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November 19, 2019 by Peter T Young 1 Comment

Ke-ahi-a-Kawelo

Ka‘ā (literally translated means, “the rocky area”) is the largest ahupuaʻa on Lānaʻi, and covers almost 19,500-acres of land, the entire north end of the island.

At one time Ka‘ā supported many near-shore settlements, upland agricultural fields, resource collection/workshop areas and ceremonial sites. The residents of Ka‘ā regularly traveled between the coast and uplands, and several named localities in both climatic regions are found in native traditions and historical literature.

Traditional features, including ceremonial sites, burials, trails, residences (both long term and temporary,) salt making sites, agricultural features, lithic workshops, petroglyphs, modified caves, contest fields and sites of undetermined uses are found throughout Ka‘ā.

Native Hawaiian chants and traditions passed down over time speak loudly of the cultural and historical significance of this area.

The honu (turtle) population at Polihua is integral to the account of Pele’s migration to Hawaiʻi, and in the time when ancient Hawaiians lived at Ka‘ā the honu provided important resources for traditional subsistence.

The tradition of the Lānaʻi priest, Kawelo, and a priest of Moloka‘i identified in various accounts as either Lani-kāula or Waha – is of regional importance to the people of Lānaʻi and Moloka‘i.

Kawelo was a famous priest of Lānaʻi, who is remembered in several written accounts, dating back to at least 1868. Information collected by Kenneth Emory from Lānaʻi in 1921-1922, and accounts by other native residents, place prominent sites associated with this legend in the ahupua‘a of Ka‘ā.

In the latter tradition, we see that at Ka‘ā, Lānaʻi, Kawelo kept an altar on which a fire was burned to protect the well-being of the people of his island.

There are several narratives, with varying circumstances and different characters, but each focusses on the central theme of the priest Kawelo burning a fire on an altar in order to protect the well-being of the residents of Lānaʻi.

Kewalo on Lānaʻi and Waha on Molokaʻi challenged each other to keep a fire burning on their respective island longer than the other, and the winner’s island would be rewarded with great abundance.

The Lānaʻi kahuna, Kawelo, used every piece of vegetation in Keahiakawelo to keep his fire burning, which is why this area is so barren today.

In 1873, Walter Murray Gibson published “A Legend of Lanai” in the newspaper “Nu Hou.” Titled “Keahiakawelo” (The fire of Kawelo), in the account there are details on events of the legend and reference to the upland region of Ka‘ā:

“In the district of Kaa, on the western side of Lanai, there are several tumuli of large stones, and some rude contrivance of sacrificial altar, surrounded by a low round enclosure.”

“Here three generations anterior to the reign of Kahekili, who was King of Maui and Lanai, lived the prophet Kawelo, who kept up a constant fire burning day and night upon this altar; and a similar fire responsive to it, was maintained by another prophet Waha, on the opposite side of Molokai.”

“Now Kawelo had a daughter to assist in keeping watch and to feed the sacred fire, and Waha had a son; and it was declared to the people by these prophets, that so long as the fire burned, hogs and dogs would never cease from the land; but should it become extinguished these animals would pass away, and the kanakas would only have fish and sea-weed to eat with their poi. . . “

Gibson described how the boy Nui, of Moloka‘i, and the girl Pepe, of Lānaʻi, came to fall in love, and how on one fateful night, they failed to keep the fires on their respective islands lit – the fire on the “altar of Keahiakawelo” had died. Upon discovering their error, Nui and Pepe fled to Maui, and Kawelo:

“… threw himself headlong from a precipice of the barranca [bluff] of Maunalei. And many natives of Lanai believe to this day, that their native hogs and dogs have passed away, in consequence of the prophecy of Kawelo.”

Keahiakawelo is an otherworldly rock garden at the end of rocky Polihua Road. Located roughly 45-minutes from Lānaʻi City on the northwest side of the island, its landscape is populated with boulders and rock towers.

The region around Keahiakawelo is one of the most significant storied landscapes on Lānaʻi; there are numerous traditions describing how native Hawaiians were able to survive on Lānaʻi, and why, at one time, Lānaʻi was noted for purple colored lehua blossoms.

As the tradition of the area known as Keahiakawelo reveals, the Ka‘ā region of Lānaʻi, with the view plain to the eastern end of Moloka’i and the famed kukui tree grove of Lanikāula and Mokuhoʻoniki, is one of great significance to the history of Lānaʻi and connected by history to the larger Maui group of islands.

