Images of Old Hawaiʻi

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June 10, 2019 by Peter T Young Leave a Comment

Pūowaina

Pūowaina (hill of placing [human sacrifices]) was formed some 75,000 to 100,000 years ago during the Honolulu period of secondary volcanic activity. A crater resulted from the ejection of hot lava through cracks in the old coral reefs which, at the time, extended to the foot of the Ko‘olau Mountain Range.

A 1916 article in Scientific Monthly described it: “The Hawaiian name for this venerable crater is Pu-o-Waina and it has a tragic significance. The original form, from which the modern spelling is abbreviated, was Puu O waiho ana, literally the hill of offering or sacrifice.”

The people “were dominated by the dreadful tabu system that once ruled all Polynesia. The penalty for any violation of its intricate regulations was death. Pu-o-waina was one of the places near Honolulu where the bodies of the offenders were ceremoniously burned” (the penalty for any violation of kapu.)

Later, during the reign of Kamehameha dynasty, a battery of two cannons was mounted at the rim of the crater. “There were only three men in the fort … The guns were mounted on a platform at the very edge of the precipice that overlooked the harbor and town.”

“They were thirty-two pound caliber. … The situation is very commanding, and notwithstanding the distance, the battery would be formidable to an enemy in the harbor.” (Lieutenant Hiram Paulding, USN, 1826)

Early in the 1880s, leasehold land on the slopes of the Punchbowl opened for settlement and in the 1930s the crater was used as a rifle range for the Hawaii National Guard (the military references to uses include Reservation, Punchbowl Battery or Fort Kekūanaō‘a.)

Punchbowl Battery under King Kalākaua consisted of six four-pounders, though the “fort” was no longer manned; an observer noted that upon this “novel promontory…a few rusty old cannon slumber in the ruins of what may have been once considered a fort.” (Hemenway 1887)

During the late 1890s, a committee recommended that the Punchbowl become the site for a new cemetery to accommodate the growing population of Honolulu.

The idea was rejected for fear of polluting the water supply and the emotional aversion to creating a city of the dead above a city of the living.

Toward the end of World War II, tunnels were dug through the rim of the crater for the placement of shore batteries to guard Honolulu Harbor and the south edge of Pearl Harbor.

In 1943, the governor of Hawaiʻi offered the Punchbowl for use as a national memorial cemetery; in February 1948 Congress approved funding and construction began. The first interment was made Jan. 4, 1949.

The cemetery opened to the public on July 19, 1949, with services for five war dead: an unknown serviceman, two Marines, an Army lieutenant and one civilian—noted war correspondent Ernie Pyle.

Initially, the graves at National Memorial Cemetery of the Pacific were marked with white wooden crosses and Stars of David; however, in 1951, these were replaced by permanent flat granite markers.

The National Memorial Cemetery of the Pacific was the first such cemetery to install Bicentennial Medal of Honor headstones, the medal insignia being defined in gold leaf. On May 11, 1976, a total of 23 of these were placed on the graves of medal recipients, all but one of whom were killed in action.

The National Memorial Cemetery of the Pacific contains a memorial pathway that is lined with a variety of memorials that honor America’s veterans from various organizations – most commemorating soldiers of 20th-century wars, including those killed at Pearl Harbor.

More than five million visitors come to the cemetery each year to pay their respects to the dead and to enjoy the panoramic view from the Punchbowl.

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Easter_Cross_at_Punchbowl_1941
Easter_Cross_at_Punchbowl_1941
A scenic view of Waikiki from high up on Punchbowl provided for a leisure drive in the early 1900s.
A scenic view of Waikiki from high up on Punchbowl provided for a leisure drive in the early 1900s.
Puowaina (Punchbowl) 1940
Puowaina (Punchbowl) 1940
Directional and distance markers embedded on Punchbowl-PP-39-1-024-Oct 1 1934
Downtown_taken_from_Punchbowl-1940
'View_of_Honolulu_from_Punchbowl,_oil_on_canvas_painting_by_Ejler_Andreas_Jorgensen_,_1875
‘View_of_Honolulu_from_Punchbowl,_oil_on_canvas_painting_by_Ejler_Andreas_Jorgensen_,_1875
Punchbowl-Google_Earth
Punchbowl-Google_Earth
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National_Memorial_Cemetery_of_the_Pacific
National_Memorial_Cemetery_of_the_Pacific
National_Memorial_Cemetery_of_the_Pacific
National_Memorial_Cemetery_of_the_Pacific
National_Memorial_Cemetery_of_the_Pacific
Punchbowl-1949-Babcock
Punchbowl-1949-Babcock

Filed Under: Place Names Tagged With: Punchbowl, National Memorial Cemetery of the Pacific, Kekuanaoa, Puowaina, Hawaii, King Kalakaua, Kamehameha

June 9, 2019 by Peter T Young Leave a Comment

Ni‘ihau Lakes

Ni‘ihau was formed from a single shield volcano approximately 4.89-million years ago, making it slightly younger in age than Kaua‘i.

