Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Alumnae

Founded in 1839, O‘ahu’s first school was called the Chiefs’ Children’s School (The Royal School.)  The cornerstone of the original school was laid on June 28, 1839 in the area of the old barracks of ʻIolani Palace (at about the site of the present State Capitol of Hawaiʻi.)

The school was created by King Kamehameha III; the main goal of this school was to groom the next generation of the highest ranking chief’s children of the realm and secure their positions for Hawaii’s Kingdom.

Seven families were eligible under succession laws stated in the 1840 Constitution of the Kingdom of Hawai‘i; Kamehameha III called on seven boys and seven girls to board in the Chief’s Children’s School.

The Chiefs’ Children’s School was unique because for the first time Aliʻi children would be brought together in a group to be taught, ostensibly, about the ways of governance.

Amos Starr Cooke (1810–1871) and Juliette Montague Cooke (1812-1896), missionaries from the American Board of Commissioners for Foreign Missions, were selected by the King to teach the 16-royal children and run the school.

In a letter requesting the Cookes to teach and Judd to care for the children, King Kamehameha III wrote, “Greetings to you all, Teachers – Where are you, all you teachers? We ask Mr. Cooke to be teacher for our royal children. He is the teacher of our royal children and Dr. Judd is the one to take care of the royal children because we two hold Dr Judd as necessary for the children and also in certain difficulties between us and you all.”

The students ranged from age two to eleven, and differed widely in their temperaments and abilities, goals and destinies.  But they all had one common bond: their genealogical sanctity and mana as Aliʻi-born.

The school building was square-shaped, about seventy-six square feet in area, with a courtyard in the center and a well.  The thirteen or so rooms included a large classroom, kitchen, dining room, sitting room and parlor, and living quarters for the students and the Cookes.  The entire complex was surrounded by a high wall, apparently intended as much to keep people out as to keep them in.

In this school were educated the Hawai‘i sovereigns who reigned over the Hawaiian people from 1855 (age noted is the age at death:)

Alexander Liholiho (February 9, 1834 – November 30, 1863 (age 29))
Son of High Chief Mataio Kekūanāoʻa (Royal Governor of Oʻahu, as well as Kuhina Nui (Prime Minister (1863-1864)) and Princess Elizabeth Kīnaʻu (Kuhina Nui (Prime Minister) as Kaʻahumanu II (1832-1839.)) He was the grandson of Kamehameha I.  Hānai by his uncle, King Kamehameha III.  Alexander Liholiho became King Kamehameha IV and ruled over Hawaiʻi January 11, 1855 – November 30, 1863

Emma Naʻea Rooke (January 2, 1836 – April 25, 1885 (age 49))
Daughter of High Chief George Naʻea and High Chiefess Fanny Kekelaokalani Young and hānai to by her childless maternal aunt, chiefess Grace Kamaʻikuʻi Young Rooke, and her husband, Dr. Thomas CB Rooke.  On June 19, 1856, Emma married Alexander Liholiho and became Queen Emma.  They had one child Prince Albert.  In 1859, King Kamehameha IV and Queen Emma founded Queen’s Hospital.

Lot Kapuāiwa (December 11, 1830 – December 11, 1872 (age 42))
Son of High Chief Mataio Kekūanāoʻa (Royal Governor of Oʻahu, as well as Kuhina Nui (Prime Minister (1863-1864)) and Princess Elizabeth Kīnaʻu (Kuhina Nui (Prime Minister) as Kaʻahumanu II (1832-1839.))  Hānai by his grandmother Queen Kalākua Kaheiheimālie and step-grandfather High Chief Ulumāheihei Hoapili.   Lot Kapuāiwa became King Kamehameha V and ruled over Hawaiʻi November 30, 1863 — December 11, 1872.

William Lunalilo (January 31, 1835 – February 3, 1874 (age 39))
Son of High Chief Charles Kanaʻina and High Chiefess Miriam Auhea Kekāuluohi (Kuhina Nui (Prime Minister) as Kaʻahumanu III (1839-1845.)) He was grandnephew of Kamehameha I and second cousin to King Kamehameha IV and King Kamehameha V.  The first elected King of Hawaiʻi; he became King Lunalilo and ruled over Hawaiʻi January 8, 1873 – February 3, 1874.

