Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Go For Broke

On January 28, 1943, the US War Department called for volunteers for a new combat team.  The mainland quota was 3,000 and the Hawaiʻi quota was 1,500.

But wait, we are getting a little ahead of the story.  Let’s look back.

On December 7, 1941, Japan’s attack on Pearl Harbor forced the US into World War II.  On the day of the bombing and for six weeks after, the Nisei (Hawaiʻi born, 2nd generation Japanese in Hawaiʻi) and other cadets in the University of Hawaiʻi’s ROTC were made part of the Hawaiʻi Territorial Guard and assisted in guarding vital facilities on the island of Oahu.  They served as part of the armed forces defense of the islands for a 7-week period.

However, on January 19, 1942, the Army discharged all the Japanese Americans in the ROTC – and changed their draft status to 4C … “enemy alien.”  Wanting to serve, one hundred and seventy students petitioned the military governor: “Hawaiʻi is our home; the United States our country. We know but one loyalty and that is to the Stars and Stripes. We wish to do our part as loyal Americans in every way possible, and we hereby offer ourselves for whatever service you may see fit to use us.”  (hawaii-edu)

A year later, the War Department announced that it was forming an all-Nisei combat team – the call for volunteers for the 442nd Regimental Combat Team was made.  The Territory of Hawaiʻi raised a total of 10,000-volunteers and so its quota was increased to 2,900 while the mainland quota was lowered proportionately to 1,500.  

The 442nd Regimental Combat Team was activated on February 1, 1943 at Camp Shelby Mississippi; the Honolulu Chamber of Commerce held a Farewell Ceremony for Hawaiʻi 442nd soldiers on March 28, 1943, at ʻIolani Palace.  By April 1943, the recruits arrived for training at Camp Shelby, Mississippi.

The Hawaiʻi-born Nisei, also known as “Buddhaheads,” made up about two-thirds of the regiment. The remaining third were Nisei from the mainland (they came from the Pacific coast, the Rocky Mountain states, the midwest and the eastern seaboard.)  Immediately, the two factions fought with each other (because of different perspectives based on where they grew up.)  (goforbroke-org)

At the time, Japanese in the US were placed in internment camps; more than 110,000-people of Japanese ancestry (including 60-percent who were American citizens) were forcibly “relocated” from their homes, businesses and farms in the western states (about 1,000 were interned in Hawaiʻi.)

Back at the training camp, the Buddhaheads thought the mainlander Nisei were sullen and snobby, and not confident and friendly. Soon misunderstandings turned into fistfights.  In fact, that was how mainlanders got the name “Katonk.” (They say it was the sound their heads made when they hit the floor.)

The Katonks were fairer skinned, and spoke perfect English. The Buddhaheads were darker skinned and spoke Pidgin – a mixture of Hawaiian, Japanese, Portuguese, Chinese and broken English.  (goforbroke-org)

Money was another big divider between the groups. The Buddhaheads gambled heavily and spent freely using the cash sent by their generous parents who still worked in Hawaiʻi. They thought the Katonks were cheap. They didn’t realize that the Katonks sent most of their meager Army pay to their families imprisoned in the camps.  (goforbroke-org)

The friction between the two groups was so bad that the military high command considered disbanding the 442nd. They thought the men could never fight overseas as a unit. The Army decided to send a group of Buddhaheads to visit the internment camps in Arkansas (the men thought Camp Jerome and Camp Rowher were little towns with Japanese families.)

But when the trucks rolled past the barbed wire fence, past the guard towers armed with machine guns pointed at the camp residents, past the rough barracks where whole families crowded in small compartments with no privacy – suddenly the Buddhaheads understood. Word of the camps spread quickly, and the Buddhaheads gained a whole new respect for the Katonks. Immediately the men in the 442nd became united – “like a clenched fist.”

From May 1943 through February 1944, the men trained for combat; they excelled at maneuvers and learned to operate as a team. In March, Chief of Staff General George Marshall inspected the regiment. Following their training, on April 22, 1944, the 442d packed up and were bound for Italy.

