Kahikolu

Kahikolu means three in one, or the trinity. In 1852, Reverend John D Paris started to build Kahikolu (and completed in 1855.)  It is made of lava rock (with 35-inch thick walls; heavy timbers were dragged from the forest, and the koa shingles and lumber for pulpit and pews were brought from the koa forest a number of miles up the mountain side. It still stands above Nāpoʻopoʻo.

Kahikolu Church was the Mother Church for the South Kona area; however, the church was abandoned in 1953.  The congregation later reorganized and repaired the church and in August 1984, Kahikolu Church re-opened its doors.  (Kahikolu is one of two surviving stone churches on Hawaiʻi.)  On August 15, 1993, Henry ʻŌpūkahaʻia’s remains were returned to Hawai‘i from Cornwall and laid in a vault facing the ocean at Kahikolu Church.

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‘The Lion of North Kona’

Born in 1828 in Hōlualoa, North Kona, George Washington Pilipō was an ordained minister and teacher.  “He was installed at Kailua over the old church where Father Thurston had labored from the landing of the missionaries in 1820 … Here Pilipō labored and preached acceptably and honored by all for six years, until he was called to, and accepted, the pastorate of Kaumakapili in Honolulu.”

He was elected a member of the Legislative Assembly and served continuously and with honor for sixteen years.  He was a powerful and effective speaker.  He earned the name The Lion of North Kona. He supported former Queen Emma over Kalākaua; later, King Kalākaua became so incensed by Pilipō’s critique of his government’s dealings that he personally intervened in the 1886 general election campaign to ensure that Pilipo was not reelected.

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Royal Footsteps

Seven miles of roadway and over seven centuries of native Hawaiian traditions - it was here, along Ali‘i Drive, where chiefs of the highest rank walked.  King Kamehameha I was the first to unify the entire Hawai‘i archipelago under a single rule – he established his Royal Center here; and, here he excelled at surfing at Hōlualoa Bay.

Here was the coming of the first Christian missionaries who arrived in Kailua Bay in 1820 and began the transformation of Hawai‘i through rapid religious conversion. Historic sites cover much of the Kailua to Keauhou section of the Kona Coast.

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New Things on the Horizon …

The ‘regular’ post will come later in the day; we have been working on a new website and new formatting of the posts and it’s making an early debut, today.

(There are still some indexing to finish and other stuff to fix, but the gist of it is ready to share … in a few of hours.)

In the meantime, here’s a photo I haven’t shared yet.  The littlest girl near the middle is my mother; my grandparents are the couple on the right.

The others are noted as the “Scotts.” They were taking a tour around the Island of Hawaii, June 5-15, 1928.

They are sitting at the archway fronting Mokuʻaikaua Church in Kailua-Kona.  Construction of the church was started in 1835; it was dedicated in early-1837 (under the leadership of missionary Asa Thurston.)

The archway was built in 1910 to commemorate the 90th anniversary of the arrival of the first Protestant missionaries (1820.)

My grandfather was great grandson of Hiram and Sybil Bingham; Hiram was the leader of the Pioneer Company of missionaries to the Islands.

This year marks the 195th anniversary of the arrival of the Pioneer Company.  Plans are already underway for the celebration of the bicentennial of their arrival.  I am honored and proud to serve on the Board of the Hawaiian Mission Houses Historic Site and Archives.

If you haven’t recently visited the Mission Houses, I encourage you to visit – there are lots of things to see and learn there.

It’s on King and Kawaiahaʻo Streets (Diamond Head side of Kawaiahaʻo Church (designed by Hiram Bingham;) across King Street from the red brick Mission Memorial Building (dedicated in 1916 in anticipation of the centennial celebration.))

The Mission Memorial Building is on the site of the former Kawaiahaʻo Seminary; my great great aunt, Lydia Bingham, was principal of the seminary; her sister Lizzy later took over.

Kawaiahaʻo Seminary (for girls) and Mills School (for boys - started by Francis Damon) later merged and relocated to a site in Mānoa.  It’s now called Mid-Pacific Institute.

OK, back to the posts …

So, just to prepare you, the formatting of the posts will change – the full posts will be on the new website and short summaries will be posted in Facebook, Blogger, Google+ and LinkedIn – with links noted in the latter to get you directly to the website and the full posts.  (Special thanks to Jen Barrett for setting it up.)

An alternative (and preferred) way to get the posts is to subscribe on the website (no charge) – that way, you will receive an e-mail notice as soon as the post is made (with links to the full post.)  (Subscription sign-up is noted on the new website.)

Some other things are also in the works: ‘soon,’ podcasts, with imagery and reading of the full text, will be available.

Likewise, I am still looking for an economical way to get the posts noted on a web-based map – so you can see where these people, places and events took place.

I have a prototype on my computer … it is waaay cool and helps put a modern perspective (location) to the historical context.

Other ideas are in the works, as well.

So, stand by, the ‘regular’ post for today will be available soon.

© 2015 Hoʻokuleana LLC

Puʻu ʻOhau

Fishers generally refer to it as ‘Red Hill;’ its volcanic cinder, partially collapsed and exposed on the seaward side, gives it an easy name.  It’s not just a marker; fishers troll offshore with great success.

Nearshore is a marine fisheries management area; you can catch fish for personal consumption, but there is no aquarium fish collection permitted.

The hill is actually named Puʻu ʻOhau (hill of dew) and is the most conspicuous coastal landmark on the low coastal cliffs between Keauhou Bay (to the north) and Kealakekua (on the south;) it marks the boundary between North and South Kona.

Although the entire landform may be the “puʻu,” according to McCoy … the archaeological evidence tends to indicate that the area was used for general habitation purposes and was not reserved for only burial or other ritual uses that might be considered exclusionary.

This archaeological evidence suggests that there may have been a land use distinction between the flat bench and the steeper slopes of the puʻu although they are part of the same landform.

The matter of a burial on the puʻu helps us remember some others.

With the recent construction and extension of the Ane Keohokālole Highway from Palani road to Hina Lani, many in West Hawaii (although they generally reference the road as “Ane K”) are becoming more familiar with the name Keohokālole.

Analeʻa, Ane or Annie Keohokālole was a Hawaiian chiefess; she was born at Kailua-Kona, Hawaiʻi in 1816.  Through her father, she was descended from Kameʻeiamoku and Keaweaheulu, two of the four Kona Uncles that supported Kamehameha I.

Her first marriage was to John Adams Kuakini; they had no children.  Kuakini was an important adviser to Kamehameha I in the early stages of the Kingdom of Hawai‘i.

When the Kingdom's central government moved to Lāhainā in 1820, Kuakini’s influence expanded on Hawaiʻi Island, with his appointment as the Royal Governor of Hawaiʻi Island, serving from 1820 until his death in 1844.

During his tenure, Kuakini built some of the historical sites that dominate Kailua today.  The Great Wall of Kuakini, probably a major enhancement of an earlier wall, was one of these.

The Great Wall of Kuakini extends in a north-south direction for approximately 6 miles from Kailua to near Keauhou, and is generally 4 to 6-feet high and 4-feet wide;’ the Great Wall of Kuakini separated the coastal lands from the inland pasture lands.

Speculation has ranged from military/defense to the confinement of grazing animals; however, most seem to agree it served as a cattle wall, keeping the troublesome cattle from wandering through the fields and houses of Kailua.

Kuakini also built Huliheʻe Palace; it was completed in 1838, a year after the completion of Mokuʻaikaua Church (Lit., section won (during) war,) the first stone church on the Island of Hawaiʻi.

In 1833, Analeʻa married Caesar Kapaʻakea, a chief of lesser rank and her first cousin. Caesar’s father, Kamanawa II was no ‘ordinary’ ranking chief; he was the grandson of Kameʻeiamoku, one of the ‘royal twins.’

He was named after his famous grand uncle, the other royal twin.  (The twins are on Hawaiʻi’s Royal Coat of Arms; Kameʻeiamoku is on the right holding a kahili and Kamanawa on the left holding a spear.)

Caesar’s father has one other notable distinction; he was found guilty of poisoning his wife (Caesar’s mother) and was the first to be hanged for murder under the newly formed constitution and penal laws (1840.)

OK, back to Caesar and Analeʻa – they had several children.  Most notable were a son, who on February 13, 1874 became King Kalākaua, and a daughter, who on January 29, 1891 became Queen Liliʻuokalani - the Kalākaua Dynasty that ruled Hawaiʻi from 1874 to 1893.

Oh, the burial at Puʻu ʻOhau?  Ane Keohokālole’s mother, Kamaeokalani (Kamae) is buried at its top.

When I was at DLNR, the matter of dealing with the burial came up within the first few days of my term (in 2003.)  Back in 1999, members of the ʻOhana Keohokālole requested that protective measures be put in place on the puʻu.

