Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Ammo Tunnels

In ancient times, the central plateau, particularly the area called Lihue on the southwestern part of the plateau, was a center of island political power.

Even after the royal center had shifted to Waikiki during the time of chief Maʻilikukahi, this central area continued to play a role in chiefly activities, especially related to Kukaniloko, the site where chiefs came for the birth of their royal children. (Army)

As late as 1797, Kamehameha is said to have “made every arrangement to have the accouchement (birth of his successor) take place at Kūkaniloko; but the illness of Queen Keōpūolani frustrated the design”. (Fornander)

The central plateau was also a sanctuary for refugee chiefs. In 1783, the Maui chief Kahekili invaded and conquered Oahu, chasing the Oahu chief Kahahana and his wife into hiding in “the thickets of Wahiawa”.

The larger gulches of the central plateau and the gulches on the higher slopes of the Waiʻanae and Koʻolau Ranges were probably cultivated with irrigated taro. Handy writes “there are terraced areas watered by Kioea and Waikoloa (the north boundary of the Schofield Barracks cantonment) Streams. Kalena Gulch (in the Schofield West Range) had some terraces”. (army-mil)

A network of trails connected the central plateau with other parts of the island. The northern leg of the Waialua trail extended to the north shore; the southern leg reached to the rich estuaries of Puʻuloa (Pearl Harbor) on the south shore. The Kolekole trail pointed west to the crest of the Waianae Range and across to the leeward coast.

Fast forward to modern times, the first naval ammunition depot in the Islands consisted of seven above-ground magazines located on Kuahua Island, Pearl Harbor, in the vicinity of the Naval Shipyard.

Kuahua was used from 1916 until April of 1934, when it was decommissioned because of its unsafe location and limited area available for expansion. In 1929, the Navy purchased 8,184 acres of the McCandless estate at Lualualei; on May 1, 1934 the US Naval Ammunition Depot was commissioned. (Oahu Detonator)

As WW II approached, portable storage units were replaced with extensive underground rooms and tunnels for ammunition storage at many locations on Oahu. One worker commented that the Engineers had built so many tunnels, if placed end to end– the entrance would be at Koko Head, the exit at Moanalua. (ACE)

A major defense project of the mid-1930s was the construction of ammunition tunnels into the sides of Aliamanu Crater, called Aliamanu Ammunition Storage Depot (now Aliamanu Military Reservation.)

Intended for centralized storage of Army ammunition, eight tunnels were dug in 1934 and additional 35 magazines were completed in 1937. (Army)

At the onset of World War II, the Army was importing ammunition in huge quantities, requiring construction of ammunition storage facilities. Small facilities were built above ground, but the bulk of the ammunition was stored in massive underground storage facilities.

The first to be developed was in Waikakalaua Gulch just south of Wheeler Field, as well as at Kipapa Gulch.

“Tunnels driven into the almost vertical walls of the two gorges would have entrances invisible from the air. To keep out bomb fragments, passageways to the storage chambers would be dog-legged or provided with baffles.”

“The only drawbacks to these sites were lava formations and cinder pockets which would necessitate timbering or concreting considerable portions of the chambers.” (DOD; army-mil)

Waikakalaua consisted of 52 tunnels built into the hillside and used for ammunition storage. The mission of Waikakalaua was to provide ammunition storage for the Army during and after World War II. Ordnance storage tunnels and underground fuel storage tanks are reported to have been constructed between 1942 and 1945, and the installation was active until the 1950s.

This system of tunnels was the location of the primary storage for ordinance for B-17s and other bombers stationed just above at the Kipapa Army Airfield. The site was also used to store anti-tank and rifle fragmentation grenades. (army-mil)

According to Army-Navy Explosives Safety Board Abstract Number 28, tunnel #24A exploded in 1946 blowing large pieces of the concrete baffle out of the tunnel and across the gulch with such force that it destroyed a railroad track 300 feet away and caused a 20-foot depression to form above the tunnel.

Kipapa Ammunition Storage Site, located in Kipapa Gulch, was comprised of three sections. The lower unit is accessed from the south side of the Kamehameha Highway Bridge and extends south to the Kipapa Navy Ammunition Storage Area. The other two units are in the gulch to the east of Mililani Town.

