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April 12, 2018 by Peter T Young Leave a Comment

Honolulu 1848

Nineteen-year-old Gorham D. Gilman arrived in the Islands in 1841. He mastered the Hawaiian language, and pursued his career at several locations in the islands. It is likely Gilman set down his impressions of Honolulu while at sea on his way to California—lured thence by news of the gold strike. The following is his writing, compiled and edited by Sharpless & Greer:

“The first impression generally received of Hon: as the stranger rounds Dimond Pt is that of disappointment. The hills and plains if in the summer season look bare and barren—and burnt-brown by the heat of the sun …”

“… but as the vessel nears the anchorages the prospect is more pleasing the village of Waikiki amid its grove of Coconut trees—the long line of sand beach on which the surf gently roll ….”

“Leaving the vessel at anchor two or three miles from shore—the bay is entered in the boats—the passage safe and commoidious—there being 22 feet of water on the bar which—On either hand makes up and down the coast forming the protection of the harbor from the sea …”

“… on this reef the sea waves curl their tops and break the snowy crests and when old ocean is excited by a storm they crash and break with almost deafning roar—tho harmless—and it is of beautiful and exquisite music of a still evening to hear its reverberations— as it spend it strength on the coral rocks.”

“The first object that arrests the attention on approaching the shore, is the beautiful valley of Nuuanu situated just in the rear of the city and extending inland between two spurs of the Mountain. It is clothed with perpetual green and with its numerous cottages whose white walls peep forth from amid the shrubery has a cool and inviting appearance.”

“Most conspicuous of the buildings, as you near the shore is The Palace The Bungalow (a private residence)—The Large Stone Church—the Catholic Church The Bethel—and some of the larger warehouses of the merchants while from various parts of town may be seen the consular flags of which there is quite a number …”

“… sailing past the Fort which stands at the head of the passage into the harbour—and whose walls bristle with guns—the boat lands at the wharf amid a crowd of boatboys and natives assembled to see the strangers.”

“The first impression of the people as received from the motley crowd of men, women & children here assembled is not apt to be very favorable—their chattering like so many parrots quite amuses one.”

“The city is regularly laid out all the principle streets crossing at right angles cuts up the place into regular squares and makes it easy to find the way from one part to another without difficulty.”

“The most of the streets are wide and pleasant the most unpleasant feature of them is, the high adobie walls which generally line either side sperating the yards & premises of the citizens from the street—these are often plastered and white washed and when the sun is bright the reflection of this light and heat is very unpleasant …”

“… but these unsightly walls are fast giving away to neat picket fences set upon stone foundations which while they protect the premises from the street—afford the passerby a pleasant view of the cultivated yards within and the residences amid the shrubery.”

“The streets present a bustling active appearance during business hours—merchants—and traders are busy transacting their business the drays loaded with [illeg.] imported & for Export—the wharfes filled with goods and all the machinery in motion of an active place.”

“It is amusing to the stranger to stand and study the people as they pass before him—clad in every variety of costume. Some of which is unique in.”

“If it is a hot sweltering day in summer he will be likely to see some native who has become possessed of an old cast off pea jacket, and with this on buttoned up close to the chin—and with neither pants draws nor stockings to cover his legs he will walk up the streets as dignified as possible.”

“Another & quite as common sight is to see a man with a old hat shirt & vest on while his neither limbs have nothing but a pair of thick shoes upon his feet—but who is this? that with her silk parrasol comes by—she is dressed in the richest satin made like a loose dress worn by the laides at home an expensive Canton Crepe tied by two of the corners hangs upon her back …”

“There has been a very great improvement in the appearance of the people in the streets in the last few years—a few years since & it was very common to see some stout backwoodsman from the other Islands walking thru the street clad only with the Malo and the Kehei (Kihei – shawl) …”

“It is supprising almost to see the amount of silks and other rich goods that are worn by the females for they dress much more and better than the males—for a half clad female without some article of foreign fabric is seldom or ever seen in the streets of Hon.”

“I never saw but one of them clad in the ancient cloth & fashion —& she was just in from the backparts of Hawaii—and in an hour was genteelly fitted out by her friends.”

“The females are very ambitious to appear well dressed and strive to imitate as far as possible the fashions set by the Queen & the other female chiefs—and a good many support themselves by the use of their needle being easy to learn and very good seamstresses and commanding good pay for their labour …”

“Broadway (King Street) is the principal street of the city—th’o there is not so much business done here as at some of the others but it is the widiest & longest and the most of a thoroughfare & favorite resort …”

“… this street runs parallel with the harbour thro the whole length of the town—from the river on the most northern side to the plain on the South Eastern—& is two to three miles long.”

