Maui | Page 34 | Images of Old Hawaiʻi

March 28, 2016 by Peter T Young 1 Comment

Waikamoi

The kahakai (shoreline) and the lowlands were the Wao Kanaka (the realm of people,) where fishing, farming, and activities of daily life took place. Further inland was the Wao Kele (the inland forest region) and above this was the Wao Akua (the realm of the gods.)

In ancient Hawaii, the Wao Akua was accessed only by trained professionals for specific purposes (medicinal practitioners gathered specific plants and bird men caught birds for their vibrant feathers,) after respects were paid and permission was granted.

Even then, however, entry into the Wao Akua (a dense native cloud forest) was seldom. It was recognized that the health of the watershed in the Wao Akua was essential to the health of the Wao Kanaka. (Hana Pono)

Hawaiians did not as a matter of course penetrate the Wao Akua if the trees they needed could be gotten elsewhere, because of the priority of promoting new growth through non-disturbance of seed-producing forest areas.

Hawaiians realized the importance of the food source and the regenerative energy of the forest. Therefore it was necessary to leave some areas or groves of trees as they stood originally, thus the name Wao Akua. (DLNR)

Waikamoi takes its name from a variety of taro named for a variety of fish, the moi. The moi kalo (taro) is a very nice tasty variety good for wetland, flood style irrigation taken to great heights by the Hawaiians system of aqueducts and loʻi kalo.

The naming of Waikamoi indicates that at the lower elevations, the stream fed loʻi kalo, taro patches, of moi taro which was a favorite of the people living in the area. (Hana Pono)

Roaming ungulates (typically cattle and pigs) and non-native habitat-modifying weeds/plants, insects and other invasive species took their toll on the mauka forested resources.

In 1876, the Hawaiian legislature also passed ‘An Act for the Protection and Preservation of Woods and Forests; this was the first step in creating what would later become the forest reserve program.

Then, on April 25, 1903, the legislature created Hawaiʻi’s forest reserve, sparking the largest public-private conservation partnership in the history of the state. Ralph S. Hosmer was Hawaiʻi’s first Superintendent of Forestry. (Hosmer’s Grove in Haleakala National Park adjoins the Waikamoi Preserve.)

In 1983, Waikamoi Preserve on the slopes of Haleakala on Maui became a reality when the Haleakala Ranch granted a conservation easement to The Nature Conservancy (TNC) over 5,230-acres (in 2014, Alexander & Baldwin conveyed a conservation easement over an additional 3,721-adjacent acres, bringing the total to 8,951-acres – the largest private nature preserve in the Islands.)

The preserve protects part of the 100,000-acre East Maui Watershed, which provides 60-billion gallons of clean water annually to Maui’s residents, businesses and agricultural community.

It is a sanctuary for native Hawaiian species, many of them endangered or rare (including several native birds: the rare ‘akohekohe, the scarlet ‘i‘iwi, the crimson ‘apapane, the bright green ‘amakihi, the yellow-green Maui creeper, the pueo (Hawaiian owl,) nene (Hawaiian goose) and the native ‘ua‘u (dark-rumped petrel.))

The preserve also shelters a large variety of native ferns, herbs, shrubs and trees that reflect the biodiversity of Maui; many are rare plants unique to East Maui.

The Nature Conservancy protects the native species that live in Waikamoi by managing this koa and ʻohi‘a forest against threats to this diverse forest ecosystem. Like other Hawai‘i rain forests, invasive species and feral predators threaten Waikamoi’s delicate ecosystem.

Waikamoi Preserve is managed in partnership with the State Department of Land & Natural Resources through the Natural Area Partnership Program. (TNC)

The National Park Service leads hikes through Waikamoi on Mondays and Thursdays; the hike focuses on the unique history, plants and animals of the area. Reservations are accepted up to one week in advance. Call (808) 572-4400. Please call early since there is limited space available.

While I was Director at DLNR, I was fortunate to have the opportunity to walk the boardwalk in the Waikamoi Preserve. The trail led to a deck in the middle of the forest … waaay cool.

