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September 20, 2016 by Peter T Young Leave a Comment

Lauhala

A traditional hale (thatched house) would seem sparsely furnished. The best thatch used by the Hawaiians was pili grass; next came the leaf of the pandanus, lauhala; then the leaf of the sugar-cane, and lastly the ti leaf, and a number of inferior grasses. (Malo)

Over the floor of smooth pebbles lay many layers of mats, both coarse floor mats and fine sleeping mats; their number was dependent upon the rank of the residents.

There were kapa bedding and pillows of several kinds but no chairs, tables, cabinets, or other furniture per se. Nor would many personal items be in evidence. Makaʻāinana had few belongings, and aliʻi had storehouses for those that they accumulated. (Abbott)

In the living quarters, small articles customarily were stored in baskets, calabashes, and gourds, and many of these were suspended from the rafters by cord or netting, leaving the floor space open.

Many household furnishings were made from leaves of the hala tree (Pandanus species). Most hala species grow in groves (pū hala). The trees appear to be propped up on their thick roots, and their trunks put forth branches at sharp angles in the upper half of the plant. (Abbott)

Hala is a choice tree for the essential native Hawaiian landscape. Female trees, with the characteristic pineapple-shaped fruit, appear to be more in demand than the males.

But the uncommon male hala produce highly fragrant and attractive floral displays and should be grown more as well. (hawaii-edu) “Old stories tell of lost fishermen in canoes adrift at sea finding their way home via the fragrances of hala.” (Bornhorst)

Hala is a small tree growing 20 to 30 feet in height and from 15 to 35 feet in diameter. Lauhala, the leaves of the hala, are distinctive long blade-like, about 2 inches wide and over 2 feet long. The leaves are spirally arranged towards the ends of the branches and leave a spiral pattern on the trunk when they fall.

Plaited (or braided) lauhala are made into mats, hats, sails, and other useful items. Plaiting entails interlacing the strips at right angles to each other with the aim of obtaining a tight and regular fit. (Since no loom is used, it is incorrect to call this method ‘weaving.’) (Abbott)

“These things were articles of the greatest utility, being used to cover the floor, as clothing, and as robes. This work was done by the women. (Malo)

For use, lauhala was washed, soaked for several days, then softened by being passed through the smoke of a fire. The thorns on the midrib and margins of leaves were stripped out by pulling each leaf through a slit cut for this purpose in a leaf butt. (Abbott)

“The women beat down the leaves with sticks, wilted them over the fire, and then dried them in the sun. After the young leaves (muo) had been separated from the old ones (laele) the leaves were made up into rolls.”

“This done (and the leaves having been split up into strips of the requisite width) they were plaited into mats. The young leaves (mu-o) made the best mats, and from them were made the sails for the canoes.” (Malo)

All Hawaiian floor mats were made either of lauhala or of sedges. In a chief’s hale, over the coarsest floor mats were layered lauhala mats whose plaiting was in widths ranging from 0.5 to 1 inch. (Abbott)

Over the coarse floor mats, finely plaited mats were placed to serve as moena, sleeping mats. At least a few mats (and often many) were piled one atop the next, forming a mattress.

A well-cushioned bed was five to eight centimeters (two to three inches) thick, and the mats were often stitched together along one edge to prevent them from slipping. Beds of the ali’i were composed of numerous layers of mats, the topmost being moena makali‘i or fine sleeping mats, plaited from strips of material as narrow as 0.2 inch. (Abbott)

(It is said that when Kaʻahumanu visited the missionaries and spent the night in the visitors’ room in the frame house at Mission Houses she preferred 30-mats to sleep on.)

For bed coverings, the Hawaiians had kapa moe – single sheets of kapa, often used several at a time – or kapa ku‘ina, which consisted of several layers of kapa stitched along one edge with wauke cordage.

