Images of Old Hawaiʻi

by Peter T Young 1 Comment

Hula Cop

In the heyday of the Queen’s Surf (flagship property for the Spencecliff Corporation,) the Barefoot Bar was ground zero for local comedy and entertainment. Sterling Edwin Kilohana Mossman was the ringleader.

Mossman sang and did comedy and included a lot of others in the evening’s entertainment.  The footprints of many of these Island and internationally known entertainers lined the stairway up to the second floor bar.

A detective with the Honolulu Police Department during the day, after dark he was one of Hawaiʻi’s most popular entertainers. His diversified careers earned him the nickname “Hula Cop”. (TerritorialAirwaves)

But this story is not about that Hula Cop, this is about Pedro Jose, another ‘entertainer’ who earned that local moniker.  Due to his looks and 6-foot, six-inch frame, he was also known as the “Tall and Handsome One.”

Pedro (Peter – Pete) Jose (Hose) was born in Honolulu on September 29, 1881. His father came from the Cape Verde isthmus off the coast of Africa.  Cape Verdeans were of African Portuguese ancestry.

While directing traffic, Pete danced the hula on Downtown Honolulu streets. (Guttman)

“As he motions with his original comical gestures to the drivers of vehicles when to come ahead, Peter wears that everlasting smile.  No traffic is dense enough, no weather is too hot nor is any driver too grouchy to spoil that smile.  And the result is that everybody else smiles, too, and there is no pessimism at Merchant and Fort street.” (Honolulu Star-Bulletin, August 11, 1917)

“Like William Shakespeare, Peter Hose believes that when you smile the world smiles with you, and when you weep you weep alone. Hence it has become Peter’s business to keep the populace of Honolulu smiling when it happens down around, the corner of Merchant and Fort streets during the morning and late in the afternoon.”

“Peter Hose is the great tall six foot, six inch traffic cop whom everybody who ever passed along Merchant or Fort street when he was on duty remembers. Aside from his broad and everlasting smile, one discovers; upon closer examination, that Peter wears about the broadest brimmed hat made and the largest shoes obtainable in the city about twelves it was said the other day.”  (Honolulu Star-Bulletin, August 11, 1917)

“The sidewalk on Merchant street; from a point in front of the entrance to the savings department of Bishop & Co bankers, to the entrance of the Henry Waterhouse Trust Co on Fort street, opposite C Brewer & Co office, is considered the financial curb of Honolulu for there at almost any time of the day, except during the Exchange session, will be found the brokers, tipsters and stock traders swapping yarns, swapping tips, making bets, and winning the war.”

“But even these pursuits are apt to grow dull at times and in those dull moments Traffic Policeman Peter Hose, better known as “The Tall and Handsome One,” who holds sway at the corner of Merchant and Fort street, supplies the comedy element and keeps the broker throng amused with his Chaplin stunts.”  (Honolulu Star-Bulletin, December 17, 1917)

“Pete Hose, the ‘hula cop,’ … was a traffic cop who could make motorists laugh. To make motorists laugh in a traffic crush is no small accomplishment. …. Pete made the drivers laugh with just a suggestion of ‘the immortal Hawaiian hula dance when he beckoned to traffic.”

“’Hula cop’ was the nickname he went by. Besides being courteous he was efficient. He did favors for people, but never forgot that he was an officer. The people liked and respected him. That little touch of the clown in his makeup won their hearts.”

“A modern electric traffic device was installed recently at one of the busy corners in Honolulu, and the people dedicated it to Pete Hose. At a short ceremony, city officials spoke, and members of the traffic department and friends of Pete Hose praised his work.”

“(T)he courtesy that Hose expressed in his whole life perhaps could be copied with benefit by some of them.  A little touch of humor makes the whole world kin – and often brings humanity’s homage, as in Pete Hose’s case.”  (Manitowoc Herald Times, December 13, 1926)

“Honolulu’s “hula cop,” who has caused thousands of tourists to laugh at his downy antics as he directed traffic through the downtown thoroughfares, has been ‘promoted’ from the ‘stop and go’ job to a position as waterfront policeman.”

