Peter T Young

September 27, 2023 by Peter T Young Leave a Comment

The Name’s the Same

A toponym is a place name derived from topographical features. I recently read an article by Andrew Crowe who notes that there are several place names in New Zealand (NZ) that are shared in the Hawaiian Archipelago. The following is from that article.

Crowe states that the origin, or origins, of New Zealand Māori are currently thought to lie in the ‘central East Polynesian interaction sphere’ – primarily in the Society and Southern Cook Islands.

This conclusion is supported by studies of the mtDNA variation in local populations of the humanly-transported Pacific rat, and by affinities in language and archaeology.

A survey of place names shared between New Zealand and East Polynesia found by far the majority in the Hawaiian Archipelago. Given that the immediate origin of Māori is generally thought to lie in the ‘central East Polynesian interaction sphere.’

Crowe notes that a substantial number of place names shared between New Zealand and Hawai‘i are not shared with the Society Islands. This suggests a possibility that the high number of names shared between these two regions reflects a degree of contact between them.

Polynesian toponyms – like those worldwide – are either descriptive or commemorative of people, events or other places. To evaluate them in terms of geographical links, we should ideally know why each name was conferred.

Descriptive names, such as ‘one loa’ = ‘one roa’ (‘long beach’), may be independently coined in different places for similar topographic features, but this does not preclude other associations. For example, when the name ‘Long Beach’ is subsequently conferred on a long beach outside California, one may still be able to infer who might have named it.

Here’s another example of the names being the same – Hawai‘i Island – Hawaiki (ancestral homeland of NZ Māori). Or, a place on that island, Hilo – Whiro (NI) & Te Whiro (NI). Or, another place on the other side (also found in other places throughout Hawai‘i), Kailua – Tairua (NI & SI).

Here are some similarly-named Hawai‘i streams: Wailoa – Wairoa; Wailua – Wairua; Waimanu – Waimanu; Waimea – Waimea; Waipi‘o – Waipiko.

Heading to O‘ahu, we find Honolulu (Whangaruru is a harbor on the NZ North Island). On O‘ahu’s windward side has Kailua, He‘eia and Kahana (New Zealand has Te Rua (SI), Hekia (SI) and Tahanga (NI).

O‘ahu’s north shore has Waimea (NZ has Waimea), Laniākea (in NZ there is Rangiātea) and Kawela (Te Wera is a place in NZ). Wai‘anae is across the way, Waikanae is in NZ.

On Maui you will find Mākena (there’s a Mātenga in NZ), Nāpili (Ngāpiri is on NI), Wai‘ānapanapa (NZ has Waikanapanapa), Waiehu and Waine‘e (NZ has Waiehu and Waiheke).

Crowe’s article notes 518 Hawaiian place names that are similar to New Zealand. For the most part, the lists comprise only those landscape features and locations that were of general interest: harbors, channels, reefs, cliffs, beaches, bays, points, islets, caves, peaks, hills, craters, ranges, valleys, plains, rivers, streams, springs, falls, swamps, lakes, districts, villages and marae/heiau.

The islands of Hawai‘i and O‘ahu stand out with higher numbers of similarly-named Māori place names; when compared by land area, the density of shared names on Maui, Molokai, Lanai and Ni‘ihau was found to be comparable with that on the island of Tahiti.

Crowe concludes, for this and other reasons, Hawai‘i deserves to be considered as a potential source of (or to otherwise have been in contact with) New Zealand Māori – despite its immense distance from New Zealand and isolation at European contact.

September 26, 2023 by Peter T Young Leave a Comment

Ho‘oipoikamalanai

The Puna district of Kauai is well known for two legendary chiefs, Kawelo and Mō‘īkeha. Kawelo is more closely associated with Wailua and Hanamā‘ulu and Mō‘īkeha is linked to Kapa‘a. Mō‘īkeha is understood to be the grandchild of Maweke, one of the principal genealogical lines from which Hawaiians today trace their ancestry.

Sometime between the eleventh and twelfth centuries marks the arrival of Maweke to the Hawaiian Islands. Mō‘īkeha succeeds his older brother Kumuhonua as ruling chief during the time of Mailikūkahi. Kapa‘a is mentioned in traditions concerning Kawelo (Kaweloleimākua), the mo‘o Kalamainu‘u and the origins of the hīna‘i hīnālea fish, and the story of Lonoikamakahiki.

