Hawaii | Page 374 | Images of Old Hawaiʻi

November 23, 2018 by Peter T Young 1 Comment

Beehive

When Brigham Young and the Latter-day Saints arrived in Salt Lake Valley in July of 1847, Young chose the name “Deseret” for their new home, and the beehive as its emblem, symbolizing the kind of cooperative work that would be required to make the desert bloom.

Mark Twain commented on the Utah beehive symbol in his book on the 1860s American West, Roughing It, “The Mormon crest was easy.”

“And it was simple, unostentatious and it fitted like a glove. It was a representation of a Golden Beehive, with all the bees at work.”

On October 11, 1881 an article in the Deseret News explained the symbolism: “The hive and honey bees form our communal coat of arms. …”

“It is a significant representation of the industry, harmony, order and frugality of the people, and of the sweet results of their toil, union and intelligent cooperation.”

When Utah territory became a state in 1896, it retained the beehive symbol in its state seal and on its flag. The state adopted the beehive as its official symbol in 1959, designated the honeybee as the state insect, and even named the “beehive cluster” as the state’s astronomical symbol.

Utah is known as “The Beehive State,” and businesses continue to name themselves after the antique skep, many of them without knowing what a bee skep is, or where the bees are. (Salt Lake Magazine)

The Beehive House was built between 1853 and 1855 and served as home to Brigham Young when he was President of The Church of Jesus Christ of Latter-day Saints and governor of the Utah Territory.

Liliuokalani was a guest at the Beehive House on November 23, 1901. “Perhaps fifty natives of the Sandwich Islands were in attendance at the reception last evening, and they were given the first chance to greet the Queen.”

“Some merely bowed low as they grasped her hand, while other stooped to kiss the white kid glove. Many gave expressions of love and loyalty.”

“Although she surrounds herself with an air of hauteur and reserve, the former queen at times unbent and chatted pleasantly with different persons who came to meet her specially with President Joseph F Smith, who was able to converse with her in her native tongue.”

“President Joseph F Smith (of the Mormon Church) made a short speech of welcome to the ex-Queen. It is a coincidence which was not brought out last evening that President Smith is just nineteen days older than Liliuokalani.”

“The president spoke of the time when, in 1854, as a boy of sixteen, he had gone to the Sandwich Islands to labor as a missionary.”

“He told how he had been kindly treated by the natives of the Islands, and one Hawaiian woman had become a foster mother to him, taking him into her home while he was learning the new tongue.”

“For this hospitality he had always been grateful, and he was glad to extend a welcome to the former queen of the people who had been so kind to him and the people of his faith.” (Pacific Commercial Advertiser, December 11, 1901)

On July 7, 1906, Elder Abraham Kaleimahoe Fernandez baptized and then confirmed Queen Lydia Kamakaeha Liliuokalani a member of the Church of Jesus Christ of Latter-day Saints.

Although technically she was no longer the queen of Hawai’i in 1906, Elder Fernandez recorded and reported to President Samuel E. Woolley that he had baptized Her Majesty Queen Liliuokalani. (Walker)

Although she is first monarch to join the Mormon church, she also joined other churches in her last years.

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Liliuokalani_in_Boston,_1897

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Beehive House-1920

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beehive-house

November 20, 2018 by Peter T Young Leave a Comment

‘The Longest Way Round Is Frequently The Shortest Way Home’

“(T)he distance between Panama and Yokohama, for example, via Honolulu, is greater than via San Francisco.” So why would ships stop in Hawai‘i?

“(S)hipping routes as well as lovers’ walks by moonlight, ‘the longest way round is frequently the shortest way home.’ The ‘short line’ argument ignores the fact that many things affect and decide routes of travel besides distance.”

“There are three distinct lines of steamer travel across the Pacific, north of the equator, between the American and the Asiatic continents. viz.:”

“(1) The southern route, via Hawai‘i, is in the northeast trade-wind belt, advertised by the Pacific Mail Steamship Company as the ‘Sunshine Belt,’ from the fact that the sun shines along this route during the great majority of the days of the year, and that the normal wind is a gentle breeze varying from ten to twenty knots an hour.”

