.

The native Hawaiian ʻōhiʻa (Metrosideros polymorpha) is the most abundant tree in the Hawaiian Islands, comprising about 62 percent of the total forest area.

The name Metrosideros is derived from Greek metra, heartwood, and sideron, iron, in reference to the hard wood of the genus. Known as ‘Ōhi‘a Lehua, the species is found on all major islands and in a variety of habitats. (Friday and Herbert)

‘Ōhi‘a lehua is typically the dominant tree where it grows. Although the species is little used commercially, it is invaluable from the standpoint of watershed protection, esthetics, and as the only or major habitat for several species of forest birds, some of which are currently listed as threatened or endangered.

ʻŌhiʻa is a slow-growing, endemic evergreen species capable of reaching 75- to 90-feet in height and about 3-feet in diameter. It is highly variable in form, however, and on exposed ridges, shallow soils, or poorly drained sites it may grow as a small erect or prostrate shrub.

Its trunk may range in form from straight to twisted and crooked. Because the species can germinate on the trunks of tree ferns and put out numerous roots that reach the ground, it may also have a lower trunk consisting of compact, stilt-like roots.

The hard, dark reddish wood of ʻōhiʻa lehua was used in house and canoe construction and in making images (ki‘i), poi boards, weapons, tool handles, kapa beaters (especially the rounded hohoa beater), and as superior quality firewood.

ʻŌhiʻa lehua, though of a very nice color, cracks or ‘checks’ too easily to be useful for calabash making. The foliage served religious purposes and young leaf buds were used medicinally. The flowers and leaf buds (liko lehua) were used in making lei.

To Hawaiians of old, the gods were everywhere, not only as intangible presences but also in their myriad transformation forms (kinolau) and in sacred images (ki‘i). Most of the large images were carved from wood of the ʻōhiʻa lehua, an endemic species that is regarded as a kinolau of the gods Kane and Kū.

The materials used in large part depended on the resources available nearby and whether a hale was for aliʻi or makaʻāinana, but in either case, hardwoods were selected for the ridgepoles, posts, rafters, and thatching poles. Hardwoods grew abundantly in Hawaiian forests, in terms of both number of species and the count of hardwoods as a whole.

ʻŌhiʻa lehua grew on all the major islands and was widely used in housebuilding. Canoe decking, spreaders, and seats were commonly made of ʻōhiʻa lehua, as well as for the gunwales.

ʻŌhiʻa lehua was one of the five primary plants represented at the hula altar (ʻōhiʻa lehua, halapepe, ‘ie‘ie, maile and palapalai.) The hālau hula, a structure consecrated to the goddess Laka, was reserved for use by dancers and trainees and held a vital place in the life of an ahupua‘a.

Inside a hālau hula was an altar (kuahu), on which lay a block of wood of the endemic lama, a tree whose name translates as “light” or “lamp” and carried the figurative meaning of “enlightenment.” Swathed in yellow kapa and scented with ‘olena, this piece of wood represented Laka, goddess of hula, sister and wife of Lono.

A number of other deities were also represented on the altar by plants: ʻōhiʻa lehua for the god Kukaʻōhiʻa Laka (named for a legendary ʻōhiʻa lehua tree that had a red flower on an eastern branch and a white one on a western branch) …

… halapepe (Pleomele aurea) for the goddess Kapo; ‘ie‘ie for the demigoddess Lauka‘ie‘ie; maile representirig the four Maile sisters, legendary sponsors of hula; and palapalai fern, symbolic of Hi‘iaka, sister of the volcano goddess Pele and the benefactor of all hula dancers.

Native Hawaiians consider the tree and its forests as sacred to Pele, the volcano goddess, and to Laka, the goddess of hula. ʻŌhiʻa lehua blossoms, buds and leaves were important elements in lei of both wili and haku types.

