Images of Old Hawaiʻi

by Peter T Young Leave a Comment

April Fool

April Fools’ Day, also called All Fools’ Day, in most countries is the first day of April. It received its name from the custom of playing practical jokes on this day.

Although the day has been observed for centuries, its true origins are unknown and effectively unknowable. It resembles festivals such as the Hilaria of ancient Rome, held on March 25, and the Holi celebration in India, which ends on March 31.

Some historians speculate that April Fools’ Day dates back to 1582, when France switched from the Julian calendar to the Gregorian calendar, as called for by the Council of Trent in 1563.

Because Easter was a lunar and therefore moveable date, those who clung to the old ways were the “April Fools.” Others have suggested that the timing of the day may be related to the vernal equinox (March 21), a time when people are fooled by sudden changes in the weather. (Britannica)

These pranks included having paper fish placed on their backs and being referred to as poisson d’avril (April fish), said to symbolize a young, “easily hooked” fish and a gullible person.

Fast forward to Hawai‘i … Herschel Leib Hohenstein, aka Hal Lewis, aka J Akuhead Pupule or Aku, was the morning air personality in 1965 at KGMB, an AM station in Honolulu.

Lewis was reported to be the world’s highest-paid disc jockey, bringing in $6,000 a week when he died of cancer in 1983 at age 66.

Back in the day, you were cautioned to not ‘bite’ at the antics of Aku on April 1st.  No matter how sincere he sounded broadcasting that day, you needed to pause and reflect on the plausibility of the ‘news,’ whether it was traffic, weather or otherwise.

April 1, 1954 … Aku announced that the US Senate had not only approved Statehood for Hawaii but had also provided for an “immediate” refund of all 1953 Federal taxes to Island residents.

The announcement seemed plausible because a Hawaiian tax refund had been in the news recently when Congressman Joseph Farrington had suggested that islanders should be given a refund of all federal taxes if Hawaii wasn’t granted full statehood.

The news caused massive turmoil throughout Hawaii. Radio stations, newspapers, and the Internal Revenue Bureau were flooded with calls from people seeking more information. Many banks received calls from people who wanted to place orders for stock and bond purchases with their forthcoming refund.

The uproar was so intense that the Associated Press had to officially set the record straight, calling it “the greatest commotion in Hawaii since the Pearl Harbor attack.” The general manager of the radio station publicly apologized, going on to say that DJ Hal Lewis was fired.

Honolulans, proving they could take a joke, flooded the radio station with calls to protest the firing, only to find out later in the day that the firing and the “general manager” were all part of the joke too! (Sharon Lathan)

April 1, 1983 … the last Aku pulled; hundreds turned out to watch, with beach chairs and coolers, as Aku told them that the ‘Easter Parade’ with Magnum, PI star Tom Selleck, Gov. George Ariyoshi and many Easter Bunnies walked down Ala Moana Boulevard, turn right on Kalakaua Avenue and made their way to Kapiolani Park.

Aku played recordings of marching bands, and reporters described the floats and procession.  Those lining and waiting on the street saw nothing but cars passing by. (Sigall)

Lewis died on July 21, 1983, in his Wai‘alae Iki home at the age of 66 just little more than a month after being diagnosed with lung cancer.

Lewis’ substitute host, Larry Price, took over the morning drive with Michael W Perry and, like Lewis, the duo dominated the morning drive time for the next 33 years until Price retired in 2016.

Of course not a joke, on April 1, 1946 an 8.6-magnitude earthquake off the Aleutian Islands triggered a tsunami. Alaska and California were also hit with tsunami waves. (A 100-foot wave crushed a small Alaskan village, killing all five inhabitants.)

The most destructive tsunami in Hawai‘i’s modern history barreled onto island shorelines. Waves topped 50 feet. The wave that hit Hilo was at least three stories tall. And at Laupāhoehoe, a schoolhouse was hit with tsunami waves. The teacher and 25 students were killed.

By the time the waves had receded, 159 people were dead, homes, businesses and roads were destroyed, and there was a new appreciation for the sheer destructive force of tsunamis.

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by Peter T Young 1 Comment

Beauty Hole

Laniloa Point (or Lāʻie Point) is a protrusion of rock separating Lāʻie Beach to the south from Laniloa Beach to the north. Laniloa, literally means “tall, majesty.”

