Images of Old Hawaiʻi

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Public Meeting
Waikīkī – Kauhale O Hoʻokipa Scenic Byway

What:
Public Meeting to discuss Status of designation and Corridor Management Plan for Waikīkī – Kauhale O Ho‘okipa “Home of Hospitality” Scenic Byway

When:
Wednesday, December 18, 2013 at 4:00 p.m.

Where:
Capital One Café (upstairs;) 1958 Kalākaua Avenue; Honolulu, HI 96815

Admission:
Free and open to the public.

The Native Hawaiian Hospitality Association (NaHHA) will be holding a community meeting to discuss the status of State designation and preparation of the Corridor Management Plan of the Waikīkī – Kauhale O Ho‘okipa “Home of Hospitality” Scenic Byway as part of the Hawai‘i Scenic Byways Program. The public is invited and encouraged to attend this meeting.

Native Hawaiian Hospitality Association (NaHHA,) serving as the sponsor for the Waikīkī – Kauhale O Hoʻokipa Scenic Byway, has retained Hoʻokuleana LLC to assist in the application, designation and planning processes for the Byway through the Hawaiʻi Scenic Byway Program.

The Hawaiʻi Scenic Byways Program is designed to complement the National Scenic Byways Program, a nationwide effort to identify, promote, manage and invest in roadways that are the most significant in their region with regard to these scenic, historic, recreational, cultural, archeological and natural qualities.

The purpose of the Hawai`i Scenic Byways Program is to formally designate Hawaiʻi Scenic Byways and to establish and implement Corridor Management Plans (CMPs) for our corridors.

The Hawaii Scenic Byways Program identifies and recognizes:

  • roads that “tell a story” that is special;
  • roads with outstanding scenic, cultural, recreational, archaeological, natural and historic qualities; and
  • roads that will benefit from a coordinated strategy for tourism and economic development

The Scenic Byways program serves to identify “Intrinsic Qualities” along the corridor; these include Scenic, Natural, Historic, Cultural, Archaeological and Recreational.

These intrinsic qualities break into two clusters:
“Land” (Scenic, Natural and Recreational,) and
“People” (Historic, Cultural and Archaeological)

Sites and Stories of Waikīkī, as illustrated through its Intrinsic Qualities, help tell the stories of the Land (ʻĀina) and its People from the earliest beginnings of Hawai‘i to today.  Waikīkī – Kauhale O Hoʻokipa will be incorporating several core story themes:

  • Royal Residences
  • Visitor Industry 
  • Military 
  • Natural/Geologic
  • Socio-Economic-Political 
  • Side Trips

Although many of the sites and structures of Waikīkī from the ancient times are long gone, many of these pre-contact Hawaiian places, environment, people, history and culture still convey the sense of earlier importance through continued use of original place names for areas, streets, surf sites, symbols, etc and other references to these people, places and times.  Though gone, they are not forgotten and continue to express the ways of the past.

Through the telling of stories of Waikīkī (and a goal of the establishment of a Scenic Byway (and dream of NaHHA founder, George Kanahele,)) we help to restore Hawaiianness to Waikīkī in a positive, productive and respectful way.  The sense of place of Waikīkī lies within these stories, under the overarching contexts of “Aloha” and “Hoʻokipa” (Hospitality.)

“Waikīkī’s significance is as a place of history, not destination.” (George Kanahele)  Restoring some of Waikīkī’s historical and cultural integrity through Waikīkī – Kauhale O Hoʻokipa Scenic Byway will help to illustrate “I ka wā mamua, ka wā mahope” (The future is in the past.)

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by Peter T Young Leave a Comment

Happy Thanksgiving !!!

No one knows when the first western Thanksgiving feast was held in Hawaiʻi, but from all apparent possibilities, the first recorded one took place in Honolulu and was held among the families of the American missionaries from New England.

According to the reported entry in Lowell Smith’s journal on December 6, 1838: “This day has been observed by us missionaries and people of Honolulu as a day of Thanksgiving and praise to Almighty God. Something new for this nation. The people turned out pretty well and they dined in small groups and in a few instances in large groups. We missionaries all dined at Dr. Judd’s and supped at Brother Bingham’s. … An interesting day; seemed like old times – Thanksgiving in the United States.”