Army construction during this period also included “The Hole” (now the Kunia Field Station,) a facility originally intended for airplane assembly (with a runway connection to Wheeler Field to the east.)

“The entrance appeared to lead only to a small dugout in a rolling hill, but at the end of a quarter-mile tunnel two elevators – one big enough for 20 passengers and the other able to carry four ½-ton trucks – gave access to a three-floor structure, self-sufficient even to a cafeteria that could serve 6,000 meals a day.”

“’The Hole’ was intended for plane assembly, but since it was not needed for such use, it proved ideal for the reproduction of maps and charts. Its huge air conditioning and ventilating systems provided easy control of temperature and humidity, and its fluorescent lighting furnished a flood of shadowless illumination.” (Allen; army-mil)

In October 1941, work was started to convert the storage facility in the rim of Aliamanu Crater into a joint Army-Navy command post; although not completed at the time of the Japanese attack on Pearl Harbor, the post was shortly after put into service by the island command.

To alleviate continued housing shortages in the early-1970s, the Army, Navy, and Marines developed a joint project at Āliamanu Military Reservation, once a World War II era Navy-Army command post and important ammunition storage facility.

The ammunition was moved to the Lualualei storage depot and the crater was transformed into a 2,600-unit housing development.

Other tunnel complexes were built, including Schofield Barracks, Wheeler Field, Fort Shafter and Fort Ruger. The tunnels at Wheeler Field and Fort Ruger were for ammunition storage. The tunnels at Fort Shafter included a bombproof radio station, an underground cold storage facility, an anti-aircraft command radio transmitter tunnel, and the Air Defense Command Post. (army-mil)

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Munitions_train-heading_out_of_Lualualei-1966

by Peter T Young 1 Comment

Common Stock

An often repeated (and unfounded/incorrect) statement is, “The missionaries came to do good, and they did very well.” (Suggesting the missionaries personally profited from their services in the Islands.)

A simple review of the facts show that the missionaries were forbidden to “engage in any business or transaction whatever for the sake of private gain” and they did not, and could not, own property individually.

The Prudential Committee of the American Board of Commissioners for Foreign Missions (ABCFM,) in giving instructions to the Pioneer Company of 1819, said:

“Your mission is a mission of mercy, and your work is to be wholly a labor of love. … Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high.”

“You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (Instructions of the Prudential Committee of the ABCFM, October 15, 1819)

Over the course of a little over 40-years (1820-1863 – the ‘Missionary Period,’) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

To supply the mission members, a Common Stock system was initiated – it was a socialistic, rather than capitalistic, economic structure.

The Common Stock system was a community-based economic system designed to enable the missionaries to accomplish their goals without having to worry about finding sustenance and shelter.

The missionaries were constantly reminded of Matthew Chapter 6, verse 24: “No one can serve two masters: for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon (money.)” (Woods)

The Laws and Regulations of the ABCFM stated, “No missionary or assistant missionary shall engage in any business or transaction whatever for the sake of private gain …”

“… nor shall anyone engage in transactions or employments yielding pecuniary profit, without first obtaining the consent of his brethren in the mission; and the profits, in all cases, shall be placed at the disposal of the mission.”

“The missionaries and assistant missionaries are regarded as having an equitable claim upon the churches, in whose behalf they go among the heathen, for an economical support, while performing their missionary labors …”

“… and it shall be the duty of the Board to see that a fair and equitable allowance is made to them, taking into view their actual circumstances in the several countries where they reside.” (Laws and Regulations of the Board, 1812)

So missionaries could devote their entire energies to developing a written language for the Hawaiian people, translating the Bible into Hawaiian and teaching native men, women and children to read it, the ABCFM supplied all the Hawaiian mission’s domestic needs through a Common Stock system administered by appointed secular agents for the mission.

“The kingdom to which you belong is not of this world. Your mission is to the native race,” ABCFM Secretary Rufus Anderson instructed the missionaries. Consequently, missionaries practiced rigid economy partly out of necessity, and partly out of a desire to appear trustworthy to the American churches upon whom they depended for total support. (Schulz)

The Mission was supported by donations to the ABCFM on the continent, “The free-will offerings of many churches, and many thousands of individuals are cast into one treasury, and committed, for application to the intended objects, to persons duly appointed to the high trust.”