The motto of the 442nd Regimental Combat Team was “Go For Broke.” (It’s a gambling term that means risking everything on one great effort to win big.)

The soldiers of the 442nd needed to win big … they did.

The 442nd Regimental Combat Team was the most decorated unit for its size and length of service in the entire history of the US Military.

In total, about 14,000-men served.  Members of this unit earned over 18,000-individual decorations including 9,486 Purple Hearts and 5,200 Bronze Stars. The Combat Team earned five Presidential Citations, the only military unit ever to claim that achievement.

General of the Army George C Marshall praised the team saying, “there were superb: the men of the 100/442d … showed rare courage and tremendous fighting spirit … everybody wanted them.” General Mark W. Clark (Fifth Army) said, “these are some the best … fighters in the US Army. If you have more, send them over.”  (army-mil)

President Franklin D. Roosevelt wrote, “a combat team … of loyal American citizens of Japanese descent has my full approval, (and) will add to the … 5,000 … already serving in the … (100th Infantry Battalion, and Military Intelligence Service) … Americanism is not … a matter of race or ancestry. A good American is one who is loyal to this country and to our creed of liberty and democracy.”

The 442d may be best known for its rescue of the Lost Texas Battalion of the 36th Infantry Division, in the forests of the Vosges Mountains in northeastern France, near Biffontaine and Bruyeres on October 30, 1944.

The 442nd and the 141st Texas Regiment were both part of the 36th Division under the command of Major General John Dahlquist. They were fighting in Eastern France, near the German border.  The 141st Texas Regiment advanced four miles beyond friendly forces – the Germans surrounded them.  More than 200 Texans were stranded on a ridge, they were low on food, water and ammo.

Isolated for six days, the Texans had beaten back five enemy assaults. Deaths and casualties mounted.  During the six days, the 442nd fought to rescue the Lost Battalion.  After 34 days of almost non-stop combat – liberating Bruyeres and Biffontaine, rescuing the 211 Texans, and nine more days of driving the Germans through the forest – the 442nd’s total casualties were 216 men dead and more than 856 wounded.

As part of the Allies’ Southern Group of Armies, the 100/442d fought in eight campaigns and made two beachhead assaults in Italy and France, captured a submarine and opened the gates of Dachau concentration camp.

It is ironic that this team liberated Dachau, because some of these Japanese Americans were detained in American camps before being drafted into service, and still had family in those US camps. Nisei were denied their property, freedom to move, live in their own homes, work, and learn in the western US.  (army-mil)

The 442nd Regimental Combat Team included the 522nd Field Artillery Battalion, 232nd Combat Engineer Company, 206th Army Ground Force Band, Antitank Company, Cannon Company, Service Company, medical detachment, headquarters companies, and two infantry battalions. The 1st Infantry Battalion remained on the mainland to train new recruits. The 2nd and 3rd Battalions would join the legendary 100th Battalion, which was already fighting in Italy.

The 442nd Regimental Combat Team was actually composed of two distinct units: the 442nd Regimental Combat Team and the 100th Infantry Battalion.  These two units were formed independently at different times and do not share a common lineage.  The 100th Battalion would eventually become the 442nd’s 1st battalion in June 1944.  (the442-org)

Some quotes about the members of the 442:
“You not only fought the enemy … you fought prejudice and won.” President Harry S Truman

“Never in military history did an army know as much about the enemy prior to actual engagement” General Douglas MacArthur, Supreme Commander, Pacific Theater

“My fellow Americans, we gather here today to right a grave wrong … now let me sign HR 442.” President Ronald Reagan, Civil Liberties Act of 1988

“The Nisei saved countless lives and shortened the war by two years.”  Charles A Willoughby, General MacArthur’s Intelligence Officer

Soldiers wear a wide assortment of insignia, ribbons, medals, badges, tabs and patches.  The distinctive unit insignia for the 442d Infantry Regiment, Organized Reserves Corps (Hawaiʻi) was originally approved on May 22, 1952. It was amended to withdraw “Organized Reserves Corps” from the designation on June 30, 1959.  (Pentagon-mil)

The 442d’s insignia is blue and white, the colors for the Infantry. The taro leaf, from the coat of arms of the 100th Infantry Battalion, is identified with Hawaiʻi, and the Mississippi River steam boat symbolizes the place of activation of the 442d Infantry Regiment (Camp Shelby, Mississippi.)  (Pentagon-mil). (Lots of information here from 442-org, goforbroke-org and army-mil.)

