Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Kakaʻako

 

Between approximately 20,000 and 5,000 years ago, water previously locked in glacial ice returned to the world’s oceans, and the sea-level rose over 300-feet to approximately its current level.

Rising sea levels flooded the previously dry, earlier reef deposits, which had formed hundreds of thousands of years previously when sea level was comparable to modern levels.

During this high stand, there appears to have been an increase in coral reef growth.  The coastal area expanded seaward with marine sediments.   The great shoreline sand berms must have developed around the islands at this time because this was when calcareous sand was being produced and delivered to the shorelines in large quantities.  (Hammatt)

The current urban district we now call Kakaʻako is significantly larger than the traditional area of the same name, which is described in mid-19th century documents and maps as a small ‘ili (traditional land unit – portion of ahupuaʻa.)

The undeveloped natural condition of the area consisted of low-lying marshes, tidal flats, fishponds and reef areas. Beginning in the late-nineteenth century, these low-lying areas were filled in and then developed, which permanently changed the area into its present fully-urbanized character.

Kaka‘ako is mentioned in Thrum’s version of the legend of Kūʻula, the god presiding over the fish, and his son ʻAiʻai, who was the first to teach the Hawaiians how to make various fishing lines and nets, the first to set up a ko‘a kūʻula (a rock shrine on which the fishermen would place their first catch as an offering to Kūʻula) and the first to set up koʻa ia (fishing stations where certain fish were known to gather.)

Leaving his birthplace in Maui, ʻAiʻai traveled around the islands, establishing koʻa kūʻula and ko‘a ia; on O‘ahu, he landed first at Keana Point, and then traveled around the island.

This story mentions several place names near the Kaka‘ako area, including the Kuloloia shore, Pākākā (an ‘ili or heiau at Honolulu Harbor) and Kapapoko, an eating house near the harbor used by Ka‘ahumanu, wife of Kamehameha I. (‘Ī‘ī)

In addition to Kakaʻako, the modern reference to the area also includes lands once known as Ka‘ākaukukui, Kukuluāe‘o and Kewalo, and possibly smaller portions of other ‘ili.

Ka‘ākaukukui means “the right (or north) light,” and it may have previously been a maritime navigation landmark. Pukui describes Ka‘ākaukukui as a “[f]illed-in reef.”

According to Kekahuna, Ka‘ākaukukui was “a beautiful sand beach that formerly extended along Ala Moana Park to Kewalo Basin, a quarter mile long reef extended along the shore” (from Punchbowl to Cooke Street.)

Kukuluāe‘o, translates literally as the “Hawaiian stilt (bird)”, “to walk on stilts.” Pukui describes the area as “formerly fronting Ke-walo Basin” and “containing marshes, salt ponds, and small fishponds,” an environment well suited for this type of bird.  Henry Kekahuna described it as an area where salt was formerly made.

Kewalo literally means “the calling (as an echo)” – it is the area between Cooke and Sheridan Streets. According to Pukui, “outcasts (kauwā) intended for sacrifice were drowned here”.  Kekahuna said that at one time, it also had a sand beach as a part of the area, where various sports, such as surfing, were held.

Kewalo once had a freshwater spring in the central portion (current location unknown), as recorded in the proverb “Ka wai huahua‘i o Kewalo,” which translates as “The bubbling water of Kewalo.”

In traditional times, the area was characterized by fishponds, salt ponds, trails connecting Honolulu (Kou) and Waikīkī, and occasional taro lo‘i.

The area was traditionally noted for their fishponds and salt pans, for the marsh lands where pili grass and other plants could be collected, for ceremonial sites such as Puʻukea Heiau, Kewalo Spring and Kawailumalumai Pond at which sacrifices were made, and for their trails that allowed transport between the more populated areas of Waikīkī and Honolulu.

Important chiefs such as Huanui-ka-la-la‘ila‘i were born in the area and conducted religious rites, and commoners traveled to the area to procure food and other resources; some commoners probably also lived in the area, possibly adjacent to the ponds and the trails.

Kakaʻako is also associated with legendary accounts of the Waters of Haʻo, Kapoi and the heiau, and the legend of Hiʻiaka and more.

In 1911, it was estimated that about one-third of the coastal plain at Kakaʻako was a wetland.  Hawaiians used the lagoonal/estuary environment of the Honolulu plain to construct fishponds.