The matter was on the Hawaiʻi Island Burial Council’s agenda; the family’s suggested means of protection is the construction of a six (6) foot rock wall around Puʻu ʻOhau.  After talking with family members, it was decided to order the wall to be placed on the 120-foot contour.

The image shows Puʻu ʻOhau (Google Earth.)  In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Hōnaunau

Each island was divided into several moku (districts,) of which there are six in the island of Hawaiʻi, and the same number in Oʻahu. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island.  (Alexander)  The moku of Hawaiʻi Island are: Kona, Kohala, Hāmākua, Hilo, Puna and Kaʻū.

The Polynesians who came to the Hawaiian Islands were quick to consider the sunny, sheltered Kona district of Hawaiʻi, rising gently to fertile, cloud-covered slopes, as an environment suited to their needs.

It was ideal for food crops such as taro, breadfruit, banana, sweet potatoes and sugar cane they brought with them. Its clear, calm waters offered excellent near- and off-shore fishing. This coast became the most densely populated area in the islands and the coveted land of the chiefs.

In the centuries prior to 1778, seven large and densely-populated Royal Centers were located in Kona along the shoreline between Kailua and Hōnaunau.  These included Kamakahonu at Kailua Bay, Hōlualoa, Kahaluʻu, Keauhou, Kaʻawaloa, Kealakekua and Hōnaunau.

The compounds were areas selected by the aliʻi for their residences; aliʻi often moved between several residences throughout the year.  The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

Structures associated with the Royal Centers include heiau (religious structures) and sacred areas, house sites for the aliʻi and the entourage of family and kahuna (priests), and activity areas for burial, bathing, games, recreation and crafts and often a puʻuhonua (refuge area.)

The small but deeply indented Hōnaunau Bay, with a sandy cove where canoes could be easily beached, was a favorite residence for the king.  (Emory)

The grounds of the Royal Center was centered around the small embayment known as Keoneʻele Cove.  Cup holes, which may have held kapu sticks, are noted to the north, east and southern boundaries of this area. It is believed that these kapu sticks demarcated the boundary of the royal area.

In pre-contact times, the royal grounds contained several chiefly residences and ceremonial-related structures. Other highlighted sites used by royalty included the Heleipālala fishponds and Keoneʻele Cove canoe landing.

“When first seen by Europeans, the district was composed of scattered coastal settlements of thatched houses with two nodes large enough to be called villages: Hōnaunau at the north end and Kiʻilae at the south.”  (NPS)

“Hōnaunau, we found, was formerly a place of considerable importance, having been the frequent residence of the kings of Hawaii, for several successive generations.” The town contained 147-houses. (Ellis, 1823)

“We arrived in the afternoon at a village by the seaside called Hōnaunau, about two leagues (4-miles) to the southward of Kealakekua Bay. … They took us to a large house which was tabooed for the king, with a number of smaller houses contiguous to it for sleeping in and for his attendants when he comes to the village.”

“We were told that he has a set of houses kept for him in the same way in every village he is likely to stop at round the Island, which; when he once occupies or eats in, cannot afterwards be used by any other.”  (Menzies, 1793)

A feature found at Royal Centers were fishponds.  Cartographer Henry Kekahuna called the Honaunau ponds Heleipālala. These were a number of fish ponds inland from the shore and containing a mixture of fresh and ocean waters.

They were probably stocked with fish (most likely ʻamaʻama (mullet) and awa (milkfish.))  Given their location within the royal grounds, an area inhabited and used by aliʻi, the Heleipālala ponds were most likely kapu (prohibited) to commoners.

Beyond the boundaries of the royal grounds, around the head of Hōnaunau Bay, lived the chiefly retainers and the commoners. To the south were scattered settlements along the coast and inland under the cliffs of Keanaeʻe.  (NPS)

At Hōnaunau was the puʻuhonua, The Place of Refuge, termed the ‘City of Refuge’ by Rev. William Ellis in 1823, with its adjoining chiefly residences and associated with the Royal Center.

Hōnaunau was not the only puʻuhonua in the Islands.  Ethno-historical literature, and available physical, cultural, and locational data, note at least 57-sites across the Islands.  Puʻuhonua tended to occur in areas of high population and/or in areas frequented by chiefs.  (Schoenfelder)

Hale O Keawe, at the northern end of the eastern wing of the Great Wall at Puʻuhonua O Hōnaunau, was named after and either built by or for Keawe around 1700.  In ancient times the Heiau served as a royal mausoleum, housing the remains of deified high chiefs.

Historical information indicates that in the area immediately east of the Hale o Keawe was once the location for a ti leaf thatched structure called the “Hale O Lono.”  In 1919, archaeologist JFG Stokes was told by elderly Hawaiians that this area was a temple used for the four periods of prayer held monthly for eight months of the year.

The area bordering the east side Keoneʻele Cove was traditionally known as Kauwalomālie. Kauwalomālie is said to have contained a large platform, fronted by an 8-foot high retaining wall. The platform was reportedly the location for a chiefly residence and/or ceremonial area.  (NPS)

At about the time of ʻUmi (about the same time Christopher Columbus was crossing the Atlantic,) a significant new form of agriculture was developed in Kona; he is credited with starting this in Kona.  Today, archaeologists call the unique method of farming in this area the “Kona Field System.”

This intensive agricultural activity changed farming and agricultural production on the western side of Hawai'i Island; the Kona field system was quite large, extending from Kailua to south of Hōnaunau.

In lower elevations all the way to the shore, informal clearings, mounds and terraces were used to plant sweet potatoes; and on the forest fringe above the walled fields there were clearings, mounds and terraces.  Sweet potatoes grew among the breadfruit.

In 1871, a coastal trail that originally extended from Nāpōʻopoʻo south to Hoʻokena was repaired, and renamed the 1871 Trail.  It is a section of the historic coastal Alaloa (regional trail) and was a primary route of travel between communities, royal centers, religious sites and resources.  (Improved, it was a ‘two-horse trail’ because it was widened to accommodate two horses.)

The Alahaka Ramp, located near the southern end of the Keanaeʻe Cliffs, is a massive stone ramp that connects the historic 1871 Trail to Kiʻilae Village.  Prior to the construction of the ramp (probably in the mid-1800s,) folks used a ladder or rope to get up the slope.

(In 1918 the trail section north of Hōnaunau was improved for wheeled traffic; however, the section south to Hoʻokena was never modified for motorized vehicles.)

In 1891, the lands at Hōnaunau were deeded to the Bishop Estate Trustees and from 1921-1961 the County of Hawaiʻi leased the Bishop Estate-owned lands for a County Park. It is during this time, they constructed a series of seawalls that fronted the eastern and western sides of Keoneʻele Cove. (NPS)

The image shows Keoneʻele Cove and the area known as Kauwalomālie (NPS, 1912.)  I have added other images to a folder of like name in the Photos section on my Facebook and Google+ pages.

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Manago Hotel

“They came to America almost a century ago to marry men they only knew in photographs.”

“The picture bride movement, which allowed men to marry by proxy, became the only way members of the predominantly male Japanese population in the United States could find wives and start families.”

“According to some historians, the majority of Japanese born in the United States can trace their ancestry to a picture bride.”  (LA Times)  Between 1907 and 1923, over 14,000 picture brides arrived in Hawaiʻi from Japan.

One such picture bride became Osame Manago.

As a child, Osame’s father told her, “You are only a farmer’s daughter.  What good does it do you to get more education for working in the fields or for business?  If you can sign your name, that’s enough.”

He allowed Osame to go through fifth grade, but said she would be a subject of laughter if she attempted high school.  (Sandra Wager-Wright)

At the age of seventeen, she left Japan and came to the Islands and married Kinzo Manago – settling in South Kona on the Island of Hawaiʻi.

A few years prior, Kinzo left Japan to go to Canada and learn English.  He and several friends departed for Honolulu, where they expected to board a boat for Canada.  One of the friends gambled away the money and they were stuck in the Islands.

Kinzo discovered that he had a relative on the island of Hawai`i, so he took a steamer to Kona.  Shortly thereafter, Kinzo began working as a cook, which is how he earned enough money for a picture bride.

At first, following a proxy ceremony in 1912, Osame stayed with her husband’s family in Japan until she could book passage on a ship to Honolulu.  The couple went through a second ceremony at a nearby Shinto temple.

The next day, they left for Kona on the cramped interisland steamer.  People, cattle, cargo – all together in the hold.  Many people put mats out on deck.  The boat landed at Kailua, and the couple took a cart up the rocky road to Captain Cook.    (Sandra Wager-Wright)

At first, Kinzo worked full time chopping firewood.  In 1917, he borrowed money from his former boss and purchased a two-room house, a cook stove and supplies.  The couple set aside one room for their own use.  In the other, Osame served homemade bread and jam to taxi drivers traveling from Kona to Hilo.

This marked the beginning of the Manago Hotel.