“There are a number of stores but all of them retail establishments. Broadway of a Saturday afternoon presents a gay and amusing spectacle—Saturday being a general holiday—and the afternoon particularly so for all classes of natives they strive to press as much amusement possible into the few hours—between the Meridian sun.”

“Consequently, they may be seen at an early hour on horseback—starting off in gay parties for a ride to some of the places of resort in the suburbs every half hour a very perceptable increase of their number may be seen—and at Four O’Clock the plain and valley roads are filled with equestairans riding at any rate from a wild race to the sober jog …”

“… and upon a variety of animals—From the noble horse proud to distinguish himself from the vulger herd—to the demure looking donkey with two or three rouges of boys on his back who try in vain to urge him along …”

“… and some wag not to be out done mounts a half broken in steer and stears his way among the crowd by a single string attached to a ring in the nose of the animal.”

“The women ride across the saddle and with their long flowing robe of silk or bright calico which conceals the leg of the rider— their loose dress—and head either ornamented with a wreath of Flowers or Feathers—or a strawhat with a good quantity of Ribbon flowing Cut quite a dash they are very expert riders indeed …”

“… and seldom got thrown & will accept a chalange to a race over the plain without the least hesitation and will ride fearlessly and ply the whip if likely to be beaten—as the sun sets the crowds turn to town, and now Broadway is all life—the streets are thronged with men & women all dressed out in their very best …”

“… lining the street its whole length it looks like a great gala day—they seem to enjoy the scene very much and their faces seldom can be seen to express more animation than as they pass & repass one another—among hundreds you scarce can find one that is not well dressed …”

“… the horseman & women make Broadway their point of display and come in in crowds or singly—and the bystanders amuse themselves by critizising the riders—like the crowd in the carnival some will be hailed with shouts of laughter at their appearance …”

“…and then words of praise as some good riders go prancing by – women as well as the men enter this gauntlet of opinion & sometimes call forth loud applause.”

“Soon His Maj’s (King Kamehameha III) coming is announced the streets are closed for his approach. He generally on this P.M. has some dozen or twenty in his train—he is a fine rider and makes appearance on horseback. All is hushed as he passes—and the crowds soon disperse to their homes.”

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View_of_Honolulu_Harbor_and_Punchbowl_Crater._(c._1854)
View_of_Honolulu_Harbor_and_Punchbowl_Crater._(c._1854)
Auguste_Borget_-_'Honolulu_Waterfront',_graphite_on_paper,_1838
Auguste_Borget_-_’Honolulu_Waterfront’,_graphite_on_paper,_1838
Honolulu Harbor-Ships pulled by canoes-Henry Walker-1843
Honolulu Harbor-Ships pulled by canoes-Henry Walker-1843
The old palace, which was built in 1845 and was replaced by Iolani Palace in 1882
The old palace, which was built in 1845 and was replaced by Iolani Palace in 1882
Bethel_Church,_Honolulu,_Hawaii
Bethel_Church,_Honolulu,_Hawaii
Our Lady of Peace Cathedral, Honolulu, 1843
Our Lady of Peace Cathedral, Honolulu, 1843
Kawaiahao_Church,_Honolulu,_in_1857
Kawaiahao_Church,_Honolulu,_in_1857
Photograph_of_the_Royal_School,_probably_after_1848
Photograph_of_the_Royal_School,_probably_after_1848
Paul_Emmert_-_'Diamond_Head_from_Aliapaakai',_c._1853-59
Paul_Emmert_-_’Diamond_Head_from_Aliapaakai’,_c._1853-59
No._2._View_of_Honolulu._From_the_Catholic_church._(c._1854)-center image
No._2._View_of_Honolulu._From_the_Catholic_church._(c._1854)-center image
No._1._View_of_Honolulu._From_the_harbor._Burgess-(c._1854)
No._1._View_of_Honolulu._From_the_harbor._Burgess-(c._1854)
John_Prendergast_(English)_-_'Honolulu_Looking_Toward_Diamond_Head'_1848
John_Prendergast_(English)_-_’Honolulu_Looking_Toward_Diamond_Head’_1848
Interior_of_the_Fort,_Honolulu_Harbor-1830s-1840s
Interior_of_the_Fort,_Honolulu_Harbor-1830s-1840s
Honolulu Hale-gov't bldg of Kingdom -Paul_Emmert-1853
Honolulu Hale-gov’t bldg of Kingdom -Paul_Emmert-1853
Honolulu Hale-governmental building then post office from 1853-1871
Honolulu Hale-governmental building then post office from 1853-1871
Hiram Bingham House, Mission Houses Museum
Hiram Bingham House, Mission Houses Museum
Downtown_Honolulu-Land_Commission_Awards-Map-1847-Black & White
Downtown_Honolulu-Land_Commission_Awards-Map-1847-Black & White
Downtown and Vicinity-Street_Names-Map-1843
Downtown and Vicinity-Street_Names-Map-1843
Honolulu_Harbor-Downtown-1847
Honolulu_Harbor-Downtown-1847