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Waikamoi Preserve Boardwalk

Deck at the end of the boardwalk-TNC-DLNR-2003

Waikamoi-TNC

Waikamoi-Maui

Waikamoi_Preserve

Waikamoi-‘amakihi feeds from the tubular flowers of the koli’i-TNC

Waikamoi-A juvenile ‘i’iwi, a native honeycreeper, feeds on the nectar of the blue ‘opelu-TNC

Waikamoi-‘Apapane feed on the nectar of the ‘ohi‘a lehua_TNC

Waikamoi- ‘alauahio, or Maui creeper-TNC

Waikamoi- ‘akohekohe, a bird found only in East Maui-TNC

TNC OGG, East Maui, Waikamoi, Aerial

Boardwalk, Waikamoi Preserve, East Maui

Waikamoi-Sign

Waikamoi_Mgmt_Units-Map

March 14, 2016 by Peter T Young 1 Comment

Waihou Spring

Under the reign of Kaka‘alaneo, Maui was divided into twelve moku (districts.) These included Ka‘anapali, Lahaina, Hāmākuapoko, Hāmākualoa, Koʻolau, Hana, Kīpahulu, Kaupo, Kahikinui, Honua‘ula, Wailuku and Kula.

The twelve ancient districts of Maui were later reduced to four under the Civil Code of 1859, which consolidated all East Maui districts into one.

Later the Session Laws of 1909 regained two districts, which established a total of six districts. Under the Session Laws of 1909, Hāmākualoa and Hāmākuapoko were joined to make the modern district of Makawao (‘forest beginning.’)

Makawao consists of four traditional Hawaiian political districts: Honua’ula to the south, along the leeward slopes of Haleakala; Kula, which overlooks the Wailuku District and the Isthmus lands; and Hāmākuapoko and Hāmākualoa along the windward slopes of Haleakalā. (Cultural Surveys)

In traditional times, the area would have been covered in native forest including koa, ʻōhiʻa lehua, ti and kukui. Logging in the mid- to late-1800s resulted in the elimination of majority of the forest trees, which was later followed by cattle.

Clearing of the forest trees for sugarcane by Europeans in the mid- to late-1800s had altered the environment. Ranching was to eventually dominate all land use in the upland slopes of Haleakala.

Clear cutting and burning of sandalwood continued well into the mid-1800s, which greatly impacted the landscaping of the area.

By the 1870s, the Waihou Springs (‘new water’) area was probably cleared pasture land, with little to no native vegetation. The only tree indicated in the vicinity of Waihou is a ‘lone koa tree.’

The Makawao Forest Reserve was established in 1908. The forest reserve was sanctioned off for watershed protection and included approximately 2,093 acres.

The introduction of gorse as hedging material in the early-1900s added to the rapidly declining native forest. Gorse is a spiny, evergreen exotic shrub which can grow up to 15-feet tall and 30-feet in diameter.

In a single gorse plant, there can be hundreds of pods which eventually burst and expel thousands of gorse seeds. By the mid-1950s, the gorse had spread uncontrollably, killing the majority of the remaining native plants.

In an effort to eliminate the gorse, a state territorial prison camp was also established in 1953 located near the present Olinda Homesteads. Low security prisoners were brought to Maui from overcrowded O’ahu prisons, with the primary purpose of clearing the overgrown gorse areas.

The Olinda prison facility was located on 114 acres of Haleakala land and initially housed approximately 30 prisoners. In addition to clearing the gorse, prisoners grew vegetables for shipment to Honolulu.

In the early-1950s, Olinda prisoners had also undertaken the job of linking the road to Kahakuloa with the highway that extends beyond Lahaina, making it possible to circle clear around the West Maui block of mountains.

By the mid-1950s, the majority of the gorse had been eliminated. (The old Olinda minimum-security prison was transformed in the late-1980s to a refuge for endangered endemic birds.)