In the post-Western Contact period, when the fishponds were no longer used, they were more often than not filled with material dredged from the ocean or hauled from nearby areas, garbage and general material from other sources. These reclaimed areas provided valuable new land near the heart of growing urban Honolulu.

Shortly after the turn of the century, Kakaʻako was a community of small stores, churches, schools, parks and clusters of residences in ethnic “camps” or neighborhoods.  It has undergone lots of changes over the past century.

As late as 1940, Kaka‘ako’s population numbered more than 5,000 residents. But after World War II, community buildings, wood-frame camp houses, language schools, temples and churches were removed to make way for auto-body repair shops, warehouses and other small industrial businesses.

Few traces of its former residential existence remain. In the early 1950s, rezoning led to the conversion of the primarily residential and small business district into an urban industrial area.

Decades after the transition from residential to industrial, Kaka‘ako is now slated for redevelopment. Plans call for the re-establishment of a mixed residential and business community – although recent development and present plans include several high-rise developments.

It looks like the residential use is destined to return.  As noted in a recent Star-Advertiser piece, resident growth in Kakaʻako is expected to more than triple, from 10,400 to 37,300, by 2035; the prediction was based on “the general consensus that Kakaʻako is ripe for development.”

Lots of information here is from reports from Cultural Surveys.  The image shows mapping of the region in 1884.

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by Peter T Young Leave a Comment

Entourage

On November 27, 1823, L’Aigle, an English whaling ship under the command of Captain Valentine Starbuck, on which Kamehameha II (Liholiho), Kamāmalu, and their entourage traveled to England to gain firsthand experience in European ways.

The king and his chiefs agreed that Liholiho needed a competent interpreter to travel with him, and they asked Starbuck to permit the Englishman William Ellis and his family to join the royal suite. Starbuck adamantly and persistently refused. Frenchman John Rives went as interpreter.

Liholiho’s chosen party were Governor Boki and his wife, Liliha, Kapihe, Chief Kekuanaoa, steward Manuia, Naukana (Noukana), Kauluhaimalama, servant Na‘aiweuweu, and James Kanehoa Young. (Corley)

Boki was the son of Kekuamanoha, a chief of Maui (but it was rumored that he was the son of Kahekili II.) His original name was Kamaʻuleʻule; his nickname came from a variation on Boss, the name of the favorite dog of Kamehameha I.

His older brother, Kalanimōkū, was prime minister and formerly Kamehameha’s most influential advisor. His aunt was the powerful Kaʻahumanu, queen regent and Kamehameha’s favorite wife.

King Kamehameha II appointed Boki as governor of Oʻahu and chief of the Waiʻanae district. John Dominis Holt III said Boki was “a man of great charisma who left his mark everywhere he went.”

Boki married Chiefess Kuini Liliha; Liliha was the daughter of Kalaniulumoku II (some say Koakanu was her father) and Loeau, who were themselves full blooded brother and sister (children of Kalaniulumoku I and his own mother the venerable kapu chiefess Kalanikuiokikilo.)

This makes Liliha a niaupio child, a chiefess of the highest possible princely rank in the system of Hawaiian chiefs. She was hānai (adopted) daughter of Ulumāheihei (Hoapili). (Kekoolani)

Ulumāheihei’s father, High Chief Kameʻeiamoku, was one of the “royal twins” who helped Kamehameha I come to power – the twins are on the Islands’ coat of arms – Kameʻeiamoku is on the right (bearing a kahili,) his brother, Kamanawa is on the left, holding a spear.

Kapihe (Naihekukui) “was very intelligent, had an excellent memory, and spoke English tolerably. He was remarkably skillful in the game of draughts (Kōnane,) which he played with uniform success.” (Byron)

He was son of the chief Hanakāhi and also known as Jack the Pilot or Captain Jack. He had been the pilot for the Russian explorer Golovnin in 1818 and piloted Freycinet from Kailua Bay to Kawaihae in August 1819. (Birkett) Lord Byron referred to him as ‘Admiral.’

Kekūanāoʻa’s name (literally, the standing projections) is said to refer to ships’ masts seen in the harbor when Kekūanāoʻa was born. (Pukui) (Some claim Kekūanāoʻa to be the son of Ki‘ilaweau, the grandson of Alapaʻi, King of Hawai‘i, and the Chiefess Kaho‘owaha of Moana. (Kapi‘ikauinamoku))

“As a young man he was a favorite and attendant of the declining years of Kamehameha I. With Liholiho he was a punahele, or intimate attendant and friend, and in that capacity accompanied the Royal party to England”.