“Since white men have visited them there has been nothing in the nature of a typhoon or hurricane in the Hawaiian Islands. Even heavy gales are few and far between. and fog is not known there.”

“The Hawaiian Islands and the surrounding ocean are the most favored spot, climatically, on earth.”

“(2) The northern route, from San Francisco, is along the Great Circle line. This is known as the ‘fog belt,’ for the reason that fog is prevalent there during the greater part of the year.”

“The prevailing wind along this line is from the west, and, as a rule. considerably stronger than the trade winds of the southern route. Violent storms are also prevalent along this line.”

“(3) The central route begins at San Francisco, but abandons the Great Circle route and its short distance of 4.536 miles, for a course considerably to the south thereof and making a distance to Yokohama of 4.791 miles, an increase in distance of 255 miles over the northern short line route. “

“This line is recommended by the hydrographic bureau at Washington to steamers crossing the Pacific from San Francisco. The object in taking this longer route is to escape the fog, violent winds and currents and storms of the northern route.”

“It is another demonstration that ‘The longest way round is the shortest way home.’”

“The foregoing demonstrates that although, theoretically, the northern route is 266 miles shorter than the southern, the route actually to be sailed is within eleven miles as long as the southern route.”

“Without looking for any further reasons, the supposed advantages of the northern ‘short line’ route disappear right here. All that remains to be done is to catalogue the many advantages which the southern route, via Hawaii, has over the northern route, via San Francisco.”

“The bulk of transpacific traffic will be carried on in comparatively low-powered freight steamers, making ten to twelve knots an hour, to whom boisterous weather conditions are a serious hindrance.”

“A few days of heavy weather, bucking head seas and winds, and the racing of the propeller as it is pitched up out of water, will use up far more fuel and time on the shorter rough route than will be expended on the longer but smoother route.”

“Stormy, rough weather is in every way detrimental to economical steaming; tends to rack, strain and otherwise injure the ship, with the possibility of wetting and otherwise injuring the cargo, regardless of what direction the wind is from.”

“Under these conditions, other things being equal, or even against a considerable handicap, the smooth water and gentle wind route will be chosen.”

“Practically all of the Pacific Mail and Japanese Mail line steamers plying between San Francisco and Yokohama now travel the ‘sunshine belt,’ via Honolulu, although it is 5,474 miles that way, instead of the direct, ‘fog belt’ route, although it is only 4,536 miles by that course. In other words they prefer a course which is 938 miles the longer.”

“To Hawaii oversea commerce, the arrival and departure of deep sea ships, is the alpha and omega of its commercial existence.”

“Everything that it imports and everything that it exports passes by sea. Every one who goes anywhere and every one who comes from anywhere travels by sea.”

“These conditions have created a habit of mind, a spirit and method of treatment of shipping that markedly characterizes Hawaiian ports.” (Thurston, History of the Panama Canal, 1915)

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November 19, 2018 by Peter T Young Leave a Comment

Hawai‘i’s Two Oldest Houses

Hawaiian Mission Houses Historic Site and Archives is on an acre of land in the middle of downtown Honolulu. It includes Hawai‘i’s two oldest houses, the 1821 Mission House (wood frame) and the 1831 Chamberlain House (coral block) (an 1841 bedroom annex interpreted as the Print Shop).

In addition, the site has the Mission Memorial Cemetery, and a building which houses collections and archives, a reading room, a visitors’ store, and staff offices. A coral and grass stage, Kahua Ho‘okipa, was added in 2011. This was the headquarters for the American protestant Sandwich Island Mission. Across King Street is the red brick Mission Memorial Building 1915.

In addition to the buildings which are part of the collection, the Mission Houses object collection contains over 7,500 artifacts, including furniture, quilts, bark cloth, paintings, ceramics, clothing, and jewelry.

