Images of Old Hawaiʻi

  • Home
  • About
  • Categories
    • Ali’i / Chiefs / Governance
    • American Protestant Mission
    • Buildings
    • Collections
    • Economy
    • Missionaries / Churches / Religious Buildings
    • General
    • Hawaiian Traditions
    • Other Summaries
    • Mayflower Summaries
    • Mayflower Full Summaries
    • Military
    • Place Names
    • Prominent People
    • Schools
    • Sailing, Shipping & Shipwrecks
    • Voyage of the Thaddeus
  • Collections
  • Contact
  • Follow

November 27, 2022 by Peter T Young Leave a Comment

Hale O Kapuni

Hawaiian oral tradition and early local informants suggest a heiau (temple,) Hale O Kapuni, existed underwater just offshore in Pelekane Bay near Kawaihae – below the Puʻu Koholā Heiau (“Hill of the Whale”) and Mailekini Heiau (below Puʻu Koholā Heiau halfway down the hill.)

Kamehameha I is said to have used this heiau, and sharks were fed here. Rocks from here may have been used to build Pu‘u-koholā heiau. (Lit., house of Kapuni (a high priest of the chief Keawe.))  (Maly)

Due to tidal actions, sediment that accumulated from runoff from the uplands and nearby construction of the Kawaihae Harbor, this submerged heiau has never been located or documented through underwater archaeology – however, folklore suggests it existed and was dedicated to the shark gods.

Theophilus Davies arrived off Kawaihae in 1859, passing in the water beneath a “sacred enclosure” about twenty yards square and formed by a massive stone fence five feet high (probably Mailekini Heiau).

A large stone formed its altar, he said, and here the bleeding victims were placed before the gods until they became offensive, when they were carried to a heap of stones in the ocean (a little to seaward of our boat) and devoured by the sharks, the supposed deities. (NPS)

The presence of Hale-o-Kapuni is well known to local inhabitants: “When the tide was real low, big boulders use [sic] to come out, and it’s all build [sic] up of big boulders see, so you know it’s man made.”

“And around the side area is all deep and it’s anywhere’s [sic] from low water mark 5 feet. About 8, 9 feet when high water mark. … It was built under water purposely…. “  (Doi, NPS)

An informant pointed out to Marion Kelly the location of the heiau structure, now covered by silt washed off the coral stockpile area nearby.

Anthropologist Lloyd Soehren stated that, as children, older residents of the area remembered seeing the heiau rising about two feet above the water.

One person remembered a channel leading into a larger area within the temple where the bodies were placed for the sharks.  (NPS)

Per Pukui, ʻaumākua are family or personal gods, deified ancestors who might assume the shape of the animal, plant or other feature they represent.

Here, at Hale O Kapuni, it is believed that the heiau was dedicated to sharks.  “The shark was perhaps the most universally worshipped of all the aumakuas, and, strange to say, was regarded as peculiarly the friend and protector of all his faithful worshippers.”  (Emerson)

“Each several locality along the coast of the islands had its special patron shark, whose name, history, place of abode, and appearance, were well known to all frequenters of that coast. Each of these sharks, too, had its kahu [keeper,] who was responsible for its care and worship”.  (Emerson)

“Some of the chiefs under Kamehameha, such as Alapaʻi-malo-iki and Ka-uhi-wawae-ono, were murdering chiefs who did not keep the law against killing men, but went out with their men to catch people for shark bait.”  (Kamakau)

Pōhaku o Alapaʻi ku palupalu mano, “the rock of the chief named Alapaʻi of the one who puts the human shark bait out,” originally stood in the shade of a large kiawe tree on the shore below Mailekini Heiau.  (NPS)

One early account said that King Kamehameha sat there while his staff compiled the tally of the latest fishing expeditions, and that somewhere near the stone might have been the spot of Keōua’s death.

Apple states that although referred to as Kamehameha’s Chair, the rock is by local tradition more closely associated with one of Kamehameha’s staff chiefs named Alapaʻi Kupalupalu Mano who liked to use human flesh for shark bait and watched from this point as sharks entered Hale-o-Kapuni to devour the food offerings put out for them.  (NPS)

Apple notes that catching sharks was a sport indulged in by high chiefs and conjectured that perhaps the animals were conditioned to rotten flesh in the offshore temple so that they could be enticed with it into the deeper water and easily noosed.

