Place Names | Page 72 | Images of Old Hawaiʻi

April 22, 2022 by Peter T Young Leave a Comment

Gardens of the World Highway

“In 1945 Governor Ingram Stainback requested that Director of Institutions, Thomas B. Vance, concentrate his efforts on developing self-supporting prison industries.”

“The industries established had to be almost entirely in noncompetitive fields and organized such that specific responsibilities, in the nature of long or short term contracts, could be given to the prisoners.”

“With that in mind, Kulani Prison Camp opened in 1945 as the successor to Waiakea Prison Camp, operated a lumbering enterprise producing logs and milled lumber of native hardwoods as materials to be processed and sold from Oahu Prison’s industrial area.” (Department of Institutions Summary 1939-1958)

The development of Kulani Camp and its means of access, the Stainback Highway, fell under the management of Vance. (Maly)

“Also established were agricultural, horticultural, and floricultural programs built around temperate zone crops, with the emphasis on crops not grown locally (apples, plums, dahlias, etc.).”

“Kulani … provided a reservoir of manpower for the construction of public roads on Hawaii …. – roads that would have been economically prohibitive if built under contract.” (Department of Institutions Summary 1939-1958)

Vance wanted to build a road to the top of Mauna Loa. (The reason Mr. Vance gave for choosing Mauna Loa was the resources of the Kulani area.)

A road like that didn’t command the funds necessary for ordinary people to do the job. Territorial law did not authorize appropriations for building roads by prison labor, but after some cajoling by Mr. Vance, the legislature allowed him to make labor available to nonprofit community service organizations.

In 1949, Vance went to the Lions Clubs of Hawaii and the Hilo Lions was specifically chartered to build a road to the summit of Mauna Loa. The Lions held their convention in Honolulu in the spring and came up with $300 for the project.

With this amount and other Lions Clubs’ money and some Mr. Vance had collected by selling small lava rocks from the slopes of Mauna Loa for a dollar apiece to anyone coming into his office.

He made nine miles of road above Kulani which became a show place. Contractors kept in contact to find out when a machine operator might be up for release so that they could hire him.

Funds were finally appropriated for building roads on most of the islands by Mr. Vance’s people. Actually, the inmates began to thin out with so many projects and civil service employees of the group, called instructors, not guards, did most of the work, helping with unemployment problems.

The US Secretary of Interior visited Hilo that year. Vance so enthralled him with another scheme he had that it was agreed to. This was the double idea of having short ski runs scrapped out on the lava fields up near the summit and having some of the “wayward boys” brought out of the institutions and given Park Service shirts and hats and have them act as ski guides and teachers when the snow came.

This, he said would restore a sense of purpose to these youths. The ski runs were just leveled off places at about 10,000 feet where one could use anything to slide on the snow like an old piece of roofing metal which was stacked for this purpose nearby. (Ellis)

In 1951, a weather station was set up by the Weather Bureau near the summit of Mauna Loa mountain on the island of Hawaii. An instrumented building was dedicated there as the Mauna Loa Observatory on December 12. (Ellis)

Also in 1951, members of the East Hawaiʻi business community approached Vance with a proposal meant to draw visitors to the Island of Hawaiʻi. The proposal was for the development of the “Gardens of the World Highway.”

As proposed, the highway would ascend the slopes of Mauna Loa, ending at the summit, near Mokuʻāweoweo. The idea was enthusiastically adopted by Vance, and supported by Governor Stainback. (Maly)

“When completed it will enable motorists to travel rapidly from a tropical wonderland through the projected Gardens of the World planned by the Hilo Women’s club, up to the 13,000 foot reaches of Mauna Loa into the atmosphere reminiscent of Lake Placid, NY.”

“Mr Vance said this road will serve two major purposes, each of which encompasses other secondary values. Running to the rim of Mokuaweoweo crater, it will, first of all, open up a winter sports area for the territory. From this would emerge an advertising and promotional value that would add to Hawaii’s fame as a resort area.”

“Ice skaters in grass skirts or snowball fights amid the palms are just fantastic enough to grip the public imagination.”

“But even though they sound unreal, they are in the process of coming to reality.”

“Not that such frivolous activities would in themselves justify the road now being pushed up the side of Mauna Loa on the Big Island.”

“But they will be a couple of the many by-products of the project to heighten tourist interest in the territory.”

