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

April 23, 2025 by Peter T Young Leave a Comment

Kapalilua

“Kona … had three marked areas – Kekaha in the north [from around Honokōhau to Keahualono, the Kona-Kohala Boundary], central Kona, and [Kapalilua] in the south [from Honokua and south to Manukā].” (Cordy)

In Kekaha (a shortened version of Kekaha-wai-‘ole o nā Kona” (waterless Kekaha of the Kona district) in the northern portion of Kona (Maly)) “the lands are increasingly more arid”.

“[T]he central portions [of Kona] had arid shorelines with shallow soil in pockets amidst rocky outcrops and bare lava flows … High rainfall was present ca. 1-2 miles inland, and here soil was thicker … Farther above were the ‘ōhia forests”.

“South of central Kona are the [Kapalilua] lands … These lands are subject to frequent lava flows from Mauna Loa … High cliffs are common along the [Kapalilua] coast.”  (Cordy)  Desha states that “Kapalilua was a land of starvation.”

“Over the period of several centuries, areas with the richest natural resources became populated and perhaps crowded … the population began expanding to the kona (leeward side) and more remote regions of the island.”

“In Kona, communities were initially established along sheltered bays with access to fresh water and rich marine fisheries. The primary ‘chiefly’ centers of Kona were established at several locations – these being in the Kailua (Kaiakeakua) vicinity, Kahalu‘u-Keauhou, Ka‘awaloa-Kealakekua, and at Hōnaunau.”

“Smaller outlying communities were established further south, in the region traditionally known as Kapalilua, at areas such as Kauhakō-Ho‘okena, Ka‘ohe, Pāpā, Miloli‘i, Kalihi, Honomalino, and Kapu‘a, with even smaller communities at areas in between the large kulana kauhale (village communities).” (Maly)

“In the time of intensive native cultivation, South Kona was planted in zones determined by rainfall and moisture. Near the dry seacoast potatoes were grown in quantity, and coconuts where sand or soil among the lava near the shore favored their growth.”

“Up to 1,000 feet grew small bananas which rarely fruited, and poor cane; from 1,000 to 3,000 feet, they prospered increasingly. From approximately 1,000 to 2,000 feet, breadfruit flourished.”

“Taro was planted dry from an altitude of 1,000 to 3,000 feet. An old method of planting taro in Kona, described to us by Lakalo at Ho‘okena, was to plant the cuttings in the lower, warmer zone where they would start to grow quickly …”

“… and then to transplant them to the higher forest zone where soil was rich and deep and where moisture was ample for their second period of growth, in which their corms are said to have developed to an average of 25 pounds each.” (Handy, Handy & Pukui)

Ellis, part of Captain Cook’s crew verifies the mauka planting, “After ascending part of the hill, which was covered in every direction with plantations of sugar-cane, sweet potatoes, tarrow, plantains, and breadfruit trees, which were by far the largest they had seen, they arrived at a spot of land entirely uncultivated, and overrun with long grass and ferns.”

“At some distance from this were four or five small huts, the habitations of a few poor people, whose business appeared to be to cultivate several plantations of tarrow that probably belonged to some of the arees or principal people.”

“They had nothing to dispose of, but two small fowls, a few roots of tarrow, and a small quantity of poey as they called it, which was a kind of pudding made of potatoes, mashed up with water, and constitutes the principal part of the food of the lower class  of people.”

“The soil in this part was light, and of a different kind to that below. Having purchased the fowls and tarrow, they left the huts, and proceeded to the wood, which was about two miles distant, through a considerable tract of waste ground, entirely over-run with long grass, ferns, and the dracaena terminalis …”

“… the foot-path was sometimes pretty good, but in general stony, though not in so great a degree as the lower parts: these stones were evidently the production of the volcano. …”

“As they proceeded, they arrived at a long tract of wild plantain-trees, . which far exceed the cultivated ones in size; they produce fruit like them, but it never arrives at perfection. The path now became very dirty and slippery, the soil being a ruff yellow clay, interspersed with large stones.”

