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July 20, 2026 by Peter T Young Leave a Comment

Moku

Prior to European contact, each of the major islands or independent chiefdoms in the Hawaiian chain comprised a mokupuni (island.) Over the centuries, as the ancient Hawaiian population grew, land use and resource management also evolved.

The traditional land division of pre-contact Hawaiians was based on the sustainability and self-reliance within ahupuaʻa (community watershed areas) as well as within larger regions (moku) and lastly individual sovereign islands (mokupuni.)

The mokupuni were subdivided into land units of varying sizes, and the largest division was the moku (district – literally: interior island,) administered by high-ranking chiefs.

They were either relatives of the high chief of the island, trusted supporters or high ranking individuals who pledged their support to the high chief but were allowed to remain relatively independent.

Each island was divided into several moku or districts, of which there are six in the island of Hawaiʻi, and the same number in Oʻahu. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island. (Alexander)

It appears that the six districts on the islands of O‘ahu and Hawai‘i, and the system of developing smaller manageable units of land became formalized in the reigns of Māʻilikūkahi and ʻUmi-a-Līloa, respectively (about the time Columbus was sailing across the Atlantic.)

Māʻilikūkahi is noted for clearly marking and reorganizing land division palena (boundaries) on O‘ahu. Palena, or possibly an evolved term “palena ʻāina” are place boundaries. (Beamer)

Defined palena brought greater productivity to the lands; lessened conflict and was a means of settling disputes of future aliʻi who would be in control of the bounded lands; protected the commoners from the chiefs; and brought (for the most part) peace and prosperity.

Fornander writes, “He caused the island to be thoroughly surveyed, and boundaries between differing divisions and lands be definitely and permanently marked out, thus obviating future disputes between neighboring chiefs and landholders.”

Kamakau tells a similar story, “When the kingdom passed to Māʻilikūkahi, the land divisions were in a state of confusion; the ahupuaʻa, the ku, the ʻili ʻāina, the moʻo ʻāina, the pauku ʻāina, and the kihapai were not clearly defined.”

“Therefore, Māʻilikūkahi ordered the chiefs, aliʻi, the lesser chiefs, kaukau aliʻi, the warrior chiefs, puʻali aliʻi, and the overseers (luna) to divide all of Oʻahu into moku, ahupuaʻa, ʻili kupono, ʻili ʻāina, and moʻo ʻāina.”

Malo gives a detailed description of the kuleana that a kālaimoku aliʻi who divided lands for Mōʻī had to fulfill: “There are two important aspects in being a kālaimoku, to take care of the aliʻi, and to take care of the makaʻāinana, for these two reasons the kālaimoku guides the aliʻi at his side, with the careful attention to these two things, things were to be done properly.” (Malo, Beamer)

What is commonly referred to as the “ahupuaʻa system” is a result of the firm establishment of palena (boundaries.) This system of land divisions and boundaries enabled a konohiki (land/resource manager) to know the limits and productivity of the resources that they managed.

In the late-1400s, through warfare and alliances with other chiefs, ʻUmi gained control of the entire Island of Hawaiʻi. ʻUmi made himself the aliʻi nui, or high chief, for the whole island.

ʻUmi divided his island into separate moku, or districts. These moku were subdivided into smaller sections called ahupuaʻa.

In the time of ʻUmi, son of the great chief Līloa, the Hawaiian islands were divided into political regions. The four mokupuni (larger islands) of Kauai, Oʻahu, Maui, and Hawaiʻi were divided into moku (districts).

The smaller islands of Molokai, Lānai and Kahoʻolawe became moku of Maui, and Niʻihau a moku of Kauai.

Traditionally, the Island of Kauai was divided into five moku (districts): Haleleʻa, Kona, Koʻolau, Nāpali and Puna. However, after the battle of Wahiawa in 1824, the land of Kauai was redistributed and district boundaries changed. The new district names became: Hanalei, Kawaihau, Līhuʻe, Kōloa and Waimea. (Cultural Surveys)

For ease in collecting annual tribute, the moku were subdivided into ahupuaʻa, land sections that usually extended from the mountain summits down through fertile valleys to the outer edge of the reef in the sea (or if there was not reef, one-mile from shore.)

