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March 21, 2015 by Peter T Young 4 Comments

Kakoʻi

“I believe these were the largest workshops in the world for making of stone tools.” (Kenneth Emory)

“Dr Wm Hillebrand ascended to the summit of Mauna Kea … About 1,500 feet below the top, on the side of the mountain seldom visited by either foreigners or natives, they discovered an ancient manufactory of stone implements.”

“It consisted of a cave, in front of which was a pile of stone chips 25-feet high, which had evidently accumulated from the manufacture of stone adzes, maika balls, etc, etc, which lay scattered about in an unfinished state.”

“On reaching Mr Lyons’ residence, the discovery soon became noised abroad among the natives, who flocked to the mission premises to learn the truth of the report.”

“On inquiry among them, no person appears to ever to have heard of the existence of the manufactory, – even the oldest natives were ignorant of it. … (Hillebrand later learned) that that an old native … in his younger days had heard the place spoken of by his fathers, but nothing definite can be earned regarding it.” (Pacific Commercial Advertiser, October 23, 1862)

The quarry is an area of roughly 7 ½-square miles on the south slope of Mauna Kea. The main activity was concentrated in a zone that is 1-to-1 ½ miles wide between the 11,000 and 12,400 ft. elevation.

The landscape is dotted with numerous cinder cones, the principal one of which in the quarry area is Puʻu Koʻokoʻolau. The upper slopes of Mauna Kea have been described as a stony alpine desert. There is little vegetation and the ground surface has the appearance of a desert pavement.

The modern climate is both dry and cold. It is sufficiently cold that glacial features, such as patterned ground, are actively maintained. Evidence of formerly colder conditions can be seen in the summit region in the form of glacially scoured bedrock and surficial glacial drift deposits. (McCoy)

“Visiting this region in the summer of 1937, we located seven caves, and seven shelters formed by the overhanging of bluffs and protected from the wind by stone walls erected by the ancient Hawaiians.”

“The chips and unfinished adzes at this site cover an area of roughly fifty feet long by twenty feet broad, and the thickest part of the pile rises approximately ten feet above the sloping ground. Some of the other piles are nearly as large.” (Emory, 1937)

“Nowhere else in Polynesia are there such accumulations of chips and rejects. … Several hundred nearly finished adzes ranging from two to twelve inches in length, and a few chisels, lay on the pile of chips at Keanakakoʻi site.”

“The ordinary discoidal hammer-stones, which we saw scattered about, were not more numerous than spherical stones of the same vesicular basalt, flattened slightly on one side. These spherical stones puzzled us until we discovered that a number of the rejected adzes had been smoothed and shaped by pecking so as to be gripped comfortably in the hand.”

“We figured that these shaped rejects must have been gripped in the left hand like a stone chisel, one end placed on a stone block to be chipped, and the other end struck a smart blow with the flat face of the spherical stone mallet held in the right hand.” (Emory)

“Such a method has not before been described but no other has been suggested which would explain these two tools certainly employed in the manufacture of the adzes. The use of the mallet-stone and of the chisel-stone, would be effective in the first rough chipping of a large block, but the discoidal hammer-stone would be necessary for the final chipping.”

“Large slabs and blocks of stone had been carried to the workshops from the quarries nearby. The quarries are simply places along the ledges of hard rock where quantities of slabs have been broken off by the scraping of the glacier which once covered Mauna Kea and by the freezing of water penetrating into cracks.”

“There is evidence that the Hawaiians broke some of the stone from the bluffs themselves but generally they simply broke loose slabs into pieces to be carried to the workshops.”

“Acres of ground are strewn with the dark blue, freshly broken rock contrasting with the dull grown surface of the weathered stone. In many places, the rock of the ledges is quite reddish, owing to the oxidation of its iron minerals, and this has led to the supposition that the Hawaiian built fires against the bluffs to split off the stone.”

“The floors of the caves and shelters contain grass-padding and some fragments of seashells, but no accumulation of shells or bones such as would indicate use as living quarters.”