“This was the substance if the report by Thomas B Vance, director of territorial institutions, yesterday. Mr Vance appeared before the territorial affairs committee of the Honolulu Chamber of Commerce.” (Star-bulletin, October 18, 1951)

“A garden of the world, to stretch from Hilo to the summit of Mauna Loa, was discussed at the business meeting of the Hilo Woman’s club yesterday afternoon at YWCA activities building.”

“The highly imaginative plan with its practical basis as a big boost to the tourist industry was endorsed by the Woman’s club.”

“A group of citizens, including Mrs Leo Lycurgus, chairman of the Woman’s club outdoor committee, Thomas Vance, head of the department of institutions, and persons interested in both the Kulani project and the beautification of the Hilo area had met informally at Hilo hotel and formulated the idea, which was written for the presentation to the Woman’s club and will be sent to all other civic groups here.”

“The garden, according to the plan, would follow the path the new Mauna Loa highway. Since the climate varies as the highway progresses up the mountain, the plan pointed out that ‘flowers from Argentine to the Arctic could flourish in the various sections of the area.’”

“The soon-to-be-completed Hilo waterfront area would be the base of the world garden while sectors near Hilo and the Panaewa forest reserve could be used for the long-talked-about botanical garden of island flowers.”

“Next would come an area of tropical trees, the flowering plumeria, the purple-budded jacquaranda, and the red African tulip. All these would be interspersed with the lush native tropical jungles which now border the highway. Flowers from temperate and cold climates would be planted at their proper growing levels.”

“Mrs. Lycurgus, who presented the plan to the Woman’s club, explained that ‘while it is a visionary idea which will take years of work before it can be completely realized, the plan for a garden of the world on the Big Island is a possibility.’”

“She said that the labor in planting and upkeep could be partially done by utilizing the prisoners at Kulani. In addition, she pointed out that the Hawaii Vocational school is beginning landscape courses and the training of professional work and set up a new profession on the island.”

“‘The big thing is the impetus such a garden would give us to the tourist industry,” Mrs Lycurgus declared.”

“‘People have gone to visit beautiful gardens all over the world. A great deal of interest would be generated by a long drive in which would be combined all the types of gardens throughout the world.’”

“‘We’ve always complained about the rains of Hilo,’ she continued. ‘Yet this idea offers us an opportunity to harness the fain for our benefit, to make it produce some of the world’s best flowers in the world’s most varied and all-inclusive garden.’” (Hawaii Tribune Herald, March 15, 1951)

Nina Lycurgus subsequently stated that the project was the work of many people and organization, and should not be solely attributed to her.

“I was not the originator of this wonderful Mauna Loa project. For many years the women of Hilo. Always interested in plans for beautifying their city, have supported and sponsored projects for beautification, and this idea for the Mauna Loa gardens is the final result to which many people and organizations have contributed. “

“The Lions club in particular has already started with their silversword gardens on Mauna Loa.” (Nina (Mrs Leo) Lycurgus, Star-bulletin, March 24, 1951)

By 1954, the Territory had spent about $100,000 for the road above 10,000 feet and had not gotten very close to either the “Gardens of the World,” a “snow road,” or a drive in volcano, not to mention the employment opportunities that had been expected. (Ellis)

On June 28, 1956, a larger building at 11,150 feet was dedicated as the Mauna Loa Slope Observatory, which in time became known as the Mauna Loa Observatory.

Mr. Vance was administrator of the Hilo Hospital from 1960 through 1965. He and the Hilo Lions Club were active in supporting the observatory from their strong political base during this period. (Ellis)

They, ultimately, did rough grade a road from Kulani to the top of Mauna Loa; however, “the three-hour ride up the road was enough to shake out what little enthusiasm they might have had.”

A four-mile link to the Saddle Road was made and opened on April 27, 1963. Thereafter, this was the route used to get to the observatory, with the road through Kulani not being used for this purpose anymore.

April 19, 2022 by Peter T Young 1 Comment

Kona in the Early 1820s and 1830s

Artemas Bishop and his family were first permanently stationed at Kailua, Hawaii, in 1824, being transferred to Ewa, Oahu, in 1836, and to Honolulu in 1855, where Mr. Bishop died, Dec. 18, 1872.

Mrs. Bishop died at Kailua, Feb. 28, 1828, the first death in the mission band. She left two infant children, including Sereno Edwards Bishop, who was born at Ka‘awaloa, Hawaii, Feb. 7, 1827. The following are some of Bishop’s “Reminiscences of Old Hawaii” that he included in his book named such.