“Peter will now direct the tourists as they set foot on Hawaiian soil, and there is little doubt that a few weeks of acquaintance with the new surroundings will set him ‘hula-ing.’”

“Indeed, when the white-suited Hawaiian band strikes up the strains of ‘Honolulu Tomboy’ or ‘Hula Blues’ as the boats come in or sail away, no one who knows Peter Hose would rightfully expect him to make those arms and legs behave. (New Castle News, PA, April 23, 1924)

“He is philosophically inclined, Peter is, and he believes in the plain, honest smile. He first went on the police force about 10 years ago and he has discovered in his long experience that there is one thing that does more to prevent collisions, hard words and ill feeling one thing that keeps the traffic moving smoothly and that as a real smile.”   (Honolulu Star-Bulletin, August 11, 1917)

 “Peter Hose, Honolulu’s ‘Hula Cop,’ big, smiling, hearty, known by nearly every man, woman and child in Honolulu and easily remembered by tens of thousands of world tourists who have passed through Honolulu the last 18 years, is no more.”

“‘Pete’ made a gallant, though a losing, fight with tuberculosis. One morning… he left Lēʻahi for home. ‘I know I am going to die,’ he said, ‘and I am going to die at home, among my own kin folks.’”  (Knowlton, Advertiser, Advertiser January 5, 1925)  The image shows Pedro Jose, Honolulu’s Hula Cop.

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Kaʻākaukukui, Kukuluāeʻo and Kewalo

Ka‘ākaukukui, Kukuluāe‘o and Kewalo were once the ‘ili (sub-sections of ahupuaʻa) that is now generally referred to as “Kakaʻako,” whose shoreline portions became Kakaʻako Makai.

Until fairly recently, Kaka‘ako and the surrounding area were sometimes referred to as something of a wasteland, or empty space, between the better-known locations of Kou (stretching from Nuʻuanu to Alakea Streets and from Hotel Street to the sea and now referred to as Honolulu) and Waikīkī.

Kaka‘ako and surrounding lands remained outside these two intensely populated and cultivated areas on southeastern O‘ahu, yet Hawaiians used Kakaʻako’s lowland marshes, wetlands, salt pans and coral reef flats for salt making and farming of fishponds along with some limited wetland taro agriculture, and this supported habitation sites clustered around the mauka (inland) boundary of the Kaka‘ako area near Queen and King Streets.

Salt ponds near the shore filled with salt water at high tide (ālia) then drained to smaller clay-lined or leaf-lined channels (ho‘oliu) to natural depressions in the rocks along the shore where salt formed naturally (poho kai.)

The land could probably not be used for agriculture as it was impregnated with salt.  The abundance of salt led to the Kaka‘ako Salt Works in the late-nineteenth century.

The salt marshes were also excellent places to gather pili grass for the thatching of houses, which may have led to the name Kaka‘ako (prepare the thatching.)

Mo‘olelo point to the coastal marshes as the habitat of the original pueo (owl) that became one of the Hawaiians’ ‘aumākua (deified ancestors.)  The mo‘olelo of Kawaiaha‘o follows a trail between Waikīkī and Honolulu to locate two freshwater springs – Kewalo Spring and Kawaiaha‘o (The Waters of Ha‘o,) which highlights its location between the two main population centers.

Kekahuna notes, Kaʻākaukukui was “a beautiful sand beach that formerly extended along Ala Moana Park to Kewalo Basin, a quarter mile long reef extended along the shore.”  Kaʻākaukukui means “the right (or north) light,” and it may have previously been a maritime navigation landmark.

Kukuluāe‘o, translates literally as the “Hawaiian stilt (bird)” and means “to walk on stilts.”  This helps describe the area as “formerly fronting Kewalo Basin” and “containing marshes, salt ponds and small fishponds,” an environment well suited for this type of bird.

