Images of Old Hawaiʻi

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Iosepa

The Church of Jesus Christ of Latter-day Saints traces its beginnings to Joseph Smith, Jr on April 6, 1830 in Western New York.  He and five others incorporated The Church of Jesus Christ of Latter-day Saints in Fayette, New York.

As early as 1844, missionaries from The Church of Jesus Christ of Latter-day Saints (popularly called the Mormons) were working among the Polynesians in Tahiti and surrounding islands.

“The Mormons are said to have commenced their mission (in Hawaiʻi) in 1850. Their converts are scattered over all the islands.   They number about nine per cent of all those who in the census returns have reported their religious affiliations.”  (The Friend, December 1902)

In the summer of 1850, in California, elder Charles C Rich called together more elders to establish a mission in the Sandwich Islands.  They arrived December 12, 1850, but within six weeks, only half stayed.  Later, more came.

Church membership grew fast in the Hawaiian Islands, where the native Polynesian people were quick to embrace the teachings of the gospel.

Many of these Hawaiian converts felt a strong desire to come to Zion, where they could do temple work for themselves and for their ancestors.

In 1889, a group of three Hawaiian converts and three returned missionaries was assigned to choose a location. After considering possibilities in Cache, Weber and Utah counties, they selected a 1,920-acre site in Skull Valley, known as the Quincy Ranch or the Rich Ranch (about 75-miles southwest of Salt Lake City,) as a gathering place for the South Sea Islanders.

According to some accounts, Skull Valley received its name from buffalo skulls found there, and some Indian tales relate that Tooele County was a favored ground for buffalo before the coming of white men to the area.  (Blanthorn)

On August 28, 1889, lots were drawn for plots of land that had room for a home, garden, barn and corral.  (August 28 was later designated as Hawaiian Pioneer Day.)

A sawmill was purchased and the Polynesians built homes, a chapel/assembly hall, a school and a store in their community.

The colony was organized as a joint stock company, the Iosepa Agriculture and Stock Company, owned by the LDS Church.

At its height, Iosepa was home to 228-people, mostly Hawaiians, but also Samoans, Maoris, Portuguese, Scots and English. In the 10-year period from 1907 through 1916, 48 babies were born, while 29 people died.  (Poulsen)

The Polynesians raised pigs and fished for the carp that grew in the ponds in the vicinity to add to the crops they grew. A few Anglos resided in the town, working as supervisors on the Skull Valley farm.  (UtahHistoryToGo)

Utah historian J Cecil Alter wrote in 1911, “Iosepa is perhaps the most successful individual colonization proposition that has been attempted by the Mormon people in the United States …”

“There are 1,120-acres practically all in use and half as much more is being brought under the magic wand of the Hawaiian irrigator.” (Poulsen)

Although they managed to get by most of time, much of their food was imported from Salt Lake City. New hopefuls came from the Islands only to turn away after seeing what life was like in Iosepa.  (GhostTowns-org)

Gold was being mined in the nearby mountains.  Many of the men departed the colony to work in the mines and did not return. As deaths from pure hardship outnumbered births, it was only a question of time until the town itself would die.  (GhostTowns-org)

In addition to economic difficulties, there were other problems for the settlement. In 1896 three cases of leprosy were discovered and the victims were isolated in a special house, although fears of the spread of leprosy were unfounded.

The harsh environment – burning heat in the summer and extreme cold in the winter – took its toll on the settlers, as witnessed by the large number of graves in the cemetery.  (UtahHistoryToGo)

Utah’s Iosepa Colony lasted as a community until 1917, at which time the residents returned to Hawaiʻi where the Hawaiian Mormon Temple was under construction – from that point, Iosepa was virtually abandoned.

