Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Puʻukoholā Heiau, Kawaihae, South Kohala, Hawaiʻi

One of the most famous heiau in Hawaiʻi is Puʻukoholā Heiau (“whale hill”,) a significant structure (224-feet by 100-feet) with walled ends, and open and terraced on the makai side – sitting above the Kohala shoreline.

In the 1780s, there were warring factions were fighting for control. The island of Hawaiʻi was in internal struggle when one of the aliʻi nui, Kalaniʻōpuʻu, died.

He passed his title to his son Kīwalaʻo and named his nephew, Kamehameha, keeper of the family war god, Kūkaʻilimoku.

Kīwalaʻo, the new ali‘I, then bestowed gifts of land to his uncle Keawemauhili, but left his own half-brother, Keōua Kuʻahuʻula, with nothing.

Kīwalaʻo was later killed in battle, setting off a power struggle between Keōua, Keawemauhili and Kamehameha.  The 1782 Battle of Mokuʻōhai gave Kamehameha control of the West and North sides of the island of Hawaiʻi.

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 Molokaʻi, 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 Pololu 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, Lānaʻi, and Molokaʻi. 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.

The image shows Puʻukoholā Heiau in 1890; in addition, I have added some other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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© 2012 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Kakaʻako

 

Between approximately 20,000 and 5,000 years ago, water previously locked in glacial ice returned to the world’s oceans, and the sea-level rose over 300-feet to approximately its current level.

Rising sea levels flooded the previously dry, earlier reef deposits, which had formed hundreds of thousands of years previously when sea level was comparable to modern levels.

During this high stand, there appears to have been an increase in coral reef growth.  The coastal area expanded seaward with marine sediments.   The great shoreline sand berms must have developed around the islands at this time because this was when calcareous sand was being produced and delivered to the shorelines in large quantities.  (Hammatt)

The current urban district we now call Kakaʻako is significantly larger than the traditional area of the same name, which is described in mid-19th century documents and maps as a small ‘ili (traditional land unit – portion of ahupuaʻa.)

The undeveloped natural condition of the area consisted of low-lying marshes, tidal flats, fishponds and reef areas. Beginning in the late-nineteenth century, these low-lying areas were filled in and then developed, which permanently changed the area into its present fully-urbanized character.

Kaka‘ako is mentioned in Thrum’s version of the legend of Kūʻula, the god presiding over the fish, and his son ʻAiʻai, who was the first to teach the Hawaiians how to make various fishing lines and nets, the first to set up a ko‘a kūʻula (a rock shrine on which the fishermen would place their first catch as an offering to Kūʻula) and the first to set up koʻa ia (fishing stations where certain fish were known to gather.)

Leaving his birthplace in Maui, ʻAiʻai traveled around the islands, establishing koʻa kūʻula and ko‘a ia; on O‘ahu, he landed first at Keana Point, and then traveled around the island.

This story mentions several place names near the Kaka‘ako area, including the Kuloloia shore, Pākākā (an ‘ili or heiau at Honolulu Harbor) and Kapapoko, an eating house near the harbor used by Ka‘ahumanu, wife of Kamehameha I. (‘Ī‘ī)

In addition to Kakaʻako, the modern reference to the area also includes lands once known as Ka‘ākaukukui, Kukuluāe‘o and Kewalo, and possibly smaller portions of other ‘ili.

Ka‘ākaukukui means “the right (or north) light,” and it may have previously been a maritime navigation landmark. Pukui describes Ka‘ākaukukui as a “[f]illed-in reef.”

According to Kekahuna, Ka‘ākaukukui was “a beautiful sand beach that formerly extended along Ala Moana Park to Kewalo Basin, a quarter mile long reef extended along the shore” (from Punchbowl to Cooke Street.)

Kukuluāe‘o, translates literally as the “Hawaiian stilt (bird)”, “to walk on stilts.” Pukui describes the area as “formerly fronting Ke-walo Basin” and “containing marshes, salt ponds, and small fishponds,” an environment well suited for this type of bird.  Henry Kekahuna described it as an area where salt was formerly made.

Kewalo literally means “the calling (as an echo)” – it is the area between Cooke and Sheridan Streets. According to Pukui, “outcasts (kauwā) intended for sacrifice were drowned here”.  Kekahuna said that at one time, it also had a sand beach as a part of the area, where various sports, such as surfing, were held.

Kewalo once had a freshwater spring in the central portion (current location unknown), as recorded in the proverb “Ka wai huahua‘i o Kewalo,” which translates as “The bubbling water of Kewalo.”

In traditional times, the area was characterized by fishponds, salt ponds, trails connecting Honolulu (Kou) and Waikīkī, and occasional taro lo‘i.