ʻŌhiʻa is the first tree species to establish on most new lava flows. As the entire portion of eastern Hawaii Island is a volcanic area, lava flows occasionally cover areas of forested land. Thus, while some forests are covered with lava, other forested areas serve as ‘seed banks’ and help to bring growth back life to the lava-impacted area.

There is a disturbance in the forest. Rapid ʻŌhiʻa Death is posing the greatest threat to Hawai‘i’s native forests. A newly identified disease has killed large numbers of mature ʻōhiʻa trees in forests and residential areas of the Puna, Hilo and Kona Districts of Hawaiʻi Island.

In 2012, Robert Hauff and other researchers noticed something unusual about the ohia trees they were studying in Puna. The canopy of the trees seemed to be dying back at an alarming rate. Residents had also been reporting similar observations in the area.

It would be several more years until scientists were able to identify and put a name to the cause: rapid ohia death, a disease caused by a type of fungus that infects the trees via open wounds. It inhibits the trees’ ability to circulate water, leading to their death over the course of just months.

Now, over a decade later, Hauff, who is the state protection forester with the Department of Land and Natural Resources, said efforts are ongoing to better understand and address rapid ohia death. While it has also been detected in different forms on other islands, it is most prevalent on the Big Island, where it is estimated to have killed over 1 million ohia trees and counting. (Star Advertiser)

Pathogenicity tests conducted by the USDA Agriculture Research Service have determined that the causal agent of the disease is the vascular wilt fungus; although a different strain, this fungus has been in Hawaiʻi as a pathogen of sweet potato for decades.

It is not yet known whether this widespread occurrence of ʻōhiʻa mortality results from an introduction of an exotic strain of the fungus or whether this constitutes a new host of an existing strain. This disease has the potential to kill ʻōhiʻa trees statewide.

The disease affects non-contiguous forest stands ranging from 1 to 100 acres. As of 2014, approximately 6,000 acres from Kalapana to Hilo on Hawaiʻi Island had been affected with stand showing greater than 50% mortality. The disease has not yet been reported on any of the other Hawaiian Islands.

Crowns of affected trees turn yellowish and subsequently brown within days to weeks; dead leaves typically remain on branches for some time. On occasion, leaves of single branches or limbs of trees turn brown before the rest of the crown of becomes brown.

Recent investigation indicates that the pathogen progresses up the stem of the tree. Trees within a given stand appear to die in a haphazard pattern; the disease does not appear to radiate out from already infected or dead trees. Within two to three years nearly 100% of trees in a stand succumb to the disease.

The fungus manifests itself as dark, nearly black, staining in the sapwood along the outer margin of trunks of affected trees. The stain is often radially distributed through the wood.

To reduce the spread, people should not transport parts of affected ʻōhiʻa trees to other areas. The pathogen may remain viable for over a year in dead wood.

UH scientists are working to protect and preserve this keystone tree in Hawaiʻi’s native forest. Through the Rapid ʻŌhiʻa Death Seed Banking Initiative, the Hawaii Island Seed Bank and other members of the Hawaiʻi Seed Bank Partnership are working to collect and preserve ʻōhiʻa seeds from all islands during the ROD crisis and store them for future forest restoration.

This project, called ʻŌhiʻa Love, was initiated by the Lyon Arboretum Seed Lab and funded by the Hawaii Tourism Authority. The Lyon Arboretum Seed Lab has been saving ʻōhiʻa seed for over 20 years, with seeds that germinated at 18 years without losing viability.

Each island is working to collect seed from their ʻōhiʻa trees to save this precious resource for the future. (Lots of information here is from Abbott, CTAHR. And Hawai‘i Seed Bank.)

July 28, 2026 by Peter T Young 1 Comment

Waiʻalae Shopping Center

In the mid-1800s, beyond Honolulu’s limits there were few residences. The population was growing toward and up Nuʻuanu, but Honolulu was hemmed on the Diamond Head end by the barren plains called Kulaokahuʻa.

