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May 9, 2019 by Peter T Young 4 Comments

“Russian Fort”

It’s time to set the record straight. I join the long list of folks who have misunderstood and unknowingly have repeated the wrong information about a fort at Waimea, Kauai.

When I was DLNR Chair, and to today, the State Park is called “Russian Fort Elizabeth State Historical Park”. The State has it wrong.

The National Park Service notes, “Russian Fort, located in Fort Elizabeth State Historical Park, in Waimea on the Island of Kauai, was built by the Russian American Company (RAC) in 1817.”

“The purpose of the fort was to establish a foothold for Russia in Hawaii by creating a fueling station in the Pacific Ocean and establishing a stable trading location for the shipping company.”

“The fort is a reminder of the short Russian venture into Hawaii between 1815 and 1817.” The feds have it wrong.

Yes, there was a Russian Fort on Kauai, but it was Fort Alexander at what is now known as Princeville on Kauai’s north shore.

Thanks to Peter Mills (Professor of Anthropology at the University of Hawaii at Hilo who has studied the fort extensively) we learn the true story of the “Russian Fort”.

Mills notes that what we call “Russian Fort” was actually built by Hawaiians for Hawaiians … not the Russians; “it was just a part of Kaumualiʻi’s own residential compound.”

“The construction was largely under Kaumualiʻi’s direction, and the labor force involved in constructing it was overwhelmingly Native Hawaiian (there is no record that Russians lifted a single stone to build it), with some designs supplied by Schaffer.”

“The Hawaiian name for the fort (pāpū) was Pāʻulaʻula and can be seen in Native Testimony provided by one of the Hawaiian commandants who was stationed there (Paele 6589 NT).”

“It was not completed while the Russians were there, and there is no evidence that Russians ever garrisoned it, while Hawaiians kept a garrison there for over 40 years.”

“If Hawaiians built it, and Hawaiians garrisoned it, then why on earth do people continue to say it is a ‘Russian Fort’ built by Russians? It was a Hawaiian Fort.” (Peter Mills)

The fort, originally with walls 20 feet high and built in an irregular octagon shape (in the shape of a star,) was fortified with several cannons.

“When Russian Fort Elisabeth became a state park in 1970, it was in a state of disrepair. The state outfit the site with some minimal signage, but the historical interpretation reflected on those signs was based on false history perpetuated by a troublesome 1885 map.” (Brittany Lyte)

“Drawn up by a Hawaiian government surveyor, the fort on the map includes dubious features, such as redwood buildings, glass-paned windows and a trading house. These labels amount to little more than fanciful guesswork, according to Mills.” (Brittany Lyte)

“The surveyor drew the fort as he imagined it looked at the time the Russians were there, which, of course, is an event that never happened,” said Mills, whose book “Hawaii’s Russian Adventure: A New Look at Old History” is an editor’s note to history misinterpreted. (Lyte)

The story about Russians on Kauai begins when the Russian ship ‘Bering’ became stranded on the shores of Kauai’s Waimea Bay on January 31, 1815. The ship’s cargo and the sailors’ possessions were confiscated by Kauai’s ruler, Kaumuali‘i.

The Russian-American Company (the owner of the ship and its cargo) sent Bavarian Georg Anton Schäffer to the Hawaiian Islands to retrieve the cargo or seek appropriate payment.

Later that year, Schäffer arrived in Honolulu. There, Kamehameha granted him permission to build a storehouse near Honolulu Harbor.

But, instead, Schäffer began building a fort and raised the Russian flag – that was in Honolulu. When Kamehameha discovered this, he sent several of his men to remove the Russians from O‘ahu, by force, if necessary. The Russians judiciously chose to sail for Kauai, instead of risking bloodshed.

Once on Kauai, Schäffer gained the confidence of King Kaumuali‘i, when he promised the king that the Russian Tsar would help him to break free of Kamehameha’s rule.

Although Kaumuali‘i had ceded Kauai to Kamehameha in 1810, he generally maintained de facto independence and control of the island, following his agreement with Kamehameha.

It is believed that Kaumuali‘i considered it possible for him to claim rule over Kauai, Ni‘ihau, O`ahu, Maui, Molokai and Lāna‘i, if he had Russian support. The Russians meanwhile were searching compensation for lost trade goods, as well as expanded trading opportunities.

Kaumuali‘i and Schäffer had several agreements to bring Kauai under the protection of Russia, as well as weapons and ammunition from Schäffer, in exchange for trade in sandalwood.