As they were able, the couple added rooms and a second floor while expanding food service to include full meals and sake.  For those who chose to spend the night, the Managos charged $1.00 to sleep on a tatami mat.

By the end of 1930, the couple had seven children, and the business brought in $20 per day.  (Sandra Wager-Wright)

During World War II, the military contracted Kinzo and Osame to feed the soldiers who, at the time, occupied Konawaena School.

The hotel was turned over to Harold and Nancy Manago, the 2nd generation, in 1942; after the war, Harold purchased the land beneath the hotel to expand in acreage and guest rooms.

Harold and Nancy managed the business for 42 years. Then in 1984, their youngest son Dwight and wife, Cheryl, took over the hotel.

Over the last 30 years, more and more tourists from the mainland and foreign countries have discovered Manago Hotel. When asked about the diverse clientele, Dwight said “At the same time, we're lucky the same local working people keep coming. It's a good mix, where we don't just cater to one or the other.” (Manago Hotel)

The hotel has a low-key style that makes it a favorite with Island residents. They come for the simple but spotless rooms and rock-bottom prices. Old-timers will recall stopping by the original hotel and dusting off coffee-farm dirt. They'd wash their hands at the porcelain basin outside, before going in to eat.  (Manago Hotel)

Kinzo and Osame never dreamed that the original hotel with two cots plus futons would turn into 64 full rooms, and a new three-story wing overlooking Kealakekua Bay and the City of Refuge.

Manago Hotel has 42 rooms with private bathrooms, and 22 rooms with shared bathrooms. Rooms may be reserved for daily, weekly or monthly rates.

The Restaurant located within the hotel offers local and American foods at reasonable prices. The dining room setting is typical of old Hawaiʻi – family style.  One item of personal interest, Manago pork chops - ‘nuff said. (Lots of Information here from Manago Hotel and Sandra Wager-Wright.)

The image shows the Manago Hotel in the early years. In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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© 2014 Hoʻokuleana LLC

Charles Lambert

Kalākaua had a great interest in science and he saw it as a way to foster Hawai‘i’s prestige, internationally.

The opportunity to demonstrate this interest and support for astronomy was made available with the astronomical phenomenon called the “Transit of Venus,” which was visible in Hawai‘i in 1874.

"The coming transit of Venus will be observed from about 75 stations, at many of which there will be a large number of instruments. ... Wherever knowledge can be gained it is worth being gained ... these expeditions will lead to most valuable results."  (George Forbes, Chief Astronomer)

The King allowed the British Royal Society’s expedition to set up three sites in the Islands, Honolulu’s waterfront in a district called Apua (mauka of today’s Waterfront Plaza,) Kailua-Kona at Huliheʻe Palace and Waimea, Kauai.

The mission of the British expedition was to observe a rare transit of Venus across the Sun for the purpose of better determining the value of the Astronomical Unit – the Earth-to-Sun distance – and from it, the absolute scale of the solar system.

The orbits of Mercury and Venus lie inside Earth’s orbit, so they are the only planets which can pass between Earth and Sun to produce a transit (a transit is the passage of a planet across the Sun's bright disk.)

Professor George Forbes was the Chief Astronomer for the British expedition.  He befriended Charles Lambert, eldest son of an English gentleman residing at Coqnimbo in Chile.  (Lambert, not one of the astronomers, had been invited by his friend Captain Ralph P Cator, (Commander of the 'Scout') to accompany him in his cruise to the Hawaiian Islands.)

"(Lambert) had come out for his health on the 'Scout,' from Valparaiso, his father being one of the richest copper-mine owners in Chile. He intended to stay here a short time with the Venus Transit party (Prof. Forbes and Barnacle.)  (Pacific Commercial Advertiser, December 5, 1874)

Then, the fateful day ... not December 8, 1874 (the date of the Transit of Venus) - rather, November 20, 1874 when tragedy struck.

"During three days previously a Kona had been blowing into the bay, and having on Thursday seen the natives using the surf-board, Mr Forbes and his friend (Lambert) thought of trying their hands at it."

"They were furnished by the Hon. Simon Kaʻai, Sheriff and Representative of the District, with surf-boards, he not considering that there was any danger in so doing."

"Professor Forbes entered the water first.  When it was up to his chest, being about thirty yards from the shore, he began to look out for a good wave to try to ride in upon."

"Not having been successful and happening to look round he found that he was a hundred and fifty yards from the shore, having been carried out by the under current.  He did not however at that time apprehend any danger."

"A small native boy, an adopted son or Simon Kaai, now shouted to him, gesticulating and pointing to Mr Lambert, who was about fifty yards nearer to the shore than himself.  He saw that Mr Lambert had let go of his surf-board, and was in difficulty."

Forbes reached Lambert and tried to bring them both in to shore.  "He made however no head way, but was drifted farther out, and it then occurred to him that there was no prospect of either of them being saved, and he resolved to hold up his friend until they should both go down together." (Hawaiian Gazette, December 2, 1874)

Folks on shore were able to bring a canoe out through the surf.  Henry Weeks, a carpenter putting up the astronomical buildings, and a local swam "out to their assistance, but (Weeks) was soon exhausted and was just able to reach the canoe."  (Pacific Commercial Advertiser, December 5, 1874)

"The surf was at this time dashing against the rocks at their side so that landing seemed impossible. ... Ten minutes after Professor Forbes became absolutely exhausted; his arms lost their power, and it was only with the greatest difficulty that he was able to hold on to Mr Lambert, every wave engulphing them both."

Lambert drowned.

"The Professor with the dead body of his friend was put into (the canoe,) and reached the shore in safety."

"Great credit is due to Simon Kaʻai for his attempts to aid Professor Forbes and his friend, he (Simon Kaʻai) stated that he was much flurried, and that was why he did not think of a canoe sooner."

"Thanks also are due to Mr Bergman, a German resident here, for coming off in the canoe, and likewise to the stepmother of Simon Kaʻai for the same service."

"Mr Lambert met his end, as all who knew him must have felt that he would, with fortitude and resignation, it is believed that he died without pain; and the calmness of his expression showed that he died in peace."

"The conduct of Professor Forbes, in whose arms Mr Lambert drew his last breath, and who, with unequalled courage and devotion, risked and would have sacrificed his life to save that of his friend, is beyond all praise."  (Hawaiian Gazette, December 2, 1874)

Lambert "was buried the next day, twelve natives carrying the coffin to the English Episcopal Church in South Kona.  The case is all the sadder from the circumstance that Lambert was actually improving here with a good prospect of completely recovering his health."  (Pacific Commercial Advertiser, December 5, 1874)

On December 8, 1874, the transit was observed by the British scientists; however, the observation at Kailua-Kona was interrupted by occasional clouds.  The Honolulu and Waimea sites were considered perfect throughout the event, which lasted a little over half a day.

Ironically, on December 8, 1874 the big day, the king was absent, being in Washington to promote Hawaiian interests in a new trade agreement with the United States.

When American astronomer Simon Newcomb combined the 18th century data with those from the 1874/1882 Venus transits, he derived an Earth-sun distance of 149.59 +/- 0.31 million kilometers (about 93-million miles), very close to the results found with modern space technology in the 20th century.

After the Transit of Venus observations, Kalākaua showed continued interest in astronomy, and in a letter to Captain RS Floyd on November 22, 1880, he expressed a desire to see an observatory established in Hawai‘i.  He later visited Lick Observatory in San Jose.

Perhaps as a result of the King’s interest, a telescope was purchased from England in 1883 for Punahou School.  The five-inch refractor was later installed in a dome constructed above Pauahi Hall on the school's campus.

The image shows a calmer day in Kailua Bay.  (ca 1890) In addition, I have included other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Coffee

Ke kope hoʻohia ʻā maka o Kona.
(The coffee of Kona that keeps the eyes from sleeping.)

The only place in the United States where coffee is grown commercially is in Hawaiʻi.

Don Francisco de Paula y Marin recorded in his journal, dated January 21, 1813, that he had planted coffee seedlings on the island of Oʻahu.  The first commercial coffee plantation was started in Kōloa, Kauaʻi, in 1836.

Coffee was planted in Mānoa Valley in the vicinity of the present UH-Mānoa campus; from a small field, trees were introduced to other areas of O‘ahu and neighbor islands.

John Wilkinson, a British agriculturist, obtained coffee seedlings from Brazil. These plants were brought to Oʻahu in 1825 board the HMS Blonde (the ship also brought back the bodies of Liholiho and Kamāmalu who had died in England) and planted in Mānoa Valley at the estate of Chief Boki, the island’s governor.

In 1828, American missionary Samuel Ruggles took cuttings from Mānoa and brought them to Kona.   Henry Nicholas Greenwell grew and marketed coffee and is recognized for putting “Kona Coffee” on the world markets.