The first Thanksgiving Proclamation in Hawaiʻi appears to have been issued on November 23, 1849, and set the 31st day of December as a date of Thanksgiving. This appeared in ‘The Friend’ on December 1, 1849.

The following, under the signature of King Kamehameha III, named a day in December as a day of public thanks. The Thanksgiving Proclamation of 1849 read, in part:

“In accordance with the laws of this Kingdom, and the excellent usage of Christian Nations, it has pleased his Majesty, in council, to appoint the Thirty-first day of December, next, as a day of public thanksgiving to God, for His unnumbered mercies and blessings to this nation; and people of every class are respectfully requested to assemble in their several houses of worship on that day, to render united praise to the Father of nations, and to implore His favor in time to come, upon all who dwell upon these shores, as individuals, as families, and as a nation.”  (Signed at the Palace. Honolulu, November, 23, 1849.)

“It will be seen by Royal Proclamation that Monday, the 31st of December has been appointed by His Majesty in Council as a day of Thanksgiving. We are glad to see this time-honored custom introduced into this Kingdom.”

The celebratory day of Thanksgiving changed over time.  On December 26, 1941 President Roosevelt signed into law a bill making the date of Thanksgiving a matter of federal law, fixing the day as the fourth Thursday of November.

Thanksgiving is a major holiday celebrated in the United States, with origins dating back centuries to Colonial times.

The faith of celebrating a harvest of plenty was a dramatic event in early Colonial America, since food supplies were far from dependable. Years of massive starvation were as common as times of plenty.  Their celebration of Thanksgiving continues today.

Although Native Americans were known to have harvest celebrations for centuries, if not millennia, before arrival of Europeans, the heart of Thanksgiving is a time of sharing the bounty of autumn and celebrating common survival.

The site and date of origin of Thanksgiving are matters of great dispute, with regional claims being made by widely disparate locations in North America. The chief claims are: Saint Augustine, Florida – 1565; Baffin Island, Canada – 1578; Jamestown, Virginia – 1619 and Plymouth, Massachusetts – 1621.

In Hawaiʻi, the Makahiki celebrated the harvest and Lono, the god of fertility and rain. It is similar in timing and purpose to Thanksgiving, Oktoberfest and other harvest celebrations (beginning in late-October or early-November when Makaliʻi (the Pleiades constellation) is first observed rising above the horizon at sunset, the Makahiki period continued for four months.)

Tributes in the form of goods and produce were given to the chiefs.  Success of the harvest was commemorated with prayers of praise made to the Creator, ancestral guardians, caretakers of the elements and various deities – particularly Lono.

The land was allowed to rest and rejuvenate for the next growing season; it was a time of peace.  The image shows Makaliʻi, the Pleiades constellation (NASA-WC.)

Happy Thanksgiving!!!

© 2013 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Kāʻanapali Historical Trail & History and Legends Tour

A 10-stop walking trail, sponsored by the Kāʻanapali Beach Resort Association, gives residents and visitors a little look into the past of this now-flourishing resort destination.  Following is a summary of the 10 points of interest and a little bit about each stop (all of the content here comes from their on-line information on the trail:)

1. Kāʻanapali Airstrip and Windsock Lounge

From 1962 until 1987, the Kāʻanapali Airstrip and Terminal occupied this area adjacent to the beach, which was surrounded by cane fields. In fact, the north side of Kāʻanapali Beach became known as “Airport Beach.” In the early years, prop jet air taxis from Honolulu would land at the strip and were able to pull up to the Royal Lāhainā Beach Hotel.

During its last ten years, the airstrip was closed to general aviation and operated by Royal Hawaiian Air Service whose fleet of Cessna airplanes averaged 60 flights a day in and out of Kāʻanapali.  The Windsock Lounge, as the name indicates, was located at the top of the terminal (whose interior walls and ceiling were covered with business cards from all over the world.)