In either case, the covers were about the size of a modern double-bed sheet, and layers could be thrown off or added as the temperature changed during the night. Uluna, plaited lauhala pillows, traditionally were cubical or brick-shaped and stuffed with lauhala. (Abbott)

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Pila`a Kilani weaving a lauhala mat, Pukoo, Molokai-PP-33-6-023-1913
Pila`a Kilani weaving a lauhala mat, Pukoo, Molokai-PP-33-6-023-1913
Lauhala weavers, Napoopoo, Hawaii-PP-33-6-003-1935
Lauhala weavers, Napoopoo, Hawaii-PP-33-6-003-1935
Lauhala weaver-PP-33-6-002
Lauhala weaver-PP-33-6-002
Woman weaving a lauhala mat-PP-33-7-004
Woman weaving a lauhala mat-PP-33-7-004
Children watching a weaver strip lauhala-PP-33-6-021-1935
Children watching a weaver strip lauhala-PP-33-6-021-1935
Group of girls lauhala weaving-PP-33-7-001-1900
Group of girls lauhala weaving-PP-33-7-001-1900
Hawaiian family and their houses thatched with lauhala-PP-32-2-035-1880s
Hawaiian family and their houses thatched with lauhala-PP-32-2-035-1880s
Lauhala
Lauhala
Starr_040518-0205_Pandanus_tectorius
Starr_040518-0205_Pandanus_tectorius
Hala-Pandanus_tectorius
Hala-Pandanus_tectorius
Auntie Elizabeth Lee-lauhala weaver
Auntie Elizabeth Lee-lauhala weaver

Filed Under: General, Hawaiian Traditions, Economy Tagged With: Hawaii, Hala, Lauhala

September 19, 2016 by Peter T Young Leave a Comment

First Whalers in Hawai‘i

Edmund Gardner was born in Nantucket, MA in 1784. In 1800, at the age of 16, he began his career as a mariner, sailing on a whaling voyage in the sloop Dove. He married Susanna Hussey of Nantucket in 1807. Six of their twelve children survived childhood.

His first command came in 1807 when he was asked to be the master of the Nantucket ship Union. Captain Gardner achieved some notoriety on this voyage by having his vessel sunk by a whale while on route to the Azores. This event was noted in Melville’s Moby Dick which was first published in 1851.

Edmond Gardner, captain of the New Bedford whaler Balaena (also called Balena,) and Elisha Folger, captain of the Nantucket whaler Equator, made history in 1819 when they became the first American whalers to visit the Sandwich Islands (Hawai‘i.)

“I had one man complaining with scurvy and fearing I might have more had made up my mind to go to the Sandwich Islands. I had prepared my ship with all light sails when I met the Equator.”

“I informed him of my intention. He thought it was too late to go off there and get in time on the West Coast of Mexico. I informed Folger what my determination was.”

“So little did I expect him to accompany me that I wrote my letters for him to forward to the United States if an opportunity presented. He took my letters and then said ‘if I conclude to go in company with you, I will stand on, if not, shall tack in for the land.’”

“I gave orders in the morning to put the ship on a WSW course putting on all sail. In a short time after the morning, I discovered he was following. We made the best of our way to the Sandwich Islands where we arrived in six-teen days, had a pleasant passage to the Islands and arrived at Hawaii 19th 9 Mo 1819.“ (Gardner Journal)

“I left California 3d of 9 Mo 1819. I came to anchor in Kealakekua Bay, Hawai‘i in seventeen fathoms water. While at this place heeled my ship to paint the bends and kept all the natives on one side of the ship, having previously installed one of the Natives as shipkeeper with a rattan for his badge of office.”

“He had in his possession several recommendations from shipmasters of his efficiency of clearing the ship of natives when troublesome. One day I think there must have been more than two hundred on board, when they became much excited, making a great noise.”

“I was somewhat alarmed, stamped on the deck and called on the shipkeeper to clear the ship of Kanakas. He accordingly drove them from the deck in five minutes into the sea. I then suffered but few to come at a time.”

“The next day a native who had been in Boston came on board and he spoke good English. I desired him to make inquiry what was the difficulty with the natives the previous day.”

“He soon came and informed me that the natives of the district where the ship lay wanted to have all our trade and would not suffer others from other districts to interfere. Their intention was to monopolize all the trade with us. I then found that the Sandwich Islanders possessed the same feelings as ourselves and ready to contend for their supposed rights.”

“After being there a week I was on deck early in the morning when one of the Kanakas called in an animated manner ‘mokee, mokee.’”

“In looking to the westward, I saw a large sperm Whale spouting. I immediately called to Captain Folger of the Equator and told him there was a large sperm whale, that I would send two boats if he would send two, and we would divide what we obtained.”

