Hawaii Island | Page 30 | Images of Old Hawaiʻi

July 26, 2016 by Peter T Young Leave a Comment

Puakō Plantation

In Hawaiian tradition, there was a man named Puakō, “a very handsome man whose form was perfect.” At the place where he lived, he would carry “sea water and filling pools for salt making.’ (Fornander) Some suggest the name Puakō is associated with salt-making.

Others suggest Puakō (sugarcane blossom) is associated with sugar, “Mr. WL Vreedenburg (sic) one Sunday came to Hawi in a state of considerable excitement, with four or five sticks of fine looking cane strapped to his saddle …”

“… which, as he put it, he discovered at Puakō the day before while on a shooting trip. This cane was grown without irrigation, and he enthusiastically announced, there were large areas of as good land as that on which these particular sticks were grown…” (Hind; Maly)

“Puakō is a village on the shore, very like Kawaihae, but larger. It has a small harbor in which native vessels anchor. Coconut groves give it a verdant aspect. No food grows in the place. The people make salt and catch fish. These they exchange for vegetables grown elsewhere.” (Lorenzo Lyons, 1835; Maly)

“Not infrequently at Kawaihae and Puakō there is no food to be had. The people live without food for days, except a little fish which prevents starvation. Nor is this to be had everyday, the ocean being so rough they cannot fish, or a government working day interferes, when the sailing of a canoe is tabu – unless the owner chooses to pay a fine.”

“The water too at these places is such that I cannot drink it. I would as soon drink a dose of Epsom salts… On the way to Puakō, all is barren and still more desolate. After an hour’s walk from my house, not a human dwelling is to be seen till you reach the shore, which requires a walk of about five hours.” (Lorenzo Lyons, 1839-1846; Maly)

In 1880, Bower noted, “At Puakō there is some grief for the eye, in the shape of a grove of cocoa-palms, which are growing quite close to the water’s edge. These had been planted right amongst the lava, and where they got their sustenance from I could not imagine. They are not of any great height, running from twenty to sixty feet.”

“There are about a dozen native huts in the place. These buildings are from twenty to forty feet long and about fifteen feet high to the ridge of the roof. They only contain a single room each, and are covered with several layers of matting.” (Bower; Maly)

“At Puakō and South Kohala is the most unique affair on the Island. There, a little pocket of alluvial soil covering an area of 300 acres, lying between lava flows and fronting the ocean, has been secured from the great landed proprietor, Sam Parker, and converted into the Puakō plantation.”

“Wells have been bored and an abundant supply of good water secured for irrigation. The cane is of the Lahaina variety and grows as rank as the bamboo kind.”

“A mill with a capacity of 2000 tons is to be erected soon. A good road to Kawaihae, a distance of four miles, is greatly needed. The enterprise is under the management of Mr (Wilmont) Vredenberg.” (Honolulu Republican, July 29, 1900)

“Puakō Plantation, which was started near Kawaihae about fourteen months ago, is making a good showing under the management of Mr Vredenberg.”

“Samples of cane brought from there this week show excellent growth, the sticks running eighteen feet long and having six to eight Inch joints. The samples are of cane planted a year ago. The two pumps are doing excellent work and the quality of the water is fairly good.” (Pacific Commercial Advertiser, August 5, 1901)

A wharf was constructed, just south of the present day boat launch, to facilitate the shipment of materials for mill construction. In his journal, John Hind wrote, “a fine up to date little mill with all the appurtenances which go with a modern plantation was installed (ca. 1905,) on an ideal site, a hundred or so yards from the landing”. (Hind; Rechtman)

This area contained crushing machinery, mixers, vats, and all the other mechanical necessities for the mill, along with dormitories and a camp for over three hundred workers, a company store, two schoolhouses, an office building, various storehouse and warehouse facilities, and a shed for honey processing machinery.

A rail line connected the mill operations with field operations. Other improvements to the plantation included the construction of an approximately eight-mile long section of flume that carried water from Waimea Stream to the plantation.