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by Peter T Young Leave a Comment

Liliʻuokalani Protestant Church

The queen was fond of the congregation – which once numbered in the thousands, according to church records – and donated hymnals, cut-glass chandeliers and a seven-dial, universal-calendar clock. The church was renamed for Liliʻuokalani in 1975.

But we are getting ahead of ourselves, let’s step back.

Over the course of a little over 40-years (1820-1863) (the “Missionary Period”,) about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

The Prudential Committee of the ABCFM gave the following instructions to these missionaries: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. … Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high.”

“You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.”  (The Friend)  Reverend John S Emerson and his new bride Ursula Sophia Newell Emerson were part of the Fifth Company of missionaries.

Emerson was born December 28, 1800 in Chester, New Hampshire; he descended from a branch of the Emerson family emigrating from England and settling in Haverhill, Massachusetts, in 1652. Emerson left home at the age of 15 and started his studies preparing for college, and subsequently graduated from Dartmouth College, Hanover, New Hampshire, in 1826.

After graduating, like so many of the Alumni of American colleges, he became a teacher before entering upon his theological studies. These were pursued for three years at Andover, where he graduated in 1830.  He anticipated becoming a missionary in India, but, yielded to a special call from the Sandwich Islands.

He married Ursula on October 25, 1831 in the old parsonage of Nelson, among the New Hampshire hills, where her father, Rev. Gad Newell, was the pastor from 1794 to 1859.  They left for the Islands a month after their wedding (November 20, 1831) and spent almost six months on board ship – arriving in the Islands May 17, 1832.

“Very soon after his arrival the ‘general meeting’ of the Mission assigned Mr and Mrs Emerson, to the station of Waialua, on Oʻahu.”  (The Friend, April 1867) Waialua stretched along the coast for 30-miles with a population of 8,000.  They sailed from Honolulu on a small schooner to get there.

On July 24, 1832 they formed the Congregational Church at Waialua, Oahu’s second oldest Hawaiian church.  The first facility (first of four) was a hale pili (thatched house,) dedicated on September 25, 1832 (it was situated at what is today the site of Haleʻiwa Joe’s on the corner of Kamehameha Highway and Haleʻiwa Road.)

“From the commencement of his labors at Waialua, he endeavored to interest his people in the diligent reading and study of the Bible. He had so arranged the reading of the Bible, that his people were accustomed to read the entire Bible through once in about three years.”

“In the daily morning prayer-meeting which has been kept up for many years, at the church, and which he usually attended, he would read and comment on the chapters for the day. We recollect, some months ago to have asked an old Hawaiian, belonging to the Waialua church, how many times he had read the Bible through. His reply was “eiwa” (nine!)”  (The Friend, April 1867)

The government selected a spot for a second church to replace the first one.  An adobe building, about 100-feet by about 50-feet was built around 1840-1841 on what is now the cemetery area of the present church property.

Emerson served the Church until 1842 when he took a position as professor at the Lahainaluna Seminary on Maui, and also served as pastor of the Church at Kāʻanapali.   He published five volumes of elementary works, three of them in the Hawaiian language, and, while at Lahainaluna, was joint author, with Rev. Artemas Bishop, of an “English Hawaiian Dictionary,” based on Webster’s abridgment (Lahainaluna, 1845.)  He later returned to Waialua and served the congregation until 1846.

