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November 28, 2017 by Peter T Young Leave a Comment

Halemaʻumaʻu

“Astonishment and awe for some moments rendered us mute, and like statues, we stood fixed to the spot, with our eyes riveted on the abyss below. Immediately before us yawned an immense gulf, in the form of a crescent, about two miles in length, from north-east to south-west, nearly a mile in width, and apparently eight-hundred feet deep.”

“The bottom was covered with lava, and the south-west and northern parts of it were one vast flood of burning matter, in a state of terrific ebullition, rolling to and fro its ‘fiery surge’ and flaming billows.” (Ellis, 1823)

In 1823, Reverend William Ellis visited Kīlauea caldera on his journey around the island of Hawaiʻi. He was the first foreigner to be shown the home of Pele.

By the time Ellis arrived, more than 300-years after the summit collapses of the late 1400s, the caldera had begun to refill. He measured the chasm from the highest rim to its depths; it was over 1,000-feet deep, with a series of terraces that stepped down to a vast inner crater that occupied nearly half the caldera’s floor. (NPS)

“Sometimes I have seen what is called Halemaʻumaʻu, or South Lake, enlarged to a circuit of three miles, and raging as if filled with infernal demons”. (Halemaʻumaʻu is lit., fern house.)

“On another occasion I found the great South Lake filled to the brim, and pouring out in two deep and broad canals at nearly opposite points of the lake.”

“The lava followed these crescent fissures of fifty or more feet deep and wide until they came within half a mile of meeting under the northern wall of the crater, thus nearly enclosing an area of about two miles in length and a mile and a half in breadth.”
(Coan)

According to Hawaiian oral tradition, the Kīlauea caldera formed during an epic battle between Pele, the Hawaiian volcano deity, and her younger sister, Hiʻiakaikapoliopele (Hiʻiaka.)

Pele had sent Hiʻiaka to fetch her lover, Lohiʻau, from Kauai. Upon returning, Hiʻiaka discovered that Kawahine‘aihonua (Pele, the woman who eats the land) had broken her promise and set fire to Hiʻiaka’s beloved ‘ʻōhiʻa forests.

To avenge this transgression, Hiʻiaka made love to Lohiʻau at the summit of the volcano, in full view of her sister. Pele lashed out in anger and buried Lohiʻau beneath a flood of lava.

Driven by remorse, Hiʻiaka dug furiously to recover the body. Rocks flew as she dug the great pit. Their brother stopped Hiʻiaka from digging deeper, for doing so would surely have let in water and put out the fires of Pele. Thus the great caldera of Kīlauea was formed. (NPS)

Within the heart of Kīlauea, a great reservoir swells with magma prior to an eruption. In the late 1400s, however, large volumes of magma erupted or moved elsewhere in the volcano, emptying the magma reservoir.

Its internal support withdrawn, the top of the mountain collapsed, accompanied by explosive eruptions. Great blocks of the old summit slumped inward. The gaping depression that formed was ringed with stepped terraces descending to its floor. (NPS)

The summit caldera (‘crater’) of Kilauea is 2-1/2 miles long and 2 miles wide and its floor has an area of approximately 2,600-acres. Near its southwestern edge the caldera floor is indented by the depression Halemaʻumaʻu, the ‘Fire Pit,’ a collapsed crater about 3,200-feet wide. (NPS)

Geologic evidence suggests that the modern caldera of Kīlauea formed shortly before 1500 AD. Repeated small collapses may have affected parts of the caldera floor, possibly as late as 1790. For over 300-400 years, the caldera was below the water table.

Kīlauea is an explosive volcano; several phreatic eruptions have occurred in the past 1,200 years. (Phreatic eruptions, also called phreatic explosions, occur when magma heats ground or surface water.)

