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March 10, 2019 by Peter T Young Leave a Comment

Luluku Agricultural Terraces

Terraces for the irrigated cultivation of taro once occupied a significant area within every major stream valley on O‘ahu. Taro pondfields (lo‘i kalo) were particularly numerous in Kailua and Kāne‘ohe ahupua‘a (traditional land divisions) in Ko‘olaupoko District, on the windward side of the island.

Both of these ahupua’a were of central importance to early rulers: Kailua had once been the capital of O‘ahu; and Kāneʻohe was so favored by Kamehameha I that he retained the land division as his personal property when other conquered lands were distributed to his soldiers and retainers in 1795. (Allen)

Unbeknown to many, land within the loop in the off-ramp road from H-3 connecting to Likelike Highway holds evidence of an inland component of the prehistoric settlement in Kāneʻohe.

This area is a small part and representative example of what constitutes the most extensive early wetland agricultural complex known on Oʻahu and has evidence of a long period of continued use.

The ‘ili (a smaller land division within an ahupuaʻa) of Luluku, located in the ahupuaʻa of Kāneʻohe, district of Koʻolaupoko, is where these numerous agricultural terraces are located. The site is currently inaccessible to the public.

Luluku is one of five upland ‘ili (Luluku, Punalu‘u Mauka, Kapalai, Pa‘u and Kea‘ahala) that are within the traditional boundaries of Kāneʻohe.

The terrace system in Luluku followed the stream channels and utilized all of its tributaries to irrigate the various loʻi kalo (taro,) forming a continuous mosaic of lo‘i from the inland slopes to the lowlands along the coast.

The buried field systems at Luluku predate AD 1600 and the period of state development. The majority of the terraces at Luluku were almost certainly under cultivation by the fifteenth century; their cultivation may have figured importantly in the development of the ahupua‘a socioeconomic system. (Allen)

The upstream and downstream surface terrace sets in Luluku were awarded to different people during the mid-nineteenth-century redistribution of lands in fee simple: the upstream set belonged to Kekane (or Kikane), the downstream set to Makaiohua. Both men claimed taro lo‘i. (Allen)

The evidence from Luluku and some surrounding areas suggest that:

1) lo‘i cultivation in windward O‘ahu began in areas at the forest edge, where both forest and agricultural products could be collected for exchange.

2) agricultural production became standardized in some upland areas as early as AD 1000, suggesting developing centralization and involvement in a redistributive economic network.

3) agricultural construction and production in areas along major streams were coordinated at a broad level by A.D. 1400, probably predating and contributing to the emergence of the ahupua’a system of land division and administration.

4) production of taro surpluses by A.D. 1400 reflects the centralized control of agriculture not only for economic reasons but to ensure that a support base existed for administrators in an elaborated political hierarchy; and

5) coordination of elaborate water distribution networks that used water from main streams for agricultural purposes is reflected before A.D. 1500 and probably contributed to the development of the ahupua’a system, predating the development of the state system of government and codification of the Hawaiian legal system. (Allen)

As late as 1940, especially in the lowland terraces, Kāneʻohe ahupua’a was still one of the most active communities in planting commercial taro.

In modern times, uplands were planted in bananas and papaya; lowlands were planted with rice and taro.

I remember this upland area known as the “Banana Patch.” Large-scale banana plantations began in 1930s; rice and taro farmers also planted bananas in areas unsuitable for their main crop. (There’s even a “Banana Patch” boat design from this area.)

The lo‘i kalo complex of agricultural terraces were initially divided by the construction of the Likelike Highway. The terraces were further impacted by the construction of H-3 and are now located within the Kāneʻohe Interchange.

As part of a Memorandum of Agreement (MOA) Highways Administration and H-3 Cooperative Agreement, Hawai’i Department of Transportation and Office of Hawaiian Affairs are undertaking a project that would preserve and interpret the cultural resources at the Luluku Terraces in Kāneʻohe.

To date, an Interpretive Development Plan has been prepared, a Hālawa-Luluku Interpretive Development Working Group has been formed, and mitigation measures and actions are identified. These efforts will restore a small portion of the once extensive loʻi kalo in Kāneʻohe.

