Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Teshima’s

Teishoku #3 was my mother’s favorite.

With the meal came the anticipated stop and discussion with Mrs Teshima, proprietress of the place.  Mrs Teshima is now gone, but the memory of her gracious hospitality and her ability to remember the family and life experiences of her customers will live forever.

To tell the story of Shizuko (Mary) Teshima and her restaurant, Teshima’s, we need to step back a few years … a lot of years.

In the early-1900s her father, Goichi Hanato, emigrated from Hiroshima, along with her mother, Kiku Morishima, in a picture bride marriage (1905.)  Shizuko (Mary) was born June 24, 1907 in a Kona coffee field, not far from where Teshima’s restaurant is today.

Her father was an industrious man who tried his hand at many jobs; among other things, milked cows and made butter. He got a farm in Honalo and opened a store. He and his wife made tofu at home and delivered it by horse and wagon to their customers.  (Kona Historical Society)

A few years after arriving in Hawaiʻi, Goichi Hanato opened a general store, tofu factory and taxi service.

During World War I, Shizuko attended Konawaena Elementary School.   As a teenager having only an eighth grade education, Shizuko worked at her father’s general store.  It was there that she met Fumio (Harry) Teshima, an islander who worked as a mechanic for the Captain Cook Coffee Company.

Shizuko’s father wrote to his family back in Hiroshima Japan to ask about fiancée Fumio’s farmer family/reputation – the response was favorable, so Fumio was allowed to marry Shizuko.  (Narimatsu)  In 1926 they were married, and in 1929 the couple opened a store and called it F Teshima Store.

While her husband worked at Captain Cook Coffee Company and earned a cash salary, Shizuko worked in the store and started raising their family of five children.  She did sewing at night with a gas lamp to make extra cash, earning a dollar for trousers and seventy-five cents a shirt.

“To begin with I had the store. It was kinda boring, and I wanted to do something to keep me real busy. So, I decided …to run up to the church (when) they had classes in cooking.  So, I said, oh, I must like this work. I started with an ice cream parlor at first ‘cause I had general merchandise.”

“People, when they came to buy something, wanted to eat, and that’s how I got into food, too. I had two tables, one dozen ice cream spoons, one bamboo ice cream scoop, and the glasses….We made our own ice cream. Our ice used to come from Hilo.”

“We bought 100 lbs. and we packed it in the coffee skins, in the box, and we made ice cream the night before after we closed the store. In the morning it was ready and we packed it in ice with salt, but there was no electricity anyway, so we did it the hard way.”  (Kona Historical Society)

Around 1940, Mary purchased a fountain so Kona kids could have ice cream sodas, as well.  When World War II started, life changed.

The store became a popular saimin stand before serving libations and food to soldiers stationed nearby.  The store expanded into a hamburger stand, before it was launched a Japanese family restaurant.

Suddenly, Kona was filled with hungry, thirsty US servicemen who showed up at F Teshima Store with money in their pockets, looking for drinks at the horse shoe bar and hot off the stove hamburgers.

“Homesick boys, only 18 or 19,” she said, “but they were all very nice.”  These WWII soldiers, who couldn’t pronounce her name, gave her the name Mary.  (Winther)  (Relatives and good friends called her Grandma; we, always, respectfully, called her Mrs Teshima.)

When the war was over, the family made a smart decision in 1957 to tear down the old store and build a restaurant.  (Kona Historical Society) What was the general store evolved into a 230-seat restaurant.  (Her husband Fumio (Harry) Teshima died April 20, 1997.)

In 2009, Shizuko “Mary” Teshima was recipient of the Women’s Hall of Fame award, given by the Hawaiʻi County Committee on the Status of Women.

On October 22, 2013, “Mary” “Grandma” “Mrs Teshima” died at the age of 106 (she worked for 83-years at her Honalo landmark.)  She had five children, 17 grandchildren, 27 great grandchildren and 16 great-great grandchildren.

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by Peter T Young Leave a Comment

Naha Stone

The legend of King Arthur (Le Morte Darthur, Middle French for “the Death of Arthur” (published in 1485)) speaks of King Arthur, Guinevere, Lancelot and the Knights of the Round Table (and foresees “Whoso pulleth out this sword of this stone is the rightwise born king of all England.”)

Many tried; many failed.

Legendary Arthur later became the king of England when he removes the fated sword from the stone. Legendary Arthur goes on to win many battles due to his military prowess and Merlin’s counsel; he then consolidates his kingdom.  (The historical basis for the King Arthur legend has long been debated by scholars.)