In ancient times this point was a moʻo (lizard-like creature,) standing upright; Lua Laniloa was a hole that was the home of the moʻo, who “menaced all travelers pausing to refresh themselves beside his pool.”

The moʻo were slain by the demi-hero Kana and his brother Nīheu. When the brothers killed the monsters, they chopped them up into the five islands off shore of Mālaekahana and Lāʻie.

The moʻo hole has been confused with a pool known as the “Beauty Hole,” which formed in the 1930s during construction of Kamehameha Highway when excavation led to the collapse of a sinkhole. (Cultural Surveys)

“The mere mention of the Beauty Hole brings tears to the eyes of those who remember it fondly. It might not have looked like much to the passerby … but to people like Phyllis Kuamoʻo, ‘it was our Natatorium.’”

“Indeed, the chance to jump into the refreshing water was a reward that had to be earned … making it all the more cherished. Phyllis remembers going directly from Lāʻie Elementary School in the afternoons to the taro patch, where she and her siblings would get hot and muddy pulling taro. It was only after she pulled her share that her dad might offer the chance to jump in the swimming hole.”

“Vatau Galeai Neria also holds happy memories of the Beauty Hole. Coming from Sāmoa in 1952, she never learned to swim. That is, until her friends encouraged her to try out the Beauty Hole, which she did by boldly jumping in the first time.”

“Thankfully, there was a ‘learner’s section,’ where you could doggie paddle from rock to rock and never stray into the center.”

“Of course there were always the dare devils. Using a hand made diving board, some adventurous young swimmers would dive down to where the water was dark and deep, fill a glass soda bottle with water that was noticeably colder, and offer proof to friends waiting on the surface of how close to the bottom they’d been.”

“Young people and families from Lāʻie would flock to the swimming hole where, inevitably, musicians would set themselves up on a nearby mound for an impromptu concert, and many would feel blissfully connected and carefree.” (Hoʻomua)

“The pond was not much more than twelve or fifteen feet in diameter. And of course, when you’re used to it, you don’t become frightened. But I learned to swim there by having someone throw me in, and that’s the way many of us swim.”

“They’d throw us in the pond and it was supposedly bottomless, but you could swim around the edges.” (Adam Forsythe, BYUH Oral Histories)

“The beauty hole … was an indentation, the origins of which are somewhat obscure, but people do remember it back as far as present memory can go. The accounts have been that it was possibly uncovered as a result of digging off the end of Lāʻie point during road construction.”

“(T)hat’s where our swimming hole was and this is where Hawaiian boys and girls – myself – learn how to swim. I’ve been living here seventy-two and I never noticed any drowning in here.”

“And this beauty hole here has produced two boys they was raised in Laie and they called themselves Kelii brothers and they were once-upon-a-time champion swimmers in 1925, ’26, ’27, ’29; they were champion swimmers. It was from the Beauty Hole they learned it from here.”

“Close to the road you cannot touch there; it’s very deep, but close to the wall, you can. It is only about twenty feet deep and this is the pool where I used to make a lot of money like diving for nickels twenty-five cents. Oh, yes especially on Sunday.”

“This one Sunday I didn’t go to priesthood meeting but I made a lot of money … When you throw the money you don’t jump on the money you jump on the side because when you jump on the money you just find bubbles coming up.”

“So that’s how I beat the other boys. So they named me Five-Cents, so today I’m still Five-Cents. Well I’m glad I’m Five-Cents because if you raised me up twenty-five cents, then the government tax me more.”

“We had three little diving boards … that’s where we learned how to dive on that high tower.” (Thomas Au (‘Uncle Five-Cents,’) BYUH)

Some say Beauty Hole got its name because a beautiful old woman with long grey hair would come to swim during each full moon, and then sit on a rock under the moonlight and comb her hair.

She had apparently found solace in that spot after losing her daughter. Whether or not the story is true is irrelevant, because for all those who long ago got to swim there, it was unquestionably a place of beauty. (Hoʻomua)

Located across from where Foodland is now, the Beauty Hole eventually got covered over in the 1960s and built on.

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by Peter T Young Leave a Comment

Junior … Intermediate … Middle

The arrival of the first company of American Protestant missionaries in Hawaiʻi in 1820 marked the beginning of Hawaiʻi’s phenomenal rise to literacy.

