Hawaii | Page 324 | Images of Old Hawaiʻi

May 25, 2019 by Peter T Young Leave a Comment

Kawainui Marsh

Ko‘olau volcano started its life as a seamount above the Hawaiian hotspot around 4-million years ago. It broke sea level some time prior to 2.9-million years ago.

About 2-million years ago, much of the northeast flank of Ko‘olau volcano was sheared off and material was swept more than 140-miles north of O‘ahu and Moloka‘i onto the ocean floor (named the Nu‘uanu Avalanche) – one of the largest landslides on Earth.

Following a period of dormancy, Ko‘olau eruptions about 1-million years ago (known as the Honolulu Volcanic Series) created landmarks such as Diamond Head, Hanauma Bay and Punchbowl Crater. Ko‘olau’s eroded remnants make up the Ko‘olau Mountain Range.

About 6,000 years ago and before the arrival of the Hawaiians, Kawainui (“the large [flow of] fresh water”) and Ka‘elepulu (“the moist blackness”) were bays connected to the ocean and extended a mile inland of the present coastline. This saltwater environment is indicated by inland deposits of sand and coral.

A sand bar began forming across Kawainui Bay around 2,500 years ago creating Kawainui Lagoon filled with coral, fish and shellfish. The Hawaiians probably first settled along the fringes of this lagoon.

Gradually, erosion of the hillsides surrounding Kawainui began to fill in the lagoon with sediments.

About 500 years ago, early Hawaiians maintained the freshwater fishpond in Kawainui; the fishpond was surrounded on all sides by a system of canals (‘auwai) bringing water from Maunawili Stream and springs to walled taro lo‘i.

In 1750, Kailua was the political seat of power for the district of Ko‘olaupoko and a favored place of the O‘ahu chiefs for its abundance of fish and good canoe landings.

Kawainui was once the largest cultivated freshwater fishpond on Oahu. Rimming the wetland are numerous heiau (temples.)

Farmers grew kalo (taro) in the irrigated lo‘i (fields) along the streams from Maunawili and along the edges of the fishponds. Crops of dryland kalo, banana, sweet potato and sugarcane marked the fringes of the marsh. Fishermen harvested fish from the fishponds and the sea.

In the 1880s, Chinese farmers converted the taro fields of Kawainui to rice, but abandoned their farms by 1920. Cattle grazed throughout much of Kawainui.

The marsh drains into the ocean at the north end of Kailua Beach through Kawainui Canal (Oneawa Channel.)

The marsh attracts migratory seabirds and is home to four species of endangered waterbirds: the Hawaiian stilt (aeʻo), the Hawaiian coot (ʻalae keʻokeʻo), the Hawaiian gallinule (ʻalaeʻula) and the Hawaiian duck (kōloa maoli).

In 1979, the US National Registrar for Historic Places issued a “Determination of Eligibility Notification” finding that Kawainui Marsh area is eligible for listing in the National Register for Historic Places.

According to the determination, “Kawainui Marsh is important as a major component of a larger cultural district which would include … the ponding/wet agricultural area … remains of extensive terracing systems, ceremonial sites, burial sites, and habitation areas associated with this agricultural complex”.

In 2005, the Kawainui and Hāmākua Marsh Complex was designated as a Wetlands of International Importance and added to the Ramsar List (Ramsar site no. 1460.)

The Convention on Wetlands (Ramsar, Iran, 1971) – called the “Ramsar Convention” – is an intergovernmental treaty that embodies the commitments of its member countries to maintain the ecological character of their Wetlands of International Importance and to plan for the “wise use”, or sustainable use, of all of the wetlands in their territories.

Kawainui Marsh also functions as a flood storage basin to protect Kailua. As part of flood control measures, the Oneawa Canal and levee started in 1950 and were completed a few years later. When flood waters over-topped the levee and flooded Coconut Grove in the December 31, 1987-January 1, 1988 flood, the levee was raised and floodwall added.

Projects are underway to restore waterbird habitat, as well as care for some of the historic sites. DLNR has plans for visitor center and trails around the wetland – they have been on the books for a long time, it would be nice to see those community visions come to fruition.