Kewalo (the calling (as an echo)) was once associated with a spring called Kawailumalumai (drowning waters) that was used to sacrifice kauwā, or members of a lowest caste, designed for the heiau of Kānelā‘au on the slopes of Pūowaina (Punchbowl) as the first step in a drowning ritual known as Kānāwai Kaihehe‘e or Ke-kaihe‘ehe‘e (sea sliding along.)

The Kaka‘ako area continued to remain outside Waikīkī and Honolulu during the post-Contact era. It served as a place of the dying and the dead, of isolation and quarantine, of trash and wastelands, and the poor and the immigrant; however, it also represents the birth of modern Waikīkī and Honolulu.

Specifically in this area: victims of the 1853 smallpox epidemic were quarantined in a camp and those that did not survive were buried at Honuakaha Cemetery; Hansen’s Disease patients were treated in the Kaka‘ako Leper Branch Hospital; victims of the 1895 cholera epidemic were treated at the Kaka‘ako Hospital; infected patients of the 1899 bubonic plague were moved to a quarantine camp; animals were quarantined in a station in 1905; and the city’s garbage was burned in an incinerator adjoining Kewalo.

The Kaka‘ako area has been heavily modified over the last 150 years due to historic filling of the area for land reclamation and to accommodate the expanding urbanization of Honolulu.  A number of land reclamation projects dredged offshore areas to deepen and create boat harbors, and used the dredged material to fill in the former swampy land.

The original foot path at the edge of the former coastline has been transformed through time to a horse path, then buggy and cart path, and finally to the widened Ala Moana Boulevard.

After the annexation of the Hawaiian Islands by the United States in 1898, the US Congress began to plan for the coastal defenses of their new islands, which included Fort Armstrong on the Ka‘ākaukukui Reef as a station for the storage of underwater mines.

In 1911, the Honolulu Rifle Association, and possibly other groups, used the flat, uninhabited Kaka‘ako land and wetlands near the coast as a rifle range.

Kewalo Basin harbor was formerly a shallow reef that enclosed a deep section of water that had been used as a canoe landing since pre-Contact times and probably was used since the early historic period as an anchorage

Dredging of the Kewalo Channel began in 1924, but by the time the concrete wharf was completed in 1926, the lumber import business had faded, so the harbor was used mainly by commercial fishermen. In 1941, the government dredged and expanded the basin to its current 22 acres.  In 1955, workers placed the dredged material along the makai (seaward) side to form an eight-acre land section protected by a revetment – now the Kewalo Basin Park.

As late as 1940, Kaka‘ako’s population numbered more than 5,000-residents. But after World War II, community buildings, wood-frame camp houses, language schools, temples and churches were removed to make way for auto-body repair shops, warehouses and other small industrial businesses.

Few traces of its former residential existence remain. In the early 1950s, rezoning led to the conversion of the primarily residential and small business district into an urban industrial area.

Decades after the transition from residential to industrial, Kaka‘ako is now slated for redevelopment. Plans call for the re-establishment of a mixed residential and business community – although recent development and present plans include several high-rise developments.

It looks like the residential use is destined to return.  As noted in a recent Star-Advertiser piece, resident growth in Kakaʻako is expected to more than triple, from 10,400 to 37,300, by 2035; the prediction was based on “the general consensus that Kakaʻako is ripe for development.”  (Lots of information here is from reports from Cultural Surveys.)

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Ka Lanakila O Ka Mālamalama Hoʻomana Naʻauao O Hawaiʻi Church

In ancient times, the windward coast of the island of Lānai was home to many native residents.  Maunalei Valley had the only perennial stream on the island and a system of loʻi kalo (taro pond field terraces) supplied taro to the surrounding community.

Sheltered coves, fronted by a barrier reef, provided the residents with access to important fisheries, and allowed for the development of loko iʻa (fishponds), in which various species of fish were cultivated, and available to native tenants, even when the ocean was too rough for the canoes to venture out to sea.  (Lānai Culture and Heritage Center)

There was once a time in the year 1900 when Keōmoku was the island’s population center, and over 1,000 workers flocked to the town to work in the area’s fledgling sugar plantation.