The size of the ahupuaʻa depended on the resources of the area with poorer agricultural regions split into larger ahupuaʻa to compensate for the relative lack of natural abundance. Each ahupuaʻa was ruled by an aliʻi or local chief and administered by a konohiki.

These natural land divisions were the result of the flow of water over the land (streams or springs.)

From the earliest days, streams were among the most important natural resources sought after by native Hawaiians. Battles were fought and lives sacrificed for the right to use stream water.

The Hawaiians called freshwater wai, and considered it to be sacred. People using wai from streams took only what was absolutely necessary. They were expected to share the wai with others. This was done without greed or selfishness.

Such practices gave Hawaiians their word for law which is kanawai, or the “equal sharing of water.” Water was so valuable to Hawaiians that they used the word “wai” to indicate wealth. Thus to signify abundance and prosperity, Hawaiians would say waiwai.

In keeping with this concept of wealth being fresh water, the traditional land tenure system in ancient Hawaii had at its very core the presence of streams, or kahawai. Although of many shapes and sizes, each ahupua’a consisted of three area types: mountain, plain and sea.

July 19, 2026 by Peter T Young Leave a Comment

About 250 Years Ago … Story of the American Soldier

“See the poor Soldier, when in health – with what cheerfulness he meets his foes and encounters every hardship – if barefoot, he labours thro’ the Mud & Cold with a Song in his mouth extolling War & Washington – if his food be bad, he eats it notwithstanding with seeming content – blesses God for a good Stomach and Whistles it into digestion. But harkee Patience, a moment -”

“There comes a Soldier, his bare feet are seen thro’ his worn out Shoes, his legs nearly naked from the tatter’d remains of an only pair of stockings, his Breeches not sufficient to cover his nakedness, his Shirt hanging in Strings, his hair dishevell’d, his face meagre; his whole appearance pictures a person forsaken & discouraged.”

“He comes, and crys with an air of wretchedness & despair, I am Sick, my feet lame, my legs are sore, my body cover’d with this tormenting Itch – my Cloaths are worn out, my Constitution is broken, my former Activity is exhausted by fatigue, hunger & Cold, I fail fast I shall soon be no more ! and all the reward I shall get will be – ‘Poor Will is dead.’”

“People who live at home in Luxury and Ease, quietly possessing their habitations, Enjoying their Wives & families in peace, have but a very faint Idea of the unpleasing sensations, and continual Anxiety the Man endures who is in a Camp, and is the husband and parent of an agreeable family.”

“These same People are willing we should suffer every thing for their Benefit & advantage, and yet are the first to Condemn us for not doing more!!” (Albigence Waldo, December 14, 1777; Waldo served as a surgeon in the Continental Army)

Ordinary soldiers who fought in the American Revolution faced incredible hardships, but their sacrifice and dedication to their country were extraordinary.

July 18, 2026 by Peter T Young Leave a Comment

German Town

The growing sugar production in the Islands needed workers. Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

There were three big waves of workforce immigration: Chinese (1850,) Japanese (1885) and Filipinos (1905.) Several smaller, but substantial, migrations also occurred: Portuguese (1877,) Norwegians (1880,) Germans (1881,) Puerto Ricans (1900,) Koreans (1902) and Spanish (1907.)

In 1849, Henry A Peirce & Co, a partnership between Charles Reed Bishop, Judge William L Lee, and Henry A Pierce established the Lihue Plantation Company (on the site Kaikioʻewa chose for it on the Nawiliwili stream (water power was used to drive the mill rollers.)) (HSPA)

On September 26, 1849, sea captain Heinrich (Henry) Hackfeld arrived in Honolulu with his wife, Marie, her 16-year-old brother Johann Carl Pflueger and a nephew BF Ehlers.

Having purchased an assorted cargo at Hamburg, Germany, Hackfeld opened a general merchandise business (dry goods, crockery, hardware and stationery,) wholesale, as well as retail store on Queen Street.

In 1850 he moved to a larger location on Fort Street. This store was so popular, it became known as “Hale Kilika” – the House of Silk (because it sold the finest goods available.) As business grew, the nephew took over management of the store while Hackfeld traveled the world for merchandise. The company took BF Ehlers’ name in 1862.