“We found a good rain was of very great benefit, and finally as a forlorn hope, after keeping tab, on the Waimea stream for over eighteen months, put in an eight mile flume, but strange as it may seem, the water failed just before the flume was finished.”

“Mr. Carter the Manager of the Parker Ranch (1903) attributed the failure to the unprecedented dry weather in the mountains, but as the stream, never after that, continued to flow with any degree of regularity, it would appear the shrinkage of forest area in the mountains was having its effect.”

(This 1903 “severe reduction in rainfall” also brought about discussions which led to the development of the Kohala Ditch. In 1904, John Hind “launched his ditch campaign”.)

(The Honokāne section of Kohala Ditch was opened on June 11, 1906; waters of Honokāne began flowing to the Kohala, Niuliʻi, Hālawa, Hawi and Union mills; the Awini section was finished in 1907. The ditch carried the water for 23-miles northwest toward Hawi (mostly as tunnel.))

“Puakō, as a sugar proposition, I was satisfied, was hopeless, so finally was closed down, and parts gradually sold off at what they would bring (closed by ca. 1914.)” (Hind; Maly)

Hind continued to foster other economic development in Puakō even after the failure of the sugar plantation, “extending his ranching interests (a kiawe feed lot and cattle shipping operation), honey making, and making charcoal on his lease lands”. (Rechtman)

By 1930, additional grants were being awarded the few native families living on the beach, and by 1950, the beach lands had been subdivided into more than 165 Beach House Lots which at the time were generally “vacation” houses. (Maly) (Lots of information here is from Maly and Rechtman.)

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Kawaihae to Anaehoomalu-DAGS2786-zoom-zoom-noting Puako Plantation Site

Puako Bay-DAGS4027-zoom-noting Grant 4856-Puako Mill Site

July 22, 2016 by Peter T Young 1 Comment

Kuakini’s Cotton

“The pleasant village of Kailua is situated on the west side of Hawaii. It is the residence of the Governor of the Island. It is celebrated in Hawaiian history, as having been the residence for several years of Kamehameha I, and at this place he died, on the 8th of May, 1819, at the age of 66 years.”

“Here was first announced by Royal authority, that the old tabu system was at an end. It was in the quiet waters of this bay, that the brig Thaddeus anchored, April 4th, 1820, which brought the first Missionaries to the shores of Hawaii.”

“The natural features of the lofty mountain of Hualālai, and the rugged and rocky coast remain the same; but changes have been gradually going forward in the habits of the people and the appearance of the village.”

“There stands the village church with its tapering spire, almost a lac-simile of some that anciently stood in the centre of the common in many a New England village.”

“During the summer of 1844, we landed at Kailua to commence a tour of Hawaii. It was on the morning of the 1st of July, and we were kindly invited to take up our brief sojourn at the house of the Rev, Mr. Thurston who with his wife and children had been our voyaging companions on board the Clementine, from Honolulu.”

“The day of our landing happened to be the first Monday of the month, which has been so sacredly consecrated by American Missionaries and the churches of the United States, as a day of prayer for the blessing of God upon the Missionary enterprise.”

“It was pleasant to enjoy one of these sacred seasons, on the spot, so replete with incidents calculated to inspire the friend and lover of the cause with thanksgiving and gratitude. As might naturally be supposed, we had a ‘thousand’ inquiries to make of our venerable Missionary best, who bad been here watching the successive phases and changes of events for the last quarter of a century.”

“From our Journal for July 2d, we copy the following: ‘This morning it was proposed that we visit the village. Our steps were first directed to Governor Adams’ ‘factory,’ a long, and low, thatched building, now occupied as a native dwelling and store house.”

“Here the Governor undertook the manufacture of cotton cloth, and actually succeeded so far as to make several hundred yards.” (The Friend, April 15, 1845)

“Governor Kuakini indeed went so far as to manufacture a very stout kind of cloth in Kailua, Hawaii. It was proposed by the Rev. Mr. Armstrong that prizes in money and of sums which would make them worth contending for should be offered on a graduated scale for say, the three best specimens that may be exposed at the exhibition of this year.”

