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February 4, 2015 by Peter T Young Leave a Comment

Maʻo

“The town (Kailua-Kona) wore an interesting appearance, and at a distance looked much like a flourishing fishing village at home.”  (The Polynesian, July 28, 1840)

“A short distance … is the cotton factory which has attracted so much curiosity.  It is a thatched building, containing two native looms, and some dozen spinning jennies.  The cotton grows luxuriantly in the stony, dry soil of Kailua.”  (The Polynesian, July 28, 1840)

“Cotton may yet be king in the Hawaiian Islands and all the world may come to the Territory for its best supply of the staple.  For nowhere else in the world … is better cotton grown that is raised in Hawaiʻi.”

“Moreover, cotton growing is adapted to the small farmer. The man who has only one acre can do as well in proportion as the man who has an island barony.”  (Pacific Commercial Advertiser, October 21, 1909)

“(A)bout 150-acres of cotton were grown experimentally in the Territory.  Small areas were planted on all of the four principal islands.”  (Hawaiian Gazette, November 12, 1909)

There was a time when there was an effort to expand cotton and replace the growing sugar industry with cotton.

“People will want cotton just as long as they will want cane sugar, and perhaps longer. … If the planters of Hawaiʻi could suddenly change their sugar interest into fields of growing cotton with gins and other necessary machinery … they might be better off.”  (Pacific Commercial Advertiser, May 13, 1904)

“Cotton is one of the abandoned industries of Hawaiʻi. In 1836 it was planted at Hana, Maui, and in parts of Hawaiʻi.  In 1837, Governor Kuakini erected a stone cotton factory at Kailua and some very durable fabrics were produced by the simple machinery of that period.”

“During the civil war … when the seaports of the southern states were blockaded and cotton was made a very costly staple, the Hawaiian growers exported hundreds of bales to Boston.”

“It was not long after this, however, when sugar asserted almost complete sway over the planting interests and fields of cotton became only a memory.”  (Pacific Commercial Advertiser, May 13, 1904)

Maʻo, Hawaiʻi cotton, is actually native to the islands; it’s a member of the hibiscus family.  Genetic studies indicate that the Hawaiian cotton is a close relative of the Mexican species.

The name maʻo comes from the Hawaiian word ʻōmaʻo for green and shares the same name as the native Hawaiian thrush, ʻōmaʻo which has a greenish cast to its feathers.

Maʻo’s ancestors may have come to the islands from Central America as seeds on the wind, on the wings or droppings of birds or on the waves as floating debris. (hawaii-edu)

Once they arrived, they developed several genetic differences but the close relationship to other cottons has made Hawaiian cotton very important in the industry.

Although closely related to commercial cotton, the fibers of maʻo have not been used to produce cotton on a large scale.  (usbg)

Maʻo is genetically resistant to some diseases and pests of commercial cotton and through careful breeding programs has offered its resistance to the worldwide cotton crop. (hawaii-edu)

The early Hawaiians used the flower petals to make a yellow dye; the leaves were used for a light green (ʻōmaʻomaʻo) or a rich red-brown dye.

Isabella Abbott noted that “any green kapa deserves close scrutiny, too, for the green obtained from maʻo leaves is fleeting, fading within a few days. The Bishop Museum collection contains no kapa that has retained its green coloration, but a few pieces may once have been green, judging by their overall design.”  (hawaii-edu)

Although it lasted for about a century, cotton never became an important trade Hawaiʻi item.  (HTH)

The image shows cotton in Kunia on Oʻahu. (Hawaiian Gazette, November 12, 1909)  In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Filed Under: General, Economy Tagged With: Hawaii, Mao, Cotton

February 1, 2015 by Peter T Young Leave a Comment

Kanawai

In ancient times, native Hawaiians drew their water supplies from fresh water streams, springs, lakes and shallow wells.

For centuries, Hawaiians recognized the life giving qualities and significance and value of water to their survival.  Water is life; water is wealth.