Filed Under: General, Buildings, Place Names, Economy Tagged With: Timeline, 1848, Hawaii, Honolulu

April 11, 2018 by Peter T Young 2 Comments

‘Upolu

In 1779, Captain Cook explored the North Kohala area and noted: “The country, as far as the eye could reach, seemed fruitful and well inhabited … (3 to 4-miles inland, plantations of taro and potatoes and wauke are) neatly set out in rows.”

“The walls that separate them are made of the loose burnt stone, which are got in clearing the ground; and being entirely concealed by sugar-canes planted close on each side, make the most beautiful fences that can be conceived …” (Cook Journal)

“The district of Kohala is the northernmost land area of the island of Hawaii. ‘Upolu Point, its northwesterly projection, fronts boldly out into Alanuihaha Channel toward the southeastern coast of Maui, and is the nearest point of communication between the two islands.”

“To the south, along Hawai‘i’s western coast, lies Kona; to the east the rough coast of Hāmākua District unprotected from the northerly winds and sea.” (Handy & Pukui)

“Kohala was the chiefdom of Kamehameha the Great, and from this feudal seat he gradually extended his power to embrace the whole of the island, eventually, gaining the suzerainty of all the Hawaiian Islands.”

“’Upolu, which is the old name of the valley in Tahiti now called Papeno‘o; likewise the old name of the island of Taha‘a, northwest of Tahiti, and the present name of the chief island of the Samoan group.” (Handy & Pukui)

Oral traditions trace the origin of Hawaiian luakini temple construction to the high priest Pā‘ao, who arrived in the islands in about the thirteenth century. He introduced several changes to Hawaiian religious practices that affected temple construction, priestly ritual, and worship practices.

“Pā‘ao is said to have made his first landfall in the district of Puna, Hawaii, where he landed and built a Heiau (temple) for his god and called it Waha‘ula.”

“From Puna Pā‘ao coasted along the shores of the Hilo and Hāmākua districts, and landed again in the district of Kohala, on a land called Pu‘uepa, near the north-west point of the island, whose name, ‘Lae Upolu,’ was very probably bestowed upon it by Pā‘ao or his immediate descendants in memory of their native land.” (Fornander)

“In this district of Hawaii Pā‘ao finally and permanently settled. Here are shown the place where he lived, the land that he cultivated, and at Pu‘uepa are still the ruins of the Heiau of Mo‘okini, which he built and where he officiated.”

Mo‘okini temple was last active as a war temple for Kamehameha I in the last two decades of the 18th century. It is said to have housed the Kamehameha family war god, Ku-ka-‘ili-moku, and this feathered god transferred to Pu‘ukohola Heiau, in 1791, when Kamehameha built this new war temple to assure his conquest of all the Hawaiian Islands.

According to Stokes, Mo‘okini Heiau was said to have been built from stones brought from Pololu Valley. It was believed that the stones were passed hand-to-hand by men standing in a line spanning the 15-mile distance from the valley.

“About 2,000 feet west of Mo‘okini Heiau and near the ocean is the birthplace of Kamehameha the Great. At the time of his birth, ca. 1753, the site was occupied by one of the thatched housing complexes of Alapa‘i-nui-a-Kauaua, ruling chief of the Island of Hawai’i.”

“The birth itself took place late at night within d one of the large thatched houses reserved for royal women. The named stone Pohaku-hanau-ali‘i may have been his mother’s couch inside the house.”