Kekūanāoʻa married Pauahi, formerly a wife of Liholiho. They had a daughter, Princess Ruth Keʻelikōlani. In 1827, Kīnaʻu, daughter of Kamehameha, became Kekūanāoʻa’s wife. Kīnaʻu and Kekūanāoʻa had five children: Prince David Kamehameha (who died as a child;) Prince Moses Kekūāiwa (who died in 1848;) Prince Lot Kapuāiwa (Kamehameha V); Prince Alexander Liholiho (Kamehamhea IV) and Princess Victoria Kamāmalu.

Boki’s younger cousin, Manuia, was in command of Fort Kekuanohu, of the fortified hill of Punchbowl and the harbor of Kou, and Boki made him Chief Marshall with power over life and death. He an Boki later set up grog shops at Honolulu.

Naukana (Noukana) was son of Kamanawa (one of the twins on the Islands’ coat of arms – and one of Kamehameha’s four Kona Uncles who helped him rise to control all of the Islands.)

Kauluhaimalama was son of Kekūhaupiʻo. Hawai‘i Island ruling chief Kalaniʻōpuʻu instructed Kekūhaupiʻo to teach Kamehameha the ancient martial arts of the land. Kekūhaupiʻo was determined to give all his knowledge to his chiefly pupil, and he indeed did so. This brought about the firm bond between Kekūhaupiʻo and the young Kamehameha.

Kekūhaupiʻo is arguably the one man most closely connected to Kamehameha I during Kamehameha’s formative years, while he developed his skills as a warrior, and through the early period of Kamehameha’s conquests.

“Kanehoa Young, the second son of John Young, was about the same age as Liholiho, had traveled widely throughout the world, and spoke English.” (Corley)

John Young, a boatswain on the British fur trading vessel, Eleanora, was stranded on the Island of Hawai‘i in 1790. Kamehameha brought Young to Kawaihae, where he was building the massive temple, Pu’ukoholā Heiau.

For the next several years, John Young, and another British sailor, Isaac Davis, went on to assist Kamehameha in his unification of the Hawaiian Islands.

Because of his knowledge of European warfare, Young is said to have trained Kamehameha and his men in the use of muskets and cannons. In addition, both Young and Davis fought alongside Kamehameha in his many battles.

With these powerful new weapons and associated war strategy, Kamehameha eventually brought all of the Hawaiian Islands under his rule.

In London, Liholiho and Kamāmalu became ill. It is believed they probably contracted the measles on their visit to the Royal Military Asylum (now the Duke of York’s Royal Military School.) Virtually the entire royal party developed measles within weeks of arrival, 7 to 10 days after visiting the Royal Military Asylum housing hundreds of soldiers’ children.

Kamāmalu (aged 22) died on July 8, 1824. The grief-stricken Kamehameha II (age 27) died six days later, on July 14, 1824. Prior to his death he asked to return and be buried in Hawai‘i.

Kapihe was the only one of the followers who had suffered from the disorder in a degree at all equal to the king and queen. Boki and Kekūanāoʻa rapidly recovered; and Kapihe soon grew better.

Shortly thereafter, the British Government dispatched HMS Blonde to convey the bodies of Liholiho and Kamāmalu back to Hawaii, along with the entourage. The Captain of the Blonde, a newly commissioned 46-gun frigate, was Lord Byron (a cousin of the poet.) The Blonde arrived back in Honolulu on May 6, 1825.

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Their_Majesties_King_Rheo_Rhio,_Queen_Tamehamalu,_Madame_Poke

by Peter T Young Leave a Comment

Kalo (Taro)

Hawaiian traditions describe the birth of the islands and the life that exists on them in terms of genealogical accounts.

All natural forms of the environment are believed to be embodiments of gods and deities.  From godly forces the Hawaiian Islands are born of Wākea (the expanse of the sky‐father) and Papahānaumoku (Papa who gave birth to the islands).

Wākea and Papa are credited for being the parents of the first man, Hāloa, the ancestor of all people.  Commoners and aliʻi were all descended from the same ancestors, Wākea (sky father) and Papa (earth mother.)

It is from this genealogical line that Hawaiians address the environment and it forms the basis of the Hawaiian system of land use.