“Kailua In The 1820s … Kailua was the capital of the Island. It is situated on the west coast, twelve miles north of Kealakekua, where Captain Cook perished. It lies at the base of the great mountain Hualalai, 8,275 feet high.”

“The entire coast consists of lava flows from that mountain, of greater or less age. Here and there in the village were small tracts of soil on the lava, where grew a few cocoanut, kou, and pandanus trees.”

“There were no gardens, for lack of water. Heat and general aridity characterized the place. But it pleased the natives, on account of the broad calm ocean, the excellent fishing, and the splendid rollers of surf on which they played and slid all day.”

“North of the town, the whole region seemed to be occupied by an ocean of black billowy lava which at some recent period had flowed down from the mountain. This bounded that end of the village.”

“A vast breadth of this lava-sea had invaded the ocean for miles, beyond the older shore line of Kailua. A wide tongue of lava had bent around and partially enclosed the little cove with its deep sand beach where was the chief landing of the town.”

“Surfing And Canoes … This was a universal sport of the chiefs and common people alike. The ponderous chiefs had very large boards of light wood.”

“In the Bishop Museum may be seen today an immense surf board of the cork-like wili-wili wood, on which the famous Paki used to disport himself at Lahaina fifty years ago. I doubt whether Kuakini, with his 500 pounds, was agile enough to attempt it.”

“In handling canoes the natives were most adroit. Kona, with its great koa forests inland abounded in canoes. There were no boats. The people were skilled fishermen and often went many miles to sea, in pursuit of the larger deep-deep-sea fish.”

“A name given to Mt. Hualalai behind us, was “Kilo-waa,” or Canoe-descrier. The canoes were of elaborate form and smoothness. Most of them were single canoes with outriggers. Many large ones, however, were rigged double, six or eight feet apart, with a high platform between them.”

“All the fastenings were of carefully plaited sinnet or cocoanut fiber, the lashings being laid with great care and skill. The mast was stepped in the platform. The common people had mat sails. Those of Kuakini’s canoes were of sail-duck.”

“Appearance Of Chiefs And People … The relative rank of other natives could be approximately estimated by their stature and corpulence. There were quite a number of large fat men and women of some rank among our neighbors.”

“The leading women met weekly at our house, most of them wearing the lei-pa-Iaoa, consisting of a thick bunch of finely plaited hair passed through a large hole in a hooked polished piece of whale-tooth, and tied around the neck, forming an insignium of rank.”

“They also carried small kahilis to brush away the flies. Any chief of high rank was attended by one or more fly-brushers, by a spittoon-bearer, and other personal attendants.”

“The spittoon holder was the most honored, being responsible to let none of the spittle fall into the possession of an evil-minded sorcerer, who might compass the death of the Alii therewith. Broad, elastic cocoanut leaf fans were in constant play.”

“Hawking and spitting were continued in any gathering of natives, and were apt seriously to disturb public worship at church. But the great crowd of the common people were miserably lean, and often very squalid in appearance. “

“They were too much in the sea to appear filthy, although the heads of both high and low were thoroughly infested. It was a daily spectacle to see them picking over each other’s heads for dainties. Their vicinity rendered necessary the frequent use of a fine-toothed comb on us children, much to our discomfort. But I believe our ancestors at no remote period were little better off.”

“Styles Of Clothing … The common multitude wore no foreign cloth. Their few garments were wholly of tapa. The younger women were rarely seen uncovered beyond decency, although old crones went about with the pa-u only. The smaller children had nothing on. The men always wore the half-decent malo, and nothing more.”

“At meetings, they wore the little kihei, or shoulder cape. Before 1836, simple cotton shirts would not unfrequently be seen in the church. I never saw but two Hawaiians wearing trousers in Kailua. One was Kuakini and the other Thomas Hopu, from the Cornwall School, who came out with Bingham and Thurston.”

“The national female costume was the pa-u, which was worn by all at all times. It was a yard wide strip of bark-cloth wound quite tightly around the hips reaching from the waist to the knees, and secured at the waist by folding over the edges. Foreign cloth was also used. At one great ceremonial, a queen had her body rolled up in a pa-u of one hundred yards of rich satin.”

“Sources Of Drinking Water … The drinking water of the people was very brackish, from numerous caves which reached below the sea level.”

