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January 29, 2026 by Peter T Young 3 Comments

Kapihe’s Prophecy

“When Kamehameha I was ruler over only Hawaii Island, and not all of the islands were his, and while the eating kapu was still enforced, and while he was living in Kohala, Kona, Hawaii, it was there that a certain man lived named Kapihe (also called Kamaloihi) and his god was called Kaonohiokala.” (Hoku o ka Pakipika, March 20, 1862)

“This man named Kapihe went before Kamehameha I and before the alii of Kona, and he said …”

E hui ana na aina
E iho mai ana ko ka lani
E pii aku ana ko lalo nei
E iho mai ana ke Akua ilalo nei
E kamailio kamailio pu ana me kanaka
E pii mai ana o wekea dek iluna
E ohi aku ana o Milu ilalo
E noho pu ana ke Akua me kanaka

The lands shall be united
What is heaven’s shall descend
What is earth’s shall ascend
God shall descend
And converse with mankind
Wakea shall ascend up above
Milu shall descend below
God shall live with mankind
(Kapihe; Velasco)

Spoken about three years before Christian missionaries arrived in the Hawaiian Islands with bibles and scriptures, the prophecy of Kapihe seemed to foretell the abolishment of the kapu and transformation to Christianity and westernization.

“The chiefs and commoners were astounded at these shocking words spoken by Kapihe, and they called him crazy. This perhaps is the truth, for some of his predictions came true and others were denied.” (Hoku o ka Pakipika, March 20, 1862)

“(I)t might be thought that Kapihe’s was a riddle and the land would not literally join together … Perhaps his words were not his alone, but from God.”

“Maybe … it was of Kapihe, the prophet of Hawaii; God gave the words for his mouth to speak, and Kapihe spoke what God of the heavens gave to us. And the nations of man joined as one, from America, and the other inhabited lands, they are here together with us. And the souls of the righteous are the same up above.”

“The alii of whom Kapihe predicted was Kamehameha I, who was victorious over Maui and Oahu, and Kauai was left, and his grandchildren now rule over his Kingdom. This is the nature of Kapihe’s words. (Kauakoiawe, Hoku o ka Pakipika, March 20, 1862)

The last High Priest under the old religion, Hewahewa, served as kahuna for both Kamehameha I and Liholiho (Kamehameha II.)

“He could not have known that, although the missionaries set sail on October 23rd (1819,) one day before the Makahiki began, they would take six months to arrive. Therefore, it was quite prophetic that, when he saw the missionaries’ ship off in the distance, he announced ‘The new God is coming.’ One must wonder how Hewahewa knew that this was the ship.” (Kikawa)

There were seven American couples sent by the ABCFM to convert the Hawaiians to Christianity in the Pioneer Company, led by Hiram Bingham.) The Prudential Committee of the ABCFM in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love”

“Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

By the time the Pioneer Company arrived, Kamehameha I had died and the centuries-old kapu system had been abolished; through the actions of King Kamehameha II (Liholiho,) with encouragement by former Queens Kaʻahumanu and Keōpūolani (Liholiho’s mother,) the Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

In 1820, the American missionaries arrived at Kailua (Kona) Hawai`i. Hewahewa expressed “much satisfaction in meeting with a brother priest from America”, the Reverend Hiram Bingham.

Hewahewa, the highest religious expert of the kingdom, participated in the first discussions between missionaries and chiefs. He welcomed the new god as a hopeful solution to the current problems of Hawaiians and understood the Christian message largely in traditional terms. He envisioned a Hawaiian Christian community led by the land’s own religious experts. (Charlot)

“Hewahewa … expressed most unexpectedly his gratification on meeting us … On our being introduced to (Liholiho,) he, with a smile, gave us the customary ‘Aloha.’”