Today, this area is known to be frequented by sharks.  In the early morning hours, you can usually see the sharks plying the waters just offshore, near where the heiau is believed to be located.

Click here for a link to a video on sharks in and around the area identified as where Hale O Kapuni in Pelekane Bay is located (Pacific Islands National Parks:)

© 2022 Hoʻokuleana LLC

 

Filed Under: Hawaiian Traditions, Place Names Tagged With: Hawaii, Kawaihae, Puukohola, Pelekane, Mailekini, Hale O Kapuni

November 23, 2022 by Peter T Young Leave a Comment

Pololū

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)

His prophecy came true.  Kamehameha I is universally recognized as being the greatest figure in the history of the Hawaiian people, and as being of significance even in world history.  (Hawaiian Historical Society)

Many estimate that Kamehameha the Great was born 1758 in North Kohala on the island of Hawaiʻi (the exact date of the birth is not known.)  His father was Keōua; his mother was Chiefess Kekuʻiapoiwa of the Kohala district on the island of Hawaiʻi.

Fearing for her son’s life, Kekuʻiapoiwa, sent him to live with Kahanui and Kahāʻopūlani where Kamehameha grew up in seclusion. (Topolinski)  Paiea, which means “hard-shelled crab,” and Kamehameha, which means “the lonely one,” literally defined Kamehameha’s isolated childhood experience.

Kokoiki, Kamehameha’s birthplace, means ”little blood,” referring to the first signs of childbirth. Hawi, meaning ”unable to breathe,” was where the child, being spirited away by a servant, required resuscitation and nursing. Kapaʻau, meaning ”wet blanket,” was where heavy rain soaked the infant’s kapa (blanket.)  Halaʻula (scattered blood) was the town where soldiers were killed in anger.  (Sproat – (Fujii, NY Times))

Word went out to find and kill the baby, but the Kohala community conspired to save him. The future King was carried on a perilous journey through Kohala and Pololū Valley to Awini.  (KamehamehaDayCelebration)  Some believe Kamehameha also spent much of his teen years in Pololū (Lit long spear.)

“Pololū is a pleasant village situated in a small cultivated valley, having a fine stream of water flowing down its centre, while lofty mountains rise on either side.  The houses stand principally on the beach, but as we did not see many of the inhabitants, we passed on, ascended the steep mountain on the north side, and kept on our way.”  (Ellis, 1826)

“The country was fertile, and seemed populous, though the houses were scattered, and more than three or four seldom appeared together. The streams of water were frequent, and a large quantity of ground was cultivated on their banks, and in the vicinity.”  (Ellis, 1826)

Pololū is one of three primary quarry sites for the material for stone adzes on the Island of Hawaiʻi (Mauna Kea and Kilauea Volcano, the other two.)  Stones beside the main stream in the valley floor were used. In general, the Pololū material is coarser grained than stone from Mauna Kea.  (Withrow)

Pololū played a prominent role in Kamehameha’s later life.  In 1790 (at the same time that George Washington was serving as the US’s first president,) the island of Hawaiʻi was under multiple rule; Kamehameha (ruler of Kohala, Kona and Hāmākua regions) successfully invaded Maui, Lānaʻi and Molokaʻi.

He sent an emissary to the famous kahuna (priest, soothsayer,) Kapoukahi, to determine how he could conquer all of the island of Hawaiʻi.  According to Thrum, Kapoukahi instructed Kamehameha “to build a large heiau for his god at Puʻukoholā, adjoining the old heiau of Mailekini.”

“When it came to the building of Puʻukoholā 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 Kealiʻimaikaʻi (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.”  (Kamakau)

It is estimated that the human chain from Pololū Valley to Puʻukohola had somewhere between 10,000-20,000 men carrying stones from Pololū Valley to Kawaihae. (NPS)

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 more modern times, Pololū played a role in other military means.  During World War II, the US military established Camp Tarawa in Waimea, South Kohala, and trained over 50,000 servicemen between 1942 and 1945 – they were preparing for battle in the south Pacific (Solomon Islands, Tarawa and Iwo Jima.)