Kulaokahu‘a translates as “the plain of the boundary.” Kulaokahu‘a was the comparatively level ground below Makiki Valley (between the mauka fertile valleys and the makai wetlands.) This included areas such as Kaka‘ako, Kewalo, Makiki, Pawaʻa and Mōʻiliʻili.

“It was so empty that after Punahou School opened in July 1842, mothers upstairs in the mission house could see children leave that institution and begin their trek across the barren waste. Trees shunned the place; only straggling livestock inhabited it.” (Greer)

William Lunalilo ended up with most of the area known as Kaimuki through the Great Māhele (1848.) Lunalilo was born on January 31, 1835 to High Chiefess Miriam ‘Auhea Kekāuluohi (Kuhina Nui, or Premier of the Hawaiian Kingdom and niece of Kamehameha I) and High Chief Charles Kanaʻina.

In 1884, the Kaimuki land was auctioned off. The rocky terrain held little value to its new owner, Dr. Trousseau, who was a “physician to the court of King Kalākaua”. Trousseau ended up giving his land to Senator Paul Isenberg. Theodore Lansing and AV Gear later bought the Kaimuki land (in 1898.) (Lee)

In 1887, Daniel Paul Rice Isenberg (Paulo Liʻiliʻi) (son of the Paul Isenberg, one of the founders of H. Hackfeld & Co. (Amfac) and one of the organizers of the Līhuʻe Sugar plantation) invested a large part of his inheritance in the development of a 3,000-acre ranch at Waiʻalae, Oʻahu.

In 1898, Kaimuki was still the barren, rocky and red-dirt land filled with panini, kiawe, and lantana. However, Lansing, a real estate agent, thought it was a great place to build a high class residential district. Initially, sales were slow.

But in 1900, the Chinatown fire forced folks to find places for new homes and businesses – many came to Kaimuki. This eventually led to the construction of the Lēʻahi Hospital (1901.) This and other activity in the area destroyed and/or displaced the landscape.

Kaimuki was envisioned as a suburb, where the residents could commute to Honolulu each day for work. To do this, transportation needed to be improved.

In 1888, the animal-powered tramcar service of Hawaiian Tramways ran track from downtown to Waikīkī. In 1900, the Tramway was taken over by the Honolulu Rapid Transit & Land Co (HRT.) That year, an electric trolley (tram line) was put into operation in Honolulu.

In town, in addition to service to the core Honolulu communities, HRT expanded to serve other opportunities. In the fall of 1901, a line was also sent up into central Mānoa. In 1902, a tram line was built to connect Waikīkī and downtown Honolulu.

The new Mānoa trolley opened the valley to development and rushed it into the expansive new century. In particular, it would help to sell a very new hilltop subdivision, “College Hills,” and also expand an unplanned little “village” along the only other road, East Mānoa. (Bouslog)

A little farther out, in Kaimuki, roads were built by the developers to connect the homes with Waiʻalae Avenue. The biggest boost to popularity occurred in 1903, when the Waiʻalae Avenue electric streetcar began service to Kapahulu and Koko Head Avenue.

As the automobile gained popularity and suburbs towards Koko Head were constructed, Waiʻalae Avenue was solidified as a major throughfare that boomed with business. (HHF)

Then, in 1927, the Territorial Hotel Co., as part of a promotional program to develop luxury travel trade to Hawaiʻi on the mother company’s Matson Navigation Co. cruise ships, built the Royal Hawaiian Hotel … and with it the Waiʻalae Golf Course.

The Golf Course was opened for play on February 1, 1927. In July 1927, the Isenberg ranch home near the mouth of Wai‘alae stream became the club house for the Wai‘alae Golf Course.

By the 1930s, the beachfront along Kahala Avenue was being developed with homes, while farming continued in other areas. In 1938, more than 50 pig farms were operating in the vicinity of Farmers Road and Kahala Avenues.