“As ambassadors of the King of Heaven … we made to him the offer of the Gospel of eternal life, and proposed to teach him and his people the written, life-giving Word of the God of Heaven. … and asked permission to settle in his country, for the purpose of teaching the nation Christianity, literature and the arts.” (Bingham)

Within a few years, “a number of serious men putting off their heathen habits, and willing to be known as seekers of the great salvation, and as, in some sense, pledged to one another to abstain from immoralities and to follow the teachings of the Word of God, united in an association for prayer and improvement similar to that formed by the females a month earlier.” (Bingham)

Hewahewa became a devout Christian and composed a prayer which antedated the use of The Lord’s Prayer in Hawaiʻi. In part, it spoke of ‘Jehovah, a visitor from the skies’ thus putting a name to the god whom Kapihe, before him, had predicted as “god will be in the heavens”. (HMHOF)

The image shows Hiram Bingham preaching to Queen Kaʻahumanu and other Hawaiians at Waimea, Oʻahu, home of Hewahewa.

© 2026 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings, Hawaiian Traditions Tagged With: Hawaii, Hewahewa, Kapihe, Christianity

January 26, 2026 by Peter T Young 2 Comments

Naupaka

Naupaka kahakai (naupaka by the sea) is one of the most, if not the most, widely used of all native plants for commercial and residential landscapes in Hawaiʻi.

They can be planted in practically every form of landscape, from beach parks, along roads and highways, commercial lots, and anywhere else requiring low maintenance and xeric needs.

Plants can be used as an informal hedge, a tall filler to occupy “dead” space, as border planting, or as a windbreak against prevailing sea breeze. (hawaii-edu)

Naupaka kuahiwi (in the mountains) is a mid to high elevation plant for the landscape. People often plant coastal naupaka kahakai on the makai side of the house and naupaka kuahiwi on the mauka side.

A couple stories speak of naupaka.

It is said that two lovers, greatly devoted to each other, came to the attention of the Goddess Pele who had found out that the young man appeared to him as a stranger.

But no matter what Pele did the lovers had always remained devoted to each other. Angered, Pele chased the young man into the mountains, throwing molten lava at him.

Pele’s sisters witnessed this and to save the young man from a certain death they changed him into the mountain Naupaka.

Pele immediately went after the young woman and chased her towards the sea – but again Pele’s sisters stepped in and changed the young lover into beach Naupaka.

It is said that if the mountain Naupaka and beach Naupaka flowers are reunited, the two young lovers will be together again. (ksbe)

In another story, Naupaka was a beautiful princess who fell in love with a commoner named Kaui.

“But Kaui is not of noble birth—he is a commoner.” According to Hawaiian tradition, it was strictly forbidden for members of royalty to marry people from the common ranks.

Distressed, Naupaka and Kaui traveled long and far, seeking a solution to their dilemma. They climbed up a mountain to see a kahuna who was staying at a heiau (temple). Alas, he had no clear answer for the young lovers. “There is nothing I can do,” he told them, “but you should pray. Pray at this heiau.”

So they did. And as they prayed, rain began to fall. Their hearts torn by sorrow, Naupaka and Kaui embraced for a final time.

Then Naupaka took a flower from her ear and tore it in half, giving one half to Kaui. “The gods won’t allow us to be together,” she said. “You go live down by the water, while I will stay up here in the mountains.”

As the two lovers separated, the naupaka plants that grew nearby saw how sad they were. The very next day, they began to bloom in only half flowers.

There are different versions of the naupaka legend, but all carry the same unhappy theme: lovers that are separated forever, one banished to the mountains, the other to the beach. (hawaii-edu)

Today you may notice the Naupaka flowers bloom in halves. It is said that when the flower from the mountain (Naupaka Kuahiwi) joins the seashore Naupaka (Naupaka Kahakai), both Hawaiian lovers are together once again. (hawaii-aloha)

© 2026 Hoʻokuleana LLC

Filed Under: General, Hawaiian Traditions Tagged With: Hawaii, Naupaka

January 16, 2026 by Peter T Young Leave a Comment

Universal Remedy

“For ka poʻe kahiko (the people of old) the sea was the remedy upon which all relied, from Hawaiʻi to Kauai.”