The Kohala Coast was used to simulate the coast of Iwo Jima, an island south of the Japanese main islands that would be the site of a bloody invasion and victory for the Marines. To maintain secrecy, the invasion target was called “Island X.” In addition to other training, amphibious craft staged landings in Pololū Valley, and endured live-fire training, all of which took the lives of several Marines during the Camp Tarawa years.  (Paul J. Du Pre) (A remnant of a track vehicle is on Pololū Valley’s floor.)

Access into the valley is via a state Na Ala Hele trail (at the end of Highway 270;) a lookout offers spectacular views into the valley and the secluded Kohala/Hāmākua coastline.

© 2022 Hoʻokuleana LLC

 

Filed Under: Place Names Tagged With: Big Island, Pololu, Na Ala Hele, Hawaii, Hawaii Island, Kamehameha, Hamakua, Keoua, Kohala, Puukohola

November 17, 2022 by Peter T Young Leave a Comment

Getting Around in Kona … in the Old Days

“While in the old days, you walked to school and you walked home. There wasn’t any time for anything else. … Nobody got a ride to school unless they lived five miles away from the school.”  (Sherwood Greenwell, Social History of Kona)

“[We’d] go down swimming … Straight down [from up mauka to Kainaliu beach] of we used to walk down to Keauhou Beach. That’s five of six miles.  Yeah, we used to walk.”  (William Ishida, Social History of Kona)

“I grew up with my aunts and uncles living in a big house with my grandparents and my parents. We walked to school, and we would chit-chatter. In the morning, we never played on the roadside because we had to get to school on time.”

“But coming home after school from Japanese[-language] school, it was different. We’d look around the roadside for thimbleberries, rose apple or mountain apple, or guavas. We didn’t encounter too much animosity growing up together with other nationalities.”

“Hōlualoa was a real multicultural community. We lived among many different races, and we did many things together in the neighborhood.”

“I grew up doing things with my aunties and uncles. It was more family togetherness. We didn’t have anything like television; we couldn’t afford to buy things. We picked seeds on the roadside, and we’d save them to do some craft things.”

“As a teenager, going to movies at the Hōlualoa Theater was a treat. I never went alone; always as a group. We enjoyed visiting our neighbors to sing songs and exchange stories.”

“My childhood days was very simple. It wasn’t like, oh we have to go someplace to have fun. It was a joy to visit my girlfriends’ home and do some embroidery or stitchery; picking guavas and mountain apples from the fields.”

“We would just go in the coffee field and we’d play with simple things, like getting a guava branch for sticks, or whatever. … It was a little community and we all knew the families in Hōlualoa. We knew everyone and we trusted everyone”.

“Coffee season, we’d never go anywhere. From early in the morning we’d go out to pick coffee; it was like we had to do it. We never say, ‘Oh, we don’t want to pick coffee.’ We’d get up and it’s our responsibility, it’s part of our life.”

“We’d pick every day; there’s no Sundays. If it rained, there were other chores, like bagging all the coffee underneath the hoshidana [large coffee sun-drying platforms with retractable roofs] to take it to American Factors.”

“When we were done with our coffee picking, we’d help families in Kainaliu. I remember going to my relative, the Takeguchis, near Konawaena School. The whole crew, my brothers and even my grandmother, we’d all go and help pick their coffee.”

“I remember asking my grandma, ‘How did you come from Hilo to Kona?’ And she said she and my grandfather walked from Hilo. I said, ‘You mean you walked all the way?’”

“She said they walked to Honu‘apo. You know, Ka‘ū? There’s a landing, Honu‘apo. And I said, ‘Oh, what did you do for sleeping and for food?’ She said they just walked, and during the evening before it gets real dark, they see a dim light here and there.”

“They’d go up, and many of the Hawaiians were very nice. They gave them a place for them to rest on the porch, and I guess they gave them whatever food. They made it to Honu‘apo, rode the boat, and landed at Nāpō‘opo‘o.” (Alfreida Kimura Fujita, Kona Heritage Stores)

“I think on my father’s side, the grandparents, after they finished their contract with the Plantation [in East Hawaii], then they were free, so they came to Kona.”