You could draw water from only the upper parts of the stream. Bathing was to be done downstream. Damaging irrigation systems or harming the water source was severely punished. Water conservation was a preeminent law of the land.  (HBWS)

The Hawaiian word for ‘law’ is kānāwai – it is interesting to note that the literal translation of kānāwai is ‘relating to water.’  Traditional Hawaiian law initially developed around the management and use of water.  (Sproat)

The first laws or rules of any consequence that the ancient Hawaiians ever had are said to have been those relating to water.  The rules were undoubtedly simple at first.  The supply of water was usually ample to satisfy the requirements of the land; cultivation on a large scale for purposes of export was unknown. (Perry, Hawaiʻi Supreme Court)

In pre-Captain Cook times, taro played a vital role in Hawaiian culture. It was not only the Hawaiians’ staple food but the cultivation of kalo was at the very core of Hawaiian culture and identity.  The early Hawaiians probably planted kalo in marshes near the mouths of rivers.

Over years of expansion of kalo lo‘i (flooded taro patches) up slopes and along rivers, kalo cultivation in Hawai‘i reached a unique level of engineering and sustainable sophistication.  The irrigation systems enabled them to turn vast areas into farm lands, feeding a thriving population over the centuries before Westerners arrived.

Kalo lo‘i systems are typically a set of adjoining terraces that are typically reinforced with stone walls and soil berms. Wetland taro thrives on flooded conditions, and cool, circulating water is optimal for taro growth, thus a system may include one or more irrigation ditches, or ‘auwai, to divert water into and out of the planting area.  (McElroy)

Dams that diverted water from the stream were a low loose wall of stones with a few clods here and there, high enough only to raise water sufficiently to flow into the ʻauwai, which entered it at almost level.

The quantity of water awarded to irrigate the loʻi was according to the number of workers and the amount of work put into the building of the ʻauwai.  Water rights of others taking water from the main stream below the dam had to be respected, and no ʻauwai was permitted to divert more than half the flow from a stream.  (Handy & Handy)

In some ʻauwai, not all of the water was used; after irrigating a few patches, the ditch returned the remainder of the water to the stream.  (YaleLawJournal)  By rotation with others on the ʻauwai, a grower would divert water from the ʻauwai into his kalo. The next, in turn, would draw off water for his allotted period of time.  (KSBE)

Loʻi dependent on an ʻauwai also took their share of water in accordance with a time schedule, from a few hours at a time day or night up to two or three days. In times of drought the luna wai (water boss) had the right to adjust the sharing of available water to meet needs.  (Handy & Handy)

With ‘contact’ (arrival of Captain Cook in 1778,) Western influence played into the management and use.  Kingdom laws formalized and reduced Hawaiian customs and traditions to writing.

The Declaration of Rights and Constitution of 1839-40, which was the first Western-style constitution of the Hawaiian Kingdom, expressly acknowledged that the land, along with all of its resources, “was not (the King’s) private property. It belongs to the Chiefs and the people in common, of whom (the King) was the head and had the management of landed property.”

In 1860, an act was passed providing for the appointment in each election district throughout the Kingdom of three suitable persons to act as commissioners to decide on all controversies respecting rights of way and rights of water between private individuals or between private individuals and the government (the powers and duties of the commissioners were finally, by act of 1907, transferred to the circuit judges.) (Perry)

Then groundwater was pursued when James Campbell envisioned supplying the arid area of ʻEwa with water.  He commissioned California well-driller James Ashley to drill a well on his Honouliuli Ranch.  In 1879, Ashley drilled Hawaiʻi’s first artesian well; Campbell’s vision had made it possible for Hawaiʻi’s people to grow sugar cane on the dry lands of the ʻEwa Plain.

Subsequent well production expanded and diversified the collection and distribution of water.  (Now, nearly all of Hawaiʻi’s drinking water comes from groundwater sources.

Constitution amendments in the 1978 Constitutional Convention (later ratified by the people,) put water as a public resource.  Under the State Constitution (Article XI,) the State has an obligation to protect, control and regulate the use of Hawaii’s water resources for the benefit of its people.

Ground and surface water resources are held in public trust for the benefit of the citizens of the state.  The people of Hawaiʻi are beneficiaries and have a right to have water protected for their use and/or benefit.