The rock towers, spires and formations formed by centuries of erosion are at their most enchanting at dusk. The setting sun casts a warm orange glow on the rocks illuminating them in brilliant reds and purples.

One Island legend says that the rocks and boulders were dropped from the sky by the gods tending their gardens. Another ancient tale explains that the rocks house the spirits of ancient Hawaiian warriors.

And still another legend says that the gods enjoyed creating art, and this spot on the island is where they made their favorite sculptures. They created powerful winds to literally sculpt each rock formation (perhaps explaining why there is no vegetation.)

Science suggests that these formations are the result of thousands of years of erosion that created pinnacles and buttes in one remote canyon area. Just one look, however, and you’ll wonder whether each rock has been placed for some divine purpose.

Today, many refer to this area as “Garden of the Gods.”

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Garden of the Gods

Filed Under: Place Names Tagged With: Hawaii, Lanai, Kewalo, Keahiakewalo, Garden of the Gods

November 15, 2019 by Peter T Young Leave a Comment

Papaʻenaʻena Heiau

Hawaiʻi’s iconic landmark, Lēʻahi (Diamond Head) overlooks Waikīkī. Papaʻenaʻena heiau once stood on its western slope, overlooking the Waikīkī coastline. It was referred to by some early writers as “Lēʻahi heiau.”

“It consisted of a mana (supernatural or divine power) house approximately 50 feet long; an oven house (hale umu); a drum house; a waiea or spiritual house; an anuʻu or tower; a lele (altar) and twelve large images. The heiau was bordered by a rectangular wooden fence approximately six to eight feet tall with an eight-foot wide base, which narrowed to three feet at its apex.” (Ireland)

It is likely that the heiau was built in 1783 by Kahekili, the mōʻī (ruler) of Maui, as part of a victory celebration following Kahekili conquest of Oʻahu.

Surfing was one of the principal attractions for Waikīkī to both the chiefs and commoners who resided there. “Here at the ‘surfing heiau’ of Papaʻenaʻena, a terraced structure … is where surfers came to offer their sacrifices in order to obtain mana and knowledge of the surf.” (Kanahele)

When surf was ‘up,’ Kahuna at Papaʻenaʻena heiau reportedly flew a kite at the heiau as a signal to the people of the wave conditions. (Kanahele)

An ancient chant tells of Papaʻenaʻena and surfing:

There at Kalahuewehe is the big surf created by Papaʻenaʻena.
Arise, of ye surf of Kalahuewehe, arise! …
The kahuna of Papaʻenaʻena flies his moon kite
To proclaim the suitability of the sea for surfing.
The eager lookout on yonder highland
Anxiously scans the skies for this signal,
And relays the good news by runners;
Farmers, woodsmen, bird catchers all,
Leave their tasks and fetching their surf boards
Hurry to the beach at Waikiki.
Soon the sea is filled with natives
Sporting in the billowy surf;
Trick riding, zigging and zagging, amidst the foam,
Shouting words of defiance against the angry surf
To topple the rider if it can …. (Kanahele)

Papaʻenaʻena heiau was also a luakini heiau; human sacrifices were made at the terraced stone structure. The heiau was probably used for sacrificial or sacred purposes for 35 years.

Some historians believe that when Kamehameha I conquered ‘Oahu in 1795 at the Battle of Nuʻuanu, Kamehameha I used Papaʻenaʻena heiau to offer a sacrifice of his slain rival, Kalanikūpule, to his war god Kūkaʻilimoku.

After Kamehameha’s troops were overcome with dysentery in 1804, that stopped his attempt to conquer Kauaʻi, Kamehameha repaired Papaʻenaʻena heiau and offered in sacrifice 400 pigs, numerous coconuts and bananas and three kapu violators.

The heiau was also used for one (possibly its last) sacrifice. Kanihonui was killed and placed on the Papaʻenaʻena alter.

Kamehameha learned that Queen Kaʻahumanu had an affair with Kanihonui. He was a handsome 19-year old. Reportedly, Kaʻahumanu had seduced the boy while she was intoxicated; in addition, the boy was the son of Kamehameha’s half-sister – and, Kamehameha and Kaʻahumanu raised him.

