Makaha | Images of Old Hawaiʻi

January 23, 2023 by Peter T Young 1 Comment

Kaneʻaki Heiau

The ahupuaʻa of Mākaha, between Waiʻanae Ahupuaʻa to the southeast and Keaʻau Ahupua‘a to the northwest, extends from the coastline to the Waiʻanae Range

Earliest accounts describe Mākaha as a good-sized inland settlement and a smaller coastal settlement. These accounts correlate well with a sketch drawn by Hiram Bingham in 1826 depicting only six houses along the Mākaha coastline.

Green describes Mākaha’s coastal settlement as “…restricted to a hamlet in a small grove of coconut trees on the Keaʻau side of the valley, some other scattered houses, a few coconut trees along the beach, and a brackish water pool that served as a fish pond, at the mouth of the Mākaha Stream.” (Cultural Surveys)

This stream supported traditional wetland agriculture – kalo (taro) – in pre-contact and early historic periods

Supporting this, Māhele documents note Mākaha’s primary settlement was inland where waters from Mākaha Stream could support lo‘i and kula plantings. Although there is evidence for settlement along the shore, for the most part, this was limited to scattered, isolated residents.

One of the best preserved heiau on Oʻahu is situated inland in Mākaha Valley.

It was originally built possibly as a Lono class agricultural heiau, probably around AD 1545. Unlike many other ancient religious sites, it remained intact after the Hawaiian religion was overthrown. (Apo)

Mākaha Stream, a focal point of the ahupuaʻa, gave life to the valley in both ancient and modern times. After six reconstruction phases, Kaneʻaki Heiau was transformed into the present day Luakini class structure. This final phase, imply direct reference to a paramount chief having commissioned and participated in the event, since only he/she could build such a heiau. (WaiʻanaeHawaiianStudies)

Excavation data suggests that Kaneʻaki Heiau was in major operation for centuries, beginning in AD 1545. The last phase of construction occurred during Kamehameha’s campaign to unite the islands (1795-1810.) (WaiʻanaeHawaiianStudies)

When the kapu system was overthrown, Kaneʻaki Heiau, unlike many other ancient religious sites, remained intact. In time, two restoration projects (one from 1969-70 and the other from 1996-97) were completed in order to retain the physical, spiritual and historical aspects of Kaneʻaki Heiau. (WaiʻanaeHawaiianStudies)

Nearby is a huge stone, “Pohaku O Kāne” (Stone of Kāne). This is one of the forms of the god Kāne, the uppermost of the four major gods, was worshipped by the many ʻohana that lived that ahupua’a. In modern times, it has come to be regarded as the guardian over the heiau and is still venerated by some people. (WaiʻanaeHawaiianStudies)

Earlier restoration was completed in 1970. A terrace and platform temple was first constructed on this site about 1545. It underwent six alterations, becoming ever larger and more sophisticated. (NPS)

Tradition says that in 1795 Kamehameha ordered that Kaneʻaki be transformed into a war heiau to insure his final conquest of Kauaʻi (Kaʻena Point, nearby, points directly at that island). (NPS)

Supposedly those who started restoring the temple in the 1940s used Puʻukohola Heiau (at Kohala on the Big Island) as a model for the placement of the houses and idols. (NPS)

Bishop Museum staff supervised the restoration. There is a low terrace from which observers watched the ceremonies, the large hale mana for the priests on the upper platform alongside the smaller hale pahu, with an altar on pole legs between them. (NPS)

Behind the altar is the god figure flanked by two prayer towers. These structures were reconstructed on the basis of postholes found in the stone platform. (NPS)

Waiʻanae School Hawaii Studies Program suggests the following General Protocol Guidelines.

Kaneʻaki Heiau remains a significant place of culture to this very day. Therefore, it is very important to establish guidelines that will ensure the preservation of this sacred site, and to protect those that come to visit. (WaiʻanaeHawaiianStudies)

Your approach to Kaneʻaki Heiau should be very respectful and treated as though you are in the house of god. You may be greeted and briefed by members of Hui Mālama O Kaneʻaki. Then you may proceed to the heiau trail.
Unnecessary noise should be avoided or limited to the lower areas (parking/lawn area).Only guides may speak.
Absolutely no entry allowed onto the main platforms.
You must remain on the trail established by guides. Let your eyes and ears do the touching and not your hands.
The following list of hoʻokupu are considered acceptable offerings: Maiʻa (Hawaiian banana), Awa, Niu, Kumu, Wauke, ʻOhe, Kalo, Ipu or Lua Ki. These offerings should be made in their natural state and not “prepared.” But no hoʻokupu, other than the personal mana you share with us today, is better than inferior offering. (WaiʻanaeHawaiianStudies)

December 30, 2022 by Peter T Young Leave a Comment

Mount Kaʻala

The Waiʻanae Mountains, formed by volcanic eruptions nearly four-million years ago, have seen centuries of wind and rain, cutting huge valleys and sharp ridges into the extinct volcano. Mount Kaʻala, the highest peak on the island of Oʻahu, rises to 4,025 feet.

