Images of Old Hawaiʻi

  • Home
  • About
  • Categories
    • Ali’i / Chiefs / Governance
    • American Protestant Mission
    • Buildings
    • Collections
    • Economy
    • Missionaries / Churches / Religious Buildings
    • General
    • Hawaiian Traditions
    • Other Summaries
    • Mayflower Summaries
    • Mayflower Full Summaries
    • Military
    • Place Names
    • Prominent People
    • Schools
    • Sailing, Shipping & Shipwrecks
    • Voyage of the Thaddeus
  • Collections
  • Contact
  • Follow

May 13, 2017 by Peter T Young Leave a Comment

Pahukini Heiau

Ko‘olau volcano started as a seamount above the Hawaiian hotspot around 4-million years ago. It broke sea level some time prior to 2.9-million years ago.

About 2-million years ago, much of the northeast flank of Ko‘olau volcano was sheared off and material was swept more than 140-miles north of O‘ahu and Molokai onto the ocean floor (named the Nu‘uanu Avalanche) – one of the largest landslides on Earth.

About 6,000 years ago and before the arrival of the Hawaiians, Kawainui (“the large [flow of] fresh water”) and Ka‘elepulu (“the moist blackness”) were bays connected to the ocean and extended a mile inland of the present coastline. (This saltwater environment is indicated by inland deposits of sand and coral.)

A sand bar began forming across Kawainui Bay around 2,500 years ago creating Kawainui Lagoon filled with coral, fish and shellfish. The Hawaiians probably first settled along the fringes of this lagoon. Gradually, erosion of the hillsides surrounding Kawainui began to fill in the lagoon with sediments.

About 500 years ago, early Hawaiians maintained a freshwater fishpond in Kawainui; the fishpond was surrounded on all sides by a system of ʻauwai (canals) bringing water from Maunawili Stream (winding/twisted mountain) and springs to walled taro lo‘i (irrigated fields.)

Pahukini (many drums) is a heiau located on the slopes of Kapa‘a and at one time overlooked the site of an ancient adze quarry. Below the heiau stretches the expanse of the Kawainui wetlands.

Said to have been built by 14th century Tahitian Chief Olopana, it has also been listed as being named Moʻokini (many lineages) and also Makini (contraction of make kini (many deaths.))

These last two names suggest this heiau was designated as po’okanaka (human head or skull) and functioned as a a luakini where rulling chiefs proayed and human sacrifices were offered.

The stacked rocks measure approximately 120 x 180 feet with an adjoining 32 x 38 foot structure on the north wall. Several interior terraces are found where the grass houses, oracle tower and perhaps wooden carvings stood.

Pahukini heiau commands a sweeping view of low hills, the spreading expanse of the abandoned Kawainui fish pond once used by the ancient Hawaiians, and the present city of Kailua where a major Hawaiian settlement was on the shores of Kailua Bay.

In several respects, the heiau resembles Pu‘u O Mahuka heiau which is above Waimea Bay. Both heiau are rectangular, located on natural promontories affording excellent view of the Pacific, and both show evidence of disturbance for native agriculture within the confines of the heiau themselves. (NPS)

In 1750, Kailua (two seas (probably two currents)) was the Royal Center of power for the district of Koʻolaupoko and a favored place of the O‘ahu chiefs for its abundance of fish and good canoe landings (and probably enjoyed the surf, as well.)

Farmers grew kalo (taro) in the irrigated lo‘i along the streams from Maunawili and along the edges of the fishponds. Crops of dryland kalo, banana, sweet potato and sugarcane marked the fringes of the marsh. Fishermen harvested fish from the fishponds and the sea.

In 1845 the first road was built over the Nuʻuanu Pali (cool height – cliff) to connect Windward Oʻahu with Honolulu. It was jointly financed by the government and sugar planters who wanted easy access to the fertile lands on the windward side of Oʻahu. Kamehameha III and two of his attendants were the first to cross on horseback.

(In 1898 this road was developed into a highway and was later replaced by the Pali Highway. When the current Pali Highway and its tunnels opened (1959,) the original roadway was closed and is now used by hikers.)

Lili‘uokalani wrote “Aloha ‘Oe” (farewell to thee) after an 1878 visit to an estate in Maunawili. She and her brother King David Kalākaua were regular guests and attended parties or simply came there to rest.

Guests would walk between two parallel rows of royal palms, farewells would be exchanged; then, they would ride away on horseback or in their carriages.