George W. Bates, in 1854, describes a heiau at the foot of Lēʻahi (believed to be Papaʻenaʻena) as: “Just beyond Waikiki stand the remains of an ancient heiau, or pagan temple. It is a huge structure, nearly quadrangular, and is composed merely of a heavy wall of loose lava stones, resembling the sort of inclosure commonly called a ‘cattlepen.’”

“This heiau was placed at the very foot of Diamond crater, and can be seen at some distance from the sea. Its dimensions externally are 130 by 70 feet. The walls I found to be from six to eight feet high, eight feet thick at the base, and four at the top.”

“On climbing the broken wall near the ocean, and by carefully looking over the interior, I discovered the remains of three altars located at the western extremity, and closely resembling parallelograms. I searched for the remains of human victims once immolated on these altars, but found none; for they had returned to their primitive dust, or been carried away by curious visitors.”

Later (at about 1856,) Queen Emma ordered her workers to take rocks from Papaʻenaʻena heiau to build a stone wall around her property at Waikīkī.

During the Māhele the site was transferred to the future King Lunalilo. After the king’s death, this site was sold to James Campbell, in 1883. Later, Walter F. Dillingham bought the land from Campbell.

With the help of famed Chicago architect, David Adler, the Dillinghams built a home similar to the Villa La Pietra they admired in Tuscany while on their honeymoon – they named their new home La Pietra – meaning The Gem or The Rock.

After Walter’s death, La Pietra was sold to Hawaii School for Girls, who relocated their school there (1969.) The former Papaʻenaʻena heiau site is now the home for La Pietra – Hawaii School for Girls, an independent, college preparatory school for girls, grades 6 through 12.

When Papaʻenaʻena heiau stood on Diamond Head, it overlooked what is today First Break, the beginning of Kalahuewehe, a surfing spot famous for hundreds of years.

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Reconstruction-illustration-Papaenaena_Heiau-(NPS)
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Filed Under: Hawaiian Traditions, Place Names Tagged With: Hawaii, Waikiki, Leahi, Diamond Head, La Pietra, Papaenaena Heiau

November 6, 2019 by Peter T Young Leave a Comment

Foster Botanical Garden

In 1853, Queen Kalama leased 4.6 acres of land to William Hillebrand, a botanist as well as a physician; he and his wife built a home in the upper terrace area of the present garden. The magnificent trees which now tower over this area were planted by him.

Six years after his arrival, he and nine other Honolulu physicians petitioned to charter an organization called the Hawaiian Medical Society. Today, it is the Hawaii Medical Association.

Appointed physician to the royal family at The Queen’s Hospital (now The Queen’s Medical Center), Hillebrand also served as chief physician at the hospital from 1860 to 1871.

While on a mission for the King to bring Chinese immigrants to work in the islands’ sugar fields, Hillebrand introduced Common Myna birds to Honolulu (as well as “carrion crows, gold finches, Japanese finches, Chinese quail, ricebirds, Indian sparrows; golden, silver and Mongolian pheasants; and [two] axis deer from China and Java”.)

After 20 years, Hillebrand returned to Germany, where he published Flora of the Hawaiian Islands in 1888.

In 1884, the Hillebrand property was sold Thomas R. Foster and his wife Mary E. Foster, who continued to develop the garden at their homesite.

In 1919, Foster leased two-acres to the Hawaiian Sugar Planters’ Association for its experiment station, under the direction of Dr. Harold L. Lyon, a botanist and plant pathologist.

Lyon proceeded to build on the work of plant conservation and landscape architecture which Dr. Hillebrand and Mrs. Foster had initiated. By 1925, his plant nursery had produced over a million trees, most of them exceptional varieties which were not grown elsewhere.

Hundreds of new species of trees and plants had been imported, cultivated and distributed throughout the Hawaiian Islands.

Upon Mrs. Foster’s death in 1930, the 5.5 acre site was bequeathed to the City and County of Honolulu as a public garden and was opened to the public on November 30, 1931, with Lyon as its first director.

Over a span of 27 years, Dr. Lyon introduced 10,000 new kinds of trees and plants to Hawaiʻi. The Foster Garden orchid collection was started with Dr. Lyon’s own plants.

Through purchases by the City and gifts from individuals, under the directorship of Paul R. Weissich (1957-89), Foster Garden expanded to over 13.5-acres and also developed four additional sites on Oahu Island to create the 650-acre Honolulu Botanical Gardens system (including, Hoʻomaluhia Botanical Garden, Koko Crater Botanical Garden, Liliʻuokalani Botanical Garden and Wahiawa Botanical Garden.)