The vision of the program is, “The Luluku Agricultural Terraces shall be restored through the perpetuation of culturally appropriate science, engineering and agricultural practices.”

“Research will be demonstrated through the planting of primarily native Hawaiian kalo using ancient and contemporary techniques in water resource management and sustainable agricultural practices.”

“The relationship between the land and its people are of both historical and cultural importance in the context of interpretations which emphasizes Luluku’s ability to feed many people in the Kāneʻohe district and areas beyond.”

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Luluku-Walls-Terraces
Luluku-Walls-Terraces
Luluku_Walls-Terraces
Luluku_Walls-Terraces
Luluku_Plains (M Cypher)
Luluku_Plains (M Cypher)
Former Taro Loi Converted to Rice Fields
Former Taro Loi Converted to Rice Fields
Taro Production in Heeia - 1930
Taro Production in Heeia – 1930
Windward_Rice_Planting
Windward_Rice_Planting
Kaneohe Rice Mill-1913
Kaneohe Rice Mill-1913
Pineapple-Southern_Kaneohe-1923
Pineapple-Southern_Kaneohe-1923
Pineapple-Southern Part of Kaneohe Bay-1924
Pineapple-Southern Part of Kaneohe Bay-1924
Kaneohe Pineapple Fields-1920
Kaneohe Pineapple Fields-1920
Nuuanu_Pali-View_of_Kaneohe-1935
Nuuanu_Pali-View_of_Kaneohe-1935
Major Streams - Kaneohe-USGS-1959
Major Streams – Kaneohe-USGS-1959
Luluku-Location-Image
Luluku-Location-Image
Luluku-Surrounding_Archaeological_Sites-Map
Luluku-Surrounding_Archaeological_Sites-Map
Luluku-Conceptual_Site_Plan
Luluku-Conceptual_Site_Plan

Filed Under: General, Hawaiian Traditions Tagged With: Rice, Pineapple, H3, Likelike Highway, Luluku, Banana, Taro, Hawaii, Kaneohe

March 9, 2019 by Peter T Young Leave a Comment

Coastal Concerns

The distance from the state’s most remote spot of land to the shoreline is about 28½-miles; almost half of Hawai‘i is within only 5-miles of the coastline.

Hawai‘i’s historical, cultural, religious, environmental, social, recreational and economic foundations are centered on its coasts.

While it is such an important resource for us, we continue to have conflicts within this area. We need to address coastal concerns from these same broad, interconnected perspectives.

On the local level, I think we should expand our discussions to look at the myriad coastal concerns. Here are just a few of the initial discussion points and introductory questions I think we should consider:

  • Traditional and cultural practices (How should we assure that these rights are protected?)
  • Public access (How should we enhance opportunities for access to and across our island coastlines?)
  • Use of public property (How should we deal with the inherent conflict between wanting to increase the opportunities for the public to use and enjoy public resources, while not over-burdening these fragile resources?)
  • Commercial activities (Many commercial operators provide services residents and visitors want and/or need – how should we balance these activities with other coastal uses?)
  • Economy (How should we accomplish the essential balance of preserving and protecting our natural and cultural resources, while enhancing our economic opportunities?)
  • Private versus public interests (How should we balance private and public rights and interests?)
  • Carrying capacity of our coastlines (How should we deal with increasing numbers of residents, visitors and commercial users wanting to enjoy our coastal resources?)
  • User conflicts (How should we address user conflicts, not only from the perspective “between” different coastal user groups, but also conflicts “within” groups?)
  • Natural hazards (How should we mitigate impacts by natural causes, such as erosion, high surf, tsunami, hurricanes, etc?)
  • Marine ecosystems (How should we protect our marine habitats, coral reefs, fisheries, etc?)
  • Land-based influences on coastal resources (How should we deal with near shore improvements (public and private,) protecting open space, shoreline hardening, irrigation and storm run-off, etc?)
  • Encroachment onto public lands (Whether they involve structures, landscaping or irrigation, storage of personal property or other, what are the responsibilities of private property owners encroaching onto state (public) property?)
  • Shoreline modification (What responsibilities do people have to the public trust and their neighbors when they put up seawalls or other shore-hardening or altering structures?)
  • Enforcement (Given the size and distribution of state resources, it is impossible for enforcement officers to be in all places at all times – how should we work better to enforce state laws and rules?)
  • Setbacks (Given the diversity of shoreline characteristics (sandy beach, rocky coast, lava cliffs, manmade structures, etc,) should we consider alternative setback approaches, rather than the typical “one size fits all” process we have now?)
  • Jurisdiction (Should more authority be delegated to the Counties? Since shoreline certifications address County setbacks, should we assign the certification process to the Counties? How should we work better with the community?)
  • Impacts on natural resources (Given all these concerns, how should we preserve and enhance what we have? What is the future of our shoreline, beaches, coral reefs, biodiversity of the near-shore waters, etc?)
  • Rising sea level and projections of stronger and more frequent El Niño events and tropical cyclones in waters surrounding Hawai‘i all indicate a growing vulnerability to coastal flooding and erosion.
  • Responsibility (What are our individual and collective responsibilities? How can we all work better together?)