“The white people, and some chiefs had their water from up the mountain where were numerous depressions in the lava, full of clear, sweet rain water.”

“There were also many tunnel-caves, the channels of former lava-streams. The air from the sea, penetrating these chill caverns, deposited its moisture, and much distilled water filled the holes in the floor.”

“Sometimes the fine rootlets of ohia-trees penetrating from above, festooned the ceilings of these dark lava-ducts as with immense spider webs. If in a dry season, water was lacking on the open ground, it could always be found higher up on the mountain in such caves.”

“Twice a week one of our ohuas or native dependants went up the mountain with two huewai, or calabash bottles, suspended by nets from the ends of his mamaki or yoke, similar to those used by Chinese vegetable venders.”

“These he filled with sweet water and brought home, having first covered the bottles with fresh ferns, to attest his having been well inland. The contents of the two bottles filled a five-gallon demijohn twice a week.”

“Source Of Food Supply … The people had ample cultivable land in the moist upland from two to four miles inland at altitudes of one thousand to twenty-five hundred feet.”

“It is a peculiarity of that Kona coast that while the shore may be absolutely rainless for months gentle showers fall daily upon the mountain slope.”

“The prevailing trade-winds are totally obstructed by the three great mountain domes and never reach Kona. There are only the sweet land breeze by night, and the cooling sea-breeze by day.”

“The latter comes in, loaded with the evaporations of the sea, and floats high up the mountain slopes. As it rises, the rarification of the air precipitates more and more of its burden of vapor, so that at two thousand and three thousand feet, there are daily copious rains, and verdure is luxuriant.”

“The contrast is immense and delicious between the arid heat of the shore, and the moist cool greenness of the near-by upland. The soil is most fertile, being formed from the decay of recent lava flows.”

“There the natives found their chief means of subsistence, and, in good seasons, were sufficiently fed. In bad seasons there were drought, and more or less of ‘wi,’ or famine. The uala or sweet potatoes, and the taro, which constituted their chief food grew best on the lower and warmer ground, where was more liability to drought.”

“How Fire Was Obtained … The people commonly procured fire by friction of wood, although some of them had old files, from which they elicited sparks by strokes from a gun-flint. It was common to carry fire in a slow-burning tapa-match, especially when they wanted to smoke.”

“I first saw fire obtained from wood at our camp on Mauna Kea. A long dry stick of soft hau or linden wood was used. A small stiff splinter of very hard wood was held in the right hand, and the point rubbed with great force and swiftness in a deep groove formed in the soft wood by the friction.”

“A brown powder soon appeared in the end of the groove, began to smoke and ignited. This was deftly caught into a little nest of dry fibre and gently blown into a flame, which soon grew into an immense camp-fire.” (Bishop)

View of Kailua from Laniakea-1836

Persis_Goodale_Thurston_Taylor_–_Kailua_from_the_Sea,_1836

Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835

April 17, 2022 by Peter T Young 3 Comments

ʻIliʻili Hānau o Kōloa

Ka ʻiliʻili hānau o Kōloa; ka nalu haʻi o Kāwā.
The reproducing pebbles of Kōloa; the breaking surf of Kāwā.

ʻIliʻili hānau o Kōloa (Birth Pebble of Kōloa) is the mother of rocks for Kaʻū district, referring to the porous pebbles found especially at the beach of Kōloa, Kaʻū district, on Hawaiʻi Island.

Such stones were supposed to grow from a tiny pebble to a good-sized rock and to reproduce themselves if watered once a week. Care had to be taken lest they be stepped upon or otherwise treated with disrespect.

Hence they were carefully wrapped in tapa and laid away on a high rafter of the house. At a child’s naming day or on other special occasions such as marriages, wars, and fishing expeditions they were taken down and arranged on ti leaves, together with awa root, upon a mat or table and their wisdom and blessing invoked.

Afterwards some member of the family would have a dream favorable or unfavorable to the project in hand and this was regarded as sent from the god. (Beckwith)

These are beach worn pebbles. The interest attaching to them is derived from the belief still held by many natives with whom Emerson conversed with that they are of different sexes and beget off spring which increase in size and in turn beget others of their kind.

The males are of a smooth surface without noticeable indentations or pits. The females have these little pits in which their young are developed and in due time separate from their mothers to begin independent existence.

The ‘male’ stones are gray, basalt beach-worn pebbles having no pits or cavities. Most are flat and about an inch in size. The ‘female’ stones (a little bigger) are of the same material; however, they have small pits or cavities within which are very tiny basalt pebbles.