“They saw a variety of trees, one species of which was very tall and large, and its leaves greatly resembled those of the spice-trees of Vandiemen’s Land [Tasmania]; this is the wood of which the natives make their canoes. …”

“The next morning was fixed upon for their return to the ships; but they took a different route to their former one, proceeding nearly in a WNW direction, through innumerable plantations of the paper mulberry-tree, bread-fruit, and plantain-trees, which formed an extensive garden, and rendered the houses which were situated there delightfully pleasant.” (Ellis)

In comparing central Kona to Kapalilua, missionary William Ellis notes, “The northern part, including Kairua, Kearake’kua and Honaunau, contains a dense population, and the sides of the mountain are cultivated to a considerable extent …”

“… but the south part presents a most inhospitable aspect.  Its population is thin, consisting principally of fishermen, who cultivate but little land, and that at the distance of from five to seven miles from the shore.” (Ellis)

© 2025 Ho‘okuleana LLC

Filed Under: Hawaiian Traditions, Place Names Tagged With: Kona, Kekaha, Kapalilua, Keahualono, Kona-Kohala, Central Kona, Hawaii

April 16, 2025 by Peter T Young Leave a Comment

Kepuwahaʻulaʻula

“(S)everal islands were ruled by independent kings, who were frequently at war with each other, but more often with their own subjects. As one chief acquired sufficient strength, he disputed the title of the reigning prince.”

“If successful, his chance of permanent power was quite as precarious as that of his predecessor. In some instances the title established by force of arms remained in the same family for several generations, disturbed, however, by frequent rebellions … war being a chief occupation …”  (Jarves)

At the period of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauai and Niʻihau, Kamakahelei was ruler.

“At that time Kahekili was plotting for the downfall of Kahahana and the seizure of Oʻahu and Molokai, and the queen of Kauai was disposed to assist him in these enterprises. The occupation of the Hāna district of Maui by the kings of Hawaiʻi had been the cause of many stubborn conflicts between the chivalry of the two islands.”  (Kalākaua)

Following Kalaniʻōpuʻu’s death in 1782, the Hawaiʻi Island kingship was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.  Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha.

In the first major skirmish, in the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi,) Kiwalaʻo was killed.

With the death of his cousin Kiwalaʻo, the victory made Kamehameha chief of the districts of Kona, Kohala and Hāmākua, while Keōua, the brother of Kiwalaʻo, held Kaʻū and Puna, and Keawemauhili declared himself independent of both in Hilo.  (Kalākaua)

Back on Maui, Kahekili prepared for an invasion against Oʻahu and Kahahana.  He landed at Waikīkī in the beginning of 1783.  Kahekili, dividing his forces in three columns, marched from Waikīkī by Pūowaina (Punchbowl,) Pauoa and Kapena to battle Kahahana and his forces.

Kahahana’s army was routed, and he and his wife fled to the mountains.  For nearly two years or more they wandered over the mountains, secretly aided, fed and clothed by his supporters.  Kahekili’s warriors finally found and killed Kahahana.

In 1790, Kamehameha moved to take Maui – heading first to Hāna.  Hearing this, Kahekili sent Kalanikūpule back to Maui with a number of chiefs (Kahekili remaining on O‘ahu to maintain order of his newly conquered kingdom.)

Helping Kamehameha were foreigners, John Young and Isaac Davis.  John Young, a boatswain on the British fur trading vessel, Eleanora, had been stranded on the Island of Hawai‘i in 1790.  Because of his knowledge of European warfare, Young is said to have trained Kamehameha and his men in the use of muskets and cannons.

Isaac Davis arrived in Hawaii in 1790 as the sole survivor of the massacre of the crew of The Fair American.  Davis also brought western military knowledge; Young and Davis fought alongside Kamehameha in his battles.

Kahekili’s brother, Kamehamehanui (uncle to Kamehameha I,) lost Hāna, which was isolated from the rest of Maui.  Kamehameha then landed at Kahului and marched on to Wailuku, where Kalanikūpule waited for him.

The ensuing battle was one of the hardest contested on Hawaiian record.  The battle started in Wailuku and then headed up ‘l̄ao Valley – the Maui defenders being continually driven farther up the valley.

Kamehameha’s superiority in the number and use of the newly acquired weapons and canon (called Lopaka) from the ‘Fair American’ (used for the first time in battle, with the assistance from Young and Davis) finally won the decisive battle at ‘Īao Valley.