“He agreed to the same and our boats left at 7 am in pursuit and were soon out of sight north of the harbor. I did not like to send all my boats, not having full confidence in the natives of that place.”

“We saw nothing nor heard anything until 4 pm, when two canoes arrived in the bay paddling very fast and came to my ship. The Kanakas wiped the perspiration and talked very fast, being much excited. I could understand nothing. One of them shut his eyes and laid his head on one side in his hand.”

“I then called to Capt Folger and told him our boats had killed the whale (for we had remained on board our ships in the absence of our boats.)”

“He asked me how I knew. I answered him the natives had told me so. I immediately sent another boat to help tow the whale to the ship. In two hours they made their appearance, with fifty canoes helping tow. Our boats were absent the whole day, reaching the ship after sunset.”

“The next day we commenced cutting in our fish, and I have no doubt there were as many natives around our ship as Capt Cook had around his ship when first he visited those Islands. All the canoes were called into requisition far and near, and hundreds came swimming, not having any conveyance.”

“While cutting in, we had to be careful to prevent cutting the Kanakas for as soon as we had taken off the blubber they commenced (with our leave) to tear off the lean from the carcass and fill their canoes as fast as they could tear it off. They had a great festival from what they got from the whale.”

“There was a little incident which occurred while at Kealakekua when we were boiling through the night which I will relate. Both ships were making much light from the tryworks, so at times to light the whole bay; it was a natural conclusion with the natives that we must want fuel.”

“In the morning canoes came to my ship bringing wood for sale. They were somewhat surprised to find we were not in want of wood. The oil obtained from the whale was one hundred and two barrels.”

“After laying till 1st of 10 Mo left for Rahina (Lahaina) Mowee (Maui) for water, where we found Butler a resident, formerly from Martha’s Vineyard.”

“Also a Chief called Governor and sometimes John Adams (Kuakini.) He seemed to be principal man at Maui. After taking in our water went to Woahoo (Oahu) to leave letters to be sent Via Canton. The ship Paragon, Wilds and Ship Eagle, Meek were nearly ready to sail for China.”

“Left Oahu 10th of 10 Mo 1819 for Coast of California. I shipped two Kanakas from Maui and had them the remainder of the Voyage and took them to New Bedford. Their names were Joe Bal and Jack Ena, the two names comprising that of my ship Balaena.” (Gardner Journal)

A year later, Captain Joseph Allen discovered large concentrations of sperm whales off the coast of Japan. His find was widely publicized in New England, setting off an exodus of whalers to this area.

These ships might have sought provisions in Japan, except that Japanese ports were closed to foreign ships. So when Captain Allen befriended the missionaries at Honolulu and Lahaina, he helped establish these areas as the major ports of call for whalers. (NPS)

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Kealakekua Bay in the 1820s, from Hiram Bingham I's book
Kealakekua Bay in the 1820s, from Hiram Bingham I’s book
George_Vancouver-arriving_at_Kealakekua_Bay
George_Vancouver-arriving_at_Kealakekua_Bay
View_of_Houses_at_Kealakekua,_William_Ellis-1779
View_of_Houses_at_Kealakekua,_William_Ellis-1779
Masked_Paddlers_at_Kealakekua-(HerbKane)
Masked_Paddlers_at_Kealakekua-(HerbKane)
John_Webber_-_'Kealakekua_Bay_and_the_village_Kaawaloa',_1779
John_Webber_-_’Kealakekua_Bay_and_the_village_Kaawaloa’,_1779
Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835
Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835
KealakekuaBay
KealakekuaBay

Filed Under: Sailing, Shipping & Shipwrecks, Economy Tagged With: Edmond Gardner, Elisha Folger, Hawaii, Whaling, Balaena, Equator

September 18, 2016 by Peter T Young Leave a Comment

Pig Hunting

Hānai Puaʻa Wahine, Maloko Ka Uku
Raise a sow, for her reward is inside of her
(A sow will bear young)

Pua‘a (pigs) are not native to Hawai‘i. The first pigs were brought to the Hawaiian Islands by the early Polynesians that came to the Islands (approximately AD 1000 and 1200.) (Kirch)

“Originally, pua‘a enjoyed a close relationship with their human families and rarely strayed far from the kauhale (family compound.)”

“Well-developed taro and sweet potato agriculture in ancient Hawai‘i was incompatible with uncontrolled pigs, and there is every indication that pigs were both highly valued and carefully managed sources of protein.”