Hackfeld developed a business of importing machinery and supplies for the spreading sugar plantations and exported raw sugar. H Hackfeld & Co became a prominent factor – business agent and shipper – for the plantations.

The German bark, “Cedar” arrived in Hawaii on July 18, 1881, primarily with Germans hired to work in the plantations of Hawaii, although there were ten Norwegians and four Swedes on the ship as well. One child was also born during the voyage.

“The impetus for the importation of German laborers was Hawaii’s Reciprocity Treaty with the United States (1876). Isenberg, then in Bremen, acted as an agent for the Hawaii Board of Immigration, and often signed as an immigrant’s employer.”

“Isenberg (‘EE-zen-berg’ – most in Hawai‘i pronounce it incorrectly) is a distinguished old name, not only in the San Francisco Bay Area but in Western United States, including Hawaii. The family founder was Paul Isenberg, born in Dransfeld, Germany in 1837, to a Lutheran clergyman father.” (Wagner-Seavey)

“Paul was well-educated, but had to work hard on a local estate where he learned farming and bookkeeping. About 1860 he was sent by one Herr Hoffschlaeger of Hanover, possibly a family friend, to Kauai, Hawaii, to work a farm property. He moved on to manage an unprofitable sugar plantation in Lihue which he made profitable.”

Paul Isenberg found his way to Līhu‘e, Kauai (and, later, worked with Hackfeld). “Before the plantation’s owner Mr. Rice died, Paul had married his oldest daughter Hannah Maria. They had two children, but Hannah died in 1867. Paul returned to Germany, remarried a Miss Beta Glade, and returned with her to Lihue in 1869.” (Los Altos Hills Historical Society)

Of the German immigrants, “Applicants were screened to determine their agricultural experience, and most came from the area around Hamburg-Bremen with which the Hackfeld firm was most familiar. The first group of German immigrants arrived on July 18, 1881, aboard the Cedar; the last group arrived in 1884.” (Wagner-Seavey)

“About 560 German men came to work on the plantations, many bringing their families (286 women; 491 children). The approximate distribution of the new laborers was as follows: Kauai, 922; Oahu, 50; Maui, 102; Big Island, 139.”

“The majority of married Germans were assigned to either Lihue Plantation, Grove Farm, or Koloa Sugar Mill, all on Kauai. These plantations had close ties with the Isenbergs, who developed a paternalistic attitude toward their countrymen which, in turn, led to the establishment of a strong German community on Kauai.” (Wagner-Seavey)

“The focal point for the German community on Kauai was the church and school at Lihue. As the immigrants began recreating their homeland, they wanted their children to be taught in the German language.” (Wagner-Seavey)

The long experience on board ship was reflected in the architecture of the church, as they carried out the symbolism of a ship as descriptive of the church. The floor slants like the deck of a ship; the balcony is the captain’s bridge; the ceiling is like the hull; the lights are ship lanterns; and the pulpit the forecastle. Paul Isenberg, called the father of Lutheranism in Hawaii. (Lihue Lutheran Church)

The German families formed a strong community. Fredrich Richter, a theology student who came on the first boatload, was not only the teacher but also the minister for the Lutheran congregation. The German language was spoken and taught for many years in both the school and the church. (Next1000)

Paul arranged for his younger brother, Hans, who was an ordained Lutheran pastor, to serve this congregation from 1887 until his death in 1918. At his death his wife, Dora Rice Isenberg, took much of the responsibility of the ministry as well as serving the island. (Lihue Lutheran Church)

Molokoa, the home of Rev. Hans Isenberg and his wife, was located in Lihue above the Lutheran Church on German Hill, approximately 400 yards north of the end of today’s hardtop road. (Soboleski)

“In speaking of the Germans on Kauai, Dr. [Bernhard L] Hormann states that Hawaii became ‘a real home to them’ as much as possible ‘like the one they had left in the fatherland,’ but one in which they improved their economic position.”