Residents of the area, citing an increase in rats and mice at Kahala, petitioned the territorial board of health to remove the pig farms (Honolulu Advertiser, December 20, 1938).

More houses were built.

Then, in 1954, the first phase of the Waiʻalae Shopping Center was built along Waiʻalae Avenue (designed by Victor Gruen – Walker Moody was awarded a $435,000 contract to build it.)

The three part plan called for covered courts between the three buildings and covered walks to the three parking areas. The center was anchored by Liberty House and a Piggly Wiggly supermarket (which later became Star Market.)

In 1957, a $1.2 million expansion began at Waiʻalae; Woolworth opened its first Hawaiʻi store there in 1958. Another new tenant, Waiʻalae Bowl opened that year, as well.

In 1967, construction to double the size of the Waiʻalae Shopping Center began, giving the center a total of 320,000-square feet of leasable space with fifty to sixty tenants, and 1,500 parking spaces.

Rather than the open-air, covered walkways, it was enclosed as a mall and air conditioned; all but a few stores opened on to the mall, rather than to the outside of the mall. It was the first of this type to open in Hawaiʻi. (They renamed it Kahala Mall.) (Mason)

At the time, Ala Moana Center was reported to be the largest mall in the world under single ownership and the provision of air conditioning at the Waiʻalae mall was a way to compete with the larger shopping center. (Mason)

On March 31, 2006, a flood hit the mall. Water affected an estimated 60 of 90-mall businesses, and knocked down two movie auditorium walls.

Kahala Mall is now comprised of approximately 464,000 square feet of gross leasable area. The mall houses 101 retail shops, entertainment venues and restaurants. (ksbe)

July 27, 2026 by Peter T Young 2 Comments

Hoʻopuloa

Edward G Wingate, USGS topographical engineer, was mapping the summit of Mauna Loa in 1926, changing campsites as the work progressed. On April 10 his camp was along the 11,400-foot elevation, well into the desolate upland above the Kau District.

An earthquake wakened the campers about 0145; as they drifted back to sleep, a further series of quakes had them sitting up, talking, and wondering. About 0330 Wingate braved the cold and wind; with a blanket wrapped around him, he went outside and stood bathed in reddish light. (USGS)

“About 3 am April 10 (1926,) glowing lava spouted along the upper 3 miles of cones and pits of the Mauna Loa rift belt, immediately south of Mokuʻāweoweo, the summit crater. “The actual beginning shown at Kilauea by seismographic tremor was 1:36 am, followed by two pronounced earthquakes.” (Jaggar)

For three days the HVO party surveyed the sources of the eruption; then they descended and moved into Kona District, where roads, houses, and other property were threatened by the flows. Wingate and his crew stayed behind. Much of the area already mapped was under fresh lava, and there was a lot of remapping to do. (USGS)

“A crack only 1 to 3 feet wide opened southward from a point tangent to the ease edge of the bottom of the south pit of Mokuʻāweoweo, vomited out pumiceous silvery pāhoehoe froth lava, and extended itself S.30oW. past the next two pits and over the brow of the mountain down to an elevation of 12,400 feet.” (Jaggar)

“Fortunately the main gushing of this first phase ceased about 5 am the same forenoon, after flowing 5 hours. … (Then,) The vent crack was splitting itself open downhill. The source pāhoehoe changed itself by stirring into scoriaceous aa half a mile from the vents”.

“(T)he Honomalino flow to the west finally dominated, … This was also aa. … It crossed the belt road at 12:22 pm April 16, 3 miles above Hoʻopuloa village.” (Jaggar)

“In 1926, there was a brief summit eruption, followed by 14 days of eruption on the southwest rift zone. A flow from this rift zone passed through a South Kona forest, crossed the main road on April 16, and pooled behind the coastal village of Hoʻopuloa.”

Perhaps a hundred people were waiting around the Hoʻopuloa Church, on the uphill side of the road, and at the Kana‘ana house opposite, on the downhill side of the road. They had seen and heard the flow, 15-20 feet high and more than 500 feet wide, as it moved through the forest uphill.