The Maui troops were completely annihilated, and it is said that the corpses of the slain were so many as to choke up the waters of the stream of ‘l̄ao – one of the names of the battle was “Kepaniwai” (the damming of the waters.)

Maui Island was conquered and its fighting force was destroyed – Kalanikūpule and some other chiefs escaped over the mountain at the back of the valley and made their way to Molokai, then to O‘ahu.  With Kalanikūpule was Kalola, daughter of King Kekaulike, sister to Kahekili and aunt of Kalanikūpule.  Kalola was also grandmother to Keōpūolani.

Kamehameha followed Kalola to Molokai and made a “request that she (Kalola) should confide her daughters and granddaughter to his care and protection. To which Kalola is said to have replied, ‘When I am dead, my daughters and granddaughter shall be yours.’” (Fornander)

Kamehameha camped on Molokai until Kalola died.  This “capture” of the women by Kamehameha, a conquering chief taking the widow and female relatives of his defeated rival, was politically important.  Taking Keōpūolani as his new wife, Kamehameha returned to Hawaiʻi Island.

The abrupt departure of Kamehameha and his fleet from Molokai and his return to Hawaiʻi took a great weight off the mind of Kahekili, and plans of vengeance occupied his thoughts and brightened his vision in the immediate future. He was doubtless encouraged by Kāʻeokūlani, who by this time had obtained the supremacy of Kauai, and who urged his brother to avenge the defeat of Kalanikūpule.  (Fornander)

Negotiations and preparations having been perfected between the Kauai and Oʻahu sovereigns during the winter months of 1790-91, Kāʻeokūlani left Kauai with a well-equipped fleet of war canoes, accompanied by a foreign gunner Mare Amara and arrived at Oʻahu in the spring of 1791.  (Fornander)

Kahekili decided that no better time could be chosen to attack Kamehameha.  The chiefs had massed their forces on Maui. Here Kāʻeokūlani, took the leadership role.  After a little rest, the Kauai fleet swept across the channel and passed down the eastern side of Hawaiʻi.  They ransacked villages along the way.  Finally Kamehameha’s canoes and ships caught up with them off Waimanu, not far from Waipiʻo.

In former years a naval battle meant the clash of canoe against canoe.  This battle was different.

Unlike the prior battle at ʻĪao, here both sides had modern firearms and people who knew how to use them (this battle was the first in Hawaiʻi that saw both sides have foreign gunners, Mare Amara with Kahekili, and Isaac Davis and John Young with Kamehameha.)

The people on the bluffs saw the red flashes of the guns and noted the increasing noise of the artillery until they could no longer hear the voices of men. As the clouds of smoke crept over the sea the battle became, in the view of the watchers, a fight between red mouthed guns, and they shouted one to another the news of the progress of the conflict according to the predominance of flashing muskets and cannon.

It was soon seen that the invaders were being defeated. The man who had the best arms and the best gunners won the victory.  The Kauai and Oʻahu Chiefs fled with their scattered fleets to Maui.

Kamehameha soon followed them, and during the next three years, step by step, passed over the islands until the kingdom was his.  (Westervelt)

The battle was so fierce that it was called Kepuwahaʻulaʻula (the Battle of the Red-Mouthed Gun.)  The image depicting the battle is artwork by Herb Kane (Kamehameha is in the Fair American.)

© 2025 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Place Names Tagged With: Kahahana, Kaeo, Kahekili, Kalanikupule, Kepaniwai, Keopuolani, Kalaniopuu, Waimanu, Kalola, Hawaii, Kepuwahaulaula, Kamehameha, Battle of the Red-Mouth Gun, Iao, Kamakahelei

April 5, 2025 by Peter T Young Leave a Comment

ʻĀina Mauna

ʻĀina Mauna, or mountain lands, reflects a term used affectionately by elder Hawaiians to describe the upper regions of all mountain lands.

