Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Kekuaokalani and the Kapu

Pāʻao (ca 1300,) from Kahiki (Tahiti,) is reported to have introduced (or significantly expanded,) a religious and political code in old Hawaiʻi, collectively called the kapu system. This forbid many things and demanded many more, with many infractions being punishable by death.

Anything connected with the gods and their worship was considered sacred, such as idols, heiau and priests. Because chiefs were believed to be descendants of the gods, many kapu related to chiefs and their personal possessions.

Certain objects were also kapu, and to be avoided, either because they were sacred or because they were defiling.  Seasons and places could also be declared kapu.

Certain religious kapu were permanent and unchangeable, relating to customary rites, observances, ceremonies, and methods of worship, and to the maintenance of the gods and their priests.

The social order of old Hawaiʻi was defined by these very strict societal rules, do’s and don’ts.

Prior to his death on May 8, 1819, Kamehameha decreed that that his son, Liholiho, would succeed him in power; he also decreed that his nephew, Kekuaokalani, have control of the war god Kūkaʻilimoku.

(Kamehameha had experienced a similar transfer of powers; following Kalaniʻōpuʻu’s death in 1782, the kingship was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.)

Following the death of Kamehameha I in 1819, King Kamehameha II (Liholiho) declared an end to the kapu system.   “An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻAi Noa, or free eating.)”  (Kamakau)

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule….The tabu eating was a fixed law for chiefs and commoners, not because they would die by eating tabu things, but in order to keep a distinction between things permissible to all people and those dedicated to the gods”. (Kamakau)

Kekuaokalani, Liholiho’s cousin, opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition. These included priests, some courtiers, and the traditional territorial chiefs of the middle rank.
 
Kekuaokalani demanded that Liholiho withdraw his edict on abolition of the kapu system.  (If the kapu fell, the war god would lose its potency.)  (Daws)

Kamehameha II refused.  After attempts to settle peacefully, “Friendly means have failed; it is for you to act now,” and Keōpūolani then ordered Kalanimōku to prepare for war on Kekuaokalani. Arms and ammunition were given out that evening to everyone who was trained in warfare, and feather capes and helmets distributed.  (Kamakau)

The two powerful cousins engaged at the final Hawaiian battle of Kuamoʻo.

In December 1819, just seven months after the death of Kamehameha I, the allies of his two opposing heirs met in battle on the jagged lava fields south of Keauhou Bay.  Liholiho had more men, more weapons and more wealth to ensure his victory. He sent his prime minister, Kalanimōku, to defeat his stubborn cousin.

Kekuaokalani marched up the Kona Coast from Kaʻawaloa and met his enemies at Lekeleke, just south of Keauhou.  The first encounter went in favor of Kekuaokalani. At Lekeleke, the king’s army suffered a temporary defeat.

Regrouping his warriors, Kalanimōku fought back and trapped the rebels farther south along the shore in the ahupuaʻa of Kuamoʻo.    (Kona Historical Society)

Kekuaokalani showed conspicuous courage during the entire battle. He kept on advancing and even when shot in the leg he fought on bravely until afternoon, when he was surrounded and shot in the chest and died facing his enemies.  (Kamakau)

His wife Manono fought and died at his side.

Liholiho ordered the bodies of his men to be buried beneath the terraced graves at Lekeleke; Kekuaokalani’s dead warriors were buried there, as well, and Liholiho pardoned all surviving rebels. It was estimated that hundreds of people were killed in this battle, the last fought in Kona.

The burial ground of the fallen warriors of the battle of Kuamoʻo is at Lekeleke at the southern terminus of the present day Aliʻi Drive.

The battle of Kuamoʻo effectively crushed any hope of reviving traditional Hawaiian religion and its accompanying kapu system.  This changed the course of their civilization and ended the kapu system (and the ancient organized religion,) and made way for the transformation to Christianity and westernization.

