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November 24, 2016 by Peter T Young Leave a Comment

Kekūanāoʻa

“The father of (Mataio (Matthew)) Kekūanāoʻa was Nahi‘olea, brother to Ka‘iana. The two were noted O‘ahu chiefs of high rank and nearly related to the famous Kahekili of Maui.”

“Rebelling against his rule, they were vanquished, and went to live on Kauai.” They later served Kamehameha. However, they “separated from Kamehameha I on his voyage for the subjugation of O‘ahu, turned against him, and were killed at the battle of Nu‘uanu in 1795.”

“The mother of Kekūanāoʻa, Inaina, was of Hawai‘i, and of a high-born family of kahus of Kamehameha I. Their home and land, Keokea, was near Honaunau, Kona. Kekūanāoʻa, however, was born during a temporary absence in Hilo, near the period of Vancouver’s third visit.” (Pacific Commercial Advertiser, November 28, 1868)

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

“As a young man he was a favorite and attendant of the declining years of Kamehameha I. With Liholiho he was a punahele, or intimate attendant and friend, and in that capacity accompanied the Royal party to England; – to return with Boki and Liliha in sad and sacred charge of the Royal remains (in 1825.”)

“The years immediately following were those distinguished by the regency of Kaahumanu, and the aspiring rivalry of Boki. Kekūanāoʻa was at first much favored by the latter.” (Pacific Commercial Advertiser, November 28, 1868)

He married Pauahi, formerly a wife of Liholiho. They had a daughter, Princess Ruth Keʻelikōlani. Pauahi died while giving birth to Keʻelikōlani (February 9, 1826;) Keʻelikōlani was then cared for by Kamehameha’s wife, Kaʻahumanu, who herself died six years later.

In 1827, Kīnaʻu, daughter of Kamehameha, became his wife. They both publically professed the Christian faith in 1830. Following Ka‘ahumanu’s death in 1832, Princess Ruth was then sent to live with her father, Kekūanāoʻa, and her stepmother, Kīnaʻu.

Kīnaʻu and Kekūanāoʻa had five children: Prince David Kamehameha (who died as a child;) Prince Moses Kekūāiwa (who died in 1848;) Prince Lot Kapuāiwa; Prince Alexander Liholiho and Princess Victoria Kamāmalu.

Kekūanāoʻa and Kīnaʻu were the parents of two kings, Kamehameha IV (Alexander Liholiho) and V (Lot Kapuāiwa.) His daughter, Princess Ruth Keʻelikōlani, passed her great land holdings to Bernice Pauahi Bishop; it was the land base that formed Kamehameha Schools / Bishop Estate.

In 1833, Kīnaʻu was appointed Kuhina Nui. The Kuhina Nui was a unique position in the administration of Hawaiian government and had no specific equivalent in western governments of the day. It has been described in general terms as ‘Prime Minister,’ ‘Premier’ and ‘Regent.’

When John Adams Kuakini left his position as Governor of O‘ahu in 1834 to govern the Island of Hawai‘i, Kekūanāoʻa succeeded him and served the government for more than 30-years.

Starting in 1837, “the common Hawaiian folk of Honolulu” started petitioning Rev Hiram Bingham, head of the Hawaiian Mission, to establish a second church or mission in Honolulu (Kawaiahaʻo being the first).

When the matter of deciding where a new Church should be built, Governor Kekūanāoʻa “begged to express his manaʻo that it should be in the village” (Honolulu;) specifically, in the district of Kaumakapili where 12,000 to 13,000 people lived. (The Friend)

They requested that the Rev Lowell Smith be their pastor. The 1837 annual ʻAha Paeʻaina (the annual meeting and gathering of the churches and ministers) granted their request.

Kīnaʻu died on April 4, 1839, not long after the birth of her youngest child, Victoria; Kekūanāoʻa then raised Victoria. She was educated at Chief’s Children’s School (Royal School) along with all her cousins and brothers.

