Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Lua

The name conjures up a variety of images – Pukui notes it refers to “two,” “toilet,” “equal” or “hole”/”pit.”

It also refers to a type of dangerous hand-to-hand combat in which the fighters broke bones, dislocated bones at the joints and inflicted severe pain by pressing on nerve centers.

That’s what this discussion is about.

Lua was a hand-to-hand system of combat based on the knowledge of anatomy to strike weak points of the human body. Intended as a self-defense martial art, combatants injured or killed an opponent. (Green)

“Huna na mea huna” (Keep secret what is sacred) – the art was exercised and taught by a few; it was not used or known by the broad community.

Lua incorporates numerous methods for combating an attacker, including hakihaki (bone breaking), hakoko (wresting), kuikui (punching), peku (kicking) and aalolo (nerve pressure.) (Noonan)

The techniques included dislocating the fingers and toes, striking at nerve centers and hitting and kicking muscles in such a way to inflict paralysis; it included the use of weapons. (Green)

Traditionally, only a small group of men were taught lua. The selected warriors practiced lua in secret, under the cover of darkness. They were usually a chief or a royal bodyguard who, during time of war, briefly trained the commoners and then lead them to battle. (OHA)

Reportedly, the secret of Lua was broken in 1917 when Henry Seishiro Okazaki learned Lua from a Hawaiian man on the big Island. Okazaki later converted the Lua he learned and transferred this into his Danzen Ryu System.

Solomon Kaihewalu’s name also comes up in the Lua combat discussion; he reportedly introduced lua into America in 1963.

Another name pops up as someone who was important in keeping the art alive. Around 1974, Charles Kenn passed on his knowledge of the art to a handful of others – they in turn are teaching others.

(Kenn was later recognized by the Honpa Hongwanji Mission of Hawaiʻi as a Living Treasure of Hawaiʻi (he was the first to be recognized in the Hongwanji program, 1976.))

Traditional weapons in the lua practitioner’s hands included spears, daggers, clubs, slings, strangling ropes, shark tooth weapons and more.

Captain James Cook wrote about them: “They have a sort of weapon which we had never seen before, and not mentioned by any navigator, as used by the natives of the South Sea”

“It was somewhat like a dagger; in general, about a foot and a half long, sharpened at one or both ends, and secured to the hand by a string. Its use is to stab in close fight; and it seems well adapted to the purpose.”

“Some of these may be called double daggers, having a handle in the middle with which they are better enabled to strike both ways.”

Warriors, throughout history, primarily train to use weapons during battle. Hawaiian warriors utilized weapons (Mea – Kaua) offensively and defensively, in training or during actual battle, including (Reish:)

Ihe (short spear)
Pololu (long spear/javelin)
Pāhoa (wooden spike dagger)
Pāhoa ʻOilua (double bladed weapon)
Lei-o-mano (shark-tooth weapon)
La-au-palau (long war clubs)
Newa (short war club)
Pōhaku (stone hand club)
Pikoi ʻIkoi (tripping weapon)
Maʻa (sling)
Kaʻane (strangulation cord)
Ko’oko’o (cane)

Lua, then, was the general name for a type of hand-to-hand fighting which not only included hakihaki (bone-breaking), but combined ha’a (dance,) hakoko (wrestling,) mokomoko/kuʻi (boxing or punching,) peku (kicking,) aʻalolo (nerve pressure) to cause paralysis and also the use of weapons. (Reish)

However, Hawaiian lua training encompasses far more than the master of blows, strikes, takedowns, holds, dodges and falls. It also included the game konane (similar to checkers), designed to teach strategic thinking.

Additionally, lua involved lomilomi (massage) which was designed to enhance a lua warrior’s performance in training or combat by keeping muscles from binding. (Reish)

Hawaiian combat units of old consisted of groups of small squads, units and divisions. The squads and units were broken down into groups of 10, 20 and 30 warriors. A full division consisted of a total of 40 Koa. Each squad of 10 men were experts in several types of weapons they brought with them into combat. (olohe)

A martial dance found in various styles throughout Polynesia is the haka or haʻa, an old word for hula. Lua incorporated the haka to develop grace, agility and strong leg muscles, necessary for battle.

When dancing, the lua artists would lunge forward and back, dodge from side to side, and then whirl and pivot in unison to simulate combat. Their haka arm motions were actually lua strikes in disguise. (Reish)

By 1790 Kamehameha had acquired guns, light cannon and an armed schooner, in addition to the advice and technical expertise of two European seamen, John Young and Isaac Davis; this changed the nature of combat and helped to lead to Kamehameha’s unification of the Islands.