“When people took sick with stomach upsets (ʻinoʻino ma ka ʻopu), griping stomach aches (nahu), fever (wela), grayish pallor (hailepo), squeamishness (nanue na ʻopu), nausea (polouea), or dizziness (niua,) …”

“… the usual ailments caused by a change of regular diet from sweet potatoes to taro – or from taro to sweet potatoes – a drink of sea water was the universal remedy employed.”

“Those who live on lands that grow sweet potatoes have foul stools (ua ʻeka ko lakou lepo) when they change to taro lands, and are subject to worms (ua ulu ka ilo maloko.)”

“It is the same with those from lands where taro is grown when they go to lands where sweet potatoes are grown. Their custom therefore was to drink sea water.”

“In the early morning they lighted an imu for sweet potatoes and put them in to bake with a chicken and a dried fish.”

“Then they fetched a large container full of sea water, a container of fresh water to wash away the salty taste, and a bunch of sugar cane.”

“They would drink two to four cupfuls of sea water, then a cupful of fresh water, and then chew the sugar cane.”

“The sea water loosened the bowels, and it kept on working until the yellowish and greenish discharges came forth (puka pu no ka lena a me ke pakaiea.)”

“Then the imu was opened, and the sweet potatoes and other foods eaten (without resulting discomfort.) The stomach felt fine, and the body of the elderly or the aged was made comfortable.”

“Another good use for sea water was to secure forgiveness (huikala.) When someone in the family broke an oath sworn against another (hoʻohiki ʻino) – a man against his wife, a mother against her children, relatives against relatives, “cousins” against “cousins” (hoahanau), and so on …”

“… then the pikai, or sprinkling with salt water, was the remedy to remove (the repercussions from the breaking of the oath.)”

“This is how it was done. A basin or bowl of real sea water, or of water to which salt had been added, in which were laced ʻawa rootlets (huluhulu ʻawa) and olena, was the water to absolve and cleanse (kalahala e huikala) the family for the defilement (haumia) caused by the one who had broken his oath.”

“Any defilement pertaining to the house, to fishing, tapa printing, tapa beating, farming, or wauke cultivation, from which trouble had resulted, could be cleansed with pikai; it purified and caused an end to defilement. Implements of labor could also be cleansed of their defilement by pikai.”

“Another way to purify the family was this. In the evening, after dark, a ‘canoe procession’ was formed (waʻa huakaʻi, in which the participants lined up in single file, as in a canoe.)”

“The person at the head of the procession had a pig, another had tapa garments and ninikea tapas, and another held in his hands bunches of kohekohe grass.”

“The last person in the line offered the prayers for forgiveness and carried the basin for the ritual procession to cleanse the defilement (ka poʻi kaʻi huikala.)”

“The ritual procession (kaʻi) had to be perfect, with the voices responding in unison in the prayers for forgiveness and purification, and their steps exactly alike as they went in the procession and entered the mua, the ‘family chapel.’”

“They lighted the imu for the pig and continued their praying until the pig was cooked and eaten.”

“The rewards (uku) they received were health, blessings, material prosperity, and other benefits of this kind to them all…” (Kamakau)

Seawater is 96.5% water by weight. The remaining 3.5% is composed of salts; there are small amounts of organic material and microorganisms.

It could be classified as a medicinal mineral water due to its content of mineral ions such as Na+, Cl-, Mg++, Ca++, and K+, which are present as salts and attached to organic molecules.

With current technology a total of 95 elements have been found in seawater, including trace elements such as I, Fe, Cu, and Zn. About a third of these elements have also been detected in the human body; regardless of the amount, most of them are essential elements. (Valencia) (The image is Surfer Magazine’s photo of the year, 2011.)