The extreme temperature of the magma (from 932 to 2,138 °F) causes near-instantaneous evaporation to steam, resulting in an explosion of steam, water, ash and rock – the 1980 eruption of Mount St Helens was a phreatic eruption. (NPS)

There were explosions in 1790, the most lethal known eruption of any volcano in the present US. The 1790 explosions, however, simply culminated (or at least occurred near the end of) a 300-year period of frequent explosions, some quite powerful. (USGS)

Keonehelelei is the name given by Hawaiians to the explosive eruption of Kilauea in 1790. It is probably so named “the falling sands” because the eruption involved an explosion of hot gas, ash and sand that rained down across the Kaʻū Desert. The character of the eruption was likely distinct enough to warrant a special name. (Moniz-Nakamura)

The 1790 explosion led to the death of one-third of the warrior party of Kaʻū Chief Keōuakūʻahuʻula (Keōua.) At the time Keōua was the only remaining rival of Kamehameha the Great for control of the Island of Hawaiʻi; Keōua ruled half of Hāmākua and all of Puna and Kaʻū Districts. They were passing through the Kīlauea area at the time of the eruption. (Moniz-Nakamura)

Estimates of the number of fatalities range from “about 80 warriors” (William Ellis) to about “400 people” or “800 warriors” (Stephen Desha) to “5,405 countrymen” (David Douglas, quoting an eyewitness, a Priest of Pele, in 1834.) The lower numbers are probably most realistic. The dead were warriors and family members of Keōua’s army bound for Kaʻū. (NPS)

The next subsidence of the caldera floor occurred in 1868, when large earthquakes shook the southern part of Hawaii and simultaneous eruptions occurred from Mauna Loa and Kilauea. An area about 6,200-ft wide on the central caldera floor sagged about 330-ft, and a deeper conical pit about 900 m wide and about 3,000-ft developed at its southwest end at Halemaʻumaʻu. (USGS)

The pit again filled, and by 1874 a lava shield at Halemaʻumaʻu had once again grown to about the elevation of the southern caldera rim. Minor subsidences in and around Halemaʻumaʻu occurred again in 1879, 1886, 1891, and 1894.

The subsidence of 1894 was followed by 13-years of dormancy and very subdued, episodic activity within the pit of Halemaʻumaʻu. (USGS)

Lava returned to Halemaʻumaʻu shortly after the 1924 explosions ceased, but instead of being sustained the activity was now episodic. A series of seven brief eruptions in the next 10-years reduced the depth of Halemaʻumaʻu from 390 to 150 m, and then no eruptions occurred for 18 years, from 1934 to 1952.

Sustained eruption from June to November of 1952 filled Halemaʻumaʻu with another 120 m of lava. A brief eruption in May-June 1954 added 6 m of lava in Halemaʻumaʻu and a thin lava flow on the caldera floor to the east (Macdonald, 1955) (USGS)

The eruption of Kīlauea volcano continues at two locations. In the park, the vent within Halemaʻumaʻu Crater is easily viewed from the overlook at the Jaggar Museum. The second location is the Pu’u ‘Ō’ō vent located 10 miles east of the summit, on the remote east rift zone of Kīlauea. This area is not accessible to the public.

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Overlook at Jaggar Museum-Shiinoki
Overlook at Jaggar Museum-Shiinoki
Kilauea's summit caldera-Dzurisin-1980
Kilauea’s summit caldera-Dzurisin-1980
Kilauea Aerial
Kilauea Aerial
'Kilauea_Volcano',_oil_on_canvas_painting_by_William_Pinkney_Toler,_c._1860s
‘Kilauea_Volcano’,_oil_on_canvas_painting_by_William_Pinkney_Toler,_c._1860s
Kilauea_Summit-Halemaumau-Klemetti
Kilauea_Summit-Halemaumau-Klemetti
Kapiolani_Defying_Pele-(HerbKane)
Kapiolani_Defying_Pele-(HerbKane)
Halemaumau-1930
Halemaumau-1930
Eruption column from Halemaumau. Photo by Tai Sing Loo at 1500 on May 23, 1924 from near Volcano house or HVO-(USGS)
0820. cloud is now over 3.7 km high-three lightning bolts observed in the column-(USGS)-1924
0820. cloud is now over 3.7 km high-three lightning bolts observed in the column-(USGS)-1924

Filed Under: Place Names, General, Hawaiian Traditions Tagged With: Hawaii, Volcano, Kilauea, Halemaumau

November 24, 2017 by Peter T Young Leave a Comment

Kino Lau

“Native species were not treated as just biological elements, but recognized as kino lau”. (Sam Gon; Kumupaʻa; 199)

According to the theory underlying Hawaiian natural philosophy, all natural phenomena, objects and creatures, were bodily forms assumed by nature gods or nature spirits.