Taken as a whole, these five gardens feature rare species from tropical environments ranging from desert to rainforest, comprising the largest and most diverse tropical plant collection in the United States.

In addition to being a pleasant place to visit, Foster Botanical Garden is a living museum of tropical plants, some rare and endangered, which have been collected from throughout the world’s tropics over a period of 150 years.

Today the garden consists of the Upper Terrace (the oldest part of the garden); Middle Terraces (palms, aroids, heliconias, gingers); Economic Garden (herbs, spices, dyes, poisons); Prehistoric Glen (primitive plants planted in 1965); Lyon Orchid Garden; and Hybrid Orchid Display.

It also contains a number of exceptional trees, including a Sacred Fig which is a clone descendant of the Bodhi tree that Buddha sat under for inspiration, a sapling of which was gifted to Mary Foster by Anagarika Dharmapala in 1913.

In 1975, the Hawaiʻi State Legislature found that rapid development had led to the destruction of many of the State’s exceptional trees and passed Act 105 – The Exceptional Tree Act.

The Act recognizes that trees are valuable for their beauty and they perform crucial ecological functions. All told, Foster Botanical Garden contains 25 of about 100 Oʻahu trees designated as exceptional.

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Baobab Tree, Adansonia digitata
Bo Tree, Ficus religiosa
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Daibutsu-replica of the Great Buddha of Kamakura-dedicated in 1968 for centennial of Japanese immigration to Hawaii
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Doum Palm, Hyphaene thebaica
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Guama Tree, Lonchocarpus domingensis
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Pili Nut Tree, Canarium vulgar
Tattele Tree, Pterogota alata
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Filed Under: General, Place Names, Prominent People Tagged With: Hilldebrand, Hawaii, Mary Foster, Queen's Medical Center, Queen's Hospital, Hawaii Sugar Planters, Harold Lyon, Foster Botanical Garden

November 3, 2019 by Peter T Young Leave a Comment

Nu‘alolo Kai

Located on the northwest coast of Kauai, the Nā Pali contains some of the Pacific Islands most spectacular wilderness area.

There was a string of former Hawaiian fishing villages in the seven main valleys on the Nā Pali Coast of Kauai. These remote communities relied on harvesting the fish from the sea, and growing taro in the fertile soil of the valley floors.

One of these is Nu‘alolo Kai, it’s located in a protected inlet along the Nā Pali Coast. You can’t get there by land, you must arrive by boat.

And, you need a permit from DLNR to do so.

“The mountains along the shore, for eight or ten miles, are very bold, some rising abruptly from the ocean, exhibiting the obvious effects of volcanic fires; some, a little back, appear like towering pyramids”. (Hiram Bingham, 1822)

“Here, about mid-way of what the natives call the Parre, we landed, where is an acre or two of sterile ground, bounded on one side by the ocean, and environed on the other by a stupendous rock, nearly perpendicular …”

“… forming at its base a semicircular curve, which meets the ocean at each end. In the middle of the curve, a stupendous rock rises to the height, I should say, of about 1500 feet.” (Bingham)

“Like Kalalau they had a trail from the table land above over the top of Kamaile and zigzagging down through the cliffs some 3000 feet to the valley below but even this trail was difficult. At one place you have to jump a crevice only three feet wide …”

“… but it goes down straight like a chimney and if you slipped you would only fall 800 feet to the rocks below. They call it the Puhi.” (Knudsen, late-19th-century)

“Here, the natives sometimes exhibit their fire works (ʻŌahi) in the night (from “the fire Parre”,) as they did a few nights since, when the kings lodged there.”

“Along a winding, difficult ascent, which commences by a rude ladder hanging over the sea, they climb to the very summit, and throw off firebrands, or torches, ingeniously constructed, which sail off a great distance, and fall in the ocean below.” (Bingham)

“The two most famous ʻōahi places on Kauai were Kamaile peak, rising 2500 feet over Nuuololo [Nu‘alolo] landing on the Na Pali Coast, and the high cliffs that tower over the wet caves at Haena.” (Knudsen)

“Here in Nuʻalolo Kai the fishermen built and kept their canoes and the beach must have been lined with them for the landing is most always safe as the channel is narrow and a big reef to the north protecting it.” (Knudsen)

Bishop Museum archaeological investigations, starting in 1958, noted buried structure floors and artifacts, including fishhooks and coral files, were found as deep as 6 feet below the surface.

