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October 12, 2018 by Peter T Young Leave a Comment

Two Rival Houses

Kamā‘ule‘ule, later known as ‘Iliopunahele and eventually as Boki, was the child of Kekuamanohā and Kamakahukilani. Through his father he was a grandson of the Maui king. Kekaulike, and was a first cousin of Ka‘ahumanu.

Kamā‘ule‘ule, literally ‘the dispirited one’, was a reference to the fainting spells of Kahekili which were occurring around the time of Boki’s birth. As a close companion of Kamehameha he was called ‘Iliopunahele, or ‘favorite dog’.

His name was changed to Boki after Kamehameha met with a large American dog named Boss, the Hawaiian pronunciation of Boss, and was the name by which Kama’ule’ule was known throughout the rest of his history. (Nogelmeier)

During the missionaries’ first years in Hawai’i, Boki’s relationship with the mission was similar to that of his fellow chiefs. Although he and his brother, Kalanimoku, were already baptized prior to the arrival of the American Protestant mission, their involvement with the church was no more enthusiastic than that of the chiefs in general.

Boki provided land for the mission in Honolulu and erected houses for the use of the church, all in accordance with the king’s approval of their residence there. He attended occasional services and expressed interest in study of the bible, even agreeing to daily instruction for a time. (Nogelmeier)

Boki accompanied Liholiho and his entourage to England; Liholiho died, and they returned in 1825. “After an hour or two, the whole company proceeded to the residence of Karaimoku – who was too unwell to go out – near the Mission House: and shortly afterwards to the chapel, to attend prayers, and tender thanks to God for the interesting incident of the day.”

“Before leaving the chapel, Governor Boki delivered a short but excellent address, recommending, as the result of his observation and experience abroad, a renewed and devoted attention to the palapala and the pule—letters and religion.” (Stewart)

“This was a happy moment for Boki to make his report on the question most immediately connected with our business, or the trustworthiness of Christianity. In a short address he expressed his conviction of the truth of the Christian religion, and recommended attention to the palapala and the service of God.”

“In a more free conversation in the evening, he said the ‘King of Beritania,’ with whom he was honored to have a personal interview, after the death of the king and queen, told him to give good attention to the missionaries at the islands, for they were sent to enlighten them and do them good, and make them acquainted with the good Word of God.” (Bingham)

Boki’s ties to the British and his involvement in trade placed him in conflict with his fellow chiefs’ growing acceptance of the American Protestant Christianity. (Nogelmeier)

After his return from England (when Liholiho and his wife died), Boki appeared to fit harmoniously with the changes that were taking place. His experiences on the journey to England and King George’s support for Christianity had made a strong impression on him. He called for prayer immediately on landing at Maui and attended service again at O‘ahu. (Nogelmeier)

“In May, 1827, she charged Boki, Liliha and several members of the king’s train with misconduct, intemperance, fornication, and adultery, and had them fined—just a few days after the facile Boki had told Levi Chamberlain that he wanted to turn to the pono (the good) and that the king had acquired a Christian teacher.” (Daws)

In spite of his stormy relationships with Ka‘ahumanu and his alienation from the church, Boki cooperated on projects that he felt was for the betterment of his people.

He provided support for the missionaries in the way of buildings, land and labor, long after he had become disgruntled with their religion. He collaborated on the provision of schools for the populace, in his own districts of ‘Ewa and Wai‘anae and throughout the island. (Nogelmeier)

“Among the Hawaiian aristocracy there are two rival families, like the houses of York and Lancaster. Governor Boki represents the claims of one, and our good queen the other.”

“Both claim the guardianship of the young king, Kauikeaouli, and are equally anxious for paramount influence, but with widely different views”

“The governor has visited foreign lands. He is ambitious to gain the influence of the resident foreign traders, and the captains of ships to his party.” (Judd)

“Using his position as governor of Oahu to conscript labour, he plunged into the sandalwood trade. Later, he speculated in local and foreign trade, sugar-making, tavern-keeping, and commercialised prostitution. None of these businesses except the last was profitable.” (Daws)

“Ka‘ahumanu, on the other hand, is anxious to lighten the burdens of the people. She makes frequent tours around the islands, assembling them at each hamlet, exhorting them to forsake every heathen custom, learn to read, and listen to the teachings of God’s word and law.”