The area was traditionally noted for their fishponds and salt pans, for the marsh lands where pili grass and other plants could be collected, for ceremonial sites such as Puʻukea Heiau, Kewalo Spring and Kawailumalumai Pond at which sacrifices were made, and for their trails that allowed transport between the more populated areas of Waikīkī and Honolulu.

Important chiefs such as Huanui-ka-la-la‘ila‘i were born in the area and conducted religious rites, and commoners traveled to the area to procure food and other resources; some commoners probably also lived in the area, possibly adjacent to the ponds and the trails.

Kakaʻako is also associated with legendary accounts of the Waters of Haʻo, Kapoi and the heiau, and the legend of Hiʻiaka and more.

In 1911, it was estimated that about one-third of the coastal plain at Kakaʻako was a wetland.  Hawaiians used the lagoonal/estuary environment of the Honolulu plain to construct fishponds.

In the post-Western Contact period, when the fishponds were no longer used, they were more often than not filled with material dredged from the ocean or hauled from nearby areas, garbage and general material from other sources. These reclaimed areas provided valuable new land near the heart of growing urban Honolulu.

Shortly after the turn of the century, Kakaʻako was a community of small stores, churches, schools, parks and clusters of residences in ethnic “camps” or neighborhoods.  It has undergone lots of changes over the past century.

As late as 1940, Kaka‘ako’s population numbered more than 5,000 residents. But after World War II, community buildings, wood-frame camp houses, language schools, temples and churches were removed to make way for auto-body repair shops, warehouses and other small industrial businesses.

Few traces of its former residential existence remain. In the early 1950s, rezoning led to the conversion of the primarily residential and small business district into an urban industrial area.

Decades after the transition from residential to industrial, Kaka‘ako is now slated for redevelopment. Plans call for the re-establishment of a mixed residential and business community – although recent development and present plans include several high-rise developments.

It looks like the residential use is destined to return.  As noted in a recent Star-Advertiser piece, resident growth in Kakaʻako is expected to more than triple, from 10,400 to 37,300, by 2035; the prediction was based on “the general consensus that Kakaʻako is ripe for development.”

Lots of information here is from reports from Cultural Surveys.  The image shows an illustration of the region in 1854.

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Kapi‘olani Park

Kapi‘olani Park was dedicated and named by King Kalākaua to honor his wife, Queen Kapi‘olani.  It was the first public park in the Hawaiian Islands.

The park was dedicated as “a place of innocent refreshment for all who wish to leave the dust of the town street.”

Scotsman Archibald Cleghorn, Governor of Oʻahu and father of Princess Kaʻiulani, was tasked to come up with the design for the park.

Characterized from the beginning as “swamp land in a desert,” Kapiʻolani Park became a park specifically because it wasn’t considered suitable for anything else, and because of its peculiar climate – it’s one of the few places on Oahu where rain almost never falls.

An important part of the initial park was its oval horse race track.  King Kalākaua reportedly liked gambling on horse racing and in 1872 he helped form The Hawaiian Jockey Club (this organized the sport according to the rules that governed races elsewhere.)

In the wet winter of 1876, horseracing enthusiasts from Honolulu asked King Kalākaua to find a dry course for their popular races. King Kalākaua chose an unoccupied dry plain at the foot of Diamond Head.

On June 11, 1877, Kapiʻolani Park was dedicated.

Nearby wetlands and stream provided a diversity of scenery and activity.  Picnicking took place on the banks of streams; trails and bridges over the waterway added to the restful ambiance.

Back in the late-1800s and early-1900s, a lagoon in Kapiʻolani Park contained many islands and islets. The largest was called Makee’s Island (named after James Makee, a Scottish whaling ship captain and the Kapiʻolani Park Association’s first president.)

Makee’s Island started near the corner of Waikīkī Road and Makee Road. (Later, Waikīkī Road was renamed Kalākaua Avenue and a portion of Makee Road joined Kapahulu Road to become Kapahulu Avenue.)

The island, shaped like a long rectangle, was over 700-feet long and 100-feet wide. On it was the first Kapiʻolani Park bandstand, a wooden gazebo-like structure.

The Royal Hawaiian Band performed there on Sunday afternoons and occasionally had night concerts.

At that time, Waikīkī was a popular retreat for the royal families, merchants of Honolulu and visitors.  They were attracted by the long white sand beach, the protective reef and the proximity to Honolulu.  Then, there were relatively few visitor accommodations.