The archival collections include more than 12,000 books, manuscripts, original letters, diaries, journals, illustrations, and Hawaiian church records. Mission Houses owns the largest collection of Hawaiian language books in the world, and the second largest collection of letters written by the ali‘i.

The size and scope of these collections make Hawaiian Mission Houses one of the foremost repositories for nineteenth century Hawaiian history. The archives, English and Hawaiian, are available on site and online. Together, these activities enrich our community “by fostering thoughtful dialogue and greater understanding of the missionary role in the history of Hawaiʻi.” (Mission Houses’ Vision Statement)

Hawaiian Mission Children’s Society, a 501(c)3 non-profit educational institution, founded in 1852 and incorporated in 1907, acquired the 1821 Mission House in 1906, restored and opened it in 1908.

1821 Wood Frame House

The wood-framed Mission House, built in 1821, was one of the first wood-framed buildings built in Hawai‘i. The frame house stands on the grounds of the Hawaiian Mission Houses, near Kawaiahaʻo Church on the makai side of King Street.

It is the oldest wood frame structure still standing in the Hawaiian Islands.

The timbers of Maine white pine were cut and fitted in Boston in 1819 and came around the Horn on the brig Thaddeus with the first mission company in April 1820, arriving first in Kona. The frame of the house arrived in Honolulu on Christmas morning of that year on board the ship Tartar.

Since the lumber for this New England plan type was actually pre-cut prior to shipment, it could also be considered in a broad sense a very early example of prefabrication.

Architecturally, it has a simple and straight-forward design; the relatively low ceilings, and basement are strong evidence of its New England concept, foreign to the temperate climate of Honolulu. It has two stories plus a basement and measures about 40-feet in length and 24-feet in width, excluding the kitchen wing (which extends the basic rectangular plan on the right rear (Ewa-makai) by about 20-feet.) The overall height is just over 23½ feet.

The foundation wall is about a foot thick, except on the Waikīkī side where it becomes an average of almost 2-feet (where a now-demolished wing once stood.) The basement walls are adobe brick set in a mud mortar.

The Frame House was used as a communal home by many missionary families who shared it with island visitors and boarders. It served as a residence for various missionaries, including Hiram Bingham, Gerrit Parmele Judd and Elisha Loomis.

In 1904, several contractors were called in to examine the building which was found to be so badly eaten by insects it was considered beyond repair. After considerable study extensive repairs were undertaken to restore the house to its original appearance.

In 1925, the premises were again inspected and again extensive insect damage was found. By 1935, the house was completely renovated and restored. Since 1935, various minor repairs such as repainting and some plastering have been undertaken.

Today the frame house is maintained by the Hawaiian Mission Children’s Society as a memorial to the early missionary effort in the Hawaiian Islands.

Furniture and other articles of the first mission families are displayed in the house, together with photographs of the men and women who lived and worked there.

1831 Coral Construction Chamberlain House

Hawaiian architecture evolved over time, starting with Hawaiians use of natural resources, to influences from all of the various visitors to Hawaiʻi. Soon after missionary arrival, builders began to incorporate coral blocks from Hawaiʻi’s reefs, with the coral serving as a substitute for bricks the American and Europeans used in their homeland.

The second oldest home in the Islands is referred to as the ‘Chamberlain House’. Started in 1830, the Chamberlain House is one of the early masonry houses constructed on O‘ahu.

Mr. Levi Chamberlain, business agent for the Sandwich Island Mission and member of the Second Company, built the structure to provide storage space for the goods of the mission and living quarters for his family.

Upon completion of the building in December of 1831, Chamberlain’s family moved into three rooms on the lower level. In 1910, the Mission Children’s Society acquired ownership of the house.

The building was made of coral blocks cut away from the ocean reef, which were dried and bleached by the sun. These blocks were arranged and assembled to build the Chamberlain House.