© 2026 Hoʻokuleana LLC

Filed Under: General, Hawaiian Traditions Tagged With: Universal Remedy, Seawater, Hawaii

January 7, 2026 by Peter T Young Leave a Comment

Kaʻau

“Go hence to your father,
‘Tis there you find line and hook.
This is the hook-‘Made fast to the heavens’
‘Manaia-ka-lani’ – ‘tis called.
When the hook catches land
It brings the old seas together.
Bring hither the large Alae,
The bird of Hina.”

(Queen Liliʻuokalani, in a translation of the Kumulipo, Hawaiʻi’s creation chant, speaks of Hina’s advice to her son Maui.)

The demi-god Maui is the subject of extraordinary stories throughout Polynesia. In many of the accounts he is a mischievous trickster, stealing the secret of fire and helping his mother to dry kapa by lassoing the sun to slow its progression across the sky. (Bishop Museum)

“The most audacious terrestrial undertaking of the demigod Maui was his attempt to rearrange the Islands of the group and assemble them into one solid mass.”

“Having chosen his station at Kaʻena Point, the western extremity of Oʻahu, from which the island of Kauai is clearly visible on a bright day, he cast his wonderful hook, Mana-ia-ka-Iani, far out into the ocean that it might engage itself in the foundations of Kauai.”

“When he felt that it had taken a good hold, he gave a mighty tug at the line. A huge boulder, the Pōhaku O Kauai, fell at his feet.”

“The mystic hook, having freed itself from the entanglement, dropped into Pālolo Valley and hollowed out the crater, that is its grave.” (Manaiakalani, therefore, formed Kaʻau Crater.)

“This failure to move the whole mass of the island argues no engineering miscalculation on Māui’s part. It was due to the underhand working of spiritual forces.”

“Had Maui been more polite, more observant of spiritual etiquette, more diplomatic in his dealings with the heavenly powers, his ambitious plans would, no doubt, have met with better success.” (Emerson)

Another story of Kaʻau relates to how Helumoa at Waikiki got its name. It involves Kakuhihewa, Maʻilikukahi’s descendent six generations later, ruling chief of O‘ahu from 1640 to 1660 (Maʻilikukahi is honored as the first great Chief of O‘ahu and legends tell of his wise, firm, judicious government.)

It is said that the supernatural chicken, Kaʻauhelemoa one day flew down from his home in Kaʻau Crater in Pālolo and landed at Helumoa.

Furiously scratching into the earth, the impressive rooster then vanished. Kākuhihewa took this as an omen and planted niu (coconuts) at that very spot.

Helumoa (meaning “chicken scratch”) was the name he bestowed on that niu planting that would multiply into a grove of reportedly 10,000-coconut trees.

This is the same coconut grove that would later be called the King’s Grove, or the Royal Grove, and would be cited in numerous historical accounts for its pleasantness and lush surroundings.

Kamehameha and his warriors camped near there, when they began their conquest of O‘ahu in 1795. Later, he would return and build a Western style stone house for himself, as well as residences for his wives and retainers in an area known as Pua‘ali‘ili‘i.

Kamehameha I resided at Helumoa periodically from 1795 to 1809. He ended Waikīkī’s nearly 400-year reign as O‘ahu’s capital when he moved the royal headquarters to Honolulu (known then as Kou) in 1808 (to Pākākā.)

Here’s a little geological background on Kaʻau Crater …

The Hawaiian Islands were formed as the Pacific Plate moved westward over a geologic hot spot. Oʻahu is dominated by two large shield volcanoes, Waiʻanae and Koʻolau that range in age from two to four-million years old.

The younger volcanic craters formed after Oʻahu had moved well off the hot spot and the main shield volcanoes had gone dormant for at least two-million years.

Somewhat more than half of the craters of southeast Oʻahu are arranged in linear groups, those dominated by the craters Tantalus, Diamond Head and Koko Crater. In the Diamond Head group is the main Diamond Head vent, Kaimuki crater and Mauʻumae crater. Kaʻau is an extension of this line of craters up into the Koʻolau range.

