Peter T Young

September 28, 2016 by Peter T Young Leave a Comment

Kona’s Royal Centers

The ‘Peopling of the Pacific’ began about 40,000 years ago with movement from Asia; by BC 1250, people were settling in the eastern Pacific. (Kirch) By BC 800, Polynesians settled in Samoa. (PVS)

Using stratigraphic archaeology and refinements in radiocarbon dating, studies suggest it was about 900-1000 AD that “Polynesian explorers first made their remarkable voyage from central Eastern Polynesia Islands, across the doldrums and into the North Pacific, to discover Hawai‘i.” (Kirch)

“(I)n the earliest times all the people were alii … it was only after the lapse of several generations that a division was made into commoners and chiefs”. (Malo)

Kamakau noted, in early Hawaiʻi “The parents were masters over their own family group … No man was made chief over another.” Essentially, the extended family was the socio, biological, economic and political unit.

Because each ʻohana (family) was served by a parental haku (master, overseer) and each family was self-sufficient and capable of satisfying its own needs, there was no need for a hierarchal structure.

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

As chiefdoms developed, the simple pecking order of titles and status likely evolved into a more complex and stratified structure.

Eventually, a highly stratified society evolved consisting of the aliʻi (ruling class,) kahuna (priestly and expert class of craftsmen, fishers and professionals) and makaʻainana (commoner class.)

Most of the makaʻainana were farmers, a few were fishermen. Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.

The aliʻi attained high social rank in several ways: by heredity, by appointment to political office, by marriage or by right of conquest. The first was determined at birth, the others by the outcomes of war and political process.

Power and prestige, and thus class divisions, were defined in terms of mana. Although the gods were the full embodiment of this sacredness, the royalty possessed it to a high degree because of their close genealogical ties to those deities.

The kahuna ratified this relationship by conducting ceremonies of appeasement and dedication on behalf of the chiefs, which also provided ideological security for the commoners who believed the gods were the power behind natural forces.

With the stratified social system, it was important to retain the division between aliʻi and makaʻainana. This was done through a physical separation, such as the Royal Centers that were restricted to only the aliʻi and kahuna.

Royal Centers were where the aliʻi resided; aliʻi often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

When working on a planning project in Kona, we came across references to “Royal Centers.” In the centuries prior to 1778, seven large and densely-populated Royal Centers were located along the shoreline between Kailua and Hōnaunau.

The compounds were areas selected by the ali‘i for their residences; ali‘i often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

The Hawaiian court was mobile within the districts the aliʻi controlled. A Chief’s attendants might consist of as many as 700 to 1000-followers, made of kahuna and political advisors; servants which included craftsmen, guards, stewards; relatives and others. (NPS)

Aliʻi often moved between several residences throughout the year. There was no regular schedule for movement between Royal Centers. In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt. (NPS)