“But I think – on my mother’s side – I think they took off before their contract was over. My mother was the eldest – she had five brothers. And the one below her, they had to walk all the way [to Kona].”

They walked “From Hilo [to Honu‘apo]. … [T]they had a boat going in and out those days. So, they rode on the boat at Honu‘apo and then came to Kona. … Probably they slept over one night or two nights. Especially when you have a family, you know, it’s hard.“

“[W]e used to make our own fun. Go down the beach, we used to walk all the way. No more cars like today. And everything was nature in the raw. We go down there, and coming home it’s hot.”

“We all walked to school. Like, from Kainaliu till Konawaena – it was up where First Hawaiian Bank is now [next to the Kealakekua Public Library]. That used to be the old Konawaena School.”

“But that’s nothing. There were some people living farther away. They had to walk all the way. And the road was not much of a road, either, you know. Not paved road at all. All gravel road, and rough.” (Norman K. Okamura, Kona Heritage Stores)

“[F]ortunately, my father had two sisters who were schoolteachers, and they didn’t have a car. So every morning my father had to take them to school. So we used to ride in the car and go to school, same way.  So we were real fortunate that my father had a taxi business and we were able to hang on and go to school. Didn’t have to walk.” (Susumu Oshima, Kona Heritage Stores)

“Well, I was really fortunate because the place we live is centralized. They call it central Kona, because all my friends, they all surrounded me. All my classmates and all that we always stood by each other for fun.”

“In fact, in my gang we had about fifteen to twenty of us and in the morning before we go to school, we always got together at the store.”

“We talk story, play cards, and we used to walk to school every day. And I remember because I love my sports, and the way we had to entertain ourselves is those days, we didn’t have any basketball. Tennis ball was available, … in the garage we made a basket out of a Crisco can. And we used to play basketball in that area.”

“And since it was war days when I was about twelve, thirteen, there was no field to play in. The [Māmalahoa] Highway was next to my store, so we played football in the highway because we could see the cars coming. Half an hour later or so (laughs), we own the field. Our field was a road.” (Sukeji Yamagata, Kona Heritage Stores)

“Of course, those days didn’t have many cars so you could take up the whole road to walk.”  (Alfreida Kimura Fujita, Kona Heritage Stores)

“[My father would make] me watch the store. Well, I was old enough to watch. And he goes down, early in the morning, walk – there’s a trail from the church here.”

“And there’s a trail going all the way down. When I grew up, I wanted – I was so curious how to get there. Two girls and I, we took that trail.”

“I said, “Gee, and here my father went all the way to get food.” The walking down is okay but coming home with that basket of fish. . . . [it would take] about half an hour [to walk the trail].” (Madeline Fujihara Leslie, Kona Heritage Stores)

“[L]ots of the Japanese people had donkeys, and so did some Hawaiians, they would come shop, and put [the groceries] on, tie ’em up, so the donkey would pack those things home for them.”

“After they buy their groceries, they put ’em in a bag and then have two bags with some kind of thing around. And then it would balance, and the donkey go back home, up the hill.”

“That was their transportation like. They buy canned goods, like corned beef, cracker, those needed items, they buy. And people live way up, about a mile up the hill. And only by trail, no cars. So they would bring their donkey.”

“And I’ve seen them put two bags across. Then the donkey would go home with an even weight. Yeah, all had donkeys. I used to ride them, too.” (Madeline Fujihara Leslie, Kona Heritage Stores)

“And we used to go fishing right down here; we walked down. … Yeah, we walked down, because no cars those days. Went down fishing. … And later on when the war stopped, they had surplus jeeps, then we started buying those jeeps. Then we didn’t have to walk anymore.” (Sukeji Yamagata, Kona Heritage Stores)

© 2022 Ho‘okuleana LLC

Filed Under: General, Place Names Tagged With: Kona, Walking

November 16, 2022 by Peter T Young Leave a Comment

Kolekole

From Kūkaniloko (royal birth stones near Wahiawa,) the winter solstice (December 21) occurs when the sun is aligned with Kolekole.