It is approximately 70-square miles or 44,800-acres, and sea cliffs are a prominent feature of the eastern coast. Approximately 78-percent of the island is below 500-feet in elevation.

Ni‘ihau has no perennial streams. Among Ni‘ihau’s most unique natural features are several intermittent lakes.

Halulu Lake is a natural freshwater lake covering approximately 182 acres and Halāli‘i Lake is an intermittent lake covering approximately 841 acres (considered the largest lake in Hawai‘i.)

These lakes are sometimes called “playa” or “intermittent lakes.” This is because the water comes from rainfall, which only averages between 20 to 40 inches per year on Ni‘ihau. During dry years, the lakes are typically dry.

The lakes provide habitat for ‘alae ke‘oke‘o (Hawaiian coot), ae‘o (Hawaiian stilt) and koloa maoli (Hawaiian duck).

The lakes and island fit into a story about the 1941 Pearl Harbor attacks.

As early as 1924, it was reported that the military had predicted a possible attack by the Japanese on Pearl Harbor.

Back then, they even suggested that the remote and relatively vacant island of Niʻihau might be used as a staging area for the attack.

The obvious concern was that Japanese could land their attack planes on the open and level areas on the island.

Niʻihau owner, Alymer Robinson, took it upon himself to take precautions against the Japanese landing on Niʻihau by plowing trenches in the dry lake bed to preventing planes from landing and taking-off.

Plowing using mules began in 1933. In 1937, a small tractor was purchased to expedite the furrowing. Reportedly, they had crisscrossed the island with over 5000 miles of furrows.

The tractor continued to be used as a farm implement until around 1957.

On December 7, 1941 a Zero did crash land on Niʻihau, changing the lives of those who lived there and the lives of thousands of American citizens of Japanese descent.

(In 2004, I had the opportunity to visit Niʻihau (landing at a Navy facility at the top of the pali, as well as circling most of the island by helicopter.)

I saw the still-remaining furrow-work throughout the Niʻihau lakes. The image shows one of the lakes and you can see the patch-work furrows cut into the lake bottom.

The tractor used by the Robinsons is on display at the Pacific Aviation Museum Pearl Harbor. (Some photos and portions of this text are from information from pacificaviationmuseum-org newsletter and on flickr-com (WallyGobetz.))

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Niihau_Lake_criss-cross_furrows
Niihau_Lake_criss-cross_furrows
Niihau_Lake_criss-cross_furrows
Niihau_Lake_criss-cross_furrows
Niihau_lake
Niihau_lake
Niihau_lake-GoogleEarth
Niihau_lake-GoogleEarth

Filed Under: Military, Place Names Tagged With: Hawaii, Niihau, Pacific Aviation Museum

June 8, 2019 by Peter T Young 1 Comment

Ahuʻena Heiau

After uniting the Hawaiian kingdom, King Kamehameha the Great returned from Oʻahu to Historic Kailua Village in 1812 to rule from his compound at Kamakahonu.

Here, he could see the vast upslope crops known as the Kona Field System as well as the strategic positioning of Kailua Bay.

Reconstructed by King Kamehameha the Great between 1812 – 1813, the Ahuʻena Heiau (“red-hot heap” “burning altar”) is on the register of National Historic Landmarks as one of the most important of Hawaii’s historic sites.

This was the center of political power in the Hawaiian kingdom during Kamehameha’s golden years and his highest advisors gathered at Ahuʻena Heiau nightly.

Many descriptions and illustrations of the impressive Ahuʻena Heiau, the religious temple that served Kamehameha, were done by early voyagers. The distinctive anuʻu (oracle tower) indicated a heiau of ruling chiefs.

As Kamehameha rose to power, Ahuʻena was deemed among the most powerful heiau of the island of Hawaiʻi.

Ahuʻena Heiau served his seat of government as he ruled the Kingdom of Hawaiʻi.

It was a luakini or a temple where human sacrifice was conducted. Upon this temple was the Lana Nuʻu Mamao (Oracle Tower) a feature not a part of every heiau of that period.

As the King returned to Kailua in 1812, Kona was suffering from famine. Kamehameha directed his attention towards food production and care of the land.