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by Peter T Young Leave a Comment

1848

After a brief stay in the Islands, in 1839, John Augustus Sutter, a Swiss seeking his fortune in America, brought a small group of native Hawaiians with him to California.

They worked for him and eventually intermarried with local native American families. They settled in the area of Vernon, which is now called Verona, where the Feather River flows into the Sacramento River in South Sutter County. (co-sutter-ca-us)

In order to qualify for a land grant, Sutter became a Mexican citizen in 1840; the following year, he received title to about 49,000-acres and named his settlement New Helvetia, or “New Switzerland.” He called his compound Sutter’s Fort.

In his memoirs, Sutter recalled the Hawaiians, using a name then-common to describe Hawaiian workers, “I could not have settled the country without the aid of these Kanakas.”  They built the first settlers’ homes in Sacramento – hale pili (grass shacks) made with California willow and bamboo.

At the time of Sutter’s arrival in California, the territory had a population of only 1,000 Europeans, in contrast with 30,000 Native Americans. At the time, it was part of Mexico and the governor, Juan Bautista Alvarado, granted him permission to settle.

John Sutter ordered a sawmill to be built.  On the morning of January 24, 1848, James Marshall made his customary inspection of the sawmill he was building for Sutter.

During the previous night, Marshall had diverted water through the mill’s tailrace to wash away loose dirt and gravel, and on that fateful day, he noticed some shining flecks of metal left behind by the running water.

He picked them up and showed them to his crew; a young Virginian named Henry William Bigler recorded in his diary: “This day some kind of mettle was found in the tail race that looks like gold first discovered by James Martial, the boss of the Mill.”  (csun)

Word of Marshall’s discovery leaked out and immediately set off a “rush to the mines.” By the spring of 1849, the largest gold rush in American history was under way. At the time of Marshall’s discovery, the state’s non-Indian population numbered about 14,000. By the end of 1849, it had risen to nearly 100,000, and it continued to swell to some 250,000 by 1852.

Gold was both plentiful and – by happy geologic accident- easy to extract, making the gold-bearing gravels of California’s rivers into what has been described as “the finest opportunity that, has ever been offered on any mining frontier.”

A contemporary newspaper put it slightly differently: “The whole country, from San Francisco to Los Angeles, and from the sea shore to the base of the Sierra Nevadas, resounds with the cry of ‘gold, GOLD, GOLD!’ while the field is left half planted, the house half built, and everything neglected but the manufacture of shovels and pickaxes.” (California Parks)

“Forty-Niner” has become the collective label for those who participated in the famous California Gold Rush. Quite a few people arrived in 1848, and many came after 1849; however, it was the year 1849 which witnessed the large wave of gold-seekers.  (Hinckley)

Place names like Kanaka Creek in Sierra County and Kanaka Bar in Trinity County tell us of the growing presence of Hawaiians in gold country.  “Hawaiians also migrated to Yolo County, California to participate in the Gold Rush and created their own Kanaka Village.”

In the Islands …

The California Gold Rush drawing Hawaiians to the continent was not its only effect on the Islands; the Hawaiian economy was affected in several ways – good and not-so-good.

Prior to the Gold Rush, supporting the Pacific whaling and trading fleets and trade between the West Coast and Hawaiʻi was the scale of the Hawaiʻi participation.  The scale of that significantly changed with the Gold Rush.

Hawaiʻi was only three to five weeks away, and with the growing population drawn to the gold fields, in addition to provisioning ships, Hawaiʻi farmers were feeding the gold seekers on the continent.

There were some down sides; this also brought a marked increase in the prices of consumer goods, especially food, caused by the great increase in agricultural exports to California, which offered very profitable new markets.  (Rawls)

Likewise, the exodus to the continent created a critical labor shortage in Hawaiʻi, where a sizeable number of sugar plantation workers migrated to the California gold fields. 

The parting of workers from the plantations between 1848 and 1853 was so large, Hawaiʻi sugar producers began to seek Chinese immigrants to fill the gap.  (Rawls)

Great Māhele – 1848

At the time of Captain Cook’s contact with the Hawaiian Islands the land was divided into several independent Kingdoms.  By right of conquest, each King was owner of all the lands within his jurisdiction.

After selecting lands for himself, the King allotted the remaining to the warrior Chiefs who rendered assistance in his conquest.  These warrior Chiefs, after retaining a portion for themselves, reallotted the remaining lands to their followers and supporters.

The distribution of lands was all on a revocable basis.  What the superior gave, he was able to take away at his pleasure.  This ancient tenure was in nature feudal, although the tenants were not serfs tied to the soil – they were allowed to move freely from the land of one Chief to that of another. 