At Weltausstellung 1873 Wien (World Exhibition in Vienna, Austria (1873,)) Greenwell was awarded a “Recognition Diploma” for his Kona Coffee.  Greenwell descendants continue the family’s coffee-growing tradition in Kona. (Greenwell Farms)

Writer Samuel Clemens (Mark Twain) seemed to concur with this when he noted in his Letters from Hawaiʻi, “The ride through the district of Kona to Kealakekua Bay took us through the famous coffee and orange section. I think the Kona coffee has a richer flavor than any other, be it grown where it may and call it what you please.”

Hermann Widemann introduced the ‘Guatemalan’ variety (known as ‘Kona typica’) to Hawaiʻi in 1892. He gave seeds to John Horner, who planted an orchard of 800 trees in Hāmākua, comparing 400 trees of this new variety with 400 of the then-current variety known as ‘kanaka koppe,’ the so-called ‘Hawaiian coffee’, probably from 30 plants brought from Brazil by Wilkinson.  (CTAHR)

“’Coffee-trees are often planted with a crowbar,’ it is said. Strange as this may seem, it is nevertheless true. A hole is drilled through the rock, or lavacrust, and the soil thus reached; the tree, a small twig dug up from the forest, is planted in this hole, and it grows, thrives, and yields fruit abundantly.”  (Musick, 1898)

In 1892 it was estimated there were probably 1,000-acres in old coffee throughout North and South Kona; 150-acres new set out by the two companies then under way there, with expectation of setting out fifty more; 170-acres in the Hāmākua and Hilo districts and about 100 in Puna.  (Thrum)

“Hardly a mail arrives from abroad but brings further enquiry for coffee lands and information as to area; how obtainable; situation; prices, etc., and the usual multitudinous questions pertaining thereto, all of which gives evidence of the readiness of foreign capital to come in and push forward the reviving industry with vigor.  (Thrum, 1892)

More than 140,000 Japanese came to Hawai‘i between 1885 and 1924, with 3-year labor contracts to work for the sugar plantations; when their contract expired, many decided that a different lifestyle suited them better.  Many moved to Kona to grow coffee.

By 1905, only a few large plantations were left. At first, they attempted to operate on a share-crop basis, but eventually the land was divided and leased to tenant farmers.  (Goto)

This trend was adopted by others, and 5+/- acre parcels were leased primarily to first-generation Japanese families. The downsizing revolutionized and rescued the Kona coffee industry. (Choy)

By the 1890s, the large Kona coffee plantations were broken into smaller (5+/- acres) family farms.  By 1915, tenant farmers, largely of Japanese descent, were cultivating most of the coffee.

The 1890s boom in coffee-growing in North Kona was encouraged by rising prices.  Although sugarcane plantations expanded with US annexation in 1898, coffee-growing grew in Kona because of its adaptability to land that was too rocky for sugarcane.

During the early coffee boom, Portuguese and then Japanese laborers had filtered into Kona.  As one coffee plantation after another gave up when coffee prices fell and sugar plantations became more attractive, these plantations were broken up into small parcels (3 to 5-acres) and leased to these laborers.

Many worked on the newly formed sugar plantations and worked their coffee orchards as side lines.  As the coffee prices remained low, the Portuguese abandoned the coffee orchards, and by 1910, the Japanese were about the only growers left to tend the coffee trees.    (NPS)

Coffee production was so important to the Kona community; in 1932, the local high school’s ‘summer’ vacation was shifted from the traditional Memorial Day to Labor Day (June-July-August) to August-September-October, “to meet the needs of the community, whose chief crop is coffee and most of which ripens during the fall months.” (It lasted until 1969.) (Ka Wena o Kona 1936; HABS)

At the turn of the last century there was coffee on all the major Hawaii islands.  By the 1930s there were more than 1,000 farms and, as late as the 1950s, there were 6,000-acres of coffee in Kona.  Today, there are about 700 coffee growers statewide, 600 of them on the Big Island.  (Hughes)

The Kona Coffee Cultural Festival (in its 44th year) starts today and runs through November 16, with activities held throughout West Hawaiʻi.

This Festival has created a cultural experience in Hawaiʻi that showcases Kona’s nearly 200-year coffee heritage, culinary delights and the working Kona coffee farmers who work to preserve, perpetuate and promote Kona’s famous harvest.

The image shows Hawaiʻi coffee.  In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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“The Prophet”

The headline in the October 24, 1868 Pacific Commercial Advertiser boldly stated “Insurrection on Hawaiʻi.”

“For several years past, one (Joseph Ioela) Kaʻona … imbibed the idea that he was a prophet sent by God to warn this people of the end of the world. For the three years he has been preaching this millerite doctrine on Hawaiʻi, and has made numerous converts.”    (PCA, October 24, 1868)

Kaʻona was born and brought up in Kainaliu, Kona on the island of Hawaiʻi. He received his education at the Hilo Boarding School and graduated from Lahainaluna on Maui.

Following the Māhele, Kaʻona was employed surveying kuleana (property, titles, claims) in Kaʻū and Oʻahu. He was well-educated and was later employed as a magistrate, both in Honolulu and in Lāhainā. (Greenwell)

Then, he felt possessed with miraculous powers.

“By the mid-1860s, Kaʻona claimed to have had divine communications with Elijah, Gabriel, and Jehovah, from whom he’d received divine instructions and prophetic.”  (Maly)  Followers called him ‘The Prophet;’ his followers were referred to as Kaʻonaites.)

“Some months ago he was arrested and sent to the Insane Asylum in this city as a lunatic, but the physician decided that he was as sane as any man, and he was therefore set at liberty again.”  (PCA, October 24, 1868)

“He returned to Kona, and the number of his followers rapidly increased, till now it is over three hundred. They are mostly natives, but some are probably foreigners, as we received a letter a few weeks ago from one of them ….”

“These fanatics believe that the end of the world is at hand, and they must be ready. They therefore clothe themselves in white robes, ready to ascend, watch at night, but sleep during the day, decline to cultivate anything except beans, corn, or the most common food.”

“They live together in one colony, and have selected a tract of land about half way between Kealakekua Bay and Kailua, which the prophet told them was the only land that would not be overrun with lava, while all the rest of the island is to be destroyed.”  (PCA, October 24, 1868)

“Kaʻona was received by (Reverend John Davis) Paris and congregation at Lanakila Church, and he once again drew many people to him with his powerful doctrine. But his claims of prophetic visions, unorthodox methods of teaching, questionable morality, soon caused the larger congregations from Kailua to Kealakekua to become suspicious of his intentions.”  (Maly)

“Some three years ago, the neat little church at Kainaliu was built, by subscription …. Paris, the Pastor preached on certain Sundays, and Kaʻona … one of the Lunas, would preach on others.”

“For a time, all went on smoothly enough, until Kaʻona began to introduce some slight innovations in the form of worship, which were opposed by Mr. Paris and minority of the congregation and the church became split into two factions. … The feud continued to increase …” (Hawaiian Gazette, November 18, 1868)”

When asked to leave Lanakila Church, Kaʻona and his followers refused, Governess Keʻelikōlani was forced to intercede and called upon local sheriff Richard B. Neville.  In September 1867, Kaʻona and followers vacated Lanakila, and moved to an area below the church.  (Maly)

The Kaʻonaites settled on the kula and coastal lands at Lehuʻula, south of Keauhou (near present-day Hokuliʻa.)  “There they built a number of grass houses, erected a flag, and held their  meetings, religious and political … he and his adherents were claiming, cultivating and appropriating to themselves the products of the lands leased and owned by others….”  (Paris; Maly)

Neville was sent to evict them from there.

Kaʻona was arrested and returned to O‘ahu for a short time, but by March 1868, he, again, returned to Kona.

On April 2, 1868, a destructive earthquake shook the island, causing significant damage and tidal waves, and numerous deaths (the estimated 7.9 magnitude quake was the strongest to hit the Islands.)

Kaʻona described it as the final days.

“(The Kaʻonaites) have taken oath, that they will all be killed before they surrender. I am ready to start from here at any time, with quite a company of men. If we hear that there is need for more help. We are badly off for good firearms here.”

“Kaʻona’s party have threatened to burn all the houses in Kona & to take life. It may not be as bad as it is represented”.  (Governor Lyman of Interior Minister Hutchinson, October 25, 1868; Maly)

On October 19, Sheriff Neville, his deputy and policemen, approached Kaʻona once again to evict them, and Kaʻona encouraged his followers to fight. A riot took place.

“Neville was felled from his horse by a stone, which struck him on the head … (an assistant) tried to get Neville, but the stones were too many, and so he fled likewise, and was pursued ….” (Hawaiian Gazette, June 23, 1869)  Neville and another were both brutally killed.  The event has been referred to as Kaʻona’s Rebellion, Kaʻona Insurrection and Kaʻona Uprising.

Kaʻona eventually surrendered; he and sixty-six of his followers were arrested, and another 222 were released after a short detention.  Kaʻona was returned to O‘ahu, convicted and sentenced to ten years of hard labor.

