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July 10, 2026 by Peter T Young 1 Comment

Kukuionapeha Heiau

Kaimuki, before man, was a site of rocky land, red soil high in iron and largely covered by lava.

Where Kaimuki got its name is not known. However, there are many stories and legends which tell what the name means. One is from a legend that menehune (legendary little people of Hawaiʻi) chose the place to build their ti ovens. Breaking the word down, ‘Ka’ means the, ‘imu’ – roasting-pit or ti-oven, and ‘ki’ – ti. (Kapio)

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 Kekauluohi (Kuhina Nui, or Premier of the Hawaiian Kingdom and niece of Kamehameha I) and High Chief Charles Kanaʻina.

When Kamehameha V died on December 11, 1872 he had not named a successor to the throne. The Islands’ first election to determine who would be King was held – Lunalilo defeated Prince David Kalākaua (the Legislature met, as required by law, in the Courthouse to cast their official ballots of election of the next King. Lunalilo received all thirty-seven votes.)

Lunalilo was the first of the large landholding aliʻi to create a charitable trust for the benefit of his people. He was to reign for one year and twenty-five days, succumbing to pulmonary tuberculosis on February 3, 1874.

His estate included large landholdings on the five major islands, consisting of 33-ahupuaʻa, nine ʻili and more than a dozen home lots. His will, written in 1871, established a perpetual trust under the administration of three trustees to be appointed by the justices of the Hawaiian Supreme Court.

His will instructed his trustees to build a home to accommodate the poor, destitute and infirm people of Hawaiian (aboriginal) blood or extraction, with preference given to older people. The will instructed the Trustees to sell all of the estate’s land to build and maintain the home. (Supreme Court Records)

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 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.)

Lēʻahi Hospital was once called Honolulu Hospital for the Incurables. The patients were there to die. Most died of tuberculosis which spread to hundreds. The hospital was nicknamed ‘Make house,’ or the house for the dead. (Kapio)

This and other activity in the area destroyed and/or displaced the landscape.

A heiau, Kukuionapeha Heiau (Napeha’s light or beacon) was in the vicinity.

It was in an “Area seaward of 8th and 9th avenues, Ka-imu-ki, Honolulu, that was once a heap of rocks.” (Ulukau) “Kaimuki, at the town side of old signal station. All destroyed.” (Thrum.)

The image shows what is believed to be Kukuionapeha Heiau in Kaimuki (Hawaiʻi State Archives.)

© 2026 Hoʻokuleana LLC

Filed Under: Hawaiian Traditions, Place Names Tagged With: Kukionapeha, Hawaii, Oahu, Kaimuki, Honolulu House for Incurables, Leahi Hospital

July 9, 2026 by Peter T Young Leave a Comment

Protecting a Forest, Preserving a Culture

Envision a child helping to plant a seedling; then, while standing before a 100-year old tree, asking him about what he thought life was like in the islands when that tree was once a seedling.

More importantly, imagine him wonder what life will be like in the islands when his planted seedling turned 100-years old.

This was part of the vision for a forest management plan; let’s look back …

Native koa ecosystems serve as watershed recharge areas while providing recreational opportunities and important wildlife habitat. Koa is considered a vital species for healthy populations of endemic birds and insects. The tree itself has myriad uses in Hawaiian culture and traditions.

In making Hokuleʻa, the Polynesian Voyaging Society (PVS) wanted to use traditional materials (koa wood hulls, lauhala sails, sennit lashing) and traditional tools (adzes, bone gouges, coral files and sharkskin for sanding) in building the canoe.

Instead, the hulls were constructed out of plywood, fiberglass, and resin, and the sails were made from canvas; the lashings were done with synthetic cordage. (PVS)

It takes 125 years or more to grow a koa log large enough for a canoe, which generally needs to be 35 to 45 feet long with a diameter of 48 inches or more (voyaging canoes require larger logs.)

