Boki | Images of Old Hawaiʻi

July 21, 2025 by Peter T Young Leave a Comment

Pahikaua – Rebellion of 1831

On August 21, 1831, Nat Turner (a slave on the Travis farm) and six of his men met in the woods to make their plans. At 2 am, they set out to the Travis household, where they killed the entire family as they slept.

They continued on, from house to house, killing all of the white people they encountered. Turner’s force eventually consisted of more than 40 slaves, most on horseback.

By mid-day the next day, word of the rebellion had gotten out to the whites; confronted by a group of militia, the rebels scattered and Turner’s force became disorganized. (PBS)

Several of the rebels were captured. The remaining force then met the state and federal troops in final skirmish, in which one slave was killed and many escaped, including Turner. In the end, the rebels had stabbed, shot and clubbed at least 55 white people to death.

Nat Turner hid in several different places near the Travis farm, but on October 30 was discovered and captured. His “Confession,” dictated to physician Thomas R. Gray, was taken while he was imprisoned in the County Jail.

On November 5, Nat Turner was tried in the Southampton County Court and sentenced to execution. He was hanged, and then skinned, on November 11. In total, the state executed 55 people, banished many more, and acquitted a few. (PBS)

But that is not the 1831 rebellion this summary is about – this is about an 1831 rebellion in the Islands.

From 1825 until her death in 1832, Kaʻahumanu was one of the staunchest friends of the missionaries and one of the foremost supporters of their cause.

Kaʻahumanu was missionizing throughout the islands, proclaiming the new taboos against murder, adultery, Hawaiian religious practices, hula, chant, ʻawa and distilleries. (Silva)

In 1824, Boki and Liliha, along with some other aliʻi actively opposed Kaʻahumanu and the missionaries. (Silva)

From 1816 to 1829 Boki was Governor of O‘ahu and was in charge of Liholiho’s (Kamehameha II) and then Kauikeaouli’s (Kamehameha III) O‘ahu lands.

Boki participated in establishing a sugar plantation in the upper part of Mānoa valley. Untimely rains raised the stream and destroyed a dam under construction at the mill site. (Kuykendall) His partners constructed a still and began to make rum from molasses. (Daws)

Boki’s trade in entertaining the visiting ships and distilling liquor ran him afoul of the missionaries and Kaʻahumanu. Kaʻahumanu had him fined in 1827 for misconduct, intemperance, fornication and adultery, apparently in connection with his brothels and grog-shops. (Nogelmeier)

Kaʻahumanu ordered the sugar cane on his Manoa plantation to be torn up when she found it was to be used for rum. When Boki could no longer provide the cane for distilling and Kaʻahumanu had the sugar crop destroyed, Boki turned to distilling ti-root. (Nogelmeier)

Then, in 1829, Boki, in debt, attempted to recover his financial situation by assembling a group of followers and set out for a newly discovered island with sandalwood in the New Hebrides; he never returned. Boki’s wife, Liliha, succeeded him in the office of Governor of O‘ahu.

During Boki and Liliha’s tenure (ca. 1830) Chief Abner Paki was appointed konohiki (land agent/overseer) of some of the lands under their control – Paki is Liliha’s cousin.

Kaʻahumanu was concerned about Liliha’s lifestyle (indulging in drinking and other worldly pleasures) and asked her father, Hoapili, to go to Oʻahu and teach his daughter “to let liquor alone and abandon drunkenness, loose living, and wastefulness.” (Kamakau)

Concerned about Kaʻahumanu’s control, in 1831, Paki joined with Liliha in an attempt to take over Oʻahu.

Pahikaua (literally war knife or sword) was the name given to the attempt made by followers of Liliha to retaliate against Kaʻahumanu for the threat made by (her) against Liliha if she continued to live in her independent fashion. (Silva)

However, the Pahikaua rebellion failed.

