Honuaula | Images of Old Hawaiʻi

March 26, 2020 by Peter T Young Leave a Comment

Ahupuaʻa ‘Anomalies’

Typically, we think of ahupuaʻa in the general context of the modern day watershed – from the mountains to the sea (ridges to reefs,) affording occupants access to the various climatic and resource zones.

Ahupuaʻa served as a means of managing people and taking care of the people who support them, as well as an easy form of collection of tributes by the chiefs. Ultimately, this helped in preserving resources.

Shaped by island geography, ahupuaʻa varied in shape and size (from as little as 100-acres to more than 100,000-acres.)

Each ahupuaʻa had its own name and boundary lines. Often the markers were natural features such as a large rock or a line of trees or even the home of a certain bird. A valley ahupuaʻa usually used its ridges and peaks as boundaries.

In ancient Hawaiian times, relatives and friends exchanged products. The upland dwellers brought poi, taro and other foods to the shore to give to kinsmen there. The shore dweller gave fish and other seafood. Visits were never made empty-handed but always with something from one’s home to give.

Ahupuaʻa contained nearly all the resources Hawaiians required for survival. Fresh water resources were managed carefully for drinking, bathing and irrigation.

A typical ahupuaʻa was a long strip of land, narrow at its mountain summit, becoming wider as it ran down a valley into the sea to the outer edge of the reef. If there was no reef, then the sea boundary would be one-mile from the shore.

However, there are several ‘anomalies’ to this conventional ahupuaʻa layout.

Some include multiple parts, even skipping over water. Others do not have contact with the ocean, nor reach a mountain peak. Another includes portions of a couple of mountains. Here are some examples (there are others, as well.)

On the island of Hawaiʻi, the ahupuaʻa of Kīʻao in the moku (district) of Kāʻu is land-locked and doesn’t reach the ocean. (Paman) In addition, it doesn’t reach a mountain summit.

Also on the Island of Hawaiʻi, the ahupuaʻa of Humuʻula starts at the summit of Mauna Loa, crosses the saddle between the two mountains and skirts along the side of Mauna Kea and eventually runs down to the ocean along the Hāmākua coast.

This traversing along a relatively similar contour on the side of Mauna Kea is unique; in addition, in doing so, it essentially cuts off the numerous ahupuaʻa along the South Hilo, North Hilo and Hāmākua coasts to the Mauna Kea summit.

Interestingly, the entire island of Kahoʻolawe is part of the Honuaʻula moku (district) across the ocean on Maui. Kahoʻolawe is not its own ahupuaʻa; rather, it is divided into ʻili (smaller land units within ahupua‘a.)

Historically, a “cloud bridge” connected Kahoʻolawe with the slopes of Haleakalā. The Naulu winds brought the Naulu rains that are associated with Kahoʻolawe (a heavy mist and shower of fine rain that would cover the island.)

Heʻeia on the windward side of Oʻahu runs from the mountains to the sea, but also crosses over a portion of the water in Kāneʻohe Bay and includes a portion of a Mōkapu peninsula across the Bay.

The Waiʻanae ahupuaʻa also has an un-typical shape – it is sometimes referred to in two parts: Waiʻanae Kai, on its western side, runs from the ocean to the Waiʻanae Mountains (like a typical ahupuaʻa – this portion of Waiʻanae runs from the mountain to the sea.)

From there, however, the section referred to as Waiʻanae Uka continues across Oʻahu’s central plain and extends up into the Koʻolau Mountains – extending approximately 15-miles from the Waianae Mountains to the Koʻolau Mountains and ends up overlooking the windward coastline. (Each section is within the same ahupuaʻa.)

Waimānalo is another Oʻahu ahupuaʻa that is ‘anomalous’ to the ‘ridges to reefs’ characterization of the ‘typical’ ahupuaʻa.

Waimānalo extends from the ridge behind Keolu Hills, around Makapuʻu and ending at Kuliʻouʻou Ridge (Koʻolaupoko Hawaiian Civic Club;) it essentially wraps over the Koʻolau range from the windward coast to the leeward coast Oʻahu.

Waimānalo incorporates what was once the large fishpond of Maunalua, now known as Hawaiʻi Kai. Kamakau notes, “The ahupuaʻa of Waimānalo, including the fishpond at Maunalua and the travelling uhu of Makapuʻu, belonged to Mauimua (First-Maui.)” (Koʻolaupoko Hawaiian Civic Club)

The image shows a map of the Islands with some of the anomalies to the typical’ ahupuaʻa.