Kamakahonu – At Kailua Bay, this was occupied by Kamehameha I between 1813 and 1819. This was Kamehameha’s compound after unifying the islands under single rule. The first missionaries landed here, just after the death of Kamehameha I.
Hōlualoa – Three major occupation sequences: Keolonāhihi, A.D. 1300; Keakamahana (mother) and Keakealaniwahine (daughter,) A.D. 1600; and Kamehameha I, A.D. 1780. It was split into two complexes when Ali‘i Drive was constructed in the 1800s: makai (seaward and west) designated Keolonāhihi State Historical Park; mauka (inland and east) is referred to as Keakealaniwahine’s Residence.
Kahaluʻu – Complex of Lonoikamakahiki ca. 1640-1660, and the oral histories specifically note its use by Alapa‘inui, Kalani‘ōpu‘u and Kamehameha — successive rulers from mid-1740s. The focus of this center was Kahalu‘u Bay, a sand fringed bay, with a complex of multiple heiau (many recently restored.)
Keauhou – Noted for the largest hōlua slide in Hawai‘i (the volume of stone used in its construction dwarfs that of the largest known temple platforms, making it the largest surviving structure from ancient Hawai‘i.) This is also the birthplace of Kauikeaouli; stillborn, revived and went on to become Kamehameha III (ca. 1814-1854), last son of Kamehameha I to rule Hawai‘i.
Kaʻawaloa – Home of Kalani‘ōpu‘u, ruling chief in power when Captain Cook sailed into Kealakekua Bay. Between Ka‘awaloa and Napo‘opo‘o is Pali Kapu O Keōua, a 600′ pali (cliff). Named for the ali‘i Keōua, who ruled in the mid-1700s, the pali was kapu (off limits) as a sacred burial area.
Kealakekua – Hikiʻau Heiau was dedicated to Lono (god of agriculture and prosperity.) Kamehameha rededicated Hikiau, “the most important heiau in the district of Kona.” This is where Opukahaʻia had trained to be a kahuna after being orphaned in Kamehameha’s wars. Opukahaʻia fled Hawaiʻi, spent nine years in New England and inspired the first missionaries to come to Hawaiʻi (he died before being able to return with the missionaries to Hawaiʻi.) When Captain James Cook landed in Kealakekua, he was received by the Hawaiians and honored as the returning god Lono.
Honaunau – Early in the area’s prehistory, a portion of land on the southwest side of the bay was declared a pu‘uhonua (sanctuary protected by the gods – almost every district in the islands had at least one pu‘uhonua in it.) There kapu breakers, defeated warriors and criminals could find safety when their lives were threatened if they could reach the enclosure before their pursuers caught them. This way of life began disappearing with Cook’s arrival in 1778 and, ultimately, Liholiho (Kamehameha II) abolished the kapu system in 1819.

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Kamakahonu map by Rockwood based on Ii-Rechtman

Keauhou_to_Kailua-Aerial

Kamakahonu-Kailua_Bay-HerbKane

Kamakahonu-Kailua_Bay-Choris-1816

Kamakahonu-Kailua_Bay-Landing-Map-Wall-Reg2560 (1913)-Kamakahonu_site_on_left

Holualoa_Bay-Looking_At_Keolohahihi-1890

Holualoa Royal Center

Holualoa_Royal_Center-Kekahuna_Map-Bishop_Museum

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Kahaluu_Royal_Center-Kekahuna-map

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Kealakekua Bay from the village of Kaʻawaloa in the 1820s, from Hiram Bingham I’s book

Kealakekua-John Webber art-1779

Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835

Kaawaloa_(KonaHistoricalSociety)

Kaawaloa-Kalakaua_at_Kealakekua_Bay

Honaunau, engraving by J. Archer after Rev. William Ellis, 1822-1823. Built by Keaweikekahialiʻiokamoku.

Honaunau_Sunset-(HerbKane)

Honaunau-Puuhonua_o_Honaunau-Keokea-Map-1750

September 27, 2016 by Peter T Young 1 Comment

Rycroft

Robert Henry Rycroft (April 27, 1843 – February 3, 1909) emigrated to the United States from Leeds, England, when he was 16 years old. After serving 16 months in the U.S. Cavalry during the Civil War, he arrived in Honolulu.

He first went to work in the Honolulu Iron Works and afterwards went into the plumbing business, which was his profession. He was also proprietor of the Fountain restaurant and Temperance saloon on Fort Street in an old one story frame building

Failing in the restaurant and saloon business on Fort Street in Honolulu he went to Brisbane, Australia, to establish an ice works and was nearly successful in establishing his system on steamers to carry frozen mutton to Europe.

“(H)e erected an ice machine at Brisbane, which was the first ammonia machine there using a pump to compress the gas. After remaining, there about two years he returned to Honolulu and soon after removed to the Island of Hawaii in 1877.”

“There he went into the ‘awa shipping business. The trade in ‘awa at that time was so large that many tons were handled each year, much of it going to foreign ports, mostly to the United States, for medical purposes.”

“About the year 1881 Mr. Rycroft went into the cattle business, having purchased the Pohoiki and Keahialeka tracts in Puna, Hawaii, containing about nine thousand acres.”

“He also erected a large saw mill at Pohoiki and furnished the Government with all of the hard wood used in the public works. He also furnished the wood supply of Honolulu for several years by the Allen & Robinson line of schooners. The ties of the O. R. & L. Co. came from this mill.”