Mō‘īkeha Kapa‘a was the final home of the legendary chief Mō‘īkeha. Born at Waipi‘o on the island of Hawai‘i, Moʻikeha sailed to Kahiki (Tahiti), the home of his grandfather Maweke, after a disastrous flood. (Cultural Surveys)

Moʻikeha was an aliʻi nui (high chief) from Moa‘ulanuiakea, Tahiti, where he lived with his wife Kapo. They had a child named Laʻamaikahiki. Moʻikeha became infatuated with Luʻukia, the wife of ‘Olopana, but she created some domestic difficulties.

Moʻikeha sailed back to Hawaiʻi with his sisters, Makapuʻu and Makaʻaoa, his two younger brothers, Kumukahi and Haʻehaʻe, his priest Moʻokini, and his prominent men (na kanaka koikoi) – navigators (ho‘okele), favorite priests (kahuna punahele) and his lookouts (kiu nana,) who would spy out land.

After sailing the Island chain, Moʻikeha sailed to Kauai, landing at Wailua. The canoe was brought ashore, and the travelers got off. Meanwhile the locals were gathering in a crowd to go surf-riding at Ka-makaiwa. Among them were the two daughters of the ali‘i nui of Kauai, Ho‘oipoikamalanai and Hinauʻu.

Orders were issued that Mo‘ikeha be brought to the house of the two ali‘i women. Mo‘ikeha and his company were sent for and brought in the presence of the king.

The love of these young people being mutual, Ho‘oipoikamalanai and Hinauu took Mo‘ikeha to be their husband. Mo‘ikeha became ali‘i nui of Kauai after the death of his father-in-law.

Mo‘ikeha had five children with Ho‘oipoikamalanai and Hinauu, all boys. Ho‘oipoikamalanai’s children were Umalehu, Kaialea, Kila; Hinauu’s children were Kekaihawewe and Laukapalala.

Mo‘ikeha worked to make his two wives and five children happy, giving his undivided attention to the bringing up of his boys. He thought no more of Lu‘ukia, but after a while, he began to feel a yearning desire to see his son La‘amaikahiki, his child by his first wife Kapo.

So he called his five sons together and said to them: “I‘m thinking of sending one of you boys to bring your elder brother to Hawai‘i.” His boys became greatly excited, each one shouting: “Let me go! Let me go!!”

When Mo‘ikeha saw there would be much contention among his sons, he devised a test to determine who should be chosen to go to Tahiti. (Kawaharada)

Kila, Moʻikeha’s favorite of three sons by the Kauai chiefess Ho‘oipoikamalanai, was born at Kapaʻa and was said to be the most handsome man on the island. It was Kila who was sent by his father back to Kahiki to slay his old enemies and retrieve a foster son, the high chief La‘amaikahiki. (Kawaharada)

In another legend, Mō‘īkeha sends his son to Tahiti to slay his enemies. Upon reaching Tahiti, Kila meets his father’s aunt, Kanepohihi, in the form of a blind, supernatural rat. He introduces himself, sending his father Mō‘īkeha’s greetings. Kanepohihi asks of Mō‘īkeha, and Kila responds:

I walea ia Kauai
I ka lā hiki ae a pō iho
I ke kee a ka nalu o Makaiwa
I ka hiki mai a ka la maluna
O ke kalukalu o Kewa
O ka wai halau o Wailua
O ka lealea o ka mai o kuu makuahine
O Ho‘oipoikamalanai
O kahi noho no o Kauai a make

He is indulging in ease in Kauai
Where the sun rises and sets again,
Where the surf of Makaiwa curves and bends,
Where the sun comes up over
The kalukalu of Kewa;
The stretched out waters of Wailua,
And the entrancing favors of my mother
Ho‘oipoikamalanai
He will live and die in Kauai
(Fornander IV)

Kamakau’s Version of Mo‘ikeha’s Marriage: Mo‘ikeha married one woman whose name was both Ho‘oipoikamalanai and Hina-‘au-lua. Mo‘ikeha’s three children were Ho‘omali‘i, named for the skin of ‘Olopana; Haulani-nui-ai-akea for the eyes of ‘Olopana; and Kila, for Lu‘ukia, the wife of ‘Olopana. (Kamakau; Kawaharada)

Kalakaua’s Version of Mo‘ikeha’s Marriage: Mo‘ikeha married Ho‘oipo after winning the right to do so in a canoe race devised by Puna, the ali‘i of Wailua and the father of Ho‘oipo.