Legal challenges and subsequent decisions by the Hawaiʻi Supreme Court identified four public trust purposes: Maintenance of water in their natural state; Domestic water use of the general public, particularly drinking water; Exercise of Native Hawaiian traditional and customary rights; and Reservations of water for Hawaiian Home Lands.

In 1987, the State Water Code was adopted by the Hawaiʻi Legislature, which set in place various layers of protection for all waters in the Hawaiian Islands; it formed the Commission on Water Resource Management.

The Hawaiʻi Water Plan adopted by the Water Commission (that includes the Water Resource Protection Plan, Water Quality Plan, State Water Projects Plan, Agricultural Water Use and Development Plan and Water Use and Development Plans for each County) is critical for the effective and coordinated protection, conservation, development and management of the State’s water resources.

A comment by an Associate Justice on the Supreme Court 100-years ago holds true today,  “Water rights are destined to play an important part in the future of Hawaiʻi as they have in its past.”

“The growth of urban communities and the agricultural development of the territory render inevitable the conservation and use in an increasing degree of the available waters, with probably consolidation of some rights and new distributions of others. The subject will lose none of its interest with the passage of time.”  (Perry)

We are reminded of the importance of respect and responsibility we each share for the environment and our natural and cultural resources – including our responsibility to protect and properly use and manage our water resources.

I was honored to have served for 4½-years as the Chair of the State’s Commission on Water Resource Management overseeing, managing and regulating the State’s water resources.

We are fortunate people living in a very special place.  Let’s continue to work together to make Hawaiʻi a great place to live.

The image shows Loʻi kalo near Līhuʻe, Kauaʻi (Mitchell, Bishop Museum, ca. 1886.)  In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

© 2015 Hoʻokuleana LLC

Filed Under: General, Hawaiian Traditions Tagged With: Hawaii, Loi, Kalo, Taro, Kanawai, Commission on Water Resource Management, Water Commission

January 29, 2015 by Peter T Young Leave a Comment

Wisdom

We’re the same age.

We were born in the Islands; I have been fortunate to have visited her home island on several occasions.  She has flown over 3-million miles; I have over 1-million miles in my Hawaiian Air account.

She represents inspiration and hope – folks on the island named her recent child ‘Mana‘olana’ (Hope.)

They call her ‘Wisdom.’

She lives on Midway, at least during the breeding season she can be found there.  She is joined by about a million other Laysan albatross, there.  She has had around 35 chicks, nesting each year within 15-feet of prior years’ nests.  She’s the oldest known wild bird.

The Laysan species of albatross traditionally mate with one partner for life and lay only one egg at a time, each year. It takes much of that year to incubate and raise the chick.

Laysan albatross are black and white seabirds named after Laysan Island. They stand almost 3-feet tall, weigh 6 to 7-pounds and have wingspans of more than 6-feet.

They spend most of their days out at sea and spend hours gliding on headwinds – they eat mostly fish, fish eggs, squid and crustaceans.

Laysan albatross live on both land and sea. The birds spend nearly half the year in the North Pacific Ocean, touching land only during breeding season.

Here’s a link to short video of Laysan Albatross mating ritual on Midway:

Here’s a link to short video of Laysan Albatross sitting on nests on Midway:

Here’s some of the “street view” from Google:

Its traditional name ‘moli’ means a bone tattoo needle, which was made from the bone of an albatross.

Albatross are famously mentioned in Samuel Taylor Coleridge’s epic poem ‘The Rime of the Ancient Mariner,’ published in 1798 …

‘God save thee, ancient Mariner!
From the fiends, that plague thee thus!—
Why look’st thou so?’—With my cross-bow
I shot the Albatross.

Ah! well a-day! what evil looks
Had I from old and young!
Instead of the cross, the Albatross
About my neck was hung.

The Mariner’s act of shooting the albatross (that had once brought good luck to his ship) is the mother of irrational, self-defeating acts. He never offers a good explanation for why he does it, and his crewmates get so upset that they hang the dead albatross around his neck as a burden, so he won’t forget what he did.