He dedicated Ahuʻena Heiau to Lono, god of healing and prosperity of the land.

Ahuʻena became a heiau māpele, a thatched temple for the worship of Lono and the increase of food, concerned with success of crops. It was also used for the training of Liholiho as a future heir and for many political purposes.

Three momentous events occurred here that established Ahuʻena Heiau as the most historically significant site in Hawaii:
• In the early morning hours of May 8, 1819 King Kamehameha I died here.
• A few months after the death of his father, in a time of political consternation and threat of civil war, Liholiho (Kamehameha II) broke the ancient kapu system, a highly defined regime of taboos that provided the framework of the traditional Hawaiian government.
• The first Christian missionaries from New England were granted permission to come ashore here on April 4, 1820.

In August of 1823 when the Reverend William Ellis visited the area he observed that Ahu`ena had been converted into a fort:
“Adjacent to the governor’s house stand the ruins of Ahuena, an ancient heiau, where the war-god was often kept, and human sacrifices offered.”

“Since the abolition of idolatry, the governor has converted it into a fort, has widened the stone wall next the sea, and placed upon it a number of cannon.”

“The idols are all destroyed, excepting three, which are planted on the wall, one at each end, and the other in the centre, where they stand like sentinels amidst the guns, as if designed, by their frightful appearance, to terrify an enemy.”

The present Ahuʻena was rebuilt in the 1970s as an accurate 2/3-scale model replica and continues to be restored and maintained.

The current restored Ahuʻena Heiau is more properly a restoration of Ahuʻena House, a personal/residential heiau built by Kamehameha sometime around 1813.

Today, beside the Heiau and the Hale Lua, the King Kamehameha’s Kona Beach Hotel holds their nightly lūʻau and Polynesian entertainment. Ahuʻena Heiau Inc., formed in 1993 to permanently guide the restoration and maintenance of the property.

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Temple_on_the_Island_of_Hawaii_by_Louis_Choris_ink,ink_wash_and_watercolor_over_pencil_1816
Temple_on_the_Island_of_Hawaii_by_Louis_Choris_ink,ink_wash_and_watercolor_over_pencil_1816
Kamakahonu_Cove-1954 (Ahuena Heiau Inc)
Kamakahonu_Cove-1954 (Ahuena Heiau Inc)
The platform of the Ahu'ena Heiau was restored by Amfac in 1950 using visible alignments for the foundation-(Ahuena Heiau Inc)
The platform of the Ahu’ena Heiau was restored by Amfac in 1950 using visible alignments for the foundation-(Ahuena Heiau Inc)
Ahuena Heiau
Ahuena Heiau
Ahuena Heiau
Ahuena Heiau
Ahuena Heiau-Her Kane
Ahuena Heiau-Her Kane
Ahuena Heiau
Ahuena Heiau
Ahuena Heiau
Ahuena Heiau
Kamehameha_at_Kamakahonu-(HerbKane)
Kamehameha_at_Kamakahonu-(HerbKane)
King_Kamehameha_Hotel-(the_former_hotel)-1960s-1970s
King_Kamehameha_Hotel-(the_former_hotel)-1960s-1970s
Ahuena Heiau
Ahuena Heiau
Kamakahonu-Kekahuna-Map
Kamakahonu-Kekahuna-Map
Ahuena_Heiau-Kekahuna_Map-(BishopMuseum)-SP 201857
Ahuena_Heiau-Kekahuna_Map-(BishopMuseum)-SP 201857

Filed Under: Hawaiian Traditions, Place Names Tagged With: Liholiho, Kamehameha, Hawaii, Missionaries, Kamakahonu, Ahuena Heiau

June 4, 2019 by Peter T Young Leave a Comment

Waipā

Waipā, at 1,600-acres, is one of the smallest in a series of nine historic ahupuaʻa within Kauai’s moku (district) of Haleleʻa. Located along the north coast of Kauai, Haleleʻa today is commonly referred to as the Kauai “north shore”.

Haleleʻa is a historic moku, which today encompasses the communities of Kilauea, Kalihiwai, Wanini/Kalihikai, Princeville, Hanalei/Waiʻoli, Wainiha, and Haʻena. Waipā is located between the ahupuaʻa of Waiʻoli and Waikoko.

What started as a fight in 1982 to preserve the valley and stop a development, the Waipā Foundation of Hanalei Valley and Kamehameha Schools (land owner) are now partnering in restoring the ahupuaʻa of Waipā as a cultural complex.

