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July 28, 2026 by Peter T Young 1 Comment

Waiʻalae Shopping Center

In the mid-1800s, beyond Honolulu’s limits there were few residences. The population was growing toward and up Nuʻuanu, but Honolulu was hemmed on the Diamond Head end by the barren plains called Kulaokahuʻa.

Kulaokahu‘a translates as “the plain of the boundary.” Kulaokahu‘a was the comparatively level ground below Makiki Valley (between the mauka fertile valleys and the makai wetlands.) This included areas such as Kaka‘ako, Kewalo, Makiki, Pawaʻa and Mōʻiliʻili.

“It was so empty that after Punahou School opened in July 1842, mothers upstairs in the mission house could see children leave that institution and begin their trek across the barren waste. Trees shunned the place; only straggling livestock inhabited it.” (Greer)

William Lunalilo ended up with most of the area known as Kaimuki through the Great Māhele (1848.) Lunalilo was born on January 31, 1835 to High Chiefess Miriam ‘Auhea Kekāuluohi (Kuhina Nui, or Premier of the Hawaiian Kingdom and niece of Kamehameha I) and High Chief Charles Kanaʻina.

In 1884, the Kaimuki land was auctioned off. The rocky terrain held little value to its new owner, Dr. Trousseau, who was a “physician to the court of King Kalākaua”. Trousseau ended up giving his land to Senator Paul Isenberg. Theodore Lansing and AV Gear later bought the Kaimuki land (in 1898.) (Lee)

In 1887, Daniel Paul Rice Isenberg (Paulo Liʻiliʻi) (son of the Paul Isenberg, one of the founders of H. Hackfeld & Co. (Amfac) and one of the organizers of the Līhuʻe Sugar plantation) invested a large part of his inheritance in the development of a 3,000-acre ranch at Waiʻalae, Oʻahu.

In 1898, Kaimuki was still the barren, rocky and red-dirt land filled with panini, kiawe, and lantana. However, Lansing, a real estate agent, thought it was a great place to build a high class residential district. Initially, sales were slow.

But in 1900, the Chinatown fire forced folks to find places for new homes and businesses – many came to Kaimuki. This eventually led to the construction of the Lēʻahi Hospital (1901.) This and other activity in the area destroyed and/or displaced the landscape.

Kaimuki was envisioned as a suburb, where the residents could commute to Honolulu each day for work. To do this, transportation needed to be improved.

In 1888, the animal-powered tramcar service of Hawaiian Tramways ran track from downtown to Waikīkī. In 1900, the Tramway was taken over by the Honolulu Rapid Transit & Land Co (HRT.) That year, an electric trolley (tram line) was put into operation in Honolulu.

In town, in addition to service to the core Honolulu communities, HRT expanded to serve other opportunities. In the fall of 1901, a line was also sent up into central Mānoa. In 1902, a tram line was built to connect Waikīkī and downtown Honolulu.

The new Mānoa trolley opened the valley to development and rushed it into the expansive new century. In particular, it would help to sell a very new hilltop subdivision, “College Hills,” and also expand an unplanned little “village” along the only other road, East Mānoa. (Bouslog)

A little farther out, in Kaimuki, roads were built by the developers to connect the homes with Waiʻalae Avenue. The biggest boost to popularity occurred in 1903, when the Waiʻalae Avenue electric streetcar began service to Kapahulu and Koko Head Avenue.

As the automobile gained popularity and suburbs towards Koko Head were constructed, Waiʻalae Avenue was solidified as a major throughfare that boomed with business. (HHF)

Then, in 1927, the Territorial Hotel Co., as part of a promotional program to develop luxury travel trade to Hawaiʻi on the mother company’s Matson Navigation Co. cruise ships, built the Royal Hawaiian Hotel … and with it the Waiʻalae Golf Course.

The Golf Course was opened for play on February 1, 1927. In July 1927, the Isenberg ranch home near the mouth of Wai‘alae stream became the club house for the Wai‘alae Golf Course.

By the 1930s, the beachfront along Kahala Avenue was being developed with homes, while farming continued in other areas. In 1938, more than 50 pig farms were operating in the vicinity of Farmers Road and Kahala Avenues.