In Hawaiʻi, a couple legends and prophecies relate to a stone, Naha Pōhaku (the Naha Stone.)

Its weight is estimated to be two and one-half tons (5,000-pounds.)  The stone was originally located in the Wailua River, Kauai; it was brought to Hilo by chief Makaliʻinuikualawaiea on his double canoe and placed in front of Pinao Heiau.  (NPS)

The stone was reportedly endowed with great powers and had the peculiar property of being able to determine the legitimacy of all who claimed to be of the royal blood of the Naha rank (the product of half-blood sibling unions.)

As soon as a boy of Naha stock was born, he was brought to the Naha Stone and was laid upon it – one faint cry would bring him shame.  However, if the infant had the virtue of silence, he would be declared by the kahuna to be of true Naha descent, a royal prince by right and destined to become a brave and fearless soldier and a leader of his fellow men.  (NPS)

In another instance, Kamehameha traveled from Kohala to Hilo with Kalaniwahine a prophetess, who advised him that there was a deed he must do.  Although not of Naha lineage, Kamehameha came to conquer the Naha Stone.

Kalaniwahine proclaimed that if he succeeded in moving Naha Pōhaku, that he would move the whole group of Islands. If he changed the foundations of Naha Pōhaku from its resting place, he would conquer the whole group and he would prosper and his people would prosper.

Kamehameha said, “He Naha oe, a he Naha hoi kou mea e neeu ai. He Niau-pio hoi wau, ao ka Niau-pio hoi o ka Wao.” (”You are a Naha, and it will be a Naha who will move you. I am a Niaupio, the Niaupio of the Forest.”)

With these words did Kamehameha put his shoulders up to the Naha Stone, and flipped it over, being this was a stone that could not be moved by five men.  (Hoku o Hawaiʻi, November 1, 1927)

When Kamehameha gripped the stone and leaned over it, he leaned, great strength came into him, and he struggled yet more fiercely, so that the blood burst from his eyes and from the tips of his fingers, and the earth trembled with the might of his struggling, so that they who stood by believed that an earthquake came to his assistance.  (NPS)

The stone moved and he raised it on its side.

And, the rest of the history of the Islands has been pretty clear about the fulfillment of the prophecy and unification of the Islands under Kamehameha.

The Naha Stone is in front of Hilo Public Library at 300 Waiānuenue Avenue between Ululani and Kapiʻolani Street (the larger of the two stones there.)

The upright stone sitting to the makai side of the Naha Stone is associated with the Pinao Heiau, one of several that once stood in Hilo. Some of the stones that built the first Saint Joseph church and other early stone buildings in town likely came from Pinao heiau.  (Zane)

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by Peter T Young Leave a Comment

Kumukahi

Mai ka hikina a ka Ia i
Kumukahi a ka welona a ka Iā i Lehua.

From the sunrise at Kumukahi to
the fading sunlight at Lehua.

From sunrise to sunset. Kumukahi, in Puna, Hawai‘i, was called the land of the sunrise and Lehua, the land of the sunset. This saying also refers to a life span-from birth to death.  (Pukui, #258)

Kumukahi is a place of importance and a place of healing. Practitioners of la‘au lapa‘au often prayed to Kumukahi and his brother Palamoa as “deities of healing” when gathering and applying traditional Hawaiian herbal medicine. These practitioners would face the Hikina (East) and chant their prayers at sunrise from where ever they were living in the islands. (Lopes)

Kumukahi is translated as the ‘beginning/first source, chief, or teacher,’ in reference to the “first source” of wisdom, knowledge or of knowing.

This is because of its location in relation to the sun, Kānehoalani (an akua who is, in one story, Pele’s father) and what the sun represents, as the easternmost point of Hawaiʻi.

It is the beginning of our collective consciousness as people of Hawaiʻi, which establishes Kumukahi as a wahi pana (living and celebrated place) and a wahi moʻolelo (a storied place). (Hawai‘i County)

Kumukahi was also noted as a “leina a ka uhane,” a place where the soul of a person would leap from this world into the next after death. (Lopes)

Kumukahi was named for a migratory hero from Kahiki (Tahiti) who stopped here and who is represented by a red stone. Two of his wives, also in the form of stones, manipulated the seasons by pushing the sun back and forth between them. One of the wives was named Ha‘eha‘e. Sun worshipers brought their sick to be healed here. (Pukui)

In some accounts, Kumukahi is a kolea bird and is referred to as “the messenger of the gods.” According to Pukui, Kumukahi was the name of a “kanaka aiwaiwa,” a divine being who loved sports, especially holua sledding.