Liholiho and the others did not know that at the time that the kapu was broken and battle was waged, the first of the Protestant missionaries were on the ocean on their way to the Islands.

 On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus; after 164-days at sea, on April 4, 1820, the Thaddeus arrived and anchored at Kailua-Kona.

These included two Ordained Preachers, Hiram Bingham and his wife Sybil and Asa Thurston and his wife Lucy; two Teachers, Mr. Samuel Whitney and his wife Mercy and Samuel Ruggles and his wife Mary; a Doctor, Thomas Holman and his wife Lucia; a Printer, Elisha Loomis and his wife Maria; and a Farmer, Daniel Chamberlain, his wife and five children.

With the missionaries were four Hawaiian students from the Foreign Mission School, Thomas Hopu, William Kanui, John Honoliʻi and Prince Humehume (son of Kauaʻi’s King Kaumuali‘i.)

Within five years of the missionaries’ arrival, a dozen chiefs had sought Christian baptism and church membership, including the king’s regent Kaʻahumanu.  The Hawaiian people followed their native leaders, accepting the missionaries as their new priestly class.  The process culminated in Hawaiian King Kamehameha III’s adoption of Christianity and a Biblically-based constitution in 1840.  (Schulz)

Over the course of a little over 40-years (1820-1863) (the “Missionary Period”,) about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

© 2023 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Kaulana Nā Pua

The “King’s Band” (later known as the Royal Hawaiian Band) had its beginning in 1836; it continues today.  Founded by King Kamehameha III, it became a part of daily life by performing for the public, state occasions, funerals and marching in parades.

The band accompanied reigning monarchs of the time on frequent trips to the neighbor islands and brought their music to remote destinations of the kingdom, such as the Hansen’s Disease settlement at Kalaupapa on the island of Molokai.

“The King’s Band” members in 1848 signed contracts to serve in the band, noting they “agree to serve under the orders of William Merseburgh, the captain appointed by His Majesty … (and) to meet from time to time for the purpose of practicing and improvement in instrumental music.”

“We agree to play for the king and for the other officers of the government whenever called on by our captain for such reasonable compensation as he shall award, not less than one dollar nor more than three dollars per man for any time not to exceed one day.”  (Hawaiian Star, September 22, 1906)

In the 1880s, the Royal Hawaiian Band played concerts twice a week in Queen Emma Square.

“One of our pleasant diversions was to go to and hear Captain Berger’s band play at Emma Square every Saturday afternoon.  … we all went and sat in the carriage just outside the park.  There was usually a crowd there, as it was very popular.”  (Sutherland Journal)

After the 1893 overthrow of Queen Lili’uokalani, the Provisional Government under Sanford B Dole demanded a loyalty oath of all employees, including the musicians of the Royal Hawaiian Band.

Under a revised name, ‘Government Band,’ the musicians refused to do so; the striking bandsmen persuaded Ellen Kekoaohiwaikalani Wright Prendergast, a friend of Liliʻuokalani, to capture their feelings of anguish and pain in a song.  (Nordyke, HJH)

She composed Kaulana Na Pua o Hawaii, also known as Kaulana Na Pua (“Famous are the Flowers (Children.)”)

Click HERE for a rendition of Kaulana Nā Pua by Makaha Sons.

The band was told they would end up eating rocks if they didn’t swear allegiance, a threat that inspired one of the song’s verses: “Ua lawa makou i ka pōhaku, I ka ai kamahao o ka ʻāina,” which translates, “We are satisfied with the rocks, The wondrous food of the land” (also giving the song the name Mele Ai Pōhaku: The Stone Eating Song.)