“It was asserted that this cotton raising is a business which will fall in with the habits of the people, and for which they have always evinced an inclination.” (Polynesian, June 11, 1859)

The cloth making experiment begun at Wailuku was continued; spinning and knitting were undertaken at one or two other stations; cotton growing was taken up by the church members at several places as a means of raising funds for new school and church buildings and to aid the missionary cause in general.

At Haiku, Maui, an American farmer commenced a small plantation, having 55 acres planted in 1838. Governor Kuakini of Hawaii. one of the most business-like of the chiefs, visited Miss Brown’s class at Wailuku in 1835 and conceived the idea of having the industry established on his island.

In 1837 the governor was reported by one of the merchants to have planted an immense cotton field at Waimea, Hawaii. In the same year he erected a stone building at Kailua, thirty by seventy feet, to be used as a factory. A foreigner in his employ made a wheel, from which as a sample the natives made about twenty others.

Wheel heads and cards were imported from the United States. Three poorly trained native women served as the first instructors for some twenty or thirty operatives, girls and women from twelve to forty years of age.

In a comparatively short time they acquired a fair proficiency in the work; by the middle of 1838 a large quantity of yarn bad been spun. Two looms were next procured and a foreigner familiar with their operation.

Members of the United States exploring squadron visited the factory in 1840, and the commander of the expedition wrote that the foreigner just mentioned ‘was engaged for several months in the establishment, during which time he had under his instruction four young men, with whom he wove several pieces of brown stripes and plaids, plain and twined cotton cloth.’

‘After this time, the natives were able to prepare and weave independently of his aid. Becoming dissatisfied, however, all left the work, together with the foreigner; but after some time they were induced to return to their work. This small establishment has ever since been kept up entirely by the natives.’ (Kuykendall)

Kuakini’s “scheme failed probably from the fact that the Governor found it cheaper to buy coarse cottons than to make them.” (The Friend, April 15, 1845)

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‘John Adams’ Kuakini, royal governor or the island of Hawai’i, circa 1823

June 26, 2016 by Peter T Young 1 Comment

Kaumana Cave

Hilo is situated on lava flows from two of the five volcanoes that form the Island of Hawaiʻi. In the northern part of Hilo near the Wailuku River (that forms the approximate boundary between Mauna Kea and Mauna Loa Volcanoes,) Mauna Loa flows overlie much older ash deposits and flows from Mauna Kea.

Twenty-seven Mauna Loa flows (pāhoehoe and ʻaʻa) have been identified in and near Hilo. The youngest flow is from the historic Mauna Loa eruption of 1880-81, and the oldest flow yet found lies near Hoaka Road, with an age of more than 24,000 years. (USGS)

The 1881 lavas reached just north of the present University of Hawaiʻi at Hilo campus. After crossing the present Komohana and Kumukoa Streets, a very narrow section crossed what is now Mohouli Street, about 300 yards above the intersection with Kapiʻolani Street.

Several hundred homes are now built on pāhoehoe lavas of the 1881 flow and can easily be recognized by their ubiquitous “rock gardens” (no soils have yet formed on this flow). Kaumana Cave was formed at this time and was a major supply conduit for the lavas that threatened Hilo. (USGS)

Lava Caves (more commonly called lava tubes) are natural conduits through which lava travels beneath the surface of a lava flow. Tubes form by the crusting over of lava channels and pāhoehoe flows.

When the supply of lava stops at the end of an eruption or lava is diverted elsewhere, lava in the tube system drains downslope and leaves partially empty conduits beneath the ground. (USGS)

Kaumana Cave is located up the hill from the downtown area on Kaumana Drive (Saddle Road,) stretching for almost two miles. When you get to the Cave you can see a concrete stair case which leads through the old skylight down to the entrance to the Cave.

The Kaumana Cave, part of a 25-mile-long lava tube, is the centerpiece of a small park maintained by the County of Hawaiʻi. Above Hilo, near the 4-mile marker along Kaumana Drive, the cave’s entrance – actually a skylight formed when part of the lava tube collapsed – is open to curious visitors who want to explore the inside.