Under King Kamehameha III, the most important event in the reformation of the land system in Hawaii was the separation of the rights of the King, the Chiefs and the Konohiki (land agents.)

The King retained all of his private lands as his individual property; one third of the remaining land was to be for the Hawaiian Government; one third for the Chiefs and Konohiki; and one third to be set aside for the tenants, the actual possessors and cultivators of the soil.

More than 240 of the highest ranking Chiefs and Konohiki in the Kingdom joined Kamehameha III in this task.  The first māhele, or division, of lands was signed on January 27, 1848; the last māhele was signed on March 7, 1848.

Each māhele was in effect a quitclaim agreement between the King and a Chief or Konohiki with reference to the lands in which they both claimed interests.

The lands identified and separated in 1848 as Crown lands, Government lands and Konohiki lands were all “subject to the rights of native tenants” on their respective kuleana.  The Land Commission was authorized to award fee simple titles to native tenants who occupied and improved the land (and proved they actually cultivated those lands for a living.)

The awarding of these completed the māhele of the lands into the Crown lands, Government lands, Konohiki lands and Kuleana lands and brought to an end the ancient system of land tenure in the Hawaiian Kingdom.

Epidemics of 1848 – 1849

The earliest published reference to the epidemics occurred in The Polynesian, the government newspaper, on October 14, 1848: “SICKNESS.—Much sickness prevails here at the present time.”

“The measles and whooping cough have at length made their appearance here. The whooping cough made its appearance a few weeks since, and during the last week several cases of the measles have occurred in town.”

“By an arrival from Hilo, we learn that the measles prevail extensively among the native population of Hilo. Both the measles and whooping cough are comparatively light, and no fears need be entertained if proper care be taken. Among the native population some cases have proved fatal, owing to exposure and improper treatment.”

“The mumps prevailed here some years since, and we understand several cases have lately occurred. Pleurisy and bilious fever prevail to some extent among the native population. Several cases of influenza similar to that which occurred here in 1845 have lately occurred.”

On March 1, 1849, toward the end of the epidemics (which, incidentally, no one has precisely dated), The Friend ran a brief article titled “Decrease of Polynesian Races.”

This article stated, “By the epidemics (whooping cough, measles, and influenza), which have raged among the Hawaiians, during the last 12 months, it is estimated that not less than 10,000 have been swept away or about one-tenth of the population.”

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by Peter T Young Leave a Comment

Palikū

In 1837, Samuel Northrup Castle arrived in Honolulu as a missionary.  He left Hawaiʻi for a short time, then returned as a businessman for the mission.

With Amos Cooke, he founded Castle & Cooke Company, in 1851 – it grew into being one of Hawaiʻi’s “Big Five” companies.

One of his ten children would surpass him as a businessman; James Bicknell Castle was born November 27, 1855 in Honolulu to Samuel and Mary (Tenney) Castle.

Harold Kainalu Long Castle was born July 3, 1886 in Honolulu, son of wealthy landowner James Bicknell Castle and Julia White, and grandson of Castle & Cooke founder Samuel Northrop Castle.

In 1917, Harold Castle purchased about 9,500-acres of land on the windward side of Oʻahu, in what became Kāneʻohe Ranch.  Later acquisitions added several thousand acres of land, with holdings from Heʻeia to Waimanalo.  The Castle fortune was built on ranching and dairying.

The family had land in Waikīkī, as well; it was formerly called Kalehuawehe. The surf break ‘Castles’ is named after the Castle family’s three-story beachfront home; they called it Kainalu.  They later sold it to the Elks Club, who now use part of the site and lease the rest to the Outrigger Canoe Club.

With the widening and paving of Old Pali Road in 1921 (which helped to initiate the suburban commute across the Koʻolau,) the Castles realized that the Windward side of the island of Oʻahu was a beautiful place to live and could become a vibrant community.  (The Pali Highway and its tunnels opened in 1959.)

In 1927, Harold and his wife Alice Hedemann Castle built a home for themselves that overlooked much of their land holdings.  It was just below the hairpin turn, below the Pali.

They called the home Palikū (Lit., vertical cliff.)

Architect Bertram Grosvenor Goodhue designed it (Goodhue’s other work included Los Angeles Central Public Library, the Nebraska State Capitol and Saint Thomas Church, New York City;) there were 27 rooms with ornamental ironwork, redwood beams, plumbing and electricity – one of the first buildings on the windward side of the island to have those amenities. (Brennan, Honolulu Advertiser)

In 1946, the Castles sold the 22-acre Palikū to the Catholic Church for the Saint Stephen Seminary (the seminary closed in 1970; it’s now the St. Stephen’s Diocesan Center (the driveway is makai, just below the scenic lookout at the hairpin turn.))