Modern quarrying operations have carved away major portions of the hill upon which Pahukini is located, leaving it in a somewhat precarious condition today, for one edge lies just at the top of a precipitous 100-foot quarried cliff. (NPS)

Follow Peter T Young on Facebook 

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn  

Follow Peter T Young on Blogger

© 2017 Hoʻokuleana LLC

Pahukini_Heiau
Pahukini_Heiau
PahukiniHeiau
PahukiniHeiau
Pahukini Heiau
Pahukini Heiau
Pahukini Heiau - HVB Warrior Marker
Pahukini Heiau – HVB Warrior Marker
Pahukini Heiau - SFCA
Pahukini Heiau – SFCA
Pahukini Heiau - interpretive sign
Pahukini Heiau – interpretive sign
Pahukini_Heiau - pohukaina
Pahukini_Heiau – pohukaina
Pahukini Heiau - pohukaina
Pahukini Heiau – pohukaina

Filed Under: Hawaiian Traditions, Place Names Tagged With: Hawaii, Oahu, Kailua, Koolaupoko, Pahukini Heiau

May 12, 2017 by Peter T Young Leave a Comment

Mālama – Respect & Care for All

E na kanaka e mālama oukou i ke akua a e mālama hoi i kanaka nui, a me kanaka iki, e hele ka elemakule, ka luahine, a me ke kama, a moe i ke ala, aohe mea nana e hoopilikia. Hewa no, make!

O people, respect the gods, respect also the important man and the little man, and the aged men and aged women, and the children sleep along the trailside, and not be bothered by anyone. Failure to do so is death! (Kānāwai Māmalahoe – Law of the Splintered Paddle)

Mālama ke Akua

E noho ana ke akua i ka nāhelehele
I ālai ‘ia e ke kī‘ohu‘ohu, e ka uakoko
E nā kino malu i ka lani
Malu e hō e
E ho‘oulu mai ana ‘o Laka i kona mau kahu
‘O mākou nō

The gods dwell in the woodlands
Hidden away by the mist in the low-hanging,
blood-red rainbow
O beings sheltered by the heavens
Confer upon us your protection
Laka inspires her kahu
Free us! (DLNR, Wao Akua)

Ola no ka mea akua, make no; ka mea akua ʻole.
He who has a god, lives; he who has none, dies. (ʻŌlelo No’eau, 2492)

Hawaiian traditions surrounding ritual practice allowed for the reciprocal exchange of mana (spiritual power) between the ʻāina, the akua, and kānaka. These rituals varied from strict ceremonies accompanied by mōhai (offerings) of food and sacrifice, to the utterance of a chant or prayer. (Pukui)

Mālama ka Honua

At the core of traditional Native Hawaiian spirituality is the belief that the land lives as do the ‘uhane, or spirits of family ancestors who cared for the ancestral lands in their lifetime. The land has provided for generations of Hawaiians, and will provide for those yet to come. (McGregor)

The land or ʻāina was the provider, and the tenants who were beneficiaries of these resources were obliged to “mālama” or take care of the land.

On some occasions, users would offer chants, “hoʻokupu,” or a symbolic offering to pay respect to the deities; or in other cases, they would clean an area or even encourage the growth of a wild resource (i.e., maile) by providing food and water to insure its continued health and regeneration.

E mālama i ka ‘āina, a e mālama ho‘i ka ‘āina iā ‘oe
(Care for the land, and the land, in turn, will care for you) (Maly)

“Malama ʻāina from an Americanized vision is often about beautification, like picking up rubbish. But from a Hawaiian perspective it’s a reciprocal relationship based on working with the land, getting to know it, tending it and harvesting food from it.” (Johnson; Punahou)

Mālama ke Ali‘i

I aliʻi no aliʻi no nā kānaka
A chief is a chief because of the People

O ke ali’i lilo i ka le’ale’a a mālama ‘ole i ke kanaka me ke kapu akua, ‘a’ole ia he ali’i e ku ai i ka moku.
The chief who is taken with pleasure-seeking and cares not for the welfare of the people or the observation of the kapu of the gods, is not the chief who will become a ruler. (ʻŌlelo Noʻeau 2451)

Kamakau states that there were no chiefs in the earliest period of settlement but that they came “several hundred years afterward … when men became numerous.”