The roof of the tube is 20 to 25 feet thick in most places and most of the rubble on the floor fell during or shortly after the eruption, when the skylight entrance fell.

The tube was initially filled with fast-moving lava then the level dropped and a long period of flow along the floor took place and from time to time slopped over to the side creating the bench-like features seen near the cave entrance. Roof blocks fell and became embedded and coated with basalt. The lava stream later emptied leaving the evacuated tube. (Hostra)

A steep staircase leads into a collapse pit. Here the cave roof collapsed and allows entry into the lava tube. From here you can enter different sections of the cave, going mauka (uphill) or makai (downhill) paths.

Going makai, a short path leads to the entrance. There are a few boulders to step carefully through, after which sections of smooth and mostly level surfaces allow a bit easier access. About 50 yards into the downhill section you reach a choke point, a little scrambling and a bit of duck-walk is necessary to get through.

After the narrow, the cave opens back up again. After another hundred yards there are a series of ledges, old crusts left by cooling lava when it half-filled the cave. To continue from here requires crawling through another very low passage. (Cooper)

“Long ʻōhiʻa tree roots hang from overhead … Sides of Cave have dribbles of lava from above forming odd stalagmitelike objects on floor. (There is a) very noticeable slope which is quite easy to travel.”

“Another junction. This one has three branches. There are two shallow rimmed lava cones filled with water. Wedge-shaped overhang is off to one side.” (1953 Loins Club; DOI)

In periods of normal rainfall, running water sometimes is audible beneath the floor of the cave. Rainfalls of 8 to 12 inches produce waterfalls spouting from cracks high on the wall of one cave section.

They form a small stream that runs on or just beneath the floor for several hundred yads before finally sinking into cracks. Its flow is augmented by several small bubbling springs at or just above floor level and part of its flow also is lost into small floor-level cracks. (Halliday)

Kaumana Cave is an example of a lava tube cave that carries floodwater for over half-a-mile. The lower end of Kaumana Cave opens into a drainage ditch several yards below the roadway of Edita Street.

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Kaumana_Cave

Kaumana Cave-Map-Halliday

Kaumana_Cave

May 3, 2016 by Peter T Young Leave a Comment

Kamakahonu

“The view of the king’s camp was concealed only by a narrow tongue of land, consisting of naked rocks, but when we had sailed round we were surprised at the sight of the most beautiful landscape.”

“We found ourselves in a small sandy bay of the smoothest water, protected against the waves of the sea; on the bank was a pleasant wood of palm-trees, under whose shade were built several straw houses …”

“… to the right, between the green leaves of the banana-trees, peeped two snow-white houses, built of stone after the European fashion, on which account this place has the mixed appearance of a European and Owhyee village”.

“(T)o the left, close to the water, on an artificial elevation, stood the morai (heiau) of the king, surrounded by large wooden statues of his gods, representing caricatures of the human figure.” (Kotzebue, visiting in 1816)

Several large and densely populated Royal Centers were located along the shoreline between Kailua and Hōnaunau. One such center was located along the north end of Kailua Bay at Kamakahonu.

Kamakahonu (lit. turtle eye) was possibly established as early as the sixteenth century by ʻUmi-a-Līloa. It was during the early nineteenth century that Keawe a Mahi, a kahu of Keaweaheulu presided over Kamakahonu, and upon the death of Keawe a Mahi, Kamakahonu became the residence of Kamehameha I.

During Kamehameha’s tenure at Kamakahonu several structures were erected using both traditional materials and techniques and more “modern” materials and techniques.

Kamehameha first moved into the former residence of Keawe a Mahi. He then built another house on the seaward side of that residence, that was referred to as hale nana mahina ‘ai.

This house was built high on stones and faced directly upland toward the planting fields of Kūāhewa. Like an observation post this house afforded a view of the farm lands and was also a good vantage point to see canoes coming from South Kona and from the Kailua vicinity. (Rechtman)

Much of the following is from John Papa ‘Īʻi’s book, ‘Na Hunahuna no ka Moʻolelo Hawaii’ (Fragments of Hawaiian History;) he was a member of the Kamehameha household.