For this reason Pele, the akua wahine of the volcano, was fond of him. Kumukahi often produced sporting events in which his people participated. Pele often joined in on these particular festivities in the form of an attractive woman.

However, on one such occasion, Pele, disguised as an old woman, requested to participate and was denied. In her anger, she chased Kumukahi to the sea where she covered him with her lava. (Lopes)

At the tip of Cape Kumukahi were a number of stone cairns, built of the rough lava from the surrounding flow, which are said to have been built by the various monarchs of the Hawaiian kingdom upon assuming the throne. Some reference them as Ki‘i Pōhaku Ali‘i – King’s Pillars.

In 1823, William Ellis and members of the ABCFM toured the island of Hawai‘i seeking out community centers in which to establish church centers for the growing Protestant mission.

Settlement patterns in Puna tend to be dispersed and without major population centers. Villages in Puna tended to be spread out over larger areas and often are inland, and away from the coast, where the soil is better for agriculture.  (Escott)

This was confirmed on William Ellis’ travel around the island in the early 1800s, “Hitherto we had travelled close to the sea-shore, in order to visit the most populous villages in the districts through which we had passed.”

“But here receiving information that we should find more inhabitants a few miles inland, than nearer the sea, we thought it best to direct our course towards the mountains.”  (Ellis, 1823)

Ellis noted, “The population of this part of Puna, though somewhat numerous, did not appear to possess the means of subsistence in any great variety or abundance; and we have often been surprised to find the desolate coasts more thickly inhabited than some of the fertile tracts in the interior …”

“… a circumstance we can only account for, by supposing that the facilities which the former afford for fishing, induce the natives to prefer them as places of abode; for they find that where the coast is low, the adjacent water is generally shallow.”

When the Lighthouse Board assumed control of Hawai‘i’s lighthouses in 1904, it began work on a plan to erect major lights to better mark approaches to the islands. Funds for Makapu‘u Lighthouse were secured in 1906, money for Molokai lighthouse was obtained in 1907, and Congress made an appropriation for Kilauea Point Lighthouse in 1908.

These aids to navigation were seen as “material benefit to the business .community, to shipping interests, insurance interests and mercantile interests. … [T]he next one we have recommended is for a first order light at Cape Kumukahi, the easternmost point on the Island of Hawaii.”  (PCA, Nov 4, 1908)

“There is at present no landfall light for vessels bound to Hawaii by way of Cape Horn. Several vessels have within recent years gone ashore on Kumukahi Point. This is the first land sighted by vessels from the southward and eastward.”

“The shipping from these directions now merits consideration, and with the improvement of business at Hilo the necessity for a landfall light on this cape grows more urgent. It is estimated that a light at this point can be established for not exceeding $75,000, and the Board recommends that an appropriation of this amount be made therefor.” (Report of the Lighthouse Board, 1908)

On December 31, 1928, the US government purchased fifty-eight acres on Cape Kumukahi from the Hawaiian Trust Company for the sum of $500. During the following year, a thirty-two-foot wooden tower capped with an automatic acetylene gas light was built at the cape for local use.  It was replaced in 1933 by a 125-foot pyramidical galvanized steel tower. (Lighthouse Friends)

“Life was peaceful for several years along the Puna coastline until a lava flow threatened Kapoho in 1955. [Kumukahi lightkeeper Joe] Pestrella stayed at his post to watch over the lighthouse as the lava advanced.” 

“The following year, he received the “Civil Servant of the Year” award from the U.S. Coast Guard for his bravery in staying at his post. At the time, Ludwig Wedemeyer, leader of the Hilo Coast Guard station, noted it was the first time a Hawai‘i Island resident had received such an award from the Coast Guard.” (Laitinen)

On January 12, 1960, over 1,000 earthquakes were recorded near Kapoho Village, just above Kumukahi. The earthquakes grew in size and frequency, creating large fractures along the Kapoho Fault overnight.  The 1960 Kīlauea eruption began on the night of January 13.

For the first two weeks, Kapoho village remained virtually intact except for a blanket of pumice and ash that covered everything. The lava flow issuing from the growing cinder cone was moving in the opposite direction of town.