Our natural and cultural resources form the foundation of our quality of life and they are the backdrop to our economy. They are the essence of our sense of place; they make Hawai’i, Hawai’i.

Coastal concerns are complicated and connected.

There are, obviously, a variety of coastal controversies, conflicts and concerns, as well as equally complex solutions to these matters. In addressing one concern, we cannot overlook how solutions for it may impact others.

We need collaborative solution-based dialogue and action, involving all constituency and user groups, to make sure we continue to make Hawai’i a great place to live – not just for now, but for the generations to come.

I am proud to have represented Hawai‘i on the Coastal States Organization, as well as served on the Coastal States Stewardship Foundation.

We share a lot of challenges related to the coasts across the country. We can work together and learn from each other in addressing them.

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Hawaiian-Islands-NASA

Filed Under: General Tagged With: Hawaii, Coastal States Organization, Coastal States Stewardship Foundation, Coastal Concerns, Coasts

March 8, 2019 by Peter T Young 2 Comments

‘Umi in Kona

Pa o ʻUmi is the small point of land in Kailua Bay between Kamakahonu (King Kamehameha Hotel) and Huliheʻe Palace, near the middle of the Kailua Seawall in Kona on the Big Island.

It marks the location of the Royal Center of the ruler ʻUmi-a-Līloa (ʻUmi) (ca. AD 1490-1525) and where famed King ʻUmi landed when he first came to Kailua by canoe from his ancestral court at Waipiʻo.

On this point of rock, King ʻUmi ordered his attendant to dry his treasured feather cloak (ʻahuʻula) (so this promontory is sometimes referred to as Ka Lae o ʻAhuʻula.)

Over the years of widening Aliʻi Drive and adding on to the seawall, this point has been almost completely covered.

ʻUmi from Waipiʻo, son of Līloa, defeated Kona chief Ehunuikaimalino and united the island of Hawai‘i. He then moved his Royal Center from Waipi‘o to Kailua.

ʻUmi’s residence was near the place called Pa-o-ʻUmi.

At about the time of ʻUmi, a significant new form of agriculture was developed in Kona; he is credited with starting this in Kona.

Today, archaeologists call the unique method of farming in this area the “Kona Field System.”

This intensive agricultural activity changed farming and agricultural production on the western side of Hawai’i Island; the Kona field system was quite large, extending from Kailua to south of Honaunau.

In lower elevations all the way to the shore, informal clearings, mounds and terraces were used to plant sweet potatoes; and on the forest fringe above the walled fields there were clearings, mounds and terraces which were primarily planted in bananas.

In the lower reaches of the tillable land, at elevations about 500-feet to 1,000-feet above sea level, a grove of breadfruit half mile wide and 20 miles long grew.

Sweet potatoes grew among the breadfruit. Above the breadfruit grove, at elevations where the rainfall reached 60-70 inches or more, were fields of dry land taro.

The field system took up all the tillable land and cropping cycles were frequent. Agriculture supported the thriving and growing population of Kona.

The Kona Field System (identified as Site: 10-27-6601 and including multiple locations) was listed on the National Register of Historic Places on January 28, 1977.