“The first born son of Wākea was of premature birth (keiki alualu) and was given the name Hāloa-naka. The little thing died, however, and its body was buried in the ground at one end of the house.  After a while from the child’s body shot up a taro plant, the leaf of which was named lau-kapa-lili, quivering leaf; but the stem was given the name Hāloa.  After that another child was born to them, whom they called Hāloa, from the stalk of the taro. He is the progenitor of all the peoples of earth.” (Malo)

“The first Hāloa, born to Wākea and Ho‘ohokukalani, became the taro plant. His younger brother, also named Haloa, became the ancestor of the people.  In this way, taro was the elder brother and man the younger–both being children of the same parents.”

“Because our chiefs were of the senior line, they were referred to in respect and affection as “kalo kanu o ka aina” (The taro grown in the homeland) by the junior branches of the family.”(Handy-Pukui)

In pre-Captain Cook times, taro played a vital role in Hawaiian culture. It was not only the Hawaiians’ staple food but the cultivation of kalo was at the very core of Hawaiian culture and identity.

The early Hawaiians probably planted kalo in marshes near the mouths of rivers. Over years of progressive expansion of kalo lo‘i (flooded taro patches) up slopes and along rivers, kalo cultivation in Hawai‘i reached a unique level of engineering and sustainable sophistication.

The Hawaiian concept of family, ‘ohana, is derived from the word ‘ohā (Fig., offspring, youngsters,) the axillary shoots of kalo that sprout from the main corm, the makua (parent.)  Huli, cut from the tops of mauka, and ‘ohā are then used for replanting to regenerate the cycle of kalo production.

Kalo lo‘i systems are typically a set of adjoining terraces that are typically reinforced with stone walls and soil berms. Wetland taro thrives on flooded conditions, and cool, circulating water is optimal for taro growth, thus a system may include one or more irrigation ditches, or ‘auwai, to divert water into and out of the planting area.  (McElroy)

In 6 to 12 months, depending upon plant variety along with soil and water conditions, the taro is generally ready to harvest. Each parent tuber produces from two to 15 ʻohā, side tubers of corms, up to 6 inches in diameter.

Kalo patches are variously named on the basis of size, shape, planting method and other factors. Mo‘o ai are narrow strips of planted kalo, much longer than they are wide. Mo‘o kaupapa lo‘i are long rows of lo‘i or wet kalo patches. Other types of wet planting mounds include pu‘epu‘e hou and kipi or kipikipi. Of the wetland methods, lo‘i was most frequently occurring form.

Taro or Kalo has been a traditional form of food sustenance and nutrition, particularly in ancient Hawaiian culture.  Reportedly, it is the world’s fourteenth most-consumed vegetable.  All parts of the plant are eaten, including poi, table taro (the cooked corm,) taro chips and luau leaf.

Kalo starch is one of the most nutritious, easily digested food.  Kalo corms are high in carbohydrate in the form of starch and low in fat and protein, similar to many other root crops.

The starch is 98.8 percent digestible, a quality attributed to its granule size, which is a tenth that of potato, making it ideal for people with digestive difficulties.

The corm is an excellent source of potassium (higher than banana), carbohydrate for energy and fiber. When eaten regularly, kalo corm provides a good source of calcium and iron. Kalo leaves (lū‘au leaves) are eaten as a vegetable.

The staple of the ancient Hawaiian people, poi, is a gentle food, hypoallergenic, gluten free and easily digestible. It has saved the lives of babies who have been allergic to everything else. Poi is just about for everyone – from the health-challenged to the super-fit endurance athlete. (Bishop Museum)

Kalo, like other plants in its family, is considered poisonous when raw because its tissues contain an acrid component; thorough steaming or boiling eliminates this and allows it to be eaten.

It is estimated that at the peak of kalo production, areas under its cultivation covered more than 20,000-acres (about 31 square miles) over six islands.

Since the early to mid-1800s, kalo cultivation and the demand for kalo has markedly declined, and many of the ceremonial, medicinal and upland kalo cultivars became neglected and were lost.

In the last 200 years, Waipi‘o has experienced many changes: new ownership of the land, assimilation of other ethnic groups into the indigenous Hawaiian population and the shift from subsistence taro farming to market production.  (UH)

In 1900, it was estimated that about 1,280 acres were being used for kalo production.  By 1907, rice had become a major crop, occupying about 10,000 acres.

At that time, Chinese farmers were growing about half the kalo crop and milling 80 percent of the poi. By 1937, the major kalo growers were Japanese.

With the outbreak of World War II in 1941, demand for kalo declined and production dropped to 920 acres.