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Typical_Ahupuaa_Layout_and_Land_Uses-(UH-DURP)

March 24, 2020 by Peter T Young 1 Comment

Rose Ranch

The ahupuaʻa of Honuaʻula is primarily on Maui, but it also includes the entire island of Kahoʻolawe. Located in the “rain shadow” of Maui’s Haleakalā, a “cloud bridge” connects Kahoʻolawe to the slopes of Haleakalā. Nineteenth century forestry reports mentioned a “dense forest” at the top of Kahoʻolawe.

On Maui, the upper areas were in Sandalwood and Koa forests. Prior to European contact, early Hawaiians farmed sweet potatoes, dry land taro and harvested wood, birds and pigs from these forested areas.

The areas below the west and south slopes of Haleakalā (Kula, Honua‘ula, Kahikinui and Kaupo) in old Hawaiian times were typically planted in sweet potato. The leeward flanks of Haleakalā were not as favorable for dry or upland taro. However, some upland taro was grown, up to an altitude of 3,000 feet.

Modern agriculture began on the slopes of Haleakalā in 1845 when Linton L. Torbert, an active member of the Royal Hawaiian Agricultural Society, farmed potatoes and corn, primarily to supply island merchant ships and California’s ’gold rush’ era. He later planted sugar. (The 2,300-acres had first been leased from King Kamehameha III in 1841.)

On January 23, 1856, “Kapena Ki” (Captain James Makee) purchased at auction Torbert’s plantation. He sold his Nuʻuanu residence. (He was active in Oʻahu business and, later, was the Kapiʻolani Park Association’s first president (they even named the large island in the Park’s waterways after him.))

But with the purchase, Makee moved to Maui and raised his family on what he called ‘Rose Ranch’ after his wife Catherine’s favorite flower.

For three decades (1856-1886), the former whaling captain farmed sugar, cattle and other crops. This early entrepreneur even planted cotton to take advantage of the Union blockade of southern ports during the Civil War.

Makee was one of the first to import, on a large scale, purebred stock. He also went in for dairying and his “sweet butter” found a fine market. In 1858 he began the rehabilitation of Torbert’s cane and the crop of 1861 was marketed in Honolulu.

He solved the area’s major problem – water. “Makee has built a wooden house and deep reservoir on the side of the house. The troubles of the men and women are now ended by this work, they are now truly well supplied with water. This land, in ancient times, was a barren open place, a rocky, scorched land, where water could not be gotten.”

“The water of this land in times before, was from the stumps of the banana trees (pūmaiʻa), and from the leaves of the kākonakona grass; but now there is water where moss can grow. The problem is resolved.” Nupepa Kuokoa, Iulai 7, 1866, [Maly, translator])

“Makee’s Plantation or Rose Ranch, as it is more generally termed by the proprietor and his friends, is situated on the south eastern part of the Island of Maui, in the district of Honuaula. … The estate contains about 6,500 acres, 1,200 of which are capable of producing cane.” (Pacific Commercial Advertiser, September 19, 1861 [Maly])

The estate grew to be famous for its beauty, hospitality, and agricultural productivity. Catherine Makee’s gardens were the pride of the household with their profusion of roses, flowers, rare plants and shrubs. Visitors today can still admire Catherine’s circular garden beds with their flowering bounty, tended year-round.

“For one arriving by the steamer and dumped on the beach or the rocks at the landing, it is a difficult task to comprehend that above the barren waste he looks upon, there is a beautiful and busy scene…awaiting him.”

“Not until he surmounts the last hill and the panorama of cultivated fields, busy works, and easy dwelling, lying before him, does he realize it; and not until he has viewed it from Prospect Hill [Pu‘u Ka‘eo], can he fully appreciate the value of the picture…” (Pacific Commercial Advertiser, September 19, 1861 [Maly])

“The nature of this land is like that of a rose garden filled with blossoms. The beautiful home of J. Makee, Esq., has no equal. … The things grown there are like nothing else seen, there are beautiful flowers, and trees of all kinds.”