Service to the people was equally shared by Ursula.  “We are also much impressed by the well-drawn character of Ursula Newell Emerson, whose lovable personality, together with her bountiful, untiring hospitality, is a treasured memory in Hawaiʻi. She nobly rounded out the work of her husband”.  (The Friend, October 1928)

A third church was built of wood in 1890 on the present location and it was this building that Queen Liliʻuokalani worshipped in when she stayed at her beach home along the banks of the Anahulu River.

“Our famous clock was donated to the church by Queen Liliʻuokalani on January 1, 1892. The clock is 32 inches in diameter, with seven functions and hands, one (of) which made one revolution every 16 years!”

“The uniqueness of this one-of-a-kind clock, is that the numerals on the clock dial telling the time were replaced with the letters of L-I-L-I-U-O-K-A-L-A-N-I, the queen’s name.”  (Church Moderator Kuulei Kaio, Star-Bulletin)

The present church building was built after the wooden one was declared unsafe.  In 1960, the fourth (and present) church made of cement was started.  This new building was dedicated on June 11, 1961.  (Later renovations were completed in 1985.)

Theodore Alameda Vierra was the architect for the present church.  He was born on the Big Island in 1902 to an Azorean born Portuguese father and Hawaiian-Scottish mother. He graduated from Kamehameha Schools as president of his class in 1919, graduated from college in San Francisco and later won a scholarship to Harvard University School of Architecture. Vierra was the first native Hawaiian to be admitted to the American Institute of Architecture. (HHF)

The weather vane at the top of the church steeple is in the form of an ʻIwa bird (frigate) in full flight with a fish in its mouth.  Haleʻiwa was the name of the seminary that the Emersons established in the area and the village was eventually named Haleʻiwa (house of the ʻIwa bird.)

ʻIwa is also the name of a slender leafed fern and there are 2 of these leaves at base of the vane.  The religious connotation is brought together with the fish in its mouth.  “Follow me and I will make you fishers of men.  The Kingdom of Heaven is like a net that was cast into the sea gathered many kinds.”  (Lots of information here from the Church website.)

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by Peter T Young Leave a Comment

Pāhonu

Honu neʻe pū ka ʻāina
The land moves like the turtle.
(Land passes slowly but inexorably from owner to heir.)
(Pukui)

From its earliest period of occupation, the Waimānalo Bay region was an extensive agricultural area, featuring taro farms that used the traditional Hawaiian loʻi (pondfield) cultivation system.

Taro was grown in the lowlands, irrigated with water from Waimānalo Stream, as well as on terraced sections that were watered by the small streams and springs flowing out of the Koʻolau Range.

These terraced sections extended for nearly 2-miles in a semicircle at the foot of the mountains around the broad base of the Waimānalo valley. By the 1850s, the area’s fertile soil provided not only taro but also breadfruit, mountain apple, kukui and coconut trees, sweet potatoes and sugar cane.  (NPS)

In addition to the agrarian-based economy, several fishing villages dotted the bay’s shoreline. Two of the best-known villages in the area were Kaupō and Kukui. Kaupō was on a small peninsula opposite Mānana Island (Rabbit Island) and just northwest of Makapuʻu Beach Park (where Sea Life Park is located.)

The village may have been depopulated during the early-1800s and probably was repopulated during the early-1850s when a disastrous smallpox epidemic struck Honolulu and Hawaiians settled temporarily in the Waimānalo Bay region to escape its ravages.

The small fishing village of Kukui was further northwest, along the bay in the Kaiona Beach vicinity near Pāhonu Pond (‘Turtle enclosure’) – a prehistoric walled enclosure where it is said that turtles were kept for the use of Hawaiian chieftains.  (NPS)

Before we go there, let’s look at some findings of Dr Marion Kelly where she speaks of three main technological advances resulting in food production intensification in pre-contact Hawai‘i: (a) walled fishponds, (b) terraced pondfields with their irrigation systems and (c) systematic dry-land field cultivation organized by vegetation zones.

