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December 29, 2019 by Peter T Young 2 Comments

Did The Early Hawaiians Have Iron?

Hawaiian stone tools came in a variety of shapes and sizes, and likewise served a variety of needs. They were traditionally used to scrape, chop, carve, chisel, gouge, perforate and strip.

Stone tools for food-related uses include the poi pounder (used to crush taro and pounded into poi) and mortars & pestles (mortar bowls and stick-shaped pestles crushed seaweed, nuts, leaves and other products used for food, dyes and medicines.)

Other stone tools eased work, such as adzes (smaller ones to slice like a knife; larger ones to carve wood for canoes or idols, as well as to fell trees, dig, scrape, chip or strip.)

Stone tools also assisted in fishing; stone components were used in lures to catch many types of fish and squid. In addition to use in making weapons, stone tools were shaped into clubs, axes, sling stones and other lethal weapons.

We are generally aware of the extensive use and nature of stone tools that the Hawaiians had and used. But, did they also have and use iron tools – if so, how did they get them?

It turns out iron knives were found in the hands of Hawaiians on Kauaʻi on Captain Cook’s first visit in 1778. Iron, crafted into various shapes, was observed on other islands, as well.

Cook noted that the people he met on Kauaʻi were not “acquainted with our commodities, except iron; which however, it was plain, they had … in some quantity, brought to them at some distant period. … They asked for it by the name of hamaite.”

It is interesting to note that a Spanish word for iron ore is “Hematitas”. … Hmmm.

Journals and other accounts by Cook and his officers aboard the Discovery and Resolution, note they observed five pieces of iron.

Of these, the two iron skewers or daggers seen at Maui are believed to have been ship spike nails that they reshaped.

A third piece was a dagger made from a ship’s bolt which was floated in wreckage to Kauaʻi about October, 1778.

Cook’s vessels were at Kauai only a few days in January 1778. When they returned thirteen months later, Samwell and Edgar observed that the Hawaiians had made a dagger from an iron bolt which had been drifted ashore with wreckage five months before.

Edgar remarked: “It was very well beat out into the form of their own wooden daggers.” The Hawaiian wooden dagger, as then described, was pointed at one end and, at the other, perforated for a cord for attachment to the wrist. (Stokes)

Edgar continued: “we saw a great many daggers beat out of our long spike nails we left here last year.” (Stokes)

Crew journals also note two knives, which have subsequently been identified as Japanese. One was a fish knife, always carried on Japanese sampans; the other was a fish and vegetable knife, generally carried on sampans.

Captain Clerke’s record (Jan. 23, 1778) notes, “This morning one of the midshipmen purchased of the natives a piece of iron lashed into a handle for a cutting instrument; it seems to me a piece of the blade of a cutlass; it has by no means the appearance of a modern acquisition; it looks to have been a good deal used and long in its present state; the midshipman … demanded of the man where he got it; the Indian pointed away to the SE ward, where he says there is an island called Tai, from whence it came.” (Stokes)

On the second visit of the ships (1779), Ms. W Bayly ascertained that all the iron seen in the hands of the Kauaʻi natives had floated ashore in wreckage, a statement which Edgar also made on his second visit after a close enquiry of one of the chiefs.

Referring back to the midshipman’s information, it may be noted that there is no island named Tai to the south-east of Waimea, Kauai, where the matter was discussed, and since tai (kai) is the term for “sea” and the current sweeps up to Waimea from the south-east, it therefore appears that the implement was floated in, from the sea.

It turns out that among practically all the Polynesians, as recorded by the European voyagers, iron was immediately recognized and was by far the most desired commodity which the foreigners could supply.

When Cook returned to Hawaiʻi the ships were supplied with fresh provisions which were paid for mainly with iron, much of it in the form of iron daggers made by the ships’ blacksmiths on the pattern of the wooden pāhoa used by the Hawaiians.

The natives were permitted to watch the ships’ blacksmiths at work and from their observations gained information of practical value about the working of iron. (Kuykendall)

This apparent widespread knowledge of iron might imply a common and ancient Polynesian acquaintance with the metal.

A fair conclusion would be that the Hawaiians (and probably all other Polynesians) were not iron smelters, and their acquaintance with iron was limited to the finished material made by other people.