“An amusing scene is said to have taken place at the staking out for (Kawaiahaʻo Church.) The Governor insisted that it should be 160-feet long, – the pastor of the church (Hiram Bingham,) also a determined man, said 120 feet, and set the stakes of one end further in.”

“The Governor set those of the other end again ahead; the missionary followed up from behind, and the site would have walked rapidly downtown, had not a happy compromise arisen as to the required dimensions.” (The church is 143’ 6’” long by 78’ 10” wide.)

“In those days the labor of the people was in great measure at the command of the chiefs, and it was but for the chief to say, Come and let us do this, and the thing was done.”

“The planning and execution and procural of material however, for that massive edifice, required an amount of energy and thought, and the credit is due to (Kekūanāoʻa,) to the late Hon A Paki and the Rev Mr Bingham.” (Pacific Commercial Advertiser, November 28, 1868)

Years later, it was “an old building and one that is greatly beloved by a portion of our people, this mother church of ours. Its predecessor on these grounds was a church of pili grass; and the stone building was completed in 1842, constructed by the loving hands of the aliʻi and makaʻāinana of times gone by.”

“It was Kekūanāoʻa and Bingham (Binamu) Sr who selected the area where it was to be built and supervised its construction, however Bingham returned to America before the completion of this building.” (Kuokua, January 24, 1885)

“On the occasion of the hauling down of the Flag by Lord George Paulet in 1843, he was ordered to have the ignominious service performed. ‘Not at all, you shall do that yourselves,’ was the doughty answer, and the British mariners had to do it.” (Pacific Commercial Advertiser, November 28, 1868)

At the age of 17, Victoria Kamāmalu was appointed Kuhina Nui by her brother Kamehameha IV soon after he ascended the throne in December 1854.

“In 1861, (Kekūanāoʻa) became President of the Board of Education, succeeding the Rev Dr Armstrong in that office. He held in tender regard the good of the young of his nation, and the last public speech heard from his lips, outside the Legislative Hall, was a Sunday School celebration.” (Pacific Commercial Advertiser, November 28, 1868)

While President of the Legislative Assembly, “His last speech was in favor of progress and improvement. It was on the steamer subsidy question. ‘Gentlemen, where are we, for going forward? – looking back? Our race have more than once declared the progress, the foreign improvements. I am for steam.’” (Pacific Commercial Advertiser, November 28, 1868)

When Lot Kapuāiwa (Kamehameha V) succeeded his brother Kamehameha IV in 1863, he selected his father Mataio Kekūanāoʻa to be the Kuhina Nui.

As the last Kuhina Nui, Kekūanāoʻa essentially presided over the demise of the office. Kamehameha V proclaimed a constitution on August 20, 1864 in which there was no provision for a Kuhina Nui.

It was “an unnecessary check upon the Legislative in giving to this Office an absolute control over the acts of a body of which he himself is a member and in which he has a vote.” (Archives)

“In former times, (Kekūanāoʻa) would have been a warrior; in this time he has done more than any person of his race to maintain their independence and their good name.” (Pacific Commercial Advertiser, November 28, 1868) Kekūanāoʻa died November 24, 1868.

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Kekuanaoa
Kekuanaoa
Mataio Kekuanaoa
Mataio Kekuanaoa
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Kekuanaoa-Territorial_Office_Building

Filed Under: Ali'i / Chiefs / Governance Tagged With: Lot Kapuaiwa, Alexander Liholiho, Princess Ruth Keelikolani, Mataio Kekuanaoa, Kekuanaoa, David Kamehameha, Kinau, Moses Kekuaiwa, Kuhina Nui, Hawaii, Pauahi, Victoria Kamamalu

November 22, 2016 by Peter T Young Leave a Comment

Timeline Tuesday … 1810s

Today’s ‘Timeline Tuesday’ takes us through the 1810s – Kamehameha and Kaumualiʻi negotiations, death of Kamehameha and the fall of the Kapu. We look at what was happening in Hawai‘i during this time period and what else was happening around the rest of the world.