The missionaries were scattered across the Islands, each home was usually in a thickly inhabited village, so that the missionary and his wife could be close to their work among the people. The missionaries established schools associated with their missions .

On July 14, 1826, the American missionaries finalized a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o and u) and seven consonants (h, k, l, m, n, p and w.) That alphabet continues today.

Planning for the written Hawaiian language and development by the missionaries was modeled after the spoken language, attempting to represent the spoken Hawaiian sounds with English letters.

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

Common schools (where the 3 Rs were taught) sprang up in villages all over the Islands. In these common schools, classes and attendance were quite irregular, but nevertheless basic reading and writing skills (in Hawaiian) and fundamental Christian doctrine were taught to large numbers of people. (Canevali)

The chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing.

“Statute for the Regulation of Schools” passed by the King and chiefs on October 15, 1840. Its preamble stated, “The basis on which the Kingdom rests is wisdom and knowledge.”

“Peace and prosperity cannot prevail in the land, unless the people are taught in letters and in that which constitutes prosperity. If the children are not taught, ignorance must be perpetual, and children of the chiefs cannot prosper, nor any other children”.

The 1840 educational law mandated compulsory attendance for children ages four to fourteen. Any village that had fifteen or more school-age children was required to provide a school for their students.

William Richards, a missionary, was appointed Minister of Public Instruction and helped develop a highly-organized educational system. He was later replaced by missionary Richard Armstrong. Richard Armstrong is known as the “the father of American education in Hawaiʻi.”

In 1855 the office of Minister was replaced by the Board of Education, whose members were appointed by the King, and the department was named the Department of Public Instruction.

The educational system and means of instruction evolved over time, in the Islands and across the continent. Younger learners were first in ‘preparatory’ or ‘grammar’ schools in the Islands (we now generally refer to these as elementary schools.)

Older learners were in ‘colleges’ (i.e. Oahu College (Punahou,) St Louis College;) these are now typically called high schools.

Historically, grades K-8 were considered ‘elementary.’ In 1888 on the continent, Charles Eliot launched an effort to reorganize schooling, arguing that the last years of elementary school was a waste and students should be working on college preparatory courses instead. Rather than grades 7 and 8 as part of elementary, the push was to put them in the high school.

Then, on July 6, 1909, the Columbus, Ohio, Board of Education authorized the creation of the first junior high school in the US. (Ohio History Central)

In the Islands, between 1909 and 1920 the education system underwent a series of changes. In 1909, school agents were replaced by supervising principals; in 1913 the building and maintenance responsibilities of the school agents were transferred out of the department to the Counties. (State Archives)

In 1920, a report was published on the survey of schools conducted by the Bureau of Education of the Federal Department of the Interior.

The report noted that on the continent typical middle-class families in America were sending their children to public secondary schools, but in Hawai‘i, public schools were so few and geographically isolated, that many had to go to private schools or were forced to drop out.

Therefore, the commission recommended the establishment of secondary or Junior high schools which should offer more academic and vocational choices to feed various high schools. (NPS) There was a rapid increase in the establishment of Junior high schools.

By 1922, there were six in the rural parts of the state. In 1928, Central Grammar School became Central Junior High School with an enrollment of approximately 1,200 students and 47 teachers. It was one of 5 Junior high schools in Honolulu (with Lincoln, Washington, Kalākaua and Lili‘uokalani.) (NPS)

Then, in 1932, the board of education changed all formerly-named Junior High Schools to Intermediate Schools. (NPS) The education department continued to maintain a policy of naming Intermediate schools after American Presidents or members of the Hawaiian Royal family.

Then, a new reform movement took place with the Junior/Intermediate-aged students (~11-13;) rather than have a focus on college preparatory, school reformers were looking for an educational program to meet the intellectual, emotional, and the interpersonal needs of young adolescents. (Jadallah)

In 1963, William Alexander first used the expression middle school to describe the schools between elementary and high school. Alexander, regarded as the ‘father of the middle-school,’ led the movement to create middle-schools and a middle-level curriculum that would meet the unique needs of young adolescents. (McFarland)

The Carnegie Corporation (1989) issued a report that profoundly affected the education of young adolescents. ‘Turning Points’ advocated reforms intended to make their education more personalized, supportive, and active: interdisciplinary teams, cooperative learning, involvement with families and community, mentoring, and active teaching. (Daniels)

With a new program, school names started to change again. While no wholesale change took place (as happened with the Junior High to Intermediate,) Intermediate schools in the Islands started adopting the ‘Middle School’ philosophy and label.