As a result, Liliha was removed from power and lost official control of most of Kamehameha III’s lands. However, Liliha maintained some of her lands and “continued to play a governess role in Pali Ko‘olau (Ko‘olaupoko) into the mid-1830s.”(Cultural Surveys)

At a national council held April 1, 1831, Kuakini (Governor Adams,) brother of Kaʻahumanu, was appointed governor of Oʻahu, and Naihe governor of Hawaiʻi.

Kuakini proceeded to vigorously enforce the laws of 1829, which had been allowed to become a dead letter under Boki and Liliha. (Alexander)

About a year later, June 5, 1832, Kaʻahumanu died, after an illness of about 3-weeks. She was buried at Pohukaina at ʻIolani Place and later transferred to Mauna ‘Ala, the Royal Mausoleum in Nuʻuanu Valley.

On August 25, 1839, Liliha died unexpectedly in Honolulu, at the age of 37 and was buried at Waineʻe (Waiola) Church cemetery.

Na_Poki._and_his_wife_Liliha-1824

Kaahumanu,_retouched_image_by_J._J._Williams_after_Louis_Choris

Kaahumanu-(HerbKane)

Abner Pākī (c. 1808–1855) was a member of Hawaiian nobility. He was a legislator and judge, and the father of Bernice Pauahi Bishop-1855

Confessions_of_Nat-Turner

Nat_Turner_Rebellion

June 30, 2025 by Peter T Young Leave a Comment

Boki (Poki)

Boki (born before 1785 – died after December 1829) was the son of Kekuamanoha, a chief of Maui (but it was rumored that he was the son of Kahekili II.) His original name was Kamaʻuleʻule; his nickname came from a variation on Boss, the name of the favorite dog of Kamehameha I.

“I would just remark respecting the name of Boki that even according to our present rules it may be spelt with the B for the name is of foreign origin. His original name was Ilio-punahele, that is, favourite dog.”

“When the king became acquainted with a large American dog named Boss, he immediately changed the name of the young chief from Ilio-punahele to Boss, which in native language is Boki, pronounced by 99/100 of the people Poki.” (William Richards; Missionary Letters, Vol. 3, Page 725; December 6, 1828)

His older brother, Kalanimōkū, was prime minister and formerly Kamehameha’s most influential advisor. His aunt was the powerful Kaʻahumanu, queen regent and Kamehameha’s favorite wife.

Boki married Chiefess Kuini Liliha (born 1802 – died August 25, 1839,) daughter of Ulumaheihei Hoapili (Kamehameha’s most trusted companion) and Kalilikauoha; her paternal grandfather was Kameʻeiamoku, one of Kamehameha’s four Kona Uncles and a respected advisor; her maternal grandfather was Kahekili, high chief of Maui and later of O’ahu.

King Kamehameha II appointed Boki as governor of Oʻahu and chief of the Waiʻanae district. John Dominis Holt III said Boki was “a man of great charisma who left his mark everywhere he went.”

Boki was skilled in Hawaiian medicine, especially the treatment of wounds, as taught by the kahunas. He was considered very intelligent and a highly persuasive man.

His duties as governor of Oʻahu brought him in frequent contact with foreigners. He became one of the first chiefs to be baptized.

Boki agreed to the breaking of the tabus in 1819 and accepted the Protestant missionaries arriving in 1820, although he had been baptized as a Catholic aboard the French vessel of Louis de Freycinet, along with Kalanimōkū , the previous year.

In 1824, Boki and Liliha were members of the entourage that accompanied Kamehameha II and Queen Kamāmalu on a diplomatic tour of the United Kingdom, visiting King George IV in 1824.

Less than two months after the royal group arrived in England, the king and queen were dead from the measles; it was Boki who lead the Hawaiian delegation to meet with King George IV and receive the King’s assurances of British protection for Hawai‘i from foreign intrusion.

Returning with Lord Byron on the Blonde, Boki brought to Hawaiʻi an English planter, John Wilkinson, and with him began raising sugar cane and coffee beans in Mānoa Valley.

Boki also encouraged the Hawaiians to gather sandalwood for trade, ran a mercantile and shipping business, and opened a liquor store called the Blonde Hotel.