That period may be shortened if specific koa logs are identified for canoes now, and forestry prescriptions (e.g. thinning, pruning) are applied to favor the growth of those trees for canoe logs. (DLNR)

Unless committed efforts were made to grow koa for canoe logs on a sustainable basis now, no Hawaiian voyaging canoes would be built in the future using traditional methods (i.e. from a single large log.)

Likewise, racing and smaller style canoes will need to be fabricated from smaller koa logs joined or spliced together.

While I was Chair at DLNR, I remembered how folks could not find appropriately sized/shaped native trees in Hawai‘i to build the Hokule‘a and subsequent voyaging canoes.

Likewise, I knew of the interest canoe clubs and others had for koa racing canoes. Without protection of our koa forests, we may never have the trees for future canoes.

In 2004, we then initiated the formal designation of the Kapapala Koa Canoe Forest Management Area on land set-aside in 1989, near the Volcano National Park, in Kaʻu, on the Big Island. The designated area consists of approximately 1,200-acres of mature koa-ʻohiʻa forest.

The 1,257-acre property extends from the 3,640-foot elevation of Mauna Loa to 5,100 feet. It is next to the state-managed Kapapala and Ka’u Forest Reserves, and is covered with young and old koa trees, although the trees aren’t yet suitable for canoe building.

Here, koa trees grow tall and straight – necessary traits for core material in canoe shaping. It was the first Forest Management Area specifically designated for nurturing and harvesting koa canoe logs.

A broad, multi-faceted focus was envisioned, dealing with cultural & historical, technical forestry (planning, measurements, theory,) applied forestry (plant, weed, thin, prune, harvest) and wood working (canoe building, as well as crafting of excess/scrap material.)

Seven major goals of the project included:

  1. Preserve Hawaiʻi’s unique natural and cultural inheritance for future generations, by fostering knowledge and respect for Hawaii’s native forests, in a way that inspires better care of its natural environment.
  2. Protect threatened tropical forest habitat and promote environmental policies and practices, that address biological sustainability and human well-being, by identifying and integrating relevant traditional Hawaiian natural resource stewardship models with current Western management strategies.
  3. Develop natural resource stewardship models that involve a wide range of constituent groups.
  4. Involve youth through cooperative programs with the Department of Education, University of Hawaiʻi, and other school and education institutions.
  5. Provide wood workers with portions of harvested trees that are not processed as canoe logs.
  6. Involve other constituency groups (i.e. canoe clubs, forest management entities and cultural organizations).
  7. Provide compatible opportunities for public uses such as hunting and recreation.

Protecting trees for canoes is great; but, for me, the plan was not just about trees – we envisioned greater benefit by getting school children into the forests to help with the management and monitoring of its progress – and help them wonder.

At the outset, we envisioned that trees in the forest would be ‘designated’ to schools and canoe clubs across the state, with students and paddlers from each school/club periodically visiting and nurturing their respective tree. Ultimately, the school/club would get a log for a school/club koa canoe.

Likewise, the intent was to make the excess wood available to wood workers, so nothing would be wasted and crafters would have material to work with.

As part of the project implementation, Hawaiʻi Forest Institute worked with the Hawai‘i Forest Industry Association (HFIA,) DLNR’s Division of Forestry and Wildlife (DOFAW,) Imi Pono and the Three Mountain Alliance to develop a plan for bringing youth to the Kapapala Canoe Forest for cultural and environmental education.

What is most gratifying about this story is that starting on March 1, 2026, DLNR initiated a Koa Log Application for those who wish to acquire a koa log to build canoes to be used for racing, voyaging, fishing, education, or other traditional and customary practices.

The dream of assuring future koa logs for canoes is becoming reality through partnerships with DLNR and others. The needs for future koa canoe logs are being filled, DOE and children across the state can also participate in these activities, and a healthy forest will be protected.

It worked! Yay!