On May 21, 1816, and without the knowledge or approval of Czar Alexander Pavlovich, Kaumuali‘i signed a document that put Kauai under the protection of the Russian Empire.

In return, Schäffer promised Kaumuali‘i protection and an armed Russian warship to lead an attack on Kamehameha’s forces. (Baranoff later informed Schäffer that he was not authorized to make such agreements.)

On July 1, 1816, Schäffer and Kaumuali‘i entered into a secret agreement to use Schäffer’s purported Russian authority to reclaim Kauai from King Kamehameha I, and also to launch expeditions against other islands that Kaumuali‘i felt he had a hereditary right to rule.

Kaumuali‘i had thoughts of conquering Maui, Lānaʻi, Molokai and O‘ahu, which he felt to be his right based on lineage.

Subsequently, Kaumuali‘i gave Schäffer Hanalei valley and two or three other valuable pieces of land. Schaffer went to Hanalei on September 30 and renamed the valley Schäffertal (Schäffer’s Valley.)

In 1817, however, it was discovered that Schäffer did not have the support of the Russian Tsar. He was forced to leave Hawaii, and Captain Alexander Adams, a Scotsman who served in the navy of the Kingdom of Hawai‘i, raised the Kingdom of Hawai‘i flag over the fort in October 1817.

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Filed Under: Military, General Tagged With: Hawaii, Kauai, Waimea, Russians in Hawaii, Kaumualii, Fort Elizabeth

April 27, 2019 by Peter T Young Leave a Comment

Kōloa Field System

One of the great achievements of the ancient Hawaiians in this region is evidenced in the agricultural Kōloa Field System on the South Shore of Kauai.

Evidence indicates the Kōloa area was forested to the shore before the arrival of the first Polynesians. When they started to settle in this area, they cleared the land for agriculture by burning.

Because rainfall is low in this area, the early Hawaiians constructed sophisticated irrigation systems for growing taro and other crops. Ultimately, the Kōloa Field System of agriculture was established with formal growing areas and irrigation system tapping off of Waikomo Stream.

Its elements include parallel and branching ʻauwai (irrigation ditches,) terraced loʻi (taro growing ponds,) and dryland plots. Later intensification includes aqueducted ʻauwai, irrigated mound fields, and subdivision of lo’i and kula plots.

Beginning possibly as early as 1450, the Kōloa Field System was planned and built on the shallow lava soils to the east and west of Waikomo Stream.

It is characterized as a network of fields of both irrigated and dryland crops, built mainly upon one stream system. Waikomo Stream was adapted into an inverted tree model with smaller branches leading off larger branches.

The associated dispersed housing and field shelters were located among the fields, particularly at junctions of the irrigation ditches (ʻauwai).

In this way, the whole of the field system was contained within the entire makai (seaward) portion of the ahupuaʻa of Kōloa stretching east and west to the ahupuaʻa boundaries.

The field system, with associated clusters of permanent extended family habitations, was in place by the middle of the 16th century and was certainly expanded and intensified continuously from that time.

Long ʻauwai were constructed along the tops of topographic high points formed by northeast to southwest oriented Kōloa lava flows. These ʻauwai extended all the way to the sea.

Habitation sites, including small house platforms, enclosures and L-shaped shelters were built in rocky bluff areas which occupied high points in the landscape and were therefore close to ʻauwai, which typically ran along the side of these bluffs.

From A.D. 1650-1795, the Hawaiian Islands were typified by the development of large communal residences, religious structures and an intensification of agriculture.

The Kōloa Field System is unique in a number of ways; its makeup and design tells us much of the pre-contact world and the ingenuity of the ancients with respect to planning, architecture, agriculture and social system.

A complex of wet and dryland agricultural fields and associated habitation sites occur in the lava tablelands of the makai portion of Kōloa ahupua’a on the south coast of Kauai. Although soil deposits are thin and the land is rocky, plentiful irrigation water was available.

This agricultural system which at its peak covered over 1,000 acres extends from the present Kōloa town to the shoreline and includes a complex of wet and dryland agricultural fields and associated habitation sites.

The Kōloa System, at its apex in the early 19th century (probably due to the opportunity for provisioning of the whaling ships,) represents one of the most intensive cultural landscapes in Hawaiʻi.

Kōloa Field System was in use through 1850 AD. Remnants of this field system still remain in parts of the region.