In the late-1820s, Boki came into conflict with Kuhina Nui (Premier) Ka‘ahumanu when he resisted the new laws that were passed, and did not enforce them. In May of 1827, Ka‘ahumanu and the Council charged Boki with intemperance, fornication, adultery and misconduct, and fined him and his wife Liliha.

Just prior to Boki’s sailing to the New Hebrides in search of sandalwood, the lands of Kapunahou and Kukuluāeʻo were transferred to Hiram Bingham for the purpose of establishing a school, later to be known as Oʻahu College (now, Punahou School.)

These lands had first been given to Kameʻeiamoku, a faithful chief serving under Kamehameha, following Kamehameha’s conquest of Oʻahu in 1795. At Kameʻeiamoku’s death in 1802, the land transferred to his son Hoapili, who resided there from 1804 to 1811. Hoapili passed the property to his daughter Kuini Liliha.

Sworn testimony before the Land Commission in 1849, and that body’s ultimate decision, noted that the “land was given by Governor Boki about the year 1829 to Hiram Bingham for the use of the Sandwich Islands Mission.”

The decision was made over the objection from Liliha; however Hoapili confirmed the gift. It was considered to be a gift from Kaʻahumanu, Kuhina Nui or Queen Regent at that time.

The Binghams oversaw the early development of the land and Mrs. Bingham planted the first night blooming cereus, now a symbol of Punahou. The Binghams left Hawaii in 1840, before Punahou School became a reality.

Boki incurred large debts and, in 1829, attempted to cover them by assembling a group of followers and set out for a newly discovered island with sandalwood in the New Hebrides. Boki fitted out two ships, the Kamehameha and the Becket, put on board some five hundred of his followers, and sailed south.

Somewhere in the Fiji group, the ships separated. Eight months later the Becket limped back to Honolulu with only twenty survivors aboard.

Boki and two hundred and fifty of his men apparently died at sea when the Kamehameha burned, possibly when gunpowder stored in the hold blew up as a result of careless smoking.

Liliha then became a widow and governor of Oʻahu. She gave the ahupuaʻa of Mākaha to High Chief Paki. Chief Paki was the father of Bernice Pauahi Bishop. (Lots of info here from waianaebaptist-org; punahou-edu; keepers of the culture and others.) The image shows Boki and Liliha.

September 16, 2024 by Peter T Young Leave a Comment

Keōpūolani Baptism

On the arrival of the American missionaries in April 1820, all the chiefs were consulted respecting the expediency of their establishment in the islands. Some of the chiefs seemed to doubt; but Keōpūolani without hesitation approved their proposals. (Memoir)

Keōpūolani welcomed them. As the highest ranking ali‘i of her time, her embracing of Christianity set a crucial seal of approval on the missionaries and their god. (Langlas & Lyon)

Keōpūolani was the daughter of Kīwalaʻo. Kīwalaʻo was the son of Kalaniʻōpuʻu by Kalola (sister of Kahekili.) Her mother was Kekuiapoiwa Liliha, Kīwalaʻo sister. She was aliʻi kapu of nī‘aupi‘o (high-born – offspring of the marriage of a high-born brother and sister or half-brother and half-sister.)

Her ancestors on her mother’s side were ruling chiefs of Maui; her ancestors on her father’s side were the ruling chiefs of the island of Hawai‘i. Keōpūolani’s genealogy traced back to Ulu, who descended from Hulihonua and Keakahulilani, the first man and woman created by the gods.

In the year 1822, while at Honolulu, she was very ill, and her attention seems to have been then first drawn to the instructions of the missionaries. (Anderson)

In May 1823, Keōpūolani and her husband Hoapili expressed a desire to have an instructor connected with them. They selected Taua, a native teacher sent by the church at Huaheine, in company with the Rev. Mr. Ellis, to instruct them and their people in the first principles of the Gospel, and teach them to read and write.

