Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Maui No Ka Oi

Several have asked about historical information on Lahaina and West Maui. Here is a repeat of something I posted a while ago – its focus is on West Maui.

West Maui was considered a ‘window to the world’ because this area has seen the comings and goings of rival chiefs, kings, missionaries, whalers, government officials, the military, sugar and pineapple plantation owners, early labor immigrants, celebrities and travelers for centuries.

This ‘window’ is a metaphor. As a ‘window to the world,’ the stories of West Maui give a bigger perspective of the world, than we would otherwise have, and helps us to expand our view and broaden our understanding of the world.

History tells us much about a community – what it is and where it has come from. West Maui has a rich history dating back to the times of: Pre-contact Hawaiʻi; Hawaiian Monarchy; American Protestant Missionaries; Whaling industry; Sugar and Pineapple Plantations; and Evolution of the West Maui Community.

Each successive passage of an era has added to the cultural richness of the community. And through the tireless efforts of numerous organizations and individuals in the community, much has been done to preserve the historic character of West Maui town and to restore historic sites.

The island of Maui is divided into twelve moku; Kāʻanapali, Lāhainā, Wailuku, Hāmākuapoko, Hāmākualoa, Koʻolau, Hāna, Kīpahulu, Kaupō, Kahikinui, Honuaʻula and Kula. Two of these, Kāʻanapali and Lāhainā make up West Maui.

Probably there is no portion of our Valley Isle, around which gathers so much historic value as West Maui. It was the former capital and favorite residence of kings and chiefs.

After serving for centuries as Royal Center to ruling chiefs, West Maui was selected by Kamehameha III and his chiefs to be the seat of government; here the first Hawaiian constitution was drafted and the first legislature was convened.

Hawai‘i’s whaling era began in 1819 when two New England ships became the first whaling ships to arrive in the Hawaiian Islands. Over the next two decades, the Pacific whaling fleet nearly quadrupled in size and in the record year of 1846, 736-whaling ships arrived in Hawai’i.

Although Honolulu was originally the port most favored by the whalers, West Maui often surpassed it in the number of recorded visits, particularly from about 1840 to 1855.

Lāhainā Roads, also called the Lāhainā Roadstead is a channel between the islands of Maui and Lānai (and to a lesser extent, Molokai and Kahoʻolawe) making it a sheltered anchorage.

The central location of the Hawaiian Islands between the continent and Japan whaling grounds brought many whaling ships to the Islands. Whalers needed food and the islands supplied this need from its fertile lands.

Between the 1820s and the 1860s, the Lāhainā Roadstead was the principal anchorage of the American Pacific whaling fleet. One reason why so many whalers preferred West Maui to other ports was that by anchoring in a roadstead from half a mile to a mile from shore they could control their crews better than when in a harbor.

Another factor to affect the change, growth and social structure of West Maui was the arrival of the first missionaries in the islands during 1820.

The first missionaries to be established at Lāhainā, the Rev. CS Stewart and the Rev. William Richards, arrived in 1823. They came at the request of Queen Mother Keōpūolani, who moved to live in Lāhainā that year.

The great event of 1823 was the death of Keōpūolani at Lāhainā. Within an hour before “joining the Great Majority” she had been baptized as a Christian, an occurrence which proved a great stimulus to increasing the influence of the missionaries. King Kaumuali’i of Kauai, at his special request, was buried beside Keōpūolani in 1824. (NPS)

In 1831, classes at the new Mission Seminary at Lahainaluna (later known as Lahainaluna (Upper Lahaina)) began. The school was established by the American Board of Commissioners of Foreign Missions “to instruct young men of piety and promising talents” (training preachers and teachers.) It is the oldest high school west of the Mississippi River.

Per the requests of the chiefs, the American Protestant missionaries began teaching the makaʻāinana (commoners.) Literacy levels exploded.

From 1820 to 1832, in which Hawaiian literacy grew by 91 percent, the literacy rate on the US continent grew by only 6 percent and did not exceed the 90 percent level until 1902 – three hundred years after the first settlers landed in Jamestown – overall European literacy rates in 1850 had not been much above 50 percent.