Radiocarbon dates later showed that people first began to live at the site between AD 1300 and 1500. The presence of historic artifacts, such as glass beads and metal jewelry, told archaeologists that the site was still inhabited even after Europeans arrived in the Hawaiian Islands.

About 100 people, mostly commoners, lived in Nuʻalolo Kai. They farmed terraced taro fields, collected shellfish, and gathered coral from the fringing reef to shape their bone and shell fishhooks. Reef fish included rudderfish, unicorn tang and parrotfish.

Raw and cooked urchins were popular, and urchin gonads were used as a condiment with fish, poi (cooked taro), and sweet potato. (National Geographic)

“Their method of taking the fish from the sea is remarkable. Diving down, they place a vegetable poison among the stones at the bottom, which being greedily eaten by the fish, immediately produces on them an intoxicating effect.”

“The natives then dive or swim after them, and catch them in their hands, or, sitting in canoes, or standing near the shore, take them easily in scoop nets.” (Bingham)

Ceremonies were celebrated with ʻawa, a ritual drink also known as kava, while hula dancers chanted and pulsed to the beat of the drums. Young men hurled firebrands from the cliff of Kamaile.

Even King Kamehameha II made a trip to the island to witness the ceremonies. It’s still unclear why the site was abandoned, but Hawaiians permanently left Nuʻalolo Kai in 1919 for more populated parts of the island, including Hanalei and Waimea. (National Geographic)

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Photo taken from the Pali above the western end of Nu’alolo Kai, circa 1900-(Carpenter)
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Kahua o Nu'alolo Kai-(Wichman)
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Filed Under: Place Names Tagged With: Hawaii, Kauai, Na Pali, Nualolo Kai, Kalalau, Oahi

November 2, 2019 by Peter T Young Leave a Comment

Transformation of Ala Moana Coastline

The coastal road from Honolulu Harbor to Waikīkī, formerly called the “Beach Road” and renamed “Ala Moana” in 1899, hugged the shoreline with extensive reefs out into the ocean; mauka of the road were wetlands and aquaculture with fishponds, kalo (taro) and, later, rice.

This stretch of coastline was described by missionary Hiram Bingham, as he stood atop “Punchbowl Hill” looking toward Waikīkī to the south, as the “plain of Honolulu” with its “fishponds and salt making pools along the seashore”. (Bingham)

Another visitor to Honolulu in the 1820s, Capt. Jacobus Boelen, gives similar insight to the possible pre-contact character of the area:  “It would be difficult to say much about Honoruru (Honolulu.) On its southern side is the harbor or the basin of that name.”

“The landlocked side in the northwest consists mostly of tarro (kalo, taro) fields. …  From the north toward the east, where the beach forms the bight of Whytetee (Waikīkī,) the soil around the village is less fertile, or at least not greatly cultivated.” (Cultural Surveys)

At the beginning of the twentieth-century, this stretch of coast makai of Ala Moana Boulevard was the site of the Honolulu garbage dump, which burned almost continually.  The residue from burned rubbish was used to reclaim neighboring wetlands (which later were more commonly referred to as “swamp lands.”)

After the turn of the century and over the next several decades, channels and basins were dredged in the fringing reefs to obtain fill material, for navigation, for small craft harbors and for swimming and sea bathing.

“Nature, situation and human circumstance fix world-wide prominence and importance on certain strategic points in commerce, navigation and defense. Human events have moved slowly, but are becoming intensely accelerated, and it would seem Honolulu is now beginning to fulfil her destiny.” So said Mr. LE Pinkham, President of the Board of Health in 1906.

With his report, he recommended filling in the wetlands from downtown Honolulu to Waikīkī and noted, “To install an adequate sewer system and proper surface drainage … (the area) under consideration, requires to be raised to a grade ranging from five to seven feet above sea level. Neither the hills mauka nor the beach can physically or economically furnish the material.”

Shortly thereafter (1912,) the Sanitary Commission in its report to Governor Frear noted, “The low lands along the sea front of six miles are largely swamps. Wherever profitable they are used for wet agriculture, and the area of wet land has been enlarged until it is difficult now to distinguish between them, nor can the source of water in the swamps be determined except by survey; much of it is water from irrigation. The total area of wet land is 36 per cent, of the land below the foothills.”

