Economy | Page 2 | Images of Old Hawaiʻi

July 22, 2026 by Peter T Young Leave a Comment

Portuguese in Hawaiʻi

Reportedly, the first Portuguese in Hawai’i were sailors that came on the Eleanora in 1790. It is believed the first Portuguese nationals to live in the Hawaiian kingdom sailed through on whalers, as early as 1794, and jumped ship.

The first recorded Portuguese visitor was John Elliot de Castro, who sailed to Hawaiʻi in 1814. During his days in Hawaiʻi he became a retainer of King Kamehameha I, serving as his personal physician and as member of the royal court.

After two years in Hawaiʻi, he sailed off to the island of Sitka, Alaska and joined the Russian-American Company under Alexander Baranov, working as a commercial agent.

Later, Whitney notes, “In (1828,) extensive fields of cane were grown in and about Honolulu, and mills were erected in Nuuanu Valley and at Waikapu, Maui. At the latter place, a Portugese, named Antonio Silva, is spoken of as the pioneer sugar planter.”

For 50 years after these early visitors arrived, Portuguese sailors came ashore alone or in small groups, jumping ship to enjoy Hawaiian life and turning their backs on the rough life aboard whalers and other vessels.

The 1853 population of the Hawaiian Islands was 73,134, including 2,119 foreigners, of these, reportedly 86 were Portuguese. Hawaiians referred to the Portuguese as “Pokiki.”

Eventually several hundred Portuguese made the Islands their home. Many of the settlers came from Madeira Islands (about half the size of Oʻahu,) off the coast of Africa. They also came from the Azores, nine islands between Portugal and the US, and about 1½-times the size of Oʻahu.

The reciprocity treaty in 1875 between the Kingdom of Hawaiʻi and the United States opened the US sugar market to Hawaiʻi and greatly increased the demand for workers.

Jacinto Pereira (also known as Jason Perry,) a Portuguese citizen and owner of a dry goods store in Honolulu, suggested in 1876 that Hawaiʻi’s government look for sugar labor from Madeira where farmers were succumbing to a severe economic depression fostered by a blight that decimated vineyards and the wine industry.

At that time, about 400-Portuguese, a large number of whom formerly served as seamen on whaling vessels, lived in Hawaiʻi. Then, the numbers grew.

São Miguel in the eastern Azores was also chosen as a source of labor. In 1878, the first Portuguese immigrant laborers to Honolulu arrived on the German ship Priscilla. At least one hundred men, women and children arrived to work on the sugar plantations. That year marked the beginning of the mass migration of Portuguese to Hawaiʻi, which continued until the end of the century.

In 1879 in Hawaiʻi, Portuguese musicians (Madeira Islanders) played on “strange instruments, which are a kind of cross between a guitar and a banjo, but which produce very sweet music” (this Madeiran guitar, the machete, was destined to become known as the Hawaiian ʻukulele.) (Hawaiian Gazette – September 3, 1879)

On his world tour, in 1881, King David Kalākaua visited Portugal and was entertained in royal fashion by Portugal’s King Dom Luis. That year two ships delivered over 800-men, women and children from São Miguel. The next year a treaty of immigration and friendship was signed between Portugal and the Hawaiian Kingdom.

Migration to Hawaiʻi became popular to escape poverty and a harsh military system. The dream of settling in islands that looked like home drew workers away from offers to labor in the fields of Brazil and urban seaports of the US.

Mass immigration of the Portuguese to Hawaiʻi also came from New England and California as Portuguese came to replace Chinese workers who left plantations to open stores and work in the trades.

While Chinese and Japanese workers had come as single men, whole families came from Portugal (reportedly, forty-two percent of the early Portuguese emigrants were men, 19% women and 39% children.)

The sponsoring of Portuguese immigration to Hawaiʻi was ceased in 1888 due to its high cost and the success of efforts to recruit Japanese workers. Almost 12,000-people had moved from Madeira or São Miguel, Azores to Hawaiʻi by that time.

Shortly after the overthrow, “An association has recently been formed here known as the Annexation Club.” Various regional Annexation Clubs formed in several communities.