David Kalākaua (November 16, 1836 – January 20, 1891 (age 54))
Son of High Chief Caesar Kapaʻakea and his mother High Chiefess Analeʻa Keohokālole.  Hānai to Keaweamahi Kinimaka and High Chiefess Haʻaheo Kaniu.  Under Kalākaua’s direction, the cornerstone for ʻIolani Palace was laid on December 31, 1879 (it was completed in 1882.) He earned the nickname “Merrie Monarch.”  He defeated Queen Emma in an election to the throne and ruled over Hawaiʻi February 12, 1874 — January 20, 1891.

Lydia Liliʻu Kamakaʻeha (September 2, 1838 – November 11, 1917 (age 79))
Daughter of High Chief Caesar Kapaʻakea and his mother High Chiefess Analeʻa Keohokālole.  Hānai to Abner Pākī and his wife Laura Kōnia.  Hawaiʻi’s last reigning monarch, she was named heir apparent (and her name was changed to Liliʻuokalani) and succeeded her brother to the Hawaiian throne and ruled over Hawaiʻi January 29, 1891 – January 17, 1893.

Bernice Pauahi (December 19, 1831 – October 16, 1884 (age 52))
Daughter of High Chief Abner Pākī and Laura Kōnia. Pauahi was married to businessman Charles Reed Bishop.  Hānai to Princess Kīnaʻu (Kuhina Nui (Prime Minister) as Kaʻahumanu II (1832-1839.))  Great-granddaughter of King Kamehameha I, her estate operates the Kamehameha Schools (established in 1887) according to Pauahi’s will.

Elizabeth Kekaʻaniau Laʻanui (September 12, 1834 – December 20, 1928 (age 94))
Daughter of High Chief Gideon Peleioholani Laʻanui and High Chiefess Theresa Owana Kaheiheimalie Rives; she was great grandniece of Kamehameha I. She married Franklin Seaver Pratt on April 27, 1864.  She was the last Royal School alumnus to die.

Moses Kekūāiwa (July 20, 1829 – November 24, 1848 (age 19))
Son of Mataio Kekūanāoʻa and Elizabeth Kīnaʻu. He was a grandson of Kamehameha I.

Jane Loeau (December 5, 1828–July 30, 1873 (age 44))
Daughter of High Chief Kalaniulumoku and High Chiefess Kuini Liliha (descended from Kahekili II, Mōʻi of Maui, and High Chief Hoapili through her mother.)  She was hānai to Ahukai (Kaukualiʻi.)

Victoria Kamāmalu (November 1, 1838 – May 29, 1866 (age 27))
Daughter of High Chief Mataio Kekūanāoʻa (Royal Governor of Oʻahu, as well as Kuhina Nui (Prime Minister (1863-1864)) and Princess Elizabeth Kīnaʻu (Kuhina Nui (Prime Minister) as Kaʻahumanu II (1832-1839.)) She served as Kuhina Nui (Prime Minister) as Kaʻahumanu IV (1855-1863;) as Kuhina Nui, she effectively served as “Queen” for a day and proclaimed her brother Lot Kamehameha V the rightful successor to Kamehameha IV, when the latter died unexpectedly in 1863.)

Peter Young Kāʻeo (March 4, 1836 – November 26, 1880 (age 44))
Son of Joshua Kāʻeo (Judge of the Supreme Court of Hawaiʻi) and Jane Lahilahi.  Hānai to his maternal uncle John Kalaipaihala Young II (Keoni Ana) (Kuhina Nui (Prime Minister) (1845-1855) and son of John Young, the English sailor who became a trusted adviser to Kamehameha I)

William Pitt Leleiōhoku (March 31, 1821 – October 21, 1848 (age 27))
Son of the Kalanimōku (Prime Minister) and Kiliwehi (daughter of King Kamehameha I.)  Hānai to John Adams Kuakini (Governor of Hawaiʻi Island and brother of Queen Kaʻahumanu.)  Entering the school in 1844, he was the last boy to enter the school.  He was married to the Princess Nāhiʻenaʻena and later to Princess Ruth Keʻelikōlani.