Today, while the Junior High School reference is long gone, there are many Intermediate and Middle Schools across the Islands.

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by Peter T Young 1 Comment

Ossipoff Meets Mid-19th Century

The Walter Irving Henderson House in Kona was featured in a 1958 edition of Sunset Magazine – they said, “The house is small but takes care of a large number of guests without crowding.”

It is a combination of classics – the first floor structure was built, circa 1864, as a small church or meeting house; in 1953, the deteriorated church was renovated and the second floor was added, for use as a beach house.

The first-floor stone walls were part of the original Kahului Church building, and were constructed in a style that was typical of the Kona District in the mid-19th century.

Lava rock was a plentiful raw building material in Kona, while other construction materials such as wood were not as readily available. Once missionaries arrived, and began to build permanent houses of worship, they found that building with stone was the most economical and expeditious means of constructing what they needed.

These buildings were constructed with local lava rock held together with lime mortar produced with coral, typically burned on site. In some cases, the stones used came from local heiau. (It is not known if that was the case here, though there are records of heiau nearby.)

It is also not known who built the Kahului Church. One of the most well-known builders of Kona’s nineteenth century stone churches was the Reverend John D Paris, an American Board of Commissioners for Foreign Missions Protestant missionary who was first in charge of the mission’s Kaʻū area, and then the North Kona area.

Many church buildings constructed in the Kona area are attributed to Paris; however this is thought to be a former Catholic church.

The first floor stone walls were constructed circa 1864 when the land was granted to Kapae in Royal Land Grant #2961, and the Kahului Church building is believed to have been constructed.

It is likely that the readily available lava rock building material allowed the missionaries to build in a similar style to Paris. For example, this type of construction was also used in the larger St. Michael’s Catholic Church in Kailua town.

An 1892 map shows Kahului Church, along with a nearby structure labeled “Makuakane” (which translates approximately to “father” in English, giving a strong indication that this was likely a Catholic priest’s house.)

The structure was modified from the original one-story church form to its existing two-story appearance in 1953; the entire second floor and interior of the first floor were designed by celebrated local architect Vladimir Ossipoff.

Ossipoff’s design for the Henderson House was innovative, and created an extremely unique house that, though it does not look like most of his other work, nonetheless embodies the majority of his aesthetic and philosophy of design.

Ossipoff was a prominent architect in the Islands, working between the 1930s and 1990s. He was recognized locally, nationally and internationally for his designs. He is best known for his contribution to the development of the Hawaiian Modern movement.

This style is characterized by the work of architects who “subscribed to the general modernity of the International Style while attempting to integrate the cultural and topographical character of the (Hawaiian) region.” (Sakamoto)

The main portion of the first floor of the house is one large open room, and has a scored, finished concrete floor, painted plastered walls, and an open beamed ceiling that exposes the floorboards of the second floor.

The thick stone walls create deep niches at the door and window openings; the center-opening doors and shutters installed do not extend beyond the width of the walls.

The property perimeter has a dry stack rock wall, dating possibly to the early- to mid-1800s. This was when a government commission began requiring formal property boundaries be erected by the year 1862.

Walls of this type, comprised of stones fitted together without mortar to hold them in place, had commonly been constructed in pre-contact times for a variety of uses.

As early as Kamehameha I in the 1820s, dry-stack walls were used in the Kona area as barriers to prevent wandering cattle. As ranching grew in the later part of the nineteenth century, more walls were needed to contain the growing number of cattle.

In Kona building and repairing dry-stack stone walls was common until the 1930s, but diminished throughout the Territory of Hawaii with the greater availability of alternate materials for walls and fences at that time. (Most of the information here is from Jones, NPS.)

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by Peter T Young Leave a Comment

Waikapū

Maui is the second largest of the Hawaiian Islands, and covers about 730 square miles. Maui consists of two separate volcanoes with a combining isthmus between the two.

The Mauna Kahālāwai (West Maui Mountain) is probably the older of the two; Haleakala (East Maui) was last active about 1790, whereas activity on West Maui is wholly pre-historic.