The Hawaiian walled fishpond stands as a technological achievement unmatched elsewhere in island Oceania.  Hawaiians built rock-walled enclosures in near shore waters, to raise fish for their communities and families.  It is believed these were first built around the fifteenth-century.

The general term for a fishpond is loko (pond), or more specifically, loko iʻa (fishpond).  Loko iʻa were used for the fattening and storing of fish for food and also as a source for kapu (forbidden) fish.

Samuel Kamakau points out that “one can see that they were built as government projects by chiefs, for it was a very big task to build one, (and) commoners could not have done it (singly, or without co-ordination.)” Chiefs had the power to command a labor force large enough to transport the tons of rock required and to construct such great walls.

The fishponds just described refer to aquaculture to grow fish – they were found throughout the Islands; however, at Waimānalo, Oʻahu, the only remaining aquaculture of green sea turtle known to have been carried out by the early-Hawaiians involved a coastal pond named Pāhonu that was used to maintain turtles until they were ready to be eaten.  (NOAA)

The green sea turtle is the principal marine turtle species in the Hawaiian Islands.  Common names used in the Hawaiian Archipelago include honu, green turtle and green sea turtle.  They are herbivorous, feeding primarily on seagrasses and algae. This diet is thought to give them greenish-colored fat, from which they take their name. (NOAA)

In Hawaiʻi, as throughout Polynesia and other islands in the pacific, sea turtles have always been a traditional part of the local culture and have historically been revered as special and sacred beings.  (Luna)

“There was once a chief who was so fond of turtle meat that he ordered a sea wall be built to keep captured turtles from escaping.  Every turtle caught by a fisherman was put into this enclosure.  No one else was allowed to partake of turtle meat under penalty of death.  No one dared to eat turtle as long as the old chief lived.”  (Pukui; Maly)

Kikuchi in his “Hawaiian Aquaculture Systems,” notes that “An early visitor to Waikiki area remarked that the ruling chief of Oʻahu, Kahekili, ‘mentioned also some others where he had a quantity of turtle.’”

“… We walked back to Mr. Castle’s house, where we sat on a long bench outside, facing the sea.  There Aiona told me the story of Pa-honu, an enclosure for turtles that was once located back of Mrs. Wall’s present home.”  (Pukui; Maly)

Pāhonu, the offshore pond (500 feet long, 50 feet wide,) is just south of Kaiona Beach Park fronting the shoreline; a line of stones, submerged at high tide, but visible at low tide, notes its location.  (Pukui)

Kaiona Beach Park, a small four-acre park at the south end of Waimānalo Bay, is a popular camping site that has also been used for many years as a community boat anchorage.

In 1998, residents of Waimānalo built a boat ramp in the south end of the park, the only paved ramp in Waimānalo. They also placed a monument to Hawaiian fishers from their community near the ramp. Kaiona means “attractive sea.  (Clark)

The beachfront residence named Pāhonu inland of the pond was used from 1980 to 1988 as the base of operations for the popular television series, Magnum PI.  A surf site borders a small channel through the reef and is also known as Magnums. (Ulukau) The ‘Magnum’ house has been removed and other houses are it its place.
 
Next to Pāhonu is Kaʻakaupapa (shallows at the right.)  The old saying of this place was, “Papa ke kānaka, papa nā mea a pau”—“Multitudes of people, multitudes of gods, all in multitudes.”  (Aiona, Informant, Sept. 14, 1939; Cultural Surveys)

Nearby is the Shriners Club, a private clubhouse that opened on April 20, 1931. Popularly known as Shriners Beach, it is used for a wide variety of events, including wedding receptions, birthday parties and other social gatherings.  (Clark)

The green turtle is listed as endangered by the International Union for the Conservation of Nature. In 1978, the Hawaiian population of the green turtle was listed as threatened under the U.S. Endangered Species Act of 1973.  NOAA Fisheries and the U.S. Fish and Wildlife Service (USFWS) have joint jurisdiction for green sea turtles.

State and Federal laws prohibit harassing, harming, killing, or keeping sea turtles in captivity without a permit allowing these activities for research or educational purposes. Divers should be aware that riding turtles is illegal and puts these animals under stress.