The plantation built a large community with houses, stores, an inn, a sugar mill and hospital.  However, with inadequate finances and water shortages, the plantation failed and closed in March 1901.

In 1903, the Hawaiian families of Lānai joined an association of Hawaiian churches and began construction of a wooden church at Keōmoku. Dedicated on October 4, 1903, the full name of the church was “Ka Lanakila o ka Mālamalama Hoʻomana Naʻauao o Hawaii.”

Ka Lanakila services were performed solely in the Hawaiian language, and structured in three distinct Sunday services, Kula Euanelio, Hālāwai Haipule and Kula Sabati. Families arrived at church before 10 am and remained there through 1 pm.

Also in those early days, no work was allowed on Lāpule (Sunday), so families prepared all food the day prior to service, and then returned home for a quiet day of rest and reflection.

By 1930, the population of Keōmoku Village had mostly moved to the uplands with the development of more extensive ranching operations and the Dole Pineapple Plantation, though Ka Lanakila church remained in regular use until 1951, when Reverend Daniel Kaopuiki, Sr. and his wife, Hattie Kaenaokalani Kaopuiki relocated from Keōmoku to Lānai City.

The town faltered with the closing of the plantation, and in the 1950s the town’s last resident moved to Lānai City.  The population of Lānai rapidly declined to around 125 individuals.

By 1954, Ka Lanakila was abandoned and decommissioned as a church, and the land was returned to the owner, the Hawaiian Pineapple Co.  In the late 1980s, a restoration project was begun, and large sections of the church wood work were removed and replaced.

Unfortunately, the work was left incomplete, and over the next 20-plus years, siltation buried the footings of the church, and posts and piers below the church rotted. Framing, walls and roofing materials also rotted, and the floors began to sink.

Following lengthy discussions with elder Hawaiians of Lānai – to assess whether Ka Lanakila should be allowed to collapse or if it should be stabilized – it was decided that this historic feature should be cared for.

The Agape Foundation Charitable Trust and Office of Hawaiian Affairs provided major funding for the project, community members and state-wide partners offered support, and Castle & Cooke Resorts, LLC granted a right of entry agreement to the Lānai Culture & Heritage Center to undertake the stabilization work which was begun in October 2010.

While no longer considered a “formal” church by the elder Hawaiian members of Lānai’s community, the building continues to hold a special place in the hearts and minds of the people, who, since its closing in 1951, continued to make visits to Ka Lanakila Church and tried to care for the site.

Several of the Kūpuna (elders) and their ‘ohana (families) hope to once again hold an occasional service at Ka Lanakila, and encourage its respectful use for family gatherings and educational purposes. This historic wooden church is a connection with earlier time in Lānai’s history, and is the last physical structure of what was once the most significant settlement on the island.

The building is 24-feet wide by 40-feet long.  Ka Lanakila Church is the last wooden structure existing in the former Keōmoku Village.

Hoʻomana Naʻauao o Hawaiʻi was the first independent Hawaiian Christian organization in the Islands; it was founded by John Kekipi in 1889.

He named his denomination “Hoʻomana Naʻauao,” which non-members translate as meaning “reasonable service.”  Its mother church, Ke Alaula oka Mālamalama, is in Honolulu.  (Lots of information here from Lānai Culture and Heritage Center; Maly.)

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Battle of the Equator

Portuguese mariners built an Atlantic empire by colonizing the Canary, Cape Verde, and Azores Islands, as well as the island of Madeira. Merchants then used these Atlantic outposts as debarkation points for subsequent journeys.

From these strategic points, Portugal spread its empire down the western coast of Africa to the Congo, along the western coast of India, and eventually to Brazil on the eastern coast of South America.