The mission approved, and Taua resided until the death of Keōpūolani. He proved a faithful teacher, and by the blessing of God, we believe, he did much to establish her in the Christian faith. (Memoir)

Keōpūolani requested, as did the king and chiefs, that missionaries might accompany her. As Lahaina had been previously selected for a missionary station, the missionaries were happy to commence their labors there under such auspices. William Richards and Charles Samuel Stewart therefore accompanied her. (Memoir)

On the May 31, 1823, Keōpūolani arrived in Lahaina with Messrs. Richards and Stewart and their families. On their passage, she told them she would be their mother; and indeed she acted the part of a mother ever afterwards.

Immediately on their arrival, she requested them to commence teaching, and said, also, “It is very proper that my sons (meaning the missionaries) be present with me at morning and evening prayers.”

They were always present, sung a hymn in the native language, and when nothing special prevented, addressed through an interpreter the people who were present, when Taua, or the interpreter, concluded the service with prayer.

She spent a principal part of her time every day in learning how to read. and notwithstanding her age, numerous cares, constant company, and various other hindrances, made respectable proficiency.

She was indeed a diligent pupil, seldom weary with study; often spent hours over her little spelling book; and when her teachers rose to leave her, rarely laid it aside, but usually continued studying after they had retired.

She was apparently as diligent in searching for divine truth, as in learning to read, and evidently gave attention to her book, that she might know more of her duty to her Maker. (Memoir)

On the last week in August, Keōpūolani began to be seriously affected by a local indisposition, which soon seemed to relax her whole system, and in her view was a premonition of her approaching death.

On the first day of September, the chiefs began to collect in consequence of her illness. This was agreeable to their universal custom. Whenever a high chief is taken ill, although there may be nothing threatening in his illness, all the chiefs assemble from every part of the islands, and wait the result.

Thus, it was in Keōpūolani’s sickness. Vessels were dispatched to the different islands before there was any occasion for alarm. It was not many days, however, before it was seriously apprehended that the disease would prove fatal. (Memoir)

“They regarded her as a fit subject for baptism, but were unwilling to administer the ordinance without some means of communicating with her and with the people, so that there might be no danger of misunderstanding on so interesting an occasion.”

“They feared lest there should be erroneous impressions as to the place the ordinance held in the Christian system. Happily, Mr. Ellis arrived just in season, and the dying woman was thus publicly acknowledged as a member of the visible church.”

“The king and ail the heads of the nation listened with profound attention to Mr. Ellis’s statement of the grounds on which baptism was administered to the queen …”

“… and when they saw that water was sprinkled on her in the name of God, they said, ‘Surely she is no longer ours. She has given herself to Jesus Christ. We believe she is his, and death will go to dwell with him.’ An hour afterwards, near the close of September 16, 1823, she died.” (Anderson)

Keōpūolani is said to have been the first convert of the missionaries in the islands and the first to receive a Protestant baptism. (Kalanimōku and Boki had previously (1819) been baptized by the French Catholics. Kalanimōku later (1825) joined the Protestant Church, at the same time as Ka‘ahumanu.)

April 14, 2024 by Peter T Young Leave a Comment

Early Sugar Use … Rum

The early Polynesian settlers to Hawaiʻi brought sugar cane with them and demonstrated that it could be grown successfully. In 1802, sugar was first made in the islands on the island of Lānai by a native of China.

He came here in one of the vessels trading for sandalwood, and brought a stone mill and boilers and, after grinding off one small crop and making it into sugar, went back the next year with his fixtures, to China.

But it wasn’t development of a sweetener that was one of the first popular uses of the canoe crop (that later ended up changing the landscape and social make-up of the Islands.)

“In short it might be well worth the attention of Government to make the experiment and settle these islands by planters from the West Indies, men of humanity, industry and experienced abilities in the exercise of their art would here in a short time be enabled to manufacture sugar and rum from luxuriant fields of cane equal if not superior to the produce of our West India plantations.” (Menzies, 1793)

Rum is a beverage that seems to have had its origins on the 17th century Caribbean sugarcane plantations and by the 18th century its popularity had spread throughout world. Rum is a distilled alcoholic beverage made from sugarcane byproducts by a process of fermentation and distillation.