In pre-Contact times, these upper forested lands were left relatively untouched, as they were integral to the functioning of the ahupua‘a due to the water they provided to the lowlands. These upland forests were considered wao akua (“realm of the gods”) and were therefore protected by kapu.  (Iwashita)

Small cultivated areas were located primarily in the lowlands, which were extensively cleared for agriculture.  Most permanent settlement initially was near the ocean and at sheltered beaches, which provided access to good fishing grounds, as well as facilitating convenient canoe travel.

Koa tree canoe logs were cut from the ʻĀina Mauna; it is estimated that it takes up to 125-years or more to grow a koa tree large enough for a voyaging canoe.

Traditional dwellings (hale pili) were constructed of native woods lashed together with cordage most often made from olonā. Pili grass was a preferred thatching. Lauhala (pandanus leaves) or ti leaf bundles, called pe‘a, were other covering materials used.

In addition, implements incorporated into hula were made of wood and other forest products.  Weapons used wood products for spears, daggers, clubs, shark tooth and other wooden weapons.

With ‘Contact’ came changes to the ʻĀina Mauna.

In 1778, Captain Cook left goats and pigs.  In 1793, Captain George Vancouver gave Kamehameha cattle (which he placed a kapu on to allow herds to grow.)  In 1803, American Richard Cleveland presented horses ‐ a stallion and a mare ‐ to Kamehameha.

The goats, pigs and cattle started to have negative impacts on the Islands’ mauka lands.

On top of that, ʻiliahi (sandalwood) became first recognized as a commercial product in Hawai‘i in 1791 by Captain Kendrick of the Lady Washington, when he instructed sailors to collect cargo of sandalwood.

Trade in Hawaiian sandalwood began in the early-1790s; by 1805 it had become an important export item. Unfortunately, the harvesting of the trees was not sustainably managed (they cut whatever they could, they didn’t replant) and over-harvesting of ʻiliahi took place.

By 1830, the trade in sandalwood had completely collapsed.  Hawaiian forests were exhausted and sandalwood from India and other areas in the Pacific drove down the price in China and made the Hawaiian trade unprofitable.

Through King Kamehameha III’s Act No. 2, Chapter III, Article I, Chapter VI, Section VII of April 27, 1846, ‘forestry’ began in Hawaiʻi.

“The forests and timber growing therein, shall be considered as government property, and under the special care of the minister of the interior, who may from time to time convert the products thereof into money for the benefit of government.”

By the late-1800s, the sugar industry had been lobbying for forest protection, as the cattle grazing and denudation of upland forests threatened the water supply critical to sustaining the sugar economy.

A lasting legacy of that era was the implementation of the Forest Reserve System, created by the Territorial Government of Hawai’i through Act 44 on April 25, 1903.

That year, on May 13, 1903, the Territory of Hawaiʻi, with the backing of the Hawaiʻi Sugar Planters’ Association, established the Board of Commissioners of Agriculture and Forestry.  (HDOA)  By 1930, a million acres of land – nearly 25% of Hawaii’s land area – were in the Forest Reserve System.

Forest reserves were useful for two primary purposes: water production for the Territory’s agricultural industries, and timber production to meet the growing demand for wood products.

The forest reserve system should not lead to “the locking up from economic use of a certain forest area.” Even in critical watersheds the harvesting of old trees “is a positive advantage, in that it gives the young trees a chance to grow, while at the same time producing a profit from the forests. (Ralph Sheldon Hosmer; LRB)

And, forests are not just about trees.

Virtually all our fresh water comes from the forest, also clean air, recreation areas, habitat for native species, plants for cultural practices and woods for fine arts are among the thousands of forest benefits.

Our forests present endless opportunities for both residents and visitors; Hawaii’s forests offer employment, recreation and resources – including ecological goods and services.

Ecological goods include clean air, and abundant fresh water; while ecological services include purification of air and water, plant and wildlife habitat, maintenance of biodiversity, decomposition of wastes, soil and vegetation generation and renewal, groundwater recharge, greenhouse gas mitigation and aesthetically pleasing landscapes.

Water, wildlife and wood are just a few of the products found in our forests.

A little side note related to the ʻĀina Mauna … we prepared the ʻĀina Mauna Legacy Program, its Implementation Work Plan  and Environmental Assessment for the Hawaiian Homes Commission (they unanimously approved all.)