Abigail Maheha (July 10, 1832 – ca. 1861 (age 29))
Daughter of High Chief Namaile and High Chiefess Kuini Liliha; Hānai to her aunt, Princess Kekauʻōnohi (granddaughter of Kamehameha I.)

James Kaliokalani May 29, 1835 – April 2, 1852 (age 16))
Son of High Chief Caesar Kapaʻakea and mother High Chiefess Analeʻa Keohokālole.  Hānai to his maternal grandfather High Chief Aikanaka.)

Mary Polly Paʻaʻāina (1833 – May 28, 1853 (age 20))
Daughter of Henry Coleman Lewis and High Chiefess Fanny Kekelaokalani (daughter of John Young, the advisor of Kamehameha I, and was also grandniece of Kamehameha I.) Entering the school in 1843, she was the last girl to enter the school.

In the classroom students were divided by their age and or length of time as the school. The older group consisted of Moses, Lot, Alexander, William, Jane, Bernice, Abigail and Elizabeth who had attended the school since 1839.

The next class consisted of Emma, James, Peter and David. Mary was in the youngest class together with Victoria, Lydia, and John Pitt due to her late attendance.

The custom was for a boy and girl to march side by side; the lead being taken by the eldest scholars. Moses and Jane had this distinction, next Lot and Bernice, then Alexander Liholiho with Abigail, followed by Lunalilo and Emma, James and Elizabeth, David and Victoria, Mary and Peter, and John and Lydia being the last.  (Liliʻuokalani)

No school in Hawai‘i has ever produced so many Hawaiian leaders in one generation.

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by Peter T Young Leave a Comment

Lāʻie

During ancient times, various land divisions were used to divide and identify areas of control.  Islands were divided into moku (districts;) moku were divided into ahupuaʻa.  A common feature in each ahupuaʻa was water, typically in the form of a stream or spring.

The Island of Oʻahu has six Moku (districts:) Kona, Koʻolaupoko, Koʻolauloa, Waialua, Waiʻanae and ʻEwa.  The Moku of Koʻolauloa extends from Kalaeokaʻoiʻo (ʻOiʻo Point) in Kualoa to Waimea Bay.

Situated on the koʻolau (windward) side of the island, much of Koʻolauloa had ample rainfall, rich forests, streams, sheltered valleys, broad flat lands, reef protected shores, and rich estuarine environments to support nearshore fisheries.

The area that we refer to today as Lāʻie in Koʻolauloa (short for “lau ʻie; ʻie vine leaf; Pukui – referring to the red-spiked climbing pandanus tree) is made up of two ahupuaʻa, Lāʻiewai (wet Lāʻie) and Lāʻiemaloʻo (dry Lāʻie.)

Hawaiian mythology notes the ʻie vine is sacred to the god Kāne, the procreator, and the goddess of hula, Laka. The area of Lāʻie, prior to Western contact, provided rich resources with its many lo‘i kalo (taro terraces) and ke kai (the ocean ) filled with marine life. In historical times, it also provided sanctuary as a puʻuhonua, a sacred place where fugitives could seek safety from their pursuers. (Benham)

Early descriptions of of this area of Oʻahu were noted by Captain Clerke in 1779, who, following the death of Captain Cook, had succeeded command of the Resolution:
“Run round the Noern (northern) Extreme of the Isle (Oʻahu) which terminates in a low Point rather projecting (Kahuku Point;) off it lay a ledge of rocks extending a full Mile into the Sea … the country in this neighborhood is exceeding fine and fertile; here is a large Village, in the midst of it run up a large-Pyramid doubtlessly part of a Morai (heiau.)”

Lieutenant King also noted the north side of Oʻahu: “We…sailed along its NE & NW sides but saw nothing of the Soern (Southern) part. What we did see of this Island was by far the most beautiful country of any in the Group … Nothing could exceed the verdure of the hills, nor the Variety which the face of the Country display’d.”