Today, only a small remnant of the mountain’s original flat summit remains, surrounded by cliffs and narrow ridges. It’s often hidden by clouds.

Mount Kaʻala is mentioned in Hawaiian mythology as a mountain that the goddess Hiʻiaka, the sister of Pele, climbed on her way back to the island of Hawai‘i from Kaua‘i. From there she saw the destruction that Pele, enraged over her long absence, created by causing a flow of lava over her lands in Puna.

According to Hawaiian traditions, the Kaʻala bog, on the west side of the summit, was once a freshwater pond used as a fishpond. Kamaoha was the goddess of this pond in which shore fish and a kind of mullet were caught. The informant who reported the pond to McAllister called it a luakini fishpond (1933), which might indicate its use only by chiefs. (TetraTech)

When viewed from Kūkaniloko, the sun sets directly behind the summit of Mount Kaʻala at the vernal and autumnal equinoxes. Thus, it has been suggested that these places may have been of importance in Hawaiian astronomy and calendric determinations. (TetraTech)

Kaʻala is the subject of several ʻŌlelo Noʻeau.

“Ka ua Kolowao o Kaʻala.
The Mountain-creeper rain of Kaʻala.
This rain is accompanied by a mist that seems to creep among the trees.”

Ancient Kahuna spoke of Mount Kaʻala as being clothed in the golden cloak of Kāne, the first deity of the Hawaiian pantheon. Kaʻala was the guardian of the road to the west, the path of the sun, the resting place on that great road to death where spirits of the dead return to their homeland. (CZM)

Several ʻŌlelo No’eau speak of Kaiona, goddess of Kaʻala and the Waiʻanae Mountains.

Ka wahine hele la o Kaiona, alualu wai li‘ulā o ke kaha pua ‘ōhai.
The woman, Kaiona, who travels in the sunshine pursuing the mirage of the place where the ‘ōhai blossoms grow.

Ke kaha ‘ōhai o Kaiona.
Kaiona’s place where the ‘ōhai grows.

He lokomaika‘i ka manu o Kaiona.
Kind is the bird of Kaiona.
Said of one who helps a lost person find his way home.

Kaiona was known for her kindness and helpfulness. She rescued travelers who lost their way while crossing her mountain home by sending an ʻiwa bird to guide lost individuals to safety. This goddess was so beloved by Hawaiians that her name was given to Bernice Pauahi Bishop in mele that honor Pauahi.

In 1970, Hawaiʻi became one of the first states in the country to recognize the importance of its unique natural resources by establishing the State Natural Area Reserves System (NARS.)

Then, in 1981, the 1,100-acre Mount Kaʻala Natural Area Reserve was established to protect the diversity of native ecosystems, including native shrublands, forests and a bog. (DLNR)

Most of the 1,100-acres of the state natural area reserve at Mount Kaʻala are made up of rugged terrain, including steep, inaccessible gulches. It ranges from wet forest at the top, to lowland dry forest.

The Mount Kaʻala NAR protects Hawaiian plants and animals and ecosystems, most found only in Hawai`i, and some very rare. The only vehicle access is a controlled government road, while arduous ridge trails lead to the summit of Mt. Kaʻala.

There, a boardwalk trail takes you on a walk through a native cloud forest. The boardwalk allows visitors to explore the misty flats of Kaʻala safely, and with a minimum of impact to the fragile plants and animals.

Protection of Mt. Kaʻala Natural Area Reserve’s watershed forests by restoring native forest ecosystems is critical for maintaining the water supply of West and Central Oahu. Volunteers reintroduced the critically endangered kamakahala – with fewer than 100 individuals remaining in the wild – to its native habitat in the ridges of Mt. Kaʻala.

(The FAA maintains an active tracking station at the summit, which is closed to the general public and secured by the US Army from Schofield Barracks. The tracking station can be clearly seen from afar as a white domed shaped structure.)