Lots of good work is being done by lots of dedicated folks in helping to restore Kawainui Marsh, including ‘Ahahui Mālama I Ka Lōkahi (led by Doc Burrows,) Kailua Hawaiian Civic Club and others.

When I was a kid, we referred to this area as the “swamp” – many of the old maps referred to it as such. Auto parts shops lined the road at its edge; the dump was nearby. Times have changed.

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Kailua-Aerial-(2667)-UH_Manoa-USGS-1951

Kailua-(Levee_and_Oneawa_Channel-under_Construction)-Aerial-(2442)-UH_Manoa-USGS-1952

Kawainui_Marsh_(Forest & Kim Starr)

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Kawainui_(Forest & Kim Starr)

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Kawainui-levee_(Forest & Kim Starr)

Kawainui-levee-coconut_grove_(Forest & Kim Starr)

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Mokapu_USGS_Quadrangle-Mokapu-Kailua-1928-(portion)

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Kawainui_Map

May 24, 2019 by Peter T Young 3 Comments

Downtown Honolulu In 1950

A picture is worth a thousand words; they (and maps) tell stories. This map tells lots of stories … and brings back some great memories.

OK, I wasn’t even born when the map was printed. But a few years later, when I was a kid, there are a lot of familiar places (and associated stories) depicted on this map.

Take some time looking at the ownership and operations up and down the streets. There have been lots of changes since then – but the memories are still here.

Back then, Bishop only went to Beretania – with no further mauka extension (it finally popped through and extended/ connected to the Pali Highway and became the windward gateway into “Town.”)
Bishop Street was the home of the Big 5. Bishop Street was and continues to be the center of Hawai‘i commerce and banking (in the center of the map, running up/down.)

Did you notice their placement on Bishop Street (and to each other) back then (as well as the battling banks across Bishop Street from each other?)

Five major companies emerged to provide operations, marketing, supplies and other services for the plantations and eventually came to own and manage most of them. They became known as the Big 5:

Amfac (1849) – Hackfeld & Company – a German firm that later became American Factors Ltd (Amfac.) It was started by a young German selling goods to whalers and grew to manage and control various sugar operations.
Alexander & Baldwin (1870) – started by Samuel Thomas Alexander and Henry Perrine Baldwin, sons of missionaries. It was the only Big 5 that started in sugar. Their irrigation project sent water 17-miles from Haleakala to 3,000-dry sugar cane acres in central Maui.
Theo H. Davies (1845) – a British firm that started as a small isle trading company and expanded into other businesses including sugar, transportation and insurance.
Castle & Cooke (1851) – founded by missionaries (Samuel Northrup Castle and Amos Starr Cooke,) which originally sold sewing machines, farm tools and medicine in Hawaii. It later bought stock in sugar plantations and focused on sugar companies.
C. Brewer – (1826) founded by James Hunnewell, an officer on the Thaddeus that brought the original missionaries to Hawai‘i in 1820. He returned in 1826 to set up a trading company specialized in supplying whaling ships but then moved into sugar and molasses. The firm’s namesake, Capt. Charles Brewer, became a partner in 1836.

Another Hawai‘i family and company, Dillingham, started in the late-1800s, although not a “Big Five,” deserves some attention – it’s offices were down there, too (next to the Big 5.)

They played a critical role in agricultural operations through leasing land and controlling some operations, but mostly moved the various goods on OR&L.

Back in the ‘50s, Fort Street was “it” for shopping (to the left of Bishop Street, also running mauka/makai – now, it’s mostly a pedestrian mall.)

You can read the names of old Honolulu retail iconic institutions – Liberty House, McInerny, Watumull and Andrade – along with Kress, Woolworths, National Dollar and Longs Drugs.

I remember the “moving windows” during Christmas season; we’d pile in the station wagon and take a special trip over the Pali to downtown to Christmas shop (the Pali Tunnels and Ala Moana Center weren’t open until 1959.)