In getting the coral, “When the tide was low, the men would pray as they entered the water, and they would pray again on exiting. They carried tools, mamaki with koa for long handles, and the ‘ō‘ō, a metal rifle barrel pounded to a sharp point inserted over a wooden shaft. “

“Tools were made by the men themselves to gouge out of the reef blocks of coral … The blocks were hoisted onto canoes and paddled ashore, where they were shaped with special tools. They also practiced breathing and would take turns diving, going to depths of no more than fifteen to twenty feet, or it became too hard to hammer. When they did this at night it looked like torch fishing.” (Cheever)

In his June 1, 1830 journal entry, Levi Chamberlain recorded the following entry: “Walked down to the sea where the natives were cutting the coral stone for my building. The coral forms the surface of the whole flats; it is in thicknesses from three to four inches to about twelve inches; the natives cut it the right width and pry it up with levers. The work of getting it resembles cutting up the surface of a pond frozen over.” (Chamberlain)

Hale Pili o Na Mikanele

The wood frame and coral houses were actually subsequent homes of the missionaries. When they first arrived, and generally the first home for most companies, were hale pili, just like the homes of the Hawaiians.

“(The frame of) the building assumes the appearance of a huge, rude bird cage. It is then covered with the leaf of the ki, pandanus, sugarcane, or more commonly (as in the case of the habitations for us) with grass bound on in small bundles, side by side, one tier overlapping another, like shingles.”

“A house thus thatched assumes the appearance of a long hay stack without, and a cage in a hay mow within. The area or ground within, is raised a little with earth, to prevent the influx of water, and spread with grass and mats, answering usually instead of floors, tables, chairs, sofas, and beds.”

“Such was the habitation of the Hawaiian, – the monarch, chief, and landlord, the farmer, fisherman, and cloth-beating widow, – a tent of poles and thatch-a rude attic, of one apartment on the ground-a shelter for the father, mother, larger and smaller children, friends and servants.” (Hiram Bingham)

“The Hawaiian mode of building habitations was, in a measure, ingenious, and when their work was carefully executed, it was adapted to the taste of a dark, rude tribe, subsisting on roots, fish, and fruits, but by no means sufficient to meet their necessities, even in their mild climate.” (Hiram Bingham)

As part of the expanding interpretive plans at Hawaiian Mission Houses, a hale pili will be constructed near the 1821 wood frame house. The reconstructed hale pili will not use pili grass for the covering; instead a fire-retardant thatch panel will be used (it is situated next to the oldest wood frame house in the Islands.)

The proposed Richard’s hale pili will be reproduction of a hale that Boki ordered built for the new missionaries arriving as the Second Company in 1823. The hale represents a bridge between cultures and represents support given to the missionaries by the host culture, and the cooperative relationship that existed between the chiefs and the missionaries.

Clarissa Richards dimensioned her house with “one room – 22 feet long and 12 feet wide” with a height of “12 feet from the ground to the ridge pole. … (It) had three windows, or rather holes cut through the thatching with close wooden shutters.” The door was “too small to admit a person walking in without stooping.” (Betsey Stockton)

This is only a summary; click HERE to read more.

MISSION HOUSES-drawing by James P. Chamberlain-(LOC)-ca 1860)

L2R Ellis, Richards & Stewart-Stockton; Frame House-Kawaiahao

OLD MISSION HOUSES (Frame House to the left- Chamberlain House to the right), ca 1883

SOUTH ROOM, FIRST FLOOR, REAR WALL, SHOWING FIREPLACE AND DUTCH DOOR – Mission Frame House-(LOC)-1966

EAST ROOM, SECOND FLOOR – Mission Frame House-(LOC)-1966

MIDDLE BEDROOM, SECOND FLOOR – Mission Frame House-(LOC)-1966

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EAST REAR AND NORTH SIDE – Chamberlain House-(LOC)-1902

Chamberlain House-Cross Section

Hawaiian Mission Houses -Hale Pili

Hawaiian Mission Houses -Hale Pili-June 5, 2018

November 18, 2018 by Peter T Young Leave a Comment

My Mother Was A Daughter

“An organization to be known as the ‘Daughters of Hawaii’ was formed November 18, (1903) by Mrs. Emma Dillingham. Mrs. Sarah Colin Waters, Mrs. Lucinda Severance, Mrs. Ellen A. Weaver, Mrs. Annie A. Dickey, Mrs. Cornelia H. Jones and Miss Anna M. Paris.”

