Hawaii | Page 300 | Images of Old Hawaiʻi

April 11, 2019 by Peter T Young Leave a Comment

Nuʻupia Pond

Mōkapu Peninsula was divided into three ahupua‘a – Kailua, Kāne‘ohe and He‘eia – these were extensions of the ahupua‘a across the large basin of Kāne‘ohe Bay.

The original name of the peninsula “Moku-Kapu” was derived from two Hawaiian words: “moku” (island) and “kapu” (sacred or restricted.) “Mokapu” is the contraction of “Moku Kapu” which means “Sacred or Forbidden Island.”

In ancient times, three ponds separated Mōkapu Peninsula from the rest of Kaneohe: Nuʻupia, Halekou and Kalupuhi Fishponds, they date to between 1300-1600 AD.

Prior to Polynesian settlement, the ponds were thought to be either a shallow open channel between Kāneʻohe and Kailua Bays, making Mōkapu an island, or an embayment off Kāneʻohe Bay with Mōkapu connected to Oʻahu by a thin coastal barrier dune.

In either case, the Hawaiian settlers used this shallow open water area by subdividing it into several fishponds and a salt-making area, separated by hand-built coral and rock walls.

The ponds were later subdivided by Chinese fishermen who leased the ponds to raise mullet and milkfish; over the years there were up to 18 ponds.

Some of the old dividing walls still remain their shape, but now there are eight ponds: Nuʻupia Ekahi, Nuʻupia Elua, Nuʻupia Ekolu, Nuʻupia Eha, Halekou, Heleloa, Paʻakai and Kaluapuhi.

Late-19th and early 20th-century cattle grazing over most of the Mōkapu Peninsula contributed to erosion and sedimentation, and creation of extensive mudflats.

The ponds are generally referred as Nuʻupia Ponds and are an important site for native and migratory waterfowl, shorebirds and seabirds.

Night heron, koloa, coots, stilts, moorhen, pacific golden plovers, black noddies, great frigatebirds and a large variety of migratory shorebirds, waterbirds and seabirds all utilize the wetland area. Wedge-tailed Shearwaters use the dune areas adjacent to the wetland.

Under military use since World War II, Nuʻupia Ponds became critical stilt habitat that aided their recovery from near extinction. Habitat loss and hunting throughout Hawai’i reduced stilt numbers to about 200 birds statewide by the early-1940s.

A ban on hunting prior to World War II permitted the partial recovery of the population and a high of 128 stilts was recorded in 1948 at Nuʻupia Ponds. There was also a period in late-1957 and early-1958 when, for unknown reasons, no birds were found.

Stilt populations on Oʻahu, including those at Nuʻupia Ponds, have shown a steady increase coincident with active habitat management since the 1980s. About 10 percent of the approximately 1,500 Hawaiian stilts native to the state are found here.

Red mangrove seeds first entered in the area in the early-1970s through culverts connecting the pond complex to adjoining bays. By 1974, the mangrove trees had become a pest species. Mangroves cover intertidal soft substrate in most of the tropics, but are not native to Hawaiʻi.

Red mangroves were first introduced to Hawaiʻi from Florida in 1902 to mitigate erosion after the destruction of coastal vegetation on the island of Molokai by humans and livestock.

In response to that, the Marines turned a nuisance into a training operation.

The 30-year-long Mud Ops exercise has Marine vehicles plowing a checkerboard mosaic of mud mounds surrounded by protective moats of water, providing cover from predators, controlling invasive plant growth and providing birds better access to nesting and feeding grounds.

Today, the ponds are part of the 482-acre Nuʻupia Ponds Wildlife Management Area within the Marine Corps Base Hawaiʻi.

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This circa 1940 shows Nuupia Ponds and the Naval Air Station at the bottom left. USMC photo.

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Mokapu-(Kailua_Side)-UH-Manoa-2444-1952

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Marine_Mud_Ops

April 10, 2019 by Peter T Young Leave a Comment

Whaling

The war for independence against the British on the American continent (1775-1783) closed the colonial trade routes within the British empire.

The merchantmen and whalers of New England swarmed around South America’s Cape Horn, in search of new markets and sources of supply. A market was established in China.

