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Chinese in Hawaiʻi

Shortly after the arrival of Captain James Cook and his crews in 1778, the Chinese found their way to Hawaiʻi.  Some suggest Cook’s crew gave information about the “Sandwich Islands” when they stopped in Macao in December 1779, near the end of the third voyage.

In 1788, British Captain John Meares commanded two vessels, the Iphigenia and the Felice, with crews of Europeans and 50-Chinese.  Shortly thereafter, in 1790, the American schooner Eleanora, with Simon Metcalf as master, reached Maui from Macao using a crew of 10-Americans and 45-Chinese.  (Nordyke & Lee)

Crewmen from China were employed as cooks, carpenters and artisans, and Chinese businessmen sailed as passengers to America. Some of these men disembarked in Hawai’i and remained as new settlers.

The growth of the Sandalwood trade with the Chinese market (where mainland merchants brought cotton, cloth and other goods for trade with the Hawaiians for their sandalwood – who would then trade the sandalwood in China) opened the eyes and doors to Hawaiʻi.

The Chinese referred to Hawaiʻi as “Tan Heung Shan” – “The Sandalwood Mountains.” The sandalwood trade lasted for nearly half a century – 1792 to 1843.  (Nordyke & Lee)

The Chinese pioneered another Hawaiʻi industry – sugar.

Although ancient Hawaiians brought sugar with them to the Islands centuries before (it was a canoe crop,) in 1802, Wong Tze-Chun brought a sugar mill and boilers to Hawaiʻi and is credited with the first production of sugar.  Later, Ahung and Atai built a sugar mill on Maui.

Sugar gradually replaced sandalwood and whaling in the mid-19th century and became the principal industry in the islands.

However, a shortage of laborers to work in the growing (in size and number) sugar plantations became a challenge.  The only answer was imported labor.

Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

The first to arrive were the Chinese (1852.)

“When they (Chinese contract laborers) reached Honolulu, they were kept in the quarantine station for about two weeks. They were made to clean themselves in a tank and have their clothes fumigated.  Planters looked them over and picked them for work in much the same way a horse was looked at before he was bought.”  (Young – Nordyke & Lee)

“These Chinese were taken to the plantations. There they lived in grass houses or unpainted wooden buildings with dirt floors. Sometimes as many as forty men were put into one room. They slept on wooden boards about two feet wide and about three feet from the floor.  … (T)hey cut the sugarcane and hauled it on their backs to ox drawn carts which took the cane to the mill to be made into sugar”  (Young – Nordyke & Lee)

The sugar industry grew, so did the Chinese population in Hawaiʻi.  Between 1852 and 1884, the population of Chinese in Hawai’i increased from 364 to 18,254, to become almost a quarter of the population of the Kingdom (almost 30% of them were living in Honolulu.)  (Young – Nordyke & Lee)

Concerned that the Chinese had secured too strong a representation in the labor market, the government passed laws reducing Chinese immigration.  Further government regulations introduced between 1886 to 1892 virtually ended Chinese contract labor immigration.

The Chinese pioneered another Hawaiʻi industry – rice; with the collapse of the taro industry in 1861-1862 (as the Hawaiian population declined, the demand for taro also declined,) rice was raised in former taro loʻi.

During the 1860s and 1870s, the production of rice increased substantially. It was consumed domestically by the burgeoning numbers of Chinese brought to the Islands as agricultural laborers.

In 1862, the first rice mill in the Hawaiian Islands was constructed in Honolulu (prior to that it was sent unhulled and uncleaned to be milled in San Francisco.)  By 1887 over 13 million pounds of rice were exported.

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

In 1886, calamity struck the Honolulu Chinatown when a fire raged out of control and destroyed over eight blocks and the homes of 7,000 Chinese and 350 Native Hawaiians and most of Chinatown. Later, in 1900, fires were deliberately set in an effort to wipe out the bubonic plague which was spreading through Chinatown.

Most Chinese plantation workers did not renew their five-year contracts, opting instead to return home or to work on smaller private farms or for other Chinese as clerks, as domestics in haole households, or they started their own businesses.