For decades, the only evidence that the town had ever even existed was a small cemetery with the names of those who had lost their lives in Iosepa.  (Poulsen)

As the years passed, the town that had flourished at the turn of the century, slowly fell into disrepair and was neglected by most of the outside world, with the occasional exception of a few groups such as the Boy Scouts and some BYU organizations who did a little repair work.  (Poulsen)

In 1980, Vermin Hawes, a direct descendant of two Iosepa families, organized Memorial Day activities at the old town site, where she and a few other Polynesians from Utah gathered for the event. That year, the group repaired the fence and beautified the area.    (Poulsen)

Since then, this once small group has held annual Memorial Day activities that have gathered more momentum each year and have made Iosepa the gathering place for Polynesians from all over the West.  (Poulsen)

Click Here for 360-degree view of Iosepa.

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‘Mama, Mama, my dear old Mama!’

Joseph Fielding Smith, born November 13, 1838, was the first child of Hyrum and Mary Fielding Smith. When Mary Fielding married Hyrum Smith, he was the widowed father of five children.

Mary willingly took responsibility for the children and, in addition to Joseph, gave birth to a daughter. Hyrum, older brother of the Prophet Joseph Smith, died on June 27, 1844. Joseph was fatherless at age six.

Mary and the family arrived in Salt Lake City in 1848. In 1852, however, Mary died, leaving Joseph an orphan at age thirteen.

The family were members of the Church of Jesus Christ of Latter-day Saints and at age fifteen he was called on a mission (reportedly the youngest Mormon missionary.)

On April 24, 1854, Joseph was ordained an elder. He also received his endowment that day, in special rooms dedicated for that purpose on the upper floor of the Council House in Salt Lake City.

He was set apart for his mission by Elder Parley P Pratt, who promised him that “by the gift of God as well as by study,” he would learn the Hawaiian language.

Joseph was one of twenty-one missionaries called to Hawaiʻi. They included two of his cousins, Silas Smith and Silas S Smith.

Most of the group left Salt Lake City on May 27, 1854, headed for southern California. They were joined by the last member, Silas S. Smith, in Parowan.

By early September, Joseph, his two cousins, and six other missionaries had raised enough money to book passage to Hawaii on a clipper ship, the Vaquero, which left San Francisco harbor September 8, 1854. The other missionaries left at various later times. They sailed into Honolulu harbor on September 27.

He was assigned to work on the Islands known as Molokai and Maui. However, as he left Honolulu he became seriously ill and remained so for the first month. Mary J Hammond nursed him back to health. He was then assigned to the Kula district of Maui.

A hundred days after his arrival in Honolulu he was able to conduct a meeting, open it with prayer, and give a talk in the native tongue; his fluency increased rapidly.

One of Joseph’s various responsibilities was to work with the native Elders in raising money to obtain a boat for the mission. Eventually the funds collected enabled them to build a sloop out of timbers from the mountains of Oahu.

Intend for use as transportation between the islands, it was named Lanai, after the island that had been designated as a gathering place for the Hawaiian Saints.

It was used for a while, but it soon became clear that it was a liability rather than an asset because of the expenses involved in maintaining it. The sloop was sold in June, 1856.

In July 1855, Joseph, still sixteen years old, was assigned to preside over the Church on Maui, succeeding Francis A Hammond. That same month a group of Saints arrived from Australia. They were on their way to the United States, but their ship was leaking so badly that they had to stop for repairs. When they found that it could not be repaired they had to remain in Hawaii.

In April, 1856, Joseph was transferred to the big island of Hawaii, and assigned to preside over the Hilo conference. He was transferred to preside over the Kohala conference, also on Hawaii, six months later. After another six months he was assigned to preside over the Church on the island of Molokai.

While serving on Molokai, Joseph again became desperately ill, this time with a fever that lasted for nearly three months. He was taken under the wing of a young Hawaiian couple, who took him into their home and did all they possibly could to help him recover.

In 1857, Joseph was nursed back to health by Ma Manuhii. He tells her that she will “live to see the day when a temple will be built in Hawaiʻi.”

Like his uncle, Joseph Smith (the first President,) Joseph F Smith became President of the Church of Jesus Christ of Latter-day Saints (the latter was the 6th President.)

Then, a famous and tender story tells about what happened many years later when, as President of the Church, Joseph F Smith returned to Hawaiʻi.