The song is rich in kaona, hidden meanings, and its sweet melody belies the passions embedded in it. The band members then organized into the “Pana Lāhui Hawaiʻi”, “The Hawaiian National Band”, which under the leadership of José Liborno went to the United States to drum up support for the Queen and for Hawaiʻi’s continuing independence. (RoyalHawaiianBand)

The “Mele Aloha ʻĀina” song first appeared in Hawaiʻi Holomua on March 25, 1893, under the title “He Inoa No Na Keiki O Ka Bana Lahui” (A Namesong for the Children of the National Band).  (Stillman, HJH)

The credit line in the May 12, 1893 printing of the lyrics for “Kaulana Na Pua” also contains a date: February 10, 1893, barely one month after the overthrow of the monarchy.  (Stillman, HJH)

The song was sung on February 1, 1894, the royalist anniversary of the resignation of Royal Hawaiian Band members who had relinquished their jobs rather than sign an oath of loyalty to the Republic of Hawaiʻi. (Nordyke, HJH)

The lyrics mention four sacred chiefs that represent the major islands of the Hawaiian chain: Keawe of the Big Island of Hawaiʻi, Piʻilani of Maui, Mano of Kauaʻi and Kākuhihewa of Oʻahu. The words are treated with a spiritual tone of reverence and respect.  (Nordyke, HJH)

“Kaulana Na Pua” serves as a voice for the native Hawaiians in their protest against loss of self-determination and sovereignty. The powerful and reverent song symbolizes a pride of culture and a plea for understanding.  (Nordyke, HJH)

Today, the Royal Hawaiian Band is an agency of the City and County of Honolulu and is the only full-time municipal band in the United States.

The band performs and marches in concerts and parades each year including: city, state, and military functions; schools, community centers, shopping malls, retirement communities, graduations, and private events.

© 2023 Hoʻokuleana LLC

 

by Peter T Young Leave a Comment

Shoreline Certifications – Some Interesting Issues

In prior posts, I previously discussed some aspects of shorelines and their impact on shoreline access and shoreline hardening (i.e. seawalls and revetments.)
 
Today, I want to bring up an interesting quirk about shoreline certifications – the impact of ancient fishponds and other artificial structures on certifying where a “shoreline” should be.
 
Remember, shorelines are “certified” for County setback purposes; they do not determine ownership. They serve as points of reference in determining where improvements may be placed on coastal property.
 
When the State surveyor is satisfied with the location of the shoreline, after reviewing the public comments, the maps and photos prepared by the private surveyor and site inspection, he forwards the shoreline maps to the Chairperson of DLNR, for final review and approval.
 
When I was Chair at DLNR, I signed each of the maps and certified the shorelines.
 
Certified shorelines also serve as managerial and jurisdictional dividing lines. Issues mauka of the certified shoreline fall under the County jurisdiction (zoning, SMA and setback regulations;) lands makai of the line are under control of the State (and are automatically “conservation”.)
 
Consistent with the overarching purpose behind shoreline certifications, certified shorelines sometimes deviate from the CZMA definition (HRS §205A-1) of “shoreline.”
 
Example where “shoreline” is makai of boundary line: State law (HRS §205A-42(a)) provides that where legally constructed artificial structures are involved, the shoreline is certified not at the upper reaches of the wash of the waves, but, instead at the “interface between the shoreline and the structure,” i.e., at the seaward edge of the artificial structure.
 
“Artificial structures” include such things as seawalls, piers, boat ramps, groins, revetments and harbor facilities. When such structures are placed on state lands with the State’s permission and consent, but are for private use, the State charges the private user for the use of state lands.
 
Thus, even though the certified shoreline may be makai of the artificial structure, the State’s property boundary, as acknowledged by the State and the private user, is somewhere mauka of the certified shoreline.
 
Example where “shoreline” is mauka of boundary line: On the other end of the spectrum, the lands makai of the upper reaches of the wash of the waves are not always the property of the State.
 
Some coastal fishponds, although on submerged lands makai of the upper reaches of the wash of the waves, are privately owned. Nevertheless, the certified shoreline is at the natural shore and not the artificial wall of the fishpond.
 
Hawai’i Administrative Rule §13-222-16(7) states: “Where an artificial wall seaward of the natural shore is used to create a fishpond, the shoreline shall be at the natural shore and not at the artificial outer wall.”
 