To have an albatross around your neck is to have a constant reminder of a big mistake you made. Instead of the gift that keeps on giving, it’s the blunder that keeps on taking. The phrase has come to mean carrying a great burden.  (Schmoop)

Kuaiheilani, suggested as a mythical place, is the traditional name for what we refer to as Midway Atoll.  Described in the legend of Aukelenuiaiku, the origin of this name can be traced to an ancient homeland of the Hawaiian people, located somewhere in central Polynesia.  (Kikiloi)

According to historical sources, this island was used by Native Hawaiians even in the late-1800s as a sailing point for seasonal trips to this area of the archipelago.

Theodore Kelsey writes, “Back in 1879 and 1880 these old men used navigation gourds for trips to Kuaihelani, which they told me included Nihoa, Necker, and the islets beyond … the old men might be gone on their trips for six months at a time through May to August was the special sailing season.”  (Papahānaumokuākea MP, Cultural Impact Assessment)

Look at a map of the Pacific and you understand the reasoning for the “Midway” reference (actually, it’s a little closer to Asia than it is to the North American continent.)

Midway’s importance grew for commercial and military planners. The first transpacific cable and station were in operation by 1903. In the 1930s, Midway became a stopover for the Pan American Airways’ flying “clippers” (seaplanes) crossing the ocean on their five-day transpacific passage.

The US was inspired to invest in the improvement of Midway in the mid-1930s with the rise of imperial Japan. In 1938 the Army Corps of Engineers dredged the lagoon during this period and, that year, Midway was declared second to Pearl Harbor in terms of naval base development in the Pacific.

The construction of the naval air facility at Midway began in 1940. At that time, French Frigate Shoals was also a US naval air facility. Midway also became an important submarine advance base.

The reef was dredged to form a channel and harbor to accommodate submarine refit and repair. Patrol vessels of the Hawaiian Sea Frontier forces stationed patrol vessels at most of the islands and atolls.

The Battle of Midway (June 4-7, 1942) is considered the most decisive US victory and is referred to as the “turning point” of World War II in the Pacific.  The victory allowed the United States and its allies to move into an offensive position.

In 2000, Secretary of the Interior designated Midway Atoll National Wildlife Refuge as the Battle of Midway National Memorial, making it the first National Memorial designated on a National Wildlife Refuge.

Of all the Islands and atolls in the Hawaiian archipelago, while Midway is part of the US, it the only one that is not part of the State of Hawaiʻi.

Today, Midway is administered by the US Fish and Wildlife Service as Midway Atoll National Wildlife Refuge within Papahānaumokuākea Marine National Monument (a marine protected area encompassing all of the Northwestern Hawaiian Islands.)

The image shows Wisdom and her chick.  (USGS) In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

© Hoʻokuleana LLC 2015

Filed Under: General, Place Names Tagged With: Hawaii, Papahanaumokuakea Marine National Monument, Midway, Albatross, Wisdom

January 28, 2015 by Peter T Young Leave a Comment

Math’s Life Lessons

I wanted to lighten up today and move a bit away from history – and remind us of some Life Lessons from my favorite subject … Math.

Some might suggest my passion is history (talk to any of my former history teachers and you’ll soon learn the truth – back then, history was not a subject that interested me.)

Actually, it’s Numbers that talk to me … they help me see and explain the world around me.

Many who know me think I am weird for my apparent insatiable passion for Math.

Math is not just the quest to solve for the unknown (… as if that is not enough;) Math also helps describe how we should live our lives.

Bear with me for a few moments, while I either turn you to the Math Side, or confirm what many people already think of me.  (I proudly live up to my reputation as the Duke of Dork.)

Here are some important Math Life Lessons.

Math’s equal sign gives us a lesson on EQUALITY.

From grade school through research involving the most complicated mathematical expressions, there is blind faith in Math’s equal sign.

Definitively different looking items on either side of this symbol are indisputably the same.  Without second thought, we defend and protect the equal sign and proclaim equality of two distinctive things.

In life, wouldn’t it be wonderful if we looked at each other … whomever we are, from wherever we come, however each of us looks or whatever each of us believes … and unquestionably see ourselves as equal?