The Waipā Foundation is a community-based 501 (c) (3) nonprofit, whose mission is to restore the health and abundance of the 1,600-acre Waipā watershed, through the creation of a Hawaiian community center and learning center.

The Foundation, and its predecessor The Hawaiian Farmers of Hanalei, have been implementing this mission in their management of the valley since 1986.

One of Waipā Foundation’s core goals is to empower and enrich the communities along Kauai’s Haleleʻa district – with a special focus on the Hawaiian, low-income and at-risk communities.

This is accomplished through the creation of community assets, development and implementation of programs focusing on culture, enrichment, education and leadership and that foster a strong connection with, and love of, the land and resources.

Waipā is a living learning center that hosts organized groups from Hawaiʻi and beyond that are interested in contributing to the work at Waipā, and learning about the Hawaiian culture and environment – and the relationships between the two – through hands-on experiences.

Two of Waipā Foundation’s long-range goals are:
• To restore the health of the natural environment and native ecosystems of the ahupuaʻa, and to involve our community in the stewardship, restoration, and management of the land and resources within the ahupuaʻa of Waipā.
• To practice and foster social, economic and environmental sustainability in the management of Waipā’s natural and cultural resources.

In the mauka area, restoration of the native forest has been an important priority. Upper Waipā was historically deforested by the Sandalwood trade, cattle ranching and forest fire; and today is overrun by non-native grasses, shrubs and trees.

In the past few years, over 2,000 native trees and shrubs have been established in a network of planting sites in the mauka riparian zone at Waipā. Most of the seed for the outplantings was collected from within Waipa, and the surrounding areas.

In the ‘kula’ zone of the ahupuaʻa (where in ancient times was the area for growing food and living,) Waipa Foundation has been creating and restoring wetland and dryland farming areas, for kalo and other food crops.

Waipā’s lo’i is a 2-acre area that is farmed by staff, volunteers and program participants, as a learning site and for kalo production through experimenting with more organic and sustainable approaches.

Waipā hosts a farmers market which makes fresh, local produce and food available to community and visitors. They also grow, make and distribute produce (grown at Waipā) and poi to community and ohana, on a weekly basis.

In the makai area, work has been ongoing to restore the muliwai (estuary,) as well as the Halulu fishpond. Likewise, with restoration and native plant planting along the stream bank, efforts are underway to protect Waiʻoli Stream.

Lots of good stuff is going on at Waipā.

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Waipa
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Kauai-Waipa-Map
Kauai-Waipa-Map

Filed Under: Place Names Tagged With: Kamehameha Schools, Kauai, Hanalei, Waipa, Hawaii

June 1, 2019 by Peter T Young Leave a Comment

Kaupō Field System

At the time of initial contact, Hawaiian subsistence economy was dominated by two distinct agricultural ecosystems: (1) irrigated ponds (primarily for taro production) near permanent streams that could feed irrigation canals and (2) extensive tracts of dryland, rain-fed intensive cultivation (focused on the cultivation of sweet potatoes.)

Although irrigated ponds continued after contact, the intensive dryland field systems were abandoned in the early decades of the nineteenth century (probably due to greater labor demands for the dryland systems.)

Until recently, no intensive, dryland rain-fed field systems had been identified on Maui. However, now, there is clear evidence of such a system at Kaupō.

Before getting into the specifics of the field system, let’s recall what was happening in and around Kaupō in late pre-contact times.

Kaupō is associated in Hawaiian oral traditions with Kekaulike, a famous Maui king (ali‘i nui) who on genealogical estimates is dated to approximately the early eighteenth century.

Kekaulike made Kaupō his residential seat, and assembled his army at Mokulau, preparing for a war of conquest against his rivals on Hawai‘i Island.

After returning from his invasion of Kohala, Kekaulike resided at Kaupō, where he died. The succession of the Maui kingship demonstrated the importance that Kaupō had in the late pre-contact Maui kingdom.

Kaupō is on the south-eastern flanks of Haleakalā, Maui.

The district is dominated by the “Kaupō Gap,” a breach of the southern wall of Haleakalā Crater with a rejuvenation phase of a massive outpouring of lava flows (and one major mudflow) through the Kaupō Gap and down to the sea, creating a vast accretion fan. The Hawaiians called this fan Nā Holokū (“The Cloak.”)

It was this great fan of young lavas with high nutrient content, combined with ideal climate conditions that provided the environmental potential for intensive agricultural production in Kaupō.

Given its use as a Royal Center for Island Ali‘i, there was a definite need for sufficient crop production. Fortunately, the area has an ideal combination of soils, elevation and rainfall making it also a predictable environment for an intensive dryland field system to feed the people.