Centuries ago, the early Polynesian settlers to Hawaiʻi brought sugar cane with them and demonstrated that it could be grown successfully.

It was not until 1823 that several members of the West Maui Mission Station began to process sugar from native sugarcanes for their tables. By the 1840s, efforts were underway in West Maui to develop a means for making sugar as a commodity.

Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for a contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

It is not likely anyone then foresaw the impact this would have on the cultural and social structure of the islands. The sugar industry is at the center of Hawaiʻi’s modern diversity of races and ethnic cultures. Of the nearly 385,000-workers that came, many thousands stayed to become a part of Hawai‘i’s unique ethnic mix. Hawai‘i continues to be one of the most culturally-diverse and racially-integrated places.

Pioneer Mill Company was one of the earliest plantations to use a steam tramway for transporting harvested cane from the fields to the mill. Cane from about 1000‐acres was flumed directly to the mill cane carrier with the rest coming to the mill by rail. (The Sugar Cane Train is a remnant of that system.)

In 1859, an oil well was discovered and developed in Titusville, Pennsylvania; within a few years this new type of oil replaced whale oil for lamps and many other uses – spelling the end of the whaling industry.

By 1862, the whaling industry was in a definite and permanent decline. The effect of West Maui was striking. Prosperity ended, prices fell, cattle and crops were a drag on the market, and ship chandleries and retail stores began to wither.

Historically Maui’s second largest industry, pineapple cultivation has also played a large role in forming Maui’s modern day landscape. The pineapple industry began on Maui in 1890 with Dwight D. Baldwin’s Haiku Fruit and Packing Company on the northeast side of the island.

West Maui’s roots in the historic pineapple industry began in 1912, when of Honolua Ranch manager, David Fleming began growing pineapple there; almost overnight the pineapple industry boomed.

The ranch was soon renamed Baldwin Packers; at one time they were the largest producer of private label pineapple and pineapple juice in the nation.

One of the first hotels in West Maui was the Pioneer Hotel – founded in 1901. George Freeland arrived in the Lāhainā roadstead on a ship that had just come from a long voyage through the south seas; he noted a need for a hotel.

It remained the only place for visitors to stay on Maui’s west side until the early-1960s. Tourism exploded; West Maui is a full-fledged tourist destination second only to Waikīkī.

Lāhainā’s Front Street, offering an incredible oceanfront setting, people of diverse cultures, architecture and incredible stories of Hawaiʻi’s past, was recognized as one of the American Planning Association’s 2011 “Great Streets in America.”

The following link is to a larger discussion on West Maui – it was prepared a few years ago, before the fires.

Click HERE to view/download for more information on West Maui’s place in the Islands and world.

To see and read about the many structures that were lost in the Lahaina fire, I encourage you to download an App developed by the Lahaina Restoration Foundation that was put together as a ‘Walking Tour’ through Lahaina (you will see images and information on the pre-fire structures):

https://lahainarestoration.org/lahaina-historic-trail/

The tragic fire in Lahaina destroyed many of the physical structures of the community. Some of the historic buildings may be rebuilt; something else will take the place of others.

But the fires did not take away the memory we share of this area. Do what you can to help those that have been impacted and share your memories of West Maui and Lahaina.  Maui No Ka Oi (Maui is the best).