But in 1874, shortly after David Kalākaua (he and Albert Francis Judd had been appointed Kaʻona’s defense attorneys in 1868) became King, he pardoned Kaʻona. By 1878, Kaʻona had once again taken up residence at Kainaliu vicinity, and undertook work with the poor.  Kaʻona died in 1883.  (Maly)

The image shows the general location of Lehuʻula (Google Earth.)   In addition, I have included more related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Kaiakeakua

Royal Centers were where the aliʻi resided.

The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

The Hawaiian court was mobile within the districts the aliʻi controlled. A Chief's attendants might consist of as many as 700 to 1000-followers, made of kahuna and political advisors; servants which included craftsmen, guards, stewards; relatives and others.  (NPS)

Aliʻi often moved between several residences throughout the year.  There was no regular schedule for movement between Royal Centers.  In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt.  (NPS)

For centuries, Kaiakeakua (also spelled Kaiakekua) was a favored place for royalty.

“Perhaps … because it was a place celebrated for the constant appearance of fishes. Sometimes kule, fish that burrow in the sand … for there is sand (at) Kaiakekua …” (John Papa ʻIʻi)

"This sandy stretch, called Kaiakekua was a canoe landing, with some houses mauka of it. ... Its fresh water came up from the pāhoehoe and mixed with the water of the sea."

"It was a gathering place for those who went swimming and a place where the surf rolled in and dashed on land when it was rough. ... just makai was a patch of sand facing north, where canoes landed".  (John Papa ʻIʻi)

"There were chiefs and families of chiefs ...(and) ... The sands of Kaiakeakua were worn down like a dromedary's (camel's) back by the many feet of chiefs and chiefesses tramping over them, and ... could be seen at night the sparkle of lights reflected in the sea like diamonds, from the homes of the chiefs.... The number of chiefs and lesser chiefs reached into the thousands".  (Kamakau)

At about the same time of Christopher Columbus crossing the Atlantic to America (he was looking for an alternate trade route to the East Indies,) ʻUmi-a-Līloa (ʻUmi) moved his Royal Center there.

ʻUmi was famous for his battle with the gods. His wife Piʻikea, had supernatural grandmothers, who were Hapuʻu and Kalaihauola, and who desired to have a grandchild that they might take to Oʻahu to bring up, because the mother of Piʻikea, Laieloheloheikawai, belonged to Oahu.

Laieloheloheikawai sent the supernatural grandmothers to Hawaiʻi to obtain one of Piʻikea's children. When they arrived in Hawaiʻi ʻUmi refused to permit a child to be taken.  ʻUmi offered to fight the deities at the sandy plains.

However, human beings battle with their hands, clubs and stones, but the gods without hands, and when the battle was fought the gods were victorious over the battle of men. The place is called Kaiakeakua - sea of the god - to this day.  (Fornander)

Lonoikamakahiki ca. 1640-1660 was tested at Kaiakeakua by Kanaloakuaʻana. “I want to be positive of your great skill, hence I have brought you here for that test and to satisfy myself that you are indeed a master.”

“There were about thirty spearmen to throw at the same time. After the men were ready and the spears thrown it was seen that Lonoikamakahiki was not hit by a single one of them.”  The test was continued from 30 spears to 80 spears, and Lonoikamakahiki was not hit.  (Fornander)

Some early writers called this place “Kayakakoua.” Joseph Paul Gaimard, zoologist on a French scientific expedition commanded by Louis de Freycinet during the years 1817-20, speaks of Kayakakoua.

"It is located on the beach and appears to consist of about four hundred houses, if you can apply this term to the smallest of huts which are not more than two or three feet high."

"There are no streets and the habitations are scattered without any order.  In addition there are three buildings for storing powder and a large storeroom built of stone covered with lime."

"The dock yards, storehouses and the principal nautical workshops of the king are also located there.  At each end of the town stands a morai (heiau) a simple elevation surrounded by a stake fence and filled with gigantic wooden idols."

Oh, the name Kaiakeakua has gone out of use ... today we simply call this place Kailua (in Kona on the Island of Hawaiʻi.)  The remnant of the once sandy beach of Kaiakeakua sits adjacent to the Kailua Pier - it's where the Ironman Triathlon World Championship starts each year.

Ironman takes place there, today.  For 13-years, I was Ironman's Director of Aid Stations (1990-2002.)  We had about 4,000-volunteers and over 30-bike and run aid stations for the approximate 1,200-contestants.  Volunteering for Ironman was a great experience; I miss it.

The image shows Kaiakeakua, Kailua Bay.  (1935) In addition, I have included other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Henry Nicholas Greenwell

William Thomas Greenwell (1777–1856) and Dorothy Smales (1789–1871) of Lanchester, Durham, England had a son, Henry Nicholas Greenwell on January 9, 1826.

Henry was educated in the Durham Grammar School and at Sandhurst, the British military college.  As fourth son he had little chance of inheriting the family estate called Greenwell Ford.

After graduating from the Royal Military Academy, in 1843, at the age of 17, he became an Ensign in the 70th Regiment of Foot, and a Lieutenant in 1844.  Part of his military work included helping feed folks starving during the Potato Famine in 1847.

Finding the military life insupportable, at the age of 23 he left for Australia to make a new start, arriving there on July 4, 1848.  In early-1849, he decided Australia was not for him, then got a partner and planned to make a profit by buying goods in Australia and selling them in San Francisco.

“On arrival, all hands took off for the gold fields, leaving the partners to unload the goods themselves. During this process, HNG was severely injured and was forced to go to Honolulu for treatment. He arrived on January 2, 1850 … On recovery he discovered that his partners had run out on him”.

He worked as an agent for HJH Holdsworth in his importing and retail business, and opened a branch of the business at Kailua (Kona) in September of 1850. (Kona Echo, April 1, 1950; Melrose, Kinue)

The Greenwell store was built around 1851 at Kalukalu (Kealakekua, near Konawaena High School) and originally served as a store and post office.  (Greenwell also served as the area's postmaster as well as the area's general merchandiser.)

The HN Greenwell Store is now a museum set in the 1890s timeframe, with costumed interpreters and period merchandizing.  (Admission is $7 for adults, $5 for seniors (60+ years old), $3 for children (5-12 years old) and children under 5 years old are free.)

Greenwell started to buy land, gradually acquired extensive land holdings, and got into the cattle and sheep business on a large scale.  (In 1879, he acquired the lease on Keauhou from Dr Georges Trousseau.)

Greenwell grew oranges.  “At last we reached a cross-road store, back of which is a vast orange-grove. This is the home of Mrs. HN Greenwell, and is known as Kalu Kalu, South Kona. We drew rein in front of the store and called for some refreshments. … The oranges were the largest and sweetest I ever saw.”

“In a large wareroom the people were packing the oranges in boxes for shipping. There were several hundred barrels of the fruit in a pile, and men and women were wrapping the oranges separately in tissue-paper and placing them in boxes. I was told that the Greenwell plantation produced the largest sweet oranges in the world, and from my own experience I believe the statement true.”  (Musick)

He also grew coffee and is recognized for putting “Kona Coffee” on the world markets.  In 1873, at Weltausstellung 1873 Wien (World Exhibition in Vienna, Austria (1873,)) Greenwell was awarded a “Recognition Diploma” for his Kona Coffee.  Greenwell descendants continue the family’s coffee-growing tradition in Kona. (Greenwell Farms)

Writer Samuel Clemens (Mark Twain) seemed to concur with this when he noted in his Letters from Hawaiʻi, “The ride through the district of Kona to Kealakekua Bay took us through the famous coffee and orange section. I think the Kona coffee has a richer flavor than any other, be it grown where it may and call it what you please.”

“’Coffee-trees are often planted with a crowbar,’ it is said. Strange as this may seem, it is nevertheless true. A hole is drilled through the rock, or lavacrust, and the soil thus reached; the tree, a small twig dug up from the forest, is planted in this hole, and it grows, thrives, and yields fruit abundantly.”  (Musick, 1898)

At one point Greenwell was accused of 2nd degree murder; he pled not guilty, testimony in support of his plea was made and he was ultimately found not guilty.

Henry married Elizabeth Caroline Hall on April 9, 1868, and they had six sons and four daughters, William Henry Greenwell June 7, 1869,) Dora Caroline (Carrie) Greenwell (October 15, 1870,) Arthur Leonard Greenwell (December 7, 1871,) Elizabeth (Lillie) Greenwell (April 11, 1873,) Christina Margaret (September 16, 1874,) Francis Radcliffe (Frank or "Palani") Greenwell (August 26, 1876,) Wilfrid Alan Greenwell (November 7, 1878,) Julian Greenwell (September 2, 1880,) Edith Amy Greenwell (August 28, 1883) and  Leonard Lanchester Greenwell (December 4, 1884.)