The image shows a couple of men pounding poi (BishopMuseum)  

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by Peter T Young Leave a Comment

Gerrit P Judd

In 1828, the American Board of Commissioners for Foreign Mission (ABCFM) sent 20-people in the Third Company of missionaries to Hawaiʻi, including four ministers and their wives.

A physician and his wife accompanied the ministers, Dr. Gerrit Parmele Judd and Laura Fish Judd.  Dr. Judd was sent to replace Dr. Abraham Blatchely, who, because of poor health, had left Hawaiʻi the previous year.

Judd, a medical missionary, had originally come to the islands to serve as the missionary physician, intending to treat native Hawaiians for the growing number of diseases introduced by foreigners. He immersed himself in the Hawaiian community, becoming a fluent speaker of Hawaiian.  Judd soon became an adviser to and supporter of King Kamehameha III.

In May 1842, Judd was asked to leave the Mission and accept an appointment as “translator and recorder for the government,” and as a member of the “treasury board,” with instructions to aid Oʻahu’s Governor Kekūanāoʻa in the transaction of business with foreigners.

Up to that time there was no real financial system. The public revenues were received by the King and no distinction was made between his private income and that which belonged to the government or public.  Judd, as chairman of the treasury board, was responsible to organize a public accounting system.    (Hawaiian Mission Centennial Book)

As chairman of the treasury board he not only organized a system, he also helped to pay off a large public indebtedness and placed the government on a firm financial footing. (Hawaiian Mission Centennial Book)

In early-1843, Lord George Paulet, purportedly representing the British Crown, overstepped his bounds, landed sailors and marines, seized the government buildings in Honolulu and forced King Kamehameha III to cede the Hawaiian kingdom to Great Britain.

Paulet raised the British flag and issued a proclamation formally annexing Hawaii to the British Crown.  This event became known as the Paulet Affair.

Judd secretly removed public papers to the Pohukaina mausoleum on the grounds of what is now ʻIolani Palace to prevent British naval officers from taking them. He used the mausoleum as his office; by candlelight, and using the coffin of Kaʻahumanu as a writing desk, Judd wrote appeals to London and Washington to free Hawaiʻi from the rule of Paulet.

His plea, heard in Britain and the US, was successful, and after five-months of occupation, the Hawaiian Kingdom was restored and Adm. Thomas ordered the Union Jack removed and replaced with the Hawaiian kingdom flag.

Judd stood beside the King on the steps of Kawaiahaʻo Church to announce the news, translating Admiral Thomas’ declaration into Hawaiian for the crowd.

In November 1843, Judd was appointed secretary of state for foreign affairs, with the full responsibility of dealing with the foreign representatives.  He was succeeded by Mr. RC Wyllie, in March 1845, and was then appointed minister of the interior.

By that time, the King had become convinced that the ancient system of land tenure was not compatible with the progress of the nation, and he resolved to provide for a division of the lands which would terminate the feudal nature of land tenure (eventually, the Great Māhele was held, dividing the land between the King, Government, Chiefs and common people.

As part of the Māhele, on Judd’s recommendation, a law was passed that provided for the appointment of a commission to hear and adjudicate claims for land. Such claims were based on prior use or possession by the chiefs and others; successful claims were issued Awards from the Land Commission.

In 1846, Judd was transferred from the post of minister of the interior to that of minister of finance (which he held until 1853, when by resignation, he terminated his service with the government.)

In 1850, King Kamehameha III sold approximately 600-acres of land on the windward side of Oʻahu to Judd.  In 1864, Judd and his son-in-law, Samuel Wilder, formed a sugar plantation and built a major sugar mill there; a few remains of this sugar mill still exist next to the Kamehameha Highway.

Later, additional acreage in the Hakipuʻu and Kaʻaʻawa valleys were added to the holdings (it’s now called Kualoa Ranch.)

In 1852, Judd served with Chief Justice Lee and Judge John Ii on a commission to draft a new constitution, which subsequently was submitted to and passed by the legislature and duly proclaimed

It was much more complete in detail than the constitution of 1840, and separated the three coordinate branches of the government in accordance with modern ideas.

Judd wrote the first medical book in the Hawaiian language. Later, Judd formed the first Medical School in the Islands.  Ten students were accepted when it opened in 1870, all native Hawaiians (the school had a Hawaiians-only admissions policy.)

Judd participated in a pivotal role in Medicine, Finance, Law, Sovereignty, Land Tenure and Governance in the Islands. Gerrit P Judd died in Honolulu on July 12, 1873.