© 2023 Hoʻokuleana LLC

Humpback_Whale-Maui-(Stan_Butler-NOAA)-WC
Humpback_Whale-Maui-(Stan_Butler-NOAA)-WC
Olowalu-Petroglyphs
Olowalu-Petroglyphs
Bathing scene, Lahaina, Maui, watercolor, by James Gay Sawkins-1855
Bathing scene, Lahaina, Maui, watercolor, by James Gay Sawkins-1855
Port-of-Lahaina-Maui-1848
Port-of-Lahaina-Maui-1848
Whale-ships at Lahaina-(vintagehawaii)-1848
Whale-ships at Lahaina-(vintagehawaii)-1848
Edward_T._Perkins,_Rear_View_of_Lahaina,_1854
Edward_T._Perkins,_Rear_View_of_Lahaina,_1854
Whales from McGregor Point-(cphamrah)
Whales from McGregor Point-(cphamrah)
Pioneer Mill
Pioneer Mill
McGregor_Point-Norwegian-Monument
McGregor_Point-Norwegian-Monument
Lahaina_from_offshore_in-1885
Lahaina_from_offshore_in-1885
Lahaina_Boat_Landing
Lahaina_Boat_Landing
Lahaina,_West_Maui,_Sandwich_Islands2,_watercolor_and_pencil,_by_James_Gay_Sawkins-1855
Lahaina,_West_Maui,_Sandwich_Islands2,_watercolor_and_pencil,_by_James_Gay_Sawkins-1855
Lahaina,_Maui,_c._1831
Lahaina,_Maui,_c._1831
Lahaina, Front Street 1942
Lahaina, Front Street 1942
Lahaina Tunnel Dedication (1951)
Lahaina Tunnel Dedication (1951)
Lahaina Roads
Lahaina Roads
Lahaina Harbor before harbor perimeter retaining wall built-ca 1940
Lahaina Harbor before harbor perimeter retaining wall built-ca 1940
Lahaina Courthouse-fronting beach-(now Lahaina Small Boat Harbor)
Lahaina Courthouse-fronting beach-(now Lahaina Small Boat Harbor)
Banyan Tree located in courthouse square in the center of Lahaina
Banyan Tree located in courthouse square in the center of Lahaina
Baldwin Packers Cannery (kapalua)
Baldwin Packers Cannery (kapalua)
1837 Map of the Islands; made by students at Lahainaluna School (Mission Houses)
1837 Map of the Islands; made by students at Lahainaluna School (Mission Houses)

by Peter T Young Leave a Comment

This Was a Place of Peace

Puʻuhonua is a Hawaiian designation for a land of refuge or sanctuary, stemming from early Polynesian cultural traditions. Each Hawaiian island had several puʻuhonua. Christian missionaries to the Sandwich Islands noted the similarity of puʻuhonua to ancient Hebrew “cities of refuge,” a function assigned to church buildings in western religion.

A decree by Queen Kaʻahumanu, before her death in 1832, re-established Maui puʻuhonua grounds which had existed from prehistoric times, one of which was Olowalu Valley.

Between 1-million and almost 2-million years ago, lava from Puʻu Kukui formed the fifteen-mile long West Maui mountain ridge. It was named Puʻu Laina in Lāhainā and called Kahalawai in Wailuku.

Olowalu Ahupuaʻa begins atop Pu’u Kukui at the 4,457-foot elevation; it is directly behind the head of ʻIao Valley in Wailuku. From this narrow point its boundaries trace downhill through Olowalu upper valley.

In the fourteenth century, King Hua of Maui sent his men into the mountains of Olowalu to trap nesting ʻuaʻu birds; the mountains were thick with ʻiliahi, koa, kou and ʻōhiʻa and cloud drip was captured as the moist tradewinds blew through.  When the hills were cleared of sandalwood and other hardwoods in the early-1800s, Olowalu Valley is drier today than it was in the past.

Trails extended from the coast to the mountains; a trail known as the alanui or “King’s trail” built by Kihapiʻilani, extended along the coast passing through all the major communities between Lāhainā and Makena.

A trail to Wailuku once ran near the top of Puʻu Kukui and continued back over the northeast wall into the head of ʻIao Valley; it was a land route between Wailuku and Olowalu, with the upper valley serving as a rest stop before attempting the crossing of the Olowalu mountains to ʻIao Valley.

In 1790, when Kamehameha conquered Maui at the Battle of Kepaniwai, defeated Maui ali’i escaped through Olowalu Pass and Olowalu Valley and fled by sea to Moloka’i and O’ahu.

At lower elevations, Olowalu valley opens up to a gently sloped, fanned alluvial plain.  Near the stream was wetland kalo (taro) cultivation, which incorporated pond fields and irrigation canals.  In areas where water was not as abundant, food crops such as sugar cane, banana, and sweet potato and material crops like kukui, wauke, ʻolona, pili and naio. were grown. Olowalu was known for dry-land taro and breadfruit groves.  Agriculture in this area of the island was believed to have started in about 1200-1400 AD.

