Hawaii | Page 307 | Images of Old Hawaiʻi

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

King Kaumuali‘i, the last king of Kauai, from a portrait by Laka Morton (Kauai Museum)

Maui-Lahaina-Waiola_Cemetery-Kaumualii

March 4, 2019 by Peter T Young 1 Comment

Diamond Head Lighthouse

Diamond Head serves as a landmark as ships approach Honolulu Harbor from the west side of Oʻahu.

With the increase of commerce calling at the port of Honolulu, a lookout was established in 1878 on the seaward slopes of Diamond Head for spotting and reporting incoming vessels.

The first attendant, John Peterson from Sweden and known as “Lighthouse Charlie,” spotted incoming vessels through a telescope.

In 1893, ‘SS Miowera’ ran aground at Diamond Head prompting the Hawaiian legislature to recommend a lighthouse be established at Diamond Head. Then, ‘China’ ran aground, finally causing construction of an iron tower to begin.

A 40’ open frame tower was constructed at Honolulu Iron Works. In 1898, the Hawaiian legislature deemed the lighthouse tower should be masonry, not skeletal iron.

Its light was first lit on July 1, 1899. The light had a red sector to mark dangerous shoals and reefs. (As an aside, the first lighthouse in the Pacific was built on Maui in 1840; the first in Honolulu in 1869.)

In 1904, a floor was added to the tower, 14’ above ground level. Windows were placed in 2 existing openings in the tower walls and telephone lines were installed in the tower.

However, over a decade later, cracks were noted in the structure, compromising the tower’s integrity. In 1917, funds were allocated for constructing a fifty-five-foot tower of reinforced concrete on the original foundation.

The old tower was replaced with the modern concrete structure, which strongly resembles the original tower.

One notable difference is that the old tower had an external staircase that wrapped partway around the tower, whereas the new tower houses an internal, cast-iron, spiral stairway.

In 1921, a light keeper’s home was built nearby. A keeper occupied the dwelling for just three years, as the station was automated in 1924.

In 1939, the light station was turned over to the Coast Guard.

During World War II, a small structure was built on the seaward side of the tower and a Coast Guard radio station was housed in the keeper’s dwelling.

Following the war, in 1946, the radio station was moved to its present site in Wahiawa. The dwelling was remodeled and has since been home to the Commanders of the Fourteenth Coast Guard District.

The Diamond Head light was built 147 feet above sea level and can be seen as far away as 18 miles. It has the intensity of 60,000 candlepower. To warn vessels of the reefs off of Waikiki Beach, a red sector shows.

Fully automatic, its 1,000-watt electric lamp continues to guide ships to O‘ahu and is among the best-known lighthouses in the world.

In 1980, the Diamond Head Lighthouse was placed on the National Register of Historic Places.

Besides continuing its nightly vigil noting the land and reefs off Diamond Head, the lighthouse also serves as one end of the finish line for the biennial Transpac Yacht Race, which starts 2,225 nautical miles away from Point Fermin, at the southern edge of Los Angeles, California.

While at DLNR, I had the opportunity to attend a reception hosted by Admiral Sally Brice-O’Hara, then-Commander of the 14th Coast Guard District at the Diamond Head Lighthouse. Yes, the location and view from this site is one of the best in Hawaiʻi.

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Diamond Head Lighthouse

Diamond_Head_Lighthouse-steel_frame (temporary posting Ok’d by Lighthousefriends-com)

Diamond_Head_Lighthouse-early (temporary posting Ok’d by Lighthousefriends-com)

Diamond Head Lighthouse-Babcock

Diamond-Head-Lighthouse

Diamond Head Light, Oahu Island -1960

DiamondHeadLightHouse

Diamond_Head_Light

Diamond Head Light guards the south shore of Oahu at that noted landmark east of Waikiki Beach, guarding the approaches to Honolulu Harbor. The old keeper’s house is the official residence of the Commandant of the Coast Guard’s 14th District.