That is because the existence of a coastal fishpond does not alter the rationale for not allowing developments too close to the coast. In these cases, therefore, the certified shoreline is mauka of the property boundary line.
 
To illustrate this, I am using a Google Earth image of the coastal area from our old neighborhood on Kaneohe Bay, where I grew up as a kid. There is a former fishpond fronting some of the lots.
 
In the image, the parcel boundaries are shown; note the boundary line (blue arrow) of the parcels goes out to the end of the seawall of the old fishpond.
 
The “shoreline” in this case, would be along the coast (white arrow,) rather than at the fishpond wall.
 
(BTW, this image also shows the two properties that I grew up in on Kaneohe Bay; both houses that I grew up in have been replaced.)
 

by Peter T Young 1 Comment

Queen’s Surf

“Hamohamo is justly considered to be the most life-giving and healthy district in the whole extent of the island of Oʻahu; there is something unexplainable and peculiar in the atmosphere of that place, which seldom fails to bring back the glow of health to the patient, no matter from what disease suffering.” (Queen Liliʻuokalani)

The Queen “derived much amusement, as well as pleasure: for as the sun shines on the evil and the good, and the rain falls on the just and the unjust, I have not felt called upon to limit the enjoyment of my beach and shade-trees to any party in politics … While in exile it has ever been a pleasant thought to me that my people, in spite of differences of opinions, are enjoying together the free use of my seashore home.”

Because of her nearby homes, they called the coastal area in this part of Waikīkī Queen’s Surf Beach.

In 1914, Mr & Mrs WK Seering of the International Harvester Co in Illinois built a home there.  A couple decades later, Fleischman’s Yeast heir, Mr CR Holmes, bought the home (he also had other Hawaiʻi property, including Coconut Island in Kāneʻohe Bay.) (ilind)

During WWII, the house was used for military retreats and other military uses.  Admiral Nimitz, General Douglas McArthur and staffs spent time there.

After World War II (and following Holmes’ death,) the City & County of Honolulu bought the property and leased it to the Spencecliff Corporation restaurant chain; it became their flagship property and operated it as the hugely popular Queen’s Surf Restaurant and Nightclub.

Sterling Edwin Kilohana Mossman (February 3, 1920 to February 21, 1986) headlined at its upstairs Barefoot Bar.  A man as versatile as he was talented, literally led a double life. A detective with the Honolulu Police Department during the day, after dark he was one of Hawaiʻi’s most popular entertainers. His diversified careers earned him the nickname “Hula Cop”. (TerritorialAirwaves)

The Barefoot Bar was ground zero for this new brand of local comedy. Mossman was the ringleader, along with the likes of Lucky Luck, a zany radio personality, and Kent Bowman, known as KK Kaumanua.  They told stories, sang songs and, when a celebrity from the Mainland happened to come by (and they did a lot), they became part of the show.  (HonoluluMagazine)

Mossman sang and did comedy and included a lot of others in the evening’s entertainment.  The footprints of many of these Island and internationally known entertainers lined the stairway up to the second floor bar.

For a while, downstairs, at the Surf Lanai, Kuiokalani (Kui) Lee sang for the crowds – inside and out of the restaurant.  During the day, the beach was crowded with sun bathers; at night it was full of Island residents listening in on Kui Lee’s long list of local favorites (he’d turn to the ocean and sing a final song to the folks on the beach.)

Born in Shanghai, China, the third child and only son of Hawaiian entertainers Billy and Ethel Lee, Kui Lee was a prolific songwriter.  Folks like Don Ho, Elvis, Tony Bennett and Andy Williams recorded and performed his songs: “I’ll Remember You,” “One Paddle, Two Paddle”, “She’s Gone Again”, “No Other Song”, “If I Had To Do It All Over Again”, “Yes, It’s You”, “Rain, Rain Go Away”, “Get On Home”, “The Days Of My Youth” and “Lahainaluna.”