“Pua‘a were an integrated part of Hawaiian households, and the common presence of pa pua‘a (pig pens) reflects the controlled, physically compartmentalized nature of pig management in traditional Hawai‘i.”

“Notwithstanding, small populations of loosely controlled and free-roaming animals existed in ancient times. Traditional and historic evidence indicates that these animals remained largely domesticated, living mainly on the periphery of kauhale and extending into lowland forests.”

They continued to rely largely on the food and shelter provided by the kauhale. This is because in pre-contact times, native Hawaiian forests were devoid of large alien fruits such as mangos and guava, and major protein sources (including non-native earthworms.) (Maly, Pang & Burrows, 2010)

“We believe that subsistence hunting of feral ungulates by native Hawaiians is NOT a traditional and customary right and therefore not protected under the state constitution or Hawai‘i Revised Statutes.”

“There is no evidence that pigs were hunted in ancient times. The Hawaiian diet was not dependent on pigs and they were only eaten for important occasions or as offerings to gods.”

“It is well documented that feral pigs ranging through Hawaii’s upland forests today bear little physical or cultural resemblance to the smaller, domesticated pigs brought to the islands by voyaging Polynesians.”

“It remains a popular misconception that pigs are native to Hawaiian forests and that pig hunting was a common practice in ancient Hawai‘i.” (Benton Keali‘i Pang, President of ‘Ahahui Mālama I Ka Lōkahi; Environment Hawaii, January 1997)

Hunting of ungulates was not in keeping with Hawaiian cultural traditions. Goats, sheep, European boar, and cattle are all “foreign to the native Hawaiian landscape and culture.”

The Hawaiians themselves used fences to create enclosures to protect native resources. The Hawaiian pig was traditionally raised and fattened in enclosures. (Kepa Maly; Environment Hawaii, January 1997)

“Domestication … is here confined to three species; the hog, dog, and cock; and secondly, it is in fact next to a state of nature in these isles: the hogs and fowl run about at their case the greatest part of the day; the last especially, which live entirely on what they pick up, without being regularly fed.”

“Now and then I observed the house open, but furnished below at the height of about one foot, with a fence of bamboos. Some small houses are likewise included in a kind of partition made of small sticks in the manner of hurdles.”

“The natives commonly keep their hogs during the night, in the house, and have in one corner of it contrived an inclusure (pa booa (pā puaʻa)) covered on the top with boards, on which they sleep.”

“As to animal food from hogs, dogs and fowls, I am certain that their meat is but sparingly eaten …” (Forster’s Observations in Polynesia, 1778)

“Pigs were raised in great numbers for food and for religious and ceremonial purposes. They were free to roam about the village and its environs. Stone walls (pā pōhaku) and picket fences (pā lāʻau) kept these animals from areas where they were not wanted.”

“Mature hogs were penned in stone-walled enclosures and fattened. They were fed cooked taro (kalo), sweet potatoes (ʻuala), yams (hoi), bananas (maiʻa) and breadfruit (ʻulu). Some of these foods were the scraps and peelings not suitable for human consumption.” (Mitchell)

“In contrast, current feral pigs are largely derived from animals introduced after western contact. Captain James Cook, for example, brought European pigs during his first voyage to Hawai‘i, and many other introductions of European and Asian swine followed. Over time, the Polynesian pua‘a interbred with and were mostly displaced by these larger animals.”

“As feral pig populations grew on all islands, they began ranging more freely in the forests. Concurrent but independent introductions of earthworms and introduced plant species, such as mango and guava, provided reliable protein and carbohydrate food sources and helped expand their range.”

“Omnivorous and without any non-human predators, pigs began to thrive in the native forest and successfully established large populations. Within only a few generations, any escaped domesticated pigs reverted to a feral form, retaining the large body size of European swine, but severing their dependence on human beings.” (Maly, Pang & Burrows, 2010)

“The custom of recreational hunting evolved over the last hundred fifty years as native Hawaiians assimilated western traditions in the context of these introduced game animals.”

“The earliest descriptions of western-style hunting occur in the opening decades of the 19th century, when outings were organized to control wild herds of cattle that threatened agriculture, residences, and forest resources.”