This simple Math concept can save the world.

While we are on the subject of the equal sign, Math also teaches us the GOLDEN RULE.

You know, he who has the most gold, rules … no, wait, that’s a lesson in compounding and the relationship of addition, multiplication and exponents; that’s not what I am referring to.

I am talking about the ethic of reciprocity – doing unto others as you would have them do unto you.

We learn about this in Algebra – we call it balancing the equation, when we isolate a variable or solve an equation.  If you do one thing to one side of the equation, you must do the same thing to the other side.

In life, the same is true.  Treat people equally and treat them just as you wish to be treated.

Math teaches us the importance of WORKING TOGETHER.

This is illustrated in a tricky combination of geometry, trigonometry and physical science; so, bear with me, again.

Assume you need to get something from one point to another; say, up a hill.

In Math, we call it force to move a mass up a slope.  Use all your might and you can eventually get the object to the top.

However, if you and a friend push the same object, each of you uses less of your own muscle power (force) because you are working together.

In fact, you two working together, using each of your individual maximum force, can move twice the mass.

In Math, as in life … working together, you can accomplish more.

Here’s another Math Life Lesson – PROBLEM SOLVING.

In all Math problems, from the simplest to the most complex, the solution is simply the systematic addition, subtraction, multiplication or division of only 2 numbers at time.

So, in Math, when faced with an extensive, complicated problem, you solve it by planning and breaking it down into small component parts; the process is called evaluating and simplifying.

In life, our so-called ‘big’ problems can be solved the same way – slowly and systematically – by looking for and addressing the simple component solutions. (It’s kind of like ‘baby steps.’)

There is LOVE in Math.

OK, for many, not necessarily love *for* Math; but, really, love is found in Math.

It is best seen in 1 + 1 = 2.

First, look at the numbers.

1 … a simple vertical line.  By itself, it’s limited in character, scope and scale.  1 is the most basic, simplest and loneliest number.

But, put it with another lonely 1 and you get the most diverse, complicated integer of them all – 2 – a symbol made up of a curve, slope and straight line.

OK, now, we have a little audience participation.  Do this in your mind’s eye.

Just as who we are reflects on others … take that 2 and imagine its left side is reflected up against a mirror.  Can you see it?

That’s right.  When you take a lonely one and put it together with another lonely one … you have love with a solid foundation.

Makes your heart skip a little beat doesn’t it?

Welcome to the Math Side.

© 2015 Hoʻokuleana LLC

Filed Under: General Tagged With: Math

January 24, 2015 by Peter T Young Leave a Comment

“Some Kind of Mettle”

After a brief stay in the Islands, in 1839, John Augustus Sutter, a Swiss seeking his fortune in America, brought a small group of native Hawaiians with him to California.

They worked for him and eventually intermarried with local native American families. They settled in the area of Vernon, which is now called Verona, where the Feather River flows into the Sacramento River in South Sutter County. (co-sutter-ca-us)

At the time of Sutter’s arrival in California, the territory had a population of only 1,000 Europeans, in contrast with 30,000 Native Americans. At the time, it was part of Mexico and the governor, Juan Bautista Alvarado, granted him permission to settle.

In order to qualify for a land grant, Sutter became a Mexican citizen in 1840; the following year, he received title to about 49,000-acres and named his settlement New Helvetia, or “New Switzerland.” He called his compound Sutter’s Fort.

In his memoirs, Sutter recalled the Hawaiians, using a name then-common to describe Hawaiian workers, “I could not have settled the country without the aid of these Kanakas.”  They built the first settlers’ homes in Sacramento – hale pili (grass shacks) made with California willow and bamboo.

Sutter later ordered that a sawmill be built in the Coloma Valley on the South Fork of the American River, about 50-miles from the fort. In the process of deepening the millrace (the channel of water where the flow of current causes the mill wheel to turn,) James Marshall made an important discovery that changed things, a lot.