The Koloa Field System is a significant Point of Interest in the Holo Holo Kōloa Scenic Byway. We worked with the Kōloa community in preparing the Corridor Management Plan for this project; one of our recommendations is to restore a portion of the field system.

A special thanks to Hal Hammatt and Cultural Surveys for information and images used here that is based on their extensive research in this area.

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Filed Under: General, Hawaiian Traditions, Place Names Tagged With: Hawaii, Kauai, Field System, Koloa, Holo Holo Koloa Scenic Byway

April 21, 2019 by Peter T Young Leave a Comment

Kāneiolouma

If there are sites across the state that are worthy of restoration, Kāneiolouma would be on the short list for most (and probably at the top.)

As noted by Henry Kekahuna in the late-1950s, “No such thing as a real, truly authentic Hawaiian village of ancient type exists anywhere in the Hawaiian Islands today. All attempts to produce anything of the kind have been merely superficial.”

“The island of Kauai should receive the honor of being the very first to produce the only true Hawaiian village of ancient character in the world … Such a project would keep old Hawai‘i, not only in inanimate form as at present, but as living reality.”

The “Po‘ipu Beach Park Mauka Preserve,” covering 11.04 acres, was created by the county in recognition of Kāneiolouma’s archaeological, historical and cultural significance to Kauai.

Kane-i-olo-u-ma translates as Kane-who-drove-and-pushed. Kāne is a principal god and associated with fresh water and it is his relationship with the other gods that brings forth life.

Lono, the god of agriculture, along with Kāne’s help, insures a life cycle and abundance to all animal husbandry and crops. Kanaloa, the god of the sea, also needs Kāne’s help in order to insure a life cycle for the fish. This is significant as these three components are represented at Kāneiolouma.

“The heiau was the principle medium through which all religious activities were manifested, and was therefore the most important representative of religion collectively in ancient Hawai‘i,” said Henry Kekahuna, a surveyor with more than 68 heiau to his credit, and a kahuna of note, in his presentation to the Kauai Historical Society in 1957.

“Such was the fundamental philosophy of the Hawaiians. All principle activities of their lives were necessarily parts of a whole, that whole being perfected in and through the heiau. Not merely was the heiau a place of worship. In the lives of the people, it also functioned as a mighty powerhouse of all spiritual life, human and non-human.”

As noted by Henry Kekahuna in his 1959 mapping of the Kāneiolouma complex, the Kāneiolouma heiau at Po‘ipu had three main sections (religion, agriculture and aquaculture (fish ponds.))

On the East side, there is a large sports arena where Hawaiian games such as forearm wrestling, or uma, wrestling, or hakoko, and deadly grappling, or lua, were carried on.

On the South side, there is a large fishpond where special fish intended only for the ali‘i were raised. The Waiohai spring is the center of this fishpond.

Extensive walled enclosures, alters, numerous bases for temple images, shrines, taro patches, irrigation ditches, a series of large fishponds, house platforms, extensive cooking areas, and terracing throughout make this complex ideal for rehabilitation.

Kāneiolouma is wahi pana, a storied place. It is considered sacred to the Hawaiian culture, as well as an important historic landmark for the residents of Kauai.

Within the complex, an intricate system of walls and terraces trace the architecture of an ancient way of life. Near its center, the complex contains what may be the only intact Makahiki sporting arena in the state.

The amount of monumental Hawaiian architecture represented here has the potential of yielding important information regarding ancient temple religion, agriculture and fishpond management.

The Kāneiolouma and agricultural site complex is part of a huge complex of agricultural and habitation sites ranging from Kōloa town to the coast of Poʻipū and ranging from the Weliweli area westward to Kukui‘ula Bay and the Kōloa Field System.

This site complex offers the only archaeological area that is not on private land. Eventually, this complex may be the only such accessible complex on the entire south shore of the Kōloa District.

Culturally, the heiau and agricultural site area could become a heritage place, a marker for the Native Hawaiians to identify with their prehistory and their ancestry; with clearing, preservation, restoration and maintenance it can serve as an interpretive park.

For more than a decade, Kauai locals have been working on stabilizing the Kāneiolouma complex. In 2009 they founded Hui Mālama O Kāneiolouma, an independent 501(c)3 non-profit organization.

In July 2010 a landmark agreement with the Kauai County Council and Mayor Bernard Carvalho formally granted stewardship of Kāneiolouma Heiau Complex to the Hui under the County’s Adopt-a-Park program.