Inshore lowlands of Olowalu and Ukumehame ahupua’a were once salt marsh habitats for nesting sea birds, shore birds, fish and mollusks. These wetlands supported native grasses and shrubs.

The name “Olowalu” translates to “a cluster of hills;” multiple cinder cones are common features of southwest rift zones on Hawaiian Islands.  Early Hawaiian planters and modem sugar growers quarried or leveled some of these in the process of farming. (In modem times, “split hill” in northern Olowalu was completely removed to Kāʻanapali Beach for the construction of their executive golf course; only the tip of the hill makai of the highway remains.)

“Olowalu” is also a Hawaiian verb/adjective, used to describe a number of sounds occurring at once, or a din, such as drums beating, dogs barking, or chickens crowing at the sun. La’amaikahiki, who is credited with bringing the drum to Hawai’i from Tahiti in the eleventh century, is called, “O ke ali’i ke olowalu a ka pahu a Hawai’i.” “The ali’i is the rumble of Hawai’i’s drums.” Both definitions apply at Olowalu Valley.

Kaʻiwaloa Heiau (“the great ‘ʻiwa” – 100 by 150-feet) served entire region from Ukumehame (to the south) to Kekaʻa on the north.) The ʻiwa bird frequented Olowalu, it is an aid to Polynesian navigators and is often pictured at the center of the navigators’ sky compass. Kaʻiwaloa heiau faces south-southwest toward Kahoʻolawe and Ke Ala i Kahiki navigation lane to Tahiti.

Petroglyphs were inscribed and are still visible on the bare stone sides of a hill about a mile in from the highway past the present Olowalu Store. The figures are of several types and timeframes, including those of dogs, women, children and letters from the English alphabet.

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.  The Eleanora arrived in the islands first at Kohala on the island of Hawaiʻi.  After a confrontation with a local chief, Metcalf then sailed to the neighboring island of Maui to trade along the coast.

Captain Simon Metcalf anchored his trading ship the Eleanora off shore, probably at Makena Bay, to barter for necessary provisions.  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 for its nails. (Nails were treasured like gems in ancient Hawaiʻi; they were used for fishhooks, adzes, drills, daggers and spear points.)   An enraged Metcalfe invited the villagers to meet the ship, indicating he wanted to trade with them.

However, he had all the cannons loaded and ready on the side where he directed the canoes to approach. When they opened fire, about one hundred Hawaiians were killed, and many others wounded.  Hawaiians referred to the slaughter as Kalolopahu, or spilled brains.

This tragedy, termed the Olowalu Massacre, set into motion a series of events which left two Western seamen and a ship (the Fair American) in the hands of Big Island chief Kamehameha.  John Young (off the Eleanora) and Isaac Davis (off the Fair American) befriended Kamehameha I and became respected translators and his close and trusted advisors.  They were instrumental in Kamehameha’s military ventures and his ultimate triumph in the race to unite the Hawaiian Islands.

Kalola ruled the puʻuhonua of Olowalu and presided over Kaʻiwaloa Heiau. Kahekili, ruler of Maui, lived at Halekiʻi Heiau around 1765. This indicates the important spiritual, political and economic connection between ʻIao and Olowalu. Kalola was still ruling at Olowalu in 1790 when Simon Metcalf fired cannon on Honua’ula and Olowalu.

Several months after the massacre at Olowalu, Kalola watched the great Battle of Kepaniwai from a panoramic flat area in the back of ʻIao Valley.  Kamehameha stormed Maui with over twenty thousand men, and after several battles Maui troops retreated to ʻIao Valley. Kalola, her family and seven high chiefs of Maui escaped through the pass to Olowalu, where they boarded canoes for Molokaʻi and Oʻahu.

Commercial sugar is said to have started here by King Kamehameha V, who reigned from 1863 to 1872. The mill was probably constructed in the 1870s. Included with the mill was a 2-foot gauge railroad, a manager’s house and 3 other plantation houses.

The plantation was incorporated as the Olowalu Sugar Company in May 1881 and eventually was sold to Pioneer Mill Company, Ltd. in 1931. Lands in Olowalu eventually became a part of the former Pioneer Mill lands until the closure of the mill in the late-1990s. Since then, much of the former sugar lands have laid fallow.  (Lots of information here from Olowalu Cultural Reserve.)