The Waiʻanae ahupuaʻa has an un-typical shape – it has two parts: Waiʻanae Kai, on its western side, runs from the ocean to the Waiʻanae Mountains (like a typical ahupuaʻa;) however, Waiʻanae Uka continues across Oʻahu’s central plain and extends up into the Koʻolau Mountains.

Kolekole Pass forms a low crossing point through the Waiʻanae Mountains.  A prehistoric trail crossed Kolekole pass linking Waiʻanae Uka with Waiʻanae Kai.

As a result, the trail was of strategic importance. Kolekole Pass is not far from the base of Mount Kaʻala, the highest summit on O‘ahu, an important place in Hawaiian religion, ceremony, legend and perhaps celestial observations.

When Kahekili was reigning as king of Maui, and Kahahana was king of Oʻahu, it was during this period that Kahahawai, with a number of warriors, came to make war on Oʻahu (Kahahawai was a strategist for Kahekili.)

A decisive battle in the war between Kahekili and Kahahana, fought in the Waiʻanae mountain range, took place near Kolekole Pass.

“Kahahawai told them to prepare torches. When these were ready they went one evening to the top of a hill which was near to the rendezvous of the enemies where they lighted their torches.”  (Fornander)

“After the torches were lit they moved away to a cliff called Kolekole and hid themselves there, leaving their torches burning at the former place until they died out. The enemies thought that Kahahawai and his men had gone off to sleep. They therefore made a raid … But Kahahawai and his men arose and destroyed all the people who were asleep on the hills and the mountains of Kaʻala. Thus the enemies were annihilated, none escaping.”  (Fornander)

Therefore, the conquest of Oʻahu by Kahekili was complete through the bravery and great ingenuity of Kahahawai in devising means for the destruction of the enemy.  Oʻahu remained until the reign of Kalanikūpule, Kahekili’s son – until Oʻahu was conquered by Kamehameha in 1795.

Near Kolekole Pass is the Kolekole Stone, which is described as a “sacrificial stone,” but the story that victims were decapitated over this stone may be a fairly recent rendition. Older stories suggest the stone represents the Guardian of the Pass, a woman named Kolekole.

Reportedly, Kolekole was a place where students practiced lua fighting. Students practiced their techniques on “passing victims” on the “plains of Leilehua.”  Lua was an “art” that involved dangerous hand-to-hand fighting in which the fighters broke bones, dislocated bones at the joints, and inflicted severe pain by pressing on nerve centers.

This form of fighting involved a number of skills: “first, how to grasp with the hands, second, how to prod with a kauila cane; third, how to whirl the club called the pikoi or ikoi that had one end … tied with a rope of olona fibers.”  (Na Oihana Lua Kaula 1865 – Army)

In the late-1800s, James I Dowsett had ranching interests on lands now occupied by Fort Shafter, Schofield Barracks and Wheeler Army Airfield; portions of the latter two were part of his extensive Leilehua Ranch. Cattle from George Galbraith’s Mikilua Ranch in Lualualei Valley on the Waiʻanae coast may have been herded across Kolekole Pass to pasture on Leilehua Ranch plateau lands.

With later US military use in Waiʻanae and Central Oʻahu, passage through Kolekole Pass provided a convenient short cut across the Waiʻanae Mountains between Schofield Barracks and Lualualei Naval Magazine.  The Army’s 3rd Engineers corps constructed vehicular passage in 1937.

Kolekole Pass, is located at the northern corner of the Lualualei Valley and connects the Waianae coast with Waianae Uka (the present Schofield Barracks.)

On the morning of December 7, 1941, six Japanese carriers transported torpedo planes, dive bombers and fighters to a point about 220 miles north of Oʻahu.  Launching the aircraft in two waves, the attackers achieved total surprise and wreaked havoc.

Contrary to general belief, the attacking aircraft did not come through Kolekole Pass west of Wheeler but flew straight down the island.  Most of the attacking planes approached Pearl Harbor from the south.  Some came from the north over the Koʻolau Range, where they had been hidden en route by large cumulus clouds.  (hawaii-gov)

In 1997, a 35-year-old, 35-ton white steel cross at Kolekole Pass was ordered dismantled by the Army – threatened with lawsuit, they chose removal, rather than fighting a separation of church and state claim.