Puna sent a servant with a palaoa (a carved and consecrated whale-tooth) to the island of Ka‘ula (SW of Kauai). Nine suitors raced to the island to be the first to bring the whale-tooth back.

Mo‘ikeha won the race by sailing to Ka‘ula with the help of La‘amaomao, his director of winds, who had a calabash that contained all the winds of Hawai‘i, which he could call forth by chanting their names.

Moʻikeha settled at Kapaʻa Kauai as ruling chief of the island. Mō‘īkeha’s love for Kapa‘a is recalled in the ‘ōlelo no‘eau: Ka lulu o Mō‘īkeha i ka laulā o Kapa‘a “The calm of Mō‘īkeha in the breadth of Kapa‘a ” (Pukui 1983: 157).

The place “Lulu-o-Mō‘īkeha” is described as being situated “near the landing and the school of Waimahanalua”. The landing in Kapa‘a was known as the Makee Landing and was probably constructed in the late 1870s, along with the Makee sugar mill.

Today, in place of the old Makee Landing is part of a breakwater located on the north side of Moikeha Canal, near the present day Coral Reef Hotel. (Cultural Surveys)

Upon his death, Kila, his son, became ruling chief of Kauai. (McGregor) After Moʻikeha’s death, his corpse was taken to the cliffs of Haʻena where it was deposited.

September 25, 2023 by Peter T Young Leave a Comment

Walter Murray Gibson

Walter Murray Gibson was born at sea, the son of English emigrants, en route to the United States (March 6, 1822.) His early years were spent in New York, New Jersey and South Carolina; and his youthful imagination was kindled into a flame of romantic ambition by tales of the East Indies. (Kuykendall)

While still a young man, he had been imprisoned by the Dutch in Java for more than a year, found guilty of plotting to stir up a rebellion against their rule. From that time in 1850-51 he had carried a dream of becoming the savior of the island races of Oceania, of gaining power to rescue them from the misrule of their white masters. (Adler – Kamins)

In 1861, he came to Hawaiʻi after joining the Mormon Church the year before; he was to serve as a missionary and envoy of the Mormon Church to the peoples of the Pacific Ocean. He landed in Lānaʻi and eventually created the title “Chief President of the Church of Jesus Christ of Latter-day Saints in the Islands of the Sea.” He more regularly went by the name Kipikona.

The experience with the Church was relatively short-lived; in 1864, he was excommunicated for selling priesthood offices, defrauding the Hawaiian members and misusing his ecclesiastical authority (in part, he was using church funds to buy land in his name.)

By the 1870s, Gibson focused his interests in ranching in the area called Koele, situated in a sheltered valley in the uplands of Kamoku Ahupuaʻa. As the ranch operation was developed, Koele was transformed from an area of traditional residency and sustainable agriculture to the ranch headquarters. (Lānaʻi Culture and Heritage Center)

Herds of sheep were managed from Koele, and during shipping season, wool and mutton for the meat markets in Honolulu, were shipped from the coastal village of Awalua, at the northern end of the island. (Lānaʻi Culture and Heritage Center)

In 1872, Gibson moved from Lānaʻi to Lāhainā and then to Honolulu.

He established a small bilingual newspaper, Ka Nuhou (News,) and wrote, edited and ran it for 14-months (1873-1874.) It grew in circulation to about 5,000, double the size of any other Hawaiian language periodical to and for the Hawaiian people. Its slogan was – Hawaiʻi for the Hawaiians.

Not everyone enjoyed its content. “The Nuhou is scurrilous and diverting, and appears ‘run’ with a special object, which I have not as yet succeeded in unraveling from its pungent but not always intelligible pages.” (Isabella Bird)

He denounced, as enemies of the kingdom, those who favored ceding Pearl Harbor to the US as an inducement to enter into the reciprocity treaty with Hawaiʻi so eagerly sought by the sugar planters to gain access to the American market. (Adler – Kamins)

He used the newspaper to support, first, Lunalilo, then, King Kalākaua in their election campaigns.

Following that, he ran for political office and served in the House of Representatives, representing Maui (the only haole in the 27-member Legislative Assembly – 1878-1882.)