© 2023 Hoʻokuleana LLC

 

by Peter T Young Leave a Comment

Kū‘au

Oral histories and ethnohistoric accounts indicate that while primary activities occurred within the Wailuku area, coastal areas like Pā‘ia and Kū‘au supported smaller-scale agricultural endeavors such as sweet potato cultivation, and were a primary source of a variety of readily available marine resources. (Hart)

The ahupua‘a lands of Hali‘imaile, Pā‘ia, Kū‘au (‘handle’) and Hula‘ia (also spelled Hule‘ia) were made a part of the larger Hāmākua Poko Ahupua’a sometime prior to the land division known as the Great Mahele, in 1848.

In traditional times, Hāmākua Poko Ahupua’a formed a natural and political land division between the six major “Kula” land divisions which extended from the leeward shoreline to the upper reaches of Haleakala to the south, and the traditional region known as Hāmākua Loa, a collection of thirty narrow windward land divisions that include five perennial streams.

(‘Kula’ lands were the farmlands above the shoreline, on the plains or sloping lands; those to seaward being termed ko kula kai and those toward the mountains ko kula uka (uka, inland or upland.) An act of 1884 distinguished dry or kula land from wet or taro land.)

Hāmākua Poko measures four miles in width along the shoreline, and is roughly pie shaped, with both north-south boundaries joining at Pu‘u O Kaka‘e, some 4,800 ft. above mean sea level.  (Cultural Surveys)

The growth of the sugar industry was augmented by imported labor from foreign lands. The various ethnic groups that provided needed labor to fuel a large plantation economy is reflected in the names of the various labor camps surrounding the Pā‘ia area: Hawaiian Camp, Russian Camp, Spanish Camp, Portuguese Camp, Chinese Camp, and Japanese Camp.

A total of thirteen camp communities were formed and situated throughout the sugar lands and towns appeared at Pu‘unēnē and Spreckelsville.

Railroads constructed by the sugar companies facilitated communication between the camps and provided transportation for hauling sugar cane. Remnants of the railroad bed are still evident at the western end of Puna Road in Pā‘ia.

Labor camps were consolidated and relocated over time, with some having developed into modem urban centers such as Kahului and Wailuku.  (Hart)

Remnants of these former camps remain in the form of small, scattered cemeteries that occur along the coastline near Pā‘ia and Kū‘au. Historic period artifacts, including ceramics, bottle glass, metal objects, square nails, marbles, and other objects relating to daily activities in the sugar camps. have been documented in nearby sugar cane fields. (Hart)

On May 31, 1858, H Holdsworth, Richard Armstrong, Amos Cooke, G Robertson, MB Beckwith and FS Lyman (shareholders in Castle & Cooke) met to consider the initiation of a sugar plantation at Haiku on Maui.

Shortly after (November 20, 1858,) the Privy Council authorized the Minister of the Interior to grant a charter of incorporation to them for the Haiku Sugar Company.

At the time, there were only ten sugar companies in the Kingdom of Hawaiʻi. Five of these sugar companies were on the island of Maui, but only two were in operation. The five were: East Maui Plantation at Kaluanui, Brewer Plantation at Haliimaile, LL Torbert and Captain James Makee’s plantation at ʻUlupalakua, Hāna and Haiku Plantation.

The mill, on the east bank of Maliko Gulch, was completed in 1861; 600-acres of cane the company had under cultivation yielded 260 tons of sugar and 32,015 gallons of molasses. Over the years the company procured new equipment for the mill.

Using the leading edge technology of the time, the Haiku Sugar Mill was, reportedly, the first sugarcane mill in Hawaiʻi that used a steam engine to grind the cane.

Their cane was completely at the mercy of the weather and rainfall; yield fluctuated considerably. For example it went from 970-tons in 1876 to 171-tons in 1877.

(In 1853, the government of the Kingdom of Hawai‘i had set aside much of the ahupua‘a of Hāmākuapoko to the Board of Education. The Board of Education deeded the Hāmākuapoko acreage which was unencumbered by native claims to the Trustees of Oʻahu College (Punahou) in 1860, who then sold the land to the Haiku Sugar Company (Cultural Surveys))

In 1871 Samuel T Alexander became manager of the mill. Alexander and later his partner, Henry Perrine Baldwin, saw the need for a reliable source of water, and started construction of the Hāmākua ditch in 1876.