2. Plantation Farm and Ancient Village of Kekaʻa

During the first half of the 20th century, this site flourished with mango trees and grasses. It is most remembered by local families for its pig farm, in which hogs were raised to feed the many sugar plantation workers. There were several plantation houses near the beach, where families of Japanese sugar plantation workers lived and maintained the farm.

In ancient times, the area around Royal Lāhainā Resort held the royal gardens of old Hawai‘i. A kalo (taro) patch and other food crops were cultivated here, aided by a freshwater spring.  Kekaʻa was a fishing village nestled against the beach, where fishermen and farmers would gather bounty from the sea and cultivate lowland crops.

3. The Stones of Moemoe and Wahine O Manua/Wahine Peʻe

At the south end of Maui Eldorado Resort behind the tall hedge, lie two large brown pōhaku, or stones, which are steeped in legend. Over six feet long, the larger of these is called Moemoe and resembles a reclining or sleeping person. Moemoe preferred to lie down at Kekaʻa and sleep for his own contentment.

The smaller stone has been the subject of several legends and two different names. The popular name is the Hiding Woman Stone (Pōhaku o Wahine Peʻe) which relates to a love story between her and Moemoe, but there’s also legend of the abused, or fighting, woman (Wahine o Manua) who was hidden by the stone.

4. Kekaʻa Landing Pier

The Kekaʻa landing pier, that once stretched quite a distance into the ocean, operated for many years as the primary loading spot for shipping processed sugar from the island and bringing in supplies for the plantation camps.  Railroad tracks led from the sugar cane fields to the beach, and warehouses for storage were erected near the pier.

Logs used for lumber were also transported to the pier, but would often be loaded into the water first. Submerged in the salt water, logs were left there to cure for a few months. Many plantation era homes were reportedly termite-free due to this method of wood preservation.

5. Pu‘u Kekaʻa and Chief Kahekili

This famous dark lava rock promontory is named Pu‘u Kekaʻa in Hawaiian (which translates as “the rolling hill.” It is revered as a sacred spot known as “ka leina a ka ʻuhane” – the place where a soul leaps into eternity. Each island has these significant places (usually at its western-most point.)  This

It was also a point for lele kawa,” or cliff jumping.  Chief Kahekili (ruled circa 1766-1793) was known to have jumped into the sea from heights of 300 to 400 feet. Here, he gained respect from many warriors, as most were frightened of the spirits who lived in the area. These days, every evening at sunset, a Sheraton Maui Resort diver gracefully leaps from the top of the rock into the ocean, symbolizing the great chief’s dives, as torches are lit for the coming night to honor the souls of the departed.

6. Chief Kākaʻalaneo and Legend of Kaululā‘au

Kākaʻalaneo was a high chief of the land at Kekaʻa (Maui’s capital circa 15th century). The chief reigned over a thriving community of many people, as his land was fertile and rich with groves of breadfruit, bananas, sugar cane, sweet potatoes, and taro. He and his wife had two children who were born here, their son Kaululā’au and daughter Wao.

The family kahuna (priest) predicted that Kaululā’au would be destructive, but that the lands would eventually be blessed by his strength and deeds. Kaululā’au would uproot young taro and sweet potato plants for fun. His father finally banished Kaululā’au to the island of Lānaʻi to live among the spirits there.  Kaululā’au eventually rid the island of all the ghosts and later became the ruling chief of the island.

7. Koko O Nā Moku Race Track

This is named after the famous battle between two royal brothers who fought in the area; a race track stood right on Kāʻanapali’s sandy beach. The track stretched from Kāʻanapali Beach Hotel, past The Whaler and Whalers Village to The Westin Maui Resort.

It was built for horse racing, which was a favorite sport of many members of Hawaiian royalty during the Gay 90s era, as well as plantation owners and laborers.  The race track thrived through the World War I era, until the last official race was held on America’s Independence Day, July 4, 1918.

8. Battle of Koko O Nā Moku

Upon great chief Kekaulike’s death, younger son Kamehamehanui was named heir to rule Maui. In 1738, his older brother Kauhiʻaimokuakama (Kauhi) began to wage war to win the title of ruling chief. Kamehamehanui engaged the forces of his uncle from Hawai‘i to fight with him, whose troops numbered over 8,000, and Kauhi brought troops of warriors from O‘ahu.