The “children” that are not in the “female” cavities and a less than an inch long. (Bishop Museum)

William Ellis tells the following account from his brief visit there in 1824:

“We had not traveled far (from Hīlea) before we reached Nīnole, a small village on the sea shore, celebrated on account of a short pebbly beach called Koroa (Kōloa)”.

“(T)he stones of which were reported to possess very singular properties, among others, that of propagating their species.”

“The natives told us it was a wahi pana (place famous) for supplying … the stones for making small adzes and hatchets, before they were acquainted with the use of iron”.

“(B)ut particularly for furnishing the stones of which the gods were made, who presided over most of the games of Hawai‘i.

“Some powers of discrimination, they told us, were necessary to discover the stones which would answer to be deified.”

“When selected they were taken to the Heiau, and there several ceremonies were performed over them. Afterwards, when dressed, and taken to the place where the games were practiced, if the parties to whom they belonged were successful, their fame was established”.

“(B)ut if unsuccessful for several times together, they were either broken to pieces, or thrown contemptuously away.“

“When any were removed for the purpose of being transformed into gods, one of each sex was generally selected; these were always wrapped very carefully together in a piece of native cloth.”

“After a certain time, they said a small stone would be found with them, which, when grown to the size of its parents, was taken to the Heiau, or temple, and afterwards made to preside at the games. We were really surprised at the tenacity with which this last opinion was adhered to”.

“Koroa [Kōloa] was also a place of importance in times of war, as it furnished the best stones for the slingers.”

“The natives told us it was a wahi pana (place famous) for supplying the black and white kōnane stone.”

“We examined some of the stones. The black ones appeared to be pieces of trap, or compact lava. The white ones were branches of white coral common to all the islands of the Pacific.”

“The angles of both were worn away, and a considerable polish given, by the attrition occasioned by the continual rolling of the surf on the beach.” (Ellis)

The ʻiliʻili from Kōloa were considered the best on the island of Hawaiʻi for hula ʻiliʻili.

April 13, 2022 by Peter T Young Leave a Comment

Honuaʻula

The moku (district) of Honuaʻula includes the Southeastern portion of the island of Maui from the coastal bay of Keawakapu (modern day South Kihei area) to the rocky shoreline of Kanaloa point, seven miles south of Keoneʻoʻio (La Perouse) Bay.

The moku of Honuaʻula extends inland to what is now the southeastern face of Haleakala National Park and includes the upland regions of Ulupalakua and Kanaio. It also includes the Island of Kahoʻolawe a few miles away across the ʻAlalakeiki channel (the “rain shadow” of Maui’s Haleakalā, a “cloud bridge” connects Kahoʻolawe to the slopes of Haleakalā.)

The upper areas were in sandalwood and koa forests. Prior to European contact, early Hawaiians farmed sweet potatoes, dry land taro and harvested wood, birds and pigs from these forested areas.

Researchers believe that in the era from AD 1300 to 1800 native forests in southeast Maui areas like Honuaʻula began much lower- around the 2,300 to 2,800 foot elevation. These views are based upon analysis of bird and snail remains, common species represented in studies of Honuaʻula’s neighboring moku (district) of Kahikinui.

The areas below the west and south slopes of Haleakalā (Kula, Honuaʻula, Kahikinui and Kaupo) in old Hawaiian times were typically planted in sweet potato. The leeward flanks of Haleakalā were not as favorable for dry or upland taro. However, some upland taro was grown, up to an altitude of 3,000 feet.

The district was one frequented by droughts and famines. Hawaiians supported themselves by cultivating in the uplands, and fishing, with some lowlands agriculture when rains fell. They also traded woven goods and other items for kalo from Na Wai ʻEhā (Waikapū, Wailuku, Waiʻehu and Waiheʻe.) (Maly)

Archaeologists have proposed that early Polynesian settlement voyages between Kahiki (the ancestral homelands of the Hawaiian gods and people) – Kahikinui, the district neighboring Honua‘ula to the south, is named because from afar on the ocean, it resembled a larger form of Kahiki, the ancestral homeland. (Maly)

Honuaʻula (literally, Red-land or earth) is comprised of twenty traditional ahupuaʻa. Honuaʻula was a legal-judicial district throughout the nineteen century. In modern times, Honuaʻula has been joined with portions of the traditional moku of Kula, Hamakuapoko and Hamakualoa to form Maui County’s Makawao land management district. (de Naie)