“… the Valleys look’d exceedingly pleasant, near the N Point (Kahuku Point) we were charmd with the narrow border full of Villages, & the Moderate hills that rose behind them … the low land extended far back, & was highly cultivated. Where we Anchord was a charming Landscape (Waimea Bay.)”

With its favorable climate and environment, the Lāʻie area was traditionally divided into a number of smaller sections, each with a sizeable permanent population engaged in intensive cultivation of the relatively flat, low-lying lands between the hills and the coastline.

The area just mauka of the present day Mormon Temple was formerly the largest single wet taro location in the ahupuaʻa.   As evidence of kalo cultivation in the area, just south of Lāʻie, towards Hauʻula, extensive systems of stone terraces for wet taro cultivation (loʻi) were widely distributed, from prehistory into historical times.

After the conquest of Oʻahu in 1795 by Kamehameha I, Lāʻie was given to his half-brother, Kalaʻimamahū who eventually passed it on to his daughter, Kekāuluohi, who in turn passed it to her son with Charles Kanaʻina, Lunalilo.  The entire ahupuaʻa remained under the control of Lunalilo until the Great Māhele.

In March 1865, Brigham Young (President of The Church of Jesus Christ of Latter-day Saints from 1847 until his death in 1877,) in a letter to King Kamehameha V, requested permission to locate an agricultural colony in Lāʻie. The king granted his request.

Mormon missionaries purchased 6,000-acres of the ahupuaʻa of Lāʻiewai to Lāʻiemaloʻo for the Mormon Church.  One thousand acres were arable the remaining land was used for woodland and pasture for 500-head of cattle, 500-sheep, 200-goats and 25-horses.

By 1866, 125 Hawaiian members were living on property and helping with the planting and picking of a substantial cotton crop the land was considered to have a good potential for growing sugarcane.

At the time in the Islands, sugar production was growing in scale; in addition to farming for food for the mission, the Lāʻie land was considered to have a good potential for growing sugar cane.  In 1867, the first sugar cane was planted; in 1868 a mule-powered mill was installed.

Sugar played a central role in providing early members of the Church of Jesus Chris of Later-day Saints (Mormons) on the Lāʻie Plantation with income and financial sustainability.

In less than two years the little colony had grown to seven families from Utah, a Scotsman and 300-Polynesians.  By 1871, a store, dairy and several frame houses had been built there was also a school that nearly 100 boys and girls attended regularly.  During 1883, a substantial new meeting house was built and dedicated the King Kalākaua attended the dedication

In 1890, Kahuku Plantation Company and Oʻahu Railway and Land Company (OR&L) worked together to establish a railroad connecting the sugar industry facilities between Kahuku to the north and Kahana to the south – passing through Lāʻie.  (This served as a common freight carrier until 1931.)

By 1895 the old sugar mill had stood idle almost six years.  The cane was being processed by the Kahuku mill at a much cheaper price than the Lāʻie plantation could produce it.

By the turn of the century many changes had taken place in Lāʻie.  The old mission home was gone, although a new one was in its place; the old sugar mill was no longer functioning; the cane crop was being processed at the Kahuku mill; 450-acres were planted in cane; the homes of the Polynesians had been removed from the sugarcane fields; 250 acres of rice was being cultivated by Chinese families.  (Berge)

The Mormon Temple in Lāʻie – started in 1915 and dedicated on Thanksgiving Day 1919 – was the first such temple to be built outside of continental North America.  The over 47,000-square-foot temple’s exterior is concrete made of crushed lava rock from the area and tooled to a white cream finish.  It attracted more islanders from throughout the South Pacific.

When the Mormon missionaries bought Lāʻie, they hoped to create a gathering place where Native Hawaiian converts could settle, grow strong in their faith, and learn Western-styled industry.  (Compton)

Today, the Temple, Brigham Young University – Hawaiʻi, Polynesian Cultural Center and a variety of other Mormon facilities and followers dominate the Lāʻie landscape.