“Its object is ‘To perpetuate the memory spirit or old Hawaii and to preserve the nomenclature and correct pronunciation of the Hawaiian language.’”

“No one is eligible to membership who was not born in Hawaii of parents who came here before 1860.” (Hawaiian Star, December 7, 1903)

“The society, ‘Daughters of Hawaii,’ aims to number among its members, those who take an interest in the legends, traditions history and scientific discoveries relating to our native land.”

“Age seems to have a fascination with all who desire to trace an ancestry or recall historic events. Those who interest themselves along these special lines, find to their surprise, that according to the researches made by students of languages, customs and general evolution of races, the Hawaiian stands pre-eminent among the Polynesian people.”

“Not only have they no superior in the Pacific, but through the East Indies, on to the Malay Peninsula, in the vast country of India, and even to Arabia are there traces of their long descent.”

“Words, customs, legends leave no doubt of this fact. In the far time of their “beginning the ancestors were of white complexion, but climatic conditions, and inter mixture of bloods produced many variations during the centuries that followed.”

“It is the intent of this society to search the pages of the past, and glean all possible information relative to the long procession of events which have resulted in the Hawaiian of today. It is impossible to give even a synopsis of these possibilities in these few remarks, but the amazing genealogies of the Hawaiian families will support these intimations.”

“Our society is still young. Not a year has passed since we first met, a little band, as Daughters of Hawaii. The need of some fitting recognition of our birth-right in this fair land …”

“… a something that should redeem from oblivion a past swiftly fleeting, unique in its charm and teeming with memories almost sacred – had long been felt by some of us. It needed the supreme moment to give it life.” (Pacific Commercial Advertiser, November 26, 1904)

In addition to their group meetings, with music and reading historical accounts, the Daughters placed plaques and included historical stories of interest in the local newspaper. There are early interest in the Pali at Nu‘uanu.

That expanded into other areas in Nu‘uanu … A notice in the Pacific Commercial Advertiser (November 11, 1890) noted that the government Water Works department purchased Hānaiakamalama (Queen Emma Summer Place) for $8,000.

It was acquired “for the special purpose of a site for establishing (water system) filter beds, and a distributing reservoir for the city, which was looked upon then as one of the much-needed public works recognized, as a public necessity by the then administration.”

“The scheme then under consideration and practically settled upon was part of the plans in connection with the storage reservoir above Luakaha, for the increased capacity of the Nuʻuanu system.” (Pacific Commercial Advertiser, April 30, 1906)

The water works plan waned and thoughts of a park at the site were considered; there was, reportedly, a proposal to tear down the house and put in a baseball diamond.

However, “Governor Carter has expressed his disapproval of the retention of the Queen Emma property in Upper Nuʻuanu valley for park purposes in a letter to the secretary of the Improvement Club in that district, which passed resolutions urging that that be done.”

“I beg to say that I do not approve of the setting aside as a public park of the Hānaiakamalama premises, for the following reasons: First. Public parks are for the relief of thickly populated districts, where the congestion is such that the residents do not have breathing spaces … “

“… Second. The taxpayers are contributing at present about all they can stand and this is not sufficient to properly take care of all those areas that are already parked.” (Carter, Pacific Commercial Advertiser, September 6, 1906)

On May 12, 1906, The Pacific Commercial Advertiser noticed, “there will be sold at Public Auction … the following certain portions of land situate in the District of Kona, Island of Oahu, TH: … The land known as ‘Hānaiakamalama’ or the ‘Queen Emma Place’ (upset price of $10,000, possession given September 1, 1906.)”