So, it appears evident, before Cook’s contact with the islands, the Hawaiian already had, used and wanted more iron – to make tools and weapons (principally to shape into knives.)

In answering the obvious follow-up question – Where did it come from? – we need simply recall our existing apprehension of the recent and coming debris from the Japan tsunami, as well as the ongoing volunteer activity by thousands across the State clearing our shorelines of marine debris.

As noted in historic records, examination of the flotsam on the windward beaches of the islands reveals principally logs from the north-west coast of America and floats from Japan.

After comparing and considering the possibilities in 1778, it is probable that floating pieces of shipwrecks and other marine debris, from Japan and elsewhere, were the more likely sources of the iron.

While the early Hawaiians benefitted from iron materials, as part of the marine debris floating onto the Islands, the matter of marine debris, beyond that associated with the Japan tsunami, is an ongoing concern in Hawaiʻi. (Most of the information here is from a report prepared by John FG Stokes – Hawaiian Historical Society.)

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Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Iron, Hawaii, Marine Debris

December 28, 2019 by Peter T Young Leave a Comment

Ka-uhi-‘īmaka-o-ka-lani

Ka-uhi-‘īmaka-o-ka-lani (‘the observant cover of the heavens’) was a demigod who had come to Hawaiʻi from (Kahiki) Tahiti with the fire goddess Pele and her followers.

When the followers made their home at Kahana, Ka-uhi-‘īmaka-o-ka-lani was sent to the ridge as a watchman to protect the valley – he was turned to stone.

While Hi‘iaka the goddess (Pele’s younger sister) was returning to meet with Pele, as she approached Kualoa, she came upon a mo‘o (dragon) who tried to stop her.

Hi‘iaka crushed the evil mo‘o and left a piece of his tail as a landmark – Mokoli‘i at Kualoa (his body became the foothills below the steep Kualoa cliffs (‘long back’.))

Today, because of the obvious shape of the island, many generally refer to Mokoli‘i island as “Chinaman’s Hat.”

Moving up the coast, Hi‘iaka came upon Ka-uhi-‘īmaka-o-ka-lani. Ka‘uhi looked down “with eye-sockets moist with the dripping dew from heaven.”

He wished to go with Hi‘iaka. He asked her to free him and when she refused, the tried to tear himself loose and rose to a crouching position.

Today, this rock formation is called “Crouching Lion.”

(Note that ancient Hawaiians never had any Lions, or cats for that matter; the context of what you see is not the same as what they saw – today’s reference is based on modern interpretations of the stone formation.)

Just below the rock formation is the former home of George F. Larsen, a Honolulu contractor who emigrated from Norway; the main structure was a family residence in the mid-1920s.

George and Agnes had six children.

George Jr. became the first Chief of Police on Maui in 1939. Stanley rose to the ranks of 3 star general after attending West Point; he fought in the Pacific during World War II. Young Agnes was well known in the 1930s and 1940s as a ceramicist and sculptor.

The house was at first to be their weekend retreat. Later, they lived there full time and the kids commuted over the Pali to Punahou each day.

Mr. and Mrs. Larsen slept upstairs in a bedroom, while everyone else used the Hawaiian style hikie‘e (a large couch – literally translates to ‘upon your bed’) placed around the great room below.

The construction had 12-by-12 timbers, used for the exterior and interior – the massive logs used in the framework were floated to Kahana Bay (‘cutting or turning point’) – the practice of putting the logs in salt water was used to help discourage termite infestation.

In 1937, the home was sold and in the 1940s it became a Roadside Inn.

In 1952, the landmark property in Ka‘a‘awa (‘the wrasse fish’) opened as a restaurant by John Lind (father to Ka‘a‘awa resident, Ian Lind,) back in 1952.

John Lind was in the hotel and restaurant supply business and saw the building and site as a great round-the-island stopover restaurant.

It changed hands after that.

Like many others, while traveling along the Koʻolauloa coast, we often stopped at the Crouching Lion Inn for a meal – and always paused or looked out the window every time we passed “Crouching Lion” (Ka-uhi-‘īmaka-o-ka-lani) as we drove by.