“Soon after things were running smoothly Mr. Rycroft again branched out and was one of the first, if not the very first, who went into the systematic cultivation of coffee, upon a large scale.” (Pacific Commercial Advertiser, March 9, 1900)

Rycroft launched a boom in coffee production during the late 19th century; between 1896 and 1906, most of the 300 land grants made to speculators were for coffee.

In the Puna District in 1880, Hawaiians maintained small-scale traditional farms, and other settlers invested in commercial properties like coffee plantations on approximately three dozen land grants. (ORNL)

He constructed a coffee mill in 1891 to process the coffee then being planted in Puna. However, for some unknown reason, the coffee boom ended in 1899, leaving the mill basically without a product to process. Then, probably, the Rycrofts had to find an alternate crop to process in the new coffee mill.

Presumably, then, the Rycroft guava business in Puna was started in about 1900 to use the coffee mill, and possibly was abandoned after 1910.

Rycroft and his son, Walter, should be credited with the first commercial production of guava at Pohoiki in Puna; they produced guava jam and jelly in the ‘coffee mill.’ (Shigemura & Bulloock)

Rycroft also funded improvements at Pohoiki Landing to support his commercial ventures, although the original landing was destroyed by a tsunami in August 1885. (DLNR)

The Pohoiki area has remained mostly undeveloped except for the 23-year period of commercial development under Robert Rycroft. Rycroft’s ventures between 1877 and 1899 included ‘awa, cattle, sawmill, coffee and guava. The Pohoiki commercial activity appears to have ended when Rycroft moved to Honolulu in 1899. (DLNR)

When he sold out in 1899 he had in lower Puna sixty-five acres and in Ola‘a 170 acres of bearing coffee. This venture, however, did not prove as profitable as most of Mr. Rycroft’s enterprises. Messrs. H. Hackfeld & Co purchased his Olaa property.

“Last year upon the formation of the Puna Sugar Co. an offer was made Mr. Rycroft for his 9,000 acres of land in lower Puna and he determined to sell out and remove to Honolulu.” (Pacific Commercial Advertiser, March 9, 1900)

Rycroft returned to Honolulu in 1899, starting the Fountain Soda Works. “Since coming to Honolulu Mr. Rycroft has purchased six lots in the old base ball ground, where he is now erecting a fine residence, which will be competed as rapidly as the work can be done.”

“Mr. Rycroft will go into business in Honolulu and will become a permanent resident. He has not as yet thoroughly settled upon his future plans, but will make his debut in business circles in the near future.” (Pacific Commercial Advertiser, March 9, 1900)

For some years his eldest son conducted the soda business (in the vicinity of what is now Rycroft Street) while Rycroft attended to his investments in general. (Hawaiian Star, February 3, 1909)

“Robert Rycroft, one of the oldest residents of the Hawaiian Islands, died of heart trouble early this morning at his home on Wilder avenue. He leaves a wife, three sons, Henry, Mark and Walter, and two daughters Sophia and Gladys. Mrs. Rycroft is a sister of AN Campbell, Treasurer of Hawaii, and was married to Mr. Rycroft in 1872.” (Hawaiian Star, February 3, 1909)

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Rycroft Coffee (Guava) Mill- Pohoiki-Bertram

Rycroft Pohoiki guava mill-CTAHR

Puna_District-DAGS-1808-1893-portion

Puna-DAGS_Reg2191-Cooke-1902-portion-noting Rycroft

Rycroft guava jar-CTAHR

Rycroft-Fountain Mineral & Soda Works-Ad-PCA-Sep_28,_1901

Rycroft-ginger beer bottle

Rycroft-seltzer bottle

Robert Rycroft-CTAHR

Walter Rycroft-CTAHR

September 26, 2016 by Peter T Young Leave a Comment

Damon Memorial

In 1887, Samual C Gale wrote a letter to the Holden town officials stating: “I am now able to say, that unless prevented by some misfortune, I shall commence the present season to erect upon the Chenery lot a building adapted to both High School and Library purposes.”