The ‘Āina Mauna Legacy Program is DHHL’s long‐range planning document geared to restore and protect approximately 56,000‐acres (about ¼-of all the DHHL lands in the Islands) of native Hawaiian forest on Mauna Kea that is ecologically, culturally and economically self‐sustaining for the Hawaiian Home Lands Trust, its beneficiaries and the community.

We were honored and proud when our planning document, the ‘Āina Mauna Legacy Program, received awards: the “Environment/Preservation Award” from the American Planning Association‐Hawai‘i Chapter and the “Koa: Standing the Test of Time Award” by the Hawai‘i Forest Industry Association.  The image shows some forest of the ʻĀina Mauna.

© 2025 Hoʻokuleana LLC

Filed Under: Hawaiian Traditions, Place Names Tagged With: DHHL, Aina Mauna Legacy Program, Sugar, Department of Hawaiian Home Lands, Aina Mauna, Hawaii

April 3, 2025 by Peter T Young Leave a Comment

Kapuanoni

“The village with the walled pond and grove of hau and coconut trees was Kahalu‘u, and Kahalu‘u-kai-ākea was the chief who controlled the ahupua‘a which bears his name.”

“He was the father of the beautiful, glowing-skinned chiefess, Mākole‘ā. The beauty of Kahalu‘u is described with the saying “Kahalu‘u ua ‘āina ala i ka wai puka iki o Helani” (Kahalu‘u is the land [known for] the small rising waters of Helani.)”

“At Kahalu‘u, Hale‘ōpele was the āhua (hillock-agricultural feature) covered with coconut trees…”

“…A hō‘ea i ke kuono iloko he ‘ili‘ili wale no ke one, a ke kai e po‘i ana me ka ho‘omaha ‘ole o nā Keauhou ia — And when you arrived at a bay with pebbly sand, where the ocean continuously laps upon the shore it was Keauhou…”

“A komo mai la ‘olua i ka ulu ‘ōhi‘a o nä Keauhou ia, o ka ulu ‘ōhi‘a o Moku‘aikaua — and when you entered the ‘ōhi‘a grove in the lands of Keauhou, it was the ‘ōhi‘a grove of Moku‘aikaua…” (Ka Hōkū o Hawai‘i, April 9, 1914, Maly)

At Kahalu‘u is Kapuanoni Heiau … “Only portions of walls could be traced, 97 feet apart; one of them, a wall foundation, could be followed for 40 feet, and the other, a standing wall 4.5 feet wide, was distinguishable for 34 feet. The place had the appearance of having been much disturbed in early times.”

“It is now overgrown with hau. Local information, from the grandson of its last priest, was that the heiau was built by Kalani‘ōpu‘u and that it was for prayers in general.” (Stokes, 1906) It was “a temple dedicated to agricultural and fishing success.” (NPS)

Thrum (1908) describes Kapuanoni as “a large heiau of Kahaluu, described as an ancient puuhonua and luakini, built in the time of Lono.”

“Tradition has it that when Malaihi was its kahu (or keeper), a native fled to it from Pahoehoe and was followed in by his pursuers, seized, and taken away without remonstrance, which violation coming to the ears of the king he had the keeper slain and sacrificed on the altar of Ohiamukumuku.”

The name “ka pua noni” can be translated literally as ‘the’ (ka) ‘noni flower’ (pua noni). The deeper kaona (meaning) behind this place name has not been passed on. (SWCA)

Kapuanoni is situated on the promontory that forms the southern headland of Kahaluʻu Bay and is surrounded by water on three sides. The heiau formed an integral component of the chiefly and religious compound of coastal Kahalu‘u during the traditional period. (SWCA)

Subsequent to c. 1730s, the chiefs Alapa‘i, Kalani‘ōpu‘u, and Kamehameha I, are all associated with residency and activities in this region of Kona, with specific references to Kahalu‘u and Keauhou. (Maly)

“The years 1775, 1776, 1777, 1778, and 1779. Kalaniopuu went to war at Kaupo on Maui, with his Alii, his war Officers, and his soldiers. Kalaniopuu first went to war at Kaupo …” (Kuakoa, Dec 8, 1866)

“Ka-lani-‘opu‘u returned to Hawaii embittered against Ka-hekili by the realization of his defeat, and spent a year in preparing an army made up of a body or men from each of the six districts of the island, each division led by a warrior chief.” (Kamakau)

“Six army corps or brigades were organised, and became known by the names of I, Ahu, Mahi, Palena, Luahine, and Paia; the members of the royal family were formed into a life-guard, called Keawe; and the Alii-ai-alo – the nobles who had the privilege of eating at the same table with the Moi – composed two regiments called Alapa and Piipii.”