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by Peter T Young Leave a Comment

Pālolo Hill

“And they gathered their friends together and journeyed up into the hill country, and when they did not return others followed, saying unto them – ‘Why, therefore, do ye choose to dwell in the hill country?’“

“And they answered, ‘For it is here we obtain the freedom of the air, with all its freshness and purity; it is here we get strength for the mind and body, and it is here we enjoy the breath of life.’“  (Evening Bulletin, October 21, 1911)

So went the marketing for the Pālolo Hill development – the Homeland of Health – above Kaimuki.

The announcement of the project a year before carried the same positive enthusiasm, “Pālolo Hill may not only be destined to blossom as the rose, but it will be dotted with a thousand homes, the place of residence of delighted sojourners who seek the many incomparable advantages offered by climatic conditions only to be found in the Paradise of the Pacific, but Honolulu in particular.”

“The Kaimuki Land Company has completed all arrangements for setting a large force of men at work in the grading of fifty foot streets and plotting some twelve hundred lots in this sightly tract of land located at the terminus of the Hotel street and Waiʻalae car-line.”

“Pālolo Hill, commanding a magnificent view of the Pacific Ocean, the frowning slopes of Diamond Head, and the bald prominence of Koko Head, will be transformed into a place of much activity before the close of the old year.”

“The plans as outlined by the land company are elaborate in the extreme. The first of the week will find teams and graders at work on the roads. … (The central) avenue will serve as a feeder for the curved and winding highways that weave their way in and around the brow of this eminence.”

“It is claimed, that there is not a lot in the entire twelve hundred that is of lower elevation than three hundred feet. The highest elevation recorded in the tract is eleven hundred feet. A visit to the tract, where grading operations have already begun, would show that there is no portion of the district that has an unobstructed marine view. (Evening Bulletin, December 9, 1910)

Some background … William Lunalilo ended up with most of the area known as Kaimuki through the Great Māhele (1848.)  Lunalilo was born on January 31, 1835 to High Chiefess Miriam ‘Auhea Kekauluohi (Kuhina Nui, or Premier of the Hawaiian Kingdom and niece of Kamehameha I) and High Chief Charles Kanaʻina.

When Kamehameha V died on December 11, 1872 he had not named a successor to the throne.   The Islands’ first election to determine who would be King was held – Lunalilo defeated Prince David Kalākaua (the Legislature met, as required by law, in the Courthouse to cast their official ballots of election of the next King.  Lunalilo received all thirty-seven votes.)

Lunalilo was the first of the large landholding aliʻi to create a charitable trust for the benefit of his people.  He was to reign for one year and twenty-five days, succumbing to pulmonary tuberculosis on February 3, 1874.

His estate included large landholdings on the five major islands, consisting of 33-ahupuaʻa, nine ʻili and more than a dozen home lots. His will, written in 1871, established a perpetual trust under the administration of three trustees to be appointed by the justices of the Hawaiian Supreme Court.

His will instructed his trustees to build a home to accommodate the poor, destitute and infirm people of Hawaiian (aboriginal) blood or extraction, with preference given to older people. The will instructed the Trustees to sell all of the estate’s land to build and maintain the home.    (Supreme Court Records)

In 1884, the Kaimuki land was auctioned off. The rocky terrain held little value to its new owner, Dr. Trousseau, who was a “physician to the court of King Kalākaua”.  Trousseau ended up giving his land to Senator Paul Isenberg.  Theodore Lansing and AV Gear later bought the Kaimuki land (in 1898.) (Lee)

Gear, Lansing & Co, one of Honolulu’s first real estate firms, envisioned Kaimuki becoming a high-class residential area, but was stymied by buyers’ lack of interest.

Later Charlie Stanton, FE Steere and Frank E Thompson formed the Kaimuki Land Company and took over the Kaimuki tracts. Eventually, they turned it over to Waterhouse Trust Company who sold the land for eight cents a square foot and nine cents for corner lots. (Takasaki)

(There appear to be some interchangeable names of the development  entity: Kaimuki Land Company, Pālolo Land Company and Pālolo Land and Improvement Co.)