China took nothing that the US produced; hence Boston traders, in order to obtain the wherewithal to purchase teas and silks at Canton, spent 18-months or more of each China voyage collecting a cargo of sea-otter and other skins out of the northwest side of the American continent, highly esteemed by the Chinese.

Years before the westward land movement gathered momentum, the energies of seafaring New Englanders found their natural outlet, along their traditional pathway, in the Pacific Ocean.

Practically every vessel that visited the North Pacific in the closing years of the 18th century stopped at Hawai‘i for provisions and recreation; then, the opening years of the 19th century saw the sandalwood business became a recognized branch of trade.

Sandalwood, geography and fresh provisions made the Islands a vital link in a closely articulated trade route between Boston, the Northwest Coast and Canton, China.

The central location of the Hawaiian Islands between America and Orient brought many ships to the Islands. They needed food and water, and the islands supplied this need from its fertile lands.

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.

Rich whaling waters were discovered near Japan and soon hundreds of ships headed for the area.

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 opportu(nity) 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, an oil well was discovered and 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.

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Lahaina as seen from Lahainaluna-(portion_Lahainaluna_engraving)-1838

Koloa_Landing-Kauai-(KauaiMuseumCollection)

Rotch fleet in the midst of a school of sperm whales off the coast of Hawaii-LOC-1833

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A view of whale fishery, from A Collection of Voyages round the World…Captain Cook’s First, Second, Third and Last Voyages, 1790 (NOAA)

Cutting up the ‘junk’ – central section of the head of sperm whales

head oil from sperm whales could be bailed directly into casks

Hoisting the blanket strip

Trying the horse pieces – the minced ‘horse piece’ to the ‘try-pot’

‘The wharf-gauging oil’, by David H. Strother, a New Bedford whaling wharf covered with casks of whale oil. (Harper’s New Monthly Magazine, June 1860)

Stripping the ivory for scrimshaw

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April 9, 2019 by Peter T Young Leave a Comment

ʻĀinahau

Princess Victoria Kawekiu I Lunalilo Kalaninuiahilapalapa Kaʻiulani Cleghorn (commonly referred to as Princess Kaʻiulani) was born in Honolulu on October 16, 1875.

Princess Kaʻiulani’s mother was Princess Miriam Kapili Kekauluohi Likelike (sister of King Kalākaua and Queen Liliʻuokalani) and her father was Scottish businessman and horticulturist Archibald Scott Cleghorn, who later became Governor of Oʻahu.

Princess Kaʻiulani was the only child born to the Kalākaua dynasty; as such, she was the only direct heir to the throne of the Kingdom of Hawaiʻi.

Kaʻiulani inherited 10-acres of land in Waikīkī from her godmother, Princess Ruth Keʻelikōlani. Originally called Auaukai, Likelike named it ʻĀinahau; Princess Kaʻiulani spent most of her life there.

The stream that flowed through ʻĀinahau and emptied into the ocean between the Moana and Royal Hawaiian Hotels (where the present Outrigger Hotel is located,) was called ʻApuakehau (the middle of three rivers that used to run through Waikīkī.)

The family built a two-story home on the estate. At first the home was used only as a country estate, but Princess Kaʻiulani’s family loved it so much, it soon became their full-time residence.

The home was furnished with two grand pianos, elaborate brocade chairs, gold and glass cabinets and fixtures. Also, there were various art collections displayed on the walls and rooms.

The Scottish writer Robert Louis Stevenson was a frequent guest and used to read passages of poetry to the young Princess under the banyan tree. He even composed a poem for her where he described her as his “island rose, light of heart and bright of face.”

Archibald Cleghorn had an avid interest in horticulture. He imported plants and flowers from all over the world and planted them at ʻĀinahau.

Plants on the estate included mango trees, teak, cinnamon, camphor trees, date palms and sago palms. Its ten acres were filled with gardens, three lily ponds, 500 coconut trees, 14 varieties of hibiscus and 8 kinds of mango trees.

Reportedly, the first banyan tree in Hawaii was planted on the grounds of ʻĀinahau. As many as fifty peacocks, favorites of the young Princess, were allowed to roam freely on the grounds.