“On calm nights the temperature drops well below freezing. On rainy and windy nights, water drips through the roofs of the caves. During the winter months, snow frequently covers the ground, and the bitterly cold winds sweeping over the workshops would be unendurable to the workers.” (Emory)

Most stages of adze manufacture (kakoʻi – to make adzes; adze maker) were carried out at these sites and that adze preforms or nearly finished but unpolished adzes were the actual products removed from the quarries. (Withrow)

The quantity of food that could be transported from the coast would have effectively limited the length of stay, unless, of course, there were other people who formed task groups responsible for supplying the craftsmen and also, for carrying down selected preforms for finishing by grinding and polishing.

The combination of these factors with archaeological reasoning based on excavated evidence suggests seasons no shorter than two to three weeks. (McCoy)

An adze is an ancient type of edge tool dating back to the Stone Age. Similar to an axe in shape, it was used for cutting, smoothing, and carving wood and other materials.

In the Hawaiian Islands, an adze blade was generally made out of basalt, a common volcanic rock formed by the rapid cooling of lava. Basalt was favored for tool making because of its hardness and ability to hold an edge. (NPS)

“The ax (adze) of the Hawaiians was of stone. The art of making it was handed down from remote ages. Ax-makers were a greatly esteemed class in Hawaii nei. Through their craft was obtained the means of felling trees and of cutting and hewing all kinds of timber used in every sort of wood-work.” (Malo)

The upper and lower sides of the adze blade were then tapered using a grinding stone sprinkled with sand and water. Once the sides had been ground down and the edge was sharpened, the blade was secured to a wooden handle with a fiber cord. The finished adze was then ready to be used or traded for other goods or services.

The Hawaiian adze was attached to a bent wooden handle that allowed the user to swing it in a downward cutting motion. Occasionally a small adze blade would be fastened to the tip of a stick, and when the stick end was hit with a stone it would act as a chisel.

The adze was one of the most important tools in the Hawaiian Islands and large adzes were used for cutting trees and shaping canoes while smaller ones were used to carve things such as furniture, bowls, weapons, idols and small tools. (NPS)

Some adzes were undoubtedly storied objects carrying great significance while others were more common domestic tools. Perhaps the adzes of greatest significance were quarried in relatively limited number and reserved for chiefs. (Mills) Mauna Kea Adz Quarry is a National Historical Landmark.

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Adze_Quarry-Cressler
Adze_Quarry-Cressler
Adze Quarry-Cressler
Adze Quarry-Cressler
Tailings for the ancient adze quarry
Tailings for the ancient adze quarry
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Shrines-Mauna_Kea
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Adze-Quarry-Cressler
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Adze_Quarry-McElroy
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Adze-Quarry-McCoy-JPS_086_230_a
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Adze_Quarry-Adze-McElroy
Debris pile of basalt chips outside an adze quarry where stone implements were made-IFA
Debris pile of basalt chips outside an adze quarry where stone implements were made-IFA

Filed Under: Place Names, Hawaiian Traditions Tagged With: Mauna Kea, Hawaii l Hawaii Island, Adze, Adze Quarry, Kakoi

March 15, 2015 by Peter T Young Leave a Comment

North Shore Na Kiʻi Pohaku

Oʻahu’s North Shore is seasonally dynamic. During relatively calm summer conditions, the beaches are generally flat and wide.

However, with big winter waves, we often read of homeowner concerns for erosion of the beach and homes and associated improvements at risk.

In 1969, the “swell of the century” (the result of three overlapping North Pacific storms) produced 30-foot surf. At midnight on December 1, hundreds of residents were evacuated – sixty North Shore homes were destroyed or badly damaged.

Last year, when 25-foot waves rolled in, coastal erosion near the North Shore’s Rocky Point was considered the worst in decades. (Fletcher; KITV)

Scientists are forecasting that coastal erosion will worsen in the coming years, leaving beachfront improvements increasingly vulnerable. (Cocke)

Rather than focus on this unfortunate situation right now, let’s look at a bit of history that is periodically exposed (rarely, not every year) when the winter swells crash onto the Oʻahu North Shore.

Let’s look back.

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 kiʻi 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 along Oʻahu’s North Shore, when some of the sand is washed from the beach, a plot of petroglyphs is exposed near the shoreline.