Chinatown reached its peak in the 1930s. In the days before air travel, visitors arrived here by cruise ship. Just a block up the street was the pier where they disembarked — and they often headed straight for the shops and restaurants of Chinatown, which mainlanders considered an exotic treat.

Because of excellent employment opportunities in Hawai’i, as well as the high value placed by Chinese on education (even though most immigrants had little formal schooling), Chinese parents encouraged their sons to get as much education as possible.  (Glick)

This strong emphasis on education has resulted in a highly favorable position for Chinese men and women in Hawai’i. Nearly three-fourths of them are employed in higher-lever jobs – skilled. clerical and sales, proprietary and managerial, and professional. As a result, the Chinese enjoy the highest median of income of all ethnic groups in Hawai’i.  (Glick)

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by Peter T Young 1 Comment

Fort Street Mall

In 1815, Kamehameha I granted Russian representatives permission to build a storehouse near Honolulu Harbor.  But, instead, directed by the German adventurer Georg Schaffer (1779-1836,) they began building a fort and raised the Russian flag.

They built their blockhouse near the harbor, against the ancient heiau of Pākākā and close to the King’s complex.  There are reports that the Russians used stones from Pākākā in building their facility.  (Pākākā was the site of Kaua‘i’s King Kaumuali‘i’s negotiations relinquishing power to Kamehameha I, instead of going to war, and pledged allegiance to Kamehameha, a few years earlier in 1810.)

When Kamehameha discovered the Russians were building a fort (rather than storehouses) and had raised the Russian flag, he sent several chiefs (including Kalanimōku and John Young (his advisor,)) to remove the Russians from Oʻahu by force, if necessary.

The Russian personnel judiciously chose to sail for Kaua‘i instead of risking bloodshed.  On Kaua‘i, there they were given land by Kaua‘i’s King Kaumuali‘i; the Russian Fort Elizabeth was built soon after on Kaua‘i.

The partially built blockhouse at Honolulu was finished by Hawaiians under the direction of John Young and mounted guns protected the fort.  Its original purpose was to protect Honolulu by keeping enemy or otherwise undesirable ships out.  But, it was also used to keep things in (it also served as a prison.)

By 1830, the fort had 40 guns mounted on the parapets all of various calibers (6, 8, 12 and probably a few 32 pounders.)  Fort Kekuanohu literally means ‘the back of the scorpion fish,’ as in ‘thorny back,’ because of the rising guns on the walls.  In 1838 there were 52 guns reported.

Fort Street is named after this fort; it is one of the oldest streets in Honolulu.  Today, the site of the old fort is the open space called Walker Park, a small park at the corner of Queen and Fort streets (also fronting Ala Moana/Nimitz.)

Fort Street gradually became the retail and business center of the Island throughout the 1800s and into the 1950s; it hosted several of the largest department stores in Hawaii including Kress, Liberty House and Woolworth’s.  Other stores were located along its streets.

However, by the 1940s, some foresaw the decline of downtown.  Traffic congestion, inadequate parking and competition from suburban shopping centers drained business from downtown.

In 1949, the Hawaiʻi Chapter of the American Institute of Architects made the first proposal to close Fort Street to vehicular traffic.  Nothing happened; then, with the announcement of the planned Ala Moana Shopping Center, many feared a mass exodus from downtown.

In response, the Downtown Improvement Association was formed in 1958.  It developed a master plan for downtown.  Little happened, for another 6-years.  Then, a pilot project closed Fort Street, in conjunction with the Golden Harvest Celebration.

While downtown business declined with the opening of Ala Moana Center, more studies and plans were prepared, until, finally, the City Planning Commission hired Gruen to develop a plan.

The plan called for downtown super blocks, with a system of pedestrian malls.  In January 1968, the City Council approved Gruen mall plan, after 75% of adjoining owners indicated their consent.

Fort Street Mall is 5-blocks in length (1,738-feet,) extending from Queen Street up to Beretania Street.  Construction began in June 1968 and was completed in February 1969, at a cost of $27-millon.

The architect of the Mall was Victor Gruen Associates.  The project was funded by the City & County (55%,) private owners (44%) and Board of Water Supply (1%.)