“The ʻĀinahau, with its waving, coconut trees, stately palms and winding roads and paths, has always been known as one of the most beautiful and romantic spots in Honolulu.” (Honolulu Star-Bulleting, September 23, 1913)

While attending a wedding at Parker Ranch at Waimea on the Big Island, Kaʻiulani got caught in a cold Waimea rain while riding on horseback, she became ill; she and her family returned to O‘ahu.

After a two-month illness, Kaʻiulani died at ʻĀinahau on March 6, 1899, at age 23. It is said that the night she died, her peacocks screamed so loud that people could hear them miles away and knew that she had died. Miriam Likelike passed away at ʻĀinahau 12-years before Kaʻiulani.

“Cleghorn, who survived both Princess Miriam Likelike and their daughter, died only a few years ago (Cleghorn lived until 1910 and also passed away there).” (Gessler, The Step Ladder, October 1921)

“Mr. Cleghorn … felt that he held ʻĀinahau in a sort of trust, to preserve it for the memory of Kaʻiulani, and indirectly also of Likelike.” (Honolulu Star Bulletin, April 16, 1913)

“A bill to accept the fine gift passed the senate in 1913 but was killed in the house, and it was admitted at the time that some of the heirs under the will had joined in fighting against the acceptance bill.” (Honolulu Star-Bulleting, September 23, 1913)

“The deal by which the property was leased was completed yesterday. The name of the lessee is withheld at this time, but it was learned that local persons are interested in the project.”

“On the first of July the buildings already on the estate will be opened as a hotel. The buildings include one large structure, five cottages and one grass house. … The lease is made for a short period of time, with the privilege of extension. It includes the entire area of beautiful ʻĀinahau.” (Honolulu Star-Bulletin, June 21, 1913)

Mrs EH Lewis rented the property from the Cleghorn estate and operated the property as ʻĀinahau Hotel from 1913 to 1917.

There was an unfortunate later fire of the home, while occupied by William F Aldrich. He ran to the room where the gas heater stood and saw flames. Neighbors tried to help by beating them out with cloths.

A fire truck was summoned from Kaimukī, but the pin holding together the steering gear fell out and the truck crashed into a fence. By the time help arrived, the building could not be saved. (Cultural Surveys)

“With great difficulty the flames were prevented from spreading to adjacent buildings. Sparks were carried to the roof of the Moana Hotel by the high wind.” (Maui News, August 5, 1921)

“Historic ʻĀinahau, at Waikiki, was totally destroyed by fire August 2d (1921,) together with most of its furniture and fittings, on which $15,000 insurance was carried.” (Thrum)

“ʻĀinahau, home of the wide lanais and lofty palms, rendezvous of Honolulu society in the reign of King Kalākaua, and haunt of Robert Louis Stevenson in his Hawaiian days, is gone. “

“The age old coconut trees which surrounded the famous palace were torches of remembrance, flaming high into the tropic night long after ʻĀinahau had become only a ghost among its glowing embers, but today they are charred stumps around blackened ruins.” (Gessler, The Step Ladder, October 1921)

In the late-1920s, the dredging of the Ala Wai Canal dried up the streams and ponds on the ʻĀinahau estate. Today the Princess Kaʻiulani Hotel sits at the former driveway entrance to the ʻĀinahau Estate, across the street from Waikiki’s historic Moana Hotel, which opened in 1901.

In 1999, a statue of Princess Kaʻiulani was erected in a small triangle park (at the corner of Kūhiō Avenue and Kaʻiulani Avenue,) which also includes a bus stop, halau mound for performances, landscaping and walkway.

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Ainahau_-_Kaiulani’s_House_after-1897

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Ainahau_-_Kaiulani’s_House-after-1897

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Entrance_to_Ainahau,_near_Honolulu,_residence_of_Princess_Kaiulani-1901

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Ainahau-when used as hotel-cars-1915

April 8, 2019 by Peter T Young Leave a Comment

The Alii, the Missionaries and Hawaii

Click HERE for more on the Ali‘i and the missionaries.

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.)