Residents of the area, citing an increase in rats and mice at Kahala, petitioned the territorial board of health to remove the pig farms (Honolulu Advertiser, December 20, 1938).

More houses were built.

Then, in 1954, the first phase of the Waiʻalae Shopping Center was built along Waiʻalae Avenue (designed by Victor Gruen – Walker Moody was awarded a $435,000 contract to build it.)

The three part plan called for covered courts between the three buildings and covered walks to the three parking areas. The center was anchored by Liberty House and a Piggly Wiggly supermarket (which later became Star Market.)

In 1957, a $1.2 million expansion began at Waiʻalae; Woolworth opened its first Hawaiʻi store there in 1958. Another new tenant, Waiʻalae Bowl opened that year, as well.

In 1967, construction to double the size of the Waiʻalae Shopping Center began, giving the center a total of 320,000-square feet of leasable space with fifty to sixty tenants, and 1,500 parking spaces.

Rather than the open-air, covered walkways, it was enclosed as a mall and air conditioned; all but a few stores opened on to the mall, rather than to the outside of the mall. It was the first of this type to open in Hawaiʻi. (They renamed it Kahala Mall.) (Mason)

At the time, Ala Moana Center was reported to be the largest mall in the world under single ownership and the provision of air conditioning at the Waiʻalae mall was a way to compete with the larger shopping center. (Mason)

On March 31, 2006, a flood hit the mall. Water affected an estimated 60 of 90-mall businesses, and knocked down two movie auditorium walls.

Kahala Mall is now comprised of approximately 464,000 square feet of gross leasable area. The mall houses 101 retail shops, entertainment venues and restaurants. (ksbe)

© 2026 Hoʻokuleana LLC

Waialae Shopping Center-1955
Waialae Shopping Center-1961
Waialae_Bowl at Waialae Shopping Center-kamaaina56-1960
Waialae_Panorama-Waialae Shopping Center-Kahala Mall-to left-kamaaina56-1966
Waialae_Panorama-Waialae Shopping Center-Kahala Mall-center-kamaaina56-1966
Jojan Restaurant at Waialae Shopping Center-later Reuben’s, later Spindrifter-kamaaina56-1960s
Kahala Mall-Christmas Stag Night-ilind-December 12, 1971
Kahala Mall-Christmas Stag Night-Picketers meet shoppers-ilind-1971
Kahala Mall-Christmas Stag Night-ilind-Men Only-1971
Kahala Mall-Christmas Stag Night-leaflet-ilind-1971
Kahala Mall-2006-flood-hnladvertiser
Hawaii_Five-O_Jack_Lord_Bust_outside Kahala Mall

Filed Under: Economy, Buildings, Place Names Tagged With: Waialae, Waialae Country Club, Kahala Mall, Waialae Shopping Center, Hawaii

July 27, 2026 by Peter T Young 2 Comments

Hoʻopuloa

Edward G Wingate, USGS topographical engineer, was mapping the summit of Mauna Loa in 1926, changing campsites as the work progressed. On April 10 his camp was along the 11,400-foot elevation, well into the desolate upland above the Kau District.

An earthquake wakened the campers about 0145; as they drifted back to sleep, a further series of quakes had them sitting up, talking, and wondering. About 0330 Wingate braved the cold and wind; with a blanket wrapped around him, he went outside and stood bathed in reddish light. (USGS)

“About 3 am April 10 (1926,) glowing lava spouted along the upper 3 miles of cones and pits of the Mauna Loa rift belt, immediately south of Mokuʻāweoweo, the summit crater. “The actual beginning shown at Kilauea by seismographic tremor was 1:36 am, followed by two pronounced earthquakes.” (Jaggar)

For three days the HVO party surveyed the sources of the eruption; then they descended and moved into Kona District, where roads, houses, and other property were threatened by the flows. Wingate and his crew stayed behind. Much of the area already mapped was under fresh lava, and there was a lot of remapping to do. (USGS)

“A crack only 1 to 3 feet wide opened southward from a point tangent to the ease edge of the bottom of the south pit of Mokuʻāweoweo, vomited out pumiceous silvery pāhoehoe froth lava, and extended itself S.30oW. past the next two pits and over the brow of the mountain down to an elevation of 12,400 feet.” (Jaggar)

“Fortunately the main gushing of this first phase ceased about 5 am the same forenoon, after flowing 5 hours. … (Then,) The vent crack was splitting itself open downhill. The source pāhoehoe changed itself by stirring into scoriaceous aa half a mile from the vents”.