A Comparative Timeline illustrates the events with images and short phrases. This helps us to get a better context on what was happening in Hawai‘i versus the rest of the world. I prepared these a few years ago for a planning project. (Ultimately, they never got used for the project, but I thought they might be on interest to others.)

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timeline-1810s
timeline-1810s

Filed Under: Ali'i / Chiefs / Governance, Economy, Hawaiian Traditions, Prominent People Tagged With: Fort Kekuanohu, Liholiho, Ai Noa, Kaumualii, Kamakahonu, Timeline Tuesday, Hawaii, Whaling, Kamehameha

November 20, 2016 by Peter T Young 3 Comments

Was Christianity Forced or Sought?

To help answer the question posed in the title, we look at portions of letters written during the first decade of the arrival of the missionaries by various chiefs/chiefesses that were in power at that time. The Ali‘i banned the kapu in 1819; shortly thereafter the missionaries arrived (1820.)

“March 30th, 1820. – Memorable day – a day which brings us in full view of that dark pagan land so long the object of our most interested thoughts.… ‘land appears.’”

“When the watch at four was called, Honoree (Honoli‘i) came down saying, ‘Owhyhee sight!’ … A fair wind carried us by different parts of the island near enough to discern its verdure …. “

“Capt. B(lanchard) – thought it advisable to send ashore to inquire into the state of things, and where he might find the king. … Our hearts beat high, and each countenance spoke the deep interest felt as we crowded around our messengers at their return.”

“Tamaahmaah is dead! The government is settled in the hands of his son Keehoreeho-Krimokoo (Liholiho) is principal chief – the taboo system is no more – men and women eat together! the idol gods are burned!!” (Sybil Bingham Journal, March 30, 1820 – the day the Pioneer Company of missionaries arrived at Hawaiʻi.)

“April 4th. This morning, ten o’clock, having been 163 days on the bosom of the great deep, we anchored in the bay of Korooah (Kailua-Kona,) near the residence of Keehoreeho (Liholiho) the king.”

“My dear husband, with brother Thurston and Thomas, has gone on shore as heralds of the Prince of Peace and King of Kings, to have an interview, and transact business for their Master … How important the moment! …” (Sybil Bingham Journal, April 4, 1820 – the day the Pioneer Company of missionaries first landed at Kailua-Kona.)

Later, in a March 18, 1823 letter to the mission’s mainland headquarters, Liholiho acknowledged that his timing of breaking the centuries-old kapu just before the missionaries’ arrival was fortunate; he notes, “We had wooden deities before, during my father’s time.”

“In my time (1819,) I have abandoned wooden deities. It turns out my abandoning of them beforehand was appropriate, for Mr Bingham, Mr Thurston and all the teachers were arriving.”

In that same letter, Liholiho states, “We really desire the good teachings of Jesus Christ. What he has taught all of us is excellent indeed and we have finally become learned. We were shown compassion by Jehovah, who sent Mr. Bingham and Mr. Thurston and all the teachers. And they dwelled with us here and our lands have become enlightened.”

“It is through our father that I may greet all of you. Jesus Christ was good in speaking to you, saying to you all, ‘Go and teach throughout the islands, and preach the good word of salvation.’” (Liholiho to ABCFM, March 18, 1823; Ali‘i Letters Collection, Mission Houses)

Shortly after (November 8, 1823,) Kealiʻiahonui, an adopted son of Kaumualiʻi, the last king of Kauai, sent a letter to Jeremiah Evarts, an early leader of the American Board of Commissioners of Foreign Missions (ABCFM.)

“Here is my word to you. I appreciate you for your generosity towards us in sending teachers of the word of Jesus Christ, being what will enlighten us here. They are very good at educating us in the virtuous ways that allow us to reach heaven, the finest place.”