© 2026 Hoʻokuleana LLC

Filed Under: Economy, General, Hawaiian Traditions Tagged With: Hokulea, Koa, Forest, Hawaii, Canoe

July 8, 2026 by Peter T Young Leave a Comment

Sharing the Spirit of America – SharingTheSpiritOfAmerica

Your Local Time Commensurate with 6 pm (EDT), July 8, 2026

Please join us in Sharing the Spirit of America.

The premise of Sharing the Spirit of America is to commemorate the first public reading of the Declaration of Independence on July 8, 1776; Sharing the Spirit of America is the simultaneous reading of the Declaration of Independence by Americans across the country 250-years later, ‘together’ at the ‘same’ time.

We have commitments to participate in Sharing the Spirit of America in all 50 States, each of the 5 Territories, DC, as well as Midway, Wake, and Palmyra (the only US Minor Outlying Islands with staffing that day).

To say it another way … we have commitments to read the Declaration of Independence “from sea to shining sea” (and I don’t mean just across the contiguous ‘lower 48’, from the Atlantic to the Pacific).

Sharing the Spirit of America will have Americans reading the Declaration of Independence from the Caribbean Sea (US Virgin Islands and Puerto Rico), across North America (including Alaska), to the Western edge of the Pacific and the Philippine Sea (Guam and Northern Mariana Islands).

To top (and bottom) it off, Americans will be reading the Declaration of Independence from above the Arctic Circle (Wiseman, Alaska) to below the Equator (Territory of American Samoa).

We want you to join us, wherever you are – it only takes about 10-minutes.

Here is everything you need: https://www.hawaiiamerica250.org/sharing-the-spirit-of-america.

Then, with a start time commensurate with 6 pm (EDT), Wednesday, July 8, 2026, people across America will begin reading the Declaration of Independence.

When you think if it, it is waaay cool that Americans across the extent of the country (9,500 miles and 10 time zones) can be doing something positive together – all at the same time (based on respective time zones).

We look forward to sharing the Declaration of Independence with Americans across the country, on July 8, 2026 – Your Local Time Commensurate with 6 pm (EDT).

SharingTheSpiritOfAmerica

Filed Under: American Revolution Tagged With: Declaration of Independence, Sharing the Spirit of America, #SharingTheSpiritOfAmerica

July 7, 2026 by Peter T Young 1 Comment

Ahahui Hoʻoulu a Hoʻola Lahui

“The Hui Ho‘oulu a Ho‘ola Lahui of Kalākaua I was organized at Kawaiahaʻo, Her Royal Highness Princess Kapili Likelike being President. … A large number of members joined the Society on this day, some 51. The amount of money collected was $17.00, the dues being ten cents per month.” (Report of the Executive Committee, February 19, 1874)

In addition to dues, they had fundraisers, “There will be a grand luau put on by the President, HRH Liliʻuokalani, at Kaumakapili Church, for the benefit of the Hoʻoulu and Hoʻola Lahui Society (Ahahui Hoʻoulu a Hoʻola Lahui) on the 22nd of January 1887, from 12 to 7 o’clock. Therefore, the kindness of all is requested to come there with their donations for the Ahahui.” (Ko Hawai‘i Pae ‘Āina, January 15, 1887)

“If the sick person is destitute, and has no one to take care of him, and is poor, and has no relatives or friends, but, has an aikane who is supporting him, and who has more love for him than his own relations, then such person is not entitled to assistance from this Society.”

“But if such person has no one to care for him, then the Society shall give him temporary assistance and endeavor to induce him to go to the hospital or to the Lunalilo Home; but if such person shall refuse to go to either of those places, then the Society may let such person go.”

“The Committee must be extremely careful that they are not imposed upon by undeserving persons who may claim that they are sick and destitute.”