Weathered and worn by the wave and abrasive action of the moving sand, once hidden petroglyphs, carved into the smooth lava, are periodically exposed. More than 70 images are in the petroglyph field – mostly human and dog figures.

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.

I want to extend a special thanks to “Ski” Kwiatkowski for his assistance and information on petroglyphs provided in his book “Na Kiʻi Pohaku”.

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North Shore Petroglyphs-(seandavey)
North Shore Petroglyphs-(seandavey)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North-Shore Petroglyph (Ching)
North-Shore Petroglyph (Ching)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyph-scottsharick
North Shore Petroglyph-scottsharick
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyphs-((c)MikeKrzywonski)
North Shore Petroglyph-(tripadvisor)
North Shore Petroglyph-(tripadvisor)
North Shore Petroglyphs-scottsharick
North Shore Petroglyphs-scottsharick

Filed Under: Hawaiian Traditions Tagged With: Hawaii, North Shore, Petroglyphs, Na Kii Pohaku

March 7, 2015 by Peter T Young Leave a Comment

Royal Footsteps

To the unsuspecting motorist, travel along Ali‘i Drive is a very pleasant coastal drive filled with scenic vistas, natural features and recreational opportunities.

But look a little closer and discover that these seven miles of roadway hold seven centuries of Hawaiian history and culture revealed in the archaeological sites that have survived over hundreds of years.

Ali‘i, Hawai‘i’s royal class, were the ruler-caretakers of the islands. The great chiefs, through their strong genealogical connections, owned all the land in the areas they controlled.

Royal Centers were compounds selected by the Ali‘i for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored. Structures most likely included heiau (religious temples) and sacred areas, house sites for the Ali‘i and their entourage of family and kahuna (priests).

Four of the seven ancient Royal Centers in use in Kona are located on what is now called Ali‘i Drive: Kamakahonu, Hōlualoa, Kahaluʻu and Keauhou.

  1. Kamakahonu, Kailua – Occupied by Kamehameha I between 1813 and 1819.
  2. Holualoa – Area with numerous heiau and good surf. Associated with Keolonahihi in the ca. 1300, Keakamahana and Keakealaniwahine in ca. 1600 and Kamehameha I in the 18th Century.
  3. Kahaluʻu – Complex of multiple heiau surrounding Kahaluʻu Bay.
  4. Keauhou – This area is noted for the largest hōlua slide in Hawai‘i called Kaneaka, the surfing area called Kaulu and numerous heiau.

Oral traditions that tell us that in the time of Pāʻao, or by western calculations the 1300s, Chiefess Keolonāhihi resided at the Hōlualoa Royal Center.

Keolonāhihi (reported to be either the daughter or niece of Pāʻao) is an essential link to the beginnings of old Hawai‘i’s kapu system – the religious, social and political structure introduced by Pāʻao which lasted for some 500-years until King Kamehameha II defiantly ended it in 1819 at the Kamakahonu Royal Center.

Defending these old traditions, over 300 warriors lost their lives in the fierce Battle of Kuamoʻo and are buried at Lekeleke, the southern endpoint of Ali‘i Drive.

In the early-1500s, ʻUmialiloa (ʻUmi) consolidated his reign by killing off other chiefs to become the sole ruler of Hawai‘i Island. He then moved to Kona, where he was known as a benevolent chief, and during this time the Kahaluʻu area grew in its political stature and religious significance.

Lonoikamakahiki, who also ruled during the 1500s, chose Kahaluʻu and Keauhou for his residence and the seat of government.

The Kahaluʻu Royal Center included the ancient Hāpaiali‘i Heiau that once stood for prayers, along with adjacent Ke‘ekū heiau and Makolea heiau. All have been recently restored.

In the 1600s, Keakealaniwahine, the great-great grandmother of King Kamehameha I, and her mother Keakamahana were Ali‘i of the highest rank and they resided at the Hōlualoa Royal Center. Alapaʻinui and Kalaniʻōpuʻu, 1600s to 1700s, are also associated with several sites and heiau in the region.

The Kamehameha Dynasty ruled for nearly a century from the late-1700s to the late-1800s. During the late-1700s and early 1800s, King Kamehameha I, also known as Kamehameha the Great, was the first to unify the entire Hawai‘i archipelago under a single rule.