“Upon these sacred funds and under this constituted direction, approved persons, freely offering themselves for the holy service, are sent forth to evangelize the heathen.”

“Your economical polity will be founded on the principle established by the Board, ‘That at every missionary station, the earnings of the members of the mission, and all monies and articles of different kinds, received by them, or any of them, directly from the funds of the Board, or in the way of donation, shall constitute a common stock …”

“… from which they shall severally draw their support in such proportions, and under such regulations as may from time to time be found advisable, and be approved by the Board or by the Prudential Committee.’” (Instruction to the Missionaries, October 15, 1819)

The Minutes of a meeting of the Pioneer Company on their way aboard the Thaddeus reinforced these instructions, “The property acquired by the members jointly or by individuals of the body either by grant, barter, or earnings shall also be subject to the disposal of the members jointly.”

“The property thus furnished or acquired, either divided or undivided, shall be devoted to the general purposes of the mission, according to the tenor of our Instructions from the A. B. Com. F. M. and according to our own regulations, not incompatible with those instructions.”

“No member of this mission shall be entitled to use or allowed to appropriate such property divided or undivided, in bying [sic], selling, giving, or consuming, etc. in any manner incompatible with our general Instructions, or contrary to the voice of a majority of the members.” (Minutes of the Prudential Meeting of the Mission Family, November 16, 1819)

The Mission’s secular agent, Levi Chamberlain, kept track of everything mission families received from the Depository, gifts from mainland friends or family members, and any presents from Native Hawaiians. Everything was counted against the equal distribution of goods.

Mission family members were allowed to keep personal gifts from family and friends as private property, but those gifts were subtracted from what they would otherwise be entitled to receive from the Depository. (Woods)

In 1836 the Mission wrote, “No man can point to private property to the value of a single dollar, which any member of the mission has acquired at the Sandwich Islands.”

Missionary Dwight Baldwin noted, “Every member, I think, to a man, has been engrossed in labors for the benefit of the people. And it is certainly true of nearly every one, that he has turned his attention to no provision whatever which his children might need in America.” (Schulz)

“In spite of the fact that they followed this community-based economic system, there is no doubt that the missionaries were capitalists. In 1838 William Richards took leave from the mission and then resigned to become the translator and advisor for King Kamehameha III.”

“At the King’s request Richards taught the chiefs about capitalism and constitutional government using a book he translated by Baptist pastor and Brown University President Francis Wayland, titled The Elements of Political Economy.”

“This class led directly to the establishment of the so-called Hawaiian Bill of Rights a few months later in 1839 that guaranteed rights to commoners that included rights to their own property.”

“The class also led to the establishment of the first constitution of Hawai‘i in 1840. The class may also have prepared the way for the Māhele in the late 18405 that established the right of private land ownership.” (Woods)

Two years after Kamehameha III created the first Hawaiian constitution, legislature, and public education system, the ABCFM aided the missionaries by transitioning to a salary system. The Board allotted each couple $450 per year and granted children under 10 an additional $30 and children over 10, $70 annually. (Schulz)

At their General Meeting in 1843, the Mission resolved, “That although we consider the salary allowed us by the Board a bona fide salary, still, in our character as missionaries, we are a peculiar people, having wholly consecrated ourselves to the Lord for the spread of the Gospel in the earth …”

“… and however it may be proper for other men to engage in speculations, and accumulate property, we cannot consistently with our calling engage in business for the purpose of private gain.” (Cheever)

The Depository continued as a purchasing agent for missionaries who could purchase their supplies at a discount from the Secular Agent, but all gifts or other earnings were still deducted from this salary. Land and herds continued to be owned jointly by the mission. (Woods)

Missionary parents could now give their children a New England education in the islands at O‘ahu College (Punahou, founded in 1841) and save their personal incomes for their children’s futures. (Schulz)

In 1863, the ABCFM withdrew financial support for the mission and the Missionary Period ended.

I encourage folks to visit the Mission Houses Historic Site and Archives, in the shadow of Kawaiahaʻo Church, on King Street. It’s a great way to learn the facts about the missionaries and the Missionary Period.