Its average width is 50-feet, at the King Street Plaza it widens to 83-feet and at Father Damien Plaza on Beretania Street it becomes 93-feet.  There are cross streets at Merchant, King and Hotel with a pedestrian underpass (and Satellite City Hall) on King Street.

Today, the Fort Street Mall Business Improvement District Association, a nonprofit corporation consisting of property owners and ground lessees adjacent to the Mall, manages the Mall by supplementing the services (primarily maintenance and security) currently provided by the City and County of Honolulu.

Like most urban settings, Fort Street Mall’s character changes block by block.  As you walk along the Mall, the businesses and the patrons indicate changes in the Mall’s identity.

Across from the Cathedral of Our Lady of Peace at the mauka end of the Mall, the Hawaii Pacific University presence gives the Mall a college feel.  Students periodically fill the Mall when classes let out and they stroll to one of the many buildings that HPU occupies on the Mall.

(Information here if from Pedestrian Malls, Streetscapes, and Urban Spaces, Harvey M. Rubenstein and The Fort Street Mall Business Improvement District Association.)

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by Peter T Young Leave a Comment

Strangers

In the 1500s England broke away from the Roman Catholic Church and created a new church called the Church of England (sometimes referred to as the Anglican Church).

Everyone in England had to belong to the Anglican Church. There was a group of people called Separatists that wanted to separate from that church.

William Bradford found like-minded Christians in a separatist congregation in the village of Scrooby, close to his hometown of Austerfield, England.

In 1607, the Anglican Church became aware of the Scrooby congregation and arrested some, placing others under surveillance, and fining those they could.

The congregation, under the leadership of John Robinson sold their belongings and relocated to Leiden, the Netherlands, where the government practiced a policy of religious tolerance.  Later, they looked to leave to America.

The Separatists signed a contract with the Virginia Company to establish a colony. By its terms, the stockholders who financed the journey (“Adventurers”) would share in the new colony’s profits.

The Separatists called themselves “Saints.”  When the recruiting for the voyage was done, several of the Leiden Saints were unable or unwilling to go.

In order to fill the ship and protect their investments, the Adventurers started to recruit colonists in London, recruiting them at large without any regard to their religious beliefs.  The Separatists called these the “Strangers.”

The Strangers were a group of skilled workers who were sent along by the investors to help build the colony.  They were considered common folk and included merchants, craftsmen and indentured servants. 

The Strangers had their own reasons for joining the journey, and didn’t share the goal of the Saints of separating from the Church of England.

The Mayflower set sail from Plymouth, England, with approximately 130 people on board: 102 passengers, the rest crew.  Most traveled with families; some left behind family members who were to sail on later voyages.

There were 74-males (50-men) and 28-females (19-women, 3 were pregnant); the 69-adult passengers were mainly in their 30s (the average age of the men is estimated to be 34). The 14-young adults ranged between the ages of 13 and 18, and the 19-children were 12 and under (Deetz). After arriving in harsh winter weather, one-half of the passengers died during the “general sickness” of colds, coughs and fevers.

The Mayflower Compact

The Pilgrims intended to land in Northern Virginia, which at the time included the region as far north as the Hudson River in the modern State of New York.

The Hudson River, in fact, was their originally intended destination.  They had received good reports on this region while in the Netherlands.  All things considered, the Mayflower was almost right on target, missing the Hudson River by just a few degrees.

The voyage itself across the Atlantic Ocean took 66 days, from their departure on September 6 (OS) (September 16 (NS)), until Cape Cod was sighted on November 9 (OS)(November 19 (NS)), 1620.

As the Mayflower approached land, the crew spotted Cape Cod just as the sun rose.  The Pilgrims decided to head south, to the mouth of the Hudson River in New York, where they intended to make their plantation.   However, as the Mayflower headed south, it encountered some very rough seas, and nearly shipwrecked.

The Pilgrims then decided, rather than risk another attempt to go south, they would just stay and explore Cape Cod.  They turned back north, rounded the tip, and anchored in what is now Provincetown Harbor.  The Pilgrims would spend the next month and a half exploring Cape Cod, trying to decide where they would build their plantation.