Battles were fought across West Maui, from Ukumehame to Honokōwai. The war ended with the most famous battle, Koko O Nā Moku, which translates to “Bloodshed of the Islands.” Over several days, the blood of fallen warriors from both sides flowed from the mouth of the stream into the shorebreak and caused the ocean to turn red.  Kamehamehanui triumphed and ruled Maui in peace for many years.

9. Lo‘i Kalo (Taro Patch)

Across from the south end of Marriott’s Maui Ocean Club, at the 17th green of the South Course, the ground dips slightly lower. This area was used to cultivate taro (kalo) in abundant terraced patches (lo‘i) in old Hawai‘i.  The Hahakea Stream flowed from the mountain to the sea; earthen berms were built up to channel the water between rows of this staple food.

Kalo is believed to have the greatest life force of all foods. According to the ancient creation chant, the Kumulipo, kalo grew from the first-born son of Wākea (father sky) and Papa (mother earth). He was stillborn and buried in fertile soil. Out of his body grew the kalo plant, also called Hāloa, which means “everlasting breath.”

10. The Owl Cave Legends

At the Lāhainā end of Hyatt Regency Maui Resort & Spa is the mouth of the Hahakea Stream that originates way up the mountain.  On Kāʻanapali’s South Course, near the Hahakea, streambed is the site of what once was known as the cave of Pueo, or the “Owl Cave,” the actual location of which is a guarded secret.

According to one legend, it was where Hina hid her son Maui so he would not be sacrificed; in another legend, it is referred to as the home of the guardian spirit owl who protected the villagers of Kekaʻa. The Pueo protected children from warriors by leading them to another cave located in Pu‘u Kekaʻa. They hid there, until the warriors became frustrated and ended their search.

The image shows the Kāʻanapali Historical Trail points of interest over a Google Earth image.  In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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© 2013 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Poʻolua

Poʻolua is literally broken down as Poʻo (head) and lua (two) and refers to a child who has two fathers (the child is sired by other than the husband, but he is accepted by both the husband and the sire.)

A child said to be poʻolua, “that is, a child of two fathers, was considered a great honor by chiefs of that period.” (Luomala)

Kamehameha has been referred to as poʻolua (shared, two-headed) son of Keōua and Kahekili by his mother Kekuʻiapoiwa.  (VanDyke)

Kamakau references Kamehameha was born at Kokoiki in Kohala.  His father was Keōua, younger brother of Kalaniʻōpuʻu, and his mother was Kekuʻiapoiwa, daughter of Kekela and Haʻae, both of whom belonged to families of chiefs.

Kamakau explains that it was the custom from ancient times among the chiefs of Hawaiʻi for the chief of one island to give a child to the chief of another island. This is the reason why Kahekili has often been called the father of Kamehameha, for chiefs of Hawaii and Maui were closely related.  (Kamakau)

Kamehameha, who had always thought that Chief Keōua of the island of Hawaiʻi was his natural father until a few years after he conquered all the islands but Kauaʻi.  Dibble notes that when Keōua, the father of Kamehameha, died, he commended his son to the care of Kalaniʻōpuʻu, who received him, and treated him as his own child.

Per Kamakau’s account, in 1802, Kamehameha, on hearing that Chief Kameʻeiamoku was dying at Lāhainā, went to him.  Kameʻeiamoku had attended Kamehameha since his boyhood and was one of his four Kona Uncles who had engineered his rise to power and made him king.  Kameʻeiamoku (on his deathbed) said to Kamehameha, “I have something to tell you: Kahekili was your father, you were not Keōua’s son. Here are the tokens that you are the son of Kahekili.”  (Kamakau)

Kamehameha responded, “Strange that you should live all this time and only when dying tell me that I am Kahekili’s son! Had you told me this before, my brothers need not have died; they could have ruled Maui while I ruled Hawaii.”    (Kamakau)

Kameʻeiamoku answered, “That is not a good thought; had they lived there would have been constant warfare between you, but with you alone as ruler the country is at peace.”    (Kamakau)