“While thus preparing material resources, Kalaniopuu was not forgetful of his duties to the god whom he acknowledged and whose aid he besought. This god was Kaili – pronounced fully ‘Ku-kaili-moku’ – who, from the days of Liloa, and probably before, appears to have been the special war-god of the Hawaii Mois.” (Fornander)

“[H]e repaired and put in good order the Heiaus called ‘Ohiamukumuku’ at Kahaluu, and ‘Keikipuipui’ at Kailua, in the Kona district, and the high priest Holoae was commanded to maintain religious services and exert all his knowledge and power to accomplish the defeat and death of the Maui sovereign.” (Fornander)  Kalani‘ōpu‘u is also credited with building the heiau of Kapuanoni, presumably during this time. (Maly)

At the time of Captain James Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

When Cook arrived on the Island of Hawai‘i (1779), Kalaniʻōpuʻu was on the island to Maui to contend with Kahekili, king of Maui. The east side of Maui had fallen into the hands of Kalaniʻōpuʻu and Kahekili was fighting with him to gain control.

Kalaniʻōpuʻu returned to Hawaiʻi and met with Cook on January 26, 1779, exchanging gifts, including an ʻahuʻula (feathered cloak) and mahiole (ceremonial feather helmet.)   Cook also received pieces of kapa, feathers, hogs and vegetables.

“After Captain Cook’s death [in 1779] Kalaniopuu dwelt some time in the Kona district, about Kahaluu and Keauhou, diverting himself with Hula performances, in which it is said that he frequently took an active part, notwithstanding his advanced age. “

“Scarcity of food, after a while, obliged Kalaniopuu to remove his court into the Kohala district, where his headquarters were fixed at Kapaau.” (Fornander)

“During the period of his rule, between c. 1782 to 1819, Kamehameha I was noted for his dedication to his gods and their kapu. Kamakau records that Kamehameha I dedicated the heiau of Kama-i-ke‘e-kū and ‘Ōhi‘a-mukumuku in Kahalu‘u to his war god.”

“In Thrum’s account of Hawaiian temples, readers are told that Kamehameha also built the heiau named Hāpaiali‘i shortly after the battle at Moku‘ōhai in c. 1782. It was through the battle of Moku‘ōhai at Ke‘ei, that Kamehameha I secured a portion of the island of Hawai‘i under his rule.”

“Also, following the death of Kalani‘ōpu‘u the lands of Kahalu‘u and the “two Keauhou” were among those divided between the chiefs.”

“Among the most important ali‘i of the Kamehameha I period associated with Keauhou and Kahalu‘u, was the chiefess Keōpūolani, known in her youth as Wahinepio. She was raised at Keauhou, where she lived until ca. 1795.”

“The daughter of Kïwala‘ō, she was also the sacred wife of Kamehameha I, and mother of the children who succeeded him in rule.” (Maly)

“Kuakini was born in 1791, while his parents lived at Kahalu‘u and Keauhou. Kuakini was a younger brother of Ka‘ahumanu, the favored wife of Kamehameha I, and regarding the birth of Kuakini, and his tie to the lands of Kahalu‘u and Keauhou, Kamakau, recorded that:”

“At the birth of the child [Kuakini] there was a great hula at Kaha-lu‘u, and the name hula (hula inoa) was being danced for the birth of the new son to Na-mahana and Ke‘e-aumoku.”

“Visitors came to bring gifts (ho‘okupu), and among them was Ka-mehe-‘ai-ku who had gone away and hidden in the country and slept with a man and given birth to a child.”