June 8, 2022 by Peter T Young Leave a Comment

Mākaha

The ahupuaʻa of Mākaha, between Waiʻanae Ahupuaʻa to the southeast and Keaʻau Ahupua‘a to the northwest, extends from the coastline to the Waiʻanae Range.

Pukui noted Mākaha means “fierce;” Roger C. Green suggests it relates to “fierce or savage people” once inhabiting the valley.

Green refers to “…the ʻŌlohe people, skilled wrestlers and bone-breakers, by various accounts [who] lived in Mākaha, Mākua, and Keaʻau, where they often engaged in robbery of passing travelers.” (Cultural Surveys)

Earliest accounts describe Mākaha as a good-sized inland settlement and a smaller coastal settlement. These accounts correlate well with a sketch drawn by Bingham in 1826 depicting only six houses along the Mākaha coastline.

This stream supported traditional wetland agriculture – kalo (taro) – in pre-contact and early historic periods

A “cluster” of habitation structures was concentrated near Mākaha Beach, near the Keaʻau side of Mākaha where there is also reference to a fishpond.

John Papa ʻĪʻī described a network of Leeward O‘ahu trails, which in early historic times crossed the Waiʻanae Range, allowing passage from Central O‘ahu through Pōhākea Pass and Kolekole Pass.

The old coastal trail probably followed the natural contours of the topography. With the introduction of horses, cattle and wagons in the 19th century, many of the coastal trails were widened and graded to accommodate these new introductions. The Pu‘u Kapolei trail gave access to the Waiʻanae district from Central O‘ahu, which evolved into the present day Farrington Highway.

Kuhoʻoheihei (Abner) Pākī, father of Bernice Pauahi, was given the entire ahupuaʻa of Mākaha by Liliha after her husband, Boki, disappeared in 1829.

In 1855, after Chief Pākī died, the administrators of his estate sold the Mākaha lands to James Robinson and Co. Later, in 1862, one of the partners, Owen Jones Holt, bought out the shares of the others.

The Holt family dominated the social, economic and land-use activities in Mākaha until the end of the 19th century. During the height of the Holt family presence, from about 1887 to 1899, the Holt Ranch raised horses, cattle, pigs, goats and peacocks.

Mākaha Coffee Company bought land for coffee cultivation in the Valley, although coffee never caught on. On Holt’s death in 1862, the lands went into trust for his children.

By 1895 the OR&L rail line reached Waiʻanae. It then rounded Kaʻena Point to Mokuleʻia, eventually extending to Kahuku. Another line was constructed through central O‘ahu to Wahiawa.

The Holt Ranch began selling off its land in the early-1900s.

In 1908, the Waiʻanae Sugar Company moved into Mākaha and by 1923, virtually all of lower Mākaha Valley was under sugar cane cultivation. The plantation utilized large tracks of Lualualei, Waiʻanae and Mākaha Valley.

In the 1930s, Waiʻanae Plantation sold out to American Factors Ltd (Amfac.) They started looking for a water source to increase production of the thirsty crop. They tunneled for water; Glover Tunnel, named for the contractor, was 4,200-feet long and had a daily water capacity of 700,000-gallons. The water made available was mainly used for the irrigation of sugar.

For a half century, Mākaha was predominantly sugarcane fields. However, by the middle of the century, the operations were no longer profitable and the plantation started to liquidate.

In 1946, the Dillinghams announced that they were discontinuing rail service, citing decline in tonnage, rising labor costs and tsunami damage in the system. On October 17, 1946 the stockholders of American Factors (owners of the Waiʻanae Sugar Company) voted to liquidate.

Chinn Ho’s Capital Investment Corporation bought the Mākaha lands and looked to resort development in the Valley. He envisioned a travel destination that would be the next Kaʻānapali or even Waikiki, with golf courses, condominiums and hotels.

When the Mākaha big surf break was discovered and the eventual Mākaha International Surfing Championship was underway, tourists starting coming to Waiʻanae in the 1950s, as pioneer surfers made Mākaha Beach famous.

In 1969, the Mākaha Resort was built, including Mākaha Inn and Country Club, with an 18-hole course with tennis courts, restaurant and other golf facilities was opened for local and tourist use.

Over the decades, the resort has had several starts and stops, as well as a number of transfers of ownership.

February 23, 2020 by Peter T Young Leave a Comment

Mākaha Surfing

Although no one knows for sure exactly where and when surfing began, there is no doubt that over the centuries the ancient sport of “heʻe nalu” (wave sliding) was perfected, if not invented, by the kings and queens of Hawaiʻi, long before the 15th century AD.