Rain clouds, hogs, gourds, and sweet potatoes were ‘bodies’ of the god Lono. Taro, sugar cane, and bamboo were bodies of the god Kane.

Bananas, squid, and some other forms of marine life were bodies of Kanaloa. The coconut, breadfruit, and various forest trees were bodies of Ku. (Handy & Handy with Pukui)

Kino lau are the multiple manifestations of akua, Hawaiian ancestors. Protocol, conducting oneself in an appropriate manner, was a part of everyday life. Permission was asked of plants (kino lau) and of the associated akua to utilize resources.

“While there is no record of Hawaiians planting native trees for the purpose of forest reforestation or restoration of native vegetation, protocol has been recorded that indicates that native trees such as koa, ʻōhiʻa and lama were not casually handled.”

“Depending on the purpose of handling, protocol specific to major appropriate gods would be practiced (i.e., to Kū for ʻōhiʻa, to Lea for canoe trees, to Laka for lama dedicated to the kuahu (altar of the hula hālau (hula school.)” (Sam Gon; Kumupaʻa)

Pukui and Elbert described kino lau as “the many forms [that might be] taken by a supernatural body.” It is derived from the words kino, meaning “form or embodiment,” and lau, meaning “many.”

Some believe that virtually every plant species known to the Hawaiians was considered kino lau of some spirit or deity. This concept helped to link the Hawaiian people to their gods.

Lau-ka-‘ie‘ie has been described as a “beautiful demigoddess who was transformed into an ‘ie‘ie vine.” The palai fern was a kino lau of Hi‘iaka, a sister of Pele. (Anderson-Fung & Maly)

The ki, or ti plant, was “not regarded as the kinolau of any forest god,” and yet its leaves were considered essential for decorating the altar of Laka in the hālau hula (dancers’ house).

Kino lau could also be worn.

Wearing a lei made of materials from a kino lau would allow Hawaiians to touch their gods in a literal sense, and be touched by them, since the plants were bodily forms of the akua.

Sometimes, Hawaiians wore lei to show the akua their appreciation for the beauty of the plants that were their kinolau. Other times, these lei were worn in hopes of being enlightened or inspired by the deity.

Kinolau were also placed on kuahu of a hālau hula and is meant to honor the gods and goddesses of the hula and to inspire the haumāna (students) as they learned their art. (Anderson-Fung & Maly)

Laka is known for creating hula. With hula, a form of storytelling, Laka gave the Hawaiian people a way to record their history and pass it on to future generations. A hula dancer looks to Laka for inspiration before a performance.

The dancer is the body; that which is moved, Laka the inspiration; that which causes movement. The dancer and Laka become one in the dance. The dancer will adorn themselves in the kinolau of Laka which include ʻōhiʻa lehua,‘ie ‘ie, hala pepe, maile, palapalai and other native ferns. (VAC)

Kūpuna note that chants used in obtaining these offerings were so strong that the plants never wilted on the kuahu but remained green and fragrant.

If any of the students broke one of the many strict rules of the hālau while in training, the plants would wilt, to show their disapproval.

This example demonstrates that these kinolau (body form) offerings were not just decorative symbols but were powerful entities that were not to be taken lightly or treated with disrespect. (Anderson-Fung & Maly)

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Ohia_Lehua
Ohia_Lehua

Filed Under: Hawaiian Traditions Tagged With: Hawaii, Kino Lau

November 23, 2017 by Peter T Young 1 Comment

Happy Thanksgiving!