When they landed at the wharf in Honolulu, people were out in great numbers with their wreaths or Leis, beautiful flowers of every variety and hue. The Royal Hawaiian band welcomed them.

“In the midst of all the celebrating, a poor blind woman was led to the prophet. She was calling, ‘Iosepa, Iosepa.’”

“Instantly, he ran to her and clasped her in his arms, hugging and kissing her – saying, “Mama, Mama, my dear old mama.” (Persons) (Lots of information here is from Nauvoo Times and Allen.)

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Lāʻie

During ancient times, various land divisions were used to divide and identify areas of control.  Islands were divided into moku (districts;) moku were divided into ahupuaʻa.  A common feature in each ahupuaʻa was water, typically in the form of a stream or spring.

The Island of Oʻahu has six Moku (districts:) Kona, Koʻolaupoko, Koʻolauloa, Waialua, Waiʻanae and ʻEwa.  The Moku of Koʻolauloa extends from Kalaeokaʻoiʻo (ʻOiʻo Point) in Kualoa to Waimea Bay.

Situated on the koʻolau (windward) side of the island, much of Koʻolauloa had ample rainfall, rich forests, streams, sheltered valleys, broad flat lands, reef protected shores, and rich estuarine environments to support nearshore fisheries.

The area that we refer to today as Lāʻie in Koʻolauloa (short for “lau ʻie; ʻie vine leaf; Pukui – referring to the red-spiked climbing pandanus tree) is made up of two ahupuaʻa, Lāʻiewai (wet Lāʻie) and Lāʻiemaloʻo (dry Lāʻie.)

Hawaiian mythology notes the ʻie vine is sacred to the god Kāne, the procreator, and the goddess of hula, Laka. The area of Lāʻie, prior to Western contact, provided rich resources with its many lo‘i kalo (taro terraces) and ke kai (the ocean ) filled with marine life. In historical times, it also provided sanctuary as a puʻuhonua, a sacred place where fugitives could seek safety from their pursuers. (Benham)

Early descriptions of of this area of Oʻahu were noted by Captain Clerke in 1779, who, following the death of Captain Cook, had succeeded command of the Resolution:
“Run round the Noern (northern) Extreme of the Isle (Oʻahu) which terminates in a low Point rather projecting (Kahuku Point;) off it lay a ledge of rocks extending a full Mile into the Sea … the country in this neighborhood is exceeding fine and fertile; here is a large Village, in the midst of it run up a large-Pyramid doubtlessly part of a Morai (heiau.)”

Lieutenant King also noted the north side of Oʻahu:
“We…sailed along its NE & NW sides but saw nothing of the Soern (Southern) part. What we did see of this Island was by far the most beautiful country of any in the Group … Nothing could exceed the verdure of the hills, nor the Variety which the face of the Country display’d.”

“… the Valleys look’d exceedingly pleasant, near the N Point (Kahuku Point) we were charmd with the narrow border full of Villages, & the Moderate hills that rose behind them … the low land extended far back, & was highly cultivated. Where we Anchord was a charming Landscape (Waimea Bay.)”

With its favorable climate and environment, the Lāʻie area was traditionally divided into a number of smaller sections, each with a sizeable permanent population engaged in intensive cultivation of the relatively flat, low-lying lands between the hills and the coastline.

The area just mauka of the present day Mormon Temple was formerly the largest single wet taro location in the ahupuaʻa.   As evidence of kalo cultivation in the area, just south of Lāʻie, towards Hauʻula, extensive systems of stone terraces for wet taro cultivation (loʻi) were widely distributed, from prehistory into historical times.

After the conquest of Oʻahu in 1795 by Kamehameha I, Lāʻie was given to his half-brother, Kalaʻimamahū who eventually passed it on to his daughter, Kekāuluohi, who in turn passed it to her son with Charles Kanaʻina, Lunalilo.  The entire ahupuaʻa remained under the control of Lunalilo until the Great Māhele.

In March 1865, Brigham Young (President of The Church of Jesus Christ of Latter-day Saints from 1847 until his death in 1877,) in a letter to King Kamehameha V, requested permission to locate an agricultural colony in Lāʻie. The king granted his request.