He excelled at surfing at Hōlualoa Bay; in the final years of his life, Kamehameha I selected Kamakahonu as his residence and his rule established the first Capital of Hawai‘i here from 1812 until his death in 1819. Shortly thereafter, the capital of the kingdom was moved from Hawai‘i Island, never to return.

Archaeological features of these various sites, for the most part, remain in place along Ali‘i Drive and signal their monumental importance in Hawai‘i’s history and culture. Several heiau have been restored in Keauhou.

It was here, along Ali‘i Drive, over centuries in time where chiefs of the highest rank walked.

Here was the coming of the first Christian missionaries who arrived in Kailua Bay in 1820 and began the transformation of Hawai‘i through rapid religious conversion.

Historic Kailua Village hosts renowned international sporting events (Hawaiian International Billfish Tournament, Ironman Triathlon World Championship and Queen Lili‘uokalani Long Distance Canoe Races.)

Historic sites once covered much of the Kailua to Keauhou section of the Kona Coast. It is important for us to honor the Ali‘i by maintaining, enhancing and interpreting the remaining ancestral inheritance.

Recently, TripAdvisor, considered the world’s largest travel site, announced that Historic Kailua Village was the top choice for visitors in the US (the awards annually highlight 54-spots globally that have seen the greatest increase in positive traveler feedback and traveler interest, year-over-year.)

We prepared a corridor management plan for Royal Footsteps Along the Kona Coast Scenic Byway for the Kailua Village Business Improvement District – it runs the length of Aliʻi Drive.

We were honored and proud when the Scenic Byway received an Environment / Preservation Award from the American Planning Association‐Hawaiʻi Chapter; Historic Preservation Commendation and Preservation Media Awards from Hawaiʻi Foundation from Historic Hawaiʻi Foundation; and the Pualu Award for Culture & Heritage from the Kona‐Kohala Chamber of Commerce.

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Ahuena_Heiau-Cloris-Sketch-1816
Ahuena_Heiau-Cloris-Sketch-1816
kamehameha_at_kamakahonu-(heberkane)
kamehameha_at_kamakahonu-(heberkane)
Alii Drive Interpretive Sign
Alii Drive Interpretive Sign
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Hulihee_Kailua-WC
Pa_o_Umi-LSY
Pa_o_Umi-LSY
Princess Keelikōlani's hale pili (grass house) in Kailua, Kona, Hawai‘i. ca 1883_Hulihee_Palace-WC
Princess Keelikōlani’s hale pili (grass house) in Kailua, Kona, Hawai‘i. ca 1883_Hulihee_Palace-WC
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Mokuaikaua_Curch_Kona_1900-WC
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Kailua-Baker-Photo-1908
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Laniakea-LSY
Kailua-Kona with Hualalai, Hulihee Palace and Church, 1852-WLA_haa_James_Gay_Sawkins-WC
Kailua-Kona with Hualalai, Hulihee Palace and Church, 1852-WLA_haa_James_Gay_Sawkins-WC
Keauhou_to_Kailua-Aerial
Keauhou_to_Kailua-Aerial
Holualoa-Kamoa_Point,_Kona_Circa_1890-WC
Holualoa-Kamoa_Point,_Kona_Circa_1890-WC
King_Kalakaua_House_Kahaluu-WC
King_Kalakaua_House_Kahaluu-WC
Hapaialii-Keeku-Heiau (Keauhou Resort)
Hapaialii-Keeku-Heiau (Keauhou Resort)
Holua
Holua
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DaughtersOfHawaii-KamIII-Birthday-03-17-11
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Lekeleke_Burials_in_lava_rock-WC

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Kamehameha, Royal Center, Kailua-Kona, Keauhou, Holualoa, Hawaii, Hawaii Island, Kona

February 5, 2015 by Peter T Young 1 Comment

Palena

What is commonly referred to as the “ahupuaʻa system” is a result of the firm establishment of palena (place boundaries.)  This system of land divisions and boundaries enabled a konohiki (land/resource manager) to know the limits and productivity of the resources that he managed.