Unlike most Forest Reserves established by Hawai‘i’s Territorial government in the early-20th century, the land that was set aside for Waihou Spring Forest Reserve in 1909 was open grazing land rather than forested land.

The Territorial Government initially set aside land for the Forest Reserve on June 5, 1909, the object of which was to protect the sources of Waihou Spring, cited at the time as “one of the very few permanent springs on the western slope of Mt. Haleakalā”.

Even though the Reserve was created to protect the source of the spring at Waihou, the spring had already been tunneled and its water was being piped to the lower reaches of the adjacent Haleakalā Ranch to water livestock.

Once bare pasture land and in response to the declining remnant forest, the State Forestry folks began a tree-planting program. Haleakalā Ranch was contracted to build cattle fencing for the Reserve in 1913 and the Maui Agricultural Company began tree planting in 1919.

Tree planting consisted primarily of eucalyptus, various pine and tropical ash. As a secondary measure, the tree planting also served to keep the gorse weed down by shading it out of existence. It is now well forested with both native and non-native tree species.

The ‘ōpe‘ape‘a (Hawaiian hoary bat) is commonly seen both within the boundaries of Waihou Spring Forest Reserve and also in the area surrounding the Reserve. This species roosts in trees and has often been associated with non-native.

Forest birds that may be seen in the area include the ‘amakihi, ʻapapane, ‘alauahio and occasionally ‘i‘iwi. Historical records of sightings within close proximity of the Forest Reserve include two endangered forest birds: ‘ākohekohe and ‘ō‘ū.

Today, the major agricultural activities in up country Maui and are livestock grazing, truck farming, flower production and orchard crops. The forest reserve has been used in recent time for recreation and hunting.

Pig hunting is still popular within the forest reserve, although the number of pigs have declined in recent years as a result of residential developments.

Additionally, changes in weather conditions over the last fifty years have affected the flow of water in the area and majority of the gulches and natural springs are dry.

At approximately 186 acres, Waihou Spring Forest Reserve is relatively small but is a popular day-use area. It is close to residential neighborhoods and has a well-used hiking trail. (Lots of information here is from Cultural Surveys and DLNR.)

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Waihou_Spring Trail

Waihou-Spring-Trail-plantation tree planting

Waihou_Spring_Trail

Waihou Spring Trail

Waihou_Spring-sign

waihou-spring-forestry sign

Waihou Spring Forest Reserve Map

Makawao-DAGS0603-1872-portion-Waihou_Spring

Makawao-Waihou_Spring-Google Earth

October 30, 2015 by Peter T Young Leave a Comment

Halekiʻi and Pihana Heiau

The Wailuku area was a major gathering place and royal center of the Maui high chiefs and those of rank. The area from Waiheʻe to Wailuku was the largest continuous area of wet taro cultivation in the Hawaiian Islands.

Royal Centers were where the aliʻi resided; aliʻi often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities.

To the southeast of ʻIao Stream, below Pihana Heiau, was Kauahea where warriors lived and were trained in war skills. This was a boxing site in the time of Kahekili. (Naone)

The Wailuku spring was located below Pihana Heiau and the taro grown in this area was for the use of the aliʻi (nobility class) only. Much of the evidence for this agricultural system was destroyed by the 1916 flood and by historic cultivation for sugarcane and pineapple.
When Kekaulike, father of Kahekili and Kamehameha Nui, heard that Alapaʻi (the ruling chief of Hawaiʻi) was at Kohala on his way to war against Maui, he was afraid and fled to Wailuku in his double war canoe.

Others with him went by canoe and some overland; the chiefs prepared a litter for Kekaulike and bore him upland to Halekiʻi. There, in March 1736, Kekaulike died.

Fearing the arrival of Alapaʻi, bent on war, the chiefs cut the flesh from the bones of Kekaulike in order to lighten the load in carrying the body to ʻIao for burial. (Kamakau)

The body of Kamehameha Nui (an uncle of Kamehameha I,) who ruled Maui before his brother Kahekili succeeded him, was laid here before being taken to a final resting place on Molokai. Kahekili himself lived here at times (ca. 1765.)