“The majority of those who have joined the organization have done so after careful consideration and because it is their firm conviction that the country can no longer maintain a good and stable independent government.”

“It is the hope of the members of this association that a treaty of annexation may soon be accomplished between Hawaii and the United States”. By September 30, 1893, the largest portions of the membership were: Portuguese 36%, Hawaiian 25% and American 22%. Portuguese membership “being 73 per cent of Portuguese on islands and 41 per cent of club rolls.”

Many continued to be employed by the plantations even after their contracts had been fulfilled. Others, however, sought to take up independent work and turned especially to farming and ranching. Between 1890 and 1910, many Portuguese left Hawaiʻi and migrated to California, primarily the Bay Area.

The Portuguese have given Hawaiʻi many traditions. In music – they brought the ʻukulele and steel-string guitar. Try to image Hawaiʻi without sausage (linguiça,) malasada (malassada) or sweet bread (pão doce) … or Frank De Lima.

July 18, 2026 by Peter T Young Leave a Comment

German Town

The growing sugar production in the Islands needed workers. Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

There were three big waves of workforce immigration: Chinese (1850,) Japanese (1885) and Filipinos (1905.) Several smaller, but substantial, migrations also occurred: Portuguese (1877,) Norwegians (1880,) Germans (1881,) Puerto Ricans (1900,) Koreans (1902) and Spanish (1907.)

In 1849, Henry A Peirce & Co, a partnership between Charles Reed Bishop, Judge William L Lee, and Henry A Pierce established the Lihue Plantation Company (on the site Kaikioʻewa chose for it on the Nawiliwili stream (water power was used to drive the mill rollers.)) (HSPA)

On September 26, 1849, sea captain Heinrich (Henry) Hackfeld arrived in Honolulu with his wife, Marie, her 16-year-old brother Johann Carl Pflueger and a nephew BF Ehlers.

Having purchased an assorted cargo at Hamburg, Germany, Hackfeld opened a general merchandise business (dry goods, crockery, hardware and stationery,) wholesale, as well as retail store on Queen Street.

In 1850 he moved to a larger location on Fort Street. This store was so popular, it became known as “Hale Kilika” – the House of Silk (because it sold the finest goods available.) As business grew, the nephew took over management of the store while Hackfeld traveled the world for merchandise. The company took BF Ehlers’ name in 1862.

Hackfeld developed a business of importing machinery and supplies for the spreading sugar plantations and exported raw sugar. H Hackfeld & Co became a prominent factor – business agent and shipper – for the plantations.

The German bark, “Cedar” arrived in Hawaii on July 18, 1881, primarily with Germans hired to work in the plantations of Hawaii, although there were ten Norwegians and four Swedes on the ship as well. One child was also born during the voyage.

“The impetus for the importation of German laborers was Hawaii’s Reciprocity Treaty with the United States (1876). Isenberg, then in Bremen, acted as an agent for the Hawaii Board of Immigration, and often signed as an immigrant’s employer.”

“Isenberg (‘EE-zen-berg’ – most in Hawai‘i pronounce it incorrectly) is a distinguished old name, not only in the San Francisco Bay Area but in Western United States, including Hawaii. The family founder was Paul Isenberg, born in Dransfeld, Germany in 1837, to a Lutheran clergyman father.” (Wagner-Seavey)

“Paul was well-educated, but had to work hard on a local estate where he learned farming and bookkeeping. About 1860 he was sent by one Herr Hoffschlaeger of Hanover, possibly a family friend, to Kauai, Hawaii, to work a farm property. He moved on to manage an unprofitable sugar plantation in Lihue which he made profitable.”

Paul Isenberg found his way to Līhu‘e, Kauai (and, later, worked with Hackfeld). “Before the plantation’s owner Mr. Rice died, Paul had married his oldest daughter Hannah Maria. They had two children, but Hannah died in 1867. Paul returned to Germany, remarried a Miss Beta Glade, and returned with her to Lihue in 1869.” (Los Altos Hills Historical Society)

Of the German immigrants, “Applicants were screened to determine their agricultural experience, and most came from the area around Hamburg-Bremen with which the Hackfeld firm was most familiar. The first group of German immigrants arrived on July 18, 1881, aboard the Cedar; the last group arrived in 1884.” (Wagner-Seavey)

“About 560 German men came to work on the plantations, many bringing their families (286 women; 491 children). The approximate distribution of the new laborers was as follows: Kauai, 922; Oahu, 50; Maui, 102; Big Island, 139.”