Greenwell died May 18, 1891.  His significant land holdings were eventually divided into three main ranches and were run by grandsons of his.

In the North (Honokōhau area,) son Frank first managed and then grandsons Robert and James Greenwell;) relatively central (Kalukalu,) son William, then grandson Norman managed and in the South (Captain Cook,) son Arthur, then grandson Sherwood managed.  (The latter two ranches were sold, Lanihau Properties/Palani Ranch are still controlled by Greenwells.)

The image shows Henry Nicholas Greenwell.  In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Wai O Keanalele

“Wai o ke ola! Wai, waiwai nui! Wai, nā mea a pau, ka wai, waiwai no kēlā!”  (Water is life! Water is of great value! Water, the water is that which is of value for all things!) (Joe Rosa; Maly)

Water was so valuable to Hawaiians that they used the word "wai" to indicate wealth. Thus, to signify abundance and prosperity, Hawaiians would say waiwai.

"Kekaha wai ‘ole na Kona" ("waterless Kekaha of the Kona district") speaks of Kekaha, the portion of North Kona extending north of Kailua Bay from Honokōhau to ʻAnaehoʻomalu.  It is described as "a dry, sun-baked land.")

Kamakau notes during the 1770s, “Kekaha and the lands of that section” were held by descendants of the Nahulu line, Kameʻeiamoku (living at Kaʻūpūlehu) and Kamanawa (at Kīholo,) the twin half-brothers of Keʻeaumoku, the Hawai‘i island chief.

It is the home of Kamanawa, at Kīholo, and its fresh water resources that we look at today.

Situated within the ahupuaʻa of Puʻuwaʻawaʻa, this area has ancient to relatively recent (1801 Hualālai eruption and the 1859 Pu‘u Anahulu eruption.)

Kīholo (lit. the Fishhook) refers to the legend which describes how in 1859 the goddess Pele, hungry for the ‘awa and mullet, or ʻanae, which grew there in the great fishpond constructed by Kamehameha I, sent down a destructive lava flow, grasping at the fish she desired.  (DLNR)

This place name may have been selected as a word descriptive of the coastline along that part of the island where the east-west coast meets the north-south coast and forms a bend similar to the angle between the point and the shank of a large fishhook.

There is no confirmation for this theory, except for our knowledge that Hawaiian place names have a strong tendency to be descriptive.  (Kelly)

While only a handful of houses are here today, in ancient times, there was a village that with many more that called Kiholo home.

“This village exhibits another monument of the genius of Tamehameha (Kamehameha I.) A small bay, perhaps half a mile across, runs inland for a considerable distance. From one side to the other of this bay, Tamehameha built a strong stone wall, six feet high in some places, and twenty feet wide, by which he had an excellent fish-pond that is not less than two miles in circumference.”

“There were several arches in the wall, which were guarded by strong stakes driven into the ground so far apart as to admit the water of the sea; yet sufficiently close to prevent the fish from escaping. It was well stocked with fish, and water-fowl were seen swimming on its surface.” (Ellis, 1823)

Where it was feasible, sometimes in small embayments, and other times directly on the coastal reefs, Hawaiians built walled ponds (loko kuapā) by building a stone wall, either in a large semicircle - from the land out onto the reef and, circling around, back again to the land—or to connect the headlands of a bay, they enclosed portions of the coastal waters, often covering many acres.

These ponds provided sanctuaries for many types of herbivorous fish. One or more sluice gates (mākāhā) built into the wall of a pond allowed clean, nutritious ocean water and very young fish to enter the pond. This was the type of fishpond that was reported to have been built at Kīholo by early visitors to the area.  (Kelly)

While Ellis credits Kamehameha with building Ka Loko o Kīholo (The Pond of Kīholo,) it is more likely that the fishpond was built in the fifteenth to the early part of the seventh centuries and that Kamehameha later repaired and rebuilt it.  (Kelly)

It was in operation well after that.  “Took the road from Kapalaoa to Kailua on foot. Passed the great fish pond at Kīholo, one of the artificial wonders of Hawaiʻi; an immense work! A prodigious wall run through a portion of the ocean, a channel for the water etc. Half of Hawaii worked on it in the days of Kamehameha.”  (Lorenzo Lyons, August, 8, 1843; Maly)

Fishing and fish from the pond provided much of the food for the villagers.  In addition, due to the limited rainfall and no surface streams, they also planted sweet potatoes, at least seasonally (probably just before the winter rains were expected, whatever soil was available was piled in heaps and nourished with leaves and other vegetable matter.)  (Kelly)

Kīholo and other ponds (ie Pā‘aiea (once where the Kona Airport is situated)) would have supplied food for Kamehameha’s warriors when they sailed off in the great canoe fleet to conquer the chiefs on the Islands of Maui, Moloka‘i and O‘ahu in 1794 and 1795. (Kelly)

“The natives of this district (also produced) large quantities of salt, by evaporating sea water. We saw a number of their pans, in the disposition of which they display great ingenuity. They have generally one large pond near the sea, into which the water flows by a channel cut through the rocks, or is carried thither by the natives in large calabashes.”  (Ellis, 1823)

“After remaining there some time, it is conducted into a number of smaller pans about six or eight inches in depth, which are made with great care, and frequently lined with large evergreen leaves, in order to prevent absorption. Along the narrow banks or partitions between the different pans, we saw a number of large evergreen leaves placed.”

“They were tied up at each end, so as to resemble a shallow dish, and filled with sea water, in which the crystals of salt were abundant. ... it has ever been an essential article with the Sandwich Islanders, who eat it very freely with their food, and use large quantities in preserving their fish.”  (Ellis, 1823)

“Salt was one of the necessaries and was a condiment used with fish and meat, also as a relish with fresh food. Salt was manufactured only in certain places. The women brought sea water in calabashes or conducted it in ditches to natural holes, hollows, and shallow ponds (kaheka) on the sea coast, where it soon became strong brine from evaporation. Thence it was transferred to another hollow, or shallow vat, where crystallization into salt was completed.”  (Malo)

The 1850s saw several outbreaks of lava from Mauna Loa: in August 1851; in February 1852 (it came within a few hundred yards of Hilo;) and in August 1855, when it flowed for 16-months.

Then, in 1859, activity shifted to the northwestern side of the mountain. A flow started on January 23rd at an elevation of 10,500 feet; it came down to the sea on the northwest coast in two branches, at a point just north of Kīholo. On January 31st the stream had reached the sea, more than thirty-three miles in a direct line from its source - the first eruption in historic times from a high altitude to accomplish the extraordinary feat.  (Bryan, 1915)

The 1859 flow basically destroyed Kīholo and transformed it from a former residence of chiefs to a sparsely populated fishing village.  In the early 20th century, Kīholo became the port for Puʻuwaʻawaʻa Ranch, some 10 miles inland near Puʻuanahulu. Cattle were shipped from Kīholo to Honolulu until 1958. The construction of Queen Kaʻahumanu Highway in 1975 ended Kīholo’s former isolation.  (Kona Historical Society)

What about the water?

Today, evidence remains of the fresh groundwater flow through subterranean lava tubes and chambers out into the bay.   There is a series of caves in Puʻuwaʻawaʻa that was formed from lava tubes. The ceilings of lava tubes often collapsed in some places and were left intact in others, forming caves with relatively easy access through the collapsed areas.

Such caves were used for shelters by Hawaiians, perhaps during the summer months when they came to gather salt or to fish. The place name Keanalele (the discontinuous cave) is descriptive of caves found just inland of the coast in the ahupua‘a of Pu‘uwa‘awa‘a between Kīholo and Luahinewai (more on this in another post.)

Some of the caves contain fresh or brackish water, particularly those located toward the makai (seaward) end of the cave series. Caves that contained water were precious to the inhabitants of the area, even if the water in them was slightly brackish.  (Kelly)  One of these is identified as Wai O Keanalele, with three feet of almost fresh water..

On January 25, 2002 the Board of Land and Natural Resources transferred responsibility for State-managed lands within the ahupua‘a of Pu‘uwa‘awa‘a and Pu‘u Anahulu from its Land Division to the Divisions of Forestry and Wildlife (DOFAW) and State Parks.

The portion that was made the responsibility of the Division of State Parks was designated the Kīholo State Park Reserve.  The Kīholo State Park Reserve is comprised of 4,362 acres and includes an 8-mile long wild coastline along the Kona Coast of the Island of Hawai‘i (bounded by Queen Kaʻahumanu Highway on the east, the Pu‘uwa‘awa‘a/Kaʻupulehu district boundary on the south, the shoreline on the west and the Pu‘u Anahulu/ʻAnaehoʻomalu ahupua‘a boundary on the north.)

The image shows the Kīholo water cave of Wai O Keanalele (Moore.)  In addition, I have added others similar images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Summertime

In a lot of respects, with or without kids, school vacation schedules seem to set how we operate our lives.

