Images of Old Hawaiʻi

by Peter T Young 3 Comments

ʻIliʻili Hānau o Kōloa

Ka ʻiliʻili hānau o Kōloa; ka nalu haʻi o Kāwā.
The reproducing pebbles of Kōloa; the breaking surf of Kāwā.

ʻIliʻili hānau o Kōloa (Birth Pebble of Kōloa) is the mother of rocks for Kaʻū district, referring to the porous pebbles found especially at the beach of Kōloa, Kaʻū district, on Hawaiʻi Island.

Such stones were supposed to grow from a tiny pebble to a good-sized rock and to reproduce themselves if watered once a week. Care had to be taken lest they be stepped upon or otherwise treated with disrespect.

Hence they were carefully wrapped in tapa and laid away on a high rafter of the house. At a child’s naming day or on other special occasions such as marriages, wars, and fishing expeditions they were taken down and arranged on ti leaves, together with awa root, upon a mat or table and their wisdom and blessing invoked.

Afterwards some member of the family would have a dream favorable or unfavorable to the project in hand and this was regarded as sent from the god.  (Beckwith)

These are beach worn pebbles. The interest attaching to them is derived from the belief still held by many natives with whom Emerson conversed with that they are of different sexes and beget off spring which increase in size and in turn beget others of their kind.

The males are of a smooth surface without noticeable indentations or pits. The females have these little pits in which their young are developed and in due time separate from their mothers to begin independent existence.

The ‘male’ stones are gray, basalt beach-worn pebbles having no pits or cavities. Most are flat and about an inch in size. The ‘female’ stones (a little bigger) are of the same material; however, they have small pits or cavities within which are very tiny basalt pebbles.

The “children” that are not in the “female” cavities and a less than an inch long.  (Bishop Museum)

William Ellis tells the following account from his brief visit there in 1824:

“We had not traveled far (from Hīlea) before we reached Nīnole, a small village on the sea shore, celebrated on account of a short pebbly beach called Koroa (Kōloa)”.

“(T)he stones of which were reported to possess very singular properties, among others, that of propagating their species.”

“The natives told us it was a wahi pana (place famous) for supplying … the stones for making small adzes and hatchets, before they were acquainted with the use of iron”.

“(B)ut particularly for furnishing the stones of which the gods were made, who presided over most of the games of Hawai‘i.

“Some powers of discrimination, they told us, were necessary to discover the stones which would answer to be deified.”

“When selected they were taken to the Heiau, and there several ceremonies were performed over them. Afterwards, when dressed, and taken to the place where the games were practiced, if the parties to whom they belonged were successful, their fame was established”.

“(B)ut if unsuccessful for several times together, they were either broken to pieces, or thrown contemptuously away.“

“When any were removed for the purpose of being transformed into gods, one of each sex was generally selected; these were always wrapped very carefully together in a piece of native cloth.”

“After a certain time, they said a small stone would be found with them, which, when grown to the size of its parents, was taken to the Heiau, or temple, and afterwards made to preside at the games.  We were really surprised at the tenacity with which this last opinion was adhered to”.

“Koroa [Kōloa] was also a place of importance in times of war, as it furnished the best stones for the slingers.”

“The natives told us it was a wahi pana (place famous) for supplying the black and white kōnane stone.”

“We examined some of the stones. The black ones appeared to be pieces of trap, or compact lava. The white ones were branches of white coral common to all the islands of the Pacific.”

“The angles of both were worn away, and a considerable polish given, by the attrition occasioned by the continual rolling of the surf on the beach.” (Ellis)

The ʻiliʻili from Kōloa were considered the best on the island of Hawaiʻi for hula ʻiliʻili.

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by Peter T Young 2 Comments

Hilo Railroad Company – Hawaiian Consolidated Railway

The Treaty of Reciprocity (1875) between the United States and the Kingdom of Hawai‘i eliminated the major trade barrier to Hawai‘i’s closest and major market.  Through the treaty and its amendments, the US obtained Pearl Harbor and Hawai‘i’s sugar planters received duty-free entry into US markets for their sugar.

At the industry’s peak in the 1930s, Hawaiʻi’s sugar plantations employed more than 50,000 workers and produced more than 1-million tons of sugar a year; over 254,500-acres were planted in sugar.