The Honuaʻula lands are tied to the legend of the great voyaging chief, Moʻikeha, who sailed to Kahiki (Tahiti) after the devastation of his homelands in Waipiʻo Valley on the island of Hawaiʻi. One of Moʻikeha’s voyaging companions, a chief named Honuaʻula, is said to have given the Maui district its name when he asked to be put ashore there. (Fornander)

“Where the wind dies upon the kula (plains) is the sub-region of Makena and Kula, where the mists are seen creeping along the plain. This is a land famous with the Chiefs from the distant past.” (From the tale of Ka-miki, Maly, de Naie)

Because of its proximity to Hawaiʻi Island, favorable wind conditions, long coastline with sandy beaches and several sheltered bays, it is likely that the Honuaʻula district received voyagers from these early excursions. Perhaps this is why it was described in the ancient (AD 1200-1300) name chant of Ka-miki as being “a land famous with the Chiefs from the distant past.“

“In ancient times, the land was covered with people. From the summits of the mountains to the shore are to be found the remains of their cultivated fields and the sites of their houses.” (Kamakau, de Naie)

Honuaʻula’s earliest history is tied to the importance of Puʻu Olaʻi (“Red Hill” and “Miller’s Hill”.) Puʻu Olaʻi has its origin in the legendary battle between the volcano goddess Pele and the local moʻo (supernatural lizard) goddess Puʻuoinaina.

Puʻu Olaʻi, a 360-foot cinder cone forms a point and separates Oneloa “Makena” Beach from Oneuli “Black Sand” Beach. A portion of Puʻu Olaʻi further divides Makena Beach into ‘Big Beach’ and ‘Little Beach.’

Honuaʻula is also home to a number of traditional Hawaiian fishponds, most adapted from natural wetlands along the shore. Three of these are shown in old maps in the Honuaʻula, and several more were shown just to the south of Puʻu Olaʻi.

Based upon this cultural view, the earliest population levels of Honuaʻula would have been linked to availability of food from the sea and the land and fresh water resources, as well as the influence of spiritual forces and familial ties.

The presence of trade resources such as dried sea salt, volcanic glass and canoe building materials as well as safe landing areas and favorable currents would all be part of the mix of conditions to determine the extent of population.

In 1789, Simon Metcalf (captaining the Eleanora) and his son Thomas Metcalf (captaining the Fair American) were traders; their plan was to meet and spend winter in the Hawaiian Islands. After a confrontation with a local chief on Hawaiʻi Island, Simon Metcalf then sailed to Maui and anchored the Eleanora off shore, probably at Makena Bay.

Someone stole one of Metcalfe’s small boats and killed a watchman. Captain Metcalfe fired his cannons into the village, and captured a few Hawaiians who told him the boat was taken by people from the village of Olowalu.

He sailed to Olowalu but found that boat had been broken up, enraged, Metcalfe indicated he wanted to trade with them; instead, he opened fire, about one hundred Hawaiians were killed, and many others wounded. Hawaiians referred to the slaughter as Kalolopahu, or spilled brains; it is also called the Olowalu Massacre.

From 1800 to the 1840s (in the period prior to the Māhele ʻĀina), the land here was managed for members of the Kamehameha household and supporting high chiefs by konohiki—lesser chiefs appointed by Kamehameha III and Ulumäheihei Hoapili. (Maly)

Up to the early 1840s, land use, access, and subsistence activities remained as it had from ancient times. But by the middle 1840s, land use transitioned from traditional subsistence agriculture to business interests, focused on ranching and plantations (the latter occurring in the cooler uplands).

Modern agricultural began on the slopes of Haleakalā in 1845 when Linton L Torbert, an active member of the Royal Hawaiian Agricultural Society, farmed potatoes and corn, primarily to supply island merchant ships and California’s ’gold rush’ era. He later planted sugar. (The 2,300-acres had first been leased from King Kamehameha III in 1841.)

On January 23, 1856, “Kapena Ki” (Captain James Makee) purchased at auction Torbert’s plantation. He sold his Nuʻuanu residence. (He was active in Oʻahu business and, later, was the Kapiʻolani Park Association’s first president (they even named the large island in the Park’s waterways after him.))