“She watches the young king with the solicitude of a tender mother, weeping and rejoicing alternately, as he yields to, or resists, temptation to wrong-doing.” (Judd)

“By 1829, both (Boki) and his country were deeply in debt to foreigners. Always a gambler, Boki made a desperate throw to redeem his fortunes by taking an expedition to the Southwest Pacific to search for sandalwood.” (Daws)

Boki attempted to recover by assembling a group of followers and set out for a newly discovered island with sandalwood in the New Hebrides. Boki fitted out two ships, the Kamehameha and the Becket, put on board some five hundred of his followers, and sailed south. Boki and two hundred and fifty of his men apparently died at sea.

Boki’s disappearance, along with hundreds of his supporters, did weaken and eventually bring about a complete closure to the only remaining indigenous opposition to the puritan government of Ka‘ahumanu and her missionary advisors. The changes that followed his disappearance led to an entrenchment of mission interests and American ties. (Nogelmeier)

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Two Rival Houses-Kaahumanu-Boki

October 11, 2018 by Peter T Young Leave a Comment

Silk

“Kōloa is, and always has been, a delightful place, with a natural situation that has made it a most charming spot. The line of hills against the skyline is broken only by the gap on the way to Lihue.”

“These hills, while protecting the lowlands from the trade winds that blow across the island, attract enough rain clouds to insure the water supply.”

“There are several interesting volcanic cones, three of which, at least, have a close connection with Kōloa’s past. On the slopes of Puu o Hewa, the hill on the Lawai side of the road to Līhu‘e, may be seen the marks of an ancient holua slide.”

“On the other side of the road almost opposite Puu o Hewa are two companion hills known as Mauna Kilika (apparently Kahoano and Kumanumanu). The name is all that survives of an attempt to cultivate silk on this site nearly a century ago.” (Judd)

“A number of attempts have been made to establish a silk industry in Hawaii at intervals … when the first mulberry plantings were made on the Island of Kauai.”

“The silkworm is a temperate-zone insect and although it can be successfully reared in the warmer portions of the islands, the cultivation is only uniformly successful in the cooler zone above 2,000 feet where climatic conditions approach those of more northern countries.”

“The food of the silkworm, the mulberry, thrives from sea level up to 4,000 feet. The experiment station has introduced and is propagating varieties of mulberries which are considered the best for silk production.” (Philippine Agricultural Review, 1908)

In 1835, Ladd & Company, secured tenancy rights to a tract of land near Kōloa on Kauai for silk and sugar culture. (Cultural Surveys)

“The success of Ladd & Co. drew other white men with independent capital to Kōloa to try their own efforts at making a profit in agriculture. The most ambitious attempt was made by Charles Titcomb and Sherman Peck.”

“In 1836 they leased about 300 acres from Ladd & Co. and proceeded to experiment in silk culture. Later they were joined by James Jackson Jarves and JFB Marshall, two men well-known in Hawaiian history.”

“The partners were all young, energetic men determined to spare no money or effort to make the enterprise a success. They planted thousands of mulberry trees, both native and foreign varieties, to be sure of a continuous supply of leaves as food for the silk worms, which were imported from China and America.”

“The mulberry trees were planted in rows ten feet apart and two feet separate in the row. It was found that the trees after being plucked took but a short six weeks to leaf out again so completely that they could not be told from the ones that had not been stripped.” (Judd)

Sereno Bishop wrote, that at the age of eleven, in 1838, he visited the home of Rev. PJ Gulick at Kōloa, Kauai, where he saw silkworms fed and silk reeled in Mr. Gulick’s own house.”

“At the same time. Mr. Titcomb had a considerable plantation of mulberry-trees in the vicinity, and was breeding silkworms and reeling silk on considerable scale. The missionary, Gulick, certainly favored the undertaking.”

“Mr. Hooper was at the same time conducting a small sugar plantation at the same place; and much was said about the immense advantage it was to the natives to be able to earn twelve and half cents a day by their labor, as they could do nowhere else in the Islands except in the sea-ports.” (SE Bishop; The Friend, July 1903)

“Mr. Peck spent the winter of 1838-39 in New England to learn more about the silk business. He also bought machinery for reeling by steam and engaged ‘a family of three persons’ to superintend the cocooneries and to teach the natives to reel silk.”