When it neared the road, people who lived on the Kona side of the flow moved off to the north, and those who lived on the Ka‘u side moved to the south, so they could go home after the road was closed. (USGS)

Tom Jaggar scratched marks about a foot apart across the rutted, gravel road (the only road) between the Kona and Ka‘u Districts. A lava flow was approaching, and Jaggar wanted to measure the flow’s speed as it crossed the road.

Jaggar recorded that it reached the uphill, inland side of the road at 12:22 at an estimated speed of about 7 feet/minute; within two minutes the road was crossed. Jaggar and his assistant, HS Palmer, stayed on the Ka‘u side. (USGS)

“When it got close to the upland of Hoʻopuloa, the flow of lava separated into two, and one of the flows went straight for the village of Hoʻopuloa and the harbor, and the second flow went towards the village of Miloliʻi. The fiery lava engulfed the harbor and village of Hoʻopuloa, and now they are but a heap of pāhoehoe lava.”

“According to eyewitnesses of this engulfing lava, it was frightening seeing the lava coming down, and others say that it was truly awesome watching the flowing lava and its sweeping aside of all obstructions in its path.”

“The last word heard before the Hoku went to the press was that this Wondrous Woman of Halemaʻumaʻu returned to her Palace at Kilauea, and she is bringing to life her fires at the famed crater of Halemaʻumaʻu.”

“Perhaps her rage has been quenched as the skin of that woman has touched the sea, but the memory of the tragedy which befell the people of that section of Kona is heartbreaking.” (Hoku o Hawaii, April 20, 1926)

One enterprising youth used his small truck to haul water from the Hoʻopuloa tanks to Miloliʻi, the end of the road.

When the flow reached the sea, he and his truck were cut off; he later took his truck apart and transported it piece by piece by outrigger canoe to the road on the Kona side of Hoʻopuloa. (USGS)

“Between 0400 and 0900 HST on April 18, the flow buried the village, wharf and harbor and entered the ocean. As soon as lava began falling into the sea, steam shot up in jets. Hundreds of dead fish floated along the edge of the turbulent water that spread out from the contact area of hot rock and cold ocean.”

Hawaiians from Miloliʻi came in their canoes and gathered the dead fish for salting and preserving. Jaggar collected some dead, floating fish and noted that they were perfectly fresh and in no sense cooked. (USGS)

Destruction of the village was gradual and complete. … This was Hawaiian Volcano Observatory’s first real experience with property destruction by a lava flow. (USGS)

July 26, 2026 by Peter T Young Leave a Comment

Uncle Tom’s Cabin

Calvin Ellis Stowe was born on April 6, 1802 in Natick, Massachusetts. His father died when he was 6; at 12, he apprenticed as a paper maker. But his passion was books.

Stowe graduated from Bowdoin College in Brunswick, Maine, with highest honors; he then entered Andover Theological Seminary in 1825. He completed his theological studies with the Andover Class of 1829.

Stowe taught Greek at Dartmouth College and Biblical Literature at Lane Theological Seminary in Cincinnati. At Lane, Stowe met Harriet Elizabeth Beecher, daughter of the school’s renowned president, Lyman Beecher.

Beecher was born on June 14, 1811 in Litchfield, Connecticut; her mother died when she was 5. She enrolled in the seminary run by her sister Catharine. At the age of 21, she moved to Cincinnati, Ohio to join her father at the Lane Theological Seminary.

At Lane, Stowe married Beecher.

Harriet’s brother was Henry Ward Beecher, one of the era’s most celebrated clergyman and preachers. Her sister was the writer and reformer Catharine Beecher, a prominent champion for improved education for women and girls.

Convinced of his wife’s own talents, Calvin told Harriet she “must be a literary woman.” He remained one of her greatest supporters.