Until the middle of the 19th century, Americans used the word vacation the way the English do, the time when teachers and students vacate the school premises and go off on their own.  (Siegel; NPR)

Summer … Memorial Day to Labor Day, right?  Well, maybe before, but why?

A first thought is the historic reason for the season of summer vacations is so kids can go work on the family farm.  There are a number of reasons summer vacation came about, but the farming calendar isn’t one of them.

There used to be two basic school schedules – one for urban areas and the other for rural communities.

In the past, urban schools ran year-round. For example, in 1842 New York City schools were in class for 248 days. Rural schools took the spring off to plant, and the autumn off to harvest. (The summer actually isn’t the busiest time in agriculture.)

Short school years with long vacations are not the norm in Europe, Asia, or South America. Children in most industrialized countries go to school more days per year and more hours per day than in America.

Rural schools typically had two terms: a winter term and a summer one, with spring and fall available for children to help with planting and harvesting. The school terms in rural schools were relatively short: 2-3 months each.  (Taylor)

In addition, in rural areas, the summer term was considered “weak.” The summer term in rural neighborhoods tended to be taught by young girls in their mid- to late-teens. On the other hand, schoolmasters, generally older males, taught the winter terms. Because of this, the summer terms were seen as academically weaker.  (Lieszkovszky; NPR)

It’s hot in the summer. The school buildings of the 19th-century weren’t air-conditioned. Heat during the summer months would often become unbearable.    (Lieszkovszky; NPR)

In 1841, Boston schools operated for 244-days while Philadelphia implemented a 251-day calendar. In the beginning of the 19th-century, large cities commonly had long school years, ranging from 251 to 260 days.  During this time, many of these rural schools were only open about 6-months out of the year.  (Pedersen)

In the 1840s, however, educational reformers like Horace Mann moved to merge the two calendars out of concern that rural schooling was insufficient and then-current medical theory and concerns over student health in the urban setting.

“(A) most pernicious influence on character and habits ... not infrequently is health itself destroyed by over-stimulating the mind.”  (Mann)

This concern over health seemed to have two parts.  As noted above, there was the concern that over-study would lead to ill-health, both mental and physical; the other concern was that schoolhouses were unhealthy in the summer (heat, ventilation, etc.)  (Taylor)

Attendance became another problem.  The city elite could afford to periodically leave town for cooler climates.  School officials, battling absenteeism, saw little advantage in opening schools on summer days or on holidays when many students wouldn’t show up. Pressure to standardize the school calendar across cities often led campuses to “the lowest common denominator” - less school.    (Mathews; LA Times)

In the second half of the 19th-century, school reformers who wanted to standardize the school year found themselves wanting to lengthen the rural school year and to shorten the urban school year, ultimately ending up by the early 20th-century with the modern school year of about 180 days.  (Taylor)

Summer emerged as the obvious time for a break: it offered a break for teachers, generally fit with the farming needs and alleviated physicians’ concerns that packing students into sweltering classrooms that would promote the spread of disease.  (Time)

While it’s clear historically that 3-month layoff from school was not based on farming needs – for most of the country – in Hawaiʻi there was a farm-based reason for the break from studies, at least from 1932 to 1969.

It happened in Kona.

By the 1890s, the large Kona coffee plantations were broken into smaller (5+/- acres) family farms.  By 1915, tenant farmers, largely of Japanese descent, were cultivating most of the coffee. Many hours were spent cleaning and weeding the land, pruning the trees, harvesting the crop, pulping the berries and drying them for the mills.

These were truly family farms.  “At that time, we used to work until dark. You see, no matter how young you were, you have to work. Before going to school, we pick one basket of coffee, then go to school. We come home from school and we pick another basket.” (Tsuruyo Kimura; hawaii-edu)

Konawaena was the regional school; it was first established as an elementary school, about 1875.  By 1917, they were pushing to get a Kona high school (at the time, Hilo High, established in 1905, was the only high school on the island.)

In 1920, the Territory acquired land for a new school and in 1921, the new Konawaena accommodated students up to the 9th-grade; classes through the senior year were added by the 1924-25 school year.

Konawaena means “the Center of Kona,” and it lived up to its name.  “Everything possible has been done to make the community feel that the school belongs to them. A Kona Baseball League has been organized and all league games are played on the school diamond” (Crawford, 1933; HABS)

The Kona area was observed as being “different socially from the rest of the Islands” (Crawford, 1933; HABS.)  Coffee farming was the main reason for the difference. This labor-intensive crop thrived best in the steep lava slopes of the Kona districts.

“The labor problem is one that will have to be seriously considered.  As coffee culture increases, the need of a greater supply of labor will be strongly felt, particularly at picking time. A large force is then needed for three or four months, after which, if coffee alone is cultivated, there is need only of a small part of the force required for picking.”  (Thrum)

These labor and  land factors meant a non-industrial, small-farm type of agriculture, very different from the industrial trends in the growing sugar and pineapple plantations that developed in other areas of the Islands.

The school went beyond recreational activities to accommodate the surrounding community.

In 1932, the school’s ‘summer’ vacation was shifted from the traditional Memorial Day to Labor Day (June-July-August) to August-September-October, “to meet the needs of the community, whose chief crop is coffee and most of which ripens during the fall months.” (Ka Wena o Kona 1936; HABS)

In 1935, the legislature recognized the ‘Konawaena Coffee Vacation Plan’ and passed legislation such that “The teachers of the Kona District … shall be paid, under such conditions as the Department of Public Instruction (now DOE) may require, their monthly accruing salaries during the months of September and October of each year during which such plan is in operation.”    (Session Laws, 1935)

This “coffee harvest” school schedule and the “coffee vacation” lasted until 1969 (Honolulu Star Bulletin 1969; HABS.)

And now, in Hawaiʻi and across the country, there are varying arrangements for school schedules and vacations.  Some areas have lost the 3-month layover; but most are trending with a total 180 to 200-days of instruction, with various schedules in arranging the breaks.

The image shows, reportedly, the old Konawaena School and coffee (Kona Historical.)  In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Happy Mother’s Day!

The image shows my mother and grandmother in 1928 (my mother is the little girl sitting to the left, her mother is sitting nearby, wearing a hat.)

The scene is at Kailua-Kona at a site known as Pa O ʻUmi; over the years, most of this outcrop of land has been covered over with Aliʻi Drive – a small remnant remains extending beyond today’s seawall.

Here is where Chief ʻUmi-a-Liloa (who reigned about the same time Christopher Columbus was crossing the Atlantic) landed when he first came to Kailua by canoe, moving the Island’s Royal Center from Waipiʻo to Kailua.

On this point of rock ʻUmi ordered his attendant to dry his precious feather cloak (ʻahuʻula.)  (The site is also referred to as Ka Lae O ʻAhuʻula.)

My mother was the great-great grand-daughter of Hiram Bingham, leader of first missionaries to Hawaiʻi who first landed in the Islands, here at Kailua-Kona in 1820.  (Mokuaikaua Church, built by Bingham’s fellow missionary, Asa Thurston, is in the background, as well as Huliheʻe Palace (to the right.))

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Keahuolū

The area of North Kona between Kailua Bay and Keauhou Bay to the south is generally recognized as containing the population core and the most fertile agricultural area of North Kona (Kona Kai ʻOpua “Kona of the distant horizon clouds above the ocean”.)  (Maly)

To the north of Kailua Bay, beginning at Honokōhau, is the relatively dry Kekaha district of North Kona, with its barren lava inlands and coastal fishponds (Kekaha-wai-ʻole-nā-Kona (the waterless place of Kona, it’s described as "a dry, sun-baked land.")

Keahuolū is situated in the transition zone between these two contrasting environmental districts, and is immediately north of Kailua Bay, a center of both political and economic activities since before Western contact.

Keahuolū has been translated in a couple ways, “Ke-ahu-o-Lū” (the ahu (or alter) of Lū) and “Keʻohuʻolu” (the refreshing mists) – similar to the neighboring (to the south) Lanihau ahupuaʻa (cool heaven.)

A hill at Keahuolū and adjoining Kealakehe (to the north) is associated with mists.  “The settling of mists upon Puʻu O Kaloa was a sign of pending rains; thus the traditional farmers of this area would prepare their fields.”  (This notes the importance of rain in this relatively dry area.)  (Cultural Surveys)

Several general settlement pattern models have been generated by researchers that generally divide up the region into five basic environmental zones: the Shoreline, Kula, Kaluʻulu, ʻApaʻa and ʻAmaʻu.

Habitation was concentrated along the shoreline and lowland slopes, and informal fields were probably situated in the Kula and higher elevations, areas with higher rainfall.

The Shoreline zone extends, typically, from the high-tide line inland a few hundred feet. In Kailua this is the area from the shore to approximately Aliʻi Drive.  In this zone, permanent settlement began in Kona c. AD 1000-1200. Several large and densely populated royal centers were situated at several locations along the shoreline between Kailua and Honaunau.