“At this time, because of the mild climate at Kōloa and the cheapness of labor and buildings, the outlook was so favorable that Mr. Peck could have sold the business at a two hundred per cent profit.”

“The preliminary experimentation had been so promising that ultimate success seemed certain. Another company was formed in 1839, by John Stetson who had as his associates Asa Rogers and James Lindsey. These men made an agreement with Ladd & Co. for a sub-lease of 150 acres bounded on the south by Waihohonu stream.”

“The next year, 1840, was expected to be a banner year and to show profits which would fully pay for the investments made.”

“But it proved otherwise. An extreme drought followed by continued high winds killed the mulberry trees. A heavy financial loss resulted. This reverse on top of previous set-backs was too much for Peck and Company, who had over-expanded.”

“Mr. Peck left for Lahaina in 1841, to enter business there. After five years of success, he went to the United States but returned to Hawaii in 1859 as senior partner of C. Brewer & Company.”

“Mr. Titcomb stayed on at Kōloa, for a number of months and did not abandon his efforts until his entire crop of silkworms was lost by a disease aggravated by wet weather.”

“He then moved to Hanalei, where he had been conducting experiments for some time. Later, after losing several thousand dollars, in the enterprise, he turned his attention to growing coffee. Stetson and Company continued at Kōloa, until the end of 1842 when they, also, were forced to admit failure.” (Judd)

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Silkworms and their favorite food, mulberry leaves

October 9, 2018 by Peter T Young Leave a Comment

The Mansion

“(I)n 1893, a placard was discovered hanging on one of the now padlocked gates of the property, the warning consisting of a skull and cross-bones, across which, written in red ink, were the words …”

“’Gold and Silver Cannot Stop Lead.’”

“This, added to the chagrin of being thwarted politically, resulted in the departure on the next Oceanic liner to leave for San Francisco of the whole Spreckels family.” (Advertiser, December 27, 1893) He vowed “not to return until Lili‘uokalani was seated upon the throne”. (Advertiser, April 3, 1904)

“Claus Spreckels, the Sugar King,… was for many years, intimately connected with the political and industrial history of Hawaii.”

“He was … connected in many important ways with the commercial and industrial life of the Islands, and he had, during the thirty-two years since he first extended his interest to the Mid-Pacific, rendered great services to the leading industry of this Territory.” (Hawaiian Gazette, December 29, 1908)

The career of the “sugar king” of California, Hawaiʻi and the American West consisted of building and breaking monopolies in sugar, transport, gas, electricity, real estate, newspapers, banks and breweries.

His first business venture was beer brewing, founding the Albany Brewery, together with his brother Peter Spreckels and Claus Mangels, among others; it was the first large-scale producer of beer in San Francisco.

He sold his beer operation in 1863 and switched to sugar, starting the Bay Sugar Refining Company. After selling that, he constructed the California Sugar Refinery in 1867 to process sugar, introducing the European process of packaging granulated sugar and sugar cubes (so customers could more easily divide the portions.)

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 acquired the fee simple title to the Wailuku ahupuaʻa. He then founded the Hawaiian Commercial Company, which quickly became the largest and best-equipped sugar plantation in the islands.

Needing transportation to move his Hawaiʻi sugar for refining on the continent, his sons formed JD Spreckels & Bros. shipping line in 1879, which was incorporated as the Oceanic Steamship Company in 1881. (It became a subsidiary of Matson in 1926.)

It was the first line to offer regular service between Honolulu and San Francisco, and his sons managed to reduce travel time immensely. While the sailing ship Claus Spreckels made a record run of less than ten days in 1879, by 1883 the new steam vessel Mariposa needed less than six days.

Claus Spreckels was a controversial figure. For friends, he was a man “with a fine presence, an open, pleasant countenance and a cheerful word for everybody.” Others, however, characterized him as impatient, implacable and ruthless, driven by “Dutch obstinacy.” (Spiekermann)

Hawaiʻi served as only one of the venues for the Spreckels holdings. During the 1880s and early 1890s, he bought and built up several blocks of office buildings in San Francisco.

Back in the Islands, “Claus Spreckels was advocating the restoration of the monarchy, after the formation of the Provisional Government in 1893. He was a warm Royalist, and some one suggested in a joking manner that it would help the cause if Spreckels was put out of the way.”