“The practice increased in frequency and in popularity, with island hunters playing a key role in the state’s response to the watershed crisis of the late 19th-century. These state-sponsored control efforts resulted in the removal of over 170,000 introduced mammals in the first half of the 20th century.”

“Although hunting is not widely practiced in contemporary Hawaiian society – only two percent of the state’s residents obtain a hunting license – it is a visible and common occurrence across the state.”

“Pig hunting, in particular, is a cherished modern practice for island sportsmen, including some whose subsistence depends to greater or lesser extent on wild game.”

“Pig hunting in heavy cover is usually accomplished with the use of dogs, and the required training, feeding and care for these animals can be a difficult and expensive task. The dogs locate, chase, grab, or bay the game, which is then typically dispatched by the hunter with a gun or knife.”

“These techniques are derived directly from western and European pig hunting practices, incorporated over the last 150 years in Hawai‘i, and passed down through family generations.” (Maly, Pang & Burrows, 2010)

While cultural authorities note that hunting of pigs is not a traditional and cultural practice, a recent Hawaiʻi Intermediate Court of Appeals decision (December 2015) notes pig hunting is a customary and traditional practice for Kui Palama on the Island of Kauai, prior to 1892.

But the Court noted, “there have been no Hawaiʻi appellate cases directly addressing whether pig hunting is a constitutionally protected traditional and customary practice, and for this reason, we reiterate that our decision here is confined to the narrow circumstances and the particular record in this case.”)

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Wild_Pig-civilbeat
Wild_Pig-civilbeat
Wild_Pig
Wild_Pig
Pig-Puaa
Pig-Puaa
Pigs-PP-2-13-005
Young men in malo with pig-PP-2-7-009-1939
Young men in malo with pig-PP-2-7-009-1939

Filed Under: Hawaiian Traditions, Economy, General Tagged With: Hawaii, Pigs, Puaa

September 17, 2016 by Peter T Young Leave a Comment

Kālaimoku

“(I)n the earliest times all the people were alii … it was only after the lapse of several generations that a division was made into commoners and chiefs” (Malo)

Kamakau noted, in early Hawaiʻi “The parents were masters over their own family group … No man was made chief over another.” Essentially, the extended family was the socio, biological, economic and political unit.

Because each ʻohana (family) was served by a parental haku (master, overseer) and each family was self-sufficient and capable of satisfying its own needs, there was no need for a hierarchal structure.

Kamakau states that there were no chiefs in the earliest period of settlement but that they came “several hundred years afterward … when men became numerous.”

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

The actual number of chiefs was few, but their retainers attached to the courts (advisors, konohiki, priests, warriors, etc) were many.

In addition to the expanded demand to provide food for the courts, commoners were also obliged to make new lines of products for the chiefs – feather cloaks, capes, helmets, images and ornaments.

Once King Kamehameha I gained control of the major Hawaiian Islands, he reestablished the ancestral custom of the ʻaha aliʻi (council of chiefs,) first to provide advice and ensure the proper governance of the islands without reliance on warfare.

The council of chiefs supervised the division and management of land, the management of fisheries, the sandalwood trade and the annual collection of taxes.

Kamehameha also appointed governors for each island, in recognition of the relative autonomy of each island in relation to local affairs and as an accommodation to the federated nature of the governance of the unified Kingdom.

The council provided a constraint on the power of the mōʻī (head of state) and was an early indicator of the democratic direction in which governance of the nation was moving. (MacKenzie)

There were two strong forces, or parties, in the government; one the kahunas, who attended to the idol-worship, the other the kālaimoku, or king’s chief councilor (counselor, prime minister, high official; to perform such office. Lit., manage island, (Ulukau.)) These two were the ones who controlled the government, and led its head, the king, as they thought best. (Malo)

The word kālaimoku related to the civil polity, or government, of the land. The government was supposed to have one body (kino.) As the body of a man is one, provided with a head, with hands, feet and numerous smaller members, so the government has many parts, but one organization. (Malo)

The kālaimoku’s manner of procedure was as follows: He first made secret inquiries of the keepers of the genealogies – poe kuauhau – and informed himself as to the pedigree of all the chiefs.

Because the kālaimoku believed that the king was to be compared to a house. A house indeed stands of itself, but its pa or stockade, is its defense. So it was with the king; the chiefs below him and the common people throughout the whole country were his defense.