The Koko group crater line extends for a distance of about six miles, through the Koko Crater vent and from Mānana Island to Koko Head. It includes no less than fourteen separate vents and dikes, of which most are distant from a straight line but a few yards. (Bishop Museum)

“The Kaʻau tuff and basalt flows were erupted during a high stand of the sea (probably during plus 95-foot (Kaʻena) stand of sea)” (about 1-million years ago – a ‘youthful’ volcanic outburst.) (USGS)

Rising magma encountered groundwater and generated steam explosions. Kaʻau crater was probably blasted out by the explosions. Its walls are Koʻolau basalt, overlain by tuff and mudflow debris.

Toward the end of the eruption, lava rose in Kaʻau crater, probably forming a lava lake. Slight recession of the lava in the crater at the end of the eruption left a poorly drained hollow forming a swamp that sometimes contains an open pond. (Volcanoes in the Sea)

(Kaʻau Crater is reached from the end of the Pālolo valley. The trail (muddy and wet) is a closed trail and is not open to the public – news reports note people are repeatedly rescued from there and a couple people recently died on the trail (portions of the trail involve ascending the waterfalls along the way.)

© 2026 Hoʻokuleana LLC

Filed Under: Hawaiian Traditions, Place Names Tagged With: Hawaii, Oahu, Maui, Kaau Crater, Manaiakalani

January 4, 2026 by Peter T Young Leave a Comment

Pahukanilua

Kamehameha I granted an ahupua’a called Kawaihae Hikina (also referred to as Kawaihae 2) to John Young for his invaluable service. The John Young Homestead was part of the ‘ili‘aina (or estate) known at one time as Pahukanilua.

Young was given the Hawaiian name of “Olohana,” which was the “Hawaiian language imitation of his boatswain’s call ‘All Hands’ during the battles of conquest.”

Young is credited with introducing cattle and goats to the island because of his relationship with Captain Vancouver, and he supported the introduction of Christianity to Hawaii and the establishment of missions.

He operated the kingdom’s warehouse at Kawaihae, where meats and hides were stored, and oversaw the sandalwood trade. Young’s influence is so great that he “seems to have been present and involved in every event of lasting importance in Hawaii from 1790 through 1820.” (Durst)

The John Young Homestead served as Young’s principal residence from 1798 until his death in 1835, at which time it appears to have been essentially abandoned. In 1929, AP Taylor, librarian with the archives of Hawaii, began advocating for the restoration and preservation of the site because of Young’s significant role in Hawaiian history.

Young’s property was actually divided into the lower homestead, near Kawaihae Bay and now underwater, and the upper homestead, which is now part of Pu’ukohola Heiau National Historic Site.

The site was organized in a typical Hawaiian manner as a cluster of eight residential structures serving various functions.  Five of these structures as “Hawaiian-style,” meaning they were built using traditional Hawaiian construction techniques like dry-set masonry, and three as “Western-style,” meaning mortar and coral lime plaster were utilized.

The distinguishing feature between Hawaiian and Western construction techniques at this site was not the absence or presence of plaster but whether or not the stones were set in mortar. Thus, the John Young Homestead represents a transitional period in construction methods on the Hawaiian islands.

“… coral blocks brought by canoe from reef at Puako. Coral blocks were burnt. Mortar and plaster were made from sand, burnt coral and mixed with poi and hair.”  “I finish plastering all houses and have whitewashed the fences around the animal pens. It is as in Wales.”  (Young Diary 1798-1799) (abstracted from Young Diary 1798-1799; Apple)

Young wrote in his diary in 1798 about the establishment of his homestead and indicated the closeness of his relationship with Kamehameha I:

“Have begun four buildings. My house, the cook house, and storage room, the house for the child and tahus [guardians] and near the small temple [perhaps referring to Mailekini Heiau] a house for storage.”