“(T)he Honomalino flow to the west finally dominated, … This was also aa. … It crossed the belt road at 12:22 pm April 16, 3 miles above Hoʻopuloa village.” (Jaggar)

“In 1926, there was a brief summit eruption, followed by 14 days of eruption on the southwest rift zone. A flow from this rift zone passed through a South Kona forest, crossed the main road on April 16, and pooled behind the coastal village of Hoʻopuloa.”

Perhaps a hundred people were waiting around the Hoʻopuloa Church, on the uphill side of the road, and at the Kana‘ana house opposite, on the downhill side of the road. They had seen and heard the flow, 15-20 feet high and more than 500 feet wide, as it moved through the forest uphill.

When it neared the road, people who lived on the Kona side of the flow moved off to the north, and those who lived on the Ka‘u side moved to the south, so they could go home after the road was closed. (USGS)

Tom Jaggar scratched marks about a foot apart across the rutted, gravel road (the only road) between the Kona and Ka‘u Districts. A lava flow was approaching, and Jaggar wanted to measure the flow’s speed as it crossed the road.

Jaggar recorded that it reached the uphill, inland side of the road at 12:22 at an estimated speed of about 7 feet/minute; within two minutes the road was crossed. Jaggar and his assistant, HS Palmer, stayed on the Ka‘u side. (USGS)

“When it got close to the upland of Hoʻopuloa, the flow of lava separated into two, and one of the flows went straight for the village of Hoʻopuloa and the harbor, and the second flow went towards the village of Miloliʻi. The fiery lava engulfed the harbor and village of Hoʻopuloa, and now they are but a heap of pāhoehoe lava.”

“According to eyewitnesses of this engulfing lava, it was frightening seeing the lava coming down, and others say that it was truly awesome watching the flowing lava and its sweeping aside of all obstructions in its path.”

“The last word heard before the Hoku went to the press was that this Wondrous Woman of Halemaʻumaʻu returned to her Palace at Kilauea, and she is bringing to life her fires at the famed crater of Halemaʻumaʻu.”

“Perhaps her rage has been quenched as the skin of that woman has touched the sea, but the memory of the tragedy which befell the people of that section of Kona is heartbreaking.” (Hoku o Hawaii, April 20, 1926)

One enterprising youth used his small truck to haul water from the Hoʻopuloa tanks to Miloliʻi, the end of the road.

When the flow reached the sea, he and his truck were cut off; he later took his truck apart and transported it piece by piece by outrigger canoe to the road on the Kona side of Hoʻopuloa. (USGS)

“Between 0400 and 0900 HST on April 18, the flow buried the village, wharf and harbor and entered the ocean. As soon as lava began falling into the sea, steam shot up in jets. Hundreds of dead fish floated along the edge of the turbulent water that spread out from the contact area of hot rock and cold ocean.”

Hawaiians from Miloliʻi came in their canoes and gathered the dead fish for salting and preserving. Jaggar collected some dead, floating fish and noted that they were perfectly fresh and in no sense cooked. (USGS)

Destruction of the village was gradual and complete. … This was Hawaiian Volcano Observatory’s first real experience with property destruction by a lava flow. (USGS)