Hānaiakamalama (Queen Emma Summer Palace) was saved from demolition by the Daughters of Hawaiʻi. Almost immediately, the newspaper announced, “Rules and regulations bearing on Hānaiakamalama, the Nuʻuanu home of the late Queen Emma, were adopted at a meeting on Wednesday of the Daughters of Hawai‘i, which society now has charge of the home.” .” (Honolulu Star Bulletin, October 19, 1916)

In addition to Hānaiakamalama, the Daughters own and maintain Kamehameha III’s birth site at Keauhou Bay, Kona. Through an agreement with the State of Hawaiʻi, the Daughters use and maintain Huliheʻe Palace in Kailua-Kona on the Big Island.

Shortly after King Kalākaua finished building ʻIolani Palace in Honolulu (1882,) he purchased Huliheʻe from Bernice Pauahi Bishops’s estate in 1885 and turned Huliheʻe into his summer residence.

He completed some major renovations so that the palace would more closely resemble the modern structures he saw during his travels. He stuccoed the entire lava rock exterior and plastered over the koa-paneled walls. He felt that the palace was outdated and that these renovations were necessary so that Hawai’i could portray itself to the world as a modern society.

The same year he finished renovation to Huliheʻe (1887,) Kalākaua, under threat of force, signed the ‘Bayonet Constitution.’ The King spent the majority of his time at Huliheʻe Palace after he signed the new constitution.

He continued to make improvements to Huliheʻe while living there and had a telephone line installed in the palace in 1888, which was one of the first telephones on the island of Hawai’i. He continued to entertain foreign visitors at the palace.

Kalākaua died in 1891 and his wife, Queen Kapiʻolani, inherited the palace. Kapiʻolani resided at Huliheʻe throughout the period of the subsequent overthrow.

Upon her death in 1899, the property went to her nephews, Prince Jonah Kūhiō Kalanianaʻole and Prince David Kawānanakoa. Fifteen years after the Princes inherited the palace they sold it to a wealthy woman, Mrs Bathsheba Alien, for $8,600. (She died just one month after the transaction.)

For years the property sat vacant and eventually fell into a state of disrepair. In 1925, the Territory of Hawaiʻi purchased the property then turned it over to the Daughters of Hawaiʻi to run it as a museum (which they continue to do today.)
All of these sites are worth visiting and the Daughters of Hawai‘i is worth supporting.

Today, membership is open to any woman who a) has a direct lineage to, or b) has been legally adopted by, a resident of Hawai‘i in or prior to 1880, without restriction as to race. In 1986, membership to the Daughters of Hawai‘i opened and expanded with the Calabash Cousins.

My mother was the great-great granddaughter of Hiram Bingham; she was a Daughter. One of the photos is her Daughters feather lei (Daughters wear white mu‘umu‘u and feather lei.) (The lei was the thing of hers I wanted when she passed away, I am glad my sisters let me have it – I had it framed, it has a prominent place in our home.)

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Daughters of Hawaii

Hulihee_Palace,_c._1885,_with_the_kitchen_to_the_left

Hulihee_Palace,_before 1884

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Makai_side_of_the_Hulihee_Palace.

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Queen_Emma_Summer_Palace_(Hanaiakamalama) 1875

Queen_Emma_Summer_Palace_(Hanaiakamalama) circa 1890

Queen_Emma_Summer_Palace_(Hanaiakamalama)

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Daughters of Hawaii

November 17, 2018 by Peter T Young Leave a Comment

Makāluapuna

According to oral tradition, Piʻilani unified the entire island of Maui, bringing together under one rule the formerly-competing eastern (Hāna) and western (Wailuku) multi-district kingdoms of the Island. In the 1500s, Chief Piʻilani (“stairway to heaven”) ruled in peace and prosperity.

The traditional moku (district) of Kāʻanapali consisted of five major stream valleys Honokōwai, Kahana, Honokahua, Honolua and Honokōhau).

Six West Maui bays were a place Pi‘Ilani frequented. Collectively, these picturesque and productive bays are called Nā Hono A Piʻilani, The Bays of Piʻilani (aka Honoapiʻilani.)