Na-Huihui-O-Makaliʻi, “Cluster of Little Eyes” (Makaliʻi) (a faint group of blue-white stars) marks the shoulder of the Taurus (Bull) constellation. Though small and dipper-shaped, it is not the Little Dipper.

Traditionally, the rising of Makaliʻi at sunset following the new moon (about the middle of October) marked the beginning of a four-month Makahiki season in ancient Hawaiʻi (a sign of the change of the season to winter.)

In Hawaiʻi, the Makahiki is a form of the “first fruits” festivals following the harvest season common to many cultures throughout the world. It is similar in timing and purpose to Thanksgiving, Oktoberfest and other harvest celebrations.

Something similar was observed throughout Polynesia, but it was in pre-contact Hawaiʻi that the festival reached its greatest elaboration. As the year’s harvest was gathered, tributes in the form of goods and produce were given to the chiefs from November through December.

Various rites of purification and celebration in December and January closed the observance of the Makahiki season. During the special holiday the success of the harvest was commemorated with prayers of praise made to the Creator, ancestral guardians, caretakers of the elements and various deities – particularly Lono.

Makaliʻi is also known as the Pleiades; its common name is the Seven Sisters.

As the year’s harvest was gathered, tributes in the form of goods and produce were given to the chiefs from November through December.

No one knows when the first western Thanksgiving feast was held in Hawaiʻi, but from all apparent possibilities, the first recorded one took place in Honolulu and was held among the families of the American missionaries from New England.

According to the reported entry in Lowell Smith’s journal on December 6, 1838: “This day has been observed by us missionaries and people of Honolulu as a day of Thanksgiving and praise to Almighty God. Something new for this nation.”

“The people turned out pretty well and they dined in small groups and in a few instances in large groups. We missionaries all dined at Dr. Judd’s and supped at Brother Bingham’s. … An interesting day; seemed like old times – Thanksgiving in the United States.”

The first Thanksgiving Proclamation in Hawaiʻi appears to have been issued on November 23, 1849, and set the 31st day of December as a date of Thanksgiving. This appeared in ‘The Friend’ on December 1, 1849.

The following, under the signature of King Kamehameha III, named the 31st of December as a day of public thanks. The Thanksgiving Proclamation of 1849 read, in part:

“In accordance with the laws of this Kingdom, and the excellent usage of Christian Nations, it has pleased his Majesty, in council, to appoint the Thirty-first day of December, next, as a day of public thanksgiving to God, for His unnumbered mercies and blessings to this nation; and …”

“… people of every class are respectfully requested to assemble in their several houses of worship on that day, to render united praise to the Father of nations, and to implore His favor in time to come, upon all who dwell upon these shores, as individuals, as families, and as a nation.” (Signed at the Palace. Honolulu, November, 23, 1849.)

“It will be seen by Royal Proclamation that Monday, the 31st of December has been appointed by His Majesty in Council as a day of Thanksgiving. We are glad to see this time-honored custom introduced into this Kingdom.”

The celebratory day of Thanksgiving changed over time. On December 26, 1941 President Roosevelt signed into law a bill making the date of Thanksgiving a matter of federal law, fixing the day as the fourth Thursday of November.

Happy Thanksgiving!!!

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Makalii-Pleiades
Makalii-Pleiades

Filed Under: Hawaiian Traditions, Economy, General, Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Thanksgiving, Makalii, Pleiades

November 15, 2017 by Peter T Young Leave a Comment

Huilua Fishpond

Aquacultural fishpond technology allowed the ancient Hawaiians to move beyond mere harvesting of fish and other marine products (i.e. crustaceans, shellfish, and seaweed) to intensive fish production and husbandry.

Reportedly, a total of 449 ponds that were constructed prior to A.D. 1830, most during the prehistoric period. They were built on all the major islands.

Broad shallow reef flats or natural embayments provided an environment where ponds could be constructed easily in sweeping semicircular arcs out from the shoreline.

Along the shoreline were ponds with (kuapa, or pa) and sluice gates (mākāhā). The distinctive feature of the kuapa ponds was the sluice gates.