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by Peter T Young Leave a Comment

Keliʻiponi

Although Kalākaua had been elected and serving as King since 1874, upon returning from a trip around the world, in 1883, it was determined that Hawaiʻi’s King should also be properly crowned.

“ʻIolani Palace, the new building of that name, had been completed the previous year, and a large pavilion had been erected immediately in front of it for the celebration of the coronation. This was exclusively for the accommodation of the royal family …”

“… but there was adjacent thereto a sort of amphitheatre, capable of holding ten thousand persons, intended for the occupation of the people.” (Liliʻuokalani)

The design of the pavilion and amphitheater was entrusted to Messrs. Buchman and Rupprecht, two artists who had recently arrived in the Islands. The whole thing was considered the “finest specimen of this kind of work that has ever been produced in Honolulu.” (HABS)

“On Monday, 12th February, the imposing ceremony of the Coronation of their Majesties the King and Queen of the Hawaiian Islands took place at ʻIolani Palace.”

“Like a mechanical transformation scene to take place at an appointed minute, so did the sun burst forth as the clock struck twelve, and immediately after their Majesties had been crowned.” (Pacific Commercial Advertiser, February 17, 1883)

“Prince Kawānanakoa presented the Crowns; the President of the Legislative Assembly then took the King’s Crown and raised It up before the people and placed it in the hands of the Chancellor, saying: ‘I present this Crown to the rightful King of these Islands, approved by Acts of the Legislative Assembly in the Legislature of the Kingdom assembled of the years 1880 and 1882.’”

“The Chancellor then placed it in the King’s hands, saying this Crown of pure gold to adorn the high station wherein thou hast been placed. The King then raised up the Crown and placed it upon his head.”

“The Chancellor then took the second Crown and placed it in the King’s hands, who rose and placed it upon the Queen’s head who reverently bowed her head on receiving it, the King saying” ‘I place this Crown upon your head, to share the honors of my throne.’”

“His Majesty wore the white uniform of the Guards, with a white helmet, and plume of white, red, and blue. He wore the Grand Cordon, Star and Collar of the Order of Kamehameha I; the Star of the Imperial Order of the Chrysanthemum of Japan; the Star of the Order Michael and St. George of England; the Star of the Order of Conception of Portugal and the Star of the Order of Hawaiʻi.”

“The sword of State placed in the King’s hands as the ensign of Justice and Mercy, is an exact counterpart of that of England. It has a straight blade, of fine Damascus steel inlaid in gold with the Hawaiian coat of arms surmounted by the crown and bearing the motto of the realm.“

“A Coronation Pavilion (Keliʻiponi) for King Kalākaua had been constructed for the ceremonies; the pavilion was surrounded by a spacious Amphitheatre for the accommodation of the spectators of the ceremony. The outer walls were adorned with the armorial bearings of Spain, Portugal, Belgium, Great Britain, France, Peru, Hawaiʻi, Chile, Japan, China, Norway and Sweden.”

“In addition to the 4,000 people that were comfortably seated within the Amphitheatre and on the platform, there were crowds of spectators extending to the Palace gates on either side, principally Hawaiians.”

On the outside of the octagonal Pavilion, each of the eight uprights supporting the roof are ornamented with shields emblazoned on them, representing Russia, Netherlands, United States, Hawaii, Germany, Austria, Italy and Holland. (Pacific Commercial Advertiser, February 17, 1883)

“The dome of the building … was ornamented on each of the eight sides with colored shields displaying the coats-of-arms of one of each of the eight great nations of the world, America occupying the central position, Great Britain to right of centre, Germany to left of centre, the others on the panelled fronts prepared on the remaining five sides.”