We’d walk up and down Fort Street and look at all the animated window displays, then stop in at a restaurant for dinner (one of our favorites was Fisherman’s Wharf at Kewalo Basin.)

‘Iolani Palace is on the site labeled Territorial Executive Grounds (we’re still nine years away from statehood;) mauka of it had different uses – it’s now the State Capitol and Hotel Street walkway.

The YWCA (just to the left of ‘Iolani Palace) is still going strong and nearby was the YMCA, now converted to the Hawai‘i State Art Museum and state offices.

The Alexander Young Hotel, opened in 1903 (on Bishop between Hotel and King,) was later converted hold offices and was demolished in 1981.

You can see some roads have changed or have been consolidated into adjoining properties. Did you notice, back then, Ala Moana/Nimitz on the map was called Queen Street?

In my early years in real estate (while still a student at UH, I used to do research in the Tax Office and Bureau of Conveyances (lower right of map.) Fifty-years later, I directed DLNR which now has the Bureau of Conveyances under its management umbrella.

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Downtown_Honolulu-Building_ownership_noted-Map-1950

Bishop Street ended at Beretania in 1959

American Factors Building was demolishe

Amfac-Building-corner-of-Fort-Queen-Streets

Theo H Davies Building-1920s

Queen-Street-view-of-C.-Brewer-Building

c brewer & co ltd

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Alexander&Baldwin-Building

First_Hawaiian_Bank_Building (old)

Dillingham_Transportation_Building

Queens_Hospital-1954

Schuman Carriage-corner of Beretania and Richards-the entire block was torn down to build the State Capitol Building-1950s

McInerny

Alexander Young Building

Honolulu Iron Works 1960. Today it is the location of Restaurant Row.

Honolulu Harbor-1950s

Fort Street looking mauka from King street-11-08-59

Downtown Honolulu in 1956. McInerny on the left, and the overhead lines are for trolley buses

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Bishop_Street_Looking_Makai-Dillingham_Transportation_Bldg-1940

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May 23, 2019 by Peter T Young 1 Comment

Holokū and Mu‘umu‘u

In pre-contact Hawaii, the predominant form of dress for women was the pā‘ū.

This consisted of a rectangular piece of kapa (or tapa, which was fabricated from the inner bark of wauke (paper mulberry) trees) that was wrapped several times around the waist and extended from beneath the bust (for royalty) or the waistline (for commoners) to the knee (it looked like a hula skirt.)

After contact (and particularly in the early-1800s with the start of the sandalwood trade in 1810 and then the whaling industry,) fabrics made of silk, satin and gingham began to replace the kapa fabric for the pa‘u. This was especially true among the Ali’i.

An even more important change in dress began in the 1820s with the coming of the New England missionaries, who sought to cover the bodies of Hawaiian women, who traditionally wore nothing more than the skirt.

The missionary wives modified their New England-style dresses to adapt to the hot, humid environment. They replaced the high waistline of Western fashion with a yoke.

The end result was a basic design (referred to as a “Mother Hubbard”) which was simply a full, straight skirt attached to a yoke with a high neck and tight sleeves.

The missionaries established women’s societies that advanced the notion of modesty.

The diaries of missionary women report that Hawaiian women who had been Christianized adopted the holokū as daily dress by 1822 and it became standard dress of all Hawaiian women as early as 1838.

“All the women wore the native dress, the sack or holokū, many of which were black, blue, green, or bright rose color, some were bright yellow, a few were pure white, and others were a mixture of orange and scarlet.” Isabella Bird 1894

“At first the holokū, which is only a full, yoke nightgown, is not attractive, but I admire it heartily now, and the sagacity of those who devised it.”

“It conceals awkwardness, and befits grace of movement; it is fit for the climate, is equally adapted for walking and riding, and has that general appropriateness which is desirable in costume.” (Isabella Bird, 1894)

Various stories place the naming of the garment very early in its creation. According to one, the term holokū was created from two Hawaiian words, holo meaning to go, and kū meaning to stop.

Wearing the garment for the first time, the Hawaiian women are reported to have said “Holo! Kū!” Very roughly translated, this means “We can run in it – we can stand!”