“The majority of married Germans were assigned to either Lihue Plantation, Grove Farm, or Koloa Sugar Mill, all on Kauai. These plantations had close ties with the Isenbergs, who developed a paternalistic attitude toward their countrymen which, in turn, led to the establishment of a strong German community on Kauai.” (Wagner-Seavey)

“The focal point for the German community on Kauai was the church and school at Lihue. As the immigrants began recreating their homeland, they wanted their children to be taught in the German language.” (Wagner-Seavey)

The long experience on board ship was reflected in the architecture of the church, as they carried out the symbolism of a ship as descriptive of the church. The floor slants like the deck of a ship; the balcony is the captain’s bridge; the ceiling is like the hull; the lights are ship lanterns; and the pulpit the forecastle. Paul Isenberg, called the father of Lutheranism in Hawaii. (Lihue Lutheran Church)

The German families formed a strong community. Fredrich Richter, a theology student who came on the first boatload, was not only the teacher but also the minister for the Lutheran congregation. The German language was spoken and taught for many years in both the school and the church. (Next1000)

Paul arranged for his younger brother, Hans, who was an ordained Lutheran pastor, to serve this congregation from 1887 until his death in 1918. At his death his wife, Dora Rice Isenberg, took much of the responsibility of the ministry as well as serving the island. (Lihue Lutheran Church)

Molokoa, the home of Rev. Hans Isenberg and his wife, was located in Lihue above the Lutheran Church on German Hill, approximately 400 yards north of the end of today’s hardtop road. (Soboleski)

“In speaking of the Germans on Kauai, Dr. [Bernhard L] Hormann states that Hawaii became ‘a real home to them’ as much as possible ‘like the one they had left in the fatherland,’ but one in which they improved their economic position.”

“Hormann determined that it was the active encouragement of their employers which built this insulated community on Kauai and noted that it brought tangible benefits to both the workers and their patrons. Not only was Kauai relatively untroubled by strikes, but Lihue Plantation was able to keep two to three generations of workers on the plantation.” (Wagner-Seavey)

“The western half of Lihue is covered with dense vegetation and wooded sections surrounding landscaped residential neighborhoods. German hill borders the western part of Lihue and used to be a residential neighborhood for skilled workers, primarily of German ancestry coming to Lihue Plantation to work.” (Kauanoe o Koloa)

The Isenberg’s German heritage is best remembered at Lihue’s German Hill, just west of the sugar mill. This area recalls a time when Līhu‘e was known as ‘German Town’. (Cook) The present Lutheran church is a faithful replica of the original edifice built in 1885 and destroyed by Hurricane “Iwa” in 1982. (LihueLutheranChruch)

July 16, 2026 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 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.

July 11, 2026 by Peter T Young 2 Comments

War Memorial Municipal Auditorium

“Dedicated to All the Sons and Daughters of Hawai‘i Who Served Their Country in Time of War and in Special Tribute to those Who Gave Their Lives in Order That Freedom and Justice Might Prevail Throughout the World”

Apparently, so said the plaque outside what was initially referred to as the War Memorial Municipal Auditorium; its name was changed a few times.

And, the plaque is now missing – and apparently, so is the memory and original intent of the complex as a War Memorial.

Let’s look back …

In 1955, the Territorial Legislature passed Act 145 authorizing $3-million in bonds for the City and County to construct a War Memorial Municipal Auditorium. Then Congress stepped in to approve the State’s bond proposal.

By then, the idea was for the auditorium to honor those from Hawai‘i who served and sacrificed in WWII and Korea.

The house bill (HB 900) noted, “a municipal auditorium in the City and County of Honolulu would be a proper and fitting memorial to the said veterans (of WWII and Korea) and further would enhance the general welfare of the people of the city of Honolulu.”