“The sugar magnate heard the story and became alarmed at the threat. His alarm was intensified a few days later when, coming out of the gate of his Punahou street residence, he found a warning signal staring him in the face.” (Advertiser, April 3, 1904)

“In leaving Honolulu as he did, Mr Spreckels demonstrated his own faith in the belief that the condition he named for his return might be some day met with, by simply closing up his beautiful mansion on Punahou street and refusing to either sell or lease it.”

“The house has been opened since that time, however, once on the occasion of a visit here of his son, John D Spreckels, and later, a few years ago, when the Sugar King and his wife returned to pay a visit to Honolulu.”

“The mansion, erected on a tract of Punahou property purchased from O‘ahu College (Punahou,) was for many years the finest private residence in the city, being the only second to that of the King’s palace.”

“For years, until the hundreds of palms and other trees set out by the owner grew so as to practically hide the residence, the white three-story house of the Sugar King was one of the things pointed out to, tourists as a Honolulu landmark.” (Advertiser, December 27, 1893)

This wasn’t Spreckels’ only mansion, “Claus Spreckels has just bought a large block pf property on the swell part of Van Ness avenue and intends to build a magnificent mansion there (in San Francisco.)”

“Every one who knows Mr. Spreckels knows that he has long been casting his eye on Van Ness avenue with a view to buying a fine place of residence property.”

“It has taken him a long time to make up his mind, but he has made it up now, and as a result frontage on the owns the largest avenue of any property owner from Market to Union, and where ex-Alcalde Burr has blocked the march of progress.”

“When Mr. Spreckels does a thing he does it – and that’s what has happened in this case. He has gone in for residence property on Van Ness avenue, and has gone in for it heavily.” (Hawaii Holomua, January 11, 1894)

“One of the most valuable holdings, apart from the Claus Spreckels building, at Third and Market streets, is the family mansion at Van Ness avenue and Clay street.”

The Punahou mansion, two stories with cupola, frescoed ceilings and stained glass windows, was later purchased by Jonah Kumalae (businessman, politician and ukulele manufacturer,) who dismantled the three-story structure by sections in order to move it from Punahou Street to Mōʻiliʻili, where it was reassembled on Isenberg Street. (SB)

The St. Louis Alumni Association purchased the Kumalae home in June 1937. It was named Dreier Manor, in honor of philanthropist August Dreier, who founded Oahu Ice & Cold Storage Co. (SB) It then served as the St. Louis Alumni Clubhouse until it accidentally burned in 1954. (Mitchell)

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Claus Spreckels’ mansion on Punahou Street in 1908

Claus_Spreckels

Kumalae-remodeled Spreckels mansion-Kojima-SB-1950

Drier Mansion-former Spreckels-Kumalae (modified)

Former-modified Spreckels mansion Isenberg and King

Chunky’s replaced Drier Mansion-1955

1st Hawaiian Bank at former Kumalae-Drier Mansion site

San Francisco Residence of Claus Spreckels.

October 7, 2018 by Peter T Young Leave a Comment

He‘eia Combat Training Area

The ahupuaʻa of Heʻeia (as well as Kāneʻohe) includes portions of Mōkapu Peninsula. (Heʻeia runs from the mountains to the sea, but also crosses over a portion of the water in Kāneʻohe Bay and includes a portion of a Mōkapu peninsula across the Bay.) Heʻeia also includes Moku o Loʻe (Coconut Island).

The name of the land of Heʻeia is traditionally associated with Heʻeia, the handsome foster son of the goddess Haumea and grandson of the demigod ʻOlopana, who was an uncle of Kamapuaʻa.

Heʻeia was named in commemoration of a tsunami-type wave that washed Haumea and others into the sea – a great tidal wave that “washed (he‘e ‘ia) … out to sea and back” (Lit., surfed, or washed (out to sea,) or swept away.) (Devaney)

Kalo (taro) was a main staple in the diet of nearly all Hawaiians prior to European contact and was extensively cultivated. As early as 1789, Portlock described this area:

“… the bay all around has a very beautiful appearance, the low land and valleys being in high state of cultivation, and crowded with plantations of taro, sweet potatoes, sugar-cane, etc. interspersed with a great number of coconut trees ….” The region had a considerable amount of land cultivated in taro up through the early-1800s.