Initially, people would convert their homes and rent rooms.  Finally, in 1893, the first famous Waikīkī hotel opened, “Sans Souci.”  It became one of the first beach resorts (that end of Waikīkī is still called “Sans Souci Beach” – makai of Kapiʻolani Park.)

At the turn of the century, more hotels began to spring up in Waikīkī – starting with the Moana Hotel in 1901, the Royal Hawaiian in 1927 and others.

In the early years, the park’s primary attractions were an exotic bird collection and horse racing, especially the running of the Rosita Cup, held annually on King Kamehameha Day.

Peacocks, trees and palms were added to the park, with plantings obtained from Golden Gate Park in San Francisco. Roads and trolley lines were extended to include “Waikīkī Road at Makee” (Kalākaua and Kapahulu Avenues.)

Then the zoo component started to expand.  During 1914 to 1916, more animals were exhibited at Kapiʻolani Park. The first animals included a monkey, a honey bear and some lion cubs. In 1916, Daisy, a friendly African elephant, arrived in Honolulu.

In 1947, the Honolulu Zoo master plan was approved to occupy the triangle of Kapiʻolani Park lying between Kapahulu Avenue, Monsarrat Avenue and Paki Street.

Nestled near the Zoo is the Waikīkī Shell, a venue for outdoor concerts and large gatherings (it was home to the now retired Kodak Hula Show.)

Likewise, sports activities also expanded.  Polo was introduced and baseball was played, in addition to tennis courts, field laid out for soccer and rugby and a continuous path for walkers and joggers.

This area now includes Kapiʻolani Park, Waikīkī Zoo, Waikīkī Shell, Waikīkī War Memorial Natatorium and Waikīkī Aquarium.

The image shows Kapiʻolani Park in about 1900.  The carriages are lined along the race track and a polo game is going on in the center.  I have also added other images and maps on Kapiʻolani Park in a folder of like name in the Photos section on my Facebook page.

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Laukanaka Ka Hula … “A Multitude of Hula Groups Gather” – Prince Lot Hula Festival

The 35th Annual Prince Lot Hula Festival is taking place at Moanalua Gardens on Saturday, July 21, 2012, from 9 am to 4 pm, hosted by the Moanalua Gardens Foundation (MGF.)

The largest non-competitive hula event in Hawai‘i, the festival is held each year to honor Prince Lot Kapua‘iwa who reprised the once banned hula in the district of Moanalua.

“Our theme is based on a traditional ‘oli that talks about groups of hula people coming together to celebrate hula.  Our theme Laukanaka Ka Hula … “A Multitude of Hula Groups Gather” speaks to people from all over who appreciate and love all aspects of hula.,” said Alika Jamile, MGF Executive Director and President.

“Our opening ceremonies will include a special ho‘ike (show) in honor of noted kūpuna who have made important contributions to our Hawaiian culture and the hula,” Jamile stated.

“Some of Hawai‘i’s most celebrated hula hālau will be invited to next year’s festival,” said Alika Jamile, MGF Executive Director and President.  “In 2012, we plan on adding more cultural activities and workshops to enhance the experience for visitors and local residents alike,” Jamile said.

The event will feature both hula kāhiko (ancient) hula and chant, and ‘auana (modern) hula performances.  Dancers will perform on one of the few remaining pa hula (hula mounds) in Hawai‘i.

Local food and refreshments will be available for purchase throughout the day. Limited edition tee shirts and a souvenir button will be on sale. Proceeds from these merchandise sales will help cover the costs of the festival.

Festival sponsors and supporters include the Hawaii Tourism Authority, State Foundation on Culture and the Arts, the Office of Hawaiian Affairs, the City and County of Honolulu, the National Endowment for the Arts, Aloha Pacific Credit Union, Hawaiian Airlines, Kamehameha Schools, ING Direct, Servco Foundation, the Hawai‘i Visitors and Convention Bureau, the O‘ahu Visitors Bureau, the Honolulu Star Advertiser, MidWeek and other businesses.

A non-profit organization founded in 1970, Moanalua Gardens Foundation (MGF) is committed to preserving and perpetuating the native culture, environment, and people of Hawai‘i through education, celebration and stewardship of Kamananui Valley and Moanalua Gardens.

Named in memory of King Kamehameha V, Prince Lot, the festival was founded in 1978 by MGF and now attracts up to 10,000 residents and visitors each year.

Moanalua was a favorite recreation spot for Prince Lot, who is credited with reviving the hula in the district of Moanalua. His summer cottage can be found on the gardens’ grounds.

There is no charge to attend the festival, however, a button donation to MGF is requested to raise funds to support the event.

The public, and visitors, are welcome and encouraged to bring their beach chairs and mats and enjoy the fun, food and festivities under the shady monkeypod trees of Moanalua Gardens.