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

As chiefdoms developed, the simple pecking order of titles and status likely evolved into a more complex and stratified structure. This centralization of government allowed for completion and maintenance of large projects, such as irrigation systems, large taro loʻi, large fish ponds, heiau and trails.

Mālama ke Kānaka

E mālama i ka mākua, ho’omakua auane’i i ka ha’i.
Take care of [your] parents lest [the day come when] you will be caring for someone else’s.
(Mākua includes all relatives of the parents’ generation, including their siblings and cousins.) (ʻŌlelo Noʻeau 347)

I kanaka no ‘oe ke mālama i ke kanaka
You will be well served when you care for the person who serves you. (ʻŌlelo Noʻeau 1185)

O kau aku, o ka ia la mai pelā ka nohona o ka ʻohana
From you and from him, so lived the family (ʻŌlelo Noʻeau 2441)

Nāna i waele mua i ke ala, ma hope aku mākou, nā pōkiʻi.
He [or she] first cleared the path and then we younger ones followed. (ʻŌlelo Noʻeau 2265)
Said with affection and respect for the oldest sibling (hiapo).

‘Ohana represents a “sense of unity, shared involvement and shared responsibility. It is mutual interdependence and mutual help. It is emotional support, given and received. It is solidarity and cohesiveness. It is love – often; it is loyalty – always. It is all this, encompassed by the joined links of blood relationship.” (Pukui)

Reciprocal Responsibility

I hea ʻoe i ka wii a ka ua e loku ana?
“Where were you when the rain was pouring?” (ʻŌlelo Noʻeau 1156)

A reply to one who asks his neighbor for some of his crop. If he answered that he had been away during the rains, he would be given some food; but if he said that he had been there, he would be refused. It was due to his own laziness that he did not have a crop as fine as his industrious neighbor’s. (Pukui)

Hoʻokahi ka ʻilau like ana.
Wield the paddles together. (ʻŌlelo Noʻeau 1068)
Work together.

“The combination of laulima and kōkua means ‘teamwork.’ Each member of the group has a clearly defined assignment, but all members are collaborating in lōkahi, or unity, reaching the goals of the whole group.” (Kanahele)

Follow Peter T Young on Facebook 

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn  

Follow Peter T Young on Blogger

© 2017 Hoʻokuleana LLC

Ka'anapali 200 Years Ago-(HerbKane)
Ka’anapali 200 Years Ago-(HerbKane)

Filed Under: Hawaiian Traditions Tagged With: Malama ke kanaka, Hawaii, Malama, Makama ke akua ; Malama ka honua, Malama ke alii

May 9, 2017 by Peter T Young Leave a Comment

Timeline Tuesday … 1970s

Today’s ‘Timeline Tuesday’ takes us through the 1970s – first Waikiki Roughwater swim, first Merrie Monarch, Hokule‘a launched and English and Hawaiian are recognized as official State languages.. We look at what was happening in Hawai‘i during this time period and what else was happening around the rest of the world.

A Comparative Timeline illustrates the events with images and short phrases. This helps us to get a better context on what was happening in Hawai‘i versus the rest of the world. I prepared these a few years ago for a planning project. (Ultimately, they never got used for the project, but I thought they might be on interest to others.)

Follow Peter T Young on Facebook 

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn  

Follow Peter T Young on Blogger

© 2017 Hoʻokuleana LLC

Timeline-1970s

Filed Under: Economy, General, Hawaiian Traditions, Place Names Tagged With: Reef Runway, Office of Hawaiian Affairs, Waikiki Roughwater Swim, Timeline Tuesday, Merrie Monarch, Hawaii, Hawaiian Language, Hokulea

May 4, 2017 by Peter T Young 1 Comment

Initial Homes for the Missionaries

“The Hawaiian mode of building habitations was, in a measure, ingenious, and when their work was carefully executed, it was adapted to the taste of a dark, rude tribe, subsisting on roots, fish, and fruits, but by no means sufficient to meet their necessities, even in their mild climate.”

“Round posts, a few inches in diameter, are set in the ground about a yard apart, rising from three to five feet from the surface. On a shoulder, near the top, is laid a horizontal pole, two or three inches in diameter, as a plate; on this, directly over the posts, rest the rafters.”

“A point of the post, called a finger, rises on the outside of the plate, and passes between two points of the rafter projecting over the plate and below the main shoulder.”