The first cross at the pass was put up in the 1920s; later, a metal one was erected in 1962.  It was later replaced with an 80-foot flagpole that flew an American flag.

© 2022 Hoʻokuleana LLC

 

Filed Under: Ali'i / Chiefs / Governance, Military, Place Names Tagged With: Lua, Waianae, Hawaii, Oahu, Kahahana, Kahekili, Schofield Barracks, Kalanikupule, Kolekole Pass, Kahahawai

November 9, 2022 by Peter T Young Leave a Comment

Mānoa

Mānoa translates as “wide or vast” and is descriptive of the wide valley that makes up the inland portion of this ahupuaʻa.

Mānoa has been a well-populated place. The existence of heiau and trails leading to/from Honolulu indicate it was an important and frequently traversed land.

John Papa ʻI’i wrote of the many trails leading into and throughout Honolulu and the surrounding areas. A trail led out of town at the south side of the coconut grove of Honuakaha and went on to Kalia.  From Kalia it ran eastward along the borders of the fish ponds and met the trail from lower Waikīkī.  The trail went above the stream to Puʻu o Mānoa.

The evidence of numerous agricultural terraces indicates an abundant food source, probably to support a fairly large population. Its inclusion in many legends and tales also suggests Mānoa Ahupua’a was a significant and well-loved area.

One legend explains Mānoa misty rain, the weeping in grief by a mother, Kuahine, for the death of her beautiful daughter Kahalaopuna (“Ka Ua Kuahine O Mānoa” (the Kuahine rain of Mānoa.))

Mānoa Valley was a favored spot of the Ali‘i, including Kamehameha I, Chief Boki (Governor of O‘ahu), Ka‘ahumanu, Ha‘alilio (an advisor to King Kamehameha III), Princess Victoria, Kana‘ina (father of King Lunalilo), Lunalilo, Ke‘elikōlani (half sister of Kamehameha IV) and Queen Lili‘uokalani.

Mānoa was given to the Maui chief Kame‘eiamoku by Kamehameha I after his conquest of O‘ahu. After Kame‘eiamoku death, the land was inherited by his son Ulumāheihie (or Hoapili), who became the governor of Maui during the reigns of Kamehameha II and Kamehameha III.

Liliha, the daughter of Hoapili, inherited the lands in 1811 and brought them with her to her marriage with the high chief Boki, governor of O‘ahu.

In early times Mānoa Valley was socially divided into “Mānoa-Aliʻi” or “royal Mānoa” on the west, and “Mānoa-Kanaka” or “commoners’ (makaʻāinana) Mānoa” on the east.

An imaginary line was said to have been drawn from Puʻu O Mānoa (Rocky Hill) to Pali Luahine.  The Ali‘i lived on the high, cooler western (left) slopes; the commoners lived on the warmer eastern (right) slopes and on the valley floor where they farmed.

Mānoa is watered by five streams that merge into the lower Mānoa Stream: ‘Aihualama (lit. eat the fruit of the lama tree), Waihī (lit. trickling water), Nāniu‘apo (lit. the grasped coconuts), Lua‘alaea (lit. pit [of] red earth) and Waiakeakua (lit. water provided by a god).  (Cultural Surveys)

In 1792, Captain George Vancouver described Mānoa Valley on a hike from Waikīkī in search of drinking water: “We found the land in a high state of cultivation, mostly under immediate crops of taro; and abounding with a variety of wild fowl chiefly of the duck kind …”

“The sides of the hills, which were in some distance, seemed rocky and barren; the intermediate vallies, which were all inhabited, produced some large trees and made a pleasing appearance. The plains, however, if we may judge from the labour bestowed on their cultivation, seem to afford the principal proportion of the different vegetable productions …” (Edinburgh Gazetteer)

One century later, before it was urbanized, Mānoa Valley was described by Thrum (1892:)  “Manoa is both broad and low, with towering hills on both sides that join the forest clad mountain range at the head, whose summits are often hid in cloud land, gathering moisture there from to feed the springs in the various recesses …”

“… that in turn supply the streams winding through the valley, or watering the vast fields of growing taro, to which industry the valley is devoted. The higher portions and foot hills also give pasturage to the stock of more than one dairy enterprise.”