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Crouching-Lion
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The Crouching Lion Inn Kaaawa
The Crouching Lion Inn Kaaawa
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Mokolii-(WC-Starr)
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Filed Under: Hawaiian Traditions, Place Names Tagged With: Kahana, Kauhi, Kaaawa, Kauhiimakaokalani, Crouching Lion, Mokolii, Hawaii, Oahu, Pele, Kualoa, Hiiaka

December 16, 2019 by Peter T Young Leave a Comment

Webster’s Way

On July 14, 1826, the missionaries established a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o, and u) and seven consonants (h, k, l, m, n, p and w) in their “Report of the committee of health on the state of the Hawaiian language.” The report was signed by Bingham and Chamberlain. The alphabet continues in use today.

“To one unacquainted with the language it would be impossible to distinguish the words in a spoken sentence, for in the mouth of a native, a sentence appeared like an ancient Hebrew or Greek manuscript-all one word.”

“It was found that every word and every syllable in the language ends with a vowel; the final vowel of a word or syllable, however, is often made so nearly to coalesce or combine with the sound of the succeeding vowel, as to form a dipthongal sound, apparently uniting two distinct words.”

“The power of the vowels may be thus represented: – a, as a in the English words art, father; e, as a in pale, or ey in they; i, as ee or in machine; o, as o in no; u, as oo in too. They are called so as to express their power by their names – Ah, A, Ee, O, Oo.”

“The consonants are in like manner called by such simple names as to suggest their power, thus, following the sound of the vowels as above – He, Ke, La, Mu, Xu, Pi, We.” (Bingham)

Learning the Language by Syllables

Noah Webster (1758-1843) was the man of words in early 19th-century America. He compiled a dictionary which became the standard for American English; he also compiled The American Spelling Book, which was the basic textbook for young readers in early 19th-century America.

In the beginning part of his American Spelling Book, several signed a ‘Recommendation,’ stating, “Having examined the first part of the new Grammatical Institute of the English Language, published by Mr. Noah Webster we are of opinion, that it is far preferable, in the plan and execution, to Dilworth’s or any other Spelling Book, which has been introduced into [o]ur schools.”

The Speller’s Preface notes the priority in learning, “The syllables of words are divided as they are pronounced, and for this obvious reason, that children learn the language by the ear. Rules are of no consequence but to printers and adults. In Spelling Books they embarrass children, and double the labour of the teacher.”

“The whole design of dividing words into syllables at all, is to lead the pupil to the true pronunciation: and the easiest method to effect this purpose will forever be the best.” (Webster’s Speller)

“As far back as one can trace the history of reading methodology, children were taught to spell words out, in syllables, in order to pronounce them.” Webster wrote.

And so it was with the American Protestant Missionaries teaching the Hawaiians to read and write their own language.

Just as American schoolchildren spelled aloud by naming the letters that formed the first syllable, and then pronouncing the result: “b, a – ba,” so did Hawaiian learners. (However, back then, Webster used ‘y’ as a vowel; the missionaries did not.)

Pī ʻā pā

In the initial instruction, the missionaries taught by first teaching syllables – adding consonants to vowels, just as Noah Webster noted in his speller.

The classroom exercise of spelling aloud also focused on syllables: Pupils first pronounced each letter of the syllable, and then put the sounds together and pronounced the syllable.

This practice of spelling aloud gave the Hawaiian alphabet its name. Just as American schoolchildren taught with Webster’s speller began their recitation by naming the letters that formed the first syllable, and then pronouncing the result: “B, A – BA,” so did Hawaiian learners.

The early missionary teacher said to his pupil, b, a – ba; the Hawaiian would repeat, pronouncing “b” like “p” and said “pī ʻā pā; hence the word that is now known as the Hawaiian alphabet and the name of the book. (Schütz 2017a:12)

Webster’s way of teaching was practiced in Hawai‘i, as described by Andrews, “The teacher takes a Piapa (i.e., speller, primer,) sits down in front of a row or several rows of scholars, from ten to a hundred perhaps in number, all sitting on the ground, furnished perhaps with Piapas, perhaps not.”

“The teacher begins: says A. The scholars all repeat in concert after him, A. The teacher then says E. They repeat all together, as before E, and so on, repeating over and over, after the teacher, until all the alphabet is fixed in the memory, just in the order the letters stand in the book; and all this just as well without a book as with one. The abbs and spelling lesson are taught in the same way.” (Schütz 1994:163)

The Hawaiian version also used the names of the letters and the resultant syllable: bē ā – bā; by 1824, this had become the Hawaiian word for ‘alphabet’. However, after b had been eliminated from the alphabet, p took its place in this new name.