Kahekili’s age is not accurately known, but as by all native accounts he was the reputed father of Kamehameha I.  (Fornander)

“Kamehameha was the reputed son of Keōua otherwise called Kalanikupuapaikalaninui, a younger half-brother of Kalaniopuʻu, king of Hawaiʻi. It is said, however, that Kamehameha was the real son of Kahekili, king of Maui and that Kahekili gave him the name of his brother which was Kamehameha.”   (Dibble)

Kalākaua notes, “To this record of the tangled relationships of the chiefly families of the group at that period may be added … that Kahekili, the mōʻi of Maui, was the real father of Kamehameha; and in proof of the latter the acts and admissions of Kahekili are cited.”

When Kamehameha prepared an invasion in east Maui, Kahekili sent his younger brother, Alapaʻi, with the following orders: “Go, and bestow our kingdom upon our son; and if he will receive it, well; but if he does not recognize me as his father and will not respect the gift, but insists upon war; then, tell him that both he and his soldiers shall die in their youth, before the going down of the sun.”  (Dibble)

“If, indeed he shall listen to my request, then, say to him, ‘Wait, till the black tapa, shall cover me and my funeral rites shall be performed, then, come and receive his kingdom, without the peril of war,’ – for indeed, he is my son, and from me he received his name Kamehameha after that of my elder brother.” (Dibble)  Receiving the message, Kamehameha delayed his invasion.

Some say that Kekuʻiapoiwa had a liaison with Kahekili (ruler of Maui) and from this union was born Kamehameha.  Though Kahekili was thought to be his biological father, he was raised by his parents (and was considered the son of Kekuʻiapoiwa and Keōua.)

After Kahekili died, Fornander had an interesting perspective related to the relationships of the parties.  Fornander notes, “Kameʻeiamoku and his twin-brother Kamanawa secretly took Kahekili’s body away and hid it in one of the caves at Kaloko in North Kona, Hawaii.”

Kameʻeiamoku and Kamanawa were the children of Kekaulike of Maui, and thus half-brothers of Kahekili.  The twins (Kameʻeiamoku and Kamanawa) were Chiefs from the Kohala and North Kona districts and were uncles of and his counselors in the wars to unite the islands.

This relationship receives further confirmation from the native legends when they relate that, on learning the birth of Kamehameha, Kahekili sent these two sons of his father Kekaulike to Hawaiʻi to be and act as “Kahus” to Kamehameha.  (Fornander)

“In no other way can the otherwise singular fact be explained that two of Kamehameha’s oldest and most prominent and trusted councilor chiefs, during a time of what may be called suspended hostilities, should have repaired from Hawaii to Oahu for the purpose of securing and safely hiding (Huna-kele) the bones of Kamehameha’s political rival; nor the otherwise equally inexplicable fact that they should have been permitted by Kalanikūpule, Kahekili’s son and successor, to carry their design into effect.”  (Fornander)

Under the social system of the old regime, and of time-hallowed custom, Kamehameha would have had no power to prevent those chiefs from executing their pious errand, and Kalanikūpule would have had no motive to mistrust their honesty when resigning to them his father’s remains; and a breach of trust on their part would have consigned them to an infamy of which Hawaiian history had no precedent, and so deep, that the Hawaiian language would not have had a word detestable enough wherewith to express it.  (Fornander)

“He was the reputed and accepted son of Keōua, the half-brother of Kalaniʻōpuʻu, although it was believed by many that his real father was Kahekili, mōʻi of Maui. But, however this may have been, he was of royal blood, and was destined to become not only the king of Hawaiʻi, but the conqueror and sovereign of the group. This chief was Kamehameha.”  (Kalākaua)

Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Island’s coat of arms;)) succeeded, after a struggle of more than ten years, in securing to himself the supreme authority over that island (and later, the entire Hawaiian Islands chain.)

The image shows Kamehameha (drawn by Choris in 1816.)  In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Marine Corps Base Hawaiʻi

The US military first established a presence on the Mōkapu peninsula in 1918 when President Woodrow Wilson signed an executive order establishing Fort Kuwaʻaohe Military Reservation on 322-acres on the northeast side of Mōkapu.