On January 24, 1848, a young Virginian named Henry William Bigler recorded in his diary: “This day some kind of mettle was found in the tail race that looks like gold first discovered by James Martial, the boss of the Mill.”  (csun)

Marshall and Sutter tried their best to keep the discovery of gold quiet until the construction of Sutter’s mill was completed; the news leaked out, and the stampede began.  Some 300,000-people came to California from the rest of the United States and abroad.

“Forty-Niner” has become the collective label for those who participated in the famous California Gold Rush. Quite a few people arrived in 1848, and many came after 1849; however, it was the year 1849 which witnessed the large wave of gold-seekers.  (Hinckley)

The first large group of Americans to arrive were several thousand Oregonians who came down the Siskiyou Trail.  News reached Hawaiʻi on June 24 on a boat that had departed San Francisco on May 24.

A large proportion of the Americans and Europeans residing in the Islands, along with many native Hawaiians, headed east; as many ships as were available were outfitted for the journey to the Pacific Coast.

When news of the Gold Rush reached Canton in 1848, thousands of young Chinese mortgaged their futures and boarded boats to “Gum Shan,” or “Gold Mountain,” as California became named.  (By 1852, 25,000 Chinese had reached Gold Mountain.)

New Zealanders received the news in November 1848 when an American whaler put into port with several newspapers from Hawaiʻi, and Australians learned about the discoveries a month later.

All of these groups predated Americans arriving from the US East Coast, who had to wait until trading ships from Asia who had stopped in San Francisco or Hawaiʻi either rounded the tip of South America or reached the Isthmus of Panama and crossed it with the news.

Kanaka colonies sprang up throughout the gold country, and California’s first “Good Humor” man, Charlie O’Kaaina, supposedly sold ice cream from his ice wagon in the Sierra foothills. (Magagnini)

Place names like Kanaka Creek in Sierra County and Kanaka Bar in Trinity County tell us of the growing presence of Hawaiians in gold country.  “Hawaiians also migrated to Yolo County, California to participate in the Gold Rush and created their own Kanaka Village.”

“There is evidence that Hawaiians settled across California in the late-1800s and even intermarried with Native Americans. Many scholars speculate that Hawaiians migrated to the mainland in order to gain more economic opportunity and to flee from the dramatic Westernization that was changing the face of Hawaiʻi.”  (pbs-org)

The California Gold Rush drawing Hawaiians to the continent was not its only effect on the Islands; the Hawaiian economy was affected in several ways – good and not-so-good.

Prior to the Gold Rush, supporting the Pacific whaling and trading fleets and trade between the West Coast and Hawaiʻi was the scale of the Hawaiʻi participation.  The scale of that significantly changed with the Gold Rush.

Hawaiʻi was only three to five weeks away, and with the growing population drawn to the gold fields, in addition to provisioning ships, Hawaiʻi farmers were feeding the gold seekers on the continent.

There were some down sides; this also brought a marked increase in the prices of consumer goods, especially food, caused by the great increase in agricultural exports to California, which offered very profitable new markets.  (Rawls)

Likewise, the exodus to the continent created a critical labor shortage in Hawaiʻi, where a sizeable number of sugar plantation workers migrated to the California gold fields.

The parting of workers from the plantations between 1848 and 1853 was so large, Hawaiʻi sugar producers began to seek Chinese immigrants to fill the gap.  (Rawls)

As the California Gold Rush demonstrates, the success of the Island’s economy was largely tied to events that occurred outside the Islands, especially on the continent. The American Civil War’s influence on Hawaiʻi’s fledgling sugar industry is another example of that, starting in 1861.

The Civil War virtually shut down Louisiana sugar production during the 1860s, enabling Hawai‘i to fill part of the void left by the absence of then-blockaded southern exports – at elevated prices.

Hawaiian-grown sugar soon replaced much of this southern sugar through the duration of the conflict.  By the end of the war, over thirty extremely prosperous plantations were in operation and expanded to new levels previously unheard of before the war’s commencement.

The image shows the Sutter mill in 1852.  In addition, I have added others similar images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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© 2015 Hoʻokuleana LLC

Filed Under: Economy, General Tagged With: Hawaii, James Marshall, John Sutter, Gold Rush

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Images of Old Hawaiʻi

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