Ahupuaʻa served as a means of managing people and taking care of the people who support them, as well as an easy form of collection of tributes by the chiefs.  Ultimately, distribution of people throughout the Islands helped in preserving resources.

A typical ahupuaʻa (what we generally refer to as watersheds, today) was a long strip of land, narrow at its mountain summit top and becoming wider as it ran down a valley into the sea to the outer edge of the reef.  If there was no reef then the sea boundary would be about one and a half miles from the shore.

Defined palena brought greater productivity to the lands; lessened conflict and was a means of settling disputes of future aliʻi who would be in control of the bounded lands; protected the commoners from the chiefs; and brought (for the most part) peace and prosperity.  (Beamer, Duarte)

Typically, natural features served as boundary markers: summit peaks, ridge crests, streams, volcanic cones, etc.  Additional markers were placed to note the ahupua‘a boundary – so called because the boundary was marked by a heap (ahu) of stones surmounted by an image of a pig (pua‘a,) or because a pig or other tribute was laid on the altar as tax to the chief.

Māʻilikūkahi is recognized as the first great chief of O‘ahu and legends tell of his wise, firm, judicious government.  He was born ali‘i kapu at the birthing stones of Kūkaniloko; Kūkaniloko was one of two places in Hawai‘i specifically designated for the birth of high ranking children, the other site was Holoholokū at Wailua on Kauaʻi.

Soon after becoming aliʻi, Māʻilikūkahi moved to Waikīkī.  He was probably one of the first chiefs to live there. Up until this time, Oʻahu chiefs had typically lived at Waialua and ‘Ewa.  From that point on, with few exceptions, Waikīkī remained the Royal Center of Oʻahu aliʻi, until Kamehameha I moved the seat to Honolulu.

Māʻilikūkahi is noted for clearly marking and reorganizing land division palena (boundaries) on O‘ahu.  Defined palena brought greater productivity to the lands; lessened conflict and was a means of settling disputes of future aliʻi who would be in control of the bounded lands; protected the commoners from the chiefs; and brought (for the most part) peace and prosperity.

Fornander writes, “He caused the island to be thoroughly surveyed, and boundaries between differing divisions and lands be definitely and permanently marked out, thus obviating future disputes between neighboring chiefs and landholders.”

Kamakau tells a similar story, “When the kingdom passed to Māʻilikūkahi, the land divisions were in a state of confusion; the ahupuaʻa, the ku, the ʻili ʻāina, the moʻo ʻāina, the pauku ʻāina, and the kihāpai were not clearly defined.”

“Therefore, Māʻilikūkahi ordered the chiefs, aliʻi, the lesser chiefs, kaukau aliʻi, the warrior chiefs, puʻali aliʻi, and the overseers (luna) to divide all of Oʻahu into moku, ahupuaʻa, ʻili kupono, ʻili ʻaina, and moʻo ʻāina.”

On Maui, Kalaihaʻōhia, a kahuna (priest, expert,) is credited with the division of Maui Island into districts (moku) and sub-districts, during the time of the aliʻi Kakaʻalaneo at the end of the 15th century or the beginning of the 16th century.  (McGerty)

On the Island of Hawaiʻi, ʻUmi-a-Līloa (ʻUmi) from Waipiʻo, son of Līloa, also started to divide the lands following this similar mauka-makai orientation.

ʻUmi also started a significant new form of agriculture in Kona; archaeologists call the unique method of farming in this area the “Kona Field System.” (These are long, narrow fields that ran along the contours, along the slopes of Mauna Loa and Hualālai; farmers then planted different crops, according to the respective rainfall gradients.)

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.

Traditionally, the Island of Kaua‘i was divided into five moku (districts): Haleleʻa, Kona, Koʻolau, Nāpali and Puna. However, after the battle of Wahiawa in 1824, the land of Kaua‘i was redistributed and district boundaries changed. The new district names became: Hanalei, Kawaihau, Līhuʻe, Kōloa and Waimea.  (Cultural Surveys)

The size of the ahupuaʻa depended on the resources of the area with poorer agricultural regions split into larger ahupuaʻa to compensate for the relative lack of natural abundance. Each ahupuaʻa was ruled by an aliʻi or local chief and administered by a konohiki.