“Not all people here on Oahu are learning the good word of salvation. Eventually the right time may come when all people of these unenlightened lands will learn the word of Jesus Christ.” (Kealiʻiahonui to Evarts, November 8, 1823; Ali‘i Letters Collection, Mission Houses)

A few years later, when Kamehameha III began his rule, Kalanimōku wrote a letter to Evarts. Kalanimōku states, “Love to you for sending over the missionaries and the word of God to us so that we know the good word of God. We observe the good word of God and we want the good word of God, Jehovah, our great lord in heaven. It is he who fashioned us well.”

“We all want the word of God and all the chiefs desire the good word of God. We have seen the righteous word at this time. We are repenting for our past faults. … That previous, ancient heart is ended, along with that former king of ours. … We regard the good word of our great God.” (Kalanimōku to Evarts, April 10, 1826; Ali‘i Letters Collection, Mission Houses)

Kalanimōku was a trusted advisor of Kamehameha I. During the travels of Liholiho and Kamāmalu to Great Britain, he co-ruled with Kaʻahumanu, maintaining a leadership role during the first reigning years of the new king, Liholiho’s younger brother, Kauikeaouli.

Nāmāhāna Piʻia, a high ranking chiefess, was a wife of Kamehameha I and daughter of Keʻeaumoku; she was also Kaʻahumanu’s sister. Nāmāhāna was an early convert to Christianity and wife of Gideon Laʻanui, another early supporter of the missionizing effort.

Her March 12, 1828 to Evarts states, “I am informing you that the holy word of Christ, his laws and all his good practices are being taught. We have obtained some small portions, but have gained no more. The desire of my heart moves day and night to ask him that my spirit attain eternal life in heaven.”

“My wishes, my affection, my heart, and my intention, I have bundled them securely and submitted them to him; his words and his laws are what I follow in my heart …”

“… that my house be populated with his powerful spirit, his eternal love, his true goodness and his patience that all of us from where the sun rises to where it sets be saved by him.” (Nāmāhāna to Evarts, March 12, 1828; Ali‘i Letters Collection, Mission Houses)

John Papa ʻĪʻī began his service in the royal court when he served as an attendant to Liholiho, Kamehameha II. ʻĪʻī later became a trusted advisor and chief in the court of Kauikeaouli (Kamehameha III) and continued to serve the sovereigns of Hawaiʻi until his death in 1870.

On April 14, 1828, ‘Ī‘ī wrote to Bingham, wherein he states, “Here is (a) message to the two of you, Ka‘awaloa is good, there is decorum, wisdom, strength, and proper care, but it is only the two chiefs, their retainers and some other people. On the Sabbath, however, many people are there on that day.”

“I give my salutations to you two there, and to Mr. Chamberlain, Mr. Goodrich and the printers. Beloved is our work. I proceed, thoughtful of our efforts. Do extend my regards to the visitors.”

“God has protected them with grace and God has watched over all of you along with us here in this land of darkness. Deep regards for you folks who see all those who come there. We all love Jesus Christ, our Lord of salvation.” (‘Ī‘ī to Bingham, April 14, 1828; Ali‘i Letters Collection, Mission Houses)

Hewahewa was a kahuna (priest) of Kamehameha I who participated in the overturning of the kapu system under Liholiho, Kamehameha II. On July 27 1830, he wrote a letter to Levi Chamberlain, the superintendent of secular affairs for the mission and a missionary teacher. At the time of this letter, Hewahewa had converted to Christianity and was living in Lahaina, Maui.

“Greetings to you, Mr. Chamberlain, and Mrs. Chamberlain, This is my short message to you. I again testify to you about the grace God bestows upon me as I go on.”