Diamond_Head_Lighthouse-Transpac_Finish

March 3, 2019 by Peter T Young 1 Comment

Kāne‘ohe Bay Dredging

The earliest modifications to the natural marine environment of Kāne‘ohe Bay were those made by the ancient Hawaiians.

The construction of walled fishponds along the shore was perhaps the most obvious innovation.

The development of terraces and a complex irrigation network for the cultivation of taro no doubt had an effect on stream flow, reducing total runoff into the Bay.

In general, however, it can be stated that these early changes did not greatly modify the marine environment that existed when man first arrived in the area.

However, dredging in the Bay did.

Records of dredging permits issued by the Army Corps of Engineers began in 1915.

Almost all of the early permits were for boat landings, piers and wharves, including the 1,200-foot wharf at Kokokahi and the 500-ft wharf at Moku-o-Loe (Coconut Island) for Hawaiian Tuna Packers (in 1934.)

Although some dredging was involved in the construction of piers and small boat basins, probably the first extensive dredging was done in 1937 when 56,000 cubic yards were dredged “from the coral reef in Kāne‘ohe Bay” by the Mokapu Land Co., Ltd.

The great bulk of all reef material dredged in Kāne‘ohe Bay was removed in connection with the construction at Mokapu of the Kāne‘ohe Naval Air Station (now Marine Corps Base Hawai‘i) between 1939 and 1945.

Dredging for the base began on September 27, 1939, and continued throughout World War II. A bulkhead was constructed on the west side of Mokapu Peninsula, and initial dredged material from the adjacent reef flat was used as fill behind it.

In November 1939, the patch reefs in the seaplane take-off area in the main Bay basin were dredged to 10-feet (later most were taken down to 30-feet.)

Other early dredging was just off the northwest tip of the peninsula, near the site of the “landing mat” (runway.) The runway was about half complete at the time of the Japanese attack on December 7, 1941.

It appears that a fairly reliable total of dredged material is 15,193,000 cubic yards.

(Do the Math … Let’s say the common dump truck load is 10 cubic yards … that’s a million and an half truckloads of dredge material.)

During the war there had been some modifications of the ponds on Mokapu Peninsula, but the shore ponds around the perimeter of the Bay were spared.

However, from 1946 to 1948 (mostly in 1947) nine fishponds with a total area of nearly 60 acres, were filled, eight of them located in Kāne‘ohe ahupua‘a in the southern portion of the Bay.

In the Great Māhele, Hawaiian fishponds were considered private property by landowners and by the Hawaiian government.

This was confirmed in subsequent Court cases that noted “titles to fishponds are recognized to the same extent and in the same manner as rights recognized in fast land.”

Many of the filled fishponds were developed into residential uses (I’ll have more on fishponds in general and some specific ones in future posts.)

There are now only 12 walled fishponds remaining of the 30 known to have once existed in Kāne‘ohe Bay and a number of these have only partial remains and are not immediately recognizable as fishponds.

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Kaneohe_Bay_Dredging-1941

Mokapu-Peninsula-before-MCAS-dredging-1938.

Dredging Kaneohe Bay-1942

Kaneohe_Bay-Aerial-(2277)-1968

Kaneohe_Bay-Kailua-Aerial-(2096)-1976 – areas with partial dredging

kaneohe-Bay-Aerial-3

March 2, 2019 by Peter T Young 3 Comments

Buddhism

New England Congregationalists first brought Protestant Christianity to the islands in 1820. Roman Catholic missionaries came to Hawaii in 1827. Quakers came in 1835 and Mormons in 1850. Methodists came in 1855, and members of the Church of England arrived in 1862.

Shortage of laborers to work in the growing sugar plantations prompted the Hawaiian Legislature to pass “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system (labor shortages were eased by bringing in contract workers from Asia, Europe and North America.)

