Hawaiian Traditions | Page 60 | Images of Old Hawaiʻi

March 15, 2019 by Peter T Young Leave a Comment

Ala Loa

Throughout the years of late-prehistory, A.D. 1400s – 1700s, and through much of the 1800s, transportation and communication within the Hawaiian kingdom was by canoe and by major trail systems.

Although the canoe was a principal means of travel in ancient Hawai‘i, extensive cross-country trail networks enabled gathering of food and water and harvesting of materials for shelter, clothing, medicine, religious observances and other necessities for survival.

Ancient trails, those developed before western contact in 1778, facilitated trading between upland and coastal villages and communications between ahupua‘a and extended families.

These trails were usually narrow, following the topography of the land. Sometimes, over ‘a‘ā lava, they were paved with water worn stones.

Over time, as needs and technology changed, the trails evolved to address these changes.

Various archaeologists note the following evolution of Hawai‘i trails:

Pre-contact/Early historical … Single-file footpath … Follow contours of coast
1820-1840 … Widened for one horse … Coastal – curbstones added
1820-1840 … Built in straight lines, inland
1841-1918 … Widened for two horses … Straight, leveled
Late-1800s-early 1900s … Widened for horse cart … Straight, leveled

Bridges also became necessary. Perhaps the first was a footbridge across the Wailuku River in Hilo, described in 1825. The first important span on O‘ahu was the Beretania Street bridge built over Nu‘uanu Stream in 1840.

By the 1830s, King Kamehameha III initiated a program of island-wide improvements on the ala loa, and in 1847, a formal program for development of the alanui aupuni (government roads) was initiated.

Sidewalks were constructed, usually of wood, as early as 1838. The first sidewalk made of brick was laid down in 1857 by watchmaker Samuel Tawson in front of his shop on Merchant Street.

Until the 1840s, overland travel was predominantly by foot and followed the traditional trails. By the 1840s, the use of introduced horses, mules and bullocks for transportation was increasing, and many traditional trails – the ala loa and mauka-makai trails within ahupua‘a – were modified by removing the smooth stepping stones that caused the animals to slip.

Eventually, wider, straighter trails were constructed to accommodate horse drawn carts. Unlike the earlier trails, these later trails could not conform to the natural, sometimes steep, terrain.

They often by-passed the traditional trails as more remote coastal villages became depopulated due to introduced diseases and the changing economic and social systems.

By the early 1850s, specific criteria were developed for realigning trails and roadways, including the straightening of alignments and development of causeways and bridges.

This system of roadwork, supervised by district overseers, and funded through government appropriations – with labor by prisoners and individuals unable to pay taxes in another way – evolved over the next 40 years.

Paved streets were unknown until 1881. In that year, Fort Street was macadamized (a paving process using aggregate layers of stone with a cementing agent binder – a process named after Scotsman John Loudon McAdam,) followed by Nu‘uanu Avenue.

In 1892, Queen Lili‘uokalani and the Legislature of the Kingdom of Hawai‘i signed into law an “Act Defining Highways, and Defining and Establishing Certain Routes and Duties in Connection Therewith,” to be known as “The Highways Act, 1892.”

Through this act, all roads, alleys, streets, ways, lanes, courts, places, trails and bridges in the Hawaiian Islands, whether laid out or built by the Government or by private parties were declared to be public highways; ownership was placed in the Government (typically, under the control of the Department of Land and Natural Resources.)

Today, trails serve more as recreational features, rather than transportation links. While I was at DLNR, we oversaw “Na Ala Hele,” the State of Hawai‘i’s Trail and Access Program, administered by DLNR’s Division of Forestry and Wildlife.

It was established in 1988 in response to public concern about the loss of public access to certain trails and the threat to historic trails from development pressure.

The goal of the Na Ala Hele Program is to provide public outdoor recreation opportunities for hiking, biking, hunting, camping, equestrian and off-highway vehicle use.

Na Ala Hele has become increasingly engaged in trail management and regulatory issues due to both public and commercial recreational activities and emerging legal issues.

In addition, Na Ala Hele is charged with locating and determining whether a historic road or ancient trail falls under the Highways Act of 1892.

Likewise, the program is responsible for the inventory, and documenting ownership of specific historic trails and non-vehicular old government roads for public use where it is feasible and culturally appropriate.