Petitions and Bills were discussed seeking authorization for the “board of supervisors of the city and county of Honolulu to issue bonds in the sum of $3 million …”

“… for the purpose of land acquisition, plans, construction, equipping, and furnishing a war memorial municipal auditorium in the city and county of Honolulu.” Congressional Record, Volume 101, page 1143, June 9, 1955)

“HB 7755. A bill to enable the Legislature of the Territory of Hawaii to authorize the city and county of Honolulu, a municipal corporation, to Issue general obligation bonds; to the Committee on Interior and Insular Affairs.” (Congressional Record, Volume 101, page 807, July 30, 1955)

“404. Also, petition of the city and county clerk. Honolulu, T. H., requesting the enactment of legislation appropriating $3-million for land acquisition, plans, construction, equipping, and furnishing war memorial municipal auditorium in the city and county of Honolulu; to the Committee on Interior and Insular Affairs.” (Congressional Record, Volume 102, page 32, January 5, 1956)

Finally, on July 11, 1956, the Senate and House of Representatives of the US Congress enacted Public Law 694 and approving the bond in the Territory’s Act 145, giving the City and County of Honolulu the authority to move forward. The site was the former ‘Old Plantation’ of the Ward Estate.

Initial legislation referred to the facility as the War Memorial Municipal Auditorium; on September 24, 1963, the City Council adopted a resolution naming the complex the ‘Honolulu International Center; then, on January 14, 1976, the City Council renamed the center as the ‘Neal S Blaisdell Memorial Center.’

Finally, on September 12, 1964 the Center was dedicated by Mayor Blaisdell; apparently, a memorial plaque noted the dedication of the facility as a war memorial (apparently, with the language noted at the top, here.)

However, over the years, the memorial plaque has been lost and the Neal S Blaisdell Center’s intended purpose as a war memorial has been forgotten.

Through persistence of Tanya Harrison and other volunteers at the Neal S Blaisdell Center War Memorial Project, Honolulu’s war memorial is no longer forgotten.

On March 11, 2015, the Honolulu City Council adopted Resolution 15-44, stating, “the City is currently considering long-range plans for the redevelopment of the fifty year-old Neal S Blaisdell Center complex …”

“… as such plans are discussed, the public should be reminded of the Neal S. Blaisdell Center’s heritage as a war memorial and its original purpose to honor Hawaii’s fallen heroes”. They sought rededication of the Blaisdell Center as a War Memorial.

The Honolulu City Council also noted, “all of the counties of the State of Hawai‘i honor and remember Hawai‘i’s war dead and war veterans in living memorials …”

“… such as the Waikiki War Memorial Natatorium, Kauai War Memorial Convention Hall, Kauai Veterans Memorial Hospital, Maui’s War Memorial Stadium Complex and Hilo’s Kalākaua Park War Memorial Pond”.

On November 10, 2015, there was a rededication the Neal S. Blaisdell Center as a war memorial. Subsequently, a new memorial plaque was installed as a permanent marker to educate the public of the Center’s war memorial designation and the significance of the facility as a living memorial.

July 9, 2026 by Peter T Young Leave a Comment

Protecting a Forest, Preserving a Culture

Envision a child helping to plant a seedling; then, while standing before a 100-year old tree, asking him about what he thought life was like in the islands when that tree was once a seedling.

More importantly, imagine him wonder what life will be like in the islands when his planted seedling turned 100-years old.

This was part of the vision for a forest management plan; let’s look back …

Native koa ecosystems serve as watershed recharge areas while providing recreational opportunities and important wildlife habitat. Koa is considered a vital species for healthy populations of endemic birds and insects. The tree itself has myriad uses in Hawaiian culture and traditions.

In making Hokuleʻa, the Polynesian Voyaging Society (PVS) wanted to use traditional materials (koa wood hulls, lauhala sails, sennit lashing) and traditional tools (adzes, bone gouges, coral files and sharkskin for sanding) in building the canoe.