“Alapa‘i’s housing complex would have included a number of thatched houses as well as the canoe landing ‘harbor’ along the shore. The complex, with ‘harbor’ was called by the place name of Kapakaj, within the larger Hawaiian land division (an ahupua‘a) called Kokoiki.” (NPS)

By the time of contact, numerous coastal villages and extensive dryland agricultural systems were in place in North Kohala. This farming system lasted for several centuries and provided taro and sweet potato (the food staples of the time) to the growing population.

When that ended in the 1800s, it was followed several decades later with the commercial production of sugarcane that lasted for over 100‐years. Sugar production stopped in Kohala in 1975.

On June 25, 1927, an Executive Order set aside nearly 38-acres of the property for an airplane landing field for the US Air Service to be under the management and control of the War Department. In 1933, the Army named it Suiter Field, in honor of 1st Lieutenant Wilbur C Suiter who was killed in action serving in 135th Aero Squadron.

Suiter Field was first licensed in 1928. It was also alternatively referred to as Upolu Point Military Reservation, Upolu Landing Field, Upolu Airplane Landing Field and Upolu Airport.

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Kamehameha Birth Site
Kamehameha Birth Site
Mookini Heiau
Mookini Heiau
Upolu Point Field, Hawaii, February 3, 1929
Upolu Point Field, Hawaii, February 3, 1929
Upolu Point Landing Field-hawaii-gov)-1933
Upolu Point Landing Field-hawaii-gov)-1933
Upolu Airport-(hawaii-gov)-September 20, 1944
Upolu Airport-(hawaii-gov)-September 20, 1944
Upolu Air Field-(hawaii-gov)-August 13, 1945
Upolu Air Field-(hawaii-gov)-August 13, 1945
Upolu Point-(hawaii-gov)-1955
Upolu Point-(hawaii-gov)-1955
Upolu Airport-(hawaii-gov)-May 9, 1973
Upolu Airport-(hawaii-gov)-May 9, 1973
Upolu_Point-(hawaii-gov)-October 24, 1973
Upolu_Point-(hawaii-gov)-October 24, 1973

Filed Under: Ali'i / Chiefs / Governance, Economy, Hawaiian Traditions, Military, Place Names Tagged With: Upolu Point, Kamehameha, Upolu, Mookini, Hawaii, Paao, Kohala, North Kohala, Upolu Airport

April 7, 2018 by Peter T Young Leave a Comment

Hui Lei Mamo

Hawaiʻi’s last King, Kalākaua, has been referred to as a Renaissance man. Concerned about the loss of native Hawaiian culture and traditions, Kalākaua encouraged the transcription of Hawaiian oral traditions, and supported the revival of and public performances of the hula.

He advocated a renewed sense of pride in such things as Hawaiian mythology, medicine, chant and hula. Ancient Hawaiians had no written language, but chant and hula served to record such things as genealogy, mythology, history and religion.

While seeking to revive many elements of Hawaiian culture that were slipping away, the King also promoted the advancement of modern sciences, art and literature.

He is remembered as the “Merrie Monarch” because he was a patron of culture and arts, and enjoyed socializing and entertaining.

All of Kalakaua’s dancers were kept on retainer and were given a place to live on the palace grounds. These dancers, musicians, and chanters were all compensated for performing. Dancing the hula for entertainment was their source of income. (Tong)

Kalākaua believed his nation and people would prosper with cultural rebirth and brought hula teachers from the countryside and neighboring islands to his court. At his 1883 coronation and 1886 50th birthday jubilee, Kalākaua’s dancers performed publicly on palace grounds for about two weeks on each occasion. (Imada)

“Kalākaua always had dancers in his court dancing for his pleasure…. There were parties for his guests from the mainland on their way to Australia with dancers as well. They weren’t only for his friends, but for everyone in Honolulu.” (Kupahu; Tong)

Through chanted poetry and bodily movements, these hula performers celebrated the births and achievements of ali‘i, recorded the genealogies of high chiefs, and relayed Hawaiian epics. Hula was also embedded in a culture of sexual arousal.

In 1886, the same year of his jubilee, Kalākaua assembled Hui Lei Mamo, a group of eight Hawaiian women and girls under the age of 20. Hui Lei Mamo was a ‘glee club’; it performed acculturated hula performance as well as choral music. (Imada)

As a member of the royal family and the reigning monarch of Hawai‘i, King Kalākaua had the rightful authority to dictate when the hula would be performed. (Tong)

While Kalākaua’s older court dancers performed pre-contact forms of hula with indigenous instrumentation and chanting, the young women of Hui Lei Mamo performed only the hula ku‘i, ‘the modern hula’.