Docent guided tours (Tuesday through Saturday, starting on the hour every hour from 11 am with the last tour beginning at 3 pm) take about an hour and cost $10 ($8 Kamaʻāina, Seniors and Military,) Students $6 (age 6 to College w/ID;) Kamaʻāina Saturday (last Saturday of the month) 50% off for residents.)

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Mission_Houses,_Honolulu,_ca._1837._Drawn_by_Wheeler_and_engraved_by-Kalama
Mission_Houses,_Honolulu,_ca._1837._Drawn_by_Wheeler_and_engraved_by-Kalama

by Peter T Young 2 Comments

Hawaiian Common Law

The first Hawaiʻi Supreme Court case to discuss “the rights common people to go to the mountains, and the seas attached to their own particular land exclusively” in the 1850 Kuleana Act was Oni v Meek (1858.)

Oni, a tenant of the ahupua’a of Honouliuli, O’ahu, filed suit against John Meek, who had a lease over the entire ahupuaʻa. Oni brought suit when some of his horses, which had been pastured on Meek’s land, were impounded and sold. Oni claimed that he had a right to pasture his horses (by custom and by language in the Kuleana Act.)

The Hawai’i Supreme Court rejected both arguments. For over a hundred years, the Oni v Meek case appeared to foreclose claims based on custom. (MacKenzie)

In 1892 the legislature of the Hawaiian Kingdom and Queen Liliʻuokalani passed a law that recognized Hawaiian usage as part of the common law of the Kingdom, together with the common law of England.

An act on November 25, 1892, Act to Reorganize the Judiciary Department, ch. LVII, § 5, 1892 Laws of Her Majesty Liliuokalani, Queen of the Hawaiian Islands, provided for exceptions to the English common law that were “established by Hawaiian national usage.”

This law, which is today known as Section 1-1 of the Hawaiʻi Revised Statutes (HRS,) provided the basis for the rights of the makaʻāinana (common people) beyond the rights reserved under the Kuleana Act, so as to include whatever was broadly customary as Hawaiian usage prior to 1892. (McGregor & MacKenzie)

HRS §1-1 Common law of the State; exceptions, states, “The common law of England, as ascertained by English and American decisions, is declared to be the common law of the State of Hawaii in all cases, except …”

“… as otherwise expressly provided by the Constitution or laws of the United States, or by the laws of the State, or fixed by Hawaiian judicial precedent, or established by Hawaiian usage; provided that no person shall be subject to criminal proceedings except as provided by the written laws of the United States or of the State. (Hawaiʻi Revised Statutes)

Effective January 1, 1893 and continuing today, common law was adopted “except as otherwise provided … or fixed by Hawaiian judicial precedent, or established by Hawaiian usage….” (HRS Case Notes)

In 1978, the Hawaiʻi State Constitution was amended to specifically recognize traditional and customary Hawaiian practices by adopting Article XII, Section 7:

“The State reaffirms and shall protect all rights, customarily and traditionally exercised for subsistence, cultural and religious purposes and possessed by ahupua’a tenants who are descendants of native Hawaiians who inhabited the Hawaiian Islands prior to 1778, subject to the right of the State to regulate such rights.”

In 1995, the Hawaiʻi Supreme Court, explained in the Public Access Shoreline Hawaii (PASH) case that “Oni merely rejected one particular claim based upon an apparently non-traditional practice that had not achieved customary status in the area where the right was asserted.” (MacKenzie)

The PASH Court stressed that “the precise nature and scope of the rights retained by (HRS) § 1-1 … depend upon the particular circumstances of each case”.

The Court set out a test for the doctrine of custom, requiring that a custom be consistent when measured against other customs; a practice be certain in an objective sense, “(A) particular custom is certain if it is objectively defined and applied; certainty is not subjectively determined”; and a traditional use be exercised in a reasonable manner.

The PASH Court also clarified that “those persons who are ‘descendants of native Hawaiians who inhabited the islands prior to 1778,’ and who assert otherwise valid customary and traditional Hawaiian rights under HRS 1-1, are entitled to protection regardless of their blood quantum.” (MacKenzie)

In the ‘Kapili’ case (dealing with entering undeveloped lands to gather, without unnecessarily disturbing the surrounding environment, natural products necessary for certain traditional native Hawaiian practices) the Hawaiʻi Supreme Court noted:

“The statutory exception to the common law is thus akin to the English doctrine of custom whereby practices and privileges unique to particular districts continued to apply to residents of those districts in contravention of the common law.”