The more commonly cited explanation for the term, holokū, suggest native seamstresses, when sewing their dresses, would say “holo!”(run) as they turned the wheel to operate the sewing machine, and “kū” (stop) when they wished to stop at the end of a seam. Consequently, these two words were connected and the term is explained.

The holokū was worn with a loose-fitting undergarment, the mu‘umu‘u (meaning cut-off, shortened.) Eventually, the mu‘umu‘u came to be worn as an outer garment, as well.

The muʻumuʻu in the early days was a dress for home wear. It was made full and unfitted with high or low neck and long or short sleeves

It is the more comfortable muʻumuʻu that has challenged the present day designers to create many variations for home, street and party wear.

Although it originated in Hawaii in the 1820s as a loose gown without a waistline or train and was worn for everyday wear, the holokū today is a long formal gown with a train.

For formal events, and other celebrations related to Hawaiian culture and ethnicity, the holokū is the quintessential Hawaiian gown.

While both holokū and mu‘umu‘u continue to be very important in Hawai‘i, it is the mu‘umu‘u that is regarded by most of the world as Hawaiian dress and the holokū that is practically unknown outside of Hawai’i.

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Kapa Holoku-MissionHouses

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Woman in Holoku Looking Right-Tennent

Woman in Holoku Looking Left-Tennent

Hawaiian Lady in Holoku, Facing Right-Tennent

May 22, 2019 by Peter T Young Leave a Comment

It Was a Real Estate Deal

Although the park was initially touted to create “a tract of land in the vicinity of Honolulu as a place of public resort,” where “agricultural and stock exhibitions, and healthful exercise, recreations and amusements” could occur, its literal purpose was far from it.

On the dedication day in 1876, King Kalākaua and James Makee (Kapiʻolani Park Association’s first president) stressed the public space, which they said was needed for a modern city to be civilized, to allow “families, children, and quiet people” to find “refreshment and recreation” in the “kindly influences of nature,” and to be a “place of innocent refreshment.”

However, when Kapiʻolani Park was first conceived, the motivation wasn’t about creating a public place. Kapiʻolani Park began as a development project, run by the Kapiʻolani Park Association.

The association was founded with a two-fold purpose: (1) building residences for its stockholders along the ocean at Waikiki and on the slopes of Diamond Head and (2) laying out a first-class horse-racing track as a focal point of this new suburb.

Scotsman Archibald Cleghorn, Governor of Oʻahu and father of Princess Kaʻiulani, was the park’s designer. Vice-president and later president of the Kapiʻolani Park Association, Cleghorn planned the park’s landscaping, including the ironwood trees along Kalākaua Avenue.

200 shares were sold at $50 each. (King Kalākaua was a shareholder.) Every owner received the right to lease a beachfront house lot in the park, and as a result a number of residences were built along the park’s shores and around the race track during the 1880s.

The McInerny home and estate (founder of the McInerny retail stores) is where the New Otani Kaimana Beach Hotel now stands.

Samuel Northrup Castle family’s three-story beachfront home “Kainalu” became a prominent landmark in Waikīkī, as well as the landmark for the takeoff at Castles surf-spot. The mansion was razed in 1958 to build the Elks Club.

William Irwin’ home is where the 1927 World War I Memorial Natatorium now stands.

At the time, the park contained both arid spaces and wetlands, and the association focused on making the site usable and attractive. They soon distributed lots and established a prime racetrack complete with grandstands and stables.

All of this cost a considerable amount and the association was in debt in less than ten years. The legislature granted appropriations throughout the 1880s, and while there were some calls for transparency on the spending of public funds, the association generally slid by without much scrutiny.

The public funds did not increase public access, either, and the ocean remained blocked to the public. Later, moves were afoot to bring the public into the focus of the picture.

In 1896, an understanding was reached and later consummated between (1) the Kapiʻolani Park Association, which held a little over nine acres of land in fee, and a larger area on lease from the Republic, as a park, (2) William G. Irwin, who owned 19 waterfront lots and (3) the Republic of Hawaii. Irwin ended up with 18-mauka lots, known as “Irwin Tract.”