He made his way to become as Finance Committee Chairman and under his leadership allocations of public funds showed his concern for the national pride of Hawaiians: $500 to Henri Berger, leader of the Hawaiian Band, for composing the music for Hawaii Ponoʻi, the new national anthem; $10,000 for a bronze statue of Kamehameha I; and $50,000 to begin construction of a new ʻIolani Palace, to house King Kalākaua and Queen Kapiʻolani, and all their successors. (Adler – Kamins)

Public service did not stop there. He was later Member of Privy Council and Board of Health (1880, Health President 1882;) Commissioner of Crown Lands (1882;) Board of Education, President (1883;) Attorney General (1883;) House of Nobles (1882-1886;) Secretary of War & Navy (1886;) Premier and Minister of the Interior (1886) and Minister of Foreign Affairs (1882-1887.)

In his new capacities, Gibson’s first notable accomplishment was his development of a new monetary system for the island nation. The new money was printed in San Francisco and the bills featured Kalākaua. This was followed by the creation of a postal system; Gibson himself designed and printed the postage stamps for the Hawaiian kingdom. (Lowe)

Then, the good times ended. “A conspiracy against the peace of the Hawaiian Kingdom had been taking shape since early spring.” (Liliʻuokalani) In 1887, the struggle for control of Hawaiʻi was at its height as David Kalākaua was elected to the throne. But the businessmen were distrustful of him.

“So the mercantile element, as embodied in the Chamber of Commerce, the sugar planters, and the proprietors of the “missionary” stores, formed a distinct political party, called the “down-town” party, whose purpose was to minimize or entirely subvert other interests, and especially the prerogatives of the crown, which, based upon ancient custom and the authority of the island chiefs, were the sole guaranty of our nationality.” (Liliʻuokalani)

The Hawaiian League (aka Committee of Thirteen, Committee of Public Safety & Annexation Club) were unhappy with the rule of Kalākaua and used threats to force the king to adopt a new constitution. The Hawaiian League came into control of the Honolulu Rifles (made of about 200 armed men.) The Hawaiian League used the Rifles to force King Kalākaua to enact the Bayonet Constitution. (Kukendall)

On July 1, Kalākaua asked his entire cabinet to resign. Gibson, a strong and vocal supporter of the King was also an early target. He was captured by the Honolulu Rifles and almost lynched; instead, he was banished from the Islands.

He left Honolulu on July 12, 1887 on the sugar freighter JD Spreckels and arriving in San Francisco on August 6, 1887. He spent the following five months in and out of St Mary’s Hospital and died January 21, 1888 of tuberculosis of the lungs.

When his body was returned to Honolulu, he lay in state and thousands lined up to view his remains through a windowed coffin. “The place has been thronged with visitors, many of whom were natives, who expressed a kindly aloha for the departed Premier.” (Daily Bulletin, February 18, 1888)

September 24, 2023 by Peter T Young Leave a Comment

4,000 … 40,000 … 400,000 …

When Hawaiians prayed, in order to include all aspects of God (not to omit or offend any of the akua,) they added to the prayer the words, “E Hoʻoulu ana I kini o ke akua, ka lehu o ke akaua, na mano o ke akua” (Invoke we now the 40,000 gods, the 400,000 gods, the 4,000 gods.) (Beckwith)

In Hawaiian culture, natural and cultural resources are one and the same. Native traditions describe the formation (literally the birth) of the Hawaiian Islands and the presence of life on, and around them, in the context of genealogical accounts.

All forms of the natural environment, from the skies and mountain peaks, to the watered valleys and lava plains, and to the shore line and ocean depths are believed to be bodily manifestations of Hawaiian gods and deities.

It was the nature of place that shaped the cultural and spiritual view of the Hawaiian people. “Cultural Attachment” embodies the tangible and intangible values of a culture – how a people identify with, and personify the environment around them.

It is the intimate relationship (developed over generations of experiences) that people of a particular culture feel for the sites, features, phenomena and natural resources etc., that surround them – their sense of place. This attachment is deeply rooted in the beliefs, practices, cultural evolution and identity of a people. (Kent)

The Hawaiian Kumulipo is a genealogical prayer chant linking the royal family to which it belonged not only to primary gods belonging to the whole people and worshiped in common with allied Polynesian groups, not only to deified chiefs born into the living world within the family line, but to the stars in the heavens and the plants and animals useful to life on earth, who must also be named within the chain of birth and their representatives in the spirit world thus be brought into the service of their children who live to carry on the line in the world of mankind. (Beckwith)

Hawaiians honored a kind of diffused hierarchy of gods, headed by Kanaloa, Kāne, Kū and Lono. Each has his areas of responsibility or “departments.” (Kanahele)

Kāne heads the areas of procreation, fresh water, forests, certain plants and animals. Kū oversees war, politics, certain fish and shrubs, and trees.