“Surf-riding was one of the most exciting and noble sports known to the Hawaiians, practiced equally by king, chief and commoner. It is still to some extent engaged in, though not as formerly, when it was not uncommon for a whole community, including both sexes, and all ages, to sport and frolic in the ocean the livelong day.” (Malo)

One of the early (if not first) written descriptions of surfing in Hawaiʻi (Kealakekua Bay:) “The surf, which breaks on the coast round the bay, extends to the distance of about one hundred and fifty yards from the shore ….”

“Whenever, from stormy weather, or any extraordinary swell at sea, the impetuosity of the surf is increased to its utmost height, they choose that time for this amusement … twenty or thirty of the natives, taking each a long narrow board, rounded at the ends, set out together from the shore.”

“… As soon as they have gained … the smooth water beyond the surf, they lay themselves at length on their board, and prepare for their return. … their first object is to place themselves on the summit of the largest surge, by which they are driven along with amazing rapidity toward the shore. …”

“The boldness and address with which we saw them perform these difficult and dangerous manoeuvres, was altogether astonishing, and is scarcely to be credited.” (The Three Voyages of Captain James Cook Round the World, Vol. VII, 3rd Voyage, March 1779, pp 134-135)

“The surf-riders, having reached the belt of water outside of the surf, the region where the rollers began to make head, awaited the incoming of a wave, in preparation for which they got their boards under way by paddling with their hands until such time as the swelling wave began to lift and urge them forward.” (Malo)

“(T)hey resorted to the favorite amusement of all classes – sporting on the surf, in which they distinguish themselves from most other nations. In this exercise, they generally avail themselves of the surf-board, an instrument manufactured by themselves for the purpose.” (Bingham)

“The inhabitants of these islands, both male and female, are distinguished by their fondness for the water, their powers of diving and swimming, and the dexterity and ease with which they manage themselves, their surf-boards and canoes, in that element.” (Bingham)

One reporter on an early OR&L rail ride wrote a glowing story of the railroad trip to Waiʻanae at its opening on July 4, 1895: “For nine miles the road runs within a stone’s throw of the ocean and under the shadow of the Wai‘anae Range.”

“With the surf breaking now on the sand beach and now dashing high on the rocks on one side, and with the sharp craigs and the mountains interspersed with valleys on the other, patrons of the road are treated to some of the most magnificent scenery the country affords.” (Cultural Surveys)

Until the 1930s, modern surfing in Hawaiʻi was focused at Waikīkī; there the waves were smaller. Then, in 1937, Wally Froiseth and John Kelly, reportedly on a school trip witnessed the large break at Mākaha and later surfed its waves. They were later joined by George Downing and others.

Riding at an angle to the wave, rather than the straight to shore technique, on the new “hot curl” board, with narrower tails and V-hulled boards, allowed them to ride in a sharper angle than anyone else.

Mākaha became the birthplace of big wave surfing. Even before Oʻahu’s North Shore, Mākaha was ‘the’ place for surfing – especially big-wave surfing.

In January 1955, the first Mākaha International Surfing Championships was held and for the next decade was considered the unofficial world championships of surfing.

While that contest faded away, in 1977, Buffalo Keaulana, a living legend of Mākaha (and Mākaha International champion in 1960,) started the Buffalo Big Board Surfing Classic (featuring canoe-surfing, tandem surfing, bullyboarding (oversize tandem bodyboards), bodysurfing and longboards) and it has been held every year since.

By doing this he has helped sustain and promote the old ways and pass on this knowledge to the keiki. This will help the children of today and tomorrow understand their cultural background so strongly rooted in nature.

For these reasons, it is vital to preserve this natural class room so that the kūpuna can pass on their manaʻo and keep the Hawaiian culture alive. (Cultural Surveys)

Rell Sunn, the ‘Queen of Makaha,’ in 1976 began the Rell Sunn Menehune Surf Contest; children 12 and under compete in body board, long board and short board, and each event is broken into age and gender categories. In 1983, Sunn was diagnosed with cancer; she died in 1998.

When asked where his favorite place to surf is, Buffalo said, “…right here in Mākaha. Mākaha is the best place to surf, you have the channel and the wave comes from that end you see the white water going on that side coming that way.” (Cultural Surveys)

Today, surfing is thought of as a lifestyle in Hawaiʻi, it is part of the local culture. As an island state, the shore is the beginning of our relationship with the ocean – not the edge of the state line. Surfing expands our horizon, refreshes, rejuvenates and gives hope. It has helped people find harmony in one’s self and the vast ocean. (Hawaiʻi Quarter Design)

As former Hawai’i State governor, George Ariyoshi, stated, “Those of us fortunate to live in Hawaiʻi are extremely proud of our state and its many contributions to the world. Surfing certainly is one of those contributions.”