With the completion of the ditch, the majority of Haiku Plantation’s crops were grown on the west side of Maliko gulch. As a result in 1879 Haiku mill was abandoned and its operations were transferred to Hāmākuapoko where a new factory was erected, which had more convenient access to the new sugar fields.

Other ditches were later added to the system, with five ditches at different levels used to convey the water to the cane fields on the isthmus of Maui. In order of elevation they are Haiku, Lowrie, Old Hāmākua, New Hāmākua, and Kaluanui ditches.

The “Old” Hāmākua Ditch was the forerunner to the East Maui Irrigation System.   This privately financed, constructed and managed irrigation system was one of the largest in the United States. It eventually included 50 miles of tunnels; 24 miles of open ditches, inverted siphons and flumes; and approximately 400 intakes and 8 reservoirs.

Although two missionaries (Richard Armstrong and Amos Cooke) established the Haiku Sugar Company in 1858, its commercial success was due to a second-generation missionary descendant, Henry Perrine Baldwin. In 1877, Baldwin constructed a sugar mill on the west side of Maliko Gulch, named the Hāmākuapoko Mill.

By 1880, the Haiku Sugar Company was milling and bagging raw sugar at Hāmākuapoko for shipment out of Kū‘au Landing. The Kū‘au Landing was abandoned in favor of the newly-completed Kahului Railroad line in 1881, with all regional sugar sent then by rail to the port of Kahului.

Today, Kū‘au is in the vicinity, and mauka of the Kū‘au Store and Mama’s Fish House.

© 2023 Ho‘okuleana LLC

by Peter T Young Leave a Comment

Betsey Stockton

Born in 1798 in Princeton, New Jersey, as a slave owned by the family of Robert Stockton, Esq., Betsey Stockton was presented as a gift to the Stockton’s eldest daughter and her husband, the Reverend Ashbel Green (who was later the President of Princeton College (later known as Princeton University.))

Although masters did not typically favor educating their slaves beyond proficient training as domestic nurse, seamstress and cook, Green gave her books and encouraged her to use the family library. She later attended evening classes at Princeton Theological Seminary.

In September 1816, Betsey’s application for admission to the First Presbyterian Church in Princeton was formally approved. Around 1817, Ashbel Green freed her.

Stockton often spoke to Green about her wish to journey abroad, possibly to Africa, on a Christian mission. Green introduced her to Charles S Stewart, a young missionary, newly ordained in 1821, who was about to be sent by the American Board of Commissioners for Foreign Missions (ABCFM) to Hawaiʻi.

Through a special agreement between Green, the Stewarts and the ABCFM, Stockton joined the mission both as a domestic in the Stewart household and was commissioned by the ABCFM as a missionary.

She became the first single American woman sent overseas as a missionary.

Her contract with the Board and with the Stewarts said that she went “neither as an equal nor as a servant, but as a humble Christian friend” to the Stewarts, and provided that she was not to do more than an equal share of menial duties which might “prevent her being employed as a teacher of a school”.

In November 1822, Stockton, the Stewarts and the other missionaries in the 2nd Company set sail on the ‘Thames’ from New Haven, Connecticut for the Hawaiian Islands.

On April 24, 1823, “we saw and made Owhyhee (Hawaiʻi). At the first sight of the snow-capped mountains, I felt a strange sensation of joy and grief. It soon wore away, and as we sailed slowly past its windward side, we had a full view of all its grandeur.”

“The tops of the mountains are hidden in the clouds, and covered with perpetual snow. We could see with a glass the white banks, which brought the strong wintry blasts of our native country to our minds so forcibly, as almost to make me shiver.” (Betsey Stockton Journal)

Upon her arrival, Stockton became the first known African American woman in Hawaiʻi.