“Flags of the different nations surmounted the shields the whole being surrounded with wreaths and circles of the native leaves.” (Hawaiian Gazette, February 14, 1883)

The Pavilion (approximately 25-feet in diameter) was about 50-feet from the stairway to the Palace and was connected to it by a platform; on the interior, each of the eight sides bore the name of one of the respective Kings of Hawaiʻi, from Kamehameha I to Kalākaua, painted in gold letters. (HABS)

“(O)n the veranda of the palace on the one side were seated the officers of the vessels of war in the port, and on the other persons of rank or position who had not been otherwise assigned to stations.” (Liliʻuokalani)

Following the coronation festivities, “The Pavilion in which His Majesty was crowned has been moved to the west side of the Palace, and now stands as a permanent ornament to the grounds.” (Pacific Commercial Advertiser, April 21, 1883)

Three years later, in November 1886, Kalākaua threw another large celebration in honor of his fiftieth birthday, and the Jubilee activities included the usual lūʻau, hula and a grand ball. The Royal Hawaiian Band played from the pavilion. (HABS)

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by Peter T Young Leave a Comment

Ana Huna

Native Hawaiians believe ʻiwi (the bones) to be the primary physical embodiment of a person. Following death, ʻiwi are considered sacred, for within the bones reside the person’s mana (spiritual essence.) Mana was greatly valued, and native Hawaiians spent their lives maintaining and enhancing their mana. (Halealoha Ayau)

For native Hawaiians, it was important for the bones of a deceased person to complete their journey and return to the ground to impart their mana.

From island to island, community to community and family to family, there were many different ways to prepare bodies for burial. Each method was appropriate for the individual and his or her status.  Burial locations were one of the most secretive traditions in a culture over a thousand years old. (DLNR)

Sometimes the bones of the dead were dug up out of the burial grounds to be used for arrows for rat shooting and for fishhooks, and the bones and bodies of the newly buried were dug up for food and bait for sharks.

For this reason, surviving family members sought places of concealment for the bones of their grandparents, parents, children, chiefs and relatives. They searched for deep pits (lua meki) in the mountains, and for hiding pits (lua huna) and hiding caves (ana huna) along the deep ravines and sheer cliffs frequented by koa‘e birds.  (Kamakau; Kumu Pono)

For some, including the high aliʻi, often their ʻiwi were placed in secret burial caves (ana huna.)

A few of the notable areas burial areas with secret burial caves include, ʻIao Valley, Pohukaina, Pali Kapu o Keōua and the reported cave burial of Kahekili and Kamehameha at Kaloko.

ʻIao Valley (Maui)

For centuries, high chiefs and navigators from across the archipelago were buried in secret, difficult-to-access sites in the steep valley walls of ʻIao on Maui.

‘Iao Valley became a “hallowed burying place for ancient chiefs” and is the first place mentioned in the historical legends as a place for the secret burials of high chiefs.

Because this was sacred ground, commoners were not permitted to enter the valley, except for the Makahiki festival.  Some suggest the last burial was in 1736, with the burial of King Kekaulike.

Pohukaina (Oʻahu)

“There is only one famous hiding cave, ana huna on Oʻahu. It is Pohukaina… This is a burial cave for chiefs, and much wealth was hidden away there with the chiefs of old … Within this cave are pools of water, streams, creeks, and decorations by the hand of man (hana kinohinohiʻia), and in some places there is level land.”  (Kamakau)

Pohukaina involves an underground burial cave system that connects with various places around O‘ahu and is most notable as the royal burial cave at Kualoa. The opening in the Honolulu area is in the vicinity of the Kauikeaouli (Kamehameha III) residence (the grounds of ʻIolani Palace,) where also many of the notable chiefs resided.  (Kamakau; Kumu Pono)

The opening on the windward side on Kalaeoka‘o‘io faces toward Ka‘a‘awa is believed to be in the pali of Kanehoalani, between Kualoa and Ka‘a‘awa, and the second opening is at the spring Ka‘ahu‘ula-punawai.

On the Kona side of the island the cave had three other openings, one at Hailikulamanu – near the lower side of the cave of Koleana in Moanalua—another in Kalihi, and another in Pu‘iwa. There was an opening at Waipahu, in Ewa, and another at Kahuku in Ko‘olauloa.