Like Pinkham, the Sanitary Commission stated, “It is obvious that all swamps and low lands which may become swamps should be filled or otherwise reclaimed, in order that their ever-present menace to health shall be entirely and finally removed.”  This led to a variety of projects that changed the look, nature and use of the region.

The first efforts were concentrated at Kakaʻako – it was then more generally referred to as “Kewalo.”  The Kewalo Reclamation District included the area bounded by South Street, King Street, Ward Avenue and Ala Moana Boulevard.

In 1899, the first traditional Japanese sailing vessel, called a sampan, came to Hawai‘i.  The Japanese technique of catching tuna with pole-and-line and live bait resembled the aku fishing method traditionally used by Hawaiians.  The pole-and-line vessels mainly targeted skipjack tuna (aku.)

Initially, most sampans docked in Honolulu Harbor. In the 1920s, Kewalo Basin was constructed and by the 1930s was the main berthing area for the sampan fleet and also the site of the tuna cannery, fish auction, shipyard, ice plant, fuel dock and other shore-side facilities.

Later in the 1920s, a channel parallel to the coast was dredged through the coral reef to connect Kewalo Basin and Ala Wai Boat Harbor, so boats could travel between the two.  Part of the dredge material helped to reclaim swampland on the ʻEwa end of Waikīki that was filled in with dredged coral.

The City and County of Honolulu started cleaning up the Ala Moana area in 1931. Using funds from President Franklin Delano Roosevelt’s New Deal Project a city park was created – filling in the swamp and garbage dump with coral rubble, topping it with sand. President Roosevelt participated in the dedication of the new 76-acre “Moana Park” in 1934 (it was later renamed Ala Moana Park in 1947.)

In 1944 the Territorial Department of Public Works proposed that an airport for private flying be created by a combined coral dredging and fill project on the reef between downtown Honolulu and the Waikīkī section of the city.  A Master Plan for Ala Moana Airport was approved by the federal agencies as part of the 1947 National Airport Plan. The runway was to be located makai of Ala Moana Park on the fringing reef and consist of a single runway 3,000 feet by 75 feet.

In the mid-1950s, reef rubble was dredged to fill in the old navigation channel (between Kewalo and the Ala Wai); it was topped with sand brought from Keawaʻula Beach (Yokohama Beach (locally known as ‘Pray for Sex’)) in Waianae.  At the same time, a new swimming channel was dredged parallel to the new beach, extending about 400-feet offshore.

In 1958, a 20-page booklet was sent to Congress to encourage them to turn back Ala Moana Reef to the Territory of Hawaiʻi for the construction of a “Magic Island.”  Local businessmen and firms paid half the cost and the Territory paid half, through the Economic Planning & Coordination Authority.   (Honolulu Record, February 13, 1958)

The booklet put forth the argument that “Tourist development is our most important immediate potential for economic expansion,” and displays pictures of the crowded Waikīkī area to show the lack of room for expansion.  Then it directs the reader’s attention to land that can be reclaimed from the sea by utilizing reefs, especially the 300-acre area of Ala Moana reef.  (Honolulu Record, February 13, 1958)

With statehood (1959,) some considered the makai-most portion of filled-in area of Kakaʻako peninsula for the location for a new State capitol.  They settled on the present location, mauka of ʻIolani Palace.

In the early 1960s, substantial changes were made from the more extensive original plan for the Ala Moana reef; rather than multiple islands for several resort hotels built on the reef flat off of Ala Moana Park, a 30-acre peninsula, with “inner” and “outer” beaches for protected swimming, was constructed adjoining the Ala Wai Small Boat Harbor and Ala Wai Canal outlet.

The Magic Island peninsula was converted into a public park. In 1972 the State officially renamed Magic Island to ‘Āina Moana, or “land [from the] sea,” to recognize that the park is made from dredged coral fill. The peninsula was turned over the city in a land exchange and is formally known as the ‘Āina Moana Section of Ala Moana Beach Park, but local residents still call it Magic Island.

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© 2019 Hoʻokuleana LLC

Filed Under: Economy, Place Names Tagged With: Kakaako, Ala Wai, Ala Moana, Aina Moana, Hawaii, Kewalo

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