St. Stephen’s Seminary was shut down for a time after a mysterious occurrence in October 1946.

Some suggest the seminary was haunted; when one night there were methodical clicking and tapping sounds; invisible pressure on a person in bed; dishes, pots and pans strewn all over – they suggest it was “diabolical obsession.”  Later, “I understand there was some kind of a blessing done,” said Bishop Joseph Ferrario, the retired bishop of Honolulu. (honoluluadvertiser)

After the seminary’s ultimate closure, the facility was transformed into a diocesan center housing various offices of the diocesan curia (a diocesan center (chancery) is the branch of administration which handles all written documents used in the official government of a Roman Catholic diocese.)

The former Castle home also serves as the residence of the Bishop of Honolulu, Clarence Richard Silva, popularly known as Larry Silva (born August 6, 1949), bishop of the Roman Catholic Church. He is the fifth Bishop of Honolulu, appointed by Pope Benedict XVI on May 17, 2005.

In 1962, Castle founded the Harold KL Castle Foundation. On his death in 1967, he bequeathed a sizeable portion of his real estate assets to the Foundation.

Throughout his life, Castle donated land for churches of all different denominations because he felt that churches would bring congregations, congregations would bring stability, and that would benefit the community that was growing around them.

Mr. Castle also donated land and money to Hawaii Loa College, Castle Hospital, ʻIolani School, Castle High School, Kainalu Elementary School and the Mōkapu peninsula land, which would become the Kāneʻohe Marine Corps Base.

His foundation has annually provided millions of dollars in support to worthy causes, a good chunk of it going to the windward side of Oʻahu.

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by Peter T Young Leave a Comment

Lāhainā Roads

It’s not about automobiles – this is the area where ships anchor off Lāhainā.

Lāhainā Roads, also called the Lāhainā Roadstead is a channel of the Pacific Ocean in the Hawaiian Islands. The surrounding islands of Maui and Lānaʻi (and to a lesser extent, Molokaʻi and Kahoʻolawe) make it a sheltered anchorage.

The central location of the Hawaiian Islands between the continent and Japan whaling grounds brought many whaling ships to the Islands.  Whalers needed food and the islands supplied this need from its fertile lands.

Between the 1820s and the 1860s, the Lāhainā Roadstead was the principal anchorage of the American Pacific whaling fleet.  During that time, up to 1,500 sailors at a time were on the streets of the small town.

One reason why so many whalers preferred Lāhainā to other ports was that by anchoring in a roadstead from half a mile to a mile from shore they could control their crews better than when in a harbor.

“This mountain barrier (West Maui Mountains) shuts off the trade wind, and Lahaina roadstead is as smooth as the proverbial millpond, though a brief time may bring the sailor to a wind-tossed portion of Neptune’s domain of a very different finality.”  (The Friend, April 1903)

“Four channels lead into this inland sea, from the north, from the west, from the south, and from the southeast, and each has its own significant name. The islands which make these channels are seen most comprehensively from the hill back of the town -“

“Molokai on the right, stretching westward; Lanai directly in front, blocking the ocean on the southwest; and Kahoolawe, long and low, on the left, running southwestward.”  (The Friend, April 1903)

“The anchorage being an open roadstead, vessels can always approach or leave it with any wind that blows.  No pilot is needed here.”

“Vessels generally approach through the channel between Maui and Molokai, standing well over to Lanai, as far as the trade will carry them, then take the sea breeze, which sets in during the forenoon, and head for the town.”  (The Friend, April 30, 1857)

“The anchorage is about ten miles in extent along the shore and from within a cable’s length of the reef in seven fathoms of water, to a distance of three miles out with some twenty-five fathoms, affording abundant room for as large a fleet as can ever be collected here.”  (The Friend, April 30, 1857)

“I shall never forget the finest sight of ships under sail I ever saw. It was a beautiful Sabbath morning at Lahaina. A very few ships were anchored off our place. The familiar cry of “Kail O!” was early heard and a glance towards the point towards Molokai revealed a ship under full sail coming down the channel.”  (Paradise of the Pacific, 1906 – referring to 1851-1861)

“It was soon followed by another and another until the increasing numbers ceased to be numbered. It was a fine sight as they came into view.  As if some common agreement they had all agreed to make the port the same time.  They had come from the Arctic and the Okhotsk sea”.  (Paradise of the Pacific, 1906 – referring to 1851-1861)

After whaling ended, the Roadstead continued to be used.