Mormon missionaries purchased 6,000-acres of the ahupuaʻa of Lāʻiewai to Lāʻiemaloʻo for the Mormon Church.  One thousand acres were arable the remaining land was used for woodland and pasture for 500-head of cattle, 500-sheep, 200-goats and 25-horses.

By 1866, 125 Hawaiian members were living on property and helping with the planting and picking of a substantial cotton crop the land was considered to have a good potential for growing sugarcane.

At the time in the Islands, sugar production was growing in scale; in addition to farming for food for the mission, the Lāʻie land was considered to have a good potential for growing sugar cane.  In 1867, the first sugar cane was planted; in 1868 a mule-powered mill was installed.

Sugar played a central role in providing early members of the Church of Jesus Chris of Later-day Saints (Mormons) on the Lāʻie Plantation with income and financial sustainability.

In less than two years the little colony had grown to seven families from Utah, a Scotsman and 300-Polynesians.  By 1871, a store, dairy and several frame houses had been built there was also a school that nearly 100 boys and girls attended regularly.  During 1883, a substantial new meeting house was built and dedicated the King Kalākaua attended the dedication

In 1890, Kahuku Plantation Company and Oʻahu Railway and Land Company (OR&L) worked together to establish a railroad connecting the sugar industry facilities between Kahuku to the north and Kahana to the south – passing through Lāʻie.  (This served as a common freight carrier until 1931.)

By 1895 the old sugar mill had stood idle almost six years.  The cane was being processed by the Kahuku mill at a much cheaper price than the Lāʻie plantation could produce it.

By the turn of the century many changes had taken place in Lāʻie.  The old mission home was gone, although a new one was in its place; the old sugar mill was no longer functioning; the cane crop was being processed at the Kahuku mill; 450-acres were planted in cane; the homes of the Polynesians had been removed from the sugarcane fields; 250 acres of rice was being cultivated by Chinese families.  (Berge)

The Mormon Temple in Lāʻie – started in 1915 and dedicated on Thanksgiving Day 1919 – was the first such temple to be built outside of continental North America.  The over 47,000-square-foot temple’s exterior is concrete made of crushed lava rock from the area and tooled to a white cream finish.  It attracted more islanders from throughout the South Pacific.

When the Mormon missionaries bought Lāʻie, they hoped to create a gathering place where Native Hawaiian converts could settle, grow strong in their faith, and learn Western-styled industry.  (Compton)

Today, the Temple, Brigham Young University – Hawaiʻi, Polynesian Cultural Center and a variety of other Mormon facilities and followers dominate the Lāʻie landscape.

The image shows an 1884 map of Lāʻie Bay and some of the surrounding land uses (DAGS-Reg1347.)  In addition, I have included other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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City of Joseph in the Valley of Ephraim

“This is the place,” and joy seemed to fill all.

Elder Johnson then suggested that it should be called the Valley of Ephraim (a name that President Lewis had suggested to Brigham Young a few weeks before) and that the city be called Joseph. All agreed.  (Britsch)

But we are getting ahead of ourselves, let’s step back.

In September 1850, Elder Charles C. Rich, one of the Church’s Twelve Apostles (the leading councils of the Church are the First Presidency and the Quorum of the Twelve Apostles), visited a group of Mormon gold miners who were working on the American River near Sacramento, California.

Rich suggested to them that it would be well for them to spend the winter, when mining had to stop, on missions to the Sandwich Islands (Hawaiʻi) because expenses were smaller in Honolulu than they were in the gold fields of California.