“This, however, is not to say that we find that all the requisite elements of the doctrine of custom were necessarily incorporated in § 1-1. Rather, we believe that the retention of a Hawaiian tradition should in each case be determined by balancing the respective interests and harm once it is established that the application of the custom has continued in a particular area.” (Supreme Court, Kapili)

Related to this, in the Pele Defense Fund case, it was determined that, “The nature and scope of the rights reserved to hoaʻāina (tenants) by custom and usage are to be defined according to the values, traditions and customs associated with a particular area as transmitted from one generation to the next in the conduct of subsistence, cultural, and religious activities.”

That case also found that residency of a particular ahupuaʻa was not required for gather, noting, “Unlike other areas in Hawaii, Hawaiians historically crossed ahupua`a boundaries in the Puna district. …”

“…The hunting and gathering patterns in the Puna district are unique because they are influenced, to a large extent, by an active volcano, Kilauea. It can be reasonably inferred that volcanic eruptions in the Puna area force hunters and gatherers to change areas to find plants and animals for subsistence purposes.” (Circuit Court, PDF)

The Pele Defense Fund decision extended rights to non-Hawaiians, noting, “Accordingly, non-Hawaiians could have the same right as Hawaiians, irrespective of Article XII, § 7 if they could prove that their rights were based on custom and usage.”

“The Pele Defense Fund decision concluded with “a permanent injunction against excluding the following persons from entering the undeveloped portions of the land and using the developed portion for reasonable access to the undeveloped portions, to perform customarily and traditionally exercised subsistence and cultural practices:”

“(a) Hawaiian subsistence or cultural practitioners who are descendants of the inhabitants of the Hawaiian Islands prior to 1778; (b) Person or persons accompanying Hawaiian subsistence or cultural practitioners described in (a); or (c) Persons related by blood, marriage or adoption to Hawaiian subsistence or cultural practitioners described in (a).”

Within the same Hawaii Revised Statues is another important law (§5-7.5) ‘Aloha Spirit’.

‘Aloha Spirit’ is the coordination of mind and heart within each person. It brings each person to the self. Each person must think and emote good feelings to others. In the contemplation and presence of the life force, “Aloha”, the following unuhi laula loa may be used:
‘Akahai,’ kindness to be expressed with tenderness;
‘Lokahi,’ unity, to be expressed with harmony;
‘Oluolu,’ agreeable, to be expressed with pleasantness;
‘Haahaa,’ humility, to be expressed with modesty;
‘Ahonui,’ patience, to be expressed with perseverance.

‘Aloha’ is more than a word of greeting or farewell or a salutation. ‘Aloha’ means mutual regard and affection and extends warmth in caring with no obligation in return.

‘Aloha’ is the essence of relationships in which each person is important to every other person for collective existence. ‘Aloha’ means to hear what is not said, to see what cannot be seen and to know the unknowable.

Aloha, it’s the law.

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Common Law
Common Law

by Peter T Young Leave a Comment

Times

Ushi and Kame Teruya emigrated from Okinawa in the early-1900s and settled on the Big Island’s Hāmākua coast where they worked for the sugar plantation before becoming independent sugar growers. The couple had six children – four boys and two girls.

Three brothers, Albert, Herman and Wallace, dreamed of creating a successful business in the ‘land of opportunity’ which Hawai‘i was to thousands of immigrants and their offspring.

In 1929, Albert, seeing no opportunity to improve his bleak life on the plantation, was the first to leave to work in Honolulu. Wallace followed a year later, and the rest of the family moved to Honolulu in 1933.

They lived in the Kapiʻolani district, where the Holiday Mart store is now located. The area was swamp land where many people farmed.

They started out working in restaurants. The Great Depression was on, and one benefit of restaurant work was that it provided room and board plus wages. The brothers worked 14 hours a day, but the enthusiasm of youth fueled by a dream of something better kept them going.