From South to North they are: Honokōwai (bay drawing fresh water), Honokeana (cave bay), Honokahua (sites bay,) Honolua (two bays), Honokōhau (bay drawing dew) and Hononana (animated bay).

All were extensively terraced for wet taro (loʻi) in early historic and later times. Honokahua Valley has been described as having loʻi lands. Sweet potatoes were reportedly grown between the Honokohau and Kahakuloa Ahupuaʻa.

Oneloa and Honokahua Bays were once joined as one larger bay. However, during the time of Honolua eruptions (Pleistocene Period, 2.6-million to 11,700 years ago), lava formed Makāluapuna Point (Lit., spring hole (as for planting taro)), creating two bays. (Kyselka & Lanteman)

The pineapple plantation village of Honokahua was behind Makāluapuna Point. Farther up, the double lines of Norfolk pines was the plantation house of Pineapple Hill. (Kyselka & Lanteman)

Makāluapuna Point has an interesting lava formation that has earned the name, Dragon’s Teeth. It is a unique lava flow that was influenced by high waves as the ancient lava flow hit the ocean.

The wave energy at the time of the flowing lava was strong enough to curl up the edges of the lava before it cooled leaving these unique giant tooth-like structures.

In addition, there is a labyrinth. Labyrinths are tools for walking meditation and spiritual growth. They are based on patterns that date back thousands of years and have roots in many cultures and traditions.

What seems like a maze or simple ring of concentric circles is actually a pattern with a purpose. The many turns on the labyrinth’s one path reflect the journey of life, which involves changes of direction, transition, realization and attainment.

Makāluapuna Point on the Kapalua coast is the home of Maui’s largest labyrinth. Built by an anonymous builder, the white coral labyrinth was constructed as a peace project in 2005. (Schumacher, Lāhainā News)

In 1962, Maui Land & Pineapple Company, Inc. was formed when Baldwin Packers merged with Maui Pineapple Company. Maui Land & Pine created the wholly-owned subsidiary named Kapalua Land Company, Ltd., which conceived of and developed the master-planned Kapalua Resort featuring the Kapalua Bay Hotel at the shore of Honokahua ahupuaʻa.

The hotel opened in 1978, beginning the change of the former ranch and pineapple lands of Honokahua into a world-class destination resort complex.

Mauka of Makāluapuna Point, starting in 1987, to prepare for proposed ocean-side construction of the Ritz Carlton at Kapalua more than 900 ancestral native Hawaiian burials were excavated from sand dunes at Honokahua, Maui. When the extent of the burials became more widely known, native Hawaiians from around the state staged protests.

Eventually a plan was devised in September 1989 for the proper reburial of the native Hawaiian remains disinterred. Associated with that, the state paid $6-million for a perpetual preservation easement and restoration of the burial site. A 14-acre site is now a historical and cultural landmark.

In addition, as a result of this, Hawaiʻi’s burial treatment law, passed in 1990, gives unmarked burials, most of which are native Hawaiian, the same protection as modern cemeteries. The law:
• Burial Sites Program was set up within DLNR’s Historic Preservation Division
• Burial Councils were set up at Kaua’i-Ni’ihau, O’ahu, Maui-Lānaʻi, Molokaʻi and Big Island
• Procedures to deal with the inadvertent discovery of human skeletal remains were established
• If human remains are found during a construction project, construction, there stops and if the remains appear to have been buried 50 or more years, procedures were established to preserve them in place or relocate them
• Provided penalties for unauthorized alteration, excavation or destruction of unmarked burial sites

“Honokahua changed the history of Hawaiʻi. They have set precedent that we will never ever go back to this complacency and complete disregard for the iwi of our kupuna.”

“Honokahua has created the laws, Honokahua is the law, this stands as the kahili (feather standard, a sign of royalty) for all burial sites from here on to perpetuity. This is the battleground, this is the piko (navel, umbilical cord) of these new laws.” (Naeole, DLNR)

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