Back in England, the Pilgrims had signed a contract with the Virginia Company to establish a colony near the Hudson River, which at the time was part of Virginia. By its terms, the stockholders who financed the journey would share in the new colony’s profits.

After bad weather during the Atlantic crossing pushed the Mayflower hundreds of miles further north, to Cape Cod, the “Strangers” didn’t think they should be subject to the contract’s provisions anymore.

William Bradford wrote in his history of Plymouth Plantation:  “In these hard and difficulte beginings they found some discontents and murmurings arise amongst some, and mutinous speeches and carriages in other; but they were soone quelled and overcome by the wisdome, patience, and just and equall carriage of things by the Gov[emo]r and better part, which clave faithfully togeather in the maine.”

To quell the conflict and preserve unity, Pilgrim leaders drafted the Mayflower Compact before going ashore. The brief document (about 200 words) bound its signers into a body politic for the purpose of forming a government and pledged them to abide by any laws and regulations that would later be established “for the general good of the colony.” (Britannica)

The document, drafted and signed aboard the ship by nearly all of the adult male passengers, would become known as the Mayflower Compact. (Of those that did not sign, some had been hired as seamen only for one year and others may have been too ill to write. No women signed it.)

The Mayflower is “indissolubly linked with the fundamentals of American democratic institutions. She was the wave-rocked cradle of our liberties.” (Henry B. Culver, Naval Historian, 1924)

General Society of Mayflower Descendants

The first Society of Mayflower Descendants was established in New York City on December 22, 1894 as a society for lineal descendants of the Mayflower Pilgrims. Three more states followed in 1896: Connecticut on March 7, Massachusetts on March 28, and Pennsylvania on July 1. Delegates from the existing Societies met in Plymouth, Massachusetts, to form the General Society of Mayflower Descendants on January 12, 1897.

To be a member of the Mayflower Society, you must be able to prove direct lineal descent from a passenger (Saint or Stranger) aboard the Mayflower who stayed on to establish the colony.

Though the crew of the Mayflower certainly made significant sacrifices in completing the journey, the Mayflower Society recognizes only those passengers who stayed to form Plymouth Colony. The crew returned to England in the spring of 1621 so no members are listed above and descent from a crew member does not qualify one for membership.

This is a summary, click the following link for more:

In the 1500s England broke away from the Roman Catholic Church and created a new church called the Church of England (sometimes referred to as the Anglican Church).

Everyone in England had to belong to the Anglican Church. There was a group of people called Separatists that wanted to separate from that church.

William Bradford found like-minded Christians in a separatist congregation in the village of Scrooby, close to his hometown of Austerfield, England.

In 1607, the Anglican Church became aware of the Scrooby congregation and arrested some, placing others under surveillance, and fining those they could.

The congregation, under the leadership of John Robinson sold their belongings and relocated to Leiden, the Netherlands, where the government practiced a policy of religious tolerance. Later, they looked to leave to America.

The Separatists signed a contract with the Virginia Company to establish a colony. By its terms, the stockholders who financed the journey (“Adventurers”) would share in the new colony’s profits.

The Separatists called themselves “Saints.” When the recruiting for the voyage was done, several of the Leiden Saints were unable or unwilling to go.

In order to fill the ship and protect their investments, the Adventurers started to recruit colonists in London, recruiting them at large without any regard to their religious beliefs. The Separatists called these the “Strangers.”

The Strangers were a group of skilled workers who were sent along by the investors to help build the colony. They were considered common folk and included merchants, craftsmen and indentured servants.

The Strangers had their own reasons for joining the journey, and didn’t share the goal of the Saints of separating from the Church of England.

The Mayflower set sail from Plymouth, England, with approximately 130 people on board: 102 passengers, the rest crew. Most traveled with families; some left behind family members who were to sail on later voyages.

There were 74-males (50-men) and 28-females (19-women, 3 were pregnant); the 69-adult passengers were mainly in their 30s (the average age of the men is estimated to be 34). The 14-young adults ranged between the ages of 13 and 18, and the 19-children were 12 and under (Deetz). After arriving in harsh winter weather, one-half of the passengers died during the “general sickness” of colds, coughs and fevers.