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Hawaii Volcanoes National Park. Ancient Hawaiian trail of smooth stone across the 1823 Keaiwa (seaward) flow of Kilauea Volcano. July 10, 1924-USGS)-400

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Trail up the windward side of the Pali, Honolulu Hawaii-(BishopMuseum) ca. 1890

Driving Cattle up Pali Trail to Market – 1887

Hoapili Trail-(NPS)

Hoapili_Trail-Kula_Honuaula_Kahikinui_Kaupo-(Project_Kaeo)-(Horse-Cart-1824-1834)

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Hoapili_Trail-Honuaula-(Project_Kaeo)-(Horse-Cart-1824-1834)

1871 Trail looking north toward the Pu’uhonua, Keanae’e Cliffs to the right

Mamalahoa_Trail_as_horse_trail-1900s-(HMCS-NPS)

March 14, 2019 by Peter T Young Leave a Comment

Na Ki‘i Pōhaku

When Captain Cook first visited the Hawaiian Islands, Hawaiian was a spoken language but not a written language. Historical accounts were passed down orally, through chants and songs.

This doesn’t suggest however, that the Hawaiians did not communicate through “written” symbols – Hawaiians also communicated through na ki‘i pōhaku, petroglyphs.

Petroglyph is a word that comes from the Greek words “petros,” for rock, and “gypheian,” to carve. Thus, petroglyphs are rock carvings.

Petroglyphs occur throughout the world. Certain shapes and forms appear to be universal. A petroglyph of a man or dog in Sweden looks just like a petroglyph of a man or dog in Hawai‘i.

It is probable that the first settlers to Hawai‘i started carving in the rocks after they arrived here. With no other writing, the ancient Hawaiians used petroglyphs as forms of communication, with the gods, spirits and others who viewed them.

Hawaiian petroglyphs are more often found near or at junctions of trails, or areas when ‘mana’ (cosmic power or force) was found.

It was this mana that was supposed to be absorbed by the petroglyphs to insure the efficacy of the spiritual rite or act of magic that affirmed the petroglyph’s intent.

Petroglyphs are not the result of trifling doodle or pastime. Many petroglyphs were made in connection with religious/magical rites or acts.

Despite appearances, the making of a petroglyph was a purposeful and deliberate act with the given expectation of result and/or consequence.

Hawaiian petroglyphs evolved into different forms and styles over time.

Many times in clusters of petroglyphs, in the center of a cluster tend to be of the earliest type, the “stick man” – this is the oldest universal form around the world.

Another form appears to have a wider body format, sometimes referred to as the ‘columnar’ form. A more recent form has the triangular body.

Animals were also drawn; many animals were their guardian spirits (aumakua.) Animal figures also represented spirits that inhabited the areas where the petroglyphs were made.

Canoes, paddles, fishhooks, fans and feather capes were also drawn. These sometimes represent the mode of travel to reach the petroglyphs, i.e. canoe, on foot, etc.

The majority of petroglyphs are on the ground with carving into the smooth pāhoehoe lava. Other surfaces include boulders, cliff faces and smooth-walled interiors of lava tubes and caves.

Hard surface petroglyph carving was done with a stone, repeatedly smashing the stone against the surface. Designs on smoother walls in caves can be scraped with a pointed rock.

The petroglyph fields I am most familiar with are the clusters at Puakō, South Kohala. In fact, years ago – decades before I was involved with DLNR – when I was an appraiser, I was given an assignment to value the state land where the petroglyphs are located.

The State was leasing the land and was going to require the tenant to farm the property. In doing so, it meant the lessee would have to grade and plant the entire site. I called attention to the fact that there are numerous petroglyphs in this area and grading (and farming) should be voided.

I recommended that they amend the lease requirements to protect the petroglyphs. Fortunately they did; but it also meant my appraisal assignment was cancelled (which was fine with me.) (Lots from Ski Kwiatkowski and his book “Na Ki‘i Pohaku”.)