Aliʻi nui would carefully consider the advice of his council, and would be hesitant to go against it. Kālaimoku and kahuna kiʻi played different roles in their process of governing.

The kālaimoku advised on the material processes of government: political affairs, war, and taking care of makaʻāinana; the kahuna kiʻi focused on the spiritual and metaphysical and was the aliʻi nui contact t the gods. (Beamer)

If the head of the government declined to follow their advice, the government went to another, on account of the fault of its head, that is the king. The high priest – kahuna o nā kiʻi – controlled the king in matters of religion – haipule- (He was keeper of the king’s conscience.)

The kālaimoku, chief councilor or prime minister, guided him in regulating the affairs of administration, and in all that related to the common people. (Malo)

The principal duties of the kālaimoku’s office were comprised under two heads; to look after the king’s interests and to look after the people’s interests. The one who filled the office of kālaimoku made it his first business to counsel the king in the regulation of these two departments. (Malo)

One thing which the kālaimoku impressed upon the king was to protect the property of the chiefs as well as that of the common people; not to rob them, not to appropriate wantonly the crops of the common people. (Malo)

The kālaimoku’s manner of procedure was as follows: He first made secret inquiries of the keepers of the genealogies – poe kuauhau – and informed himself as to the pedigree of all the chiefs.

Because the kālaimoku believed that the king was to be compared to a house. A house indeed stands of itself, but its pa or stockade, is its defense. So it was with the king; the chiefs below him and the common people throughout the whole country were his defense.

There were two great reasons why a kālaimoku had superior ability as a counselor to others. In the first place, they were instructed in the traditional wisdom of former kālaimoku, and in the second place their whole lives were spent with kings.

When one king died, they lived with his successor until his death, and so on. Thus they became well acquainted with the methods adopted by different kings, also with those used by the kings of ancient times.

These kālaimoku were a class of people who did not care much for luxury and display, nor for distinction, wealth, or land. They had no desire for great rewards from the king. They were only intent on serving the king by their secret councils.

A notable Kālaimoku was Kalanimōkū was a trusted and loyal advisor to Kamehameha I, Liholiho (Kamehameha II) and Kauikeaouli (Kamehameha III.)

He adopted the name William Pitt, because of his great admiration for the British Prime Minister, William Pitt the Younger. He was frequently addressed as Mr. Pitt or Billy Pitt. (Lots of information here from Malo.)

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William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion
William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Prominent People Tagged With: Hawaii, Kalanimoku, Kalaimoku

September 16, 2016 by Peter T Young Leave a Comment

Battery 405

The windward region of Koʻolaupoko has long been considered the ‘bread basket’ of Oʻahu and highly favored with well-watered agricultural lands and verdant fishing grounds. (Sinoto)

Based on the oral traditions and legendary accounts, the Kaneʻohe Bay region was favored as a rich and productive agricultural, as well as marine resources area during the prehistoric period.

Dry land cultivation of such crops as sweet potato, yams, and breadfruit; wetland cultivation of taro; and aquaculture in the coastal fishponds and in the estuarine areas were practiced along with fishing in the near shore, lagoon and deep ocean zones. (Sinoto)

Mokapu ‘to separate by imposing a taboo’ is derived from the combination of two words, Mo is short for Moku (‘district or island’ and kapu ‘sacred, no trespassing, or keep out.’ If you entered a kapu district, you were killed.

Mokapu was named this because this is where King Kamehameha met with chiefs. The name of the meeting place was named ‘the sacred land of Kamehameha.’ (ksbe)

Mahinui, named for a legendary hero (translates as ‘great champion’ (Pukui) was known as a “regular place of rest for the travelers, called oioina by the ancients”. (Hoku Hawai‘i, 1925; Cultural Surveys)

The US military first established a presence on the Mokapu peninsula in 1918 when President Woodrow Wilson signed an executive order establishing Fort Kuwaʻaohe Military Reservation on 322-acres on the northeast side of Mokapu.

The army was responsible for the seacoast defense of Naval Air Station Kaneohe Bay, commissioned in 1939 on the Mokapu Peninsula. Permanent seacoast batteries were needed for long-term defense, while temporary defenses were necessary until the permanent defenses could be funded and constructed. (Bennett)

The Army stayed there until August 1940 when the Navy decided to acquire all of Mokapu Peninsula to expand Naval Air Station Kaneʻohe; it included a sea plane base, it began building in September 1939 and commissioned on February 15, 1941.