Lono is in charge of the peace, agriculture, the weather and healing. Kanaloa’s responsibilities suggest an important role of the oceans, voyaging and fishing.

In addition to these patron gods, many lesser deities were recognized who had their own responsibilities. Certain akua watched over certain professions (healers, dancers, canoe makers, tapa makers, astrologers, etc.)

There were also family gods, and gods for individuals. Each family had its own ʻaumakua (personal god) that watched over and protected them. For some it was the shark, others the pig, and so on.

It was thought that spirits could communicate to the living through dreams and often appeared in the form of the family’s ʻaumakua.

Likewise, a vast number of demigods (kupua) that took life forms and represented as part human and part god and often tell of historic and heroic struggles between different kupua.

Kupua stories tend to follow a regular pattern. The kupua is born in some non-human form, but detected and saved by his grandparents (generally the mother’s side,) who discern the divine nature. He is won over by some chief and sent to do battle with his rival. (Beckwith)

Within these various major natural forms, gods, lesser gods, ʻaumakua, kupua and even humans was ‘mana’ – a spiritual energy. It is therefore an external and internal force within and around us.

“The missionaries found that the conflict between the light of Christianity and the darkness of heathenism was no momentary struggle.” (Bingham) The Hawaiians were criticized for believing in a great many spirits, worshipping ‘false gods’ and setting up alters in their honor.

This polytheism (worship or belief in multiple deities) was not and is not unique (although modern Christians may reference it differently.) This is not to suggest the faiths are the same; there are, however, signs of similarity that should not be ignored.

A discussion on cultural beliefs helped me see that even in today’s Christian faith, while one God is ever present – Christian worshippers look to and seek guidance and assistance from others within the religion, beyond God.

Take, for example, the Catholic religion and beatification of two saints with Hawaiʻi ties, Saint Damien and Saint Marianne.

Roman Catholic canonization requires evidence of miracles attributed to that person’s intercession. People pray to the religious members for help; multiple miracles may move that member to saintly status.

Catholics pray to God; but within the religion are numerous Saints and Angels who are also looked upon and prayed to; as well as others (as former Father Damien and Mother Marianne, before their elevation to Sainthood.)

During Pope Benedict XVI’s term as Pope (2005-2013) at least 45 new saints were added to the Catholic roles; so, the list of saints continues to grow.

Likewise, look at the monumental edifices erected for worship by other religions, including Christianity. Houses of worship are not simple structures and each has an alter and other religious representations.

Again, I am not saying they are the same; however, it looks like we may all be more similar than we sometimes think.

September 23, 2023 by Peter T Young 1 Comment

ʻĀina Haina (ʻIli of Wailupe)

Waikīkī (“water spurting from many sources”) ahupuaʻa lies between Honolulu (from the west side of Makiki Valley) and Maunalua (the east side of Wailupe) – essentially from Piʻikoi Street to the ʻĀina Haina/Niu Valley boundary.

It included several ʻili, subdivisions/portions of ahupuaʻa. Wailupe is one of these ʻili; it is actually an ʻili lele (jumping ʻili) that includes the area we now call ʻĀina Haina and kalo (taro loʻi) lands in nearby Pālolo Valley.

From ancient times, we learn Wailupe is part of the tradition of Kamapuaʻa, a multi-formed deity.

The Hawaiian deity Kamapuaʻa, is a part of the Lono god-force, and possessed many body forms (kinolau), representing both human and various facets of nature. He was born in pig-form to Hina (mother) and Kahiki‘ula (father) at Kaluanui in the Koʻolauloa District of O‘ahu. (Maly)

ʻOlopana, an Oʻahu Chief (and younger brother of Kahiki’ula,) was an adversary of Kamapuaʻa. After several skirmishes and confrontations between them, Kamapuaʻa finally killed ʻOlopana and conquered Oʻahu.

When Kamapuaʻa started to divide the land, one of the notable aspects of the tradition of Kamapuaʻa is that, Lonoawohi, his priest, asked for and received the lands whose names begin with the word “wai” (i.e. Waikiki, Waianae, Waiawa … and Wailupe. Thus, the priests of the Lono class received the “wai” lands. (Maly)

In Hawai‘i and essentially in all cultures – water meant life and growth. In Hawai‘i – “Wai” – fresh water – is a life force – it meant abundance and wealth and was a consistent theme in native traditions, practices, land use and historical accounts.