The agreement acknowledges the role of the Hui in the preservation, protection and enhancement of the complex, and for future development of the complex as an educational center for Kauai residents and the world.

Kāneiolouma is one of the featured Points of Interest on the Holo Holo Kōloa Scenic Byway and is an important part of the Byway’s Corridor Management Plan. We prepared the Byway’s Plan.

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Filed Under: Hawaiian Traditions, Place Names Tagged With: Poipu, Kaneiolouma, Hawaii, Kauai, Kekahuna, Holo Holo Koloa Scenic Byway

March 20, 2019 by Peter T Young Leave a Comment

Hanapepe Salt Ponds

Native Hawaiians used pa‘akai (sea salt or, literally, “to solidify the sea”) to season and preserve food, for religious and ceremonial purposes, and as medicine.

Preserving food like i‘a (fish) and he‘e (octopus) was essential not just for storage on land, but also to provide nourishment during ocean voyages.

In Hawai‘i, sea salt can be collected from rocky shoreline pools, were it occurs as a result of natural solar evaporation. Native Hawaiians also harvested sea salt on a larger scale through the use of man-made shallow clay ponds.

The Hanapepe Salt Pond area has been used since ancient times for the production of salt for food seasoning and preservation.

Every summer, the families of this region gather to build their “pans” to prepare salt for the next year. The earthen pans impart a distinct red hue and flavor to the salt.

Pa‘akai from the Hanapepe Salt Ponds is created by accessing underground saltwater from a deep ancient source through wells and transferring the saltwater to shallow pools called wai kū, then into salt pans that are shaped carefully with clay from the area.

The farms near Hanapepe are one of only two remaining major areas in the Islands where natural sea salt is still harvested; the other spot is on the Big Island at Pu‘uhonua o Honaunau.

But the unique red salt, called ‘alaea salt, is produced only on Kaua‘i.

This type of salt-making is unique and authentic, and harvested traditional Hawaiian sea salt mixed with ‘alaea, a form of red dirt from Wailua, is used for traditional Hawaiian ceremonies to cleanse, purify and bless, as well as healing rituals for medicinal purposes.

It was a crucial commodity for Hawai‘i’s early post-contact economy; visiting ships, especially the whaling ships, needed the salt for food preservation.

Today, the Hanapepe fields operate under that concept of communal stewardship; the salt may be given or traded, but not sold.

The harvest season is in the height of summer, when the waves are calm and rain scarce.

The first task in making salt is to work on maintaining the salt beds, smoothing wet mud over the walls of the beds, filling cracks and reinforcing the structure of these holding beds; this can take up to a week.

The punawai (feed water wells) are cleaned of leaves and debris, so that only the purest sea water enters the rectangular holding tanks called wai kū, literally “water standing.”

The brine is left in the wai kū to evaporate, which can take up to ten days depending on the afternoon rains.

When the water in the wai kū turns frothy white and crystals form on its surface, the harvester gently pours it into the lo‘i.

For several weeks, a rotation of new water, sunshine and evaporation continues until a slushy layer of snow-white salt forms.

The salt is harvested by slowly and carefully raking the large, flat crystalline flakes of salt from the base of the bed, and transferring them to a basket.

The salt is then dipped in buckets of fresh water to rinse off the mud, and remove rocks, chunks of dirt and other debris.

With each immersion into the water, the salt flakes change shape, beginning to resemble large grains of what one would recognize as table salt. The salt is drained and left to dry in the sun for four to six weeks.

Depending on conditions, a family may complete three harvests in a season, yielding as much as 200 pounds of salt. Like wine, time is generous to salt; it mellows and gains character as it ages (older salt is smoother.)

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Filed Under: General, Hawaiian Traditions Tagged With: Hawaii, Kauai, Salt, Hanapepe Salt ponds, Hanapepe, Paakai

March 5, 2019 by Peter T Young Leave a Comment

Kamehameha’s Attempts to Conquer Kauai

In 1784 Kamehameha I began a war of conquest, and, by 1795, with his superior use of modern weapons and western advisors, he subdued all other chiefdoms, with the exception of Kauai.

Kauai and Niʻihau were ruled by King Kaumuali‘i. He was born in 1780 at the sacred royal Birthstone at Holoholokū Heiau in Wailua.

King Kamehameha I launched his first invasion attempt on Kauai in April of 1796, having already conquered the other Hawaiian Islands, and having fought his last major battle at Nu‘uanu on O‘ahu in 1795.