Handy (in his book Hawaiian Planter) writes that in ancient days, all of the level land in upper Mānoa was developed into taro flats and was well-watered, level land that was better adapted to terracing than neighboring Nuʻuanu.  The entire floor of Mānoa Valley was a “checkerboard of taro patches.”

Oahu’s first sugar plantation was established here in 1825, by an Englishman named John Wilkinson. Wilkinson died in 1826, the mill for the sugar was moved to Honolulu.

The plantation was sold and new owners wanted to turn it into a distillery. When Ka‘ahumanu heard of this, she was outraged and made Boki give them to Hiram Bingham and his wife as a base for mission work (and later, Punahou School.)

The well-watered, fertile and relatively level lands of Mānoa Valley supported extensive wet taro cultivation well into the twentieth century. Handy and Handy estimated that in 1931 “there were still about 100 terraces in which wet taro was planted, although these represented less than a tenth of the area that was once planted by Hawaiians.” (Cultural Surveys)

In the early part of the nineteenth century, the Japanese began to move in to the upper valley to start truck farms, growing strawberries, vegetables, such as Japanese dryland taro, Japanese burdock, radishes, sweet potatoes, lettuce, carrots, soy beans and flowers to sell to the Honolulu markets.

“Though the valley is under almost complete cultivation of taro, largely by Chinese companies, an effort was made by them in 1882 to divert it to the growth of rice, but after two years struggle with high winds, cold rains and myriads of rice birds it was abandoned.”  (Thrum, 1892)

Today, Mānoa is primarily a residential community in Honolulu’s Primary Urban Center.  It is home to over 20,000 permanent residents and University of Hawaiʻi-Manoa (with a student body population of around 20,000) (and several other schools, businesses, etc.)

For an expanded discussion on Mānoa, click the link:

https://imagesofoldhawaii.com/wp-content/uploads/Manoa-Valley.pdf

© 2022 Hoʻokuleana LLC

Filed Under: Place Names Tagged With: Hawaii, University of Hawaii, Manoa

  • « Previous Page
  • 1
  • …
  • 59
  • 60
  • 61
  • 62
  • 63
  • …
  • 152
  • Next Page »

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.

Info@Hookuleana.com

Connect with Us

  • Email
  • Facebook
  • LinkedIn
  • Twitter
  • YouTube

Recent Posts

  • Kaukahoku
  • Alsoberry Kaumualiʻi Hanchett
  • Evelaina
  • About 250 Years Ago … Common Friends to Mankind
  • Battery French
  • Spring Forward
  • “I really pity you in comeing here.”

Categories

  • Military
  • Place Names
  • Prominent People
  • Schools
  • Sailing, Shipping & Shipwrecks
  • Economy
  • Voyage of the Thaddeus
  • Mayflower Summaries
  • American Revolution
  • General
  • Ali'i / Chiefs / Governance
  • Buildings
  • Missionaries / Churches / Religious Buildings
  • Hawaiian Traditions

Tags

Albatross Al Capone Ane Keohokalole Archibald Campbell Bernice Pauahi Bishop Charles Reed Bishop Downtown Honolulu Eruption Founder's Day George Patton Great Wall of Kuakini Green Sea Turtle Hawaii Hawaii Island Hermes Hilo Holoikauaua Honolulu Isaac Davis James Robinson Kamae Kamaeokalani Kameeiamoku Kamehameha Schools Lalani Village Lava Flow Lelia Byrd Liberty Ship Liliuokalani Mao Math Mauna Loa Midway Monk Seal Northwestern Hawaiian Islands Oahu Papahanaumokuakea Marine National Monument Pearl Pualani Mossman Quartette Thomas Jaggar Volcano Waikiki Wake Wisdom

Hoʻokuleana LLC

Hoʻokuleana LLC is a Planning and Consulting firm assisting property owners with Land Use Planning efforts, including Environmental Review, Entitlement Process, Permitting, Community Outreach, etc. We are uniquely positioned to assist you in a variety of needs.

Info@Hookuleana.com

Copyright © 2012-2024 Peter T Young, Hoʻokuleana LLC

 

Loading Comments...