“I walk in fear and awe of God for the wrongs of my heart, for he is the one who knows me. The love of the son of God is true indeed. It is of my own volition that I tell this to you. Regards to all the church members there.” (Hewahewa to Chamberlain, July 27, 1830; Ali‘i Letters Collection, Mission Houses)

Here’s a link to these and other letters from Ali‘i, written in their hand. With the Hawaiian letters are transcription and translation – this are part of the Ali‘i Letters Collection at Mission Houses:
http://hmha.missionhouses.org/collections/show/178

Related to that, here is an audio of Puakea Nogelmeier’s presentation at Mission Houses related to the translation project he worked on associated with letters from the ali‘i to missionaries. In it he noted many believe the missionaries “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 preview image shows the closing of the letter from Liholiho to the ABCFM on March 23, 1823. It says, “Deep regards to all of you. May we have salvation through Jehovah and Jesus Christ our Lord. Tamehameha King of Hawaiʻi”

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Liholiho to ABCFM, March 18, 1823-1
Liholiho to ABCFM, March 18, 1823-1
Liholiho to ABCFM, March 18, 1823-2
Liholiho to ABCFM, March 18, 1823-2
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-1
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-1
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-2
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-2
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-3
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-3
Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-1
Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-1
Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-2
Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-2
John Ii to Hiram Bingham, April 16, 1828
John Ii to Hiram Bingham, April 16, 1828
Kealiiahonui to Jeremiah Evarts, November 8, 1823
Kealiiahonui to Jeremiah Evarts, November 8, 1823
Hewahewa to Levi CHamberlain, July 27, 1830
Hewahewa to Levi CHamberlain, July 27, 1830

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Piia, Christianity, Chiefs Letters, Alii Letters Collection, Kealiiahonui, Hawaii, Hewahewa, Liholiho, Kalanimoku, Namahana, John Papa Ii

November 19, 2016 by Peter T Young 2 Comments

Not Completely Settled

At the time of discovery by Captain James Cook, the Hawaiian Islands were not completely settled. Only the best of the arable land, capable of cultivation by the gardening methods practiced, was actually utilized.

This was probably because the Hawaiians had been in these islands since between approximately AD 1000 and 1200 (Kirch,) and their agricultural development and the expansion of population were constantly interfered with by the feuding of the ali‘i.

Had it not been for European intrusion in the late 18th century and the consequent decline of the subsistence economy and rapid dwindling of the number of Hawaiians, it is reasonable to assume that there would gradually have come about, over a period of centuries, a considerable expansion of land utilization and of population.

If the same ingenuity shown in building aqueducts in Waimea Valley and Kalalau on Kauai had been applied to many other stream systems throughout the islands, a great deal more wet taro could have been cultivated by terracing more land on the lower slopes of the hills bordering the valleys.

For example, there is much relatively level land in Wailua on Kauai to which water could have been brought by means of aqueducts tapping the ample flow of the Wailua River … the same is true of a number of other localities on the leeward side of this island, which is more plentifully supplied with abundant water than any of the other islands.

On Oahu, if aqueducts and hillside terracing comparable to that in Kalalau on Kauai had been employed, the interior and slopes of most of the larger taro valleys could have been converted into lo‘i.

In Mānoa and Nu‘uanu, for example, it was only the relatively level areas that were terraced. This was true equally of the stream systems of the windward coast of Oahu and of West Maui.

It becomes apparent that for the most part loci were built only where water was easily accessible, where the main stream could be tapped without recourse to anything other than simple ditching.

A little more ingenuity and labor, instigated by pressure of population such as existed in the isolated valleys of Kalalau on Kauai and Wailua Nui on East Maui, would have induced or compelled the people to develop considerably more land for irrigated taro.

Most of the extensive systems of lo‘i must have been planned with a view to developing an overall system rather than allowing the system to grow piecemeal, because the ditching had to be so patterned as to bring fresh water direct to every lo’i so planned.

It is not improbable that there was an era following colonization of Hawaii when the lo’i systems, ditches, aqueducts, and fishponds were developed, after which the utilization and maintenance of these became a matter of routine under surveillance of konohiki, or supervisors for the aliʻi landlords.