The Mission Prudential Committee in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. …”

“Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

The Laws and Regulations of the ABCFM stated, “No missionary or assistant missionary shall engage in any business or transaction whatever for the sake of private gain …”

“… nor shall anyone engage in transactions or employments yielding pecuniary profit, without first obtaining the consent of his brethren in the mission; and the profits, in all cases, shall be placed at the disposal of the mission.”

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

Collaboration between native Hawaiians and the American Protestant missionaries resulted in, among other things, the introduction of Christianity; the creation of the Hawaiian written language and widespread literacy; the promulgation of the concept of constitutional government; making Western medicine available; and the evolution of a new and distinctive musical tradition (with harmony and choral singing.)

Introduction of Christianity

Within five years of the initial arrival of the missionaries, 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. (Schulz)

Keōpūolani is said to have been the first convert of the missionaries in the Islands, receiving baptism from Rev. William Ellis in Lāhainā on September 16, 1823. Keōpūolani was spoken of “with admiration on account of her amiable temper and mild behavior”. (William Richards) She was ill and died shortly after her baptism.

On December 24, 1825, Kaʻahumanu, six other Chiefs and one makaʻāinana (commoner) were baptized and received Holy Communion at Kawaiahaʻo Church. This was the beginning of expanded admission into the Church.

Kamakau noted of her baptism, “Kaʻahumanu was the first fruit of the Kawaiahaʻo church … for she was the first to accept the word of God, and she was the one who led her chiefly relations as the first disciples of God’s church.”

Creation of the Hawaiian Written Language

When Captain Cook first made contact with the Hawaiian Islands in 1778, Hawaiian was a spoken language but not a written language. Historical accounts were passed down orally, through oli (chants) and mele (songs.)

Then, on July 14, 1826, the missionaries established a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o, and u) and seven consonants (h, k, l, m, n, p and w) in their “Report of the committee of health on the state of the Hawaiian language.” The alphabet continues in use today.

Widespread Literacy

The missionaries established schools associated with their missions across the Islands. This marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of Chiefs to stimulate the people to reading and writing.

Interestingly, as the early missionaries learned the Hawaiian language, they then taught their lessons in the mission schools in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians.

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built over 1,100-schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 53,000-students. (Laimana)

In 1839, King Kamehameha III called for the formation of the Chiefs’ Children’s School (Royal School.) The main goal of this school was to groom the next generation of the highest ranking Chiefs’ children and secure their positions for Hawaiʻi’s Kingdom. The King asked missionaries Amos Starr Cooke and Juliette Montague Cooke to teach the 16-royal children and run the school.

In this school, the Hawai‘i sovereigns who reigned over the Hawaiian people from 1855 were educated, including: Alexander Liholiho (King Kamehameha IV;) Emma Naʻea Rooke (Queen Emma;) Lot Kapuāiwa (King Kamehameha V;) William Lunalilo (King Lunalilo;) Bernice Pauahi (Princess Bernice Pauahi Bishop, founder of Kamehameha Schools;) David Kalākaua (King Kalākaua) and Lydia Liliʻu Kamakaʻeha (Queen Liliʻuokalani.)

The King also saw the importance of education for all; “Statute for the Regulation of Schools” was passed by the King and chiefs on October 15, 1840.

Its preamble stated, “The basis on which the Kingdom rests is wisdom and knowledge. Peace and prosperity cannot prevail in the land, unless the people are taught in letters and in that which constitutes prosperity. If the children are not taught, ignorance must be perpetual, and children of the chiefs cannot prosper, nor any other children”.

Constitutional Government

Kamehameha III asked Richards (who had previously been asked to serve as Queen Keōpūolani’s religious teacher) to become an advisor to the King as instructor in law, political economy and the administration of affairs generally.

Richards gave classes to King Kamehameha III and his Chiefs on the Western ideas of rule of law and economics. His decision to assist the King ultimately resulted in his resignation from the mission, when the ABCFM board refused to allow him to belong to the mission while assisting the King.