When it was nominated to the National Register, the Kona Field System was described as “the most monumental work of the ancient Hawaiians.”

The challenge of farming in Kona is to produce a flourishing agricultural economy in an area subject to frequent droughts, with no lakes or streams for irrigation.

The Kona Field System was planted in long, narrow fields that ran across the contours, along the slopes of Mauna Loa and Hualālai.

As rainfall increases rapidly as you go up the side of Hualālai, the long fields allowed farmers to plant different crops according to the rainfall gradients.

This traditional farming system disappeared by the mid-19th century and now coffee farms cover much of the land that once comprised the Kona Field System (we now call this mauka region the “Coffee Belt.”)

The photo shows Pa o ‘Umi, taken in 1928 from the area of the Kailua Pier – Huliheʻe Palace and Mokuaikaua Church in background. The little girl sitting on the left is my mother; the woman sitting in the middle (wearing a hat) is my grandmother.

Pa O ‘Umi was included as a Point of Interest in the Royal Footsteps Along The Kona Coast Scenic Byway. We prepared the Corridor Management Plan for the scenic byway for the Kailua Village BID.

We are honored that the project was awarded the 2011 “Environment / Preservation” award from the American Planning Association – Hawaii Chapter; “Historic Preservation Commendation” from the Historic Hawaiʻi Foundation and the 2011 “Pualu Award for Culture & Heritage” from the Kona-Kohala Chamber of Commerce.

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Pa_o_Umi-LSY
Pa_o_Umi-LSY
Kailua-Kona-2C_-Pa-2Bo-2BUmi-2Bca._1890
Kailua_Bay-HenryEPKekahuna-SP_201858-Pa_O_Umi_Heiau-noted
Kailua_Bay-HenryEPKekahuna-SP_201858-Pa_O_Umi_Heiau-noted
Persis_Goodale_Thurston_Taylor_–_Kailua_from_the_Sea,_1836
Persis_Goodale_Thurston_Taylor_–_Kailua_from_the_Sea,_1836
Kona Field System Walls - Google Earth
Kona Field System Walls – Google Earth
Kona_Field_System-Map
Kona_Field_System-Map
Hawaii_Island-noting_Kona_and_Kohala_Field_Systems-Map
Hawaii_Island-noting_Kona_and_Kohala_Field_Systems-Map

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Kona, Umi-a-Liloa, Kona Field System, Kailua-Kona, Pa o Umi, Field System, Royal Footsteps Along The Kona Coast, Umi, Hawaii

March 7, 2019 by Peter T Young Leave a Comment

Hawaiian Islands Humpback Whale National Marine Sanctuary

In the Kumulipo chant – the Hawaiian creation chant – the Second Era speaks of the birth of the whale: “Hanau ka palaoa noho I kai” – born is the whale living in the ocean. The Koholā (humpback whale) was well known to the early Hawaiians. (Maxwell)

The presence of the koholā in Hawaiian waters is evidenced in Hawai‘i’s oral and written history through petroglyphs, legends, legendary place names and artifacts.

Kapoukahi, a powerful kahuna from Kaua‘i, prophesized that war would end if Kamehameha I constructed a heiau dedicated to the war god Ku at Pu‘ukoholā.

In 1791, Keoua, Kamehameha’s cousin, was slain at Pu‘ukoholā, an event that according to prophesy, led to the conquest and consolidation of the islands under the rule of Kamehameha I.

The warm waters surrounding the main Hawaiian Islands are breeding, calving and nursing areas for humpback whales and is one of the world’s most important habitats for them.

At the start of the 20th century, the global population of humpbacks was depleted by the commercial whaling industry.

In 1973, the United States government made it illegal to hunt, harm or disturb humpback whales. When the Endangered Species Act was passed in 1973, the humpback whale was listed as endangered.

Protection of this important ecological habitat was necessary for the long-term recovery of the North Pacific humpback whale population.

In 1993 it was estimated that there were 6,000 whales in the North Pacific Ocean, and that 4,000 of those came to Hawaiʻi.

Most of the North Pacific stock of humpback whales winter in three nearshore lower latitude mating and calving areas: Hawai‘i, western Mexico and the islands of southern Japan.