It was at Pihana, in about 1778 or 1780, that Keōpūolani was born (daughter to Kiwalaʻo and Keku‘iapoiwa Liliha.) After Kamehameha defeated Kekaulike’s grandson, Kalanikupule, at ʻIao in 1790, he followed Keōpūolani and her grandmother, Kalola, to Molokai – later taking her as a wife.

In 1797, she gave birth to a son, Liholiho (later known as Kamehameha II,) was born in Hilo; Kauikeaouli, her second son (later Kamehameha III,) was born in Keauhou, North Kona.

Liholiho, after he had been established as heir to Kamehameha’s kingdom, recited the prayer rededicating Pihana Heiau to the gods of his father.

Halekiʻi and Pihana Heiau are the most accessible of the remaining pre-contact Hawaiian structures of religious and historical importance in the Wailuku-Kahului area.

Located about ¼-mile inland along the west side of ‘Iao Stream, they overlook ‘Iao Stream, Kahului Bay and the Wailuku Plain.

Traditional history credits the menehune with the construction of both heiau in a single night, using rock from Paukukalo Beach.

Other accounts credit Kihapiʻilani with building Halekiʻi, and Kiʻihewa with building Pihana during the time of Kakaʻe, the aliʻi of West Maui. Some say that they were built under the rule of Kahekili.

Halekiʻi or ‘house of images’ is thought to be a chiefly compound with thatched hale (houses) built atop the stone platform of the heiau and guarded by the kiʻi (images) placed on the terraces around the sides of the platform.

Pihana was the major heiau of the Wailuku area, historical references suggest, and it is reported to be a luakini, where human sacrifices were offered.

The full name of Pihana is Pihanakalani or ‘gathering place of the aliʻi.’ Others have recorded the name of the heiau as Piʻihana. (Naone)

The two heiau are constructed of stacked waterworn basalt boulders collected from ʻIao Stream. The sides of the heiau were stepped or terraced and an ili-ili (waterworn basalt pebbles) paved platform existed on the top of the heiau.

Constructed upon the terrace and platform surfaces were a number of features, including depressions, pits, walls, and small enclosures. Kenneth Emory of Bishop Museum was in charge of the reconstruction of portions of Halekiʻi in 1959.

The heiau were important for the ritual ceremonies prior to the battles that eventually resulted in the uniting of Maui with the other Hawaiian Islands under Kamehameha I

The site is also important for its association with Kahekili, a major figure in Maui’s history who is connected with Halekiʻi-Pihana from circa 1765-1790, and with Kamehameha I during his conquering of Maui (1792.) (Lots of information here is from NPS and Naone.)

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Haleki’i-Pihana_Heiau_State_Monument

Haleki’i-Pihana_Heiau-Iao_Valley-West_Maui_Mountain-(maui-mike)

Haleki’i-Pihana_Heiau-Kahului_Bay-(maui-mike)

Haleki’i-Pihana_Heiau-Iao_Valley-West_Maui_Mountain-(maui-mike)

Haleki’i-Pihana_Heiau-Iao_Valley-(maui-mike)

Haleki’i-Pihana_Heiau_State_Monument-Sign

October 22, 2015 by Peter T Young 1 Comment

John Palmer

“Strictly speaking, there is no harbor at this island.”

“The anchorage is merely a roadstead, which is on the south side of it, and protects the shipping from the northerly gales, which are the most prevalent. In case of a sou’easter, however, ships must put to sea or be driven on the reef. We found about seventy sail at anchor, about sixty-five of them American whalemen.”

“The town of Lahaina is beautifully situated on the level land skirting the sea, and extends along the shore a distance of two miles. Back from the shore it reaches to the foot of the mountains, thus lying hemmed in, as it were, by the sea in front and the mountains in the rear.”

“The reef extends the whole length of the town, about forty rods from shore, and, but for a small opening or break in it, boats would be unable to land.”