“The Hawaiian people believed in William Richards (Rikeke), the foreigner who taught the king to change the government of the Hawaiian people to a constitutional monarchy and end that of a supreme ruler, and his views were adopted.” (Kamakau)

Of his own free will, King Kamehameha III granted the Constitution of 1840, as a benefit to his country and people, that established his Government upon a declared plan. (Rex v. Booth – Hanifin)

That constitution introduced the innovation of representatives chosen by the people (rather than, as previously, solely selected by the Aliʻi.) This gave the common people a share in the government’s actual political power for the first time.

Western Medicine

Later (when Richards was sent on a diplomatic mission to the US and Europe to recognize the rights of a sovereign Hawaiʻi,) King Kamehameha III asked missionary Judd to resign from the mission and serve as his advisor and translator.

Judd, a doctor by training, had originally come to the islands to serve as the missionary physician. While in that role, Judd set up part of the basement in the 1821 Mission House as a Western medicine pharmacy and doctor’s office, beginning in 1832.

Dr Judd did not dismiss Native Hawaiian medical practices. He thought Native Hawaiian practice should be improved. Over the years, Dr Judd modified his practice to include Native Hawaiian ingredients in his treatments.

Judd wrote the first medical book in the Hawaiian language and later formed the first medical school in the Islands. Ten students were accepted when it opened in 1870, all native Hawaiians (the school had a Hawaiians-only admissions policy.)

Distinctive Musical Tradition

Another lasting legacy left by the missionaries in the Islands related to music. Some songs were translations of Western songs into Hawaiian; some were original verse and melody.

Oli and mele were already a part of the Hawaiian tradition; it was delivered in an almost monotone way, without instrumentation, or with percussion (drums) or flutes.

“As the Hawaiian songs were unwritten, and adapted to chanting rather than metrical music, a line was measured by the breath; their hopuna, answering to our line, was as many words as could be easily cantilated at one breath.” (Bingham)

The missionaries introduced Western choral tradition, harmony, hymns, gospel music, and Western composition. In the early period, instrumentation included the “Church Bass,” a cello-like instrument and a flute. Later on, church organs, pianos, melodeons, and other instruments were introduced to Hawai`i.

One of the unique verses (sung to an old melody) was Hoʻonani Hole – Hoʻonani I Ka Makua Mau. Bingham wrote/translated it to Hawaiian and people sang it to a melody that dates back to the 1600s – today, it is known as the Hawaiian Doxology.

Another popular Hawaiian song was written by another missionary, Lorenzo Lyons. Lyons composed many poems and hymns; Lyons’ best known and beloved work is the hymn “Hawaiʻi Aloha,” sung to the tune of “I Left It All With Jesus.” The song was inducted into the Hawaiian Music Hall of Fame in 1998.

“Widely regarded as Hawaiʻi’s second anthem, this hymn is sung in both churches and public gatherings. It is performed at important government and social functions to bring people together in unity, and at the closing of Hawaiʻi Legislative sessions.” (Hawaiian Music Museum)

Today, the Hawaiian Mission Houses Historic Site and Archives (Hawaiian Mission Houses) promotes an understanding of the social history of 19th-century Hawai‘i and the relationship between the Aliʻi and the missionaries, and their critical, collaborative role in the formation of modern Hawai‘i.

Over the years, the growing partnership and collaboration between native Hawaiians and the American Protestant missionaries resulted in the introduction of Christianity, a written Hawaiian language, literacy, constitutional government, Western medicine and an evolving music tradition.

Click HERE for more on the Ali‘i and the missionaries.

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April 7, 2019 by Peter T Young 1 Comment

Aloha Tower

Coral doesn’t grow in freshwater. So, where a stream enters a coastal area, there is typically no coral growth at that point – and, as the freshwater runs out into the ocean, a coral-less channel is created.

In its natural state, thanks to Nuʻuanu Stream, Honolulu Harbor originally was a deep embayment formed by the outflow of Nuʻuanu Stream creating an opening in the shallow coral reef along the south shore of Oʻahu.

Honolulu Harbor (it was earlier known as Kuloloia) was entered by the first foreigner, Captain William Brown of the English ship Butterworth, in 1794.

They called the harbor “Fair Haven” which may be a rough translation of the Hawaiian name Honolulu (it was also sometimes called Brown’s Harbor.) The name Honolulu (meaning “sheltered bay” – with numerous variations in spelling) soon came into use.