The mountain peak of Konahuanui was the highest point of the ridgepole of this burial cave “house,” which sloped down toward Kahuku. Many stories tell of people going into it with kukui-nut torches in Kona and coming out at Kahuku.  (Kamakau; Kumu Pono)

Pali Kapu O Keōua (Kealakekua, Hawaiʻi Island)

Keōua (father of Kamehameha I) and Kalaniʻōpuʻu (aka Kaleiopuʻu & Kalaiopuʻu) were half-brothers, sons of Peleioholani.  During the illness of Keōua, at his residence in Hilo, a messenger was sent to Kaʻū to notify Kalaniʻōpuʻu of his brother’s illness; he immediately started for Hilo.

Keōua said to Kalaniʻōpuʻu, “Brother, I cannot live long, for our uncle Alapaʻinui has an evil disposition and is praying me to death. My only request to you is to take my young son Kamehameha and keep him with you, for some day he will become famous and will add luster to our lineage; do not neglect him.”

Kalaniʻōpuʻu sent for their kahuna; as soon as the kahuna saw Keōua he advised Kalaniʻōpuʻu to return home, as it was impossible for his brother to live.  (He died shortly thereafter; his remains were transported to Kona.)

On arriving at Kailua great preparations were being made for the mourning ceremonies. Wailing, removing the teeth, shaving the head, etc, took place. After these ceremonies Kalaniʻōpuʻu headed for Kaʻawaloa to await the remains of his brother Keōua from Hilo.

On their arrival they were deposited in a cave three-fourths of the way up the pali, whence it was called “Ka Pali Kapu O Keōua (at Kealakekua Bay.”)  (Diary of George Hueu Davis, the Son of Isaac Davis; Henriques)

Later, in 1829, Kapiʻolani “and Kaʻahumanu removed the bones of (Kapiʻolani’s) father, and more than a score of other deified kings and princes of the Hawaiian race, from their sacred deposit, – may be the “House of Keave” at Honounou, – placing them out of the way, in one of the caves high in the precipice at the head of the bay where she resided.”  (Anderson, 1864)

(A little side note on Pali Kapu O Keōua … while I was at DLNR, the 2006 Kohala earthquakes exposed a previously unknown burial cave on the side of the Kealakekua cliff.  Because we had concerns about keeping the cave secret, I asked FEMA to document this new cave in a separate, non-public report, aside from the general (public) earthquake damage report.  They agreed; the cave was subsequently sealed.)

Kaloko (Kona, Hawaiʻi Island)

An early traditional reference to the area in the late eighteenth century mentions the burial of Kahekili, the ruler of Maui, in a hidden cave at Kaloko. However, the most significant burial ceremony traditionally reported to have taken place there is that of Kamehameha, although there is no firm proof of this.  (NPS)

Following his death, Kamehameha’s bones were supposedly transported by canoe from Kailua to Kaloko, where the bearers of the royal remains met the man in charge of the secret burial cave, and together they placed the bones in the same depository used for Kahekili.

“Kaloko (pond) is another famous burial area; it is in Kekaha, Hawaii. (In a cave that opens into the side of the pond) were laid Kahekili, the ruler of Maui, his sister Kalola, and her daughter, Kekuʻiapoiwa Liliha, the grandmother of Kamehameha III. … This is the burial cave, ana huna, where Kameʻeiamoku and Hoapili hid the bones of Kamehameha I so that they would never be found.”  (Kamakau; NPS)

In 1887 King Kalākaua designated a man named Kapalu, who had guided him to a burial cave at Kaloko in which he supposedly beheld Kamehameha’s bones, as overseer and keeper of the “Royal Burial Ground” at Kaloko.

A year later Kalākaua wrote that he ordered Kapalu to retrieve the bones, which the king took to Honolulu and deposited in the Royal Mausoleum in Nuʻuanu Valley.  (Barrère; NPS)  (Questions remain as to where Kamehameha was buried.)

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