The island of Maui is comprised of 12-moku (districts,) that are made up of a number of ahupuaʻa. The moku of Wailuku makes up an area known as Nā Wai ʻEhā (“The Four Great Waters”) – Waiheʻe River, Waiehu Stream, Wailuku (ʻĪao) Stream and Waikapū Stream. (Waikapū Stream is the only Nā Wai ‘Ehā stream that drains to the southern coast of Maui.)

“From Waiheʻe to Waikapū there is much good land below and bounding the ancient terrace area on the kula and in the lower valleys which would be ideal for sweet potato culture, but it is said that little was grown in this section because there was so much taro.” (Handy; Hana Pono)

“For generations the small, slowly growing population clustered around shore sites near streams that supplied them with water. Such sites are best for inshore fishing.”

“When they acquired taro, they no doubt rapidly cleared away the jungle along the streams to make room for taro patches, and there was a beginning of terraced flats that could be irrigated directly from the stream.” (Handy; Hana Pono)

The fertile kalo terraces, complex system of irrigation ʻauwai (ditches) and abundant fresh water from this area sustained Hawaiian culture for 1,000-years. Due to abundant water and fertile lands, there was substantial settlement between the 300- and 600-foot elevation at Waikapū.

The terraces were irrigated with water brought in ditches from springs and streams high in the valleys, allowing extensive areas of the valleys to be cultivated. The irrigation ditches and pondfields were engineered to allow the cool water to circulate among the taro plants and from terrace to terrace, avoiding stagnation and overheating by the sun, which would rot the taro tubers.

An acre of irrigated pondfields produced as much as five times the amount of taro as an acre of dryland cultivation. Over a period of several years, irrigated pondfields could be as much as 10 or 15 times more productive than unirrigated taro gardens, as dryland gardens need to lie fallow for greater lengths of time than irrigated gardens. (Kelly)

In Waikapū, there are different stories associated with the name of this valley and ahupuaʻa; the story of Puapualenalena and the conch shell may be the earliest known.

It was said that in ancient times a conch shell would ring out from the valley, heard around the island it was so loud and resounding. On the opposite, northern side of the stream a dog named Puapualenalena was infatuated with this conch and wanted it for himself.

One day, the owners of the conch had been careless and Puapualenalena gained entrance to the cave on the southern side of the stream that hid the conch, and from that point on it no longer sounded through the valley. The area was so named for the conch (Pu), The Water (Wai) of the Conch (Ka Pu.) (Nupepa Kuokoa, 1872; Hana Pono)

Some say the name comes from Kamehameha after the famous battle of Kepaniwai, when the defeated the forces of Kalanikūpule. Two versions are told.

One is Wai-ka-pu (the Water of the Conch,) for the place where Kamehameha sounded the Pu to begin the battle for Maui. The second is Wai-Kapu (the Sacred Water.) “Kamehameha landed at Kalepolepo, and a kapu was put upon the nearest stream. It became sacred to royalty, as was the custom and is known as Wai-kapu to this hour-that is, the forbidden water”. (Stoddard; Hana Pono)

The lower isthmus (between Mauna Kahālāwai and Haleakala) was sandy. “We passed through Waikapū in the middle of the isthmus …. Between this place and the northern shore, we walked over a bed of sand (a part of an extensive plain).” (Bingham)

In more modern times, the Waikapū ahupuaʻa and surrounding lowlands were given to Henry Cornwall for a sugar plantation, Waikapū Sugar Company, which eventually merged with others to become Wailuku Sugar Company (and later consolidated into the Alexander & Baldwin lands.).

Starting in about the 1850s, sugar cultivation destroyed the extensive terracing; by the mid-1900s, only remnant representations remained.

By 1866, a letter published in the Hawaiian language newspaper Nūpepa Kūʻokoʻa lamented “the current condition of once cultivated taro patches being dried up by the foreigners, where they are now planting sugar cane”.

“A permanent railroad was laid to Waiheʻe and to Waikapū connecting at Wailuku, from whence the cane was carried to a mill above Kahului. Another permanent line connected the other plantations. From these portable lines were laid into the fields, and it was thus possible to dispense with hundreds of mules and cattle and drivers heretofore used.” (Girvin)

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