“My house at the small rise below the great temple [referring to Pu‘ukohola Heiau] more suitable than the ravine which washes away with Whymea floods [perhaps referring to the Makeahua gulch]. The great one [Kamehameha I] comes to use my cook house several times. I make biskits and cook a lamb. Have all enjoyed feast.”

The John Young Homestead is described in many contemporary travel accounts … “The house of this interesting old man, was located at the top of a small hill which overlooks the village of Kawaihae, built of stone, well ventilated and sanitary.”  (Freycinet, 1829)

“The north point of Owhyee consists of low land, which rises in a strait line under an acute angle, into the region of the clouds.  As soon as you reach these parts, the monsoon has no longer any effect, and you may expect sea and land winds frequently interrupted by total calms, and light breezes from every point of the compass; this was our case near Tocahai [Kawaihae] Bay, where the wind entirely died away.”

“We now saw Young’s settlement of several houses built of white stone, after the European fashion, surrounded by palm and banana trees; the land has a barren appearance, and is said to be little adapted to agriculture, as it consists, for the most part, of masses of lava.” (Kotzebue 1821)

“From out at sea, we could see the European built houses of John Young towering above the grass shacks of the natives.  The whole beach is encircled by settlements of the people but wholly without any shade.”

“Only towards the south, along the coast, are cocoanut trees found scattered amongst the houses. The woods that occupy a higher zone on the mountain are not found in the valleys. Columns of smoke were to be seen in different parts of the island.”  (Chamisso 1939)

At Kawaihae, “we were entertained by old John Young, an English runaway sail or, who had been many years on the islands, and had assisted Kamehameha in bis conquests. He had married a native woman of rank, has a fine family of sons and daughters, and is considered a chief.”

“He lived in a dirty adobe house adorned with old rusty muskets, swords, bayonets, and cartridge boxes. He gave us a supper of goat’s meat and fried taro, served on old pewter plates, which I was unfortunate to see his servant wipe on his red flannel shirt in lieu of a napkin.”

“We were sent up a rickety flight of stairs to sleep. I was afraid, and requested Dr Judd to look around the room carefully for concealed dangers, and he was heartless enough to laugh at me.”

“Sleep was out of the question; I was afraid of the wind, which sometimes sweeps down the gorge of the mountain, and got up at midnight, and went down to the grass house of Mrs. Young, which was neat and comfortable.” (Laura Fish Judd, Honolulu: Sketches)

“Mr. Young, taking a female of rank for a wife, was himself promoted to the rank of a chief, partly in consequence of the services he had rendered in the wars of conquest, his strong attachment to the king, and his ability and readiness to serve him. He officiated for a time, as governor of Hawaii.”

“Though at first detained there against his will, he at length preferred to stay rather than to return to England. He had two sons and three daughters, who at length came under the instruction of the missionaries.” (Bingham) Young would spend the rest of his life in Hawai‘i; he died in Honolulu on December 17, 1835.

John Young and his granddaughter Queen Emma are buried at Mauna ‘Ala (the Royal Mausoleum on O‘ahu,) the final resting place of the high chiefs and royalty of the Kamehameha and Kalākaua dynasties.

In John Young’s last will and testament of 1834, bequeathed lands were divided between John Young and Isaac Davis’ children and John Young’s surviving wife Ka‘oana‘eha (Mary Kuamo‘o). Legal separation of the upper and lower portions of the John Young Homestead occurred under the Mahele and Land Commission Awards.

In 1848, Ka‘oana‘eha and Isoba Puna (konohiki) applied for ownership of the lower portion of the John Young Homestead. In 1851, LCA 4522 was awarded to Ka‘oana‘eha and Puna thereby creating the formal separation of the upper and lower portions of the Homestead. (Durst) (Lots of information here is from Apple, Durst, NPS, HABS, Judd, and Bingham)

© 2026 Ho‘okuleana LLC

Filed Under: Buildings, Hawaiian Traditions, Place Names, Prominent People Tagged With: Hawaii, John Young, Kawaihae, Pahukanilua

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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.

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