“He was a man of energy, courage and sincerity of purpose. He was an able physician, and he developed great aptitude for the administration of public affairs. The benefit of his talents was freely and liberally given to a people who he knew needed and deserved assistance.”  (Hawaiian Mission Centennial Book)

The image shows Gerrit P Judd.

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by Peter T Young 2 Comments

War Memorial Municipal Auditorium

“Dedicated to All the Sons and Daughters of Hawai‘i Who Served Their Country in Time of War and in Special Tribute to those Who Gave Their Lives in Order That Freedom and Justice Might Prevail Throughout the World”

Apparently, so said the plaque outside what was initially referred to as the War Memorial Municipal Auditorium; its name was changed a few times.

And, the plaque is now missing – and apparently, so is the memory and original intent of the complex as a War Memorial.

Let’s look back …

In 1955, the Territorial Legislature passed Act 145 authorizing $3-million in bonds for the City and County to construct a War Memorial Municipal Auditorium. Then Congress stepped in to approve the State’s bond proposal.

By then, the idea was for the auditorium to honor those from Hawai‘i who served and sacrificed in WWII and Korea.

The house bill (HB 900) noted, “a municipal auditorium in the City and County of Honolulu would be a proper and fitting memorial to the said veterans (of WWII and Korea) and further would enhance the general welfare of the people of the city of Honolulu.”

Petitions and Bills were discussed seeking authorization for the “board of supervisors of the city and county of Honolulu to issue bonds in the sum of $3 million …”

“… for the purpose of land acquisition, plans, construction, equipping, and furnishing a war memorial municipal auditorium in the city and county of Honolulu.” Congressional Record, Volume 101, page 1143, June 9, 1955)

“HB 7755. A bill to enable the Legislature of the Territory of Hawaii to authorize the city and county of Honolulu, a municipal corporation, to Issue general obligation bonds; to the Committee on Interior and Insular Affairs.” (Congressional Record, Volume 101, page 807, July 30, 1955)

“404. Also, petition of the city and county clerk. Honolulu, T. H., requesting the enactment of legislation appropriating $3-million for land acquisition, plans, construction, equipping, and furnishing war memorial municipal auditorium in the city and county of Honolulu; to the Committee on Interior and Insular Affairs.” (Congressional Record, Volume 102, page 32, January 5, 1956)

Finally, on July 11, 1956, the Senate and House of Representatives of the US Congress enacted Public Law 694 and approving the bond in the Territory’s Act 145, giving the City and County of Honolulu the authority to move forward.  The site was the former ‘Old Plantation’ of the Ward Estate.

Initial legislation referred to the facility as the War Memorial Municipal Auditorium; on September 24, 1963, the City Council adopted a resolution naming the complex the ‘Honolulu International Center; then, on January 14, 1976, the City Council renamed the center as the ‘Neal S Blaisdell Memorial Center.’

Finally, on September 12, 1964 the Center was dedicated by Mayor Blaisdell; apparently, a memorial plaque noted the dedication of the facility as a war memorial (apparently, with the language noted at the top, here.)

However, over the years, the memorial plaque has been lost and the Neal S Blaisdell Center’s intended purpose as a war memorial has been forgotten.

Through persistence of Tanya Harrison and other volunteers at the Neal S Blaisdell Center War Memorial Project, Honolulu’s war memorial is no longer forgotten.

On March 11, 2015, the Honolulu City Council adopted Resolution 15-44, stating, “the City is currently considering long-range plans for the redevelopment of the fifty year-old Neal S Blaisdell Center complex …”

“… as such plans are discussed, the public should be reminded of the Neal S. Blaisdell Center’s heritage as a war memorial and its original purpose to honor Hawaii’s fallen heroes”. They sought rededication of the Blaisdell Center as a War Memorial.

The Honolulu City Council also noted, “all of the counties of the State of Hawai‘i honor and remember Hawai‘i’s war dead and war veterans in living memorials …”

“… such as the Waikiki War Memorial Natatorium, Kauai War Memorial Convention Hall, Kauai Veterans Memorial Hospital, Maui’s War Memorial Stadium Complex and Hilo’s Kalākaua Park War Memorial Pond”.

On November 10, 2015, there was a rededication the Neal S. Blaisdell Center as a war memorial. Subsequently, a new memorial plaque was installed as a permanent marker to educate the public of the Center’s war memorial designation and the significance of the facility as a living memorial.

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