Wailupe (literally, “kite water”) suggests this was one of the prescribed places to fly kites, some suggesting the land was named “for a kite-flying woman (he wāhine hoʻolele lupe.)”

Another name for the area was Kekaha (“the place”) and is noted in the names of the winds the canoes could expect while sailing along the southeast coast of Oʻahu:

Puuokona is of Kuliʻouʻou
Ma-ua is the wind of Niu
Holouhā is of Kekaha (Wailupe)
Māunuunu is of Wai‘alae
The wind of Lēʻahi turns here and there …

There are three gulches forming the valley; the main Wailupe Gulch follows the lower Wailupe Stream and a branch to the northwest. The northeast branch follows Laulaupoe Gulch, which is named for a round (poe) type of leaf package (laulau) used for food and for presentations.

Above, there is a third gulch called Kuluʻī, which is named for a type of tree/shrub. On early maps, a second small stream is shown on the western side called Waialiʻi (probably “water of the chiefs.”) (Cultural Surveys)

What we know today as Wailupe Peninsula is the former Wailupe Fishpond. The Hawaiian term for the pond was Loko Nui o Wailupe, “big pond of Wailupe.”

Just mauka of the fishpond (makai of the main coastal trail, now covered by Kalanianaʻole Highway) was a spring called Puhikani. There was a second spring, which fed a fishpond of the same name, on the west side of Wailupe Pond called Punakou, which means “kou tree spring.”

Kawaikuʻi Beach Park is named after a freshwater spring in this area that was the only source of drinking water for the coastal residents. Kawaikuʻi means “the united water” (named either because of the salt and fresh water “united” at the spring or because Wailupe residents once came to wash their clothes on flat rocks near the spring and to gather limu – thus the population congregated or “united” at this spot.)

In 1826, the missionary Levi Chamberlain took a tour of the island of O‘ahu, traveling through the southern coast of O‘ahu westward from Makapuʻu. He recorded a settlement of eighteen houses at Maunalua, with three additional settlements between Maunalua and Wai‘alae. These settlements were probably at Kuliʻouʻou, Niu and Wailupe. At Wai‘alae he stopped at a settlement with a schoolhouse. (Cultural Surveys)

The land of Wailupe was reportedly distributed to the father of Kamaha by Kamehameha the Great following the Battle of Nuʻuanu in 1795.

At the Māhele, Kamaha, konohiki (land manager) of the land, received Wailupe, retaining half and returning half. (The King accepted “the large Fish pond (Wailupe Pond) and one acre of Kula land in the Ili of ‘Wailupe’ Oʻahu;” Kamaha received the remainder of the land and all of the smaller fishponds.) (Cultural Surveys)

In Wailupe, 57 claims were made and 37 were awarded, indicating that there was substantial settlement in the area. The claims were mainly for kula lands with sweet potato, coconut, orange, hala, ipu and pili grass with no mention of taro being grown. Lots averaged 1.5-acres with two kula patches. The majority of lots were adjacent to major streams within the valley.

In 1924, Robert Hind purchased 2,090-acres and established the Hind-Clarke Dairy. The Hind-Clarke Dairy was a favored stop along the road, as noted in a 1930 visitor’s guide: “The Hind-Clarke Dairy, a short way ahead and to our left with a large sign over the entrance, is not to be passed unnoticed. The dairy is a model of its kind and well affords an opportunity to see dairying in its most scientific form. The cottage cheese on sale is, perhaps, the most delicious you have ever tasted.” (Cultural Surveys)

In 1946, Hind sold his dairy operation to Creameries of America, and soon after that began to develop the remainder of his land for residential use. The former cattle pasture was subdivided into lots to form a new residential community called ‘Āina Haina (which means, “Hind’s land.”)

Soon after this the Hawaiian Dredging Company filled in the old Wailupe Fishpond, forming the Wailupe Circle subdivision. A deep channel (depth of approximately 12 to 20 feet) was dredged around the pond, as well as a channel through the reef to the open ocean) and dredge material filled in the pond.

The ‘Āina Haina Shopping Center was built in 1950 (Hawaiʻi’s first McDonald’s opened there on November 2, 1968.) (The Hind Clark Dairy operation occupied the area now used as ʻĀina Haina Shopping Center and ʻĀina Haina Elementary School.) (Lots of information here from Maly and Cultural Surveys)