“This building and ground, together with some books which we hope to add, my wife and I will present to the Town of Holden as a free gift …”

The result of this wonderful gift is the Damon Memorial Building, built in 1888, in honor of his wife Susan Damon Gale. Susan was the daughter of Colonel Samuel Damon.

The building was designed to house both the Gale Free Library and the Holden High School. The first floor was the library with the high school on the second floor. The Worcester architect Stephen C Earle designed the Romanesque style building.

The Damon Memorial was the second high school in Holden. The first opened in 1880 as part of the second floor of the Center School.

The Damon Building served as the high school until Holden High School opened on Main Street in 1926. In 1954 Wachusett Regional High School opened as the first regional high school in Massachusetts. (Assumption College)

One of the model public buildings of the towns of central Massachusetts is the Damon Memorial of Holden. It is architecturally an ornament to the village. The Memorial stands near the Common.

From the tower wall a rough boulder projects, bearing the words ‘Damon Memorial, 1888.’ The building is trimmed with brownstone, uncut as far as possible. The clock tower is an attractive feature of the building. Inside the arrangements for school and library have been made with great care and foresight.

The Memorial was appropriately dedicated August 29, 1888. In his address Mr. Gale, the donor, said: “Thirty-four years ago I came to this village to teach school. The frame school house, still standing and in use, was then new and was a subject of much interest and pride.”

“The only instruction I received from the school committee as to the management of the school was that I should keep the scholars from marking and scratching the new school house.”

“I entirely neglected my duty in this respect. At the end of the winter, marks and scratches were very abundant; and I knew it was all my fault, for no school master ever had better boys and girls.”

“After thinking over my offense for thirty-five years I concluded that the only suitable recompense that I could make was to give the town a new school house, which I accordingly have done.”

“I do not say, however, that there were no other and more serious considerations for the enterprise. Here my wife was born and reared, and this, in the opinion of at least her husband, entitles the place to monumental honors.”

“May I also especially mention her brother, the late Dr Samuel C Damon, a resident of Honolulu, Hawaiian Islands, a greathearted and broad-minded man, with a deep affection for his native town. He it was who first suggested to me the idea of aiding to establish here a public library.”

“It is in memory of him and of her other kinspeople and friends dear to us both, whose homes have been here in this and other generations, that we have sought to do this town some good thing, so important and permanent that the inhabitants will always kindly remember us.”

Charles E. Parker, who accepted the gift in behalf of the town, assured the donors that the simple conditions of the gift would be gladly observed.

At a town meeting, September 26, 1888, Holden formally accepted the gift and tendered its thanks and appreciation of the Memorial to the generous donors.

In addition to the building Mr. Gale added $3,000 for books, and John Wadsworth, of Chicago, sent $100 ‘as a slight recompense to Holden for having furnished him a wife.’

The Holden Library Association presented its library of fourteen hundred volumes to the town and the library opened in December, 1888, with forty-five hundred volumes, to which large additions have since been made. (Crane, Historic Homes, 1907)

Samuel Chenery Damon, son of Colonel Samuel Damon, was born in Holden, Massachusetts, February 15, 1815. He was graduated from Amherst College in 1836, studied at Princeton Theological Seminary in 1838-39, and was graduated at Andover Theological Seminary in 1841. He was an American missionary.

He was preparing to go to India as a missionary and was studying the Tamil language for that purpose, when an urgent call came for a seaman’s chaplain at the port of Honolulu in the Hawaiian Islands. He was ordained September 15, 1841, and he decided to accept the position at Honolulu.

He married Julia Sherman Mills of Natick, Massachusetts on October 6, 1841. Their children were: Samuel Mills, born July 9. 1843, died June 2, 1844; Samuel Mills, born March 13, 1845, who later was minister of finance under the monarchy in Hawaii; married Harriet M Baldwin, daughter of Rev. D. Baldwin, and their son (Samuel Edward Damon, born June 1, 1873) …

… Edward Chenery, born May 21, 1848; Francis Williams, born December 10, 1852; William Frederick, born January 11, 1857, died October 23, 1879.