© 2026 Hoʻokuleana LLC

Hoopuloa
Hoopuloa_lava_flow-1926
Hoopuloa lava flow
Monument to Catholic church engulfed by lava, Hoopuloa, So. Kona, Hawaii Island-PP-29-6-031
Hoopuloa Landing-taken from anchorage-1904
Hoopuloa Landing-PP-29-6-002-1916
Hoopuloa landing from Mauna Loa eruption, Hawaii Island – April 18, 1926-PP-29-6-013
Hoopuloa -June 21, 1926 (man by sign — 1926 flow)-HMCS
Hoopuloa — June 21, 1926 (lava entering sea)-HMCS
Hoopuloa — June 21, 1926 (large boulders in foreground)-HMCS
Hoopuloa — June 21, 1926 (five figures near boardwalk)-HMCS
Hoopuloa — June 21, 1926 (figure near low peak)-HMCS
Hoopuloa – June 21, 1926 (canoe on sea)-HMCS
Hoopuloa — June 21, 1926 (brush in foreground — lava)-HMCS

Filed Under: Place Names Tagged With: Hawaii, Eruption, Mauna Loa, Volcano, Kona, Hoopuloa

July 23, 2026 by Peter T Young Leave a Comment

Pu‘ukoholā

A Prophecy of Keʻāulumoku (1716‐1784) on the Rise of Kamehameha

Exalted sits the chief and from on high looks forth;
He views the island; far down he sees the beauteous lands below.
Much sought after, hoped for, the island as sought for is seen …
Let him live forever. O let him live …
Let the little chiefs under him live.
Let the father chiefs live under his protection,
Let the soldiers live who fought in former times,
Let the mass of people live ‐ the common people …

Keʻāulumoku predicted “that Kamehameha would triumph over his enemies, and in the end be hailed as the greatest of Hawaiian conquerors.  (Kalākaua)

By 1790, the island of Hawaiʻi was under multiple rule; Kamehameha (ruler of Kohala, Kona and Hāmākua regions) successfully invaded Maui, Lānaʻi and Molokaʻi.

While on Molokai, he sent an emissary to the famous kahuna (priest, soothsayer,) Kapoukahi, to determine how he could conquer all of the island of Hawaiʻi.  Kapoukahi prophesized that war would end if Kamehameha constructed a heiau dedicated to the war god Kū at Puʻukohola.

Called back to Hawaiʻi by an invasion of Kohala by his cousin, Keōua (ruler of Kaʻū and part of Puna,) Kamehameha fought more battles without gaining a decisive victory.

One part of the legend stated that Kamehameha first intended to refurbish and rededicate Mailekini heiau, on the lower slope. But Kapoukahi, who had joined Kamehameha’s staff as royal architect, suggested that a new heiau on the summit would be more appropriate and provide greater benefits.

According to Thrum, Kapoukahi instructed Kamehameha “to build a large heiau for his god at Puʻukoholā, adjoining the old heiau of Mailekini.”

Thrum continues: “Of Mailekini heiau little of its history is learned, or what connection, if any, it had in its working with Puʻukoholā within two hundred feet above it. In early days it was said that traces of an underground passage existed, though it was difficult to tell whether or not the two temples were connected by it. …”

“A tradition is current that this was the one that Kamehameha set out to rebuild that he might be successful in war, but on the advice of Kapoukahi he transferred his labors to the upper one of Puʻukoholā.”

According to Samuel Kamakau, Kamehameha “…summoned his counselors and younger brothers, chiefs of the family and chiefs of the guard, all the chiefs, lesser chiefs, and commoners of the whole district. Not one was allowed to be absent except the women. . . .”

“The building of the heiau of Puʻu-koholā was, as in ancient times, directed by an expert … by a member of the class called hulihonua who knew the configuration of the earth (called kuhikuhi puʻuone) …”

“When it came to the building of Puʻu-koholā no one, not even a tabu chief, was excused from the work of carrying stone. Kamehameha himself labored with the rest. The only exception was the high tabu chief Ke-aliʻi-maikaʻi [Kamehameha’s younger brother]. …”

“Thus Kamehameha and the chiefs labored until the heiau was completed, with its fence of images (paehumu) and oracle tower (anuʻunuʻu), with all its walls outside and the hole for the bones of sacrifice. He brought down the ʻōhiʻa tree for the haku ʻōhiʻa and erected the shelter house (hale malu) of ʻōhiʻa wood for Kū-kaʻili-moku according to the rule laid down for the kahuna class of Pā‘ao.”