The Stone Meeting House at Keawakapu (also called Honuaʻula or Makena Church) was completed in 1858. In 1944, the church known as the Stone House, Honuaʻula, Keawekapu, Makena and Kaʻeo was renamed Keawalaʻi – the name it retains today. (Lots of information here from ‘Project Kaʻeo’ (de Naie, Donham) and He Mo‘olelo ‘Āina No Ka‘eo (Maly))

April 7, 2022 by Peter T Young 1 Comment

Hanauma Bay

About 4-million years ago, the Waianae volcano started the formation of the island of Oʻahu. About 2.5-million years ago, the Koʻolau volcano erupted on the ocean floor, and continued to grow in elevation until about 1.7-million years ago.

More than 30 separate eruptions flowed out over the eroded landscape and onto the fringing reef about half a million years ago with a series of volcanic vents opened along the southeast shoreline of O‘ahu forming now-identifiable features including Diamond Head, Punchbowl and Hanauma Bay.

It’s not clear how the bay got its name, but there are several varying explanations. In place names, hana refers to a bay or valley. Uma can have multiple meanings:

1) Uma can refer to a curve, as in the natural geological formation of the crescent shape of the bay.

2) Another meaning refers to the sport of hand-wrestling, uma, where opponents knelt with elbows on the ground and right hands locked together and tried to force the other down. Hanauma Bay was known as a place where ali‘i would gather to play uma, as well as other recreational activities.

“Queen Kaahumanu came by canoe and went to Hanauma where Paki was the konohiki over the realms of the [legendary] chiefesses Ihiihilauakea and Kauanonoula. These were the hula dancers, Mrs. Alapai, Mr. Hewahewa, and Mr. Ahukai, who gathered for the love of and to entertain royalty.”

“The men played the game of uma. One man gripped the hand of the other and pushed to get it down. Women joined in and a whole month was spent there. That was why the place was called Hanauma, a noted place.” (Reportedly in Hoku o Hawaii, February 11, 1930

3) The stern of a canoe is also known by the term uma. Traditional Hawaiian navigators would ride a strong current across the Ka‘iwi Channel from Ilio Point on Moloka‘i to Hanauma Bay with relatively little effort.

Thus, three suggested meanings for Hanauma Bay are: curved bay, hand-wrestling bay and canoe stern bay.

In 1928, the City and County of Honolulu established Koko Head Regional Park – the land encompassing Koko Head, Hanauma Bay and Koko Crater – by purchasing it from Bishop Estate. A deed restriction limited its use to public parks and rights of way.

In the 1930s the road along Hanauma Bay’s corner of Oahu was paved and a few other amenities provided that made it easier to visit the beach and reef. After closure during World War II, the Bay area reopened and became even more visitor friendly after blasting in the reef for a transoceanic cable provided room for swimming.

In 1956, the City sold the Hawaiian Telephone Company an easement through the bay for the first leg of a new trans-Pacific undersea telephone cable. A 200-foot wide channel was blasted through Hanauma Bay for the installation of the first trans-Pacific telephone cable reaching from Hawaiʻi to California.

Hanauma Bay became Hawaiʻi’s first Marine Life Conservation District (MLCD,) in 1967. Established to conserve and replenish marine resources, MLCDs provide fish and other marine life with a protected area in which they can grow and reproduce. While state laws restrict the taking of all marine life within the Hanauma Bay MLCD, snorkeling, diving, underwater photography and other similar passive activities are allowed.

More changes in the 1970s by the City cleared more area in the reef for swimming, made an additional parking lot, and shipped in white sand from the North Shore, leaving Hanauma Bay increasingly more attractive for daytime use.

By 1990 overuse of the beach and surrounding area was a real problem, with visitors walking on the reef, swarming the surrounding areas, and parking on the grass and on the sides of the road.

A few years later, in 1998, an admission fee was charged, further reducing the number of visitors. The city charges non-residents (now $7.50 per person) to enter the bay; Hawaiʻi residents get in free. Parking costs $1. Then in August 2002, the Marine Education Center was opened at the entrance to the bay.

Through a mandatory video and displays, all visitors to the park learn about reefs, the nature preserve and its rules, and how to protect the marine life. The UH Sea Grant Hanauma Bay Education Program is an excellent model and example for effective on-site resource education and protection.

Through these programs, the marine life is protected and park visitors (whether residents or tourists) are provided guidelines for appropriate behavior in the marine environment. The benefit goes beyond Hanauma, people can apply what they learn every time they enter the ocean.