“The road passes through the gardens, and to the large reservoir within the arboretum, it looks like a pond. When he finished showing us around the gardens, he took us to meet his lady (his wife), the one about whom visitors say, ‘She is the queen of the rose garden.’” (Kuokoa, November 14th, 1868 [Maly])

Rose Ranch was also famous over the years for its hospitality. Newspaper accounts from that time period describe unforgettable parties at which guests danced until the wee hours, lauding the “generous hospitality of the worthy host and hostess” [Pacific Commercial Advertiser, July 14, 1866].

In 1874, King Kalākaua brought Queen Kapiʻolani to the ranch, and was so enthralled that he became a frequent visitor.

“The main entrance to the grounds surrounding the mansion, was surmounted with an illumination bearing the words – “Welcome to the King,” in red letters, bordered with sprays of pine-leaves. …”

“A neat but roomy cottage was set apart for the use of their Majesties, and here the party remained in the enjoyment of the liveral hospitality of Capt. Makee. In the interim, a large feast in the native style was spread under the shade of the noble trees near the mansion”. (Pacific Commercial Advertiser, April 1874)

From Torbert, then the decades of ownership by Makee, then Dowsett, Raymond and Baldwin, in 1963, the property was acquired by the Erdman family.

The property is now known as ʻUlupalakua Ranch and it remains a cattle ranch with 5,000-head of cattle, as well as a winery, a country store and grill, and horseback riding and clay shooting.

Today, ʻUlupalakua Ranch operates approximately 18,000 acres, 16,000 acres of fee simple land and 2,000 acres leased from the State of Hawaiʻi and private individuals.

In 2009, two-thirds of ʻUlupalakua Ranch was placed under a conservation easement assuring that over 11,000-acres will forever remain as agricultural lands. The land extends from coastline property a mile south of Makena to the 6,000-foot elevation, up to the boundary of Polipoli State Park.

The easement allows flexibility to pursue a variety of agricultural options, such as growing lumber, exotic vegetables and fruits and pursuing more renewable energy sources. Maui’s Winery is on the property, too.

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Rose Ranch, Ulupalakua, On the Slopes of Haleakala, Maui-Enoch_Wood_Perry_Jr- 1865

Rose Ranch, Ulupalakua, On the Slopes of Haleakala, Maui, 1865

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The Old Tasting Room, Tedeschi Winery, Ulupalakua Ranch, Maui

December 17, 2013 by Peter T Young Leave a Comment

Honuaʻula

The moku (district) of Honuaʻula includes the Southeastern portion of the island of Maui from the coastal bay of Keawakapu (modern day South Kihei area) to the rocky shoreline of Kanaloa point, seven miles south of Keoneʻoʻio (La Perouse) Bay.

The moku of Honuaʻula extends inland to what is now the southeastern face of Haleakala National Park and includes the upland regions of Ulupalakua and Kanaio. It also includes the Island of Kahoʻolawe a few miles away across the ʻAlalakeiki channel (the “rain shadow” of Maui’s Haleakalā, a “cloud bridge” connects Kahoʻolawe to the slopes of Haleakalā.)

The upper areas were in sandalwood and koa forests. Prior to European contact, early Hawaiians farmed sweet potatoes, dry land taro and harvested wood, birds and pigs from these forested areas.

Researchers believe that in the era from AD 1300 to 1800 native forests in southeast Maui areas like Honuaʻula began much lower- around the 2,300 to 2,800 foot elevation. These views are based upon analysis of bird and snail remains, common species represented in studies of Honuaʻula’s neighboring moku (district) of Kahikinui.

The areas below the west and south slopes of Haleakalā (Kula, Honuaʻula, Kahikinui and Kaupo) in old Hawaiian times were typically planted in sweet potato. The leeward flanks of Haleakalā were not as favorable for dry or upland taro. However, some upland taro was grown, up to an altitude of 3,000 feet.

The district was one frequented by droughts and famines. Hawaiians supported themselves by cultivating in the uplands, and fishing, with some lowlands agriculture when rains fell. They also traded woven goods and other items for kalo from Na Wai ʻEhā (Waikapū, Wailuku, Waiʻehu and Waiheʻe.) (Maly)

Archaeologists have proposed that early Polynesian settlement voyages between Kahiki (the ancestral homelands of the Hawaiian gods and people) – Kahikinui, the district neighboring Honua‘ula to the south, is named because from afar on the ocean, it resembled a larger form of Kahiki, the ancestral homeland. (Maly)