“Hormann determined that it was the active encouragement of their employers which built this insulated community on Kauai and noted that it brought tangible benefits to both the workers and their patrons. Not only was Kauai relatively untroubled by strikes, but Lihue Plantation was able to keep two to three generations of workers on the plantation.” (Wagner-Seavey)

“The western half of Lihue is covered with dense vegetation and wooded sections surrounding landscaped residential neighborhoods. German hill borders the western part of Lihue and used to be a residential neighborhood for skilled workers, primarily of German ancestry coming to Lihue Plantation to work.” (Kauanoe o Koloa)

The Isenberg’s German heritage is best remembered at Lihue’s German Hill, just west of the sugar mill. This area recalls a time when Līhu‘e was known as ‘German Town’. (Cook) The present Lutheran church is a faithful replica of the original edifice built in 1885 and destroyed by Hurricane “Iwa” in 1982. (LihueLutheranChruch)

July 17, 2026 by Peter T Young Leave a Comment

Nā Wai ʻEhā

Maui is the second largest of the Hawaiian Islands, and covers about 730 square miles. Maui consists of two separate volcanoes with a combining isthmus between the two.

The Mauna Kahālāwai (West Maui Mountain) is probably the older of the two; Haleakala (East Maui) was last active about 1790, whereas activity on West Maui is wholly pre-historic.

Nā Wai ʻEhā (“The Four Great Waters”) – Waiheʻe River, Waiehu Stream, Wailuku (ʻĪao) Stream and Waikapū Stream are in central Maui.

The headwaters of Waine’e and ‘Īao extend to or near the summit of the Mauna Kahālāwai at Pu‘u Kukui and are among the largest streams, in terms of stream flow, on Maui.

The headwaters of N & S Waiehu Streams are cut off from the summit area by the valleys of Waine’e River to the north and ‘Īao Stream to the south, they later merge to form Waiehu Stream. Waikapū Stream is the only Nā Wai ‘Ehā stream that drains to the southern coast of Maui.

The abundance of water in Nā Wai ʻEhā enabled extensive loʻi kalo (wetland kalo) complexes, including varieties favored for poi-making such as “throat-moistening lehua poi.” (CWRM)

Nā Wai ʻEhā once “comprised the largest continuous area of wetland taro cultivation in the islands.” Its “complex agricultural system of wetland kalo cultivation,” together with the abundant protein sources in the streams and nearshore waters, supported one of the largest populations on Maui.

The fertile kalo lands, complex system of irrigation ʻauwai (ditches) and abundant fresh water from Nā Wai ʻEhā sustained Hawaiian culture for 1,000-years.

In addition to extensive agricultural production, other practices thrived in Nā Wai ʻEhā, including the gathering of upland resources, such as thatch and ti, and protein sources from the streams, including ʻoʻopu (goby fish,) ʻōpae (shrimp) and hihiwai (snail.)

The waters of Nā Wai ʻEhā were renowned for the practice of hiding the piko, or the umbilical cord of newborn babies. “(T)he spring ʻEleile contained an underwater cave where the people of the area would hide the piko of their babies after birth.” This practice affirms the individual’s connection to the land.

The practice of hiʻuwai, also known as kapu kai, often occurred here around the time of makahiki, when individuals “would go into the rivers or into the ocean in order to do a cleansing for the new year”.

This type of cleansing, which required immersion in the water, was also conducted “before you start or end certain ceremonies”. For ceremonies dedicated to Kāne, “having a hiʻuwai in a stream magnifies the mana”.

Given the makeup of the Nā Wai ʻEhā, Waiheʻe River and ‘Īao historically would have flowed continuously to the coast; Waiehu Stream would have flowed continuously to the coast at least 95 percent of the time; and Waikapū Stream would have flowed continuously to the coast less than half of the time. (USGS)

But the streams were diverted, to quench the thirst of the thirsty sugar plantations.

By 1866, a letter published in the Hawaiian language newspaper Nūpepa Kūʻokoʻa lamented “the current condition of once cultivated taro patches being dried up by the foreigners, where they are now planting sugar cane”.

These diversions and ditch systems historically supplied two sugar plantations: Wailuku Sugar and Hawaiian Commercial & Sugar Company (HC&S,) which belonged to the plantation-era “Big Five” companies C. Brewer and Alexander & Baldwin, respectively.

Wailuku Sugar was organized in 1862 by James Robinson, Thomas Cummins, J Fuller and agent C Brewer. In 1878, through his friendship with King Kalākaua, Claus Spreckels secured a lease of 40,000-acres of land on Maui and by 1882 he founded the Hawaiian Commercial Company (later known as Hawaiian Commercial & Sugar Company – HC&S.)