“If the committee should be imposed upon, then they should forgive such offender if he return all that the Society has given him; but if such person will not return what has been given, then they must be dealt with according to the law of the land.” (Bylaws XI, Ahahui Ho‘oulu a Ho‘ola Lahui)

“His Majesty Kalakaua designed and established an organization for benevolent work amongst his people; it was called the Ho‘oululahui. The first meeting of the society having been appointed at Kawaiahaʻo Church, there was a good attendance of the first ladies of the city, not only those of Hawaiian families, but also of foreign birth.” (Liliʻuokalani)

“There shall be appointed a committee of three or more members of the society, and they shall do the work of the Society. It shall be their duty to visit the sick and destitute in their various districts and report the same to the President.”

“The Committee shall ascertain all facts concerning the sick or those in distress, ascertain if the sickness is a fever or some other sickness, and do all they can to give such person relief.”

“The committee should do all in their power to prevent such sick person from taking cold and should give instructions regarding clothing and diet.”

“If such sick person has no one to look after or help him, then the President may direct some member of the committee or any member of the Society to assist such sick person.” (Article VII, Constitution of Hui Ho‘oulu a Ho‘ola Lahui)

“It was my brother’s intention that the society should have as its head Her Majesty Kapi’olani, his queen; but to make it more efficient and systematic in its work, the society was divided into three departments.”

“Of these, the first embraced the central part of the city of Honolulu, and this was under the presidency of the queen. Next came the lower part of Honolulu, Kaumakapili, extending as far as Maemae, and embracing all the district beyond Palama, which was assigned to my management and presidency.”

“In like manner the third division, Kawaiahaʻo, extending through Waikiki and Manoa, Pauoa, and a certain portion of the city, was assigned to my sister, the Princess Likelike.”

“All denominations, including the Roman Catholics, were invited to co-operate in the good work. The Princesses Po‘omaikalani and Kekaulike … gave their aid to the queen. The former was made governess of Hawaiʻi, and the latter governess of Kauai.”

“These two ladies did all in their power to assist Queen Kapiʻolani in her work of charity, and my sister and myself were equally interested to attend to the needs of our departments …”

“… but the responsibility for the general management was really upon the king, who not only had to assume the financial burden, but gave to the work the weight of his official influence, and always responded cheerfully to our calls upon him for advice, giving to us with liberality the advantage of his own good judgment.”

“The people responded with good-will from other parts of the islands, and the work has gone on for over ten years since it was first established by my brother. Of those then interested, Queen Kapiʻolani and myself are the only two of the managers now living. As Princess Likelike and the other two princesses died, their departments came more under the personal management of the queen.”

“Like many other enterprises of charity, the original intentions of the founders have been improved upon; and the society is merged in other good works, or its purposes diverted to slightly different ends. The organization is now consolidated in the Maternity Home …”

“… the charitable funds which used to be distributed amongst the poor, the amounts contributed by the people everywhere to carry out the designs of the king, are still doing good through this institution, of which the Dowager Queen Kapiʻolani is the president, assisted by a board of managers consisting of notable Hawaiian ladies, and by others of foreign descent.” (Liliʻuokalani)

(Queen Kapiʻolani founded the Kapiʻolani Maternity Home in 1890. Kauikeōlani Children’s Hospital merged with Kapiʻolani Hospital and relocated to become Kapiʻolani Medical Center for Women and Children.)

© 2026 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Economy Tagged With: Hawaii, Liliuokalani, Kalakaua, Kapiolani, Emma Kauikeolani Wilcox, Kapiolani Medical Center, Ahahui Hooulu a Hoola Lahui

July 6, 2026 by Peter T Young Leave a Comment

Hōkūle‘a Was An Official US Bicentennial Project

“[D]uring this Bicentennial Year, each of our States is planning events with which to commemorate our country’s beginning.”

“As each observance differs from the other, they serve to emphasize the diverse cultural backgrounds that combine to form that anomalous national, the American.”

“In my State of Hawaii, where no one culture or ethnic group constitutes a majority, the peoples of Asia and the Pacific have combined with those of European background to form that special kind of person, the Hawaiian American.”

“It is therefore fitting that a Hawaiian bicentennial event should commemorate the beginning of our State’s history.”