One result of applying this methodology to Hawaiian is that it produced a new word: Pi a pa. From that time on, the word for ‘alphabet’ has been pī‘āpā, first appearing with this spelling (minus the kahakō and ‘okina) in a book title in 1828.

The purpose of all these first exercises was to teach the mechanics of pronouncing words, one by one – syllable by syllable.

This is a summary; click HERE for more on Webster’s Way.

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Schütz 1994. Albert Schütz – The voices of Eden: A history of Hawaiian language studies. 1994 Honolulu: University of Hawai‘i Press.

Schütz 2017a. Albert Schütz – Reading between the lines: A closer look at the first Hawaiian primer (1822). In Palapala-He puke pai no ka ‘olelo me ka mo ‘olelo Hawai’i (A journal for Hawaiian language and literature)

Pi-a-pa-01
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Filed Under: General, Missionaries / Churches / Religious Buildings, Hawaiian Traditions, Schools, Economy Tagged With: Literacy, Pi-a-pa, Collaboration, Hawaii, Noah Webster, Education

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)
Waikiki-Bishop-Reg944 (1882)-noting_Papaenaena_heiau
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Waikiki-Kaneloa-(Before Kapiolani_Park)-Lyons-Reg0306 (1876) (portion)-noting_Papaenaena

Filed Under: Hawaiian Traditions, Place Names Tagged With: Diamond Head, La Pietra, Papaenaena Heiau, Hawaii, Waikiki, Leahi

November 13, 2019 by Peter T Young 1 Comment

Aloha Spirit (It’s the Law)

Pīlahi Pākī’s translation of the meaning of aloha was the genesis of the Aloha Spirit Bill adopted by the Legislature in 1986.

The Aloha Spirit is codified in Hawai‘i Revised Statutes (the Hawai‘i Laws – HRS – Chapter 5 – Section 7.5)

[§5-7.5]  “Aloha Spirit”

(a)  “Aloha Spirit” is the coordination of mind and heart within each person.  It brings each person to the self.  Each person must think and emote good feelings to others.  In the contemplation and presence of the life force, “Aloha”, the following unuhi laula loa may be used:

“Akahai”, meaning kindness to be expressed with tenderness;

“Lokahi”, meaning unity, to be expressed with harmony;

“Oluolu”, meaning agreeable, to be expressed with pleasantness;

“Haahaa”, meaning humility, to be expressed with modesty;

“Ahonui”, meaning patience, to be expressed with perseverance.

These are traits of character that express the charm, warmth and sincerity of Hawaii’s people.  It was the working philosophy of native Hawaiians and was presented as a gift to the people of Hawaiʻi.

“Aloha” is more than a word of greeting or farewell or a salutation.

“Aloha” means mutual regard and affection and extends warmth in caring with no obligation in return.

“Aloha” is the essence of relationships in which each person is important to every other person for collective existence.

“Aloha” means to hear what is not said, to see what cannot be seen and to know the unknowable.

(b)  In exercising their power on behalf of the people and in fulfillment of their responsibilities, obligations and service to the people, the legislature, governor, lieutenant governor, executive officers of each department, the chief justice, associate justices, and judges of the appellate, circuit, and district courts may contemplate and reside with the life force and give consideration to the “Aloha Spirit”.

“These are traits of character that express the charm, warmth and sincerity of Hawai‘i’s people. It was the working philosophy of native Hawaiians and was presented as a gift to the people of Hawai‘i,” said Pīlahi Pākī.

In 1917, after Queen Lili‘uokalani had seen the end of the Hawaiian monarchy, she said to her hānai daughter, Lydia K. Aholo,
“To gain the kingdom of heaven is to hear what is not said, to see what cannot be seen, and to know the unknowable – that is Aloha.  All things in this world are two: in heaven there is but One.”  (Queen Lili‘uokalani (1917))

“Aloha is the essence of God in man,” Pīlahi Pākī.

Remember, Aloha Spirit … it’s the law.

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Aloha

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Queen Liliuokalani, Aloha

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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.

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