This quickly became the largest and best-equipped sugar plantation in the islands (in 1898, Spreckels lost control of HC&S and Alexander & Baldwin took over as agents at that time.)

Water wars have been waged way back.

Back in 1882, Wailuku Sugar and Spreckels fought over portions of the ditch system and purported rights to the water in the streams.

Lately, complaints were filed by downstream users arguing public trust, traditional and cultural practices (including kalo farming.) In part, the diversions and ditches are capable of diverting all of the dry-weather flow available at the intakes – and often times, downstream conditions resulted in dry streambeds.

The State Commission on Water Resource Management designated Nā Wai ʻEhā a surface water management area. Of concern is the instream flow standards.

Instream Flow Standard is “a quantity or flow of water or depth of water which is required to be present at a specific location in a stream system at certain specified times of the year to protect fishery, wildlife, recreational, aesthetic, scenic, and other beneficial instream uses.”

The technical language of the law is complicated; I simplify this to say that the instream flow standard allows a stream to be a stream. (Lots of information here is from associated court papers and descriptions.)

The image shows a map of Nā Wai ʻEhā (CWRM.)

July 16, 2026 by Peter T Young Leave a Comment

Kāʻanapali Historical Trail & History and Legends Tour

A 10-stop walking trail, sponsored by the Kāʻanapali Beach Resort Association, gives residents and visitors a little look into the past of this resort destination. Following is a summary of the 10 points of interest and a little bit about each stop (all of the content here comes from their on-line information on the trail:)

1. Kāʻanapali Airstrip and Windsock Lounge

From 1962 until 1987, the Kāʻanapali Airstrip and Terminal occupied this area adjacent to the beach, which was surrounded by cane fields. In fact, the north side of Kāʻanapali Beach became known as “Airport Beach.” In the early years, prop jet air taxis from Honolulu would land at the strip and were able to pull up to the Royal Lāhainā Beach Hotel.

During its last ten years, the airstrip was closed to general aviation and operated by Royal Hawaiian Air Service whose fleet of Cessna airplanes averaged 60 flights a day in and out of Kāʻanapali. The Windsock Lounge, as the name indicates, was located at the top of the terminal (whose interior walls and ceiling were covered with business cards from all over the world.)

2. Plantation Farm and Ancient Village of Kekaʻa

During the first half of the 20th century, this site flourished with mango trees and grasses. It is most remembered by local families for its pig farm, in which hogs were raised to feed the many sugar plantation workers. There were several plantation houses near the beach, where families of Japanese sugar plantation workers lived and maintained the farm.

In ancient times, the area around Royal Lāhainā Resort held the royal gardens of old Hawai‘i. A kalo (taro) patch and other food crops were cultivated here, aided by a freshwater spring. Kekaʻa was a fishing village nestled against the beach, where fishermen and farmers would gather bounty from the sea and cultivate lowland crops.

3. The Stones of Moemoe and Wahine O Manua/Wahine Peʻe

At the south end of Maui Eldorado Resort behind the tall hedge, lie two large brown pōhaku, or stones, which are steeped in legend. Over six feet long, the larger of these is called Moemoe and resembles a reclining or sleeping person. Moemoe preferred to lie down at Kekaʻa and sleep for his own contentment.

The smaller stone has been the subject of several legends and two different names. The popular name is the Hiding Woman Stone (Pōhaku o Wahine Peʻe) which relates to a love story between her and Moemoe, but there’s also legend of the abused, or fighting, woman (Wahine o Manua) who was hidden by the stone.

4. Kekaʻa Landing Pier

The Kekaʻa landing pier, that once stretched quite a distance into the ocean, operated for many years as the primary loading spot for shipping processed sugar from the island and bringing in supplies for the plantation camps. Railroad tracks led from the sugar cane fields to the beach, and warehouses for storage were erected near the pier.

Logs used for lumber were also transported to the pier, but would often be loaded into the water first. Submerged in the salt water, logs were left there to cure for a few months. Many plantation era homes were reportedly termite-free due to this method of wood preservation.