The origin of the word ‘rum’ is generally unclear. In an 1824 essay about the word’s origin, Samuel Morewood suggested the word ‘rum’ might be from the British slang term for ‘the best,’ as in “having a rum time. … it would be called rum, to denote its excellence or superior quality.” (Samuel Morewood, 1824)

According to Kamakau, “The first taste that Kamehameha and his people had of rum was at Kailua in 1791 or perhaps a little earlier, brought in by Captain Maxwell. Kamehameha went out to the ship with (John) Young and (Isaac) Davis when it was sighted off Keāhole Point and there they all drank rum.”

“Then nothing would do but Kalanimōku must get some of this sparkling water, and he was the first chief to buy rum.”

Shortly thereafter, while in Waikīkī, after having tasted the “dancing water,” Kamehameha I gained the apparent honor of having spread the making of rum from Oʻahu to Hawaiʻi island. (Kanahele)

After he saw a foreigner make rum in Honolulu, he set up his own still. Spurred by his own appetite for rum, he soon made rum drinking common among chiefs and chiefesses as well as commoners. (Kanahele) Many of the subsequent royalty and chiefs also drank alcoholic beverages (several overindulged.)

Within a decade or so, Island residents were producing liquor on a commercial basis. “It was while Kamehameha was on Oʻahu that rum was first distilled in the Hawaiian group,” wrote Kamakau.

“In 1809 rum was being distilled by the well-known foreigner, Oliver Holmes, at Kewalo, and later he and David Laho-loa distilled rum at Makaho.” Several small distilleries were in operation by the 1820s.

By November 1822, Honolulu had seventeen grog shops operated by foreigners. Drinking places were one of the earliest types of retail business established in the Islands.

“For some years after the arrival of missionaries at the islands it was not uncommon in going to the enclosure of the king, or some other place of resort, to find after a previous night’s revelry, exhausted cases of ardent spirits standing exposed and the emptied bottles strewn about in confusion.” (Dibble)

In 1825 an English agriculturist named John Wilkinson, who in his younger years had been a planter in the West Indies, arrived at Honolulu on the frigate Blonde. He had made some arrangement with Governor Boki, while the latter was in England, to go out and engage in cultivating sugar cane and coffee and in making sugar and, probably, rum. (Kuykendall)

A plantation was established in the upper part of Mānoa valley. Six months after beginning operations Wilkinson had about seven acres of cane growing, Untimely rains raised the stream and destroyed a dam under construction at the mill site. (Kuykendall) His partners constructed a still and began to make rum from molasses. (Daws)

Kaʻahumanu ordered the sugar cane on his Mānoa plantation to be torn up when she found it was to be used for rum. When Boki could no longer provide the cane for distilling and Kaʻahumanu had the sugar crop destroyed, Boki turned to distilling ti-root. (Nogelmeier)

In March 1838, the first liquor license law was enacted, which prohibited all selling of liquors without a license under a fine of fifty dollars for the first offense, to be increased by the addition of fifty dollars for every repetition of the offense. (The Friend, December 1887)

All houses for the sale of liquor were to be closed at ten o’clock at night, and from Saturday night until Monday morning. Drunkenness was prohibited in the licensed houses under a heavy fine to the drinker, and the loss of his license to the seller. (The Friend, December 1887)

In 1843, the seamen’s chaplain, Samuel C. Damon, started ‘The Temperance Advocate and Seamen’s Friend;’ he soon changed its name to simply “The Friend.” Through it, he offered ‘Six Hints to seamen visiting Honolulu’ (the Friend, October 8, 1852,) his first ‘Hint,’ “Keep away from the grog shops.”

However, that was pretty wishful thinking, given the number and distribution of establishments in the early-years of the fledgling city and port on Honolulu.