Samuel Chenery Damon died February 7, 1885, at Honolulu, and his funeral the next day was attended by a very large congregation, including King Kalākaua and his ministers.

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Damon Memorial 1888-Assumption

Damon Memorial Holden, MA

Damon Memorial

Damon Memorial 1999 -Assumption

Samuel-Chenery-Damon

Julia_Sherman_Mills_Damon_son_Samuel_Mills_ Damon_and_Samuel_Chenery_Damon-1850

September 25, 2016 by Peter T Young 1 Comment

Windows into a Time

Puakea Nogelmeier gave a talk at Mission Houses related to the translation project he worked on associated with letters from the ali‘i to missionaries. The following is a transcript of portions of his talk. He speaks of the missionaries and the ali‘i and their relationship ….

“The missionary effort is more successful in Hawaii than probably anywhere in the world, in the impact that it has on the character and the form of a nation. And so, that history is incredible; but history gets so blurry …”

“The missionary success cover decades and decades becomes sort of this huge force where people feel like the missionaries got off the boat barking orders … where they just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’”

“And it’s so not the case ….”

“The missionaries arrived here, and they’re a really remarkable bunch of people. They are scholars, they have got a dignity that goes with religious enterprise that the Hawaiians recognized immediately. …”

“The Hawaiians had been playing with the rest of the world for forty-years by the time the missionaries came here. The missionaries are not the first to the buffet and most people had messed up the food already.”

“And the missionaries, that first bunch on the Thaddeus almost didn’t get to land. I am sure many of you know the story that Kamehameha had said, ‘yes send missionaries from England,’ so when they arrived from America, his son almost said, ‘no, we’ll wait for the pizza we ordered … this isn’t the group we asked for.’”

“But, they end up staying and the impact is immediate. They are the first outside group that doesn’t want to take advantage of you, one way or the other, get ahold of their goods, their food, or your daughter.”

“They cowered three really important things; they come with a set of skills that Hawaiians are really impressed with. Literacy, they had been waiting for it for forty years, basically. And so for forty years Hawaiians wanted everything on every ship that came. And they could get it; it was pretty easy to get. Two pigs and … a place to live, you could trade for almost anything.”

“But, they couldn’t get literacy. It was intangible, they wanted to learn to read and write, and there is proof they did. Kamehameha sets up a school for his sons in 1810. It doesn’t work very well because (his sons) aren’t particularly good students. So it lasts for only about a week or two.”

“Kamehameha tries, he signs his name to letters … they wanted, but nobody can really settle it down.”

“The missionaries were the first group of a scholarly background, but they also had the patience and endurance. So that’s part of the skill sets. … That’s really the more important things that are attracted first.”

“But the second thing is they are pono.”

“They have an interaction that is intentionally not taking advantage. It’s not crude. They don’t get drunk and throw up on the street … and they don’t take advantage and they don’t make a profit. So that pono actually is more attractive than religion.”

“They start in on the skill set and the pono, and those two that lead Hawaiians into religion.”

“But I have students who say the missionaries brainwashed the Hawaiians. Well then, how dumb were the Hawaiians?”

“This project really opens up the move from learning to read and write, which was really a big gun, and advancing the pono, which is the new sort of virtue – that everybody should be held to a standard. That led Hawaiians on a one-by-one.”

“This is not a brainwashing; it’s, as people bought in, they became Christian.”

“Not all of them did. You’ll notice that in 1840, twenty years into the project, the missionaries are still complaining about all the people who didn’t convert. So, if it was a brainwashing effort, it wasn’t that effective.”

“But, reading and writing starts immediately. And, of course, the missionaries can only teach in English. So they are teaching English reading and writing. We’re still playing with trying to open up that little window; there’s a very short window of probably a couple of months where those who have learned to read and write in English suddenly start to … write Hawaiian.…”

“The remarkable success here is that Hawaiians are given a new technology and what they started to put out in writing, they are transitioning from a … very sophisticated stone age culture into a very, very modern world. And now they’re empowered to write all that, and document it.”