‘I‘i describes that the “King erected three houses thatched with dried ti leaves,” a sleeping house (hale moe) and separate men’s (hale mua) and women’s (hale ‘āina) eating houses. The hale ‘āina belonged to Kaʻahumanu, and as ‘I‘i described:

“This house had two openings in the gable end toward the west, and close to the second opening was the door of the sleeping house. A third opening was in the end toward the upland.”

“There were three openings in the sleeping house. The one in the middle of the west end, one which served as a window on the upland side of the southwest corner, and one mauka of the window. This window lay beyond the men’s house (mua) on the south. The door mauka of the window was the one entered when coming from the men’s house.”

“The door of the men’s house closest to the sleeping house was the one used to go back and forth between these two houses. There was also a door in the end wall on the west side of this house, and two small openings in the south seaward corner, one in the upper side and one on the lower side of the corner.”

“These faced the many capes of Kona and took in the two extremities of this tranquil land and the ships at anchor. However, should the ships be more to the ocean side, only the masts were visible.”

“A fifth opening was a little on the seaward side of the northeast corner, where the upland side of the men’s house extended a little beyond the sleeping house, and it was only through this entrance that the men went in and out. It was near the door that was used to enter from the sleeping house.”

“Near the door facing westward in the mua, was the king’s eating place. On the upper side were large and small wooden containers that served as bowls and platters, together with a large poi container always filled with poi from the king’s lands.”

“The men’s eating house, the sleeping house, and the women’s eating house were at the end of a 7- to 8-foot stone wall that ran irregularly from there to the shore at the back of the hale nana mahina ‘ai. Outside of the wall was the trail for those who lived oceanward of Kamakahonu. Immediately back of the wall was the pond of Alanaio, where stood some houses.”

“Two eating houses were built for Kaheiheimālie and her daughter, Kekāuluohi, opposite the three houses thatched with ti leaves. They stood back of the kou trees growing there at Kamakahonu, both facing northwest.”

“Kaheiheimālie’s eating house had two doors, but Kekāuluohi’s had but one door. In front of her house was a bathing pool, at the upper bank of which were some small houses and that of the king.”

“A stone house was built between the three houses thatched with ti and those of these chiefesses. Its builder was either a Frenchman or a Portuguese named Aikona. He was skilled in such work…”

“When Aikona began building the end and side walls of the house at Kamakahonu he built a third wall between them and arranged stones in the center of this middle wall to from a door.”

“The walls rose together until the house, from one end to the other, was finished. When Aikona later removed the stones set up in the doorway of the center wall, the doorway looked like the fine arched bridge of Pualoalo at Peleula in Honolulu.”

“As he removed the stones, Aikona explained that had they been piled inexpertly, the whole house might have collapsed. This house was well completed.”

“In the stone house were stored the king’s valuables and those of Aikona’s. These valuables were kegs of rum and gunpowder and guns, of which the guns and powder were placed on the inside near the inner wall. “

“Later, another storehouse was built in Kamakahonu, on the north side of the hale nana mahina ‘ai. It had stone walls and was constructed like a maka halau. The upper of its two stories was for storing tapa, pa‘u, malos, fish nets, lines, and olona fiber; and all other goods went into the lower story.”

“The thatching was of sugar-cane leaves, the customary thatching on the house along that shore. Dried banana trunk sheaths were used for the inside walls and were cleverly joined from top to bottom. Banana trunk sheaths were also used in the hale nana mahina ‘ai.”

“After these houses were built, another heiau house, called Ahuʻena, was restored (ho‘ala hou). This house stood on the east side of the hale nana mahina ‘ai, separated from it by about a chain’s distance.”