Beginning with the deeds of July 1, 1896, Kapiʻolani Park was a public charitable trust, and the park commissioners were its trustees.

The Legislature of the Republic of Hawaiʻi passed Act 53, which placed Kapiʻolani Park and its management to the Honolulu Park Commission, which was created specifically to manage this park.

Act 53 provided that the park was to be “permanently set apart as a free public park and recreation ground forever.” The commission had no authority to lease or sell land in the park, a prohibition that still governs the park trust and would be key to the preservation of the park and later battles about it.

The understanding was that lands used for park use would become a free public park and that a commission formed to oversee the park had an express provision that “[t]he said Commission shall not have authority to lease or sell the land comprising the said park or any part thereof[.]”

Facing the same kinds of constraints we see today, the commission worked with budgetary constraints and labored with little public clout, but they continued to construct the park and then in 1904, first facility for the public was erected, a small aquarium.

The Territorial Legislature passed Act 103 in 1905 “to declare certain lands as public parks.” This led to the final acquisition of the oceanfront land along Kapiʻolani Park as the leases on the land to homeowners were allowed to expire, and in 1907, Kapiʻolani Park became a beach park for the first time.

In 1913, the Territory of Hawaiʻi transferred administrative authority to the City and County of Honolulu, which still manages the park.

Later park improvements include, the Honolulu Zoo (1915;) the Waikiki War Memorial Natatorium (1927;) the Eastman Kodak Company was given permission to stage a Polynesian review at Sans Souci Beach (1937;) the Waikiki Shell was completed and opened (1954;) in 1969, the Kodak Company moved to the area adjacent to the Waikiki Shell.

Kapiʻolani Park’s racetrack closed in 1926, but approximately half the infield area of the racetrack remained in open space.

Lots of good stuff in this post came from the Kapiʻolani Park Preservation Society website. This group continues to monitor and protect the public activities at Kapiʻolani Park.

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Kapiolani_Park_Association-Stock_Certificate-(kapiolani_park-a_history)

Kapiolani_Park_Horse_Race_Ad

Kapiolani_Park_Horse_Race_Ad-April 30, 1881

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Horse races were a popular activity at Kapi‘olani Park-(waikikivisitor-com)

Kapiolani_Park-1900

Kapiolani-Park-Racetrack

Man riding a bike on the Kapi‘olani race track-(waikikivisitor-com)

Observation balloon being readied for flight at Kapiolani Park, c1921-1923

People in the stands at a horse race-(waikikivisitor-com)

Overlooking lilly pads from one of Kapi‘olani Park’s bridges-(waikikivisitor-com)

AlfredMitchellHouse(right-foreground)-IrwinHouse(center-background)

Waikiki-Kaneloa-Kapiolani_Park-Monsarrat-Reg1079 (1883)

May 21, 2019 by Peter T Young Leave a Comment

Abolition of the Kapu

“Kapihe the seer prophesied in the presence of Kamehameha and said, ‘There shall be a long malo reaching from Kuamo‘o to Hōlualoa. The islands shall come together, the tabus shall fall. The high shall be brought low, and the low shall rise to heaven.’”

“The prophecy was fufilled when the battle was fought at Kuamo‘o for the downfall of the ancient tabus. Hōlualoa was the long malo uniting the kingdom from Kahiki to Hawaii. The kingdom of the gods fell, and the believers rose to the heavens.”

“The tabu of the chief and the eating tabu were different in character. The eating tabu belonged to the tabus of the gods; it was forbidden by the god and held sacred by all. It was this tabu that gave the chiefs their high station. The tabu of the chief had to do with his birth as a ni‘aupio, pi‘o, wohi or some other rank and included many tabus within the tabu of the chief.”

“It was believed that by faithfully preserving these tabus a child born into one of these ranks would become like a god (like me ke akua). Because he observed the tabus of the chiefs Kamehameha became a conqueror and went from one victory to another until he had united the group under him, although he had not so high a tabu as his son Liholiho.”

“An extraordinary event marked the period of Liholiho’s rule in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women.”