In 1874, a legislative act was passed that allowed distillation of rum on sugar plantations. According to a report in ‘The Friend,’ “the only planter in the Legislature voted three times against the passage of the Act.” The first export of Hawaiian rum was made on May 15, 1875 – the product of Heʻeia Plantation. (Today, others are making a comeback.)

The sweetener production focus of sugar caught hold. The first commercially-viable sugar plantation, Ladd and Co., was started at Kōloa on Kaua‘i. On July 29, 1835 (187 years ago, today,) Ladd & Company obtained a 50-year lease on nearly 1,000-acres of land and established a plantation and mill site in Kōloa.

Hawai‘i’s economy turned toward sugar in the decades between 1860 and 1880; these twenty years were pivotal in building the plantation system. A century after Captain Cook’s arrival in Hawaiʻi, sugar plantations started to dominate the landscape.

At the industry’s peak in the 1930s, Hawaii’s sugar plantations employed more than 50,000 workers and produced more than 1-million tons of sugar a year; over 254,500-acres were planted in sugar. That plummeted to 492,000 tons in 1995.

With statehood in 1959 and the almost simultaneous introduction of passenger jet airplanes, the tourist industry began to grow rapidly. A majority of the plantations closed in the 1990s. As sugar declined, tourism took its place – and far surpassed it. Like many other societies, Hawaii underwent a profound transformation from an agrarian to a service economy.

March 3, 2023 by Peter T Young Leave a Comment

Nānākuli

There are lots of theories are out there about what Nānākuli means – several suggest it relates to looking at knees – others reference other body parts.

A common perception is that Nānākuli was a poor land with little agriculture, leading the few residents to instead rely on marine resources. One translation of the naming of the ahupua‘a, which seems to support this perception, is that Nānākuli means, “to look deaf”.

This is said to refer to the behavior of Nānākuli residents, who, embarrassed about not being able to offer food to passing strangers, pretended to be deaf. (Cultural Surveys)

The ahupua‘a of Nānākuli encompasses a little over 1,000-acres and is bounded on the east by Honouliuli in the ‘Ewa District and on the west by Lualualei in the Waiʻanae District

This leeward area is especially noted for its susceptibility to drought and famine. In valleys such as Nānākuli, where perennial streams are lacking, agricultural resources would have been sparse due to poor water and land resources.

It is probable that there were small, scattered settlements here and there whose main subsistence was the ‘uala (sweet potato.) (Cultural Surveys)

“The eastern slopes of the southern end of the Waiʻanae Mountains below Pu‘u Puna were famous for sweet potato growing. Although there was a little taro grown in the valleys of Wai‘anae-uka, sweet potatoes grown on the kula lands were the main food of the people here.”

“On the other side of the Waiʻanae Mountains sweet potatoes were planted on the dry slopes of Nānākuli, Lualualei, Waiʻanae-kai, and the other small valleys as far as Mākua. With the exception of Waiʻanae-kai, the sweet potato was the staple for the inhabitants of this dry section.” (Handy, Cultural Surveys))

Pukui related a story told to her by Simeona Nawaʻa in 1945: “In the olden days, this place was sparsely inhabited because of the scarcity of water. The fishing was good but planting very poor. When it rained, some sweet potatoes would be put into the ground, but the crops were always poor and miserable.”

“There were a few brackish pools from which they obtained their drinking water and it is only when they went to the upland of Waiʻanae that they were able to get fresh water. They carried the water home in large calabashes hung on mamaka or carrying sticks and used their water very carefully after they got it home.”

“They spent most of their time fishing and most of the fish they caught were dried as gifts for friends and relatives in the upland. Sometimes they carried dried and fresh fish to these people in the upland and in exchange received poi and other vegetable foods. As often as not, it was the people of the upland who came with their products and went home with fish.” (Cultural Surveys)

To make up for this agricultural deficit, the coastal areas were rich in marine resources and there was always an abundant supply of fish.