“She was a cousin of Ke‘e-au-moku, and when she was discovered among the spectators at the hula Ke‘e-au-moku gave the child to her to suckle and gave with him the land of Keauhou; and Ka-mehe-‘ai-ku took the little chief to Keauhou and there nourished him until he was grown…” (Kamakau, Maly)

“In 1931, a visitor to nearby Keauhou Bay described Kahalu‘u as ‘miles off the beaten path … a place where people used to live in numbers and now live no more’ (Schench). By the 1950s, the area was mostly abandoned and heavily overgrown”

“In 1970, the Outrigger Keauhou Beach Hotel was constructed just inland of Kapuanoni Heiau. The heiau was situated directly adjacent to the hotel pool.” (SWCA) (The demolition of the Keauhou Beach Hotel was completed in August 2018.) (KSBE)

While some of the walls of the heiau complex remain, the seaward edges of the structure have been badly damaged by high surf events while its interior has been modified by various additions and reconstruction efforts undertaken when it formed part of the grounds of the Outrigger Keauhou Beach Resort.

In 2005, the trustees of Kamehameha Schools decided to restore the five coastal heiau of Kahalu‘u, including Kapuanoni.  Restoration of two heiau (Ke‘ekū and Hāpaiali‘i) was completed in 2009.  Restoration of Makoleā followed that and planning and activities to restore Kapuanoni and Po‘o Hawai‘i pond are underway.

Drone flyover of Kapuanoni: https://www.youtube.com/watch?v=fxsRxa1pimA&t=1s (SWCA)

© 2025 Ho‘okuleana LLC

Filed Under: General, Hawaiian Traditions, Place Names Tagged With: Hawaii, Heiau, Kahaluu, Kapuanoni, Keeku, Makolea, Hapaialii

March 31, 2025 by Peter T Young Leave a Comment

Suo Oshima

The Seto Inland Sea is dotted with about 700 islands of various sizes, and Suo Oshima (officially Yashirojima), located in the southeastern part of Yamaguchi Prefecture, is the third largest island. (Kawai, JANM)

Situated off the coast of western Honshu is Suo Oshima, often noted English as “Suooshima” or “Suo-Oshima,” this rural part of Japan is one of the countless landmasses that can be found out on the Seto Inland Sea. Officially part of Yamaguchi Prefecture. (Kimball)

Seto Inland Sea is the largest inland sea of Japan and is surrounded by Honshu. Shikoku, and Kyushu.  Features of the Seto Inland Sea is fast tide due to a big difference of high and low tide There are high tides and two low tides twice a day.

Water level difference between high tide and low tide is called “tidal range” – here, it is 3-10-feet in the east and 10-13-feet in west. (International Environmental Management of Enclosed Coastal Seas (EMECS) Center)

Suo Oshima is home to a series of peaks that are collectively called the “Seto Inland Sea’s Alps”. Comprised of Mt. Monju, Mt. Kano, Mt. Genmeizan, and Mt. Dake, the heights of this mountain quadruplet are nearly 2,300-feet tall.

Back during the Edo Period (1603–1868), Suo Oshima was overpopulated. Due to the mountainous core of the goldfish-shaped island, residents had a hard time finding ample space to live. (Kimball)

“The population is now around 15,000, but at the beginning of the Meiji period there were about 70,000. At that time, politics was in chaos, and there were also natural disasters such as typhoons, so the islanders could not make a living.”

“At the same time, the island had a history of migrant workers, and it was common for people to go out on boats. At that time, the government talked about migrant workers (overseas emigration), and many people applied. For the islanders, it probably felt like going to a faraway place for a long period of time.” (Makoto Kimoto, JANM)

A shortage of laborers to work in the growing (in size and number) sugar plantations in Hawai‘i became a challenge.  The only answer was imported labor.

Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

The first to arrive were the Chinese (1852.)  The sugar industry grew, so did the Chinese population in Hawaiʻi.  Concerned that the Chinese were taking too strong a representation in the labor market, the government passed laws reducing Chinese immigration.  Further government regulations, introduced 1886-1892, virtually ended Chinese contract labor immigration.