“So the first ones who knew how to write are writing down history that had been held orally for hundreds of years. And then, writing becomes a national endeavor.…”

“Hawaii becomes more literate than America or England because the two things, actually Liholiho starts it Kauikeaouli takes it off and says ‘mine will be a nation of literacy.’ When he said that he could already read and write in both languages.”

“It’s not that he’s saying we should learn to read and write.’ He’s saying ‘let my people,’ and he made schools and he made teachers and he made a teachers’ college….”

“That notion that they appreciated the skill set and they appreciated the pono, and that led to appreciation of Christianity….”

An example is found in a letter written by Kalanimōku in 1826 to Hiram Bingham, in part, that letter translates to, “Greetings Mr Bingham. Here is my message to all of you, our missionary teachers.”

“I am telling you that I have not seen your wrong doing. If I had seen you to be wrong, I would tell you all. No, you must all be good.”

“Give us literacy and we will teach it. And, give us the word of God and we will heed it. Our women are prohibited, for we have learned the word of God.”

“Then foreigners come doing damage to our land. Foreigners of American and Britain. But don’t be angry, for we are to blame for you being faulted. And it is not you foreigners, the other foreigners.”

“Here’s my message according to the words of Jehovah, I have given my heart to God and my body and my spirit. I have devoted myself to the church and Jesus Christ.”

“Have a look at this letter of mine, Mr Bingham and company. And if you see it and wish to send my message on to America to our chief (President,) that is up to you. Greetings to the chief of America. Regards to you all, Kalanimōku.”

Here’s the audio of Puakea Nogelmeier’s presentation:

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Departure_of_the_Second_Company_from_the_American_Board_of_Commissioners_for_Foreign_Missions_to_Hawaii

Hiram Bingham I preaching to Queen at Waimea, Kauai, in 1826

The Mission Seminary at Lahainaluna on Maui in the 1830s

View of Hilo, Mauna Kea and Mauna Loa in the 1820s

View of Kealakekua Bay from the village of Kaʻawaloa in the 1820s

View of southern Oʻahu from ʻEwa in the 1820

Waimea, Kauai in the 1820s

Kawaiahao_Church_at_Honolulu_illustration-Bingham

September 24, 2016 by Peter T Young Leave a Comment

Marconi Wireless

Until 1840 any immediate communication between human beings was limited to the range of the eye or the ear. In nations such as France, Russia and Great Britain, fire signal towers stretched the length of the country to serve as early warning systems.

During the nineteenth century scientists and inventors came to better understand electricity’s ability to transmit sound, and with this understanding came such inventions as the telegraph by Samuel Morse in 1840, the telephone by Alexander Graham Bell in 1875, and the phonograph by Thomas Alva Edison in 1877.

In addition to these new wonders came such scientific advances as James Clerk Maxwell’s 1865 theory, which postulated electromagnetic waves existed and moved at a uniform speed, but varied in length and frequency.

In 1888, Heinrich Hertz proved this theory by demonstrating that electricity could bridge a gap from one coil to produce a current in another. These all laid the groundwork for humanity’s delving into the possibility of wireless communication.

Then came Guglielmo Marconi (who was born at Bologna, Italy on April 25, 1874.) In 1895, he began laboratory experiments at his father’s country estate where he succeeded in sending wireless signals over a distance of one and a half miles.

In 1900, he took out his famous patent No. 7777 for “tuned or syntonic telegraphy” and, on an historic day in December 1901, determined to prove that wireless waves were not affected by the curvature of the Earth.

He used his system for transmitting the first wireless signals across the Atlantic between Poldhu, Cornwall, and St. John’s, Newfoundland, a distance of 2,100 miles. (Nobel Prize)

In the Islands, “Telegraph communication seems likely soon to be in operation between our islands. Marconi has successfully sent telegrams across the British channel without wire.”

“An invisible electric ray is flashed from lofty mast, directed to receiver thirty miles away, which records it. So Hawai‘i will not need an inter-island cable. Rain, fog and darkness do not obstruct the ray.” (The Friend, May 1, 1899)

Then interisland wireless came; “Just about the latest wonder accomplished by science is telegraphing without wires, communicating between far distant and mutually invisible points by means of the ether which is believed to exist as a sort of cement holding the molecules of the atmosphere together.”