Intelligent, industrious and frugal, she was aptly described as a devoted Christian, not only because of her constant attendance at church and her faith in God, but also because she supported the interests of the church, secured clothes for her students, and helped to heal the sick while continuing her domestic work to help the Stuarts. (Jackson)

“On Saturday, the 10th of May (1823,) we left the ship, and went to the mission enclosure at Honoruru. We had assigned to us a little thatched house in one corner of the yard, consisting of one small room, with a door, and two windows – the door too small to admit a person walking in without stooping, and the windows only large enough for one person to look out at a time.”

“The family all eat at the same table, and the ladies attend to the work by turns. Mrs. Stewart and myself took each of us a day separately.” (Betsey Stockton Journal)

“On the 26th of May (1823) we heard that the barge (Cleopatra’s Barge, or “Haʻaheo o Hawaiʻi,” Pride of Hawaiʻi) was about to sail for Lahaina, with the old queen (Keōpūolani) and princess (Nāhiʻenaʻena;) and that the queen was desirous to have missionaries to accompany her …”

“A meeting was called to consult whether it was expedient to establish a mission at Lahaina. The mission was determined on, and Mr. S. (Stewart) was appointed to go: he chose Mr. R. (Richards) for his companion … On the 28th we embarked on the mighty ocean again, which we had left so lately.” (Betsey Stockton Journal)

Per the requests of the chiefs, the American Protestant missionaries, at that time, were typically teaching their own children and the children of the Hawaiian chiefs.

“Now the chiefs have expressed their determination to have instruction in reading and writing extended to the whole population and have only been waiting for books, and an increase in the number of suitably qualified native teachers, to put the resolution, as far as practical, into effect.”

“A knowledge of this having reached some of the makaainana, or farmers of Lahaina … application was made by them to us for books and slates, and an instructor …”

“… and the first school, consisting of about thirty individuals, ever formed among that class of people, has, within a few days, been established in our enclosure, under the superintendence of B (Betsey Stockton), who is quite familiar with the native tongue.” (Charles Stewart Journal, August 1824)

In 1823, Kalākua Kaheiheimālie (ke Aliʻi Hoapili wahine, wife of Governor Hoapili) offered the American missionaries a tract of land on the slopes surrounding Puʻu Paʻupaʻu for the creation of a school.

Stockton founded a school for makaʻāinana (common people) including the women and children. The school was situated on what is now Lahainaluna School (and some suggest it served as the initial basis for that school.)

Stockton’s school was commended for its teaching proficiency, and later served as a model for the Hilo Boarding School and also for the Hampton Institute in Virginia, a historic Black college in Virginia established after the Civil War (founded by General Samuel C. Armstrong (son of missionary Richard Armstrong, former Pastor at Kawaiahaʻo Church.))

(Kalākaua visited Hampton Normal and Agricultural School – later known as Hampton Institute on one of his trips to the continent.)

Because of the serious illness of Mrs. Harriet Stewart, the Stewarts decided to return to Cooperstown, New York, after two and a half years in Hawaiʻi. Stockton accompanied them; leaving native Hawaiian teachers she had trained to take her place.

Stockton left Hawaiʻi in 1825, returning to the continent where she was assigned to teach Native American children in Canada. Then, Stockton returned to Princeton in 1835, living in a small house on Witherspoon Street, which was primarily an African American neighborhood.

Stockton was instrumental in the founding of the Witherspoon Street Presbyterian Church, originally called the First Presbyterian Church of Color of Princeton. She also began teaching African American children in a public school in Princeton in 1837, which she continued to do for several years.

She spent the rest of her life in Princeton working on behalf of its African American and white residents to enrich the lives of the members of the local African American community.

Betsey Stockton began life as a slave, and went on to become a schoolteacher, medical nurse and missionary; she died in her hometown of Princeton, New Jersey in October 1865.

Here is a link to an expanded discussion on Betsey Stockton:

Click to access Betsey-Stockton.pdf

© 2023 Hoʻokuleana LLC

by Peter T Young Leave a Comment

Silversword Inn

Haleakala National Park was originally a section of Hawai‘i National Park. Hawai’i National Park was established by Congress in 1916 to include the Haleakala volcano on the island of Maui and the Kilauea and Mauna Loa volcanoes on the island of Hawai‘i.