The Army stayed there until August 1940 when the Navy decided to acquire all of Mōkapu Peninsula to expand Naval Air Station Kāneʻohe; it included a sea plane base, it began building in September 1939 and commissioned on February 15, 1941.

Between 1939 and 1943, large sections of Kāneʻohe Bay were dredged for the dual purposes of deepening the channel for a sea plane runway and extending the western coastline of the peninsula with 280-acres of coral fill.

As of December 1941, two of five planned, steel hangars had been completed, each measuring 225-feet by 400-feet.

On Sunday morning, December 7, 1941, two waves of Japanese Imperial Navy aircraft bombed and strafed Kāneʻohe Naval Air Station, several minutes before Pearl Harbor was attacked.

Of the 36 PBY Catalina “flying boats” based here, 27 of 33 on the ground or moored in Kāneʻohe Bay were destroyed. Only three planes, out on patrol at the time of the attack, escaped and they suffered air-to-air combat damage.

Following repairs, a 5,700-foot land runway was built and 14-inch guns were brought to be set atop the edge of Ulupaʻu Crater in the seven-story deep “Battery Pennsylvania” as part of the coastal defense of Windward Oʻahu.

One of the 14-inch guns was from the USS Arizona; construction of Battery Pennsylvania was completed in August 1945. The huge gun was fired only once, in celebration, a few days before Japan’s formal surrender on V-J Day, September 2, 1945.  The firing shook and, some said, “cracked” the crater.

In 1941, this reservation became known as Camp Ulupaʻu; a year later it was redesignated as Fort Hase. It was never as permanent as the Navy’s air station side of the peninsula. Historic photos show tents and wooden structures dominating the landscape, even in August 1945. After the war, Fort Hase was rapidly emptied.

After the armistice was signed aboard the USS Missouri in Tokyo Bay on September 2, 1945, thousands of military members of all services began to pass through Pearl Harbor and other military installations in Hawaiʻi, including Kāneʻohe Naval Air Station, bound for discharge on the US Mainland and return to civilian life.

On April 1, 1946, all Kāneʻohe NAS residents and workers were evacuated as nearly 25-foot waves from the Alaska tsunami washed over the peninsula, nearly covering the runway and the Fort Hase areas before rapidly receding back to the sea.

In May of 1949, Kāneʻohe Bay NAS was decommissioned and placed in a maintenance status. All property (except buildings) was transferred to NAS Barbers Point.

The Navy put Mōkapu Peninsula land up for lease, but no interested parties came forward. By June 1950, only a small security detail remained.

The following year, in 1951, the Marine Corps decided that Mōkapu Peninsula would make an excellent home for a combined air-ground team, consolidated all landholdings and, in January 1952, commissioned Marine Corps Air Station Kāneʻohe Bay.

In 1953, the base became the home of the 1st Provisional Marine Air-Ground Task Force.

In 1993, the Navy moved its “Orion” and helicopter squadrons to MCAS, Kāneʻohe Bay from NAS, Barber’s Point, which had been selected for closure under the Base Realignment and Closure Act (BRAC)

In April 1994, the Marine Corps consolidated all of its installations in Hawaiʻi, under a single command — Marine Corps Base Hawaiʻi (MCBH).

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

Navy and Marine Corps units headquartered at MCB Hawaiʻi Kāneʻohe Bay, include air, ground and combat service support elements; non-operational tenants include a branch health care clinic; a judicial court; a commissary facility; veterinary services; and various Marine Corps schools and academies.

All US military units located in Hawaiʻi, and others within the Pacific theater, fall under the command of the US Pacific Command, which is headquartered – along with US Marine Corps Forces, Pacific – at Camp HM Smith, on Oʻahu.

The Commanding General of MARFORPAC also commands 12 Marine Corps bases and stations in Arizona, California, Hawaiʻi and Japan, and operational forces in Okinawa and Hawaiʻi, afloat on naval shipping and forward-deployed to Southwest Asia. The Commander, MCB Hawaiʻi, is responsible for all Marine Corps installations and facilities in Hawaiʻi.

The image shows Marine Corps Base Hawaiʻi.  In addition, I have added some other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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