Boats either anchored off-shore, or they were pulled into the harbor (this was done with canoes; or, it meant men and/or oxen pulled them in.) It might take eight double canoes with 16-20 men each, working in the pre-dawn calm when winds and currents were slow.

A few years after, in 1825, the first pier in the harbor was improvised by sinking a ship’s hull near the present Pier 12 site. As Honolulu developed and grew, lots of changes happened, including along its waterfront. What is now known as Queen Street used to be the water’s edge.

Between 1857 and 1870, the coral block walls of the dismantled Fort edged and filled about 22-acres of reef and tideland, forming the “Esplanade” or “Ainahou,” between Fort and Merchant Streets.

In 1904, the area around South Street from King to Queen Streets was filled in. The Hawaiʻi Department of Public Works reported that “considerable filling (was) required” for the extension of Queen Street, from South Street to Ward Avenue, which would “greatly relieve the district of Kewalo in the wet season.”

With the opening of the Panama Canal in 1914 and anticipated increased trans-Pacific shipping, government and business planned to further enlarge Honolulu Harbor by dredging Kalihi Channel and Kapālama Basin.

Even in today’s high-tech environment with tools and toys with satellite support, the simple illumination from a known point continues to serve as a navigational aid, as well as warn mariners of hazardous areas.

Carl W Winstedt and the National Construction Company began construction on the Aloha Tower in 1924. The project took a year and a half to complete.

Aloha Tower opened in 1926; at 10 stories and 184-feet, 2-inches tall it was the tallest building in the Territory (and remained such for the next forty years.) (LRB)

It has 4 clocks, each face 12 feet in diameter (by far the biggest clock in the Territory of Hawai‘i and one of the largest in the United States at the time) and facing different directions, were made of bronze and weighed 7 tons each.

“Large public clocks first appeared in the 1840s and 1850s. In 1842, James Hunnewell presented Kawaiahaʻo Church with the large church clock on the gallery wall below the new organ.”

The public clock served the functional purpose of telling passers-by the time. But it also served as a village landmark, a reference point, and a symbol of civic pride. Indeed, public clocks were something of a status symbol for a community, a sign that a town had reached a certain level of prosperity, that there was action there.

If a ship or person was too far away to read the clock, two other means of time synchronization were provided. A time ball was lowered to the bottom of the forty-foot mast atop the tower each day at noon, and the blast of a siren was sounded at 7 am, noon and 4 pm.

Aloha Tower was built as a control tower for the Honolulu harbormaster and a lighthouse as part of a modern freight and passenger terminal at piers 8, 9 and 10.

In addition, it provided offices for the harbor master, pilots and customs officials. The eleventh floor of the tower served as a lookout for the harbor pilots, with balconies on all four sides.

In the day (pre-1959 trans-Pacific jetliner service,) the method of travel to Hawai‘i was by ship. Aloha Tower welcomed cruise passengers/visitors to the islands.

When the attack on Pearl Harbor came on December 7, 1941, Coast Guardsmen took up defensive positions around Aloha Tower and protected it from being occupied.

The Aloha Tower received little damage during the bombing of Pearl Harbor, but shortly thereafter, it was camouflaged with brown and green paint, and its light was extinguished for the remainder of the war.

Pre- and during WW II, the tower had been secretly a control facility for military convoy shipping for the Pacific Theater of Operations.

The military took control of the facility and painted it camouflage to minimize detection. (In 1947, the green camouflage paint was sandblasted from the tower and the brilliant white paint replaced.)

By the late 1960s, tall buildings were crowding the tower, and the Coast Guard decided to discontinue the beacon atop the Aloha Tower and install one on a 220-foot television tower.

This navigational aid served until 1975, when the present Honolulu Harbor Light was established on a metal pole at the end of Pier 2.

Owned by the State of Hawai’i, the Aloha Tower was renovated in 1994, at no cost to taxpayers, by the developer of the adjacent Aloha Tower Marketplace.

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19990624 CTY Construction of the Aloha Tower between 1924 and Sept. 1926 when the Aloha Tower was dedicated. COPY PHOTO BY DENNIS ODA FROM THE STATE ARCHIVES ON JUNE 23, 1999.