It also established trading posts in China and Japan. While the Portuguese didn’t rule over an immense landmass, their strategic holdings of islands and coastal ports gave them almost unrivaled control of nautical trade routes and a global empire of trading posts during the 1400s.

The history of Spanish exploration begins with the history of Spain itself. During the fifteenth century, Spain hoped to gain advantage over its rival, Portugal. The marriage of Ferdinand of Aragon and Isabella of Castile in 1469 unified Catholic Spain and began the process of building a nation that could compete for worldwide power.

Their goals were to expand Catholicism and to gain a commercial advantage over Portugal. To those ends, Ferdinand and Isabella sponsored extensive Atlantic exploration. Spain’s most famous explorer, Christopher Columbus, was actually from Genoa, Italy.

Spain’s drive to enlarge its empire led other hopeful conquistadors to push further into the Americas, hoping to replicate the success of Cortés and Pizarro.

The exploits of European explorers had a profound impact both in the Americas and back in Europe. An exchange of ideas, fueled and financed in part by New World commodities, began to connect European nations and, in turn, to touch the parts of the world that Europeans conquered. (Lumen)

Over the centuries, there was a rivalry between Spain and Portugal, so it is not unexpected that the sailing of the Orteric in 1911 would include ‘The Battle of the Equator.’

The Orteric was carrying Spanish and Portuguese immigrants to Hawai‘i to work in the Islands’ sugar industry.

“The Orteric sailed from London on February 16 and at Oporto picked up a batch of immigrants, taking on 305 there. At Lisbon 260 people were taken on, and at Gibraltar 960 Spaniards were sent on the vessel.”  (Hawaiian Gazette, April 14, 1911)

“The Spanish were easily distinguished from the Portuguese because of their headgear and corduroy clothing.  The hats were wide brimmed, full crowned affairs and the corduroy of many colors ranging from dark brown to snuff yellow, showed hard and age in nearly every instance.”

“They all looked with a few exceptions to be people from agricultural districts. One or two were dapper as if they hailed from some city.  Poverty was the badge of nearly all and their belongings did not amount to much.”

“The Spaniards are in a majority numbering over nine hundred. On the voyage here they and the Portuguese had many disagreeable clashes and had to be kept in separate portions of the ship … trouble began to brew and it was one-sided, for the Spaniards greatly outnumbered the Portuguese.”

“As usual the women were the cause of the pilikia of the men.  The ladies differed and after a little hair pulling the men entered into the fray.” (Hawaiian Gazette, April 14, 1911)

“[A]bout 10 days after leaving Gibraltar there was a riot between the Portuguese and Spanish male passengers, resulting in a pitched battle with knives, clubs, cleavers, and pistols.” (American Marine Engineer, Jan 1912)

“To prevent further trouble the Portuguese passengers were placed aft, while the Spanish passengers were put in the forward part of the vessel.”

“That battle is now referred to among the ships officers as ‘The Battle of the Equator.’ It was quelled by Captain Findlay and the ships officers.”  (Hawaiian Gazette, April 14, 1911)

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SPAM

In 1926, Geo. A. Hormel & Co. developed the world’s first canned ham. The transfer of leadership of Hormel from father to son Jay C. Hormel brought new products, including Dinty Moore beef stew, Hormel chili and in 1937 a new canned luncheon meat.

The goal of the new luncheon meat product was to produce an affordable canned meat item that was convenient enough to enjoy every day.

A contest was held in 1937 to give the promising new product a name. New York actor, Ken Daigneau, the brother of then Hormel Food vice president, entered with the name “SPAM.” Speculation indicates the name was a way to shorten “SPiced hAM.”

Daigneau won $100 for the contest and, his name is mostly unknown, he went down in the history books as the Bestower of Appellations of one of the most iconic pork product in the world. (HormelFoods)

First introduced on July 5, 1937, SPAM is made with Pork with Ham, Salt, Water, Potato Starch, Sugar and Sodium Nitrite. First, the pork and ham are pre-ground.