“It is a sport enjoyed by men, women and children in nearly every country bordering an ocean. Surfing was born in Hawai’i and truly has become Hawaiʻi’s gift to the world of sports.”

Missionary Hiram Bingham, noted (rather poetically,) “On a calm and bright summer’s day, the wide ocean and foaming surf … the green tufts of elegant fronds on the tall cocoanut trunks, nodding and waving, like graceful plumes, in the refreshing breeze …”

“… the natives … riding more rapidly and proudly on their surf-boards, on the front of foaming surges … give life and interest to the scenery.”

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Buffalo Keaulana at Makaha (SurfingHeritage)- Dec. 15, 1962

Buffalo Keaulana documentary by Tommy Moore

Bob Simmons (center) and Flippy Hoffman (right) at Makaha - 1953

Fred Hemmings, Senior Men’s champion, Makaha, 1966. Hemmings recently announced that he will not run for reelection to the Hawaii State Senate, where he served since 2000.

Greg_Noll-Makaha-(AlbyFalzon)-December 4th, 1969

Greg_Noll-(same_wave)-Makaha-(AlbyFalzon)-December 4th, 1969

Makaha International Surfing Championships held the day after Christmas, 1967-(star-bulletin)

Makaha International Surfing Championships, 1965. George Downing, 1st place winner, Senior Men’s Division, receiving trophy from Queen Leimomi. Photographer unknown.

Fred Hemmings, Chinn Ho, Duke Kahanamoku and Butch Van Artsdalen

Makaha, 1965. Top finishers in senior men’s division: George Downing, center; Fred Hemmings, right, in sun glasses; and Mike Doyle. John Lind, announcing, at far left. Photographer unknown.

Makaka International Surfing Championships, Junior Men’s winners receiving awards. 1965. Photographer unknown.

Tandem Makaha style. Photo by Bernie Baker

Wally Froiseth. Date on back: Sep 1, 1955. Waikiki Surf Club photo.

December 5, 2019 by Peter T Young Leave a Comment

Waiʻanae

The Waianae Coast received its name from the mullet that was once farmed here. Wai means water, and ʻanae means large mullet (perhaps from mullet in the muliwai, or brackish-water pools, that were once common in the backshore on many Waiʻanae beaches.) These fish were once produced in large amounts.

A legend describes the origins of niu (coconut) in the Hawaiian Islands, as well as the naming of Pōkaʻī Bay. Pōkaʻī was a voyaging chief of Kahiki (Tahiti) who is said to have brought coconut palms to Hawai‘i. A huge grove of coconuts once lined the shore of Pōka‘ī Bay.

The trees provided shelter and useful materials for the ancient Hawaiian village. This grove, known as “Ka Uluniu o Pokai,” was not just a legend as it was noted by western sailors in the 1700s.

Waiʻanae Ahupuaʻa within the Waiʻanae District was its Royal Center in the late-1600s to the 1700s. The ahupuaʻa had numerous important heiau and the largest population of the district at European contact.

Prior to contact with the Hawaiian Islands by Captain James Cook in 1778, the population of Waiʻanae was approximately 4,000 to 6,000 people.

In 1793, Vancouver described Waiʻanae as desolate and barren: “From the commencement of the high land to the westward of Opooroah [Puʻuloa] was … one barren rocky waste, nearly destitute of verdure, cultivation or inhabitants, with little variation all to the west point of the island. …”

“Nearly in the middle of this side of the Island is the only village we had seen westward of Opooroah. … The shore here forms a small sandy bay. On its southern side, between the two high rocky precipices, in a grove of cocoanut and other trees, is situated the village. …”

“The few inhabitants that visited us from the village, earnestly entreated out anchoring and told us, that if we would stay until morning, their chief would be on board with a number of hogs, and a great quantity of vegetables. … The face of the country did not, however, promise an abundant supply.” (Vancouver)

A Waiʻanae kahuna (priest) prophesied the coming of a “big fish” who “would eat all the little fish.” The following year (1795,) Kamehameha invaded and conquered Oʻahu. Following Kamehameha’s succession as ruling chief, “the despoiled people in large numbers fled to Waiʻanae and settled there. This part of Oahu being hot, arid, isolated, with little water, was not coveted by the invaders”. (City P&R)

In direct contrast was an inland description of Waiʻanae recorded by Handy in 1940: In ancient times Waiʻanae Valley had extensive systems of terraces along its various streams, in what is now forest and water reserve, and well down into the broad area not covered by sugar cane.