Sugar cultivation exploded on the Big Island.  As a means to transport sugar and other goods, railroading was introduced to the Islands in 1879.

On March 28, 1899, Dillingham received a charter to build the original eight miles of the Hilo Railroad that connected the Olaʻa sugar mill to Waiākea, that was soon to become the location of Hilo’s deep water port.

Rail line extensions continued.  Extensions were soon built to Pāhoa, where the Pahoa Lumber Company was manufacturing ʻōhia and koa railroad ties for export to the Santa Fe Railroad.

Although not the first railway on the Big Island, the Hilo Railroad was arguably the most ambitious.  The Olaʻa line was completed in 1900, immediately followed by a seventeen mile extension to Kapoho, home of the Puna Sugar Company plantation.

Immediately after that two branch lines were constructed (also to sugar plantations,) and then the railroad was extended north into Hilo itself.

All the sugar grown in East Hawaiʻi, in Puna and on the Hāmākua Coast, was transported by rail to Hilo Harbor, where it was loaded onto ships bound for the continent.

An early account stated that the rail line crossed over 12,000 feet in bridges, 211 water openings under the tracks, and individual steel spans up to 1,006 feet long and 230 feet in height.

Some of the most notable were those over Maulua and Honoliʻi gulches, the Wailuku River and Laupāhoehoe.  Over 3,100 feet of tunnels were constructed, one of which, the Maulua Tunnel, was over half a mile in length.

While the main business of the railroad remained the transport of raw sugar and other products to and from the mills,  it also provided passenger service.

A chiefly tourist line, branching from Olaʻa, was built inland 12.5 miles up the mountain to Glenwood where visitors to the Volcano House near Kilauea Volcano would then transfer to buses. Due to stiff competition from motor vehicles, the Glenwood extension was scaled back to Mountain View in 1932.

Between 1909 and 1913, the Hāmākua Division of the railroad was constructed to service the sugar mills north of Hilo. Unfortunately, the cost of building the Hāmākua extension essentially destroyed the Hilo Railroad, which was sold in 1916 and reorganized as the Hawaiʻi Consolidated Railway.

Targeting tourists to augment local passenger and raw sugar transport, the Hawaiʻi Consolidated Railway ran sightseeing specials under the name “Scenic Express.”

Not for the faint of heart, these trips included a stop on the trestles, where passengers disembarked to admire the outstanding scenery.

The Great Depression saw a decrease in business, but business picked up in the 1940s, when thousands of battle-weary troops packed the passenger cars en route to Camp Tarawa, in Waimea, to rest, recuperate and prepare for another campaign.

But the end was near for the Hawaiʻi Consolidated Railway. Early in the morning of April 1, 1946, a massive tsunami struck Hawaiʻi. The railroad line between Hilo and Paʻauilo suffered massive damage; bridges collapsed, trestles tumbled and one engine was literally swept off the tracks.

The expensive option of rebuilding the railway was rejected. Hawaiʻi Consolidated offered the rights-of-way, tracks and remaining bridges, trestles and tunnels to the Territory of Hawaiʻi, but the offer was refused, and finally the company sold the entire works to the Gilmore Steel and Supply Company.

Shortly thereafter, realizing its error, the Territory bought it all back.  Much of the current highway along the coast follows the route of the old railroad; five original railroad trestles have been converted into highway bridges.  (This route averaged better than one bridge per mile over its 40-mile length.)

At the time of the tsunami, plantations were already phasing out rail in favor of trucking cane from the field to the mill. It was inevitable that trucking would also replace rail as the primary means of transporting sugar to the harbor. The tsunami accelerated that transition.

Most sugar from Hāmākua was trucked to Hilo Harbor, although the Hāmākua Sugar Company continued to use its offshore cable landing at Honokaʻa until 1948.

A few remnants of the railway are still visible. Hawaiʻi Consolidated’s yards were in the Waiākea district of Hilo, where the roundhouse still stands today, next to the county swimming pool on Kalanikoa Street.

In Laupāhoehoe, a concrete platform remains where Hula dancers once performed for tourists. And the Laupāhoehoe Train Museum is housed in the former home of Mr. Stanley, the superintendent of maintenance.