The Pālolo Land Company is an organization composed of several gentlemen who own upper Pālolo Valley and the scenic portion of Pālolo Hill it overlooks Kaimuki, and from Upper Pālolo Hill half of Oʻahu Island may be seen. Splendid roads have recently been constructed.  (Mid-Pacific Magazine)

Not familiar with the Pālolo Hill subdivision name?

It’s not clear if any official name change took place, but we now typically refer to this area as “Wilhelmina Rise” and Maunalani Heights.  (Some incorrectly say it was developed by Matson in the 1930s; the above notes it was built 20-years before and by local real estate developers.)

However, “The streets are … named after the steamers that make regular calls at the port of Honolulu.  Wilhelmina Rise is a broad and absolutely straight thoroughfare extending for a mile and a half up the slope of Pālolo Hill.”  (Evening Bulletin, December 9, 1910)

Up Pālolo Hill (Wilhelmina Rise,) you’ll find Lurline, Matsonia, Maunalani, Mana, Sierra, Wilhelmina, and Claudine, Matson liners and freighters.

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by Peter T Young Leave a Comment

Hula Pahu

“For many weeks in succession, the first sound that fell on the ear in the morning was the loud beating of the drum, summoning the dancers to assemble. … Day after day, several hours in the day, the noisy hula – drumming, singing, and dancing in the open air, constituted the great attraction …”  (Hiram Bingham)

The Hawaiian term ‘Pahu’ translates into ’drum’, ‘Niu’ being the Hawaiian word for ‘coconut’.   The traditional pahu hula (hula drum) was carved from coconut stumps and covered with sharkskin (although possibly other types of native wood (koa, breadfruit, etc.) may have been used.)

The pahu is carved out of a single piece of wood; a bowl-like septum separates the sound chamber from the base or carved arches and a sharkskin membrane is lashed with sennit to the base.

The original material used for the Pahu’s waha (head) was either shark or ray skin. Heiau Pahu tended to be originally made with a waha of ray skin, while non-religious Pahu often used sharkskin.  (Kalikiano)

Pahu were made with great care. In pre-European times (pre-1778) each part of the drum’s body, especially the sennit, ‘aha, used to lash the sharkskin to the base, required special prayers which were chanted during the processes of making the sennit and lashing the skin to the drum.

The power of the prayers became entrapped in the lashing, the wood, the skin and remained with the drum always. The rows of inverted arches carved out of the base, called hoaka, are visually symbolic of outstretched hands supporting joined human figures overhead and are poetically symbolic of the shadows of gods (hoaka means to cast a shadow.)  (Smithsonian)

“Their wooden drum, with one sharkskin head, is beaten by the fingers of the musician, sitting cross-legged beside it as the uncovered end stands on the ground.”  (Hiram Bingham)

Laʻa is generally credited for introducing the drum to Hawaiʻi.  Laʻamaikahiki (Laʻa-from-Kahiki) brought the first sharkskin pahu to Hawaiʻi from Kahiki (Tahiti,) “sounding over the oceans” sometime around AD 1250.

On nearing the land he waked the echoes with the stirring tones of his drum, which so astonished the people that they followed him from point to point along the coast and heaped favors upon him whenever he came ashore.

Laʻa was an enthusiastic patron of the hula and is said to have made a tour of the islands, in which he instructed the natives in new forms of the dance.  (Emerson)

The shorter variety of Pahu (Pahu Hula) was used to beat time in Hula dances and to accompany chanting mele. It was made to be played by a standing person (always a priest, Kahuna, or Chief), whereas the Hula Pahu was made to more suitably accommodate a seated or kneeling individual.

The sounds of the pahu are referred to as leo (voice) and the drum head is referred to as waha (mouth.)  During state rituals in the large open-air heiau, the pahu was a receptacle for a god who spoke through the ‘voice’ of the drum.

There is reason to believe that the original use of the pahu was in connection with the services of the temple, and that its adaptation to the hālau was simply transference from one to another religious use.

Music, particularly drumming, was traditionally important in Hawaiian ritual. A drum would have been played as part of hula – a larger version was used in temples.  The seated musician normally played the pahu with one hand and a smaller drum, sometimes tied to the knee, with the other.  (British Museum)

Hawaiian musical traditions are essentially vocal. Percussive musical instruments are never played alone, but always to accompany chanting and dancing.