Accounts of early foreign observers give only a generalized picture of the late pre-contact/early historic patterns of population and activity within the Waiʻanae District and Nānākuli Ahupua‘a. Captain George Vancouver, sailing along the Waiʻanae Coast in 1793, noted:

“The face of the country did not…promise an abundant supply (of water;) the situation was exposed.” He described the coast as “one barren rocky waste nearly destitute of verdure, cultivation or inhabitants”.

The only village Vancouver observed was “at Waianae, located in a grove of coconut and other trees on the southern side of a small sandy bay”. It is probably this village that was visited in 1815 by John B. Whitman, who described the western coast of O‘ahu between Waiʻanae and Honolulu:

“After proceeding for some time over an uncultivated plain, we arrived at small village situated on the sea shore. It consisted of about twenty huts occupied by fishermen”. (The “uncultivated plain” Whitman observed before reaching Waiʻanae likely encompassed Nānākuli.)

In 1816, Boki was made governor of O‘ahu (and chief of the Waiʻanae district) and served in that capacity until 1829, when he sailed in search of sandalwood.

In the mid-1800s, the back of Nānākuli Valley used primarily for ranching purposes and probably did not support permanent habitation. Tax records from the mid-1800s for coastal Nānākuli indicate that possibly as many as 50-people resided along the shore.

The population in the area dropped precipitously during the 1800s, and in 1888, the Hawaiian Island Directory referenced only four residents of Nānākuli.

O‘ahu Railway and Land Company’s Benjamin Dillingham, a prominent business man and developer, envisioned populating the western side of O‘ahu by introducing agriculture; however, the lack of water proved to be an obstacle until the discovery of artesian water solved the issue in the early 1880s.

Dillingham saw that reliable transportation was needed to move crops from the west side of the island into Honolulu; he formed the O‘ahu Railway and Land Company (OR&L) in February 1889 and the rail stretched around Kaʻena Point as far as Kahuku by 1899.

The families returned. In 1895, the Republic of Hawai‘i decided to open up lands for homesteading. The Dowsett-Galbraith ranch lease was set to expire in 1901, and the Hawaiian Government intended to auction off these lands to the highest bidder.

There were two waves of homesteading on the Waiʻanae Coast. The first had more of an impact on Lualualei, while the second resulted in development of Nānākuli as a residential area.

The early wave of homesteading passed by dry, barren Nānākuli; however, despite an insufficient water supply, Nānākuli was an attraction to some people: Because of its water shortage, parched Nānākuli had never attracted many residents. It remained a kiawe wilderness.

Yet, the very fact that nobody wanted it turned the area into a kind of informal public park. Some came for the summer; others camped all year round.

In 1916, Benjamin Zablan was appointed as Waiʻanae District Manager. He moved his family to Nānākuli and made his home on a beach stretch, now the stretch adjacent and south of Nānākuli Avenue. The southeastern end of this stretch was a safe swimming spot and was soon known as “Zablan’s Beach”.

The beach was eventually named Nānākuli Beach, but local residents wished to give it a more specific name. In 1940, local residents petitioned the board of supervisors to name the park Kalanianaʻole, in honor of Prince Jonah Kūhiō Kalanianaʻole, the “father of the Hawaiian Homestead Act.” In recent years, Kalanianaʻole was combined with nearby Piliokahe Park to the south to form the Nānākuli Beach Park.

In 1917, the US Government set aside land located where Nānāikapono Elementary School is presently located as ‘Camp Andrews.’ It was used as a rest and recreation (R&R) area for military personnel, both prior to and during World War II.

The retreat at Camp Andrews consisted of cabins, cook house, a canteen, septic systems, a barber shop, armory, etc. The Navy acquired the property from the Army in 1952. All structures on the property were demolished. The Navy transferred the property to the State of Hawai‘i in 1962.

World War II greatly affected the Waiʻanae coast. Military troops were sent in to train and practice maneuvers. Concrete bunkers and gun emplacements were built on the beaches and ridges, and barbed wire was strung along the beaches.

After WWII ended, the lower portions of Nānākuli and Lualualei Valleys were further developed into residential lots after Chinn Ho bought the Waiʻanae Sugar Plantation.