“Southeastward along the windward coast, beginning with Waikāne and continuing through Waiāhole, Kaʻalaea, Kahaluʻu, Heʻeia and Kāne’ohe, were broad valley bottoms and flatlands between the mountains and the sea which, taken all together, represent the most extensive wet-taro area on Oʻahu.” (Handy, Devaney)

The earliest of the modern large commercial agricultural ventures started with the cultivation of sugar cane in Kualoa in the 1860s. By 1880, three more sugar companies had emerged in Kahaluʻu, Heʻeia and Kāne’ohe. Heʻeia Sugar Company (also called Heʻeia Agricultural Co. Ltd) operated from 1878 to 1903.

In 1880, the region reported 7,000-acres available for cultivation; in 1883 a railroad was installed at Heʻeia, and by the summer of that year it was noted that the railroad had allowed a much greater amount of land to be harvested, even allowing cane from Kāneʻohe to be ground at Heʻeia; however, the commercial cultivation of sugar cane was short-lived. (Devaney)

The US military first established a presence on the Mōkapu peninsula in 1918 when President Woodrow Wilson signed an executive order establishing Fort Kuwaʻaohe Military Reservation (the western portion of Mōkapu is within the Heʻeia ahupuaʻa.)

Today, Marine Corps Base Hawaiʻi continues to serve as a fully functional operational and training base for US Marine Corps forces. The Marine Corps Air Station (MCAS) here operates a 7,800-foot runway (on the ahupuaʻa of Heʻeia) that can accommodate both fixed wing and rotor-driven aircraft.

With World War II underway, an encampment supporting as many as 4,500 enlisted personnel and officers comprising up to four infantry battalions with attached units of the 98th Regimental Combat Team was constructed in October 1943 at He‘eia Kea.

The He‘eia Combat Training Area was on leased or licensed land from the Bernice Pauahi Bishop Estate, Sing Chong Company, Ltd., and numerous other smaller private land owners.

Training facilities established at He‘eia Combat Training Area included a 12-target (1,000-inch) machine gun range; an 11-target pistol range; and a 20-target (100-200-300 yard) known distance rifle range.

In addition, there were two obstacle courses; a bayonet course; dummy hand grenade courts; a live hand grenade range; an infiltration course; a shipside platform and maneuver and impact areas for jungle and assault training with the remainder of training facilities being situated at He‘eia Kea.

The impact area purportedly was established for the firing of field artillery pieces, mortar, bazooka, and other assault weapons using live and practice rounds.

Site improvements included barracks, roads, a mess hall, an open-air theater, a motor pool, ammunition storage facilities, training areas and obstacle and bayonet courses. Nearby were maneuver and impact areas for jungle and assault training.

Following the ending of hostilities on September 2, 1945, the end of WWII, the camp was dismantled, and land leases were terminated by the Army after October 8, 1945.

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Camp Heeia 98th Infantry Division Bennett-1944

Camp Heeia Bennett-1944

October 6, 2018 by Peter T Young Leave a Comment

Hula in Relation to Planting and Harvest

“Hula dancing was enjoyed everywhere during these festivities commemorating Lono. Some ancient hula chants may be interpreted as rain-making incantations. Here are several verses that refer to Hilo, one of the rainiest inhabited localities on the island of Hawaii: Hi‘u o Lani

“Heaven magic, fetch a Hilo-pour from heaven!
Morn’ cloud-buds, look! They swell in the East.
The rain-cloud parts, Hilo is deluged with rain,
The Hilo of King Hana-kahi.

Surf breaks, stirs the mire of Pi’ilani;
The bones of Hilo are broken
By the blows of the rain.
Ghostly the rain-scud of Hilo in heaven;

The cloud-forms of Pua-lani grow and thicken.
The rain-priest bestirs him now to go forth,
Forth to observe the stab and thrust of the rain,
The rain that clings to the roof of Hilo.”

(”Pua-Iani (Sky-flower) was the god who was seen as the rosy clouds of morning, a sign of rain.”)

“Laka, the goddess of the wildwood who was patron of the hula, was said to have been the wife and sister of Lana. The lines that follow are from the chant that dedicated the altar of the Halau Hula (Hall of Hula) in which the sacred and traditional hula was taught.”