“The foundation of Ahuʻena was a little more than a chain from the sand beach to the westward and from the rocky shore to the eastward. Right in front of it was a well-made pavement of stone which extended its entire length and as far out as the place where the waves broke.” (ʻĪʻi, Na Hunahuna no ka Moʻolelo Hawaiʻi’ (Fragments of Hawaiian History))

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Kamakahonu map by Rockwood based on Ii-Rechtman

kamehameha_at_kamakahonu-HerbKane

Temple_on_the_Island_of_Hawaii_by_Louis_Choris_ink,ink_wash_and_watercolor_over_pencil_1816

Map of Kailua Bay-Kekahuna-BishopMuseum

Kailua_Bay-Landing-Map-Wall-Reg2560 (1913)-Kamakahonu_site_on_left

Kailua-Bay-Kamakahonu-Ka_Hale_Pua_Ilima_Foundation-HenryEPKekahuna-BishopMuseum-SP_201853

James_Gay_Sawkins,_England,_1806-1878,_Kailua-Kona_with_Hualalai,_Hulihee_Palace_and_Church-Kamakahonu is at left_1852

Hale ʻIli Maiʻa, the Royal storehouse of King Kamehameha I, Kailua, Kona, Hawaii.

Kamakahonu-DMY

Kamakahonu_DMY

Kamakahonu_Cove-1954 (Ahuena Heiau Inc)

Kamakahonu,_Kona

Kamakahonu DMY

Kailua Bay aerial 1960s

Kailua Bay aerial 1940s

King_Kamehameha_Hotel-(the_former_hotel)-1960s-1970s

April 24, 2016 by Peter T Young 1 Comment

ʻŌhiʻa

There is a disturbance in the forest.

The native Hawaiian ʻōhiʻa (Metrosideros polymorpha) is the most abundant tree in the Hawaiian Islands, comprising about 62 percent of the total forest area.

The name Metrosideros is derived from Greek metra, heartwood, and sideron, iron, in reference to the hard wood of the genus. Known as ‘Ōhi‘a Lehua, the species is found on all major islands and in a variety of habitats. (Friday and Herbert)

‘Ōhi‘a lehua is typically the dominant tree where it grows. Although the species is little used commercially, it is invaluable from the standpoint of watershed protection, esthetics, and as the only or major habitat for several species of forest birds, some of which are currently listed as threatened or endangered.

ʻŌhiʻa is a slow-growing, endemic evergreen species capable of reaching 75- to 90-feet in height and about 3-feet in diameter. It is highly variable in form, however, and on exposed ridges, shallow soils, or poorly drained sites it may grow as a small erect or prostrate shrub.

Its trunk may range in form from straight to twisted and crooked. Because the species can germinate on the trunks of tree ferns and put out numerous roots that reach the ground, it may also have a lower trunk consisting of compact, stilt-like roots.

The hard, dark reddish wood of ʻōhiʻa lehua was used in house and canoe construction and in making images (ki‘i), poi boards, weapons, tool handles, kapa beaters (especially the rounded hohoa beater), and as superior quality firewood.

ʻŌhiʻa lehua, though of a very nice color, cracks or ‘checks’ too easily to be useful for calabash making. The foliage served religious purposes and young leaf buds were used medicinally. The flowers and leaf buds (liko lehua) were used in making lei.

To Hawaiians of old, the gods were everywhere, not only as intangible presences but also in their myriad transformation forms (kinolau) and in sacred images (ki‘i). Most of the large images were carved from wood of the ʻōhiʻa lehua, an endemic species that is regarded as a kinolau of the gods Kane and Kū.

The materials used in large part depended on the resources available nearby and whether a hale was for aliʻi or makaʻāinana, but in either case, hardwoods were selected for the ridgepoles, posts, rafters, and thatching poles. Hardwoods grew abundantly in Hawaiian forests, in terms of both number of species and the count of hardwoods as a whole.

ʻŌhiʻa lehua grew on all the major islands and was widely used in housebuilding. Canoe decking, spreaders, and seats were commonly made of ʻōhiʻa lehua, as well as for the gunwales.

ʻŌhiʻa lehua was one of the five primary plants represented at the hula altar (ʻōhiʻa lehua, halapepe, ‘ie‘ie, maile and palapalai.) The hālau hula, a structure consecrated to the goddess Laka, was reserved for use by dancers and trainees and held a vital place in the life of an ahupua‘a.