An acculturated dance that developed in the king’s cosmopolitan court, hula ku‘i merged Western music and instruments with traditional hula steps. It is suggested that Kalākaua himself was the inventor of this hybrid genre …

“[The king] took some steps out of the old-fashioned [hula] and put them into the modern [hula] with guitar. He was the first one to start this.” (Kapahu; Imada)

Performed in Hawaiian language and accompanied by guitar and ’ukulele, this hula utilized polka or waltz tempos, couplet verses and a vamp that separated the verses.

Every Thursday afternoon from 2 to 5 pm, Kalākaua invited friends and out-of-town guests to Healani, his boathouse in Honolulu Harbor, where his younger court dancers performed hula ku‘i. (Imada)

When Kalākaua died in 1891, the dancers no longer had a place in court. Nevertheless, they continued to benefit directly from Kalākaua’s cultural renaissance through training in hula ‘schools’.

Called hālau hula or pā hula, these schools became gendered institutions through which a critical subset of Hawaiian women received rigorous training in performance, history, religion and protocol.

Namake‘elua (who is sometimes recorded as Nama-elua), a hula teacher Kalākaua summoned for his jubilee, had decided to remain in Honolulu instead of returning to his home on the island of Kaua‘i.

The handful of students undertook training in hula genres associated with Indigenous pre-European contact traditions, very different from the hula ku‘i of the court. (Imada)

Four women entered the hālau hula. Three of them were Hui Lei Mamo dancers. Their intensive training commenced in 1892, with the young women taking residence in the teacher’s home.

For about six weeks, the dancers were kapu (sacred or consecrated). They dedicated themselves to the goddess Laka, the patron of hula, and erected a hula kuahu (altar), imploring Laka to give them knowledge.

They danced for about six hours a day, taking swims in the ocean and meals in between practices. The repertoire was ‘very religious’. Hula practice was a part of a sacred realm and governed by strict rules, because hula performances manifested the gods’ and ali‘i’s mana (sacred power) and rank.

On the day of the ‘ūniki (ritual graduation), graduates of other hula schools came to watch the four women dance. Only after undergoing ‘ūniki were they released from sacredness and became noa (free). The following day, they celebrated their release with a feast and public performance for friends and family.

In 1893, some of these dancers went to the Chicago World’s Fair as part of the Midway Plaisance, a street of themed villages from around the world. The 1893 Chicago World’s Fair was the 400th anniversary of Christopher Columbus’s arrival in the New World.

The Midway Plaisance was inspired by the 1889 Paris Universal Exposition, where the French government and prominent anthropologists turned representations of the French colonies into ethnological villages featuring people from Africa and Asia. (Tong)

The performers who went abroad directly benefited from King David Kalākaua’s national revival of hula and traditional cultural arts during his reign from 1872 to 1891. (The image is believed to be the members of Hui Kei Mamo.)

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Lei_Mamo_Singing_Girls_(PP-32-8-014)
Lei_Mamo_Singing_Girls_(PP-32-8-014)

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Economy Tagged With: Hui Lei Mamo, Hawaii, Kalakaua, Hula, King Kalakaua, Merrie Monarch

April 5, 2018 by Peter T Young 3 Comments

Japanese Language Schools

Japanese came to Hawai‘i to work on the plantations between 1885 and 1924, when limits were placed on the numbers permitted entry.

“The government contract workers who arrived in Hawaii in the 1880s did not have much time or energy to worry about their children’s education.”

“Their only aim was to make enough money to return to Japan. With mothers going to work from early in the morning the children were virtually left to themselves all day long.”

“Takie Okumura, posted in Hawaii as a minister after his graduation from Doshisha University, was astonished as he made his pastoral rounds at how little communication the immigrant children had with their parents.” (Duus)

“Christian missionary Reverend Takie Okumura, who started Honolulu’s first Japanese language school, was moved by a little girl’s peculiar Japanese: ‘Me mama hanahana yōkonai’ in response to his question ‘Are you with your mother?’[“

“He learned that ‘me mama’ was pidgin for ‘my mother’, ‘hanahana’ was the Hawaiian word for ‘work,’ and ‘yōkonai’ was a Japanese expression equivalent to ‘cannot come.’”

“Okumura credits this exchange for his strong urge to establish a school.”