The mākāhā was stationary with no moveable parts. This was the technological innovation, probably an adaptation from an earlier form used in irrigation agriculture (taro), that enabled the Hawaiians to progress from tide-dependent fishtraps to artificial fishponds which could be controlled at all times of the tide.

Ponds varied in form, construction, methods of operation, and in the species of fish raised. Ponds or loko, were divided into two major categories: shore and inland ponds.

Huilua Fishpond at Kahana Valley in Koʻolauloa on the Island of Oʻahu has been traditionally classified as a loko kuapa pond. It was a working fishpond (with modifications) until the late-1960s.

Huilua Fishpond is one of only six remaining fishponds out of an estimated ninety-seven such structures that once existed on
coastal Oahu and one of the few ancient Hawaiian fishponds that were still operational well into this century.

It is also one of only ten ponds left in the Hawaiian Islands which have not been denuded of their archeological sites during the course of historic coastal development. A large majority of ponds throughout the Islands have also been destroyed by natural agencies such as tsunamis (tidal waves) and sea storms.

Huilua is a shallow, brackish water enclosure of approximately 4 ½-acres that is roughly shaped as a right triangle with the right angle of the base forming the northwest or seaward corner of the pond.

The base or western wall abuts and partially deflects the effluent from the Kahana estuary as it discharges into Kahana Bay. This wall, approximately 500 feet in length.

At the extreme south end of the western wall are located two parallel mākāhā or sluice gates. The makai gate is longer by approximately 10 feet than the mauka gates.

Huilua Pond has been an important element in the long-term habitation of Kahana Valley and is expressive of that habitation. It was an important part of the valley’s cooperative subsistence economy from the late 19th Century until the late-1960s.

At that latter time, the konohiki fishing rights for Kahana Bay were condemned and acquired by the State of Hawaiʻʻi to allow public access to the bay.

Huilua Pond became a part of Kahana Valley Cultural Park, a ‘living park’ concept developed by the Hawaii Department of Lands and Natural Resources whereby approximately 150 persons, many of whom grew up there, reside in the Park.

The ancient Hawaiians believed that walled fishponds of the loko kuapa type were inhabited by moʻo (water spirits) who were also akua (gods) and kiaʻi (guardians) and relied upon them to protect the ponds in order to assure an abundance of fish.

Ritual pollution included the violation of kapu (taboos, i.e., women could not fish nor be involved in the work of the pond), neglect of ritual obligations associated with the pond, poaching, and so on.

Informants on the Kahana Valley oral history project related: ‘Huilua Fishpond has a moʻo that lives in a deep hole at the northwest corner of the fishpond where the western wall meets the northern.’

When the moʻo leaves the pond and then later returns ‘there are always dried leaves floating on the top of the water to indicate its presence’.

Oral history informants from Kahana Valley also related that their elders and grandparents propitiated the traditional fish god Kuʻula, otherwise the fish might disappear from the pond.

While the koʻa was not used within living memory, they reported that a fish stone (pohaku kuʻula) required prayers and proper care in order to keep the fish in the pond. The location of the sacred stone is not clear. (Lots of information from NPS and DLNR.)

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Huilua_Fishpond-KevBlack
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Huilua Fishpond-IntrepidPhilosopher
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Kahana-Bay-Reg1350-1884-portion
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Kahana-Bay-Reg1350-1884-portion-zoom

Filed Under: Hawaiian Traditions, Place Names, Economy Tagged With: Hawaii, Oahu, Koolauloa, Kahana, Fishpond, Huilua Fishpond

November 9, 2017 by Peter T Young 2 Comments

Waiolama

Ke one ‘anapa o Waiolama
The sparkling sand of Waiolama

This is an expression much used in chants of Hilo, Hawai’i. Waiolama is a place between Waiakea and the town of Hilo. It was said to have sand that sparkled in the sunlight. (Pukui, #1773)

The Waiolama marsh was just inland from the Hilo shoreline. This river/marsh area was also developed into a fishpond and was used for a unique type of kalo cultivation (kipikipi).