“The joint thus constructed is held together partly by the natural pressure of the roof, and partly by lashings of bark, vines, or grassy fibres beaten, and by hand twisted and doubled into a coarse twine, and put on manifold, so as to act as four braces – two from the post, and two from rafter, extending to the plate, all being attached six to twelve inches from the joint.”

“Three poles or posts, about three times the length of the side posts, are set in the ground, one in the centre of the building, and the others at the ends, on which rests the nether ridge pole, supporting the head of the rafters.”

“These crossing each other, the angle above receives the upper ridge pole, which is lashed to the nether and to the head of the rafters.”

“Posts of unequal length are set at the ends of the building, sloping a little inward and reaching to the end rafters, to which their tops are tied. A door-frame, from three to six feet high, is placed between two end or side posts. Thatch-poles are bed horizontally to the posts and rafters, from an inch to three inches apart, all around and from the ground to the top ridge pole.”

“At this stage the building assumes the appearance of a huge, rude bird cage. It is then covered with the leaf of the ki, pandanus, sugarcane, or more commonly (as in the case of the habitations for us) with grass bound on in small bundles, side by side, one tier overlapping another, like shingles.”

“A house thus thatched assumes the appearance of a long hay stack without, and a cage in a hay mow within. The area or ground within, is raised a little with earth, to prevent the influx of water, and spread with grass and mats, answering usually instead of floors, tables, chairs, sofas, and beds.”

“Air can pass through the thatching, and often there is one small opening through the thatch besides the door, for ventilation and light.”

“Such was the habitation of the Hawaiian, – the monarch, chief, and landlord, the farmer, fisherman, and cloth-beating widow, – a tent of poles and thatch-a rude attic, of one apartment on the ground-a shelter for the father, mother, larger and smaller children, friends and servants.” (Hiram Bingham)

When the Pioneer Company of American Protestant missionaries arrived in the islands (April, 1820,) through the kindness of some of the traders living in Honolulu three grass houses were offered to the five families. It is believed that these houses stood near the site of the McCandless building, at the corner of King and Bethel Streets.

The Binghams occupied one of these, which consisted of a single room, one corner being partitioned off by mats, providing a little privacy. (Restarick, Sybil Bingham Journal)

“April 23rd, (1820) Sabbath. With what interest would our friends in America look upon us to-day, could they cast an eye over the wide waters and behold I The season is truly an interesting one. Probably the first sabbath in which the worship of Jehovah was ever observed in these pagan Isles.”

“We have had divine service to-day in our own dwelling—our straw-thatched cottage—the congregation composed of white residents and Commanders of vessels now lying at the harbour, with many of the natives seated on the mats and surrounding the door.” (Sybil Bingham Journal)

About 3-months after their arrival, Boki began building hale pili for the missionaries. There were three hale connected by a long covered lanai with a fourth hale used as a storage room, separated from the rest.

One part of the Bingham’s hale was to be used as a schoolroom and meetinghouse for Church. The Bingham’s lived at one end of the three connected ones, the Loomises in the middle one, and Daniel Chamberlain and his family in the last one. The missionaries quickly set about preparing the hale pili for their use:

“Mr. (Ruggles) and Capt. (Chamberlain) fitted up the schoolroom for school and meetings (church services,) hanging the walls and covering the ground with mats and making commodious seats …We felt the need of lumber, an article most difficult to be obtained here.”

“It would hardly be possible, at any price to purchase a sufficient quantity of plank for seats in this public room. Some of the timber brought with us will answer very well for temporary seats, placed around the room double and covered with hay and mats.” (Thaddeus Journal, September 16, 1820; Mission Houses)

Follow Peter T Young on Facebook 

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn  

Follow Peter T Young on Blogger

© 2017 Hoʻokuleana LLC

Missionary Row-Chamberlain-Oct 11, 1820-TheFriend Oct 1925
Bingham's_Thatched_Home-(Damon)-1820
Bingham’s_Thatched_Home-(Damon)-1820
L2R Ellis, Richards & Stewart-Stockton; Frame House-Kawaiahao
L2R Ellis, Richards & Stewart-Stockton; Frame House-Kawaiahao
MISSION HOUSE AND CHAPEL-from 'Eveleth's History of the Sandwich Islands,' Philadelphia-(LOC)-1831
MISSION HOUSE AND CHAPEL-from ‘Eveleth’s History of the Sandwich Islands,’ Philadelphia-(LOC)-1831
MISSION HOUSE AND CHAPEL-from 'Eveleth's History of the Sandwich Islands,'-1831-400
MISSION HOUSE AND CHAPEL-from ‘Eveleth’s History of the Sandwich Islands,’-1831-400

Filed Under: Hawaiian Traditions, General, Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Missionaries, Hale Pili

April 29, 2017 by Peter T Young Leave a Comment

United?