The Mayflower Compact

The Pilgrims intended to land in Northern Virginia, which at the time included the region as far north as the Hudson River in the modern State of New York.

The Hudson River, in fact, was their originally intended destination. They had received good reports on this region while in the Netherlands. All things considered, the Mayflower was almost right on target, missing the Hudson River by just a few degrees.

The voyage itself across the Atlantic Ocean took 66 days, from their departure on September 6 (OS) (September 16 (NS)), until Cape Cod was sighted on November 9 (OS)(November 19 (NS)), 1620.

As the Mayflower approached land, the crew spotted Cape Cod just as the sun rose. The Pilgrims decided to head south, to the mouth of the Hudson River in New York, where they intended to make their plantation. However, as the Mayflower headed south, it encountered some very rough seas, and nearly shipwrecked.

The Pilgrims then decided, rather than risk another attempt to go south, they would just stay and explore Cape Cod. They turned back north, rounded the tip, and anchored in what is now Provincetown Harbor. The Pilgrims would spend the next month and a half exploring Cape Cod, trying to decide where they would build their plantation.

Back in England, the Pilgrims had signed a contract with the Virginia Company to establish a colony near the Hudson River, which at the time was part of Virginia. By its terms, the stockholders who financed the journey would share in the new colony’s profits.

After bad weather during the Atlantic crossing pushed the Mayflower hundreds of miles further north, to Cape Cod, the “Strangers” didn’t think they should be subject to the contract’s provisions anymore.

William Bradford wrote in his history of Plymouth Plantation: “In these hard and difficulte beginings they found some discontents and murmurings arise amongst some, and mutinous speeches and carriages in other; but they were soone quelled and overcome by the wisdome, patience, and just and equall carriage of things by the Gov[emo]r and better part, which clave faithfully togeather in the maine.”

To quell the conflict and preserve unity, Pilgrim leaders drafted the Mayflower Compact before going ashore. The brief document (about 200 words) bound its signers into a body politic for the purpose of forming a government and pledged them to abide by any laws and regulations that would later be established “for the general good of the colony.” (Britannica)

The document, drafted and signed aboard the ship by nearly all of the adult male passengers, would become known as the Mayflower Compact. (Of those that did not sign, some had been hired as seamen only for one year and others may have been too ill to write. No women signed it.)

The Mayflower is “indissolubly linked with the fundamentals of American democratic institutions. She was the wave-rocked cradle of our liberties.” (Henry B. Culver, Naval Historian, 1924)

General Society of Mayflower Descendants

The first Society of Mayflower Descendants was established in New York City on December 22, 1894 as a society for lineal descendants of the Mayflower Pilgrims. Three more states followed in 1896: Connecticut on March 7, Massachusetts on March 28, and Pennsylvania on July 1. Delegates from the existing Societies met in Plymouth, Massachusetts, to form the General Society of Mayflower Descendants on January 12, 1897.

To be a member of the Mayflower Society, you must be able to prove direct lineal descent from a passenger (Saint or Stranger) aboard the Mayflower who stayed on to establish the colony.

Though the crew of the Mayflower certainly made significant sacrifices in completing the journey, the Mayflower Society recognizes only those passengers who stayed to form Plymouth Colony. The crew returned to England in the spring of 1621 so no members are listed above and descent from a crew member does not qualify one for membership.

This is a summary, click the following link for more:
https://imagesofoldhawaii.com/wp-content/uploads/Strangers.pdf

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by Peter T Young Leave a Comment

Edward LaVaun Clissold

Edward LaVaun Clissold was born in Salt Lake City April 11, 1898.  He grew up in Salt Lake City and attended East High School. After high school he received at least some education from the University of Utah. World War I apparently cut short his education.

Clissold served in the Navy along with his brother Albert aboard the battleship USS Arkansas in the Atlantic. Returning from the Navy at age 22, he married Irene Picknell.

While still barely a newlywed, he made a monumental decision that would affect the rest of his life. At age 23, a war veteran, a husband and soon to be father, he chose to serve a Mormon mission in a time when only a few served missions.