Today, the Laupāhoehoe Train Museum and Visitors Center keeps the memory of Hawaiʻi Consolidated Railway alive.  Although the Laupāhoehoe Train Museum is among the state’s smallest museums, it attracts an estimated 5,000 visitors a year. The admission fee is $4 for adults, $3 for seniors, and $2 for students. Special rates for tours are also offered.

The museum is open weekdays from 9 am to 4:30 pm and on weekends from 10 am to 2 pm. The address is 36-2377 Māmalahoa Highway, Laupāhoehoe, Hawaiʻi 96764.  (Lots of information here for Laupāhoehoe Train Museum and Ian Birnie.)

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Hāpuʻu and Kalaʻihauola

 

Hiʻiaka, looking towards the uplands, where she saw Hāpuʻu and Kalaʻihauola – “I do not want you to say I did not acknowledge you, so here are the chanted regards from the traveler.” Then Hiʻiaka offered up this kanaenae (chant of praise.)

O Hāpuʻu and Kalaʻihauola
O women who dwell on the Koʻolau range
Residing upon the pathway
I offer this chant for those who pass that way.

Hāpuʻu and Kalaʻihauola were supernatural grandmothers of Piʻikea, wife of ʻUmi-a-Līloa.  They wanted to have a grandchild to take back to Oʻahu to raise, because the mother of Piʻikea, Laieloheloheikawai, belonged to Oʻahu. (Laieloheloheikawai sent Hāpuʻu and Kalaʻihauola to the Island of Hawaiʻi to bring back one of Piʻikea’s children.)  ʻUmi refused.

Then, people in the village started to die at night; the supernatural personages of Hāpuʻu and Kalaʻihauola murdered the people … this continued every night, the people dying without cause.

Piʻikea then said to ʻUmi-a-Līloa: “There is no other cause of death. My grandmothers, Hāpuʻu and Kalaihauola, did the killing. They were sent by my mother to bring one of our children, but you have withheld it, and that is why the people are murdered.”

Then, when Hāpuʻu and Kalaihauola were at the house with Piʻikea, the latter being pregnant with child, the old women slapped on Piʻikea’s knees and the child was delivered in front of one of the old women.

The child being a girl, it was taken away by the deities and lived in Oahu. Thus the child Kahaiaonui-a-Piʻikea, or Kahaiaonui-a-ʻUmi, became the adopted of Laielohelohekawai.  (Fornander)

“Within a few yards of the upper edge of the pass, under the shade of surrounding bushes and trees, two rude and shapeless stone idols are fixed, one on each side of the path, which the natives call ‘Akua no ka pali,’ gods of the precipice”.

“They are usually covered with pieces of white tapa, native cloth; and every native who passes by to the precipice, if he intends to descend, lays a green bough before these idols, encircles them with a garland of flowers, or wraps a piece of tapa round them, to render them propitious to his descent”.

“All who ascend from the opposite side make a similar acknowledgment for the supposed protection of the deities, whom they imagine to preside over the fearful pass. This practice appears universal for in our travels among the islands, we have seldom passed any steep or dangerous paths, at the commencement or termination of which we have not seen these images, with heaps of offerings lying before them.”  (Ellis, 1834)

“At the bottom of the Parre … offerings of flowers and fruit are laid to propitiate the Akua Wahini, or goddesses, who are supposed to have the power of granting a safe passage.” (Bloxam, 1826)

“… the old people said that their ancestors had been accustomed to bring the navel cords of their children and bury them under these stones to insure protection of the little ones from evil, and that these were the stone women …”  (Westerfelt)

The two stones, believed to embody two kupua goddesses, Hāpuʻu and Kalaʻihauola, on each side of Kalihi Stream, are also associated with the ‘E‘epa (small folks related to the Menehune,) that would cause rain if the proper offerings were not left near these stone.