“I refer to the voyage this year – voyage plans to begin sometime during April-May of Hokule‘a, a 60-foot double hulled canoe that will sail from Hawaii to Tahiti, using only the ancient navigational aids of wind, wave, star, and bird. …”

“Hokule’a is sponsored by the Polynesian Voyaging Society. This is a nonprofit group, formed in our State of Hawaii for the sole purpose of proving that more than 1,000 years ago, the Polynesian ancestors of today’s Hawaiians deliberately chose to sail across unknown waters to find new land.”

“Mr. Speaker, I think my colleagues will agree with me that this is a most exciting Bicentennial event. It will not only prove – and disprove – many scientific theories regarding Polynesian navigation, but will also perpetuate the spirit of ’76 as displayed by those American – and Polynesians – who dared to challenge the unknown.” (Spark Matsunaga, US House of Representatives, Feb 26, 1977)

“Intended as Hawaii’s contribution to the 1976 U.S. Bicentennial, Hōkūle‘a was built as a replica of the vessels used by Polynesians, using illustrations made by European explorers of the canoes they encountered in the 18th century.” (American Indian Magazine)

“Our project has been chosen to be part of the State of Hawaii’s Bicentennial celebration and is receiving $7,000 seed money from the Commission 1974.  This includes $2,000 from funds raised locally by the Commission and $5,000 from the Federal Bicentennial Fund.” (Proposal for an Experimental Voyage between Hawaii and Tahiti)

“The Hokule’a is a 60‐foot sailing canoe constructed as the official 1976 Bicentennial project of the State of Hawaii.” (NY Times) “The canoe first become internationally famous when it sailed from the Hawaiian Islands to the Society Islands in 1976 as an official part of Hawaii’s celebration of the United States’ Bicentennial. …”

“[T]he project was the result of many minds and many hands from throughout the community. The result of all that energy was the most outstanding of all Bicentennial projects undertaken in the United States during 1976.” (Gordon Piianaina. Implications of Hokule‘a)

“The canoe itself was built of modern materials”. (American Indian Magazine) In making Hōkūle‘a, the Polynesian Voyaging Society (PVS) wanted to use traditional materials (koa wood hulls, lauhala sails, sennit lashing) and traditional tools (adzes, bone gouges, coral files and sharkskin for sanding) in building the canoe.

Instead, the hulls were constructed out of plywood, fiberglass, and resin, and the sails were made from canvas; the lashings were done with synthetic cordage.  (PVS)

“She was a ‘performance replica,’ designed to perform like an ancient vessel and intended for one historic voyage: to sail to Tahiti using traditional navigation.” (American Indian Magazine)

“In 1976, Hōkūle‘a proved her mettle by sailing 2,400 miles across empty ocean to Tahiti, guided by traditional Micronesian navigator Pius ‘Mau’ Piailug.” (American Indian Magazine) “[T]he canoe had originally been built just for that voyage”. (Sail Magazine)

“The original crew consisted of Piailug as the navigator; Captain Kawika Kapahulehua; Clifford Ah Mow; Milton ‘Shorty’ Bertelmann; Ben R. Finney; Charles Tommy Holmes; Sam Kalalau; Boogie Kalama; Buffalo Keaulana; John Kruse; Douglas ‘Dukie’ Kuahulu; David Henry Lewis; Dave Lyman III; Billy Richards; and Rodo Tuku Williams.” (Sail Magazine)

“Hokulea’s first voyage away from Hawaii on May 1, 1976 took her to Tahiti and back – two crews and 52 days at sea. What initially began as a scientific experiment to prove that Polynesians navigated the Pacific, and a nod to the United States bicentennial, ended up being a cultural revitalization in the art of canoe voyaging and navigation.” (Hawai‘i Magazine)

© 2026 Ho‘okuleana LLC

Filed Under: Hawaiian Traditions, Sailing, Shipping & Shipwrecks Tagged With: Hawaii, Hokulea, Bicentennial

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Images of Old Hawaiʻi

People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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