5. Pu‘u Kekaʻa and Chief Kahekili

This famous dark lava rock promontory is named Pu‘u Kekaʻa in Hawaiian (which translates as “the rolling hill.” It is revered as a sacred spot known as “ka leina a ka ʻuhane” – the place where a soul leaps into eternity. Each island has these significant places (usually at its western-most point.) This

It was also a point for lele kawa,” or cliff jumping. Chief Kahekili (ruled circa 1766-1793) was known to have jumped into the sea from heights of 300 to 400 feet. Here, he gained respect from many warriors, as most were frightened of the spirits who lived in the area. These days, every evening at sunset, a Sheraton Maui Resort diver gracefully leaps from the top of the rock into the ocean, symbolizing the great chief’s dives, as torches are lit for the coming night to honor the souls of the departed.

6. Chief Kākaʻalaneo and Legend of Kaululā‘au

Kākaʻalaneo was a high chief of the land at Kekaʻa (Maui’s capital circa 15th century). The chief reigned over a thriving community of many people, as his land was fertile and rich with groves of breadfruit, bananas, sugar cane, sweet potatoes, and taro. He and his wife had two children who were born here, their son Kaululā’au and daughter Wao.

The family kahuna (priest) predicted that Kaululā’au would be destructive, but that the lands would eventually be blessed by his strength and deeds. Kaululā’au would uproot young taro and sweet potato plants for fun. His father finally banished Kaululā’au to the island of Lānaʻi to live among the spirits there. Kaululā’au eventually rid the island of all the ghosts and later became the ruling chief of the island.

7. Koko O Nā Moku Race Track

This is named after the famous battle between two royal brothers who fought in the area; a race track stood right on Kāʻanapali’s sandy beach. The track stretched from Kāʻanapali Beach Hotel, past The Whaler and Whalers Village to The Westin Maui Resort.

It was built for horse racing, which was a favorite sport of many members of Hawaiian royalty during the Gay 90s era, as well as plantation owners and laborers. The race track thrived through the World War I era, until the last official race was held on America’s Independence Day, July 4, 1918.

8. Battle of Koko O Nā Moku

Upon great chief Kekaulike’s death, younger son Kamehamehanui was named heir to rule Maui. In 1738, his older brother Kauhiʻaimokuakama (Kauhi) began to wage war to win the title of ruling chief. Kamehamehanui engaged the forces of his uncle from Hawai‘i to fight with him, whose troops numbered over 8,000, and Kauhi brought troops of warriors from O‘ahu.

Battles were fought across West Maui, from Ukumehame to Honokōwai. The war ended with the most famous battle, Koko O Nā Moku, which translates to “Bloodshed of the Islands.” Over several days, the blood of fallen warriors from both sides flowed from the mouth of the stream into the shorebreak and caused the ocean to turn red. Kamehamehanui triumphed and ruled Maui in peace for many years.

9. Lo‘i Kalo (Taro Patch)

Across from the south end of Marriott’s Maui Ocean Club, at the 17th green of the South Course, the ground dips slightly lower. This area was used to cultivate taro (kalo) in abundant terraced patches (lo‘i) in old Hawai‘i. The Hahakea Stream flowed from the mountain to the sea; earthen berms were built up to channel the water between rows of this staple food.

Kalo is believed to have the greatest life force of all foods. According to the ancient creation chant, the Kumulipo, kalo grew from the first-born son of Wākea (father sky) and Papa (mother earth). He was stillborn and buried in fertile soil. Out of his body grew the kalo plant, also called Hāloa, which means “everlasting breath.”

10. The Owl Cave Legends

At the Lāhainā end of Hyatt Regency Maui Resort & Spa is the mouth of the Hahakea Stream that originates way up the mountain. On Kāʻanapali’s South Course, near the Hahakea, streambed is the site of what once was known as the cave of Pueo, or the “Owl Cave,” the actual location of which is a guarded secret.

According to one legend, it was where Hina hid her son Maui so he would not be sacrificed; in another legend, it is referred to as the home of the guardian spirit owl who protected the villagers of Kekaʻa. The Pueo protected children from warriors by leading them to another cave located in Pu‘u Kekaʻa. They hid there, until the warriors became frustrated and ended their search.

The image shows the Kāʻanapali Historical Trail points of interest over a Google Earth image.