As a brand new missionary, he sailed for Hawaii on the S.S. Manoa alone. When he arrived in Honolulu a week later on July 27, 1921, there was no one to meet him.

He sat alone with his trunk on the dock not knowing what he should do next. A baggage man approached him, asking if he were a Mormon Missionary. He replied yes and asked how he knew.

The man replied “Well, we have a forlorn-looking group come in here every once in awhile. I take their baggage up to the mission home.” And so the baggage man took Elder Clissold to the mission home.

Elder Clissold was assigned to the Oahu Conference (zone) and two months later to Laie where he would serve from August to November of 1921. The Temple in Laie, which was less than two years old.

He left on November 15, 1921 for Kona (Big Island) where he would spend the next 13 months.   It was there that he learned to speak Hawaiian.

Elder Clissold spent the remainder of his mission in the Honolulu area, serving in leadership positions for the Sunday Schools, as was often the practice for missionaries in those days.

Clissold returned to Salt Lake City in 1924 following his mission. When he returned home to his wife, he met a two-and-a-half year old daughter he had never seen before.

Clissold started working for American Savings in Salt Lake City; they wanted to open a branch in Honolulu and Clissold was offered the job of running the Honolulu Branch.

Clissold arrived in Hawaii in January 1925, with Irene following a few months later. In August of 1926 he moved to State Savings and remained there until 1970.

During the 1920s and 30s, he was involved with the Lions Club; in addition to his other responsibilities, becoming the president at age 33 and District President at age 42.

Associated with his business activities at the time was his desire to learn to speak Japanese. He had observed that approximately half of Hawai‘i’s population at the time was first and second generation Japanese.

He thought it made good business sense to learn their language and hired a tutor to teach him the language from 1926-34. His Japanese apparently was not as good as his Hawaiian.

However, the fact that a haole businessman could speak both Hawaiian and Japanese was most unusual, and earned him respect from the speakers of these languages. Additionally, the Clissold children attended the Makiki Japanese School from 1934 to 1936.

Ten years after he moved to Honolulu, the Oahu Stake was created, and Clissold was called as 1st counselor to Stake President and served as such for 9-years.  In 1936, Clissold became the Hawai‘i Temple President; he served as the president until 1938.

Clissold resumed his association with Navy in 1936 by joining the Navy reserve as a Lieutenant. He soon went on a shakedown cruise to the South Pacific on the destroyer USS Maori, DD-401.  Then came war.

1942 found him serving as the Hawai‘i Temple President again due to the departure of the former president and the lack of replacements to serve because of the war.

At the same time, he became the acting president of the Japanese Mission. It was during this time that the mission name was changed to the Central Pacific Mission.

In 1943 the war finally carried him away from Hawai‘i as he was sent to the Mainland, first to Charlottesville, Virginia and then to the University of Chicago, to teach the US occupational forces who were preparing for post-war Japan.

His military service overseas saw him participating in the military government in Philippines, Okinawa and Japan. While in Japan, he surveyed the situation in anticipation for reopening missionary work there. He finally returned home to Hawai‘i in 1946.

He became the Oahu Stake President, from 1951 until 1963; his responsibilities included forming a school, the Church College of Hawai‘i (now known as Brigham Young University – Hawaii), which opened in 1955. 

In addition, Clissold became the manager and then chairman of Zions Securities (now known as of Hawai‘i Reserves) during the years 1953 to 1970.  He also served on the Hawaiian Homes Commission from 1954 to 1958.

Simultaneous with these activities, he was also laying out the foundation of what would become the Polynesian Cultural Center (PCC).  (It opened on October 12, 1963.)  He served a third term as Hawai‘i Temple President from 1962 to 1965.

Clissold’s personality has been described by himself and numerous others as quiet, humble, private, self-effacing, with a tendency to detail. He held an unprecedented number of callings and responsibilities, simultaneously.

Because of his multiple responsibilities, he has been referred to as ‘Mr. Everything,’ or in the words of one Hawaiian man,  ‘the second most powerful man in the Church’ (Church President David O. McKay being the single most powerful). (All here is from a summary by Brian O’Brien)

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Keawalaʻi Congregational Church

Keawakapu is the traditional name of the bay fronting Ka‘eo, and is the ‘ili where the historical church (now known as Keawala‘i), is situated. In the present day, the place names, Ka‘eo and Keawakapu are not widely used.