Since the 1930s, the US Navy had been using the Lāhainā roadstead between Maui and Lānaʻi as a protected deepwater anchorage for fleet deployment.

While the support facilities were limited on land, the location offered a convenient alternative to the crowded Pearl Harbor for temporary fleet basing.

Through the 1940s, Lāhainā Roads was as an alternative anchorage to Pearl Harbor.

While planning for the attack on the US Pacific Fleet, Japanese planners hoped that some significant units would be at anchor there because with Lāhainā’s deep water, those elements of the Pacific Fleet in all likelihood would never have been recovered.

The possibility that the Pacific Fleet would be at Lāhainā anchorage was taken seriously in the plan of the Japanese naval strike force for the attack on Pearl Harbor in 1941. Scout planes were dispatched from the fleet, and submarines were sent to Lāhainā Roads to inspect the anchorage.  (The ships were at Pearl Harbor.)

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by Peter T Young Leave a Comment

Kaʻahumanu Church

The church began on August 19, 1832; the first services were held under a thatched roof.

The present Kaʻahumanu Church is actually the fourth place of worship for the Wailuku congregation. The original congregation, under the leadership of the Reverend Jonathan S Green, was forced to hold their meetings in a shed.

During its first year, Queen Kaʻahumanu, the Kuhina Nui of the Kingdom and convert to Christianity, visited the congregation and asked that when the congregation built an actual church, it be named for her.

Queen Kaʻahumanu was Kamehameha’s favorite wife.  She was, at one time, arguably, the most powerful figure in the Hawaiian Islands, helping usher in a new era for the Hawaiian kingdom.

When Kamehameha died on May 8, 1819, the crown was passed to his son, Liholiho, who would rule as Kamehameha II.

Kaʻahumanu created the office of Kuhina Nui (similar to premier, prime minister or regent) and would rule as an equal with Liholiho.  She ruled first with Kamehameha II until his departure for England in 1823 (where he died in 1824) and then as regent for Kauikeaouli (Kamehameha III).

Ka‘ahumanu assumed control of the business of government, including authority over land matters, the single most important issue for the Hawaiian nation for many generations to come.  She later married Kauaʻi’s chief, Kaumualiʻi, who Kamehameha I had made a treaty with instead of fighting and thereby put all the islands under single control.

On December 4, 1825, Queen Kaʻahumanu was baptized and received her new name, Elizabeth, then labored earnestly to lead her people to Christ.

The congregation’s small shed meeting house soon proved too small as the service held there attracted as many as 3,000 worshippers. In 1834, a larger meeting house with a thatched roof was erected by the congregation.

The Reverend Richard Armstrong who had replaced the Reverend Green as pastor in 1836, supervised the construction of two stone meeting houses one at Haiku, and the other at Wailuku. The new Wailuku Church, completed in 1840, was 100 feet by 52 feet, and was two stories (actually one story and a gallery) in height.  Reverend Green returned to replace Armstrong in 1840.

In 1843, the Reverend Green was replaced by the Reverend EW Clark. Five years later, Clark was transferred to Kawaiahaʻo Church in Honolulu, and the Reverend Daniel Conde took over the pastorate at Wailuku.  Later, Reverend WP Alexander became pastor.

Active fundraising under Pastor William Pulepule Kahale led to the opportunity to finally build a permanent church.  Under the direction of Reverend Edward Bailey, in May, 1876, the new church, finally named the Kaʻahumanu Church, was completed.

Only a rock retaining wall that borders High Street in Wailuku is what remains of the old church.

The Kaʻahumanu Church is a large blue stone structure with wall more than two feet thick. It has a high-pitched gable roof with no overhang, but the eave terminates in a small molding adjacent to the top place along the wall.

The exterior is finished in plaster.  The church tower was not added until 1884 with a “fine tower clock from the U.S. costing $1,000.”  In 1892 the chandeliers were added to the interior.

The structure is four bays in depth with each bay having a single tall Gothic arched window with the interior of the window opening splayed.  Windows are multi-paned, double-hung wood frame with simple pattern in the upper part of the arch.

Adjoining the church is Honoliʻi Park.  It is believed that John Honoliʻi, a Native Hawaiian who had studied at Cornwall, Connecticut with Henry ʻŌpūkahaʻia and later sailed aboard the brig Thaddeus with the original Protestant missionaries in 1820, is buried in an unmarked grave in the Kaʻahumanu Church cemetery. (Honoliʻi died in 1838.)

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