The dictionary defines ‘unite’ as “to join together to do or achieve something; to cause (two or more people or things) to be joined together and become one thing; and to become joined together as one thing.”

The suggestion is that to ‘unite’ is a positive, beneficial thing.

Most say Kamehameha ‘united’ the Islands; however, it wasn’t very ‘positive’ during the process, for either conqueror or conquered.

In the Islands, over the centuries, the islands weren’t under single rule. Leadership sometimes covered portions of an island, sometimes covered a whole island or groups of islands.

Island rulers, Aliʻi or Mōʻī, typically ascended to power through familial succession and warfare. In those wars, Hawaiians were killing Hawaiians; sometimes the rivalries pitted members of the same family against each other.

At the period of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauai and Niʻihau, Kamakahelei was ruler.

“At that time Kahekili was plotting for the downfall of Kahahana and the seizure of Oahu and Molokai, and the queen of Kauai was disposed to assist him in these enterprises.”

“The occupation of the Hana district of Maui by the kings of Hawaii had been the cause of many stubborn conflicts between the chivalry of the two islands, and when Captain Cook first landed on Hawaii he found the king of that island absent on another warlike expedition to Maui, intent upon avenging his defeat of two years before, when his famous brigade of eight hundred nobles was hewn in pieces.” (Kalākaua)

Kamakahelei was the “queen of Kauai and Niihau, and her husband was a younger brother to Kahekili, while she was related to the royal family of Hawaii. Thus, it will be seen, the reigning families of the several islands of the group were all related to each other, as well by marriage as by blood. So had it been for many generations. But their wars with each other were none the less vindictive because of their kinship, or attended with less of barbarity in their hours of triumph.” (Kalākaua)

“By this time nearly a generation of the race had passed away, subsequently to their discovery by Cook. How much of their strength had been exhausted by wars and the support of armies, and how much by new and terrible diseases, it is not easy to estimate. The population was greatly diminished, and the residue unimproved in morals.” (Bingham)

By the time of Cook’s arrival (1778,) Kamehameha had become a superb warrior who already carried the scars of a number of political and physical encounters. The young warrior Kamehameha was described as a tall, strong and physically fearless man who “moved in an aura of violence.” (NPS)

“Before the conquest of Kamehameha, the several islands were ruled by independent kings, who were frequently at war with each other, but more often with their own subjects. As one chief acquired sufficient strength, he disputed the title of the reigning prince.”

“If successful, his chance of permanent power was quite as precarious as that of his predecessor. In some instances the title established by force of arms remained in the same family for several generations, disturbed, however, by frequent rebellions … war being a chief occupation …” (Jarves)

The impress of his mind remains with his crude and vigorous laws, and wherever he stepped is seen an imperishable track. He was so strong of limb that ordinary men were but children in his grasp, and in council the wisest yielded to his judgment. He seems to have been born a man and to have had no boyhood. (Kalākaua)

He was always sedate and thoughtful, and from his earliest years cared for no sport or pastime that was not manly. He had a harsh and rugged face, less given to smiles than frowns, but strongly marked with lines indicative of self-reliance and changeless purpose. (Kalākaua)

He was barbarous, unforgiving and merciless to his enemies, but just, sagacious and considerate in dealing with his subjects. He was more feared and admired than loved and respected; but his strength of arm and force of character well fitted him for the supreme chieftaincy of the group, and he accomplished what no one else could have done in his day. (Kalākaua)

A later battle at ʻIao is described as, “They speak of the carnage as frightful, the din and uproar, the shouts of defiance among the fighters, the wailing of the women on the crests of the valley, as something to curdle the blood or madden the brain of the beholder. (Fornander)

The Maui troops were completely annihilated, and it is said that the corpses of the slain were so many as to choke up the waters of the stream of lao, and that hence one of the names of this battle was “Kepaniwai” (the damming of the waters). (Fornander)

Then, a final battle of conquest took place on Oʻahu. Kamehameha landed his fleet and disembarked his army on Oʻahu, extending from Waialae to Waikiki. … he marched up the Nuʻuanu valley, where Kalanikūpule had posted his forces. (Fornander)