“Seamen are obliged to be clear of the beach at drumbeat – eight o’clock in the evening. No person is allowed to remain on shore over night, unless furnished with a proper pass by the captain of the port …”

“… any one found on the beach, or in the town, with no pass, after the proper time, is marched to the calaboose, where he is kept in confinement till morning, and then muleted in a pretty round sum for breaking the laws. This is generally paid by the captain, and afterward, with pretty good interest, deducted from Jack’s pay.” (Jones, 1861)

Some didn’t like, nor follow, all of the rules …

“The main circumstances as related by eye-witnesses were as follows: The crew of the English whale ship John Palmer, Capt. Clark, enticed several base women on board.”

“Hoapili, the governor of the island, demanded of the captain that they should be delivered up to him according to the law of the nation. The Captain evaded and ridiculed the demand.”

“One day when the captain was on shore, the governor detained him and his boat, insisting that his demand should be complied with. The Captain sent orders, by the boats of other ships, to his men on board, to fire upon the town if he should not be released in an hour.”

“The excitement became very great and some foreigners who had formerly been favourable to the mission were gained over to take part in it.”

“He (Clark) soon, however, promised that if the Governor would release him, the women should be sent on shore.” (Dibble)

In October, 1827, an assault was made at Lahaina by the crew of the ‘John Palmer’ … the crew had opened fire on the village with a nine-pound gun, aiming five shots at Mr Richards’s house, which, however, did little damage.

Hoapili received the backing of Richards and other missionaries. As the guns of the whaler fired, the women took refuge in the cellar. No one was killed.

“The next morning, he sailed for Oahu, and as might be expected of such a man, without fulfilling his promise.” (Dibble)

A few days after this affair, December 8th, 1827, the first written laws were published against murder, theft, adultery, rum-selling, and gambling. (Alexander)

Likewise, the Lahaina Fort, originally built of mud and sand to protect the town from riotous sailors when Lahaina was used as an anchorage for the North Pacific whaling fleet, was reinforced and coral blocks added to the walls and canons, salvaged from foreign ships, were added to the armament.

“Immediately in front of the landing is a large fort, built of coral rock, yet not very formidable in its appearance. The black guns which peer over the dingy walls are of small calibre, and not capable of doing much execution. The site is a most excellent one, as the whole shipping lies within its range.” (Jones)

The old fort was demolished in 1854 and the coral blocks used in other construction projects in Lahaina. After the fort was demolished, a courthouse was built on the site. A portion of the old Lahaina Fort was reconstructed in 1964.

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Two cannon balls fired at the home of Rev. William Richards in Lahaina-HSA-PP-37-2-007

Richards_House-Plaque

Richards_House-Site

Lahaina_from_the_Anchorage_by_Lossing-Barritt-1854 or older

Lahaina_illustration_by_Nordhoff

Lahaina-1848-1854

Lahaina as seen from Lahainaluna

Lahaina_Fort-(WC)

Lahaina_Town-Map-Bishop-Reg1262 (1884)-portion

Lahaina_Fort

Outer wall, Old Prison (Hale Paʻahao), Lahaina Historic District, Lahaina, Hawaii, built 1830s.

Old Lahaina Fort plaque

October 2, 2015 by Peter T Young Leave a Comment

Mokumanu

“O Hina,
Hold back the night.
Let darkness rest upon the eyes of Peʻapeʻa
That I may save my wife.”

Demigod Maui is known for capturing the sun; here is another story of Maui.

Sometime after his effort to pull Kauaʻi closer to Oʻahu failed, Maui and his three brothers went fishing. Each brother caught a shark; Maui, with his famous hook Manaiakalani, caught a moi and a large ulua.

Maui-kupua told his brothers to paddle ashore and directed them to the best landing place. After they landed, he grabbed his gear and his two fish and returned home.

He began to eat the fish when he saw Kumulama, his wife, being carried away by the chief Peʻapeʻamakawalu (eight-eyed-bat; Peʻapeʻa.) Maui pursued, but Peʻapeʻa was too swift for him and disappeared into the sky beyond the sea.