“They (Hāpuʻu and Kalaʻihauola) were said to be mysterious people from this side of the valley of Nuʻuanu. They left Nuʻuanu with others of their kind because there was a war in Nuʻuanu and some fled.  Some settled in the uplands of Kalihi.”  (Joseph Poepoe; Cultural Surveys)

Mary Kawena Pukui states that the latter should be pronounced “Kala‘iola,” because of the word ola (‘life’) reflects that those who placed navel cords here were seeking life for their babies.   (pacificworlds)

The stones stood in an area of pools of spring water. One pool was icy cold, others warm, Hawaiian mothers brought their newborn babes to the spot and bathed them in the warm spring.  (Clarice Taylor, Honolulu Star Bulletin, August 18, 1954)

Travelers to the area placed lei and flowers upon the stones, at the same time asking the ʻEʻepa not to play tricks on them.  A favorite lei offering was made of the sweet smelling pala palai fern.

The pools marked the spot where the great god Kane struck the earth and brought forth water. It is called Ka puka wai o Kalihi, the water door of Kalihi.

The two famous stones were destroyed by bulldozers in October 1953 when the men first cleared the area for the approach road for the Wilson Tunnel.

“Their destruction was probably the cause of the drought which gripped this Island during the Fall months and the heavy rains which have been falling this summer (1954) and caused the Wilson Tunnel cave-in, the Hawaiians say.”  (Clarice Taylor, SB, August 18, 1954)

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by Peter T Young 1 Comment

“The Prophet”

The headline in the October 24, 1868 Pacific Commercial Advertiser boldly stated “Insurrection on Hawaiʻi.”

“For several years past, one (Joseph Ioela) Kaʻona … imbibed the idea that he was a prophet sent by God to warn this people of the end of the world. For the three years he has been preaching this millerite doctrine on Hawaiʻi, and has made numerous converts.”    (PCA, October 24, 1868)

Kaʻona was born and brought up in Kainaliu, Kona on the island of Hawaiʻi. He received his education at the Hilo Boarding School and graduated from Lahainaluna on Maui.

Following the Māhele, Kaʻona was employed surveying kuleana (property, titles, claims) in Kaʻū and Oʻahu. He was well-educated and was later employed as a magistrate, both in Honolulu and in Lāhainā. (Greenwell)

Then, he felt possessed with miraculous powers.

“By the mid-1860s, Kaʻona claimed to have had divine communications with Elijah, Gabriel, and Jehovah, from whom he’d received divine instructions and prophetic.”  (Maly)  Followers called him ‘The Prophet;’ his followers were referred to as Kaʻonaites.)

“Some months ago he was arrested and sent to the Insane Asylum in this city as a lunatic, but the physician decided that he was as sane as any man, and he was therefore set at liberty again.”  (PCA, October 24, 1868)

“He returned to Kona, and the number of his followers rapidly increased, till now it is over three hundred. They are mostly natives, but some are probably foreigners, as we received a letter a few weeks ago from one of them ….”

“These fanatics believe that the end of the world is at hand, and they must be ready. They therefore clothe themselves in white robes, ready to ascend, watch at night, but sleep during the day, decline to cultivate anything except beans, corn, or the most common food.”

“They live together in one colony, and have selected a tract of land about half way between Kealakekua Bay and Kailua, which the prophet told them was the only land that would not be overrun with lava, while all the rest of the island is to be destroyed.”  (PCA, October 24, 1868)

“Kaʻona was received by (Reverend John Davis) Paris and congregation at Lanakila Church, and he once again drew many people to him with his powerful doctrine. But his claims of prophetic visions, unorthodox methods of teaching, questionable morality, soon caused the larger congregations from Kailua to Kealakekua to become suspicious of his intentions.”  (Maly)

“Some three years ago, the neat little church at Kainaliu was built, by subscription …. Paris, the Pastor preached on certain Sundays, and Kaʻona … one of the Lunas, would preach on others.”

“For a time, all went on smoothly enough, until Kaʻona began to introduce some slight innovations in the form of worship, which were opposed by Mr. Paris and minority of the congregation and the church became split into two factions. … The feud continued to increase …” (Hawaiian Gazette, November 18, 1868)”

When asked to leave Lanakila Church, Kaʻona and his followers refused, Governess Keʻelikōlani was forced to intercede and called upon local sheriff Richard B. Neville.  In September 1867, Kaʻona and followers vacated Lanakila, and moved to an area below the church.  (Maly)

The Kaʻonaites settled on the kula and coastal lands at Lehuʻula, south of Keauhou (near present-day Hokuliʻa.)  “There they built a number of grass houses, erected a flag, and held their  meetings, religious and political … he and his adherents were claiming, cultivating and appropriating to themselves the products of the lands leased and owned by others….”  (Paris; Maly)

Neville was sent to evict them from there.