At Puiwa the hostile forces met, and for a while the victory was hotly contested; but the superiority of Kamehameha’s artillery, the number of his guns, and the better practice of his soldiers, soon turned the day in his favour, and the defeat of the O‘ahu forces became an accelerated rout and a promiscuous slaughter. (Fornander) Estimates for losses in the battle of Nuʻuanu (1795) ranged up to 10,000. (Schmitt)

“It is supposed that some six thousand of the followers of this chieftain (Kamehameha,) and twice that number of his opposers, fell in battle during his career, and by famine and distress occasioned by his wars and devastations from 1780 to 1796.” (Bingham)

Vancouver was appalled by the impoverished circumstances of the people and the barren and uncultivated appearance of their lands. “The deplorable condition to which they had been reduced by an eleven years war” and the advent of “the half famished trading vessels” convinced him that he should pursue his peace negotiations for “the general happiness, of the inhabitants of all the islands.” (Vancouver)

“(T)he greatest loss of life according to early writers was not from the battles, but from the starvation of the vanquished and consequential sickness due to destruction of food sources and supplies – a recognized part of Hawaiian warfare.” (Bingham)

“Whether we contemplate the horrors or the glories of the rude warfare which wasted the nation, we are not to confine our views to the struggles of armed combatants, the wounds, the reproaches, and various evils inflicted on one another …”

“… but the burden of sustaining such armies deserves attention, and the indescribable misery of the unarmed and unresisting of the vanquished party or tribe, pursued and crushed, till all danger of further resistance disappeared, must not be forgotten.” (Bingham)

Kauai was never conquered; in the face of the threat of a further invasion, in 1810, at Pākākā on Oʻahu, negotiations between King Kaumuali‘i (son of Kamakahelei) and Kamehameha I took place and Kaumualiʻi yielded to Kamehameha. The agreement marked the end of war across the Islands.

The association of Kauai into the group was bloodless; the others resulted in conquest, with the winner reaping the spoils and the loser forced to concede – with blood spilled by both sides. That was the ‘uniting’ of the Islands.

Follow Peter T Young on Facebook 

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn  

Follow Peter T Young on Blogger

© 2017 Hoʻokuleana LLC

Pali-Battle_of_Nuuanu-(HerbKane)
Pali-Battle_of_Nuuanu-(HerbKane)

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Kamehameha

  • « Previous Page
  • 1
  • …
  • 83
  • 84
  • 85
  • 86
  • 87
  • …
  • 102
  • Next Page »

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.

Info@Hookuleana.com

Connect with Us

  • Email
  • Facebook
  • LinkedIn
  • Twitter
  • YouTube

Recent Posts

  • About the Time of Columbus
  • Hawaiian Challenge
  • Liquids Coordinator
  • Lāhainā Canal
  • Boondocks
  • About 250 Years Ago … Battle of Kings Mountain
  • Cow Laws

Categories

  • Buildings
  • Missionaries / Churches / Religious Buildings
  • Hawaiian Traditions
  • Military
  • Place Names
  • Prominent People
  • Schools
  • Sailing, Shipping & Shipwrecks
  • Economy
  • Voyage of the Thaddeus
  • Mayflower Summaries
  • American Revolution
  • General
  • Ali'i / Chiefs / Governance

Tags

Albatross Al Capone Ane Keohokalole Archibald Campbell Bernice Pauahi Bishop Charles Reed Bishop Downtown Honolulu Eruption Founder's Day George Patton Great Wall of Kuakini Green Sea Turtle Hawaii Hawaii Island Hermes Hilo Holoikauaua Honolulu Isaac Davis James Robinson Kamae Kamaeokalani Kameeiamoku Kamehameha Schools Lalani Village Lava Flow Lelia Byrd Liberty Ship Liliuokalani Mao Math Mauna Loa Midway Monk Seal Northwestern Hawaiian Islands Oahu Papahanaumokuakea Marine National Monument Pearl Pualani Mossman Quartette Thomas Jaggar Volcano Waikiki Wake Wisdom

Hoʻokuleana LLC

Hoʻokuleana LLC is a Planning and Consulting firm assisting property owners with Land Use Planning efforts, including Environmental Review, Entitlement Process, Permitting, Community Outreach, etc. We are uniquely positioned to assist you in a variety of needs.

Info@Hookuleana.com

Copyright © 2012-2024 Peter T Young, Hoʻokuleana LLC

Loading Comments...