The pahu is an instrument of power and sacredness that exemplifies traditions of ritual music and dance that are steeped in time. The drum is both a sound producer and a symbol. Its music represents the fundamental principles of Hawaiian perceptions of time and timing in traditional music.

Pahu were given proper names and passed down from generation to generation as objects of mana (power) and kapu (sacredness) producing sounds that carried the knowledge of generations of aliʻi and kahuna (specialists, including priests.)  (Smithsonian)

Hula is a form of cultural expression of the utmost complexity, reaching back through the centuries to a time in the islands when history was recorded entirely by story and song, and passed along to succeeding generations by skilled individuals.

Since the essence of modern Hawaiian Hula is a medium of expression for communicating thoughts, stories and feelings that are for the most part translated by patterns of bodily motion in which not just the arms and hands, but the entire body, act as story telling devices.  (Kalikiano)

Hula combines dance and chant or song to tell stories, recount past events and provide entertainment for its audience.  With a clear link between dancer’s actions and the chant or song, the dancer uses rhythmic lower body movements, mimetic or depictive hand gestures and facial expression, as part of this performance. (ksbe-edu)

“The hula was a religious service, in which poetry, music, pantomime, and the dance lent themselves, under the forms of dramatic art, to the refreshment of men’s minds. Its view of life was idyllic, and it gave itself to the celebration of those mythical times when gods and goddesses moved on the earth as men and women and when men and women were as gods.” 

“(W)hen it comes to the hula and the whole train of feelings and sentiments that made their entrances and exits in the hālau (the hall of the hula) one perceives that in this he has found the door to the heart of the people.”  (Emerson, son of Missionaries)

In describing a hula danced before Keōpūolani and her daughter Nāhiʻenaʻena, in Lāhainā in 1823, Missionary CS Stewart wrote:  “The motions of the dance were slow and graceful, and, in this instance, free from indelicacy of action; and the song, or rather recitative, accompanied by much gesticulation, was dignified and harmonious in its numbers.”

”The theme of the whole, was the character and praises of the queen and princess, who were compared to everything sublime in nature, exalted as gods.” (Missionary Stewart)

“This was intended, in part at least, as an honor and gratification to the king, especially at Honolulu, at his expected reception there, on his removal from Kailua.  Apparently, not all hula was viewed as bad or indecent.”

“In the hula, the dancers are often fantastically decorated with figured or colored kapa, green leaves, fresh flowers, braided hair, and sometimes with a gaiter on the ancle, set with hundreds of dog’s teeth, so as to be considerably heavy, and to rattle against each other in the motion of the feet.”  (Hiram Bingham)

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by Peter T Young 1 Comment

Bellows

Waimanalo Military Reservation was created in 1917 by Presidential Executive Order, and later renamed to Bellows Field in 1933 (named after Lieutenant Franklin Barney Bellows, a war hero who was killed in action during World War I while on a reconnaissance flight near St. Mihiel, France, on September 13, 1918.)

The land was leased from Waimanalo Sugar Plantation. It was used as the bivouac area and a target practice area by the Coastal Artillery, which strung a line of 90-mm guns along the beach.  During the 1930s, Bellows was used as a bombing and gunnery range by aircraft from Luke (Ford Island,) Wheeler and Hickam Fields.

Back then, the field was nothing but overgrowth of sugar cane and guava. The only clearings were for training areas and tents where the men slept.  It was a training area for the infantry, coast artillery and Air Corps. There was a wooden traffic control tower and a single asphalt runway, 983-feet long and 75-feet wide.

Bellows Field was used for training both air and ground forces. During the mid-1930s the Air Corps chiefly used this area for a strafing and bombing practice site.  Those operations extended into 1938, when the total Air Corps personnel on duty only consisted of five to ten men supplied from Wheeler Field.