Kaʻona was arrested and returned to O‘ahu for a short time, but by March 1868, he, again, returned to Kona.

On April 2, 1868, a destructive earthquake shook the island, causing significant damage and tidal waves, and numerous deaths (the estimated 7.9 magnitude quake was the strongest to hit the Islands.)

Kaʻona described it as the final days.

“(The Kaʻonaites) have taken oath, that they will all be killed before they surrender. I am ready to start from here at any time, with quite a company of men. If we hear that there is need for more help. We are badly off for good firearms here.”

“Kaʻona’s party have threatened to burn all the houses in Kona & to take life. It may not be as bad as it is represented”.  (Governor Lyman of Interior Minister Hutchinson, October 25, 1868; Maly)

On October 19, Sheriff Neville, his deputy and policemen, approached Kaʻona once again to evict them, and Kaʻona encouraged his followers to fight. A riot took place.

“Neville was felled from his horse by a stone, which struck him on the head … (an assistant) tried to get Neville, but the stones were too many, and so he fled likewise, and was pursued ….” (Hawaiian Gazette, June 23, 1869)  Neville and another were both brutally killed.  The event has been referred to as Kaʻona’s Rebellion, Kaʻona Insurrection and Kaʻona Uprising.

Kaʻona eventually surrendered; he and sixty-six of his followers were arrested, and another 222 were released after a short detention.  Kaʻona was returned to O‘ahu, convicted and sentenced to ten years of hard labor.

But in 1874, shortly after David Kalākaua (he and Albert Francis Judd had been appointed Kaʻona’s defense attorneys in 1868) became King, he pardoned Kaʻona. By 1878, Kaʻona had once again taken up residence at Kainaliu vicinity, and undertook work with the poor.  Kaʻona died in 1883.  (Maly)

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Honuaʻula

The moku (district) of Honuaʻula includes the Southeastern portion of the island of Maui from the coastal bay of Keawakapu (modern day South Kihei area) to the rocky shoreline of Kanaloa point, seven miles south of Keoneʻoʻio (La Perouse) Bay.

The moku of Honuaʻula extends inland to what is now the southeastern face of Haleakala National Park and includes the upland regions of Ulupalakua and Kanaio. It also includes the Island of Kahoʻolawe a few miles away across the ʻAlalakeiki channel (the “rain shadow” of Maui’s Haleakalā, a “cloud bridge” connects Kahoʻolawe to the slopes of Haleakalā.)

The upper areas were in sandalwood and koa forests. Prior to European contact, early Hawaiians farmed sweet potatoes, dry land taro and harvested wood, birds and pigs from these forested areas.

Researchers believe that in the era from AD 1300 to 1800 native forests in southeast Maui areas like Honuaʻula began much lower- around the 2,300 to 2,800 foot elevation. These views are based upon analysis of bird and snail remains, common species represented in studies of Honuaʻula’s neighboring moku (district) of Kahikinui.

The areas below the west and south slopes of Haleakalā (Kula, Honuaʻula, Kahikinui and Kaupo) in old Hawaiian times were typically planted in sweet potato. The leeward flanks of Haleakalā were not as favorable for dry or upland taro. However, some upland taro was grown, up to an altitude of 3,000 feet.

The district was one frequented by droughts and famines. Hawaiians supported themselves by cultivating in the uplands, and fishing, with some lowlands agriculture when rains fell. They also traded woven goods and other items for kalo from Na Wai ʻEhā (Waikapū, Wailuku, Waiʻehu and Waiheʻe.)  (Maly)

Archaeologists have proposed that early Polynesian settlement voyages between Kahiki (the ancestral homelands of the Hawaiian gods and people) – Kahikinui, the district neighboring Honua‘ula to the south, is named because from afar on the ocean, it resembled a larger form of Kahiki, the ancestral homeland.  (Maly)

Honuaʻula (literally, Red-land or earth) is comprised of twenty traditional ahupuaʻa.  Honuaʻula was a legal-judicial district throughout the nineteen century. In modern times, Honuaʻula has been joined with portions of the traditional moku of Kula, Hamakuapoko and Hamakualoa to form Maui County’s Makawao land management district.  (de Naie)