“After several failed attempts to receive support from either the Japanese consul general in Honolulu or politicians in Japan, Reverend Okumura decided to establish a school independently.”

“On April 6, 1896, he opened the Nihonjin Shōgakkō (Japanese Elementary School) in a room of the Queen Emma Hall, originally used as Queen Emma’s residence, with 30 students. Okumura purchased desks and chairs from $15 in donations and was able to use the room for free.”

“The first Japanese language program at a public school was established at McKinley High School in Honolulu on October 1, 1924.

“The first instructor of Japanese language at the public school was University of Hawaii Japanese Professor Tasuku Harada, who had a close relationship with Reverend Okumura. Harada was a former president of Dōshisha University (Congregationalist).” (Asato)

“Both Harada and Okumura were on the Japanese committee of the Hawaiian Evangelical Association and members of the Textbook Revision Joint Committee.”

“This Japanese language program was arranged by the Committee for Oriental Language Studies, chaired by University of Hawaii President Arthur L. Dean, who also was an American member of the Joint Committee for Textbook Revision.”

“The minutes of the Japanese committee of the Hawaiian Evangelical Association, dated September 10, a month before the Japanese program at McKinley High School began, reveals who was involved with this movement.”

“During the meeting, Treasurer Theodore Richards expressed his concern about female high-school students who attended the Hongwanji School for advanced Japanese language study, saying that they ‘were getting led away from Christianity.’”

“Richards was discussing the Hongwanji Girls’ High School (Hawai Kōtō Jogakkō) established in 1910, the girls’ counterpart of Hongwanji’s junior high school, Hawai Chūgakkō, established three years earlier.”

“Okumura and Imamura had a long history of confrontation over creating their own high schools. Imamura invited Ryūsaku Tsunoda, who later established Japanese Studies at Columbia University, to be principal of the first Japanese junior high school, the Hawai Chūgakkō.”

“Okumura tried to compete by offering a junior-high-school-level class at his “secular” Honolulu Nihonjin Shōgakkō, although this advanced class was short-lived because of low enrollment.”

“Then, in 1910 the Hongwanji Girls’ High School opened, and Okumura again countered by expanding his Japanese school with both its junior high school and girls’ school, renaming it the Hawaii Chūō Gakuin or Central Institute.”

“So it was no surprise that in 1924, after discussion, the Evangelical Association appointed Harada and Okumura to ‘investigate the matter of organizing a Japanese high school.’”

“At their next meeting, on October 8, 1924, Reverend William D. Westervelt reported that Japanese instruction at McKinley High School was arranged by working with Superintendent Willard E. Givens, University of Hawaii President Dean, DPI supervisor of foreign language schools Henry B. Schwartz and McKinley High School Principal Miles E. Cary. “

“Westervelt also reported that the University of Hawaii agreed to recognize the credits students earned from the Japanese program at the high school as entrance credits for the university. Okumura stated that ‘this plan was satisfactory for the present taking care of the Japanese High School teaching’”.

“Although Japanese instruction began at public schools in 1924, it did not seem to prosper. Besides McKinley High School, only one other public school seems to have offered Japanese. Reverend Kikujiro C. Kondo of the Hawaiian Evangelical Association began teaching Japanese at Maui High School in 1925 while taking care of the Paia church on Maui.”

“Reverend Kondo later moved to Honolulu to take over the McKinley High School Japanese program from Mr. Kunimoto, Harada’s successor, in 1926.” (Asato)

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Japanese_Coming_Off_Ship-causeway on Sand Island-(HSA)-PP-46-4-005-00001
Japanese_Coming_Off_Ship-causeway on Sand Island-(HSA)-PP-46-4-005-00001

Filed Under: Economy, General, Prominent People, Schools Tagged With: Sugar, Japanese Language Schools, Hawaii, Japanese

April 3, 2018 by Peter T Young Leave a Comment

Mānoa Heritage Center

Mānoa Heritage Center is a non-profit organization, whose mission is to promote stewardship of the natural and cultural heritage of Hawai‘i. The site consists of Kūali‘i, a Tudor-style house built in 1911, Kūka‘ō‘ō Heiau and a Native Hawaiian garden.

The site is the former home of Charles Montague Cooke, Jr. Charles Montague Cooke Sr gave the land to his son in 1902. On it his son established Kaimi dairy.

In 1911, Emory & Webb, a major architectural firm in Honolulu, designed this house, and it stands as one of their major works from this period. Other works of theirs from this time include the YMCA and the First Methodist Church.