Starting June 5, 1851, she published installments of a story in the anti-slavery newspaper The National Era; she called it Uncle Tom’s Cabin; it originally had a subtitle “The Man That Was A Thing”, but it was soon changed to “Life Among the Lowly”.

Her writing of Uncle Tom’s Cabin was precipitated by two events: in 1849 her sixth child, Samuel Charles, died in a cholera epidemic in Cincinnati; then, the year following Charley’s death Congress passed the Fugitive Slave Law.

The law required citizens to assist the sheriff in catching runaway slaves, stipulating fines and imprisonment for those who refused – it brought slavery home to the doorsteps of northerners.

Stowe wrote Uncle Tom’s Cabin to encourage citizens to disobey what she took to be an unchristian law and to engage white parents, many of whom, she knew, had lost a child, in the deep question of what a slave parent feels. (Hedrick)

The weekly publications continued to April 1, 1852. Uncle Tom’s Cabin was published in book form on March 20, 1852, by John P Jewett with an initial print run of 5,000 copies. (People liked it; it sold 300,000 copies in the US in the first year of publication.)

While the book is focused on the slavery issue on the continent, she includes some reminders of her past, as well as passages on the Islands.

As noted, her family, birth and betrothed, come religious education backgrounds; she went to a seminary. Recall that her husband graduated from Andover Theological Seminary.

Dedicated September 28, 1808, the purpose of the Founders for the Seminary, according to their constitution, was to increase “the number of learned and able defenders of the Gospel of Christ, as well as of orthodox, pious, and zealous ministers of the New Testament ; being moved, as we hope, by a principle of gratitude to God and benevolence to man.” (Rowe)

In addition to ministers, the seminary also produced hundreds of missionaries. Two notable graduates were part of the Pioneer Company of missionaries to the Sandwich Islands (Hawaiʻi.)

Hiram Bingham and Asa Thurston were classmates at Andover Theological Seminary (completed Seminary courses 1819 – a decade before Stowe’s husband;) they were ordained on September 29, 1819 at Goshen, Connecticut. (Joesting)

Calvin Stowe returned to Andover Theological Seminary in 1852 as professor of sacred literature.

Harriet’s book exposed the brutal reality of slavery in the American South; but it did not leave many of those in the North off the hook.

One character in her writing, Miss Ophelia, “stands as the representative of a numerous class of the very best of Northern people.” (Stowe notes in her ‘Key” to the book.)

“There are in this class of people activity, zeal, unflinching conscientiousness, clear intellectual discriminations between truth and error, and great logical and doctrinal correctness; but there is a want of that spirit of love, without which, in the eye of Christ, the most perfect character is as deficient as a wax flower – wanting in life and perfume.” (Stowe; Key)

“It is, however, but just to our Northern Christians to say that this sin (prejudice) has been committed ignorantly and in unbelief, and that within a few years signs of a much better spirit have begun to manifest themselves.”

Stowe, goes on to note in her Key a link to the American Board of Commissioners for Foreign Missions (ABCFM) and the Islands:

“… many a good Miss Ophelia has opened her eyes in astonishment to find that, while she has been devouring the ‘Missionary Herald,’ and going without butter on her bread and sugar in her tea to send the gospel to the Sandwich Islands, there is a very thriving colony of heathen in her own neighborhood at home …”

(The Missionary Herald, established in 1821 printed reports from the American Board of Commissioners for Foreign Missions (ABCFM.) For many Christians in America, the Missionary Herald became prime information for many Americans about foreign lands.)

“… and, true to her own good and honest heart, she has resolved, not to give up her prayers and efforts for the heathen abroad, but to add thereunto labors for the heathen at home.” (Stowe)

When Calvin retired after the war, another of Harriet’s brothers, Charles Beecher, opened a school in Florida to teach newly emancipated slaves. At his urging, Calvin and Harriet joined him each winter, extending their activist partnership well into their golden years. (Andover-Newton)