Then, salt, sugar and the rest of the ingredients are added and mixed, to reach the desired temperature. From there, the mixture is moved over to the canning line, where it’s filled into the familiar metal cans, 12 ounces at a time.

Once filled, cans are conveyed to a closing machine where lids are applied through vacuum-sealing. Next, the cans are cooked and cooled for about three hours. At this point they’re ready for labels and then they are off to be cased, where they await distribution. (SPAM)

With the passage of the Lend-Lease Act of 1941 (this was a pre-US entry into WWII act that set up a system that allowed the US to lend or lease war supplies to any nation deemed ‘vital to the defense of the United States’) the US gave needed supplies to Great Britain, while remaining ‘officially’ neutral.  (HormelFoods & National Archives)

Because of its shelf-stable status (and the fact that it wasn’t rationed like beef), Hormel Foods began shipping the stuff abroad during World War II.

By 1941, Minnesota-based Hormel Foods sent more than 100 million pounds of SPAM to allied troops; by 1944, more than 90% of the canned foods were shipped for government use. (HormelFoods)

The easy-to-pack product became a staple food for GI’s during the war. SPAM sales skyrocketed; by 1959 Hormel had produced their one-billionth can of SPAM. (TasteOfHome)

If you live in a part of the world where US troops were stationed during WWII, you’re probably pretty familiar with SPAM. The product is most popular in these areas, with the most extreme example being Hawai‘i.

Folks in the Islands completely adopted the ham-in-a-can product and consume nearly 7-million cans of SPAM products each year. You’ll find fried eggs and rice with spam for breakfast, SPAM fried wontons as a snack, and sushi-inspired SPAM musubi rolls at nearly every home and restaurant. You’ll even see SPAM on McDonald’s breakfast menu! (HormelFoods)

The product has sold more than nine billion tins since it was introduced on July 5, 1937. More SPAM is consumed per person in Hawai‘i than in any other state in the United States – almost seven million cans of SPAM are eaten every year in Hawai‘i.

SPAM is also a popular ingredient in various Asian cuisines, particularly Korean.  South Koreans consume more SPAM than the residents of any other country besides the United States.

Despite having only a sixth of the population of the US, South Koreans consume half as much SPAM each year.  The popular Korean dish ‘budae jjigae’ — which translates to ‘Army stew’ or ‘Army base stew’ — developed after the Korean War, when an economic downturn meant that meat was scarce and expensive.

A US Army base in the South Korean city of Uijeongbu had a surplus of various processed food, including SPAM — which ‘was totally new to Koreans’.

As of 2023, SPAM is available in 11 varieties: SPAM Classic, SPAM Lite, SPAM 25% Less Sodium, SPAM Maple Flavored, SPAM with Real HORMEL Bacon, SPAM Oven Roasted Turkey, SPAM Hickory Smoke Flavored, SPAM Hot and Spicy, SPAM Jalapeño, SPAM Teriyaki and SPAM with Tocino Flavoring. (Rousselle)

Another preparation is SPAM Musubi.  We can thank Barbara Funamura (from Kauai) for that.  Barbara graduated from Colorado State University with a degree in food sciences and nutrition and went on to Ames, Iowa for post-graduate study in institutional management.

“Her first job was as an extension agent at the University of Hawaii. She traveled all over, and when she came home, she was an extension agent until the kids came.”

When she started working after raising the kids, she became the first food supervisor for the Meals on Wheels program before joining Big Save as a supervisor for the Kauai Kitchens.

Barbara Funamura was the originator of the SPAM musubi – SPAM and rice are combined in a musubi (rice ball) wrapped in nori (sheets of dried seaweed.)

“The first one was triangular” her husband said – to differentiate it from the musuburrito, a similar rice-and-chorizo musubi.

Eventually the SPAM musubi was made using a box, morphing it into its now familiar shape.  “Barbara saw it and recognized that it was the way to go,” her husband said.

“The sushi would come out all uniform, and it just happens that it fits two slices of SPAM side by side.”  (The Garden Island and Kauai Hongwanji.

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