The next day eight miners were ordained to fill missions to Hawaiʻi, others were added and the whole group sailed for the islands. They arrived on December 12, 1850, the first group of Latter-day Saints missionaries to set foot on that land.  (Britsch)

On October 17th, 1853, a special committee made a trip to Lānaʻi to inspect the ahupua‘a (native land division) of PāIāwai, which belonged to the chief Levi Ha‘alelea. On November 2nd, 1853, the committee reported back to Brigham Young in Utah, that:

“…They found the place well adapted in many respects for this purpose, the soil being good, the situation a central one and having ready intercourse with the two principal markets, Honolulu and Lahaina, and sufficiently isolated to be comparatively free from the surrounding evil influences…” (Maly)

In August 1854, Elder Ephraim Green (1807-1874), a Latter-day Saint missionary to Hawaiʻi, moved to Pālāwai Basin on Lānaʻi with the intention of establishing a new settlement.  Ephraim Green described laying out the city on October 3, 1854 as follows:

“I tuck my cumpas and commenst to lay out a town at the fut of the mountain and laid out one stret runing south to the sea three mildes to a fine litle harbour whare we land out boats hear we intendt to build a (storehouse) to leave our produse. I then laid out three more streats thruing (turning) the town in to blocks fore acres each with the streats fore rods wide. This is a butiful location for a town.”

“This valley is supposed to be of sufficient altitude to admit the growth of wheat, corn, sweet potatoes; with many of the tropical fruits, and we hope that it will prove sufficiently moist to admit of the cultivation of the coffee and grape.”  ((Lewis to Young; Britsch)

“We are situated on this Island, nearly two thousand feet above the level of the sea, in a beautiful valley containing three thousand acres of land.  Here we catch the mountain breeze and the climate is beautiful and healthy. In many places in this country as high and alleviated as this, the rain makes it disagreeable. But here there is no inconvenience felt on that account. Only some times there is a lack for the want of it.”  (Maly)

Over the next year the pioneers planted an amazing variety of seeds, slips, and starts. The list included wheat, oats, barley, grapes, sweet potatoes and Irish potatoes, beans of several kinds, peas, squash, pumpkins, bananas, corn, melons, peaches, plums, quinces, pears, tomatoes, cabbage, and “many kinds of garden seed.”  (Britisch)

But, the weather, particularly the rainfall, had serious consequences – sometimes there was too much, most of the time there was too little.  A spring was about 1-mile from where they lived and farmed.

“… there is not a single stream or spring in this district, and it is with much difficulty that the people manage to get enough drinking water.  Sometimes they have brought water from Lāhainā, and lugged it four miles from the beach to their homes in Pālāwai valley.”  (Gibson)

“The threatenings of war in Utah in 1857 induced every white Mormon Elder to return home. The native church was left to its own guidance.”

“The Utah Elders invariably told the natives that they did not come to establish themselves here, like the missionaries, but simply to teach them what they felt to be the truth, and then go their way to teach others.”  (Gibson, Pacific Commercial Advertiser, October 24, 1861)

Walter Murray Gibson was sent on a mission by Brigham Young to the Far East and came to the Hawaiian Islands in 1861. He subsequently declared himself the “Chief President of the Islands of the Sea and of the Hawaiian Islands, for the Church of the Latter Day Saints.”

The Church sent a group to investigate Gibson’s activities. Upon arrival to the island of Lanai, Joseph F Smith described the situation as follows:

“We found that he had ordained twelve apostles. High priests, seventys, elders, bishops, and “priestesses of temples,” all of whom had to pay a certain sum corresponding to the various degrees of honor bestowed upon them….”

“Gibson had bought the district of Palawai (6,000 acres) by the donation of the Saints, assuring them he was doing it all for them for the Church. He persuaded them to give all they had to the Church and made it a test of fellowship….”

“Brothers Benson and Snow required him to sign the land over to the Church as it was deeded to him and his heirs. This he flatly refused to do informing them he should take his own course.”

Gibson was excommunicated from the Church, although he retained the land which was purchased under the auspices of the Church. (Mormon Sites)

In later years, Pālāwai Basin was planted in pineapple.  In 2004, the Mormon Pacific Historical Society and the Mormon Historic Sites Foundation erected a monument to the Pālāwai Saints paying tribute to those early members who established the first gathering place for Mormons in Hawaiʻi.

The image shows the Mormon memorial, overlooking some of Pālāwai Basin.  In addition, I have included other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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