After the early epoch of massive enterprise and the terracing of the best lands for irrigation, the constant strife between rival aliʻi and the system of transferring title to lands at the accession of every new high chief would certainly have served as a deterrent to further pioneering.

There seems to have been more initiative in the creation of irrigation systems on Kauai than on any other island. This was probably because of the large stream systems there and the depth of the valleys, and probably also because of the island’s relative isolation which discouraged invasion by chieftains from neighboring islands.

If ingenuity and technology of Hawaiians on Kauai enabled them to build aqueducts, such as those described at Waimea and on the Koaie stream, and to terrace the steep sides of Kalalau Valley, the people of the other islands must have been capable of similar achievements.

But there are no elevated stone aqueducts, and no terraced valley sides on Oahu, on Maui, on Molokai, or on Hawaii. Waialua on Oahu has a river whose waters could have been used to develop very large areas of lo’i, but there were here no such developed areas.

In many valleys with large streams (Waimea, Kāne’ohe, Nuʻuanu, Kalihi) there might well have been much greater utilization of available water and land on Oahu. The same is true of both West and East Maui, of Molokai, and of windward Hawai‘i.

One factor of prime importance affecting the development of plantation areas was propinquity to good fishing grounds. Such land areas as were intensively developed were always in localities where good fishing grounds were easily accessible.

It may be said therefore that as a general principle Hawaiians developed their land resources only where they lay not too far distant from good fishing grounds which would give them their needed protein food. Hogs and dogs were luxuries enjoyed by the aliʻi, rarely by country folk.

It was only in Kāʻu and Kona on the island of Hawaii that upland plantations were systematically developed to a great degree. The reason may have been that the shores and offshore waters offered such rich opportunity for fishing that plantations were extended far into the upland.

The Puna, Hilo, Hāmākua and Kohala Districts might well have developed more extensive areas of mulched taro, but the fishing grounds were not as rich; and hence, perhaps, there were fewer families to farm the uplands.

On Kauai and O‘ahu sweet potatoes were planted only as a supplement to taro, along the coastal zone where there was sandy or rather dry soil not suitable for taro. Yet there were very extensive areas which, it would seem, might have been utilized for sweet potatoes if there had been sufficient pressure of population to demand it.

This applies to much of the kula land which has since been planted in pineapple and sugar cane, from Kalihi to Hanapepe on Kauai. On Oahu, it applies particularly to the hills between the mountains and the sea in the Kāne’ohe area, and to the level lands now planted in pineapples and sugar cane between the Koʻolau and Waiʻanae ranges.

On Maui the same is true of much of the kula land now or recently utilized for pineapples or cane on the east, north, and south slopes of West Mau, and from Makawao to Waipi‘o on the west and northern slopes of Haleakala on East Maui. On Molokai, homesteaders at Ho‘olehua, on land not planted in ancient times, were growing sweet potatoes with great success.

On the island of Hawai‘i the population was quite sparse in many areas of the Hāmākua coast, Waimea, and Kohala, which were ideally suited to sweet-potato cultivation. In the vicinity of Honokaʻa and Kalaupapa on the Hāmākua coast, flourishing sweet-potato patches have been seen in localities where forest formerly stood.

Most of the land that was planted in sugar cane (in modern times) could have been used for mulched taro or sweet potatoes, but that would have involved the clearing of the ancient candlenut forest, a type of operation which Hawaiians rarely undertook with their stone adzes. This type of forest cannot be cleared by burning over.

Breadfruit was extensively planted only in upper Wailua on Kauai and in Kona and Puna on Hawai‘i. Yet on every island this food, could have been grown in quantity. Lack of pressure of population and a preference for taro, and next to that for sweet potato, were doubtless responsible for the neglect of breadfruit.

Modern plantations of banana on areas of O‘ahu formerly neglected by Hawaiians show how this food could have been grown in quantity. For Hawaiians it was a subsidiary item, like sugar cane, which was casually planted on the banks between lo‘i and the rocky borders of upland plantations.