In addition to the festival announcement here, I have posted some images from Moanalua Gardens Foundation on last year’s Prince Lot Hula Festival in a folder of like name in the Photos section on my Facebook page.

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Ahupuaʻa – Hawaiian Land Management System

In ancient Hawai‘i, most of the common people were farmers, a few were fishermen.  Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.
Kapu (restrictions/prohibitions) were observed as a matter of resource and land management, among other things.
Access to resources was tied to residency and earned as a result of taking responsibility to steward the environment and supply the needs of aliʻi.
The social structure reinforced land management.
Dwellings were thatched structures designed primarily for protection against inclement weather.  Floors of the houses were raised platforms of lava rock, with small pebble layers.  Pili grass was strewn about and all of this was covered with woven lauhala mats.  Most activities (i.e. cooking and eating) took place outdoors.
The traditional land use in the Hawaiian Islands evolved from shifting cultivation into a stable form of agriculture.  Stabilization required a new form of land use and eventually the ahupua‘a form of land management was instituted.
For hundreds of years since, on the death of all mō‘ī (kings or queens), the new ruler re-divided the land, giving control of it to his or her favorite chiefs.
Each ahupuaʻa in turn was ruled by a lower chief, or aliʻi ʻai.  He, in turn, appointed an overseer, or konohiki.  (The common people never owned or ruled land.)
The konohiki served as general manager responsible for the use of an ahupuaʻa as a resource system.  He, in turn, was assisted by specialists, or luna.  For example, the luna wai was responsible for the fresh water flow and irrigation system.
Ahupuaʻa served as a means of managing people and taking care of the people who support them, as well as an easy form of collection of tributes by the chiefs.  Ultimately, this helped in preserving resources.
Shaped by island geography, ahupuaʻa varied in shape and size (from as little as 100-acres to more than 100,000-acres.)
A typical ahupuaʻa (what we generally refer to as watersheds, today) was a long strip of land, narrow at its mountain summit top and becoming wider as it ran down a valley into the sea to the outer edge of the reef.  If there was no reef then the sea boundary would be about one and a half miles from the shore.  
Each ahupuaʻa had its own name and boundary lines.  Often the markers were natural features such as a large rock or a line of trees or even the home of a certain bird.  A valley ahupuaʻa usually used its ridges and peaks as boundaries. 
Additional markers were placed to note the ahupua‘a boundary – so called because the boundary was marked by a heap (ahu) of stones surmounted by an image of a pig (pua‘a,) or because a pig or other tribute was laid on the altar as tax to the chief.
People living in one ahupuaʻa were free to use whatever grew wild in that ahupuaʻa.  But a resident of one ahupuaʻa could not take anything from another ahupuaʻa. Boundaries were important and people carefully learned their locations.
In ancient Hawaiian times, relatives and friends exchanged products.  The upland dwellers brought poi, taro and other foods to the shore to give to kinsmen there.  The shore dweller gave fish and other seafood.  Visits were never made empty-handed but always with something from one’s home to give.
Ahupuaʻa contained nearly all the resources Hawaiians required for survival.  Fresh water resources were managed carefully for drinking, bathing and irrigation.
Wild and cultivated plants provided food, clothing, household goods, canoes, weapons and countless other useful products.  Many land and sea creatures utilized for food also provided bones, teeth, skin and feathers for tools, crafts and ornamentation.
Trees for canoes, house building, idols, etc came from the forest zone.  Below the forest, in the Upland area, bamboo, ti and pili grass for thatching houses and were collected.
Within the coastal area and valleys, taro was cultivated in lo‘i; sweet potato, coconut, sugar cane and other food sources thrived in these areas.  The shore and reefs provided fish, shellfish and seaweed.
(Image: Ahupua‘a model after Luciano Minerbi 1999, slightly modified.  (Mueller-Dombois))  In addition, I have placed older USGS maps (each noting ahupua‘a on respective islands) on my Linked In page (you may have to sign in to LinkedIn – http://www.linkedin.com/pub/peter-t-young/25/868/649 – go to the bottom of the Profile for the folders to see/download respective maps.)
In preparing the Corridor Management Plan for the Scenic Byway on Aliʻi Drive, we recommended that ahupua‘a markers be placed along the corridor to note the historic land divisions.  We are recommending the same at Kōloa, Kaua‘i for the Plan we are working on there.
In addition, I posted some recent attempts of modern representations of ancient ahupua‘a boundary markers in parts of the State (primarily Ko‘olaupoko on O‘ahu and Keauhou on Hawai‘i Island.)  These are in a folder of like name in the Photos section on my Facebook page.