Honuaʻula (literally, Red-land or earth) is comprised of twenty traditional ahupuaʻa. Honuaʻula was a legal-judicial district throughout the nineteen century. In modern times, Honuaʻula has been joined with portions of the traditional moku of Kula, Hamakuapoko and Hamakualoa to form Maui County’s Makawao land management district. (de Naie)

The Honuaʻula lands are tied to the legend of the great voyaging chief, Moʻikeha, who sailed to Kahiki (Tahiti) after the devastation of his homelands in Waipiʻo Valley on the island of Hawaiʻi. One of Moʻikeha’s voyaging companions, a chief named Honuaʻula, is said to have given the Maui district its name when he asked to be put ashore there. (Fornander)

“Where the wind dies upon the kula (plains) is the sub-region of Makena and Kula, where the mists are seen creeping along the plain. This is a land famous with the Chiefs from the distant past.” (From the tale of Ka-miki, Maly, de Naie)

Because of its proximity to Hawaiʻi Island, favorable wind conditions, long coastline with sandy beaches and several sheltered bays, it is likely that the Honuaʻula district received voyagers from these early excursions. Perhaps this is why it was described in the ancient (AD 1200-1300) name chant of Ka-miki as being “a land famous with the Chiefs from the distant past.“

“In ancient times, the land was covered with people. From the summits of the mountains to the shore are to be found the remains of their cultivated fields and the sites of their houses.” (Kamakau, de Naie)

Honuaʻula’s earliest history is tied to the importance of Puʻu Olaʻi (“Red Hill” and “Miller’s Hill”.) Puʻu Olaʻi has its origin in the legendary battle between the volcano goddess Pele and the local moʻo (supernatural lizard) goddess Puʻuoinaina.

Puʻu Olaʻi, a 360-foot cinder cone forms a point and separates Oneloa “Makena” Beach from Oneuli “Black Sand” Beach. A portion of Puʻu Olaʻi further divides Makena Beach into ‘Big Beach’ and ‘Little Beach.’

Honuaʻula is also home to a number of traditional Hawaiian fishponds, most adapted from natural wetlands along the shore. Three of these are shown in old maps in the Honuaʻula, and several more were shown just to the south of Puʻu Olaʻi.

Based upon this cultural view, the earliest population levels of Honuaʻula would have been linked to availability of food from the sea and the land and fresh water resources, as well as the influence of spiritual forces and familial ties. The presence of trade resources such as dried sea salt, volcanic glass and canoe building materials as well as safe landing areas and favorable currents would all be part of the mix of conditions to determine the extent of population.

In 1789, Simon Metcalf (captaining the Eleanora) and his son Thomas Metcalf (captaining the Fair American) were traders; their plan was to meet and spend winter in the Hawaiian Islands. After a confrontation with a local chief on Hawaiʻi Island, Simon Metcalf then sailed to Maui and anchored the Eleanora off shore, probably at Makena Bay.

Someone stole one of Metcalfe’s small boats and killed a watchman. Captain Metcalfe fired his cannons into the village, and captured a few Hawaiians who told him the boat was taken by people from the village of Olowalu. He sailed to Olowalu but found that boat had been broken up, enraged, Metcalfe indicated he wanted to trade with them; instead, he opened fire, about one hundred Hawaiians were killed, and many others wounded. Hawaiians referred to the slaughter as Kalolopahu, or spilled brains; it is also called the Olowalu Massacre.

From 1800 to the 1840s (in the period prior to the Māhele ʻĀina), the land here was managed for members of the Kamehameha household and supporting high chiefs by konohiki—lesser chiefs appointed by Kamehameha III and Ulumäheihei Hoapili. (Maly)

Up to the early 1840s, land use, access, and subsistence activities remained as it had from ancient times. But by the middle 1840s, land use transitioned from traditional subsistence agriculture to business interests, focused on ranching and plantations (the latter occurring in the cooler uplands).

Modern agricultural began on the slopes of Haleakalā in 1845 when Linton L Torbert, an active member of the Royal Hawaiian Agricultural Society, farmed potatoes and corn, primarily to supply island merchant ships and California’s ’gold rush’ era. He later planted sugar. (The 2,300-acres had first been leased from King Kamehameha III in 1841.)