The neglect of the banana as a perennial food producer is one of the indications that the islands were by no means completely settled.

Coconut trees flourished in many isolated localities on Kauai, O‘ahu, Maui and Hawai‘i. Yet the coconut was not systematically planted, and there were only two varieties in contrast to the great number of varieties in the southern islands. The nut, which in three stages of growth is a valuable food, was eaten hardly at all.

Candlenut oil was preferred to that of the coconut as a condiment. The leaves were little used for thatch or baskets. The shells were rarely used for cups. Possibly the coconut was a late comer in the island economy. (All of the information above is from Handy.)

The Nature Conservancy and Office of Hawaiian Affairs collaborated on a mapping project that identified ecological regions and the pre- and post-contact ‘Hawaiian Footprint.’ (Footprint notes the geospatial areas that were chronically occupied, directly manipulated and significantly changed from pre-existing Hawaiian ecosystem types into traditional Hawaiian uses.)

In ecological terms, a ‘footprint’ can be defined as a measure of human demand on ecosystems of any given area. It represents the estimated geographic area required to both supply the resources that are consumed by a population as well as assimilate the associated wastes that are produced by the production and consumption of those resources. (ESRI)

The map here, as well as those in the attached album, shows the estimated pre-contact settlement and use by the native Hawaiians.

The Native Hawaiian Footprint of the main Hawaiian Islands is estimated to be approximately 382,000 acres or about 9.3-percent of the main Hawaiian Islands. The pre-contact footprint is remarkably smaller than the present-day footprint of approximately 2.1-million acres or over 52-percent of the main Hawaiian Islands.

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Pre-contact Footprint-Hawaiian Islands-GoogleEarth-OHA-TNC
Pre-contact Footprint-Hawaiian Islands-GoogleEarth-OHA-TNC
Pre-contact Footprint-Kauai-Niihau-GoogleEarth-OHA-TNC
Pre-contact Footprint-Kauai-Niihau-GoogleEarth-OHA-TNC
Pre-contact Footprint-Oahu-GoogleEarth-OHA-TNC
Pre-contact Footprint-Oahu-GoogleEarth-OHA-TNC
Pre-contact Footprint-Maui Nui-GoogleEarth-OHA-TNC
Pre-contact Footprint-Maui Nui-GoogleEarth-OHA-TNC
Pre-contact Footprint-Hawaii Island-GoogleEarth-OHA-TNC
Pre-contact Footprint-Hawaii Island-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Oahu-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Oahu-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Hawaiian Islands-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Hawaiian Islands-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Kauai-Niihau-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Kauai-Niihau-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Maui Nui-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Maui Nui-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Hawaii Island-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Hawaii Island-GoogleEarth-OHA-TNC

Filed Under: Economy, General, Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Contact, Native Hawaiian Footprint, Hawaii

November 15, 2016 by Peter T Young 1 Comment

Timeline Tuesday … 1800s

Today’s ‘Timeline Tuesday’ takes us through the 1800s – horses arrive, sandalwood economy and Henry ‘Ōpūkaha’ia sails to New England. We look at what was happening in Hawai‘i during this time period and what else was happening around the rest of the world.

A Comparative Timeline illustrates the events with images and short phrases. This helps us to get a better context on what was happening in Hawai‘i versus the rest of the world. I prepared these a few years ago for a planning project. (Ultimately, they never got used for the project, but I thought they might be on interest to others.)

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timeline-1800s

Filed Under: Place Names, Prominent People, Schools, Sailing, Shipping & Shipwrecks, Economy, General, Ali'i / Chiefs / Governance, Buildings, Missionaries / Churches / Religious Buildings, Hawaiian Traditions, Military Tagged With: Horse, Sandalwood, 1800s, Hawaii, Timeline Tuesday, Waikiki, Honolulu, Kamehameha, Henry Opukahaia, Royal Center, Sugar

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Images of Old Hawaiʻi

People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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