(The bill to designate Haleakala Section as a separate National Park was introduced in Congress and approved in 1960. The formal dedication for Haleakala National Park was held on July 1, 1961, at the summit in the Haleakala Visitor Center parking lot. (NPS))

Between 1934 and 1941 the Civilian Conservation Corps (CCC) operated work camps at Haleakalā. The CCC was a federally funded work relief program designed to generate income for young unemployed men during the Great Depression.

At Haleakalā National Park the CCC was engaged in a variety of projects. CCC enrollees removed invasive plants and feral animals such as pigs and goats and constructed a number of trails and structures in the park.  They had a base camp at Pu‘u Nianiau.

In 1940, “the Army sought sites on both Haleakala and Mauna Loa for ‘unspecified defense installations.’ A ‘thorough’ study was referred to, but only the very tops of both peaks were surveyed. It was determined that the ‘two sites selected in the National Park offer the only sites which are suitable for these proposed defense purposes.’”

“The National Park sites were ‘not only the most suitable but also the only acceptable sites.’ The Mauna Loa site was approved by the National Park Service for Army use in November 1940, but no work was ever done there by the Army.” (Jackson)

“By April 1941, the War and Interior Departments had worked out an agreement for the use of the area. A Special Use Permit was signed on April 29, 1941, covering a six acre installation site at Red Hill, and the Army agreed to use for its base camp the Civilian Conservation Corps (CCC) camp at the 7,000 foot elevation which would be vacated by the CCC in May 1941.” (Jackson)

The Pu‘u Nianiau area of Haleakala National Park was used by the US Army as a base camp from 1941 to 1946 for facilities being operated at the summit of Haleakala.

After the Army’s departure, base camp buildings were used in 1947 for the ‘Haleakala Mountain Lodge’ by Robert “Boy” von Tempsky who held a concession with the park.

Mr. von Tempsky offered saddle and pack trips through the crater as well as bus transportation from docks, landing fields and hotels in Maui.

The name of the facility was changed to the ‘Silversword Inn’ under new operators in 1958. “Just above the park entrance, Silversword Inn, a National Park concession, offers meals, rooms, souvenirs, horseback riding and guided horseback trips into the crater.” (The silversword (ʻāhinahina) is a rare plant (one of the rarest species in the Hawaiian Islands) found on Haleakala.)

“Haleakala Crater is a favorite with those who like the back-country; its inspiring scenery and restful solitude are great reward for time and effort. The National Park Service maintains three cabins on the crater floor and 30 miles of well-marked trails for hikers and horseback parties.” (Hawaii Nature Notes, NPS Haleakala Guide, 1959)

The Silversword Inn in the park closed in 1961 (the concession agreement expired and, after a national advertisement, no one bid for the construction and operation of a new 30-room lodge. (Star Bulletin, Sept 4, 1961).

Shortly after, the news reported, “Hale Moi‘ Lodge at Kula will now be called Silversword Inn”; the property had been run by Glenn and Cathy Simons and was subsequently operated by Florence Ellis.  The Elisses “formerly operated the Haleakala National Park lodging and restaurant concession as Silversword Inn.” (Honolulu Advertiser, March 16, 1962)

Just the year before, Hale Moi Lodge had “Opened on a small scale by Glenn and Kathy Simons … The first of six chalet-type studio cottages under construction has just been completed and the others will follow.” (Star Bulletin, March 27, 1961)

Then, in the early-1970s and beyond, the property was plagued with litigation – there were transfers of ownership, defaults and bankruptcy.  At one point, the Court started a filing asking “Who owns the Silversword Inn?”

“This seemingly innocuous question has been litigated vigorously for nearly two decades in various bankruptcy proceedings and in the state courts of Hawaii.” (US Court of Appeals, 9th Circuit)

Later, as part of the County’s Community Plan that included the Kula area, Maui County designated the “Silversword Inn Project District 2” allowing 12-hotel units and Hawai‘i Tourism Authority, Tourism Research Visitor Plant Inventory report notes such.

But the name (and ownership) of the place changed again and searches for the old name and address (15427 Haleakalā Hwy) lead you to Kula Sandalwoods Café & Inn.  It notes “Our Tradition – Hospitality 60 years of Aloha” with its restaurant and “6 comfortable hillside view cottages”.

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