The Stone Meeting House at Keawakapu (also called Honuaʻula or Makena Church) was completed in 1858. In 1944, the church known as the Stone House, Honuaʻula, Keawekapu, Makena and Kaʻeo was renamed Keawalaʻi – the name it retains today. (Lots of information here from ‘Project Kaʻeo’ (de Naie, Donham) and He Mo‘olelo ‘Āina No Ka‘eo (Maly))

The image shows the ahupuaʻa of Honuaʻula. In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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June 3, 2013 by Peter T Young Leave a Comment

Keawalaʻi Congregational Church

Keawakapu is the traditional name of the bay fronting Ka‘eo, and is the ‘ili where the historical church (now known as Keawala‘i), is situated. In the present day, the place names, Ka‘eo and Keawakapu are not widely used.

The name Keawakapu is almost unknown in this area. This is because the name “Keawala‘i” for the Hawaiian Church has been generally in use since sometime in the early-1900s. Keawakapu was the traditional name of the ‘ili on which the Church is situated. (Maly)

The traditional name of a neighboring bay, Makena actually in the ahupua‘a of Papa‘anui, is the locality name most familiar. The association of the larger area with the name Makena – formerly only a small locality name in a larger ahupua‘a of the Honua‘ula District – dates back to the late-1840s, when the bay of Makena was made the primary landing and coastal economic center of the region.

From 1800 to the 1840s (in the period prior to the Mähele ‘Äina), the land of Ka‘eo was managed for members of the Kamehameha household and supporting high chiefs by konohiki—lesser chiefs appointed by Kamehameha III and Ulumäheihei Hoapili. (Maly)

Up to the early 1840s, land use, access, and subsistence activities in Ka‘eo remained as it had from ancient times. But by the middle 1840s, land use in Ka‘eo and in neighboring lands, transitioned from traditional subsistence agriculture to business interests, focused on ranching and plantations (the latter occurring in the cooler uplands).

Honua‘ula District was one frequented by droughts and famines. Native residents supported themselves by cultivating in the uplands, and fishing, with some lowlands agriculture when rains fell. They also traded woven goods and other items for kalo from Na Wai ‘Ehä (Waikapü, Wailuku, Wai‘ehu and Waihe‘e.) (Maly)

Also, in the 1830s, just prior to the development of fee-simple property rights in the Hawaiian Kingdom, the land of Ka‘eo was selected as the center for educational and church work in the Honua‘ula District.

The first place of worship and instruction was established at Keawakapu, Ka‘eo, in 1825, as a thatched pili grass structure.

On August 1st and 8th, 1834, Ka Lama Hawai‘i published two letters from John S. Green (Garina), reporting on a visit to the various church stations of East Maui, including Honua‘ula. Green wrote to Lorin Andrews reporting that there were few children at the Honua‘ula Church (Keawakapu), but that he preached to a gathering of nearly 2,000 people, observing the people of the district were very poor. (Maly)

In 1856, the Sunday school raised $70 which was sent to the United States to buy a bell for the church. (The bell arrived in January 1860 and was lifted to the belfry in February 1862.)

The Stone Meeting House at Keawakapu (also called Honua‘ula or Makena Church) was completed in 1858.

The land where the church now stands was purchased in 1864. The minister asked that the property, church and deed be turned over to the mission in Boston, but the members voted to retain the property as their own and elected trustees who had charge of the worship services in the absence of ministers.

Life in Mākena was not easy a hundred years ago and it did not get easier as time went on. First, because the weather pattern for the area changed, the once fertile lands became parched and the small farmers who lived in Mākena were forced to pick up and begin their lives again elsewhere on Maui. Then came the Great Depression, then Second World War.

In 1944, the church known as the Stone House, Honuaʻula, Keawekapu, Makena and Kaʻeo was renamed Keawalaʻi – the name it retains today.

The plight of the church went virtually unnoticed until Kahu Abraham Akaka spearheaded a rededication of the church on May 25, 1952. The church structure was repaired and a new, revitalized spirit came over the small congregation. Membership rose.

When the belfry collapsed in January 1968, the church members decided to build a new one and to do repairs on the interior, including replacement of the windows and doors.

In 1975 the church building was in need of restoration and funds were raised by members and friends and the work undertaken; the old roof was removed and all damaged rafters and trusses were replaced. On May 16, 1976 a worship service was held with the rededication and a lū‘au.

The church has made a commitment to maintain Hawaiian tradition and culture, to incorporate the use of Hawaiian language, music and dance as well as to honor the various traditions and cultures represented in its membership within its ministry of worship and service.

Lots of information here is from Kepa Maly and the Keawalaʻi Church website. In addition, I have added some other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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