Kauai’s opposing factions (Kaumuali‘i versus Keawe) were extremely vulnerable as they had been weakened by fighting each other (Keawe died and Kaumuali‘i was, ultimately, ruler of Kaua‘i and Ni‘ihau.)

About one-fourth of the way across the ocean channel between O‘ahu and Kaua‘i, a storm thwarted Kamehameha’s warriors when many of their canoes were swamped in the rough seas and stormy winds, and then were forced to turn back.

Some of the advance troops made it to Kauai and were killed when they reached shore. Kauai remained unconquered by Kamehameha and Kaumuali‘i ruled.

In 1804, King Kamehameha I moved his capital from Lahaina, Maui to Honolulu on O‘ahu, and continued planning an attack on Kaua‘i. Kamehameha’s forces for this second invasion attempt included about 7,000 Hawaiians along with about 50 foreigners (Europeans).

Kamehameha’s troops were armed with muskets, as well as eight cannons, 40 swivel guns, and other Western weaponry. Kamehameha’s massive fleet of double-hulled canoes was accompanied by 21 armed schooners.

Kamehameha’s second attempt was thwarted, again, when an epidemic, thought to be typhoid or dysentery, swept through the population, killing thousands. The sickness delayed for a second time Kamehameha’s goal of conquering Kauai.

In a renewed effort for a large-scale attack on Kauai, Kamehameha began assembling a formidable armada of sailing ships in Waikīkī, using foreigners to construct the vessels.

The invasion never took place. In the face of the threat of a further invasion, in 1810, Kaumuali‘i decided to peacefully unite with Kamehameha and join the rest of the Kingdom of Hawaiʻi.

Kaumuali‘i still retained his title and responsibilities as the head of Kaua‘i, but ceded Kauaʻi and Ni‘ihau to Kamehameha and the Hawaiian Islands were unified under a single leader.

The agreement with Kaumuali‘i marked the end of war and thoughts of war across the archipelago. Kaumuali’i returned to Kaua’i still serving as the paramount chief.

Although Kaumuali‘i had ceded Kaua‘i to Kamehameha I in 1810, he generally maintained de facto independence and control of the island following his agreement with Kamehameha.

After King Kamehameha I died in 1819, Kaumuali‘i pledged his allegiance to Liholiho, Kamehameha’s son and successor. In 1821, Liholiho (King Kamehameha II) anchored his royal ship Ha‘aheo o Hawai‘i (Pride of Hawai‘i) in Waimea Bay, and invited Kaumuali‘i aboard.

After boarding the ship Kaumuali‘i was effectively taken as a prisoner and the ship sailed for O‘ahu. There, Ka‘ahumanu (Kamehameha’s widow) married him – some suggest it was based on romance, others suggest it was an act of diplomacy.

Kaumuali‘i passed away on O‘ahu in 1824, effectively ceding the island to the Kingdom of Hawaiʻi upon his death.

Hiram Bingham was on a preaching tour of the island of Kauai in 1824, shortly before King Kaumuali‘i died. Kaumuali‘i had been living on Oahu for three years. Bingham spoke to him just before coming to Kauai.

Bingham writes: “We found Kaumuali‘i seated at his desk, writing a letter of business. We were forcible and pleasantly struck with the dignity and gravity, courteousness, freedom and affection …”

“… with which he rose and gave us his hand, his hearty aloha, and friendly parting smile, so much like a cultivated Christian brother.”

When the king died, Bingham said a gloom fell over Kauai.

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Mahiole_of_Kaumualii,_1899- Kaumualiʻi (c. 1778 – May 26, 1824) was the last independent Aliʻi Aimoku (King of the islands) of Kauaʻi and Niʻihau
Mahiole_of_Kaumualii,_1899- Kaumualiʻi (c. 1778 – May 26, 1824) was the last independent Aliʻi Aimoku (King of the islands) of Kauaʻi and Niʻihau
King Kaumuali‘i, the last king of Kauai, from a portrait by Laka Morton (Kauai Museum)
King Kaumuali‘i, the last king of Kauai, from a portrait by Laka Morton (Kauai Museum)
Maui-Lahaina-Waiola_Cemetery-Kaumualii
Maui-Lahaina-Waiola_Cemetery-Kaumualii

Filed Under: Hawaiian Traditions, Ali'i / Chiefs / Governance Tagged With: Hawaii, Kauai, Kaahumanu, Kaumualii, Hiram Bingham, Kamehameha

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Images of Old Hawaiʻi

People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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