Things changed on January 27th when very fluid lava poured from the vents and fed massive ‘a‘ā flows that moved southwestward through the streets of town. By midnight, most of Kapoho had been destroyed.

By January 28, lava destroyed Coast Guard residences near Cape Kumukahi, but the lighthouse was spared. The Koa‘e Village fell victim to lava flow progression, losing the community hall, a local church and one residence.  The eruption stopped February 19. (USGS)

“After the 1960 eruption ended, an electric line was run from Kapoho Beach Lots to the lighthouse to restore power, and the light became automated. Joe was transferred to a lighthouse on O‘ahu, and when he retired in 1963, he was the last civilian lighthouse keeper in Hawai‘i.”  (Laitinen)

With prevailing NW trade winds and nothing between it and the America continents, except thousands of miles of open ocean, Kumukahi has some of the cleanest air in the Northern Hemisphere.

The Kumukahi light tower is also used as a monitoring station to test air quality. Since 1993, scientists have been taking ambient air samples every week for chemical analysis.

The long-term data records supplied by these samples are fundamental to understanding changes in atmospheric composition of gases affecting stratospheric ozone, climate and air quality, and provide an avenue to detect unexpected changes in these chemicals.

The 2018 eruptions interrupted the sampling efforts and NOAA scientists have undertaken novel development of an uncrewed aircraft system (UAS) “hexacopter” that will enable the lab to not only recommence a long-standing mission that was recently forced to halt, but paves the way toward enhanced operations in the future.  (NOAA)

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by Peter T Young Leave a Comment

It was a dark and stormy night …

“It was said that on a certain night of heavy down pouring rain – the lightning struck its wrathful flashes into the sky – the thunder pounded with all its might – the stormy wind veered every which way – the red water churned in the streams.”  (Poepoe, Ahlo)

The child born that night was of royal blood, and was destined to become not only the king of Hawaiʻi, but the conqueror and sovereign of the group.

They say the child was poʻolua, “that is, a child of two fathers, (it) was considered a great honor by chiefs of that period.” (Luomala)  Some say that his mother, Kekuʻiapoiwa (married to Keōua,) had a liaison with Kahekili (ruler of Maui.)

Though Kahekili was thought to possibly be his biological father, he was raised by his parents (and was considered the son of Kekuʻiapoiwa and Keōua.)

The exact year of his birth is not known; different historians/writers place the year of his birth from about 1736 to 1759.

He was said to be born at Kokoiki (”little blood,” referring to the first signs of childbirth – Kokoiki is one of the star names listed in the Kumulipo chant.)

Another notes, “(A) bright and beautiful star, appeared at Kokoiki on the night before the child was born and is hence called Kokoiki.”  (Kūʻokoʻa Home Rula, Ahlo)  (Scientific study places Halley’s Comet in the same relative position in the Hawaiian sky on December 1, 1758.  (Ahlo))

Keʻāulumoku predicted that he “would triumph over his enemies, and in the end be hailed as the greatest of Hawaiian conquerors.”  (Kalākaua)

Word went out to find and kill the baby, but the Kohala community conspired to save him.

“A numerous guard had been set to wait the time of birth. The chiefs kept awake with the guards (for a time,) but due to the rain and the cold, the chiefs fell asleep, and near daybreak Kekuʻiapoiwa went into the house and, turning her face to the side of the house at the gable end, braced her feet against the wall.”

“A certain stranger (Naeʻole) was outside the house listening, and when he heard the sound of the last bearing-down pain (kuakoko), he lifted the thatch at the side of the house, and made a hole above.”

“As soon as the child was born, had slipped down upon the tapa spread out to receive it, and Kekuʻiapoiwa had stood up and let the afterbirth (ewe) come away, he covered the child in the tapa and carried it away.”  (Kamakau)

The young child, Kamehameha, was carried on a perilous journey through Kohala and Pololū Valley to Awini.  (KamehamehaDayCelebration)

Hawi, meaning ”unable to breathe,” was where the child, being spirited away by a servant, required resuscitation and nursing. Kapaʻau, meaning ”wet blanket,” was where heavy rain soaked the infant’s kapa (blanket.)  Halaʻula (scattered blood) was the town where soldiers were killed in anger.  (Sproat – (Fujii, NY Times))  Some believe Kamehameha also spent much of his teen years in Pololū (long spear.)