These natural land divisions were the result of the flow of water over the land (streams or springs.)  In keeping with the concept of wealth being fresh water, the traditional land tenure system in ancient Hawaiʻi had at its very core the presence of water.  Although of many shapes and sizes, the typical ahupuaʻa consisted of three area types: mountain, plain and sea.

Later, during the Mahele and subsequent testimony before the Land Commission, properties were identified by the ahupuaʻa and the boundaries were known.

Fearing the loss of knowledge of the ancient palena, on June 26, 1862 a bill providing for Commissioners of Boundaries notes, “Owners of said lands require a settlement of the boundaries of said lands, for the reason of the death and consequent loss of the testimony of witnesses necessary for the just settlement of such boundaries.”  (Beamer, Duarte)

More formal mapping was made to preserve the traditional locations, with provisions noting, “Lands will be mapped to make clear the ancient ahupuaʻa boundaries, or in some cases maps will be made to make clear `iwi (boundary of a land division smaller than an ahupuaʻa), at the place where one’s land ends.”

Surveys conducted and maps produced during the Māhele and Boundary Commission era were some of geography’s earliest encounters with Hawaiʻi and its people.

Mapping was applied to aid in the transition from the traditional system of land “tenure” to that of fee simple and leasehold ownership and to record traditional knowledge of boundaries and places. (Beamer, Duarte)

The image shows what is believed to be an ahupuaʻa marker on the ridge at Kuliʻouʻou valley (from a collection from John Dominis Holt (DMY.))

© 2015 Hoʻokuleana LLC

Filed Under: Hawaiian Traditions, Place Names Tagged With: Great Mahele, Mailikukahi, Ahupuaa, Palena, Kalaihaohia, Hawaii, Umi-a-Liloa

January 3, 2015 by Peter T Young Leave a Comment

Hōnaunau

Each island was divided into several moku (districts,) of which there are six in the island of Hawaiʻi, and the same number in Oʻahu. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island.  (Alexander)  The moku of Hawaiʻi Island are: Kona, Kohala, Hāmākua, Hilo, Puna and Kaʻū.

The Polynesians who came to the Hawaiian Islands were quick to consider the sunny, sheltered Kona district of Hawaiʻi, rising gently to fertile, cloud-covered slopes, as an environment suited to their needs.

It was ideal for food crops such as taro, breadfruit, banana, sweet potatoes and sugar cane they brought with them. Its clear, calm waters offered excellent near- and off-shore fishing. This coast became the most densely populated area in the islands and the coveted land of the chiefs.

In the centuries prior to 1778, seven large and densely-populated Royal Centers were located in Kona along the shoreline between Kailua and Hōnaunau.  These included Kamakahonu at Kailua Bay, Hōlualoa, Kahaluʻu, Keauhou, Kaʻawaloa, Kealakekua and Hōnaunau.

The compounds were areas selected by the aliʻi for their residences; aliʻi often moved between several residences throughout the year.  The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

Structures associated with the Royal Centers include heiau (religious structures) and sacred areas, house sites for the aliʻi and the entourage of family and kahuna (priests), and activity areas for burial, bathing, games, recreation and crafts and often a puʻuhonua (refuge area.)

The small but deeply indented Hōnaunau Bay, with a sandy cove where canoes could be easily beached, was a favorite residence for the king.  (Emory)

The grounds of the Royal Center was centered around the small embayment known as Keoneʻele Cove.  Cup holes, which may have held kapu sticks, are noted to the north, east and southern boundaries of this area. It is believed that these kapu sticks demarcated the boundary of the royal area.

In pre-contact times, the royal grounds contained several chiefly residences and ceremonial-related structures. Other highlighted sites used by royalty included the Heleipālala fishponds and Keoneʻele Cove canoe landing.

“When first seen by Europeans, the district was composed of scattered coastal settlements of thatched houses with two nodes large enough to be called villages: Hōnaunau at the north end and Kiʻilae at the south.”  (NPS)

“Hōnaunau, we found, was formerly a place of considerable importance, having been the frequent residence of the kings of Hawaii, for several successive generations.” The town contained 147-houses. (Ellis, 1823)

“We arrived in the afternoon at a village by the seaside called Hōnaunau, about two leagues (4-miles) to the southward of Kealakekua Bay. … They took us to a large house which was tabooed for the king, with a number of smaller houses contiguous to it for sleeping in and for his attendants when he comes to the village.”