“On the altar Laka was represented by a block of lama (which means light) wood covered by a yellow tapa cloth, and its decorations consisted of wild growth from the uplands …”

“… fragrant maile, orange-red and flamelike blossoms of ‘ie‘ie, deep red flowers of hala-pepe, scarlet blossoms of lehua which are like little pompoms, pinkish red mountain apples (‘ōhi‘a ‘ai) , many varieties of fern, flowers of hibiscus and hau, red-orange ‘ilima flowers, ti plants, bananas, and breadfruits.”

“According to Kawena Pukui there were five of the above which must be used without fail : (1) ‘Ōhi‘a lehua (branch and blooms); (2) hala pepe (branch and blossom); (3) maile (any kind); (4) ‘ie‘ie (branch with blossom); and (5) palapalai fern. Other foliage and flowers were used when available.”

“Possibly the origin of hula dancing, which is fundamentally a treading motion of the feet accompanied by rhythmical swinging of the hips and hand gestures …”

“… which express the words of the chant while the shoulders and head are held in poise, is to be found in the treading (hehi) of the earth in a newly made taro patch, or lo‘i (to make it hard and watertight) as described by Kamakau.”

“The day chosen for the treading was a holiday. Men, women and children attended. The owner of the patch provided beforehand an abundance of vegetables, pork, and fish. On the day of treading the new loti was flooded.”

“No one, not even the chief or chiefess, was too kapu (sacred) to tread the soil in the patch. It was a festive day-every man, woman and child decked himself with leaves and worked with all his might, tramping here and there, stirring the mud with his feet, dancing, rejoicing, shouting, reveling, and indulging in all sorts of sport.”

“This tramping and hardening of the surface was done so that the water would not sink away into the soil, but remain to circulate around the stalks of the taro when planted. The planting was done next day, for by then the mud had settled to the bottom of the lo‘i.”

“Laka is sometimes referred to as male, sometimes as female. Such contradictions are not inconsistent in Hawaiian thinking, for a nature god may be male in one form and female in another.”

“Ku-ka-‘ōhi‘a-laka is male. He is embodied in the ‘ōhi‘a lehua trees in the rain forest, and was worshiped as a rain god. He was also ‘god of the hula dance’, ‘He is the male god worshiped in the hula dance.”

“That is why the altar in the dance hall is not complete without a branch of red lehua blossoms.’ But as we have seen above, Laka on the hula altar, a block of lama wood, was a woman, the sister and wife of Lono.”

“Emerson identifies Lono (the god of rain) with Laka, Laka’s body, it is said, was the fragrant foliage of the mountains, the wild ginger, the fern, the maile, the ilima ti.”

“It is obvious that Laka, Lono’s wife, and hula dancing were intimately associated with the idea of rain and abundance of growing things.”

“Kane, with whom taro planting and the origin of taro were associated, was, along with Ku, Lono, and Laka, identified with rain.”

“In a series of prayers used at the decorating of the hula altar with greenery from the uplands: ‘On the highest pinnacle great Lono-of-Kane (Lono-nui-a -Kane) will hear.’”

“Later the prayer addresses Kane-of-Lono (Kane-o-Lono). Kane is also addressed as Kane-i-ka-pahu‘a, which may be translated “Kane-the-thruster” or “Kane-the-dancer.” Kane-i-ka-pahu-wai is “Kane with-a-calabash-of-water,” which he pours out on the earth below. This of course is “Kane-of-the-water-of-life,” who was invoked in prayers of the harvest festival.”

“Hula dances and recitatives were performed in honor of the high chief or mo‘i, and in honor of his first-born. It was the mo‘i who played the role of Lono in the Makahiki festival, and during the Makahiki the mo‘i was entertained with hula dancing and chanting.”

“We have an interesting description of a hula performed by planters, the Hula pu niu. This is a hula for farmers. It is done thus …”

“… In the evening the men are all told that they are going to farm, then in the early morning the kumu hula begins his dance, at the time of dancing there are some gourd instruments and the puniu (coconut drum) covered with the skin of the kala fish.”

“These are played at the hula and then taken to the field. Sometimes the larger instruments are taken, sometimes only the puniu, covered with the skin of the kala fish.”

“While the men work they are silent, and after they are finished they have another hula. The men go to the mountain for maile, palai ferns, awapuhi, and ‘ie‘ie.”

“When they return home, a banner (pahu hae) is taken ahead and the men walk in single file behind it. Thus they go till they reach the hula house. And because of this it is called a farmer’s hula.” (All from Handy, Handy & Pukui)

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