Bellows was a sub-post of Wheeler Field until July 22, 1941 when it became a separate permanent military post under the jurisdiction of the Commanding General, Hawaiian Department. Overnight, an accelerated construction program began and Bellows began to grow. Two-story wooden barracks and a new and larger runway started filling the landscape.

Bellows was among those installations attacked by the Japanese during the Pearl Harbor attack. The 44th Pursuit Squadron had 12 P-40’s located at Bellows on December 7th, 1941. Unfortunately the planes had been flown the day before the attack and the aircraft guns had been removed for cleaning.  (Trojan)

Two military members were killed (Lt. Hans Christenson and Lt. George Whiteman) and six wounded at Bellows.  They included three pilots of the 44th Pursuit Squadron who were at Bellows for gunnery training and attempted to take off in their P-40s.  One of the pilots had to swim to shore when his badly damaged aircraft crashed into the ocean.

Also swimming ashore the next day was the commander of a Japanese two-man midget submarine which grounded on the reef off of Bellows.  Ensign Kazuo Sakamaki, captured by Cpt. David Akui and Lt. Paul S. Plybon, was the first US prisoner of war taken in WW II.  His companion, Petty Officer Second Class Kiyoshi Inagaki, died and his remains later washed up on the shore.  (hawaii-gov)

With the outbreak of war, Bellows was transformed almost overnight into an important facility where aircraft were prepared for their duty in the Pacific Theater.  Hundreds of men and aircraft flowed through Bellows requiring more runways and facilities.

Five runways, the longest 6,290-feet, were in two different airfields, connected by a taxiway – they were identified as “Bellows Field (Army)” to the south and “Bellows Field Bombing Range (Emergency)” to the north.

Later (1955,) the north Bellows airfield was “closed” and the south field was labeled simply as “Bellows,” without any kind of military designation. The field was also described as “Not attended.”

The south Bellows airfield may have been used for some time during the 1950s as a civilian airfield of some type.  The runways at Bellows were eventually closed in 1958 and the base was used for other purposes.

In 1960, the U.S. Army built two Nike-Hercules anti-aircraft missile sites at Bellows, which were operated full-time by the Hawaiʻi Army National Guard for the aerial defense of Hawaii until inactivated in 1970.  The communications transmitter facility replaced the Kipapa area transmitter and receiver sites. The Army National Guard continued at Bellows until 1995.

Later, Bellows was operated and maintained by members of the 15th Communications Squadron.  Its transmitters were the principal ground-to-air link with aircraft (particularly military aircraft) flying to and from Hawaiʻi; and they provided communications for Presidential flights and others carrying high-level government officials.  (The facility was decommissioned in the 1980s or 1990s.)

This communications network was one of the reasons the runways at Bellows went out of use; an antenna was located right in one of the runways. In addition, a large communication building was constructed right in the middle of the crossed runways.

The Bellows property was renamed Bellows Air Force Station (AFS) in 1968.  In 1970 the US Air Force offered part of Bellows to the State of Hawaiʻi for use as a general aviation airport, but opposition by the nearby Waimanalo community was so strong that the state had to decline.

In 1999, the Marine Corps acquired about 1,050-acres for the Marine Corps Training Area Bellows (MCTAB;) it’s now part of Marine Corps Base Hawaiʻi, headquartered in Kāneʻohe Bay. MCTAB adds significant training capabilities and maneuver space for non-live fire military training activities.

The Marines and other services use the training areas to conduct amphibious, helicopter and motorized exercises in conjunction with troop land maneuver training. It is currently the only place in Hawaiʻi where amphibious landings can transition directly into maneuver training areas for realistic military training.

The Air Force’s property at Bellows is now limited to the recreational facilities.   The Bellows Recreation Center is composed of 102 beach cottages, a small exchange & a beach club. Bellows is still depicted as an abandoned airfield on recent Sectional Charts.

The facility also serves as all-service beach-front recreational area for active-duty and retired military personnel, civilian employees of the Department of Defense, dependents and guests.

On most weekends and holidays, the Marines continue a practice started by the Air Force to open the Bellows Beach training area to the general public, in cooperation with the City and County of Honolulu.  (Lots of information here from hawaii-gov and Trojan.)

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