“Today Hawaiians will be given their first opportunity of witnessing the workings of this marvel the marvel by which a young Italian boy named Marconi astonished the world a few years ago.” (Pacific Commercial Advertiser, June 16, 1900)

Then, the American Marconi Company began establishing global coverage with long distance, paired sending and receiving stations not only in England, France and the United States, but also Spain, Italy, Egypt, India, and Argentina.

Hawaii was viewed as a bridge facilitating wireless communication between California, Hawaii and Japan as well as Australia; he planned facilities at Koko Head and Kahuku. At the time of Kahuku’s opening, it was the largest wireless telegraph station in the world in terms of capacity and power.

Everything in the plant was in duplicate, the one system backing up the other, so there was no reason to have to shut down operations because of a need to undertake repairs. (NPS) “Quite a large staff is housed in the Marconi Hotel, some operators and some engineers.” (Marconi Service News)

“Besides being included in the great chain of wireless stations which are to be erected by the Marconi Company, Hawai‘i has been favored with being selected as the site for the largest wireless station in the world.”

“While situated in the middle of the Pacific ocean, isolated, as it were, from the rest of the world except for a single cable and a wireless station only capable of working at night …”

“… Hawai‘i will be able to throw off this isolation with the coming of the Marconi system, get into a more complete touch with the rest of the world, and be drawn into closer relations with the country of which it is a territory.” (Star Bulletin, April 19, 1913)

The transoceanic stations were officially opened on September 24, 1914, approximately two months after the start of World War I in Europe. (NPS)

The first message (from Governor Lucius Pinkham to President Woodrow Wilson) read, “With time and distance annihilated and space subdued through wireless triumphs and impulse …”

“… the Territory of Hawai‘i conveys its greetings, profound respect and sympathy to Woodrow Wilson, president of the United States, as he so earnestly seeks the blessings of peace and good will for all men and all nations. (Star Bulletin, September 24, 1914)

President responded with a short, “May God bring the nation together in thought and purpose and lasting peace.” (NPS)

“Today marks a new era in transpacific and world-communication for the people of Hawai‘i. With the opening of two great wifeless stations on Oahu by the Marconi Wireless Telegraph Company of America ‘’

“… Uncle Sam’s midpacific territory is brought closer and is bound closer than ever to her sister commonwealth of the mainland.” (Star Bulletin to Associated Press, September 24, 1914)

The Marconi Wireless Telegraph Station at Kahuku includes four buildings: the power house/operating building, hotel, administration building, and manager’s cottage.

With the end of WWI, Radio Corporation of America (RCA) took over the facility; then, preparations and defense facilities, in anticipation of WWII, started popping up on the island.

The north-Oʻahu facility was under the overall command of the Hawaiian Air Force (HAF) headquartered at Hickam, Oʻahu. The HAF was activated on October 28, 1940, as the first air force outside the Continental US. (Bennett)

On November 25, 1941, Army Engineers took over the RCA facility and started constructing an Army Air Base in and around it. (They also constructed two other North Shore airfields at Kawaihāpai (Mokuleʻia/Dillingham) and Haleiwa.)

The old Marconi/RCA administration building was converted into air base headquarters and Commanding Officer’s quarters. The RCA buildings, with the exception of the powerhouse/operating building, were also used by the air field.

The hotel became the base headquarters, the administration building housed base operations, and the manager’s house became the commanding officer’s quarters.

The usual theater of operations support buildings were constructed (i.e., control tower, barracks for enlisted men, officer’s quarters, mess halls, chapel, dispensaries, cold storage, two fire stations, paint shop, Post Exchange, radio station, telephone exchange, etc.)

The April 1, 1946 tsunami devastated the Kahuku Air Base, destroying numerous buildings and covering the runways with debris. Following this tidal wave, military air operations ceased at Kahuku and sometime between June 12, 1946 and March 1947 the lands were returned to Campbell Estate.

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