Japanese immigration to Hawaiʻi that began in 1868 marked the beginnings of large-scale settlement and, with it, the establishment of a strong religious base of Buddhism.

A large wave of Japanese laborers started arriving in 1885; 29,000 Japanese traveled to Hawai‘i for the next nine years to work on sugar plantations under three-year contracts.

The history of formal Buddhism teachings in Hawai‘i can be traced to the arrival of Soryu Kagahi, a priest of the True Pure Land Sect and a native of Oita Prefecture.

Upon learning of the extreme hardship, both physical and spiritual, of the Japanese immigrants in Hawaiʻi due to the differences in language and culture, he came to Hawaii to comfort these immigrants and to help in alleviating their hardship.

Kagahi, the first Hongwanji minister, came to Hawai‘i to minister to the religious needs of Japanese immigrants and to share the teachings of Shakamuni Buddha and Shinran Shonin.

Upon arriving in Honolulu on March 2, 1889 (which is presently celebrated as Hawai‘i Kyodan’s “Kaikyo Kinen-bi” or “Hongwanji Day”, the founding day of the mission), Reverend Kagahi rented a house and hung a sign, “The Great Imperial Japan Hongwanji Denomination Hawaii Branch” and used it as a base for his religious activities.

He also traveled to Kauaʻi, Maui and Big Island and conducted religious services. He visited the Big Island on two occasions and helped the people in Hilo in founding the fukyojo, the forerunner of the present Hilo Betsuin. (Hilo at that time had a larger Japanese population than did Honolulu.)

In October 1889, Reverend Kagahi returned to Japan to report on the Hawaiʻi situation and to urge establishment of Jodo Shinshu in Hawaii. He also stressed the need for financial assistance to Hawaiʻi to carry forward these activities.

However, since authorities in Japan initially viewed the Japanese presence in Hawaii as “transient,” they did not see the need for a Hawaiian mission.

That changed in 1897 when the Japanese immigrants petitioned the Honpa Hongwanji headquarters in Japan and requested that Buddhist missionaries be sent to Hawai‘i.

They expressed the urgency and need for “community stability” – a stability achieved through religious institutions and the revival of cultural commonalities among the immigrants.

Leadership in Japan, now aware that the Japanese immigrant had become more than a transient, responded enthusiastically, and more missions were established.

The rise of Buddhism in a predominantly Christian environment was due, in part, to this deeper expression among the Japanese immigrants of their need for a sense of community.

Several of the sugar plantations were sympathetic and supportive of the desire for temples and donated parcels of land near the immigrant camps.

In 1898, the Rev. Honi Satomi arrived as the first Bishop of Hongwanji and property located off Fort Street at the end of Kukui, in the area called Fort Lane (just above Beretania Street and Central Fire Station) was purchased for the first site of the temple.

Queen Lili’uokalani and Mary Foster (donor of Foster Botanical Garden,) attended a Buddhist service in 1901 to commemorate the birth of founder Shinran Shonin.

In 1918, the Honpa Hongwanji Mission was built in Honolulu, the world’s first reinforced concrete Buddhist temple.

Several Buddhist sects came to Hawai‘i in the late-1800s and early-1900s to fill the needs of the early Japanese: Jodo Shin-shu Honpa Hongwanji Sect, Jodo Sect, Shingon Sect, Nichiren Sect, Jodo Shin Sect and the Higashi Hongwanji Sect.

Over the past 120 years, the Japanese community established 174 temple sites and through the process of building and rebuilding, constructed nearly 300 Buddhist temples throughout the islands, many of which were built in sugar plantation villages by early Japanese immigrants and served tiny congregations.