In 1935, the three brothers pooled their savings and bought the lunch counter/soda fountain at a downtown drug store for $600 and named it the T&W Lunchroom.

Three years later, in partnership with their cousin, Kame Uehara, with whom Albert had first lived in Honolulu, they opened ‘Times Grill’ at 635 Kapiʻolani Boulevard, offering 24-hour service.

The name ‘Times’ expresses a progressive attitude: “Keeping up with the times.” In addition, Times was easily pronounced by non-English speaking immigrants and it fit easily on a small sign.

Herman’s interest was in grocery stores; while a student at McKinley High School, from which he graduated in 1938, he would rush home after school and gather up vegetables and eggs his parents had raised. Herman’s dream was to open his own store, and he wanted Albert and Wallace to be his partners.

Two years later, Pearl Harbor was attacked. Herman and Wallace volunteered to serve in the US Army. They served with the most decorated infantry regiment of World War II – the 442d Regimental Combat Team.

Sgt. Herman Teruya, while charging up an Italian hill occupied by crack German soldiers made the supreme sacrifice (he died 3-months before his 25th birthday.) After the war, Wallace returned to Honolulu to resume his activities that began before the war.

In 1947, recognizing restaurant business is long hours, even after-hours, with bars and drinking involved, and after considering opening a variety store, Albert and Wallace thought there was more opportunity in the grocery business. So they sold Times Grill to a former employer at the Kewalo Inn, who had just returned from a California internment camp.

Albert conceded that Herman’s dream of opening a market played a part in their decision to open a market instead of a variety store. They began methodically learning the grocery business.

They got involved in different aspects of the business, working for suppliers, working for another supermarket, learning all the aspects of the grocery business so when they opened their own business, they had a broad perspective of all the different departments.

Wallace worked in Amfac’s grocery warehouse and at Tom, Dick and Harry’s market on Kapahulu. Albert worked at Sears, where he learned how a big company operates and about customer service.

On April 29, 1949, with the help of friends and family who helped stock shelves, they opened the first Times Supermarket, the McCully store at 1772 South King Street. That first store was small by today’s standards, but it was modern, well-stocked and air-conditioned.

When the family went on vacations to the Mainland, part of the itinerary was always checking out supermarkets. They would stop at every market they saw and pulled into the parking lot and see if there were any new ideas they could use in Hawai‘i.

In 1956, they opened their second store, in Wai‘alae-Kahala, which they dedicated to Herman. They put up a plaque to show they appreciated the ideas and dreams he had shared with them: “Dedicated in Memory of Herman T Teruya, Sergeant, USA, 1919-1944.”

Times has grown to include 24-supermarket locations which includes 17-Times locations, 5-Big Save Markets, a small-format supermarket on the East Side of Oahu (Shima’s Supermarket,) a fine wine + specialty foods shop (Fujioka’s Wine Times) and 12-pharmacy locations.

In 2002, Times was sold to California-based PAQ Inc, which owns and operates a chain of supermarkets in Central California and Hawai‘i. (Lots of information here is from Times, Chapman, Congressional Record and 100th Battalion.)

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by Peter T Young 1 Comment

Pan-Pacific Union

The first gathering from different Pacific countries met in Hawai‘i on August 2-20, 1920 in the First Pan-Pacific Scientific Conference. Later, the First Pan-Pacific Educational Conference was held in Honolulu, August 11-24, 1921. About this time the Bureau of American Republics was being organized into the Pan-American Union at Washington, DC.

“The Pan-Pacific Union, representing the lands about the greatest of oceans, is supported by appropriations from Pacific governments. It works chiefly through the calling of conferences, for the greater advancement of, and cooperation among, all the races and peoples of the Pacific.” (Pan-Pacific Union Bulletin, December 1924)

“In the beginning, the union may with justice be acclaimed the handiwork of one man, Alexander Hume Ford. He it was who in 1908 translated an idealistic dream of a brotherhood of Pacific races into an equally idealistic but more substantial organization dedicated to the furtherance of interracial good will and amity.”

“He it was who, after a long battle to gain the support of an at first skeptical Hawaii to the new Pan-Pacific Union visited the capitals of the oriental countries, the Australasian states, Canada and the United States, gaining pledges of support for the new movement from statesmen wherever he went.”