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Petroglyph of Birth – H-3_Halawa

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March 10, 2019 by Peter T Young Leave a Comment

Luluku Agricultural Terraces

Terraces for the irrigated cultivation of taro once occupied a significant area within every major stream valley on O‘ahu. Taro pondfields (lo‘i kalo) were particularly numerous in Kailua and Kāne‘ohe ahupua‘a (traditional land divisions) in Ko‘olaupoko District, on the windward side of the island.

Both of these ahupua’a were of central importance to early rulers: Kailua had once been the capital of O‘ahu; and Kāneʻohe was so favored by Kamehameha I that he retained the land division as his personal property when other conquered lands were distributed to his soldiers and retainers in 1795. (Allen)

Unbeknown to many, land within the loop in the off-ramp road from H-3 connecting to Likelike Highway holds evidence of an inland component of the prehistoric settlement in Kāneʻohe.

This area is a small part and representative example of what constitutes the most extensive early wetland agricultural complex known on Oʻahu and has evidence of a long period of continued use.

The ‘ili (a smaller land division within an ahupuaʻa) of Luluku, located in the ahupuaʻa of Kāneʻohe, district of Koʻolaupoko, is where these numerous agricultural terraces are located. The site is currently inaccessible to the public.

Luluku is one of five upland ‘ili (Luluku, Punalu‘u Mauka, Kapalai, Pa‘u and Kea‘ahala) that are within the traditional boundaries of Kāneʻohe.

The terrace system in Luluku followed the stream channels and utilized all of its tributaries to irrigate the various loʻi kalo (taro,) forming a continuous mosaic of lo‘i from the inland slopes to the lowlands along the coast.

The buried field systems at Luluku predate AD 1600 and the period of state development. The majority of the terraces at Luluku were almost certainly under cultivation by the fifteenth century; their cultivation may have figured importantly in the development of the ahupua‘a socioeconomic system. (Allen)

The upstream and downstream surface terrace sets in Luluku were awarded to different people during the mid-nineteenth-century redistribution of lands in fee simple: the upstream set belonged to Kekane (or Kikane), the downstream set to Makaiohua. Both men claimed taro lo‘i. (Allen)

The evidence from Luluku and some surrounding areas suggest that:

1) lo‘i cultivation in windward O‘ahu began in areas at the forest edge, where both forest and agricultural products could be collected for exchange.

2) agricultural production became standardized in some upland areas as early as AD 1000, suggesting developing centralization and involvement in a redistributive economic network.

3) agricultural construction and production in areas along major streams were coordinated at a broad level by A.D. 1400, probably predating and contributing to the emergence of the ahupua’a system of land division and administration.

4) production of taro surpluses by A.D. 1400 reflects the centralized control of agriculture not only for economic reasons but to ensure that a support base existed for administrators in an elaborated political hierarchy; and

5) coordination of elaborate water distribution networks that used water from main streams for agricultural purposes is reflected before A.D. 1500 and probably contributed to the development of the ahupua’a system, predating the development of the state system of government and codification of the Hawaiian legal system. (Allen)

As late as 1940, especially in the lowland terraces, Kāneʻohe ahupua’a was still one of the most active communities in planting commercial taro.

In modern times, uplands were planted in bananas and papaya; lowlands were planted with rice and taro.

I remember this upland area known as the “Banana Patch.” Large-scale banana plantations began in 1930s; rice and taro farmers also planted bananas in areas unsuitable for their main crop. (There’s even a “Banana Patch” boat design from this area.)

The lo‘i kalo complex of agricultural terraces were initially divided by the construction of the Likelike Highway. The terraces were further impacted by the construction of H-3 and are now located within the Kāneʻohe Interchange.

As part of a Memorandum of Agreement (MOA) Highways Administration and H-3 Cooperative Agreement, Hawai’i Department of Transportation and Office of Hawaiian Affairs are undertaking a project that would preserve and interpret the cultural resources at the Luluku Terraces in Kāneʻohe.

To date, an Interpretive Development Plan has been prepared, a Hālawa-Luluku Interpretive Development Working Group has been formed, and mitigation measures and actions are identified. These efforts will restore a small portion of the once extensive loʻi kalo in Kāneʻohe.

The vision of the program is, “The Luluku Agricultural Terraces shall be restored through the perpetuation of culturally appropriate science, engineering and agricultural practices.”

“Research will be demonstrated through the planting of primarily native Hawaiian kalo using ancient and contemporary techniques in water resource management and sustainable agricultural practices.”