During the spring and summer they migrate as far as 3,000 miles. The Hawaii population breeds in the main Hawaiian Islands and feeds in most of the known feeding grounds in the North Pacific, particularly Southeast Alaska and northern British Columbia.

Humpbacks continuously travel at approximately three to seven miles per hour with very few stops. The main Hawaiian Islands may contain the largest seasonal population of North Pacific humpbacks in the world. (NOAA)

Through an international ban on commercial whaling and protections under the Endangered Species Act and the Marine Mammal Protection Act, the North Pacific humpback whale population now numbers more than 21,000.

Whales in Hawaii were delisted and are now noted as ‘Not at Risk’. (NPR) The whales will continue to be protected under other federal laws, including the Marine Mammal Protection Act.

The population of humpback whales that uses Hawaiʻi’s waters as their principal wintering ground is likely more than 10,000 animals. (NOAA)

Congress enacted the Hawaiian Islands Humpback Whale National Marine Sanctuary, recognizing the important role that the Hawaiian Islands play in the preservation and long-term vitality of the humpback whale.

The Sanctuary is jointly managed in an equal partnership in the oversight of sanctuary operations by the National Oceanic and Atmospheric Administration (NOAA) and the State of Hawai‘i.

The cooperative agreement, signed in 1998, states that NOAA and the State of Hawai’i “shall manage the sanctuary through a cooperative partnership and consult on all management activities throughout the sanctuary.”

The State duties in the agreement are the responsibility of the Department of Land and Natural Resources (DLNR;) we had a great working relationship with NOAA.

NOAA and the State of Hawai’i determined that co-managing a sanctuary would provide additional beneficial resources and expertise to enhance the protection of humpback whales and their habitat, rather than do things on our own.

The sanctuary conducts and supports humpback whale research to increase scientific knowledge about the North Pacific humpback whale population and its habitat. Research efforts include photo identification, population, birth and mortality rates and whale behavior.

Like our fingerprints, whale flukes (tail fins) are unique with distinctive patches and markings for each whale. Researchers use the irregularities and differences of a whale’s fluke to distinguish between individual whales.

A Sanctuary advisory council assists the Sanctuary staff by providing advice and recommendations to the Sanctuary personnel.

In the summer, humpbacks are found in high latitude feeding grounds in Gulf of Alaska in the Pacific where they spend the majority of the time feeding and building up blubber that they live off of in the winter.

From December to late-May, the humpback whales migrate to calving grounds in Hawaiian waters. This time of year is one of the best viewing periods.

In 2016 the humpback whales were delisted and noted as ‘Recovered;’ the moratorium on whaling remains in effect.

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Humpback_Whale-Maui-(Stan_Butler-NOAA)-WC
Humpback_Whale-Maui-(Stan_Butler-NOAA)-WC
Humpback Whales
Humpback Whales
Whales from McGregor Point-(cphamrah)
Whales from McGregor Point-(cphamrah)
Humpback Whale-Hopkins
Humpback Whale-Hopkins
Humpback Whales
Humpback Whales
Humpback Whale Fluke
Humpback Whale Fluke
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hawaii-humpback-logo
Hawaiian-Islands-Humpback-Whale-National-Marine-Sanctuary-Map

Filed Under: General Tagged With: NOAA, Hawaii, DLNR, Kohola, Hawaiian Islands Humpback Whale National Marine Sanctuary

March 5, 2019 by Peter T Young Leave a Comment

Kamehameha’s Attempts to Conquer Kauai

In 1784 Kamehameha I began a war of conquest, and, by 1795, with his superior use of modern weapons and western advisors, he subdued all other chiefdoms, with the exception of Kauai.

Kauai and Niʻihau were ruled by King Kaumuali‘i. He was born in 1780 at the sacred royal Birthstone at Holoholokū Heiau in Wailua.

King Kamehameha I launched his first invasion attempt on Kauai in April of 1796, having already conquered the other Hawaiian Islands, and having fought his last major battle at Nu‘uanu on O‘ahu in 1795.

Kauai’s opposing factions (Kaumuali‘i versus Keawe) were extremely vulnerable as they had been weakened by fighting each other (Keawe died and Kaumuali‘i was, ultimately, ruler of Kaua‘i and Ni‘ihau.)