“In flat swampy ground earth is heaped up into long mounds 3 or 4 feet high and about 3 feet broad on top, each mound surrounded by water left standing in the ditches created by digging out and heaping up the earth.”

“The taro is planted around the lower margins of the mounds near the water; sweet potatoes are planted on top. This method of swamp-land planting finds its counterpart in the old style of mounding”. (Handy)

The ali‘i Ruth Ke‘elikolani had a house near the bay at Waiolama, and spent time there during her well-known 1880-81 visit to Pele, at which it was said she successfully stopped an advancing lava flow just over a mile above Hilo Bay.

In 1889, a small canal was dredged to divert some of the water from the Waiolama Marsh into the Wailoa River. The drainage canal was enlarged and paved between 1915 and 1917.

Then, in the early 1900s, the Territory of Hawai‘i saw the opportunity to drain and fill the land that “was valueless” to be “available for the growth of the business district of the city” and attain “a valuation greatly in excess of the cost of the filling and draining.”

In Hilo, the Waiolama Reclamation Project included the draining and filling of approximately 40-acres in the area between the Hilo Railway tract, Wailoa River, and Baker and Front Streets. It included diversion of the Alenaio Stream. (1914-1919)

“One of the most important undertakings on Hawaii has been the Waiolama Reclamation Project. The Lord-Young Engineering Company, Ltd., was awarded the contract for the reclamation of about forty acres of swamp land in the district between the Hilo Railway tract, Waioloa River, and Baker and Front streets, Hilo.”

“(T)here was a total flow of 36,000,000 gallons of water into the swamp, exclusive of storm water from the Alenaio Stream, and that the estimated cost of diverting this flow before it enters the swamp would be $33,800.00.” (Superintendent of Public Works Report, 1916)

“Over 215,000 cubic yards (CY) of fill material were needed. Of this, 207,000 CY of black sand were obtained from the nearby Bayfront Beach. The remaining 8,000 CY or so of fill material were obtained from the dredging spoils of the Waiolama Canal which was also a part of the project.”

The nearby Ponahawai Reclamation Project required another 32,000 cubic yards of fill material, all of which was obtained from the Bayfront Beach.

“In all, about 247,000 CY of fill material were required for the two projects. Approximately 239,000 CY of this total came from the Bayfront Beach.”

“Apparently, sand mining along the ocean side was also occurring at about this period. This was accomplished by the railroad company by using a rail-mounted crane with a clamshell to load gondola cars. The sand was used for bedding and a variety of construction purposes in East Hawaii.”

“On 16 December 1921, high waves undermined the railway and deposited sand at various areas. All of Mo‘oheau Park was inundated except for the inland-most 100 feet. Opposition was raised by the Hilo Railroad Company over the dredging of sand from the beach for the Ponahawai Reclamation Project.”

“They claimed that the dredging of sand from the earlier Waiolama project had compounded the heavy surf and had contributed to the undermining of the tracks through the removal of beach frontage.”

“It was at about this time that the railroad company began dumping stone to form a crude revetment at the western portion of the bayfront shoreline. After some delay, the railroad relented their objections to further dredging of beach sand. Then on 3 February 1923, a tsunami (again damaged the railroad tracks along Hilo’s bayfront shoreline.” (Army Corps)

Later, the Army Corps implemented the Alenaio Stream Flood Control project here. Completed in 1997, the project consists of a levee; channel, floodwall structures and other improvements.

Today, what was once a river and marshland … and unique kalo cultivation area is now open space and soccer fields at Hilo’s Bayfront area.

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Waiolama River-1910s
Waiolama River-1910s
Hilo-Waiolama Marsh Area noted near shoreline-center
Hilo-Waiolama Marsh Area noted near shoreline-center
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Waiolama Stream-1905
Alenaio Stream-Waiolama Marsh-1891-over Google Earth
Alenaio Stream-Waiolama Marsh-1891-over Google Earth

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Hawaii, Hawaii Island, Hilo, Princess Ruth, Princess Ruth Keelikolani, Waiolama

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