“Kamehameha (Kalani Pai‘ea Wohi o Kaleikini Keali‘ikui Kamehameha o ‘Iolani i Kaiwikapu Kaui Ka Liholiho Kūnuiākea) was a man of tremendous physical and intellectual strength. In any land and in any age he would have been a leader.”  (Kalākaua, ROOK)

While still in his youth, Kamehameha proved his right to rule over all the islands by lifting the Naha Stone at Pinao Heiau in Pi‘ihonua, Hilo (c. 1773.) (ROOK)

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)

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)

In 1790 (at the same time that George Washington was serving as the US’s first president,) the island of Hawaiʻi was under multiple rule; Kamehameha (ruler of Kohala, Kona and Hāmākua regions) successfully invaded Maui, Lanai and Molokai.

He sent an emissary to the famous kahuna (priest, soothsayer,) Kapoukahi, to determine how he could conquer all of the island of Hawaiʻi.  According to Thrum, Kapoukahi instructed Kamehameha “to build a large heiau for his god at Puʻukoholā, adjoining the old heiau of Mailekini.”

It is estimated that the human chain from Pololū Valley to Puʻukohola had somewhere between 10,000-20,000 men carrying stones from Pololū Valley to Kawaihae. (NPS)

After completing the heiau in 1791, Kamehameha invited Keōua to come to Kawaihae to make peace.  However, as Keōua was about to step ashore, he was attacked and killed by one of Kamehameha’s chiefs.

With Keōua dead, and his supporters captured or slain, Kamehameha became King of Hawaiʻi island, an event that according to prophesy eventually led to the conquest and consolidation of the islands under the rule of Kamehameha I.

It was the koa (warriors) of Hilo who supported Kamehameha in his early quest to unite Moku O Keawe. After gaining control of Moku O Keawe, Kamehameha celebrated the Makahiki in Hilo in 1794.  (ROOK)

The village and area of Hilo was named by Kamehameha after a special braid that was used to secure his canoe. Kamehameha and Keōpūolani’s son, Liholiho (Kamehameha II) was born in Hilo (1797.)  (ROOK)

Kamehameha’s great war fleet, Peleleu, that was instrumental in Kamehameha’s conquest, was built and based at Hilo (1796-1801). After uniting all of the islands under his rule in 1810, Hilo became Kamehameha’s first seat of government.  (ROOK)

It was in Hilo that Kamehameha established his greatest law, the Kānāwai Māmalahoe (Law of the Splintered Paddle).  (ROOK)  Kamehameha’s Law of the Splintered Paddle of 1797 is enshrined in the State constitution, Article 9, Section 10:  “Let every elderly person, woman and child lie by the roadside in safety”.

It has become a model for modern human rights law regarding the treatment of civilians and other non-combatants.  Kānāwai Māmalahoe appears as a symbol of crossed paddles in the center of the badge of the Honolulu Police Department.  The image shows Kamehameha as a young warrior (HerbKane.)

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by Peter T Young Leave a Comment

Mauna Loa Boys School

“In 1945 Governor Ingram Stainback requested that Director of Institutions, Thomas B. Vance, concentrate his efforts on developing self-supporting prison industries.”

“With that in mind, Kulani Prison Camp, opened in 1945 as the successor to Waiakea Prison Camp, operated a lumbering enterprise producing logs and milled lumber of native hardwoods as materials to be processed and sold from Oahu Prison’s industrial area.” (Department of Institutions Summary 1939-1958)

The development of Kulani Camp and its means of access, the Stainback Highway, fell under the management of Vance. (Maly)

“Kulani … provided a reservoir of manpower for the construction of public roads on Hawaii …. – roads that would have been economically prohibitive if built under contract.” (Department of Institutions Summary 1939-1958)

Today, Kulani Correctional Facility (KCF) is a 200-bed minimum security prison located on the slope of Mauna Loa, approximately 20 miles south east of Hilo, Big Island of Hawai’i.

In addition to the Kulani Prison Camp, in 1946, they planned the Mauna Loa Boys School. “There is nothing experimental about the boys’ school project. It is to be built four miles from the proposed new prison site”. (Honolulu Advertiser, October 2, 1946)

The plan was to “move delinquent boys from Waialee [on the North Shore of O‘ahu] to Mauna Loa, on Hawai‘i.” (Star-Bulletin, Jan 4, 1947)

In addition, “The purpose of the Mauna Loa camp is to segregate the older juveniles from Koolau where they are an influence on younger delinquents.” (Hawaii Tribune Herald, July 31, 1953)

“Work got under way thus week on Mauna Loa boy’s forestry camp on the Big Island. Because all bids were higher than the territorial department of institutions could afford, prisoners from Kulani project and the boys who will occupy the camp are to finish the work.”