About one-fourth of the way across the ocean channel between O‘ahu and Kaua‘i, a storm thwarted Kamehameha’s warriors when many of their canoes were swamped in the rough seas and stormy winds, and then were forced to turn back.

Some of the advance troops made it to Kauai and were killed when they reached shore. Kauai remained unconquered by Kamehameha and Kaumuali‘i ruled.

In 1804, King Kamehameha I moved his capital from Lahaina, Maui to Honolulu on O‘ahu, and continued planning an attack on Kaua‘i. Kamehameha’s forces for this second invasion attempt included about 7,000 Hawaiians along with about 50 foreigners (Europeans).

Kamehameha’s troops were armed with muskets, as well as eight cannons, 40 swivel guns, and other Western weaponry. Kamehameha’s massive fleet of double-hulled canoes was accompanied by 21 armed schooners.

Kamehameha’s second attempt was thwarted, again, when an epidemic, thought to be typhoid or dysentery, swept through the population, killing thousands. The sickness delayed for a second time Kamehameha’s goal of conquering Kauai.

In a renewed effort for a large-scale attack on Kauai, Kamehameha began assembling a formidable armada of sailing ships in Waikīkī, using foreigners to construct the vessels.

The invasion never took place. In the face of the threat of a further invasion, in 1810, Kaumuali‘i decided to peacefully unite with Kamehameha and join the rest of the Kingdom of Hawaiʻi.

Kaumuali‘i still retained his title and responsibilities as the head of Kaua‘i, but ceded Kauaʻi and Ni‘ihau to Kamehameha and the Hawaiian Islands were unified under a single leader.

The agreement with Kaumuali‘i marked the end of war and thoughts of war across the archipelago. Kaumuali’i returned to Kaua’i still serving as the paramount chief.

Although Kaumuali‘i had ceded Kaua‘i to Kamehameha I in 1810, he generally maintained de facto independence and control of the island following his agreement with Kamehameha.

After King Kamehameha I died in 1819, Kaumuali‘i pledged his allegiance to Liholiho, Kamehameha’s son and successor. In 1821, Liholiho (King Kamehameha II) anchored his royal ship Ha‘aheo o Hawai‘i (Pride of Hawai‘i) in Waimea Bay, and invited Kaumuali‘i aboard.

After boarding the ship Kaumuali‘i was effectively taken as a prisoner and the ship sailed for O‘ahu. There, Ka‘ahumanu (Kamehameha’s widow) married him – some suggest it was based on romance, others suggest it was an act of diplomacy.

Kaumuali‘i passed away on O‘ahu in 1824, effectively ceding the island to the Kingdom of Hawaiʻi upon his death.

Hiram Bingham was on a preaching tour of the island of Kauai in 1824, shortly before King Kaumuali‘i died. Kaumuali‘i had been living on Oahu for three years. Bingham spoke to him just before coming to Kauai.

Bingham writes: “We found Kaumuali‘i seated at his desk, writing a letter of business. We were forcible and pleasantly struck with the dignity and gravity, courteousness, freedom and affection …”

“… with which he rose and gave us his hand, his hearty aloha, and friendly parting smile, so much like a cultivated Christian brother.”

When the king died, Bingham said a gloom fell over Kauai.

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Mahiole_of_Kaumualii,_1899- Kaumualiʻi (c. 1778 – May 26, 1824) was the last independent Aliʻi Aimoku (King of the islands) of Kauaʻi and Niʻihau
Mahiole_of_Kaumualii,_1899- Kaumualiʻi (c. 1778 – May 26, 1824) was the last independent Aliʻi Aimoku (King of the islands) of Kauaʻi and Niʻihau
King Kaumuali‘i, the last king of Kauai, from a portrait by Laka Morton (Kauai Museum)
King Kaumuali‘i, the last king of Kauai, from a portrait by Laka Morton (Kauai Museum)
Maui-Lahaina-Waiola_Cemetery-Kaumualii
Maui-Lahaina-Waiola_Cemetery-Kaumualii

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Kauai, Kaahumanu, Kaumualii, Hiram Bingham, Kamehameha

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People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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