According to Historian Kuykendall, basing his information on Kamakau and Fornander, in 1790: “The building of this heiau was a great and arduous undertaking.”

“Priests were everywhere about; they selected the site, determined the orientation, the dimensions, and the arrangement of the structure, and at every stage performed the ritualistic ceremonies without which the work could not be acceptable to the gods.”

Recalling the words of Kapoukahi, Puʻukoholā Heiau was being used by Kamehameha to secure unification of the Hawaiian Islands (at the same time that George Washington was serving as the US’s first president (1790.)

Many of the stones on Puʻukoholā Heiau are believed to have come from Pololū Valley. It is storied that Kamehameha and his men formed a human chain nearly 20 miles long and passed the stones one person to another all the way to the heiau site.

After completing the heiau in 1791, Kamehameha invited Keōua to come to Kawaihae to make peace.  However, as Keōua was about to step ashore, he was attacked and killed by one of Kamehameha’s chiefs.

With Keōua dead, and his supporters captured or slain, Kamehameha became King of Hawaiʻi island, an event that according to prophesy eventually led to the conquest and consolidation of the islands under the rule of Kamehameha I.

In early 1795, Kamehameha took Maui, Lānai, and Molokai. With the conquest of Oʻahu that year, Kamehameha succeeded in bringing all the islands, but Kauaʻi, under his control. In 1810, Kaumualiʻi, that island’s paramount chief, acknowledged Kamehameha’s supremacy, completing the consolidation of the islands into the Kingdom of Hawai’i.

Puʻukoholā Heiau was designated as a Historical Landmark by the Hawaiian Territorial Government in 1928.

The Queen Emma Foundation donated 34 acres of land in 1972, encompassing Puʻukoholā Heiau and the John Young Homestead, making it possible for the establishment of Puʻukoholā Heiau National Historic Site.

Through an act of Congress on August 17, 1972, this site became one of the chosen few to be recognized as one of our nation’s crown jewels and national treasures, to be preserved and protected for future generations.

© 2026 Ho‘okuleana LLC

Filed Under: General, Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Keoua, Puukohola, Pololu, Mailekini, Kamehameha

July 20, 2026 by Peter T Young Leave a Comment

Moku

Prior to European contact, each of the major islands or independent chiefdoms in the Hawaiian chain comprised a mokupuni (island.) Over the centuries, as the ancient Hawaiian population grew, land use and resource management also evolved.

The traditional land division of pre-contact Hawaiians was based on the sustainability and self-reliance within ahupuaʻa (community watershed areas) as well as within larger regions (moku) and lastly individual sovereign islands (mokupuni.)

The mokupuni were subdivided into land units of varying sizes, and the largest division was the moku (district – literally: interior island,) administered by high-ranking chiefs.

They were either relatives of the high chief of the island, trusted supporters or high ranking individuals who pledged their support to the high chief but were allowed to remain relatively independent.

Each island was divided into several moku or districts, of which there are six in the island of Hawaiʻi, and the same number in Oʻahu. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island.  (Alexander)

It appears that the six districts on the islands of O‘ahu and Hawai‘i, and the system of developing smaller manageable units of land became formalized in the reigns of Māʻilikūkahi and ʻUmi-a-Līloa, respectively (about the time Columbus was sailing across the Atlantic.)

Māʻilikūkahi is noted for clearly marking and reorganizing land division palena (boundaries) on O‘ahu.  Palena, or possibly an evolved term “palena ʻāina” are place boundaries.  (Beamer)

Defined palena brought greater productivity to the lands; lessened conflict and was a means of settling disputes of future aliʻi who would be in control of the bounded lands; protected the commoners from the chiefs; and brought (for the most part) peace and prosperity.

Fornander writes, “He caused the island to be thoroughly surveyed, and boundaries between differing divisions and lands be definitely and permanently marked out, thus obviating future disputes between neighboring chiefs and landholders.”

Kamakau tells a similar story, “When the kingdom passed to Māʻilikūkahi, the land divisions were in a state of confusion; the ahupuaʻa, the ku, the ʻili ʻāina, the moʻo ʻāina, the pauku ʻāina, and the kihapai were not clearly defined.”