Names were obtained for 14 district terrace sections, watered by Olahua Stream, extending as far down as the site of the present power house. The section named Honua, including the group of terraces farthest inland, belonged to the aliʻi of the valley. (City P&R)

In the 1800s, missionary Levi Chamberlain traveled to Waiʻanae, describing it as: “… a very beautiful place, opening an extensive valley … having a view of the sea from those points …”

“… on the left is a grove of coconuts on low ground through the midst of which runs a beautiful stream of clear water from the mountains. Houses are scattered here and there in the grove and clumps of sugar cane and rows of bananas are see interspersed.” (Chamberlain)

The census in 1835 listed 1,654 residents on the Waiʻanae coast. In 1855, JW Makalena, the Waiʻanae tax collector, listed these figures for taxpayers: Waiʻanae Kai – 62, Kamaile – 44, Mākaha – 38, Makua – 21, Maile – 9, Nanakuli – 8. These were generally adult males. Assuming each adult male had a family of four, estimates of population are: Waiʻanae Kai – 250, Kamaile – 175, Makaha – 150, Makua – 85, Maili – 35, and Nanakuli – 30.

Christian missionaries were quick to establish missions throughout Oʻahu following their arrival in 1820. Ordained in 1850, Stephen Waimalu became the first Hawaiian minister of Waiʻanae.

In the mid-1800s, Paul Manini (son of Don Francisco de Paula Marin) had a lease over Waiʻanae Valley; he raised cattle on the land. By the late-1870s most of Waiʻanae Ahupuaʻa was in ranching. JM Dowsett had acquired Waiʻanae Uka by 1870 and by 1880 was running a grazing ranch on 17,200 acres of the Waiʻanae Valley. (City P&R)

Prior to the 1880s, the Waiʻanae coastline may not have undergone much alteration. The old coastal trail probably followed the natural contours of the local topography. With the introduction of horses, cattle and wagons in the nineteenth century, many of the coastal trails were widened and graded.

However, sugar was to be the economic future of Hawaiʻi and with the passing of the treaty of reciprocity in 1876, allowing sugar into the United States duty free, the profits became enormous.

In 1879 Judge Hermann A Wideman, GN Wilcox and AS Wilcox started the Waiʻanae Company to grow sugar in the Mākaha, Waiʻanae and Lualualei valleys.

With the addition of a railroad for hauling cane, Waiʻanae Company carried the distinction of being the most modern and efficient in all of Hawai`i.

As the success of sugar cultivation grew, so did Waiʻanae Village. By the 1890s, there was a resident postmaster, two mail deliveries a week, a steamer arrival every Friday and the plantation manager’s office boasted a telephone (McGrath).

Eventually as the sugar lands increased, squabbles arose between the plantation and the taro farmers over the precious and limited water resources. Wells dug by the McCandless brothers solved the crises for the plantation for a while. At its peak, the plantation produced 13.79 tons of sugar per acre in 1935.

John Papa ‘Ī‘ī describes a network of Leeward O‘ahu trails, which in early historic times crossed the Waiʻanae Range, allowing passage from Central O‘ahu through Pōhākea Pass and Kolekole Pass. The Pu‘u Kapolei trail gave access to the Waiʻanae district from Central O‘ahu, which evolved into the present day Farrington Highway.

In 1888, Benjamin F Dillingham secured a franchise from King Kalākaua to build a railroad that eventually extended from Honolulu, along the Waiʻanae coast, around Kaʻena Point, to Waialua and Kahuku. With easy access to the Waiʻanae coast by train came limited development

The arrival of WW II changed the character and land use of Waiʻanae. Some of the best sugar lands were taken over by the military, which was the beginning of the end for the Waiʻanae Plantation, that closed in 1947. Lots of information here from McGerty and Spear in City P&R.

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Farrington_Highway-Makaha_Beach-(CulturalSurveys)-1947

Farrington_Highway-(Cultural_Surveys)-late-1940s

Suydam Cutting, NY explorer & writer; Jouett Todd, Louisville attorney; Walter Dillingham; W. Averell Harriman, chmn Board; Sloan Colt, pres NY Banker’s Trust Co; Hugh Chrisholm, Portland MO.