Instead, the hulls were constructed out of plywood, fiberglass, and resin, and the sails were made from canvas; the lashings were done with synthetic cordage. (PVS)

It takes 125 years or more to grow a koa log large enough for a canoe, which generally needs to be 35 to 45 feet long with a diameter of 48 inches or more (voyaging canoes require larger logs.)

That period may be shortened if specific koa logs are identified for canoes now, and forestry prescriptions (e.g. thinning, pruning) are applied to favor the growth of those trees for canoe logs. (DLNR)

Unless committed efforts were made to grow koa for canoe logs on a sustainable basis now, no Hawaiian voyaging canoes would be built in the future using traditional methods (i.e. from a single large log.)

Likewise, racing and smaller style canoes will need to be fabricated from smaller koa logs joined or spliced together.

While I was Chair at DLNR, I remembered how folks could not find appropriately sized/shaped native trees in Hawai‘i to build the Hokule‘a and subsequent voyaging canoes.

Likewise, I knew of the interest canoe clubs and others had for koa racing canoes. Without protection of our koa forests, we may never have the trees for future canoes.

In 2004, we then initiated the formal designation of the Kapapala Koa Canoe Forest Management Area on land set-aside in 1989, near the Volcano National Park, in Kaʻu, on the Big Island. The designated area consists of approximately 1,200-acres of mature koa-ʻohiʻa forest.

The 1,257-acre property extends from the 3,640-foot elevation of Mauna Loa to 5,100 feet. It is next to the state-managed Kapapala and Ka’u Forest Reserves, and is covered with young and old koa trees, although the trees aren’t yet suitable for canoe building.

Here, koa trees grow tall and straight – necessary traits for core material in canoe shaping. It was the first Forest Management Area specifically designated for nurturing and harvesting koa canoe logs.

A broad, multi-faceted focus was envisioned, dealing with cultural & historical, technical forestry (planning, measurements, theory,) applied forestry (plant, weed, thin, prune, harvest) and wood working (canoe building, as well as crafting of excess/scrap material.)

Seven major goals of the project included:

Preserve Hawaiʻi’s unique natural and cultural inheritance for future generations, by fostering knowledge and respect for Hawaii’s native forests, in a way that inspires better care of its natural environment.
Protect threatened tropical forest habitat and promote environmental policies and practices, that address biological sustainability and human well-being, by identifying and integrating relevant traditional Hawaiian natural resource stewardship models with current Western management strategies.
Develop natural resource stewardship models that involve a wide range of constituent groups.
Involve youth through cooperative programs with the Department of Education, University of Hawaiʻi, and other school and education institutions.
Provide wood workers with portions of harvested trees that are not processed as canoe logs.
Involve other constituency groups (i.e. canoe clubs, forest management entities and cultural organizations).
Provide compatible opportunities for public uses such as hunting and recreation.

Protecting trees for canoes is great; but, for me, the plan was not just about trees – we envisioned greater benefit by getting school children into the forests to help with the management and monitoring of its progress – and help them wonder.

At the outset, we envisioned that trees in the forest would be ‘designated’ to schools and canoe clubs across the state, with students and paddlers from each school/club periodically visiting and nurturing their respective tree. Ultimately, the school/club would get a log for a school/club koa canoe.

Likewise, the intent was to make the excess wood available to wood workers, so nothing would be wasted and crafters would have material to work with.

As part of the project implementation, Hawaiʻi Forest Institute worked with the Hawai‘i Forest Industry Association (HFIA,) DLNR’s Division of Forestry and Wildlife (DOFAW,) Imi Pono and the Three Mountain Alliance to develop a plan for bringing youth to the Kapapala Canoe Forest for cultural and environmental education.

What is most gratifying about this story is that starting on March 1, 2026, DLNR initiated a Koa Log Application for those who wish to acquire a koa log to build canoes to be used for racing, voyaging, fishing, education, or other traditional and customary practices.

The dream of assuring future koa logs for canoes is becoming reality through partnerships with DLNR and others. The needs for future koa canoe logs are being filled, DOE and children across the state can also participate in these activities, and a healthy forest will be protected.

It worked! Yay!