“We were told that he has a set of houses kept for him in the same way in every village he is likely to stop at round the Island, which; when he once occupies or eats in, cannot afterwards be used by any other.”  (Menzies, 1793)

A feature found at Royal Centers were fishponds.  Cartographer Henry Kekahuna called the Honaunau ponds Heleipālala. These were a number of fish ponds inland from the shore and containing a mixture of fresh and ocean waters.

They were probably stocked with fish (most likely ʻamaʻama (mullet) and awa (milkfish.))  Given their location within the royal grounds, an area inhabited and used by aliʻi, the Heleipālala ponds were most likely kapu (prohibited) to commoners.

Beyond the boundaries of the royal grounds, around the head of Hōnaunau Bay, lived the chiefly retainers and the commoners. To the south were scattered settlements along the coast and inland under the cliffs of Keanaeʻe.  (NPS)

At Hōnaunau was the puʻuhonua, The Place of Refuge, termed the ‘City of Refuge’ by Rev. William Ellis in 1823, with its adjoining chiefly residences and associated with the Royal Center.

Hōnaunau was not the only puʻuhonua in the Islands.  Ethno-historical literature, and available physical, cultural, and locational data, note at least 57-sites across the Islands.  Puʻuhonua tended to occur in areas of high population and/or in areas frequented by chiefs.  (Schoenfelder)

Hale O Keawe, at the northern end of the eastern wing of the Great Wall at Puʻuhonua O Hōnaunau, was named after and either built by or for Keawe around 1700.  In ancient times the Heiau served as a royal mausoleum, housing the remains of deified high chiefs.

Historical information indicates that in the area immediately east of the Hale o Keawe was once the location for a ti leaf thatched structure called the “Hale O Lono.”  In 1919, archaeologist JFG Stokes was told by elderly Hawaiians that this area was a temple used for the four periods of prayer held monthly for eight months of the year.

The area bordering the east side Keoneʻele Cove was traditionally known as Kauwalomālie. Kauwalomālie is said to have contained a large platform, fronted by an 8-foot high retaining wall. The platform was reportedly the location for a chiefly residence and/or ceremonial area.  (NPS)

At about the time of ʻUmi (about the same time Christopher Columbus was crossing the Atlantic,) 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 Hōnaunau.

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.  Sweet potatoes grew among the breadfruit.

In 1871, a coastal trail that originally extended from Nāpōʻopoʻo south to Hoʻokena was repaired, and renamed the 1871 Trail.  It is a section of the historic coastal Alaloa (regional trail) and was a primary route of travel between communities, royal centers, religious sites and resources.  (Improved, it was a ‘two-horse trail’ because it was widened to accommodate two horses.)

The Alahaka Ramp, located near the southern end of the Keanaeʻe Cliffs, is a massive stone ramp that connects the historic 1871 Trail to Kiʻilae Village.  Prior to the construction of the ramp (probably in the mid-1800s,) folks used a ladder or rope to get up the slope.

(In 1918 the trail section north of Hōnaunau was improved for wheeled traffic; however, the section south to Hoʻokena was never modified for motorized vehicles.)

In 1891, the lands at Hōnaunau were deeded to the Bishop Estate Trustees and from 1921-1961 the County of Hawaiʻi leased the Bishop Estate-owned lands for a County Park. It is during this time, they constructed a series of seawalls that fronted the eastern and western sides of Keoneʻele Cove. (NPS)

The image shows Keoneʻele Cove and the area known as Kauwalomālie (NPS, 1912.)  I have added other images to a folder of like name in the Photos section on my Facebook and Google+ pages.

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© 2015 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Trails, Royal Center, Umi-a-Liloa, Honaunau, Hale O Keawe, Hawaii, Kona Field System, Hawaii Island, Kona, Puuhonua O Honaunau, Puuhonua O Honaunau National Historical Park, Ala Loa

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