“Therefore, Māʻilikūkahi ordered the chiefs, aliʻi, the lesser chiefs, kaukau aliʻi, the warrior chiefs, puʻali aliʻi, and the overseers (luna) to divide all of Oʻahu into moku, ahupuaʻa, ʻili kupono, ʻili ʻāina, and moʻo ʻāina.”

Malo gives a detailed description of the kuleana that a kālaimoku aliʻi who divided lands for Mōʻī had to fulfill:  “There are two important aspects in being a kālaimoku, to take care of the aliʻi, and to take care of the makaʻāinana, for these two reasons the kālaimoku guides the aliʻi at his side, with the careful attention to these two things, things were to be done properly.”  (Malo, Beamer)

What is commonly referred to as the “ahupuaʻa system” is a result of the firm establishment of palena (boundaries.)  This system of land divisions and boundaries enabled a konohiki (land/resource manager) to know the limits and productivity of the resources that they managed.

In the late-1400s, through warfare and alliances with other chiefs, ʻUmi gained control of the entire Island of Hawaiʻi. ʻUmi made himself the aliʻi nui, or high chief, for the whole island.

ʻUmi divided his island into separate moku, or districts. These moku were subdivided into smaller sections called ahupuaʻa.

In the time of ʻUmi, son of the great chief Līloa, the Hawaiian islands were divided into political regions. The four mokupuni (larger islands) of Kauai, Oʻahu, Maui, and Hawaiʻi were divided into moku (districts).

The smaller islands of Molokai, Lānai and Kahoʻolawe became moku of Maui, and Niʻihau a moku of Kauai.

Traditionally, the Island of Kauai was divided into five moku (districts): Haleleʻa, Kona, Koʻolau, Nāpali and Puna. However, after the battle of Wahiawa in 1824, the land of Kauai was redistributed and district boundaries changed. The new district names became: Hanalei, Kawaihau, Līhuʻe, Kōloa and Waimea.  (Cultural Surveys)

For ease in collecting annual tribute, the moku were subdivided into ahupuaʻa, land sections that usually extended from the mountain summits down through fertile valleys to the outer edge of the reef in the sea (or if there was not reef, one-mile from shore.)

The size of the ahupuaʻa depended on the resources of the area with poorer agricultural regions split into larger ahupuaʻa to compensate for the relative lack of natural abundance. Each ahupuaʻa was ruled by an aliʻi or local chief and administered by a konohiki.

These natural land divisions were the result of the flow of water over the land (streams or springs.)

From the earliest days, streams were among the most important natural resources sought after by native Hawaiians. Battles were fought and lives sacrificed for the right to use stream water.

The Hawaiians called freshwater wai, and considered it to be sacred. People using wai from streams took only what was absolutely necessary. They were expected to share the wai with others. This was done without greed or selfishness.

Such practices gave Hawaiians their word for law which is kanawai, or the “equal sharing of water.” Water was so valuable to Hawaiians that they used the word “wai” to indicate wealth. Thus to signify abundance and prosperity, Hawaiians would say waiwai.

In keeping with this concept of wealth being fresh water, the traditional land tenure system in ancient Hawaii had at its very core the presence of streams, or kahawai. Although of many shapes and sizes, each ahupua’a consisted of three area types: mountain, plain and sea.

© 2026 Hoʻokuleana LLC

Filed Under: Hawaiian Traditions, Place Names Tagged With: Maui, Moku, Umi-a-Liloa, Kauai, Lanai, Koolau, Niihau, Hawaii, Mailikukahi, Hawaii Island, Kahoolawe, Oahu, Ahupuaa, Kona, Palena, Molokai, Kanawai

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)

© 2026 Ho‘okuleana LLC

Filed Under: Economy, Missionaries / Churches / Religious Buildings, Place Names, Schools, Sailing, Shipping & Shipwrecks Tagged With: Sugar, Lihue, Isenberg, Germans, German Hill, German Town, Hawaii

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Images of Old Hawaiʻi

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