“The camp is five miles north of Kulani Project.” “It is built on the same plan as the new Koolau Boys’ home on Oahu. Forty boys whose ages range from 16 to 19 will be quartered there.” (Star-Bulletin, Oct 5, 1950)

“The Mauna Loa Forestry Camp will open officially tomorrow … ‘I believe that the Mauna Loa Forestry Camp program will quickly evolve into one of the most forward looking steps that the territory has taken in mapping a solution to the problem of youth offenders.’”

“The fourteen young men from Koolau are almost all in the 18 and 19 year old age group. They are a highly selected group of young men who have not only volunteered for the forestry camp assignment but who have insisted on it”.

“‘The plan for the young men to take over the forestry camp at this time,’ Mr. Vance [Director of Public Institutions] said, ‘came about as a result of the Lions trip to the summit of Mauna Loa.’”

“‘Four of the young men from Koolau spent Thursday and Friday nights, at the forestry camp March 20 and 21 and joined the Lions on the Mauna Loa summit trip March 22. They asked their superintendent, Mr. Henry, for a conference with me before the Lions left the mountain summit.’”

“‘The conference was held at the United States weather bureau laboratory atop Mauna Loa. The four young men from Koolau asked for the privilege of completing their own structure at the forestry camp, rather than having Kulani do it for them. They reason that it is their plant.’”

“‘They are not boys; they are young men who are just as capable or heavy construction work as the men at Kulani. Many of the forestry camp’s young men will soon be due for parole or discharge. Before that time, they want to make a constructive contribution to the building of the camp.’”

“‘I was somewhat surprised to find that occupancy of the forestry camp and the initiation of a CCC type of operation represents the realization of a dream to the young men in our training school system just as much as it does to me.’”

“‘When the four Koolau boys’ home visitors to the forestry camp returned to Koolau, they presented their plan to William G Among, superintendent, division of training schools. He and I then conferred and the plan was approved.’”

“‘The fourteen young men at the forestry camp will be housed in the duplex staff apartment of the main structure until they complete their own quarters.’” (Superintendent William Henry, Hawaii Tribune Herald, April 3, 1952)

By 1953 the facility was operational, but legislative appropriations did not make ends meet, “‘We find it impossible to operate Mauna Loa within our budget.’ [William Among, superintendent of the division of training schools] said. “There is an $11 per capita per day expense at Mauna Loa and the legislature has only given $2.60 to meet this.” (Star Bulletin, Sept 8, 1959)

When Territorial House members toured the camp in 1953 they called the project “one of the most expensive and impractical projects ever constructed in the Territory of Hawai‘i”. (DLNR)

“Before it went into full operation there was a change of administrations”. “One man’s dream of a better life for delinquent boys has become an efficiency expert’s nightmare.” “Defenders of the original plan say it was not given a chance.” The camp was closed on October 1, 1953.

However, it was not always rosy when it was operating. “The propensity for escape by these inmates debuted July 19, 1952, when 14 boys walked away from a picnic on Coconut Island and scattered all over Hilo. … It took 25 policemen more than 14 hours to round up the escapee”. There were other escapes.

Likewise, “Inmates at reform schools have a penchant for stealing cars, and those at Mauna Loa Forestry Camp were no exception. On Sept. 17, 1952, three youths stole a panel truck and went for a joy ride up the Stainback Highway …”

On their return, the driver “lost control of the speeding truck. It went off the road and overturned several times.” One of the occupants “was pinned under the wreckage and killed. … [the driver] was later charged with negligent homicide and sentenced to five years in Oahu Prison.” (Warshauer)

“Nobody knows what to do with the Mauna Loa Forestry Camp, rising like a fortress of concrete and steel in a rain-drenched mountain fortress 28 miles from Hilo.” (Star Bulletin, Sept 8, 1959) It was temporarily turned into a warehouse.

Since closure the facility was used intermittently by Kūlani Correctional Facility and by the military for training. (DLNR) “On June 15, 1969, the Division of Forestry and Fish and Game of the state Department of Land and Natural Resources issued a permit to the 29th Infantry for field training. The assaulted the abandoned building June 19-23, 1969, leaving it the wreck it remains today.” (Warshauer)

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