Grieving, Maui went to his mother, Hina, who told him: “Go to the land of Keahumoa; there you’ll see a large hut. Your grandfather Kuolokele (Ku-honeycreeper) lives there; he’ll instruct you on how to recover your wife.” (hawaii-edu)

Maui saw a hump-backed man, his grandfather, coming toward Waipahu with a load of potato leaves, one pack of which, it is said, would cover the whole land of Keahumoa.

Maui picked up a stone and threw it at his grandfather, striking him on the back, whereupon Kuolokele’s back was straightened. Kuolokele picked up the stone Maui threw at him, and threw it to Waipahu, where it has remained to this day.

Maui explained what had happened; Kuolokele had Maui gather kī leaves, ʻieʻie vines and bird feathers.

On the first day, from the bird feathers, ki leaves and ʻieʻie vines, Kuolokele made the body and wings of a bird – moku-manu (bird-ship.) On the second day, he finished the bird and tested it. It flew the first flying-craft ever in Hawaiʻi.

On the third day, Maui appeared before Kuolokele. “It is ready,” the old man said. “Inside the bird you will find cords. With them you can flap its wings and make it fly. Also there is a bundle of food.

Kuolokele told Maui “Fly in this bird until you come to Moanaliha, the land of Peʻapeʻa. When you reach it, look for the village. If the village is deserted, then look toward the sea and you’ll see a great number of people gathered there, among whom will be Peʻapeʻa, along with your wife.”

“Fly near them, but not too close, just close enough to attract their notice; then fly far out to sea. On your return the people watching you will shout, ‘The bird! The strange bird!’”

“If you hear Peʻapeʻa say that you are his bird, all will be well. He will have you taken into his sleeping house, and you can save your wife.’

Maui entered the body of the bird and started to fly. He flew for two days and two nights.

Arriving at Moanaliha, he looked over the land and noticed that the houses, but no people; he saw a crowd at the seashore. He flew until he was right over the multitude and saw his wife, Kumulama.

He continued flying over the deep ocean; then Maui turned and flew toward land.

As he neared the shore, the people exclaimed, “Oh, an enormous bird! An enormous bird!” Peʻapeʻa said, “Perhaps it’s my bird; if it is, it’ll land on my sacred box.”

Maui heard this and landed on the sacred box. After this, the chief and the people arose and returned to their village.

Arriving at his house, the chief told his attendants to go and bring the bird into the sleeping house. The order was carried out and food was brought to the bird. Maui reached out from the opening of the mouth and took the food inside.

Night fell. Through the eyes of the bird Maui watched as people came in and stretched out on piles of mats. They pulled kapa covers over them and closed their eyes in sleep.

Knowing Peʻapeʻamakawalu had eight eyes, four in front and four behind, Maui waited for all eight to close before he made a move.

After a while, one of the eyes closed, then another and another. But one remained open. He continued waiting until almost daylight, when he prayed to Hina: “Hold back the night!” Hina held back the night.

Maui kept awake until the last eye closed. Then he emerged from the bird, went to where Peʻapeʻa was sleeping, killed him and cut off his head.

Maui took his wife and the head and entered the bird again. Then he broke a hole in the roof thatching and flew out.

The next day, the people found neither bird, nor woman, only the headless body of Peʻapeʻamakawalu.

Meanwhile, Maui was flying back to Oʻahu.

As soon as Maui alighted, his grandfather asked, “Where is your wife and your bundle?” “Here they are inside,” replied Maui.

“Then let your wife out first,” said Kuolokele, and Kumulama came out; then Maui brought out the head of Peʻapeʻamakawalu.
Then they ate the prepared feast.

They enjoyed some time together, Kuolokele excused Maui and Kumulama, and they returned home to Hina, who welcomed them back with joy. (Lots of information here from Cultural Surveys, hawaii-edu and Thrum.) The image shows Maui capturing the sun. (Herb Kane)

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Maui_Snaring_the_Sun-(HerbKane)