The Honuaʻula lands are tied to the legend of the great voyaging chief, Moʻikeha, who sailed to Kahiki (Tahiti) after the devastation of his homelands in Waipiʻo Valley on the island of Hawaiʻi. One of Moʻikeha’s voyaging companions, a chief named Honuaʻula, is said to have given the Maui district its name when he asked to be put ashore there.  (Fornander)

“Where the wind dies upon the kula (plains) is the sub-region of Makena and Kula, where the mists are seen creeping along the plain. This is a land famous with the Chiefs from the distant past.”  (From the tale of Ka-miki, Maly, de Naie)

Because of its proximity to Hawaiʻi Island, favorable wind conditions, long coastline with sandy beaches and several sheltered bays, it is likely that the Honuaʻula district received voyagers from these early excursions. Perhaps this is why it was described in the ancient (AD 1200-1300) name chant of Ka-miki as being “a land famous with the Chiefs from the distant past.“

 “In ancient times, the land was covered with people. From the summits of the mountains to the shore are to be found the remains of their cultivated fields and the sites of their houses.”  (Kamakau, de Naie)

Honuaʻula’s earliest history is tied to the importance of Puʻu Olaʻi (“Red Hill” and “Miller’s Hill”.) Puʻu Olaʻi has its origin in the legendary battle between the volcano goddess Pele and the local moʻo (supernatural lizard) goddess Puʻuoinaina.

Puʻu Olaʻi, a 360-foot cinder cone forms a point and separates Oneloa “Makena” Beach from Oneuli “Black Sand” Beach. A portion of Puʻu Olaʻi further divides Makena Beach into ‘Big Beach’ and ‘Little Beach.’

Honuaʻula is also home to a number of traditional Hawaiian fishponds, most adapted from natural wetlands along the shore. Three of these are shown in old maps in the Honuaʻula, and several more were shown just to the south of Puʻu Olaʻi.

Based upon this cultural view, the earliest population levels of Honuaʻula would have been linked to availability of food from the sea and the land and fresh water resources, as well as the influence of spiritual forces and familial ties.

The presence of trade resources such as dried sea salt, volcanic glass and canoe building materials as well as safe landing areas and favorable currents would all be part of the mix of conditions to determine the extent of population.

In 1789, Simon Metcalf (captaining the Eleanora) and his son Thomas Metcalf (captaining the Fair American) were traders; their plan was to meet and spend winter in the Hawaiian Islands.  After a confrontation with a local chief on Hawaiʻi Island, Simon Metcalf then sailed to Maui and anchored the Eleanora off shore, probably at Makena Bay.

Someone stole one of Metcalfe’s small boats and killed a watchman. Captain Metcalfe fired his cannons into the village, and captured a few Hawaiians who told him the boat was taken by people from the village of Olowalu.

He sailed to Olowalu but found that boat had been broken up, enraged, Metcalfe indicated he wanted to trade with them; instead, he opened fire, about one hundred Hawaiians were killed, and many others wounded.  Hawaiians referred to the slaughter as Kalolopahu, or spilled brains; it is also called the Olowalu Massacre.

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

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

Modern agricultural began on the slopes of Haleakalā in 1845 when Linton L Torbert, an active member of the Royal Hawaiian Agricultural Society, farmed potatoes and corn, primarily to supply island merchant ships and California’s ’gold rush’ era.  He later planted sugar.  (The 2,300-acres had first been leased from King Kamehameha III in 1841.)

On January 23, 1856, “Kapena Ki” (Captain James Makee) purchased at auction Torbert’s plantation.  He sold his Nuʻuanu residence. (He was active in Oʻahu business and, later, was the Kapiʻolani Park Association’s first president (they even named the large island in the Park’s waterways after him.))

The Stone Meeting House at Keawakapu (also called Honuaʻula or Makena Church) was completed in 1858.  In 1944, the church known as the Stone House, Honuaʻula, Keawekapu, Makena and Kaʻeo was renamed Keawalaʻi – the name it retains today.  (Lots of information here from ‘Project Kaʻeo’ (de Naie, Donham) and He Mo‘olelo ‘Āina No Ka‘eo (Maly))

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