Between 1939 and 1943, large sections of Kāneʻohe Bay were dredged for the dual purposes of deepening the channel for a sea plane runway and extending the western coastline of the peninsula with 280-acres of coral fill.

On Sunday morning, December 7, 1941, two waves of Japanese Imperial Navy aircraft bombed and strafed Kaneʻohe Naval Air Station, several minutes before Pearl Harbor was attacked.

The bulk of the Harbor Defense facilities were equipped and deployed for a naval attack or amphibious landing; their defenses against an air attack failed to keep up with the magnitude of the aerial assault on December 7, 1941. (Williford)

Following the attack, to defend the military facility at Mokapu, a number of gun batteries were built. On June 14, 1942, authorization was given for installation of coast artillery armament for the defense of the Kaneohe Bay Air Station.

The battery site, and most others built on Oʻahu during World War II, was chosen for its field of fire coverage and ease and economy of construction. Preliminary reconnaissance of potential locations was made by the Corps of Engineers Design Division and the Hawaiian Seacoast Artillery Command. (Bennett)

In 1944, with two 8-inch guns, Battery 405 was built on the northeast lower slope of Puʻu Papaʻa, about 145- feet above sea level. The 542-foot peak is at the north terminus of the Oneawa Hills, on the dividing line between Kailua and Kaneʻohe.

Two tunnels were excavated into the hillside; each tunnel measured about 210-feet long by 10-feet wide, with 12-foot crowns, arched ceilings, and slab sidewalls. The walls and floors were concrete. The tunnels converged somewhat as they penetrated the hillside. (Bennett)

The guns were mounted in the open with no protection from bombardment, besides camouflage. The powder magazines, shell rooms, plotting room and support facilities were tunneled into the hillside.

The 8-inch guns did not have armored shields, leaving them and their crews vulnerable to enemy surface attack and even more to air attack. A metal lath structure resembling a farmhouse rooftop affixed to the carriage traversed with the guns, but only provided minimal camouflage. *Bennett)

Command and control functions were centered in the battery commander’s station above the gun emplacements, about the 300-foot elevation of Puʻu Papaʻa.

A single-story rectangular reinforced-concrete building dug into the ground was equipped with three narrow horizontal observation slots on the front and both side walls, with dropdown outside-hinged steel shutters. (Bennett)

Following the war (August 27, 1946,) Battery 405 was named Battery DeMerritt, after Robert E DeMerritt, a Colonel with the Coast Artillery Corps during World War II (he died in the “Line of Duty” of a non-battle related incident on July 25, 1942.)

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BCN 405-Metal lath camouflage resembled a rooftop-Bennett
BCN 405-Metal lath camouflage resembled a rooftop-Bennett
8-inch Mark VI M3A2 Gun and M1 Carriage, USA TM 9-442-1
8-inch Mark VI M3A2 Gun and M1 Carriage, USA TM 9-442-1
BCN 405-projectile_magazine-Bennett
BCN 405-projectile_magazine-Bennett
BCN 405-powder magazines-Bennett
BCN 405-powder magazines-Bennett
8-inch MkVIM3A2 #2 Gun at BCN-405. USAMH
8-inch MkVIM3A2 #2 Gun at BCN-405. USAMH
BCN-405-Plot.-Rm.-USAMH.
BCN-405-Plot.-Rm.-USAMH.
BCN 405-tunnel-Bennett
BCN 405-tunnel-Bennett
BCN 405-Bennett
BCN 405-Bennett
Fort Hase from the southwest rim of Ulupau Head. Arrow points to BCN 405-Bennett
Fort Hase from the southwest rim of Ulupau Head. Arrow points to BCN 405-Bennett
BCN 405-map-Bennett
BCN 405-map-Bennett
Battery_405_Plan
Battery_405_Plan
Battery_405
Battery_405

Filed Under: Military Tagged With: Battery DeMerritt, Robert E DeMerritt, Kuwaahoe Military Reservation, Hawaii, Naval Air Station Kaneohe, Oahu, Kaneohe, Kailua, Koolaupoko, Marine Corps Base Hawaii, Mokapu, Battery 405

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