“Kui was very brash, very positive about his songs,” said Kimo McVay, owner of Duke Kahanamoku’s nightclub from 1961 to ’71 and manager/promoter of Don Ho from 1963 to ’66. “He gave them to Don, and Don, of course, made them hits. When Don became a star because of that material, a national star, that’s what launched Kui. And Kui became the star of Queen’s Surf.” (star-bulletin)

Here is Kui Lee singing Days of My Youth (a reminder for me of growing up in the Islands, and the one time I was able to sit on the beach and listen to Kui Lee perform – unfortunately, Kui Lee died of cancer at the age of 34 in 1966.)  Click HERE for a YouTube for one of Kui Lee’s songs.

Queen’s surf also offered a regular lūʻau on the property.

The stories vary on the cause, but later there was a lease dispute with the City and the Queen’s Surf and the neighboring Kodak Hula Show were evicted, the Queen’s Surf was torn down (1971) and the Waikīkī beachfront area was turned into a public park.

© 2023 Hoʻokuleana LLC

 

by Peter T Young Leave a Comment

Whaling Ship Anchor at +4,000 Feet?

The plaque inscription states, “Found by the salvage ship ‘USS Beaufort ATS-2’ in July 1972 off Lahaina, Maui.  This anchor is believed to have been made around 1850 and used by one of the whaling ships of that era. Presented to the men of the Kilauea Military Camp by the officers and crew of USS Beaufort ATS-2”

The anchor was a gift, so it is appropriate wherever it is; likewise, the gift of a whaling anchor found off Lahaina (at a location 4,000-feet above the ocean) helps tell some of the stories of Hawai‘i’s military and economy – I think questioning why it’s there and looking into it a bit is helpful, and not something necessarily out of place.

The USS Beaufort (named for Beaufort, South Carolina) was the Navy’s largest and most capable submarine rescue and deep-ocean search-and-recovery ship. She was built in the late-1960s and commissioned on January 22, 1972 and spent most of her service in the Western Pacific. She was decommissioned on March 8, 1996.

Hawai‘i’s whaling era began in 1819 when two New England ships became the first whaling ships to arrive in the Hawaiian Islands.  At that time, whale products were in high demand; whale oil was used for heating, lamps and in industrial machinery; whale bone was used in corsets, skirt hoops, umbrellas and buggy whips.

Whalers’ aversion to the traditional Hawaiian diet of fish and poi spurred new trends in farming and ranching.  The sailors wanted fresh vegetables and the native Hawaiians turned the temperate uplands into vast truck farms.

There was a demand for fresh fruit, cattle, white potatoes and sugar.  Hawaiians began growing a wider variety of crops to supply the ships.

In Hawaiʻi, several hundred whaling ships might call in season, each with 20 to 30 men aboard and each desiring to resupply with enough food for another tour “on Japan,” “on the Northwest,” or into the Arctic.

The whaling industry was the mainstay of the island economy for about 40 years.  For Hawaiian ports, the whaling fleet was the crux of the economy.  More than 100 ships stopped in Hawaiian ports in 1824. 

“At present the whale ships visit the Sandwich Islands in the months of March and April and then proceed to the coast of Japan, the return again in October and November remain here about six weeks, and then proceed in different directions …”

“… some to the Coast of California, others cruise about the Equator when they return thither again in March and April and proceed a second time to the Coast of Japan; it usually occupies two seasons on that coast to fill a ship that will carry Three Hundred Tons.”  (Jones report to Henry Clay, Secretary of State, 1827)

“The number of hands generally comprising the Company of a whale ship will average Twenty Five; and owing to the want of discipline, the length and the ardourous duties of the voyage, these people generally become dissatisfied and are willing at any moment to join a rebellion or desert the first opportunity) that may offer …”

“… this has been fully exemplified in the whale ships that have visited these islands, constant disertions have taken place and many serious mutinies both contributing to protract and frequently ruin the voyage.”  (Jones report to Henry Clay, Secretary of State, 1827)

The effect on Hawaiʻi’s economy, particularly in areas in reach of Honolulu, Lāhainā and Hilo, the main whaling ports, was dramatic and of considerable importance in the islands’ history. Over the next two decades, the Pacific whaling fleet nearly quadrupled in size and in the record year of 1846, 736-whaling ships arrived in Hawai‘i.