Historic records note that this region was identified as “the greatest continuous dry planting area in the Hawaiian islands,” both in ancient times and well into the 1930s. But this old culture was vanishing due to a combination of economic and climatic circumstances.

Oral traditions state that sweet potatoes were cultivated from sea level up to about 2,000 feet elevation and great quantities of dry taro were planted in the lower forest belt from one end of the district to the other.

Using high-resolution color aerial photographs of Kaupō and then confirming their findings on the ground, archaeologists identified grid patterns over significant parts of the landscape, confirming the existence of a major dryland field system, the first to be identified for Maui Island.

The field system a closely spaced grid of east-west embankments and small field plots bisected at right angles by longer north-south trending walls; it covered an area of 3,000 to nearly 4,000-acres and could have supported a population of 8,000-10,000 people.

A range of smaller features such as enclosures, shelters and platforms are found within the field system area indicating the presence of a complex social community integrated within the system.

This was truly dryland agriculture, there was no evidence to level terraces as in irrigated pondfield systems (taro lo‘i,) and there was no evidence of water control features or channels; so the conclusion was the system was strictly rainfed.

The most common feature type consists of stacked or core-filled stone-walled enclosures; many of these are rectangular and may be the foundation walls for thatched houses, but a few larger, irregular enclosures may be animal pens.

On Hawai‘i Island, field system complexes are associated with prominent ceremonial structures (heiau) and royal residential centers, such as Mo‘okini Heiau at the northern tip of Kohala, and the royal centers at Kealakekua and Hōnaunau in Kona.

This strong association between field systems and ceremonial architecture is not surprising, given that these intensively cultivated field complexes provided the underpinning of the elite economy.

Like other areas, two heiau at Kaupō stand out for their massive size and labor invested in their construction, Lo‘alo‘a and Kou.

Lo‘alo‘a Heiau is one of the largest on Maui and indeed in the entire archipelago and is associated in Hawaiian traditions with King Kekaulike, who ruled Maui in the early 1700s. Kou Heiau, on a lava promontory jutting into the sea is on the western end of the Kaupō field system.

It is believed that Kaupō with its field system at one time played an important role in the emerging Maui population, particularly in the final century prior to European contact, when it became the seat of the paramount Kekaulike.

The enormous capacity of these field systems enabled the rise of a population center; Lo‘alo‘a and Kou heiau on either side of the Kaupō fields illustrate the inseparable links between agriculture and the religious traditions of ancient Hawai‘i. (Lots here from Kirch.)

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Naholoku Fan at Kaupo Gap-(Kirch)
Naholoku Fan at Kaupo Gap-(Kirch)
Kaupo_Dryland_Field_System
Kaupo_Dryland_Field_System
Kaupo-Gap-(WC-Forest_&_Kim_Starr)
Kaupo-Gap-(WC-Forest_&_Kim_Starr)
Image-of-Enbankments-at-Pauku-Kirch
Image-of-Enbankments-at-Pauku-Kirch
Kaupo-Gap_(upper)-(WC-Forest_&_Kim_Starr)
Kaupo-Gap_(upper)-(WC-Forest_&_Kim_Starr)
GIS Map of Linear Features-(Kirch)
GIS Map of Linear Features-(Kirch)
Kaupo_Gap-(upper)-(WC-Forest_&_Kim_Starr)
Kaupo_Gap-(upper)-(WC-Forest_&_Kim_Starr)
Map of Features and Soil Age-(Kirch)
Map of Features and Soil Age-(Kirch)
Kaupo_Gap_(WC-Forest_&_Kim_Starr)
Kaupo_Gap_(WC-Forest_&_Kim_Starr)
Photo of Naholoku Fan at Kaupo Gap-(Kirch)
Photo of Naholoku Fan at Kaupo Gap-(Kirch)
Kou Heiau-(Kirch)
Kou Heiau-(Kirch)
Loaloa Heiau-(Kirch)
Loaloa Heiau-(Kirch)
Illustrative Cross Sections-(Kirch)
Illustrative Cross Sections-(Kirch)
Historic_Mokus_of_Maui_Map_(Kaupo)
Historic_Mokus_of_Maui_Map_(Kaupo)
Map of Islands noting Majory Dryland Field Systems-(Kirch)
Map of Islands noting Majory Dryland Field Systems-(Kirch)

Filed Under: General, Hawaiian Traditions, Place Names Tagged With: Maui, Royal Center, Kaupo, Kekaulike, Field System, Kaupo Field System, Kaupo Gap, Hawaii, Haleakala

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Images of Old Hawaiʻi

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

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