“God alone knows what brought about this abolition of the old and the introduction of the new form of worship.
• The death of Kamehameha (May 8, 1819) was the first step in the ending of the tabu;
• the second was the modifying of the mourning ceremonies;
• the third, the ending of the tabu of the chief;
• the fourth, the ending of carrying the tabu chiefs in the arms and feeding them;
• the fifth, the ruling chief’s decision to introducing free eating (‘ainoa) after the death of Kamehameha;
• the sixth, the cooperation of his aunts, Ka‘ahumanu and Kaheiheimalie;
• the seventh, the joint action of the chiefs in eating together at the suggestion of the ruling chief, so that free eating became an established fact and the credit of establishing the custom went to the ruling chief.”

“This custom was not so much of an innovation as might be supposed. In old days the period of mourning at the death of a ruling chief who had been greatly beloved was a time of license.”

“The women were allowed to enter the heiau, to eat bananas, coconuts, and pork, and to climb over the sacred places. … Free eating followed the death of the ruling chief; after the period of mourning was over the new ruler placed the land under a new tabu following old lines.”

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule. If he attempted to continue the practice of free eating he was quickly disinherited. It was regarded as an impious act practiced by those alone who did not believe in a god.”

“The chief who kept up the ancient tabus was known as a worshiper of the god, one who would live a long life protected by Ku and Lono. He would be like a ward of Kane and Kanaloa, sheltered within the tabu.”

“The tabu eating was a fixed law for chiefs and commoners, not because they would die by eating tabu things, but in order to keep a distinction between things permissible to all people and those dedicated to the gods.”

“The ten days necessary for the cleaning of Kamehameha’s bones had passed, and they had been brought to the tower (‘anu‘u) within the heiau built for them where the receptacle (ka‘ai) was woven in which they were to be deposited.”

“[After this had been done] Liholiho, the heir to the kingdom, returned from Kawaihae to Kailua with his company of chiefs, and the days of mourning were ended. On May (Kaelo) 21, 1819, in the twenty-first year of his age, Liholiho began to rule over the people”.

“Liholiho returned by canoe to Kailua, and the next day Ka‘ahumanu proclaimed him king. Keōpūolani then looked at the young chief and put her hand to her mouth as a sign for free eating.”

“This was a strange thing for a tabu chiefess to do, one for whom these tabus were made and who had the benefit of them. How could those to whom the tabu rank did not belong object after that?”

“In the afternoon she ate with Kauikeaouli, and it was through her influence alone that the eating tabu was freed. No one else dared eat with her by day because of her tabu, which was so strict that even Kamehameha had been obliged to uncover and remove his loin cloth in her presence; only at night was it less severe.”

“Then Liholiho on his first night of his arrival ate some of the tabu dog meat free only to the chiefesses; he entered the lauhala house free only to them; whatever he desired he reached out for; everything was supplied, even those things generally to be found only in a tabu house.”

“The people saw the men drinking rum with the women kahu and smoking tobacco, and thought it was to mark the ending of the tabu of the chief. The chiefs saw with satisfaction the ending of the chief’s tabu and the freeing of the eating tabu.”

“The kahu said to the chief, ‘Make eating free over the whole kingdom from Hawaii to Oahu and let it be extended to Kauai!’ and Liholiho consented.”

“Then pork to be eaten free was taken to the country districts and given to commoners, both men and women, and free eating was introduced all over the group.”

“Messengers were sent to Maui, Molokai, Oahu, and all the way to Kauai. Kaumuali‘i consented to the free eating and it was accepted on Kauai. Boki was over the land of Oahu at the time, and Oahu accepted free eating. The prophecy of Kapihe was fulfilled.”

“Many of the commoners and chiefs, even those: who had participated in free eating, and the brothers of Ka‘ahumanu themselves, wanted tabu eating. Few of the chiefs were in favor of free eating.”

After the battle of Kuamo‘o, and the deaths of Kekuaokalani and Manono, “All were finally pardoned by Liholiho and their lives spared. … This ended the armed opposition against free eating.” (All here is from Kamakau.)

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