Then, whaling came swiftly to an end.  In 1859, oil was discovered and a well was developed in Titusville, Pennsylvania; within a few years this new type of oil replaced whale oil for lamps and many other uses – spelling the end of the whaling industry.

At volcano … in 1898, Lorrin Thurston owner of Volcano House and head of the Hawai‘i Promotion Committee (forerunner to the Hawai‘i Visitors and Convention Bureau) worked closely with the Inter-Island Steam Navigation Company to create an excursion business from Honolulu to his hotel at Kīlauea.

Although he sold his interest in Volcano House to hotelier George Lycurgus (1858–1960) in 1904, Thurston continued to promote Kīlauea and Hawai‘i’s other natural sites.

He helped with the establishment of the Hawaiʻi National Park, an entity to encompass both Kīlauea and Haleakalā.  Hawai‘i’s new National Park, established August 1, 1916, was the thirteenth in the new system and the first in a US territory.  (Chapman)

The history of the Park generally mirrors the history of Kīlauea Military Camp (KMC.) Interest in Kīlauea as a military training and rest area began in September 1911, when Companies A and F, Twentieth Infantry, arrived. They were followed two years later by one hundred men from Company D, First Infantry, who camped near the Volcano House.  (Nakamura)

Thurston helped negotiate a lease for about 50-acres of land from Bishop Estate; trustees held the lease (they included Ex offico the Commander of the Army Department of Hawaii; Ex officio the Commanding General of the National Guard of Hawaii; Lieut Col John T. Moir, National Guard, Island of Hawaiʻi; GH Vicars of Hilo and LA Thurston of Honolulu and Hilo).

In the early years, to get there, off-island folks took steamer ships to either Hilo or Punaluʻu (from Hilo they caught a train to Glenwood and walked/rode horses to Volcano. From Ka‘ū, a five-mile railroad took passengers to Pahala and then coaches hauled the visitors to the volcano. Later, the roads opened.

The Kilauea Military Camp is located at an elevation of 4,000-feet, directly on the belt road around the island (the road was later relocated mauka of the Camp.)

KMC greeted its first group of US Army Soldiers from Company A, 2nd Infantry, November 6, 1916. Three buildings for dining and recreation were still unfinished, so the visiting Soldiers were expected to provide their own sleeping tents. A couple weeks later, November 17, KMC was officially opened, and many Soldiers came to this unique site.

Then, WWI broke out and virtually all of the troops in Hawai‘i had transferred to the continental US, many of them then moving on in succeeding months to the trenches of France and Belgium.  (Chapman)

To keep the place going, school summer programs and Boy Scouts stayed at the camp.  Following WWI, the trustees transferred their KSBE lease to the Park Service.  By late-1921, soldiers on recreation leave started to return to the Camp and the facilities started to expand.

As part of the original agreement, the Navy built its own rest and recreation camp on a 14-acre parcel adjacent to KMC in 1926. The Navy camp was transferred to KMC’s control in 1935.  (KMC)

On July 1, 1961, Hawaiʻi National Park’s units were separated and re-designated as Haleakalā National Park and Hawaiʻi Volcanoes National Park.  The relationship between the military and Park Service was not always smooth. 

Today, Kīlauea Military Camp is open to all active and retired armed forces, Reserve/National Guard, dependents, other uniformed services, and current and retired Department of Defense civilians, including Coast Guard civilians and sponsored guests.

© 2023 Ho‘okuleana LLC