Inside a hālau hula was an altar (kuahu), on which lay a block of wood of the endemic lama, a tree whose name translates as “light” or “lamp” and carried the figurative meaning of “enlightenment.” Swathed in yellow kapa and scented with ‘olena, this piece of wood represented Laka, goddess of hula, sister and wife of Lono.

A number of other deities were also represented on the altar by plants: ʻōhiʻa lehua for the god Kukaʻōhiʻa Laka (named for a legendary ʻōhiʻa lehua tree that had a red flower on an eastern branch and a white one on a western branch) …

… halapepe (Pleomele aurea) for the goddess Kapo; ‘ie‘ie for the demigoddess Lauka‘ie‘ie; maile representirig the four Maile sisters, legendary sponsors of hula; and palapalai fern, symbolic of Hi‘iaka, sister of the volcano goddess Pele and the benefactor of all hula dancers.

Native Hawaiians consider the tree and its forests as sacred to Pele, the volcano goddess, and to Laka, the goddess of hula. ʻŌhiʻa lehua blossoms, buds and leaves were important elements in lei of both wili and haku types.

ʻŌhiʻa is the first tree species to establish on most new lava flows. As the entire portion of eastern Hawaii Island is a volcanic area, lava flows occasionally cover areas of forested land. Thus, while some forests are covered with lava, other forested areas serve as ‘seed banks’ and help to bring growth back life to the lava-impacted area.

There is a disturbance in the forest. Rapid ʻŌhiʻa Death is posing the greatest threat to Hawai‘i’s native forests. A newly identified disease has killed large numbers of mature ʻōhiʻa trees in forests and residential areas of the Puna, Hilo and Kona Districts of Hawaiʻi Island.

Pathogenicity tests conducted by the USDA Agriculture Research Service have determined that the causal agent of the disease is the vascular wilt fungus; although a different strain, this fungus has been in Hawaiʻi as a pathogen of sweet potato for decades.

It is not yet known whether this widespread occurrence of ʻōhiʻa mortality results from an introduction of an exotic strain of the fungus or whether this constitutes a new host of an existing strain. This disease has the potential to kill ʻōhiʻa trees statewide.

The disease affects non-contiguous forest stands ranging from 1 to 100 acres. As of 2014, approximately 6,000 acres from Kalapana to Hilo on Hawaiʻi Island had been affected with stand showing greater than 50% mortality. The disease has not yet been reported on any of the other Hawaiian Islands.

Crowns of affected trees turn yellowish and subsequently brown within days to weeks; dead leaves typically remain on branches for some time. On occasion, leaves of single branches or limbs of trees turn brown before the rest of the crown of becomes brown.

Recent investigation indicates that the pathogen progresses up the stem of the tree. Trees within a given stand appear to die in a haphazard pattern; the disease does not appear to radiate out from already infected or dead trees. Within two to three years nearly 100% of trees in a stand succumb to the disease.

The fungus manifests itself as dark, nearly black, staining in the sapwood along the outer margin of trunks of affected trees. The stain is often radially distributed through the wood.

Currently, there is no effective treatment to protect ʻōhiʻa trees from becoming infected or cure trees that exhibit symptoms of the disease. To reduce the spread, people should not transport parts of affected ʻōhiʻa trees to other areas. The pathogen may remain viable for over a year in dead wood.

UH scientists are working to protect and preserve this keystone tree in Hawaiʻi’s native forest. The Seed Conservation Laboratory at UH Mānoa’s Lyon Arboretum launched a campaign to collect and bank ʻōhiʻa seeds. They will collect and preserve ʻōhiʻa seeds from all islands for future forest restoration, after the threat of Rapid ʻŌhiʻa Death has passed.

I was happy to see the proactive actions taken by the Hawai‘i Department of Agriculture; on a recent trip to the Big Island, they handed out notices to travelers on Hawaiian Air, reminding them not to take ‘ōhi‘a off the island. (Lots of information here is from Abbott and CTAHR.)

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