“The relationship between the land and its people are of both historical and cultural importance in the context of interpretations which emphasizes Luluku’s ability to feed many people in the Kāneʻohe district and areas beyond.”

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Luluku_Plains (M Cypher)

Former Taro Loi Converted to Rice Fields

Taro Production in Heeia – 1930

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Kaneohe Rice Mill-1913

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Pineapple-Southern Part of Kaneohe Bay-1924

Kaneohe Pineapple Fields-1920

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Major Streams – Kaneohe-USGS-1959

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Luluku-Surrounding_Archaeological_Sites-Map

Luluku-Conceptual_Site_Plan

March 8, 2019 by Peter T Young 2 Comments

‘Umi in Kona

Pa o ʻUmi is the small point of land in Kailua Bay between Kamakahonu (King Kamehameha Hotel) and Huliheʻe Palace, near the middle of the Kailua Seawall in Kona on the Big Island.

It marks the location of the Royal Center of the ruler ʻUmi-a-Līloa (ʻUmi) (ca. AD 1490-1525) and where famed King ʻUmi landed when he first came to Kailua by canoe from his ancestral court at Waipiʻo.

On this point of rock, King ʻUmi ordered his attendant to dry his treasured feather cloak (ʻahuʻula) (so this promontory is sometimes referred to as Ka Lae o ʻAhuʻula.)

Over the years of widening Aliʻi Drive and adding on to the seawall, this point has been almost completely covered.

ʻUmi from Waipiʻo, son of Līloa, defeated Kona chief Ehunuikaimalino and united the island of Hawai‘i. He then moved his Royal Center from Waipi‘o to Kailua.

ʻUmi’s residence was near the place called Pa-o-ʻUmi.

At about the time of ʻUmi, a significant new form of agriculture was developed in Kona; he is credited with starting this in Kona.

Today, archaeologists call the unique method of farming in this area the “Kona Field System.”

This intensive agricultural activity changed farming and agricultural production on the western side of Hawai’i Island; the Kona field system was quite large, extending from Kailua to south of Honaunau.

In lower elevations all the way to the shore, informal clearings, mounds and terraces were used to plant sweet potatoes; and on the forest fringe above the walled fields there were clearings, mounds and terraces which were primarily planted in bananas.

In the lower reaches of the tillable land, at elevations about 500-feet to 1,000-feet above sea level, a grove of breadfruit half mile wide and 20 miles long grew.

Sweet potatoes grew among the breadfruit. Above the breadfruit grove, at elevations where the rainfall reached 60-70 inches or more, were fields of dry land taro.

The field system took up all the tillable land and cropping cycles were frequent. Agriculture supported the thriving and growing population of Kona.

The Kona Field System (identified as Site: 10-27-6601 and including multiple locations) was listed on the National Register of Historic Places on January 28, 1977.

When it was nominated to the National Register, the Kona Field System was described as “the most monumental work of the ancient Hawaiians.”

The challenge of farming in Kona is to produce a flourishing agricultural economy in an area subject to frequent droughts, with no lakes or streams for irrigation.

The Kona Field System was planted in long, narrow fields that ran across the contours, along the slopes of Mauna Loa and Hualālai.

As rainfall increases rapidly as you go up the side of Hualālai, the long fields allowed farmers to plant different crops according to the rainfall gradients.

This traditional farming system disappeared by the mid-19th century and now coffee farms cover much of the land that once comprised the Kona Field System (we now call this mauka region the “Coffee Belt.”)

The photo shows Pa o ‘Umi, taken in 1928 from the area of the Kailua Pier – Huliheʻe Palace and Mokuaikaua Church in background. The little girl sitting on the left is my mother; the woman sitting in the middle (wearing a hat) is my grandmother.

Pa O ‘Umi was included as a Point of Interest in the Royal Footsteps Along The Kona Coast Scenic Byway. We prepared the Corridor Management Plan for the scenic byway for the Kailua Village BID.

We are honored that the project was awarded the 2011 “Environment / Preservation” award from the American Planning Association – Hawaii Chapter; “Historic Preservation Commendation” from the Historic Hawaiʻi Foundation and the 2011 “Pualu Award for Culture & Heritage” from the Kona-Kohala Chamber of Commerce.