The name Keawakapu is almost unknown in this area. This is because the name “Keawala‘i” for the Hawaiian Church has been generally in use since sometime in the early-1900s.   Keawakapu was the traditional name of the ‘ili on which the Church is situated. (Maly)

The traditional name of a neighboring bay, Makena actually in the ahupua‘a of Papa‘anui, is the locality name most familiar. The association of the larger area with the name Makena – formerly only a small locality name in a larger ahupua‘a of the Honua‘ula District – dates back to the late-1840s, when the bay of Makena was made the primary landing and coastal economic center of the region.

From 1800 to the 1840s (in the period prior to the Mähele ‘Äina), the land of Ka‘eo was managed for members of the Kamehameha household and supporting high chiefs by  konohiki—lesser chiefs appointed by Kamehameha III and Ulumäheihei Hoapili. (Maly)

Up to the early 1840s, land use, access, and subsistence activities in Ka‘eo remained as it had from ancient times. But by the middle 1840s, land use in Ka‘eo and in neighboring lands, transitioned from traditional subsistence agriculture to business interests, focused on ranching and plantations (the latter occurring in the cooler uplands).

Honua‘ula District was one frequented by droughts and famines. Native residents supported  themselves by cultivating in the uplands, and fishing, with some lowlands agriculture when rains fell. They also traded woven goods and other items for  kalo from Na Wai ‘Ehä (Waikapü, Wailuku, Wai‘ehu and Waihe‘e.)  (Maly)

Also, in the 1830s, just prior to the development of fee-simple property rights in the Hawaiian Kingdom, the land of Ka‘eo was selected as the center for educational and church work in the Honua‘ula District.

The first place of worship and instruction was established at Keawakapu, Ka‘eo, in 1825, as a thatched pili grass structure.

On August 1st and 8th, 1834, Ka Lama Hawai‘i published two letters from John S. Green (Garina), reporting on a visit to the various church stations of East Maui, including Honua‘ula. Green wrote to Lorin Andrews reporting that there were few children at the Honua‘ula Church (Keawakapu), but that he preached to a gathering of nearly 2,000 people, observing the people of the district were very poor.  (Maly)

In 1856, the Sunday school raised $70 which was sent to the United States to buy a bell for the church. (The bell arrived in January 1860 and was lifted to the belfry in February 1862.)

The Stone Meeting House at Keawakapu (also called Honua‘ula or Makena Church) was completed in 1858.

The land where the church now stands was purchased in 1864.  The minister asked that the property, church and deed be turned over to the mission in Boston, but the members voted to retain the property as their own and elected trustees who had charge of the worship services in the absence of ministers.

Life in Mākena was not easy a hundred years ago and it did not get easier as time went on. First, because the weather pattern for the area changed, the once fertile lands became parched and the small farmers who lived in Mākena were forced to pick up and begin their lives again elsewhere on Maui. Then came the Great Depression, then Second World War.

In 1944, the church known as the Stone House, Honuaʻula, Keawekapu, Makena and Kaʻeo was renamed Keawalaʻi – the name it retains today.

The plight of the church went virtually unnoticed until Kahu Abraham Akaka spearheaded a rededication of the church on May 25, 1952. The church structure was repaired and a new, revitalized spirit came over the small congregation. Membership rose.

When the belfry collapsed in January 1968, the church members decided to build a new one and to do repairs on the interior, including replacement of the windows and doors.

In 1975 the church building was in need of restoration and funds were raised by members and friends and the work undertaken; the old roof was removed and all damaged rafters and trusses were replaced. On May 16, 1976 a worship service was held with the rededication and a lū‘au.

The church has made a commitment to maintain Hawaiian tradition and culture, to incorporate the use of Hawaiian language, music and dance as well as to honor the various traditions and cultures represented in its membership within its ministry of worship and service. Lots of information here is from Kepa Maly and the Keawalaʻi Church website. 

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