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Hilo Hongwanji Temple, 1889

Soryu Kagahi

Buddhism_in_Hawaii-Honpa Hongwanji Hilo Betsuin-(honoluluadvertiser-com)

Shinto_temple

Waipahu_Hongwanji

Soto Mission Of Hawaii-Shoboji

Soto Mission Of Aiea-Taiheiji

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Mililani Hongwanji Mission

Lahaina Hongwanji Mission

Honpa Hongwanji Buddhist Temple-Honpa Hongwanji Mission of Hawaii is located at 1727 Pali Highway

Hanapepe Hongwanji Temple

March 1, 2019 by Peter T Young Leave a Comment

Hawai‘i’s 5th County

Kalawao, encompassing the Kalaupapa Peninsula (also known as the Makanalua Peninsula,) is midway along the North Shore of Molokai.

Archaeological evidence suggests the earliest settlers in the peninsula probably lived in the Waikolu Valley in the A.D. 1100-1550 timeframe. At that time, people had been living in the windward Hālawa Valley for hundreds of years.

The Kalaupapa Peninsula, however, was probably not occupied until slightly later, perhaps around 1300-1400 A.D.

On the peninsula where it is dry and there are no permanent streams, people built field walls to protect crops like sweet potato (‘uala) from the northeast tradewinds. The remnant field walls can be seen from the air as one arrives at Kalaupapa Airport.

In wetter areas near the base of the cliffs, people built garden terraces. True pond field agriculture may have only been practiced in the Waikolu Valley or at the mouth of the Waihanau Valley.

The first peoples of Kalaupapa also collected marine resources along the shore, the reef, and offshore except when strong winter storms prevented it. People visited other parts of the island both by canoe and by trail over the cliffs.

In 1905, the Territorial Legislature passed a law that formed the basis of modern government in Hawaii, the County Act, forming local County governance.

While we easily recognize the four main Counties in Hawai‘i: Kauai, O‘ahu, Maui and Hawai‘i; we often overlook the County of Kalawao, Hawai‘i’s 5th County (encompassing the Kalaupapa Peninsula and surrounding land.)

The four main Counties are governed by elected County Councils. Kalawao is under the jurisdiction of the state’s Health Department; the director of Health serves as the Kalawao County ‘Mayor.’

State law, (HRS §326-34) states that the county of Kalawao consists of that portion of the island of Molokai known as Kalaupapa, Kalawao and Waikolu, and commonly known or designated as the Kalaupapa Settlement, and is not a portion of the County of Maui, but is constituted a county by itself.

This area was set aside very early on as a colony for sufferers of Hansen’s disease (leprosy.) The isolation law was enacted by King Kamehameha V; at its peak, about 1,200 men, women and children were in exile at Kalaupapa.

The first group of Hansen’s disease patients was sent to Kalawao on the eastern, or windward, side of the Kalaupapa peninsula on January 6, 1866.

The forced isolation of people from Hawaiʻi afflicted with Hansen’s disease to the remote Kalaupapa peninsula lasted from 1866 until 1969. This is where Saint Damien and Saint Marianne spent many years caring for the lepers.

On January 7, 1976, the “Kalaupapa Leprosy Settlement” was designated a National Historic Landmark to include 15,645 acres of land and waters.

On April 1, 2004, the NPS renewed its cooperative agreement with the State of Hawai‘i, Department of Health for an additional twenty years, entitled “Preservation of Historic Structures, Kalaupapa.” The NPS is maintaining utilities, roads and non-medical patient functions and maintenance of historic structures within the park.

Access to Kalaupapa is severely limited. There are no roads to the peninsula from “topside” Molokaʻi. Land access is via a steep trail on the pali (sea cliff) that is approximately three miles long with 26 switchbacks.

Air taxi service by commuter class aircraft provides the main access to Kalaupapa, arriving and departing two to four times a day, weather permitting.

Mail, freight, and perishable food, arrive by cargo plane on a daily basis. The barge brings cargo from Honolulu to Kalaupapa once a year, during the summer months when the sea is relatively calm.

While at DLNR, I had the opportunity to visit Kalaupapa on two occasions: once on a visit to the peninsula to review some of its historic buildings, the other as part of a planning retreat/discussion with the National Park Service.

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