“And again it has been Ford who has fought for legislative appropriations to carry on the work, Ford who has personally fostered and built up a strong spirit of mutual respect and friendship among the diversified nationalities of Hawai‘i”. (Pan-Pacific Union Bulletin, July 1922)

‘Pan-Pacific Union’ was the local expression of the larger ‘Hands-around-the-Pacific’ movement, which embraced all countries in and about the vast western ocean – the future theatre of the world’s greatest activities. (The Friend, May 1, 1918)

Ford’s “‘The Mid-Pacific Magazine,’ published at the Cross-Roads of the Pacific, (served as a) Pan-Pacific publication, presenting monthly interesting facts, fictions, poetry and general articles concerning the lands in and bordering on the great ocean.”

The projected calling of a Pan-Pacific conference to meet in Hawaiʻi, the establishment of a Pan-Pacific commercial college in Honolulu and the project of a Pan-Pacific peace exposition here after the war was launched by a number of influential business men. (Mid-Pacific Magazine, 1918)

A Pan-Pacific commercial college was considered one of the best means to bring Hawaiʻi into closer communion with the countries of the Far East while the exposition and general conference would create a sentiment in the countries of the Pacific to make the Pacific independent in its resources and make Hawaiʻi a real cross-road of the Pacific. (Oregon News, June 26, 1918)

In 1924, the Mary Castle Estate allowed the Pan-Pacific Research Institute to use her former home, Puʻuhonua, in Mānoa for University of Hawai‘i student and other use to “tackle the scientific problems of the Pacific peoples, especially those of food production, protection and conservation.”

“The assistant students will, it is expected, attend the University of Hawai‘i, where they will take their degrees. Two such students from the mainland now with scientific party here, are expected to be the first of such entries in the University of Hawaii with others to follow from lands across the Pacific.”

“The gift will be used as the nucleus of the Pan-Pacific University, for which charter was granted some years ago. This will be graduate university chiefly for research work.”

“The chief work of the Pan-Pacific Research Institute will be along lines of research study of food resources of Pacific lands and of the ocean itself. It will be entirely Pan-Pacific Institute connected with no other body but cooperating with kindred bodies in all Pacific lands. It will be neither American, Hawaiian nor Japanese, but governed by scientists from all Pacific regions.”

“Conferences are being held with the heads of several delegations already here from Pacific lands, and cable invitations have been sent to others to hurry on and take part in the deliberations as to the work the institute shall undertake for the peoples of the Pacific area.” (Bulletin of the Pan Pacific Union, September 1924)

In the following 16-years the Pan-Pacific Union became a sort of early “think tank” capable of providing “perfect quiet for study, remote from disturbances, with ample room for visiting scientists to live and work.”

Many other institutions were happy to cooperate. The Bishop Museum lodged research fellows there, often for a year at a time. There was one charge for the lodgers: a visitor was expected to give at least one of the weekly public lectures.

A Junior Science Council was added. In 1933 Ford wrote that “twenty students of all races and from many localities, members of the Pan-Pacific Student’s Club who are attending the University of Hawai‘i, are occupying the barn and carriage house in a cooperative housekeeping arrangement and working out in their own way ideas which may promote happier international relations.” (Robb & Vicars)

The big house was finally torn down in 1941. The other associated structures lay empty, and gradually they disintegrated. Termites had long been a problem.

A combination of lack of attention to administrative detail, inadequate long-term funding arrangements, declining governmental support (compounded by the global economic depression,) and, perhaps above all, a shift in support on the part of Hawai‘i’s socio-economic leaders from the Pan-Pacific Union to the new Institute of Pacific Relations, resulted in the group’s slow decline.

By the advent of WW II, Pan-Pacific Union had withered into insignificance and, with Ford himself in rapidly declining health, it simply disappeared.

This does not mean the Pan-Pacific Union and Ford were at last irrelevant. (UH) As a local newspaper editorialized at the time of Ford’s death in 1946, he “did more than any other man to acquaint the whole wide world with the importance of Hawai‘i in the Pacific theater.” (Honolulu Advertiser, October 18, 1946; UH)

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Pan-Pacific Union-1921
Pan-Pacific Union-1921