Amos Starr Cooke came to Hawai‘i in 1837 as a missionary. He and his wife Juliette, were selected by King Kamehameha III to educate the next generation of Hawai‘i leadership (including Kamehameha IV and V, Lunalilo, Kalākaua, Lili‘uokalani and others)

Cooke later founded the firm of Castle & Cooke in 1851, which became one of the ‘Big Five’ sugar companies, which dominated so much of Hawai’ i’s economic, social and political history up through World War II.

Charles Montague Cooke Jr. was the grandson of Amos Starr Cooke and the son of Charles Montague Cooke. His father was the President of both C Brewer, another of the ‘Big Five’ firms, and the Bank of Hawai’i.

Dr. Charles Montague Cooke Jr. was born in Honolulu in 1874, and attended Punahou and Yale. In 1901 he received his PhD and went to Europe to do scientific work in London and Paris.

In 1902 he returned to Hawai’i to work at the Bishop Museum, where he made valuable contributions to the field of malachology, the branch of zoology that deals with mollusks, especially with regards to the study of Hawaiian land snails. He headed a number of scientific expeditions throughout Polynesia and was the author of 45 scientific works. (NPS)

Kūali‘i, the house on the site, is a two-story Tudor revival style house. It is situated at the top of a hill in Mānoa Valley and has a large front lawn gracefully landscaped with several mature monkey pod and shower trees. The front of the house is separated from Mānoa Road by a stone wall, and a circular drive provides vehicular access to the property. (NPS)

The lava rock basement and first floor support half-timber and stucco second and third floors. The home has three bays with a large 2-story porte cochere off the center bay. Two stonewall chimneys anchor the outside bays. The stone was quarried in the front year where the driveway now circles between two stone pillars of the front rock wall.

The house was originally going to be sited where a heiau (temple) was situated – and use the stone from the heiau as the foundation. Instead, the house was located so as not to disturb the heiau. (Ferraro; Pōhaku) The heiau was later restored.

According to legends, the menehune built a fort and heiau at the top of the hill ‘Ulumalu. They were driven away from their fort by the high chief Kūali‘i during his reign (sometime in the 1700s). Kuali‘i rebuilt it after his seizure of the fort. (Cultural Surveys)

This heiau was the center piece of a string of heiaus that strung across the Kona district. The existence of such an important heiau at the mouth of the valley could be taken as an indication of the early importance of Mānoa.

Another legend says that the menehune were driven from their fort and temple by the owls, who became their bitter enemies.
The legends say that the fairy people, the Menehunes, built a temple and a fort a little farther up the valley above Pu‘u-pueo, at a place called Kūka‘ō‘ō.

Surrounding Kūka‘ō‘ō Heiau is a Native Hawaiian garden featuring endemic and indigenous plants, as well as Polynesian introductions.

In addition, a Polynesian Introduced Garden offers an array of ‘Canoe Plants’ representing those that may have come with ancient seafarers from the Marquesas, Tahiti, Samoa and other South Pacific archipelagoes.

The first settlers of Hawaiʻi arriving by canoe, brought many of their favorite plants for food, seasoning, medicine, making household items and implements to farm, build structures and use for clothing.

Taro (kalo) became the staple of the Hawaiian diet and they developed hundreds of varieties, adapted to suit diverse terrain and weather conditions. Sweet potato (uala) was sometimes substituted for taro in the drier areas.

Tumeric (ʻolena) was used to produce a brilliant yellow orange dye for clothing, coconut (niu) for bowls, drums and roof tops, and kawa (ʻawa) to ease a painful headache were treasured supplies. (Mānoa Heritage Center)

The house, heiau and gardens are part of the Mānoa Heritage Center, a non-profit organization whose mission is to promote stewardship of the natural and cultural heritage of Hawai‘i. It was the home of Sam and Mary Cooke and the restoration of the property was through their efforts.

Currently, Kūka‘ō‘ō Heiau and garden tours are available, guided by volunteer docents. Reservations are needed with two-week advance notice preferred.

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Manoa Heritage Center map
Manoa Heritage Center map
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Filed Under: General, Buildings, Economy, Missionaries / Churches / Religious Buildings, Hawaiian Traditions, Place Names, Prominent People Tagged With: Amos Cooke, Manoa, Castle and Cooke, Manoa Heritage Center, Charles Montague Cooke, Hawaii, Oahu, Juliette Cooke

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