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Kona Field System Walls – Google Earth

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March 5, 2019 by Peter T Young Leave a Comment

Kamehameha’s Attempts to Conquer Kauai

In 1784 Kamehameha I began a war of conquest, and, by 1795, with his superior use of modern weapons and western advisors, he subdued all other chiefdoms, with the exception of Kauai.

Kauai and Niʻihau were ruled by King Kaumuali‘i. He was born in 1780 at the sacred royal Birthstone at Holoholokū Heiau in Wailua.

King Kamehameha I launched his first invasion attempt on Kauai in April of 1796, having already conquered the other Hawaiian Islands, and having fought his last major battle at Nu‘uanu on O‘ahu in 1795.

Kauai’s opposing factions (Kaumuali‘i versus Keawe) were extremely vulnerable as they had been weakened by fighting each other (Keawe died and Kaumuali‘i was, ultimately, ruler of Kaua‘i and Ni‘ihau.)

About one-fourth of the way across the ocean channel between O‘ahu and Kaua‘i, a storm thwarted Kamehameha’s warriors when many of their canoes were swamped in the rough seas and stormy winds, and then were forced to turn back.

Some of the advance troops made it to Kauai and were killed when they reached shore. Kauai remained unconquered by Kamehameha and Kaumuali‘i ruled.

In 1804, King Kamehameha I moved his capital from Lahaina, Maui to Honolulu on O‘ahu, and continued planning an attack on Kaua‘i. Kamehameha’s forces for this second invasion attempt included about 7,000 Hawaiians along with about 50 foreigners (Europeans).

Kamehameha’s troops were armed with muskets, as well as eight cannons, 40 swivel guns, and other Western weaponry. Kamehameha’s massive fleet of double-hulled canoes was accompanied by 21 armed schooners.

Kamehameha’s second attempt was thwarted, again, when an epidemic, thought to be typhoid or dysentery, swept through the population, killing thousands. The sickness delayed for a second time Kamehameha’s goal of conquering Kauai.

In a renewed effort for a large-scale attack on Kauai, Kamehameha began assembling a formidable armada of sailing ships in Waikīkī, using foreigners to construct the vessels.

The invasion never took place. In the face of the threat of a further invasion, in 1810, Kaumuali‘i decided to peacefully unite with Kamehameha and join the rest of the Kingdom of Hawaiʻi.

Kaumuali‘i still retained his title and responsibilities as the head of Kaua‘i, but ceded Kauaʻi and Ni‘ihau to Kamehameha and the Hawaiian Islands were unified under a single leader.

The agreement with Kaumuali‘i marked the end of war and thoughts of war across the archipelago. Kaumuali’i returned to Kaua’i still serving as the paramount chief.

Although Kaumuali‘i had ceded Kaua‘i to Kamehameha I in 1810, he generally maintained de facto independence and control of the island following his agreement with Kamehameha.

After King Kamehameha I died in 1819, Kaumuali‘i pledged his allegiance to Liholiho, Kamehameha’s son and successor. In 1821, Liholiho (King Kamehameha II) anchored his royal ship Ha‘aheo o Hawai‘i (Pride of Hawai‘i) in Waimea Bay, and invited Kaumuali‘i aboard.

After boarding the ship Kaumuali‘i was effectively taken as a prisoner and the ship sailed for O‘ahu. There, Ka‘ahumanu (Kamehameha’s widow) married him – some suggest it was based on romance, others suggest it was an act of diplomacy.

Kaumuali‘i passed away on O‘ahu in 1824, effectively ceding the island to the Kingdom of Hawaiʻi upon his death.

Hiram Bingham was on a preaching tour of the island of Kauai in 1824, shortly before King Kaumuali‘i died. Kaumuali‘i had been living on Oahu for three years. Bingham spoke to him just before coming to Kauai.

Bingham writes: “We found Kaumuali‘i seated at his desk, writing a letter of business. We were forcible and pleasantly struck with the dignity and gravity, courteousness, freedom and affection …”

“… with which he rose and gave us his hand, his hearty aloha, and friendly parting smile, so much like a cultivated Christian brother.”

When the king died, Bingham said a gloom fell over Kauai.

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