In 1868, an American businessman, Eugene M Van Reed, sent a group of approximately 150-Japanese to Hawaiʻi to work on sugar plantations and another 40 to Guam. This unauthorized recruitment and shipment of laborers, known as the gannenmono (“first year men”,) marked the beginning of Japanese labor migration overseas.  (JANM)

However, for the next two decades the Meiji government prohibited the departure of “immigrants” due to the slave-like treatment that the first Japanese migrants received in Hawaiʻi and Guam.  (JANM)

In March 1881, King Kalākaua visited Japan during which he discussed with Emperor Meiji Hawaiʻi’s desire to encourage Japanese nationals to settle in Hawaiʻi.

Kalākaua’s meeting with Emperor Meiji improved the relationship of the Hawaiian Kingdom with the Japanese government and an economic depression in Japan served as motivation for agricultural workers to move from their homeland.  (Nordyke/Matsumoto)

The first 943-government-sponsored, Kanyaku Imin, Japanese immigrants to Hawaiʻi arrived in Honolulu aboard the Pacific Mail Steamship Company City of Tokio on February 8, 1885.  Subsequent government approval was given for a second set of 930-immigrants who arrived in Hawaii on June 17, 1885.

With the Japanese government satisfied with treatment of the immigrants, a formal immigration treaty was concluded between Hawaiʻi and Japan on January 28, 1886. The treaty stipulated that the Hawaiʻi government would be held responsible for employers’ treatment of Japanese immigrants.

Many Japanese people living on Suo Oshima opted to move.  From 1885 to 1894, 3,913 people living on the island took advantage of the opportunity and moved to Hawai‘i (about 13.5% of the total of about 29,000 Japanese emigrants to Hawai‘i during that time).  Thus, many of the Japanese now living in Hawaii originally have roots that harken back to Suo Oshima. (Kimball)

After Hawai‘i was annexed by the US, many people from Suo Oshima went to Hawaii, and many Suo Oshima people were active in Hawaiian society. After the war, many donations and goods were brought from Hawaii to Suo-Oshima. (Japan Hawaii Immigration Museum)

To commemorate the connection between Suo Oshima and Hawai‘i, the Japan Hawai‘i Immigrant Museum was opened February 8, 1999 after four years of collecting materials.

Here is a link to the Museum website: https://suooshima-hawaii-imin.com/en

The building of the Japan Hawai‘i Immigrant Museum is a reproduction of the former Fukumoto residence built by the late Chouemon Fukumoto.

After returning to Suo Oshima in 1924, he built the Fukumoto residence, which is now the Japan Hawaii Immigrant Museum, in 1928. (Japan Hawaii Immigration Museum)

Many of the materials displayed in the Immigration Museum were donated by townspeople and their families who had returned from Hawaii. The museum also has historical materials, old documents, and a data search corner for information on the history of immigration to Hawaii. (Japan Hawaii Immigration Museum)

Kauai County and Suo Oshima established a sister city relationship which was signed in June 1963.  “The relationship between Japan and Hawai‘i is an integral part of our state’s historic, cultural, and economic well-being – just look at our food, our customs, and our people,” said Mayor Kawakami.

“Through our 60 years of friendship, we have come to share a mutual understanding of each other’s government, economy, agriculture, tourism, and community. And as we celebrate together this milestone, we continue our promise to pass along our customs with the next generation, keeping both Japan and Hawai‘i culture and tradition alive.” (Kauai County)

© 2025 Ho‘okuleana LLC

Filed Under: Place Names, Economy Tagged With: Hawaii, Sugar, Japan, Suo Oshima, Japan Hawaii Immigrant Museum

  • « Previous Page
  • 1
  • …
  • 6
  • 7
  • 8
  • 9
  • 10
  • …
  • 151
  • 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

  • Women Warriors
  • Rainbow Plan
  • “Pele’s Grandson”
  • Bahá’í
  • Carriage to Horseless Carriage
  • Fire
  • Ka‘anapali Out Station

Categories

  • Hawaiian Traditions
  • 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

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 Kamanawa Kameeiamoku Kamehameha Schools Lalani Village Lava Flow Lelia Byrd Liliuokalani Mao Math Mauna Loa Midway Monk Seal Northwestern Hawaiian Islands Oahu Papahanaumokuakea Marine National Monument Pearl Pualani Mossman Queen Liliuokalani 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...