Several heiau were noted along the coast. Stokes described three coastal heiau sites in Keahuolū: Halepuʻa, Kawaluna and Palihiolo. Halepuʻa was described by Stokes as a koʻa, or fishing shrine, near the shore in a coconut grove.  Kawaluna Heiau was described by Stokes as a rebuilt enclosure located on the beach at Pāwai Bay. Heiau of Palihiolo was at or near the Keahuolū/Lanihau boundary, King Kalākaua had it rebuilt prior to his departure from Hawaiʻi.  (Rosendahl)

The Kula zone (the plain or open country) consisted primarily of dry and open land with few trees and considerable grass cover.  With limited soil, and lots of rock, this land was planted primarily in scattered sweet potato patches.  (This area was around the 500-foot elevation mark, and may extend further, to approximately the 600-800-foot elevation.)

The Kaluʻulu is zone is referred to as the breadfruit zone. Early explorers described this zone as breadfruit with sweet potatoes and wauke (paper mulberry) underneath; it may have been perhaps one-half mile wide. Here walled fields occur at the 600-800-foot elevation, which may be start of this breadfruit zone in this area.

The ʻApaʻa zone is described as a dryland taro and sweet potato zone (1,000-foot elevation and extended to the 2,500-foot elevation.) In historic accounts it is described as an area divided by low stone and earth walls into cleared rectangular fields in which sweet potato and dryland taro were planted. On the edges of the walls, sugarcane and ti were planted.

The ʻAmaʻu zone is the banana zone, which may extend from the 2,000-foot elevation to 3,000-feet, and is characterized by bananas and plantains being grown in cleared forest areas.  (Rosendahl)

William Ellis (1822) noted, “The houses which are neat, are generally erected on the sea-shore, shaded with cocoanut and kou trees, which greatly enliven the scene. The environs were cultivated to a considerable extent; small gardens were seen among the barren rocks on which the houses are built, wherever soil could be found sufficient to nourish the sweet potato, the watermelon, or even a few plants of tobacco, and in many places these seemed to be growing literally in the fragments of lava, collected in small heaps around their roots.”

King Kalākaua later (1869) noted, “Keahuolu runs clear up to the mountains and includes a portion of nearly half of Hualalai mountains.  On the mountains the koa, kukui and ohia abounds in vast quantities.  The upper land or inland is arable, and suitable for growing coffee, oranges, taro, potatoes, bananas &c.  Breadfruit trees grow wild as well as Koli (castor-oil) oil seed.  The lower land is adopted for grazing cattle, sheep, goats &c.  The fishery is very extensive and a fine grove of cocoanut trees of about 200 to 300 grows on the beach.”

A sisal plantation was planted in Keahuolu in the late-1890s, a mill was constructed nearby; sisal was used to make rope and other fibers.  Operating until 1924, the McWayne sisal tract included about 1,000-acres of sisal fields in Keahuolu and adjoining Kealakehe.  (You can still see sisal plants, remnants of the sisal plantation, as you drive up Palani Road.)

A fishing village with a canoe landing was at Pāwai Bay.  Makaʻeo (later (July 10, 1949) developed into the Kailua Airport (commercial aviation ended there July 1, 1970)) had a large cocoanut grove, with a coastal trail running through it connecting Kailua Village to the Māmalahoa Trail.

The Kuakini Wall (1830-1844,) built to keep the free-ranging livestock out of the coastal settlements and gardens, extends from Kahaluʻu Bay to the southern portion of Keahuolu (with an average distance of about 1 ½ miles from the coastline.)  It goes to, but not through, Keahuolū at its northern terminus.

The ahupuaʻa of Keahuolū was awarded to Analeʻa Keohokālole ((c. 1816-1869) mother of King Kalākaua and Queen Liliʻuokalani) during the Māhele of 1848. Two walled houselots in Keahuolū had been held by Keohokālole’s ancestors "from very ancient times".

Keohokālole was a great-granddaughter of both Kameʻeiamoku and Keaweaheulu two of the important chiefs who supported Kamehameha I in his rise to power.  Kameʻeleihiwa states, “Keohokālole was regarded by the Kamehameha clan as an Aliʻi Nui in honor of the great courage and loyalty proffered by her ancestors in their support of Kamehameha.”

As Aliʻi Nui, Keohokālole held the fifth largest number of ʻāina after the Māhele with 50 parcels.  She relinquished 48% of her original 96 ʻāina to the Mōʻī (King) retaining 23-parcels on Hawaiʻi, 25 on Maui and two on Oʻahu. Of her lands on the island of Hawaiʻi, two-thirds were located in the Kona District.  (Wong-Smith)

Keohokālole sold portions of her 15,000-20,000-acre grant to the government and other parties, with the balance being transferred to her heir, Liliʻuokalani.

In her Deed of Trust dated December 2, 1909, which was later amended in 1911, Queen Lili‘uokalani entrusted her estate to provide for orphan and destitute children in the Hawaiian Islands, with preference for Hawaiian children. Her legacy is perpetuated through the Queen Liliʻuokalani Children’s Center.

The image shows the makai portion of Keahuolu over Google Earth with some sites and place names added.  In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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Saint Patrick's Day

Saint Patrick was a 5th-century Romano-British Christian missionary and bishop in Ireland. Known as the "Apostle of Ireland", he is the primary patron saint of the island.

Legend credits St. Patrick with teaching the Irish about the doctrine of the Holy Trinity by showing people the shamrock, a three-leafed plant, using it to illustrate the Christian teaching of three persons (the Father, the Son (Jesus) and the Holy Spirit) in one God.  (Shamrocks are a central symbol for St Patrick’s Day.)  St Patrick is also credited with ridding Ireland of snakes, chasing them into the sea.

St. Patrick features in many stories in the Irish oral tradition and there are many customs connected with his feast day.  March 17, popularly known as St. Patrick's Day, is believed to be his death date and is the date celebrated as his feast day.

St. Patrick has never been formally canonized by a Pope; nevertheless, various Christian churches declare that he is a Saint in Heaven (he is included in the List of Saints.)

So, today, we celebrate the death of St Patrick; we also celebrate the “birth” of Kauikeaouli.

On the night of his birth, the chiefs gathered about the mother.  Early in the morning the child was born but as it appeared to be stillborn.

Then came Kaikioʻewa from some miles away, close to Kuamoʻo, and brought with him his prophet (Kamaloʻihi or Kapihe) who said, "The child will not die, he will live."

The child was well cleaned and laid upon a consecrated place and the seer (kaula) took a fan (peʻahi), fanned the child, prayed, and sprinkled him with water, at the same time reciting a prayer.

The child began to move, then to make sounds and at last he came to life. The seer gave the boy the name of "The red trail" (Keaweaweʻula) signifying the roadway by which the god descends from the heavens.  The name Kauikeaouli means “placed in the dark clouds.”

Kauikeaouli was the second son of Keōpūolani by Kamehameha, and she called him Kīwalaʻo after her own father. She was the daughter of Kiwalaʻo and Kekuʻiapoiwa Liliha, both children of Kalola and hence Keōpūolani was a niʻaupiʻo and a naha chiefess, and the niʻaupiʻo rank descended to her children and could not be lost by them.  (Kamakau)

Kauikeaouli was only nine years old when his older brother Liholiho sailed to England; Liholiho died on that trip, leaving Kauikeaouli successor to the rule over Hawaiʻi. As he was then too young to assume command, affairs were administered by his guardians, Kaʻahumanu and Kalanimōku, and the other chiefs under them.

We more commonly reference Kauikeaouli as Kamehameha III.  He was the longest reigning Hawaiian monarch, serving 29-years, from 1825 to 1854.

There is scarcely in history, ancient or modem, any King to whom so many public reforms and benefits can be ascribed, as the achievements of his reign. Yet what King has had to contend with so many difficulties as King Kamehameha III? (The Polynesian, 1855)

“That the existence of the King, chiefs and the natives, can only be preserved by having a government efficient for the administration of enlightened justice, both to natives and the subjects of foreign powers residing in the islands, and that chiefly through missionary efforts the natives have made such progress in education and knowledge, as to justify the belief that by further training, they may be rendered capable of conducting efficiently the affairs of government; but that they are not at present so far advanced.”  (Kamehameha IV, in Obituary to his hānai father)

In private life, Kamehameha III was mild, kind, affable, generous and forgiving. He was never more happy than when free from the cares and trappings of state. He could enjoy himself sociably with his friends, who were much attached to him. (The Polynesian, 1855)

Having associated much, while a boy, with foreigners, he continued to the last to be fond of their company. Without his personal influence, the law to allow them to hold lands in fee simple could never have been enacted.  (The Polynesian, 1855)

It is hardly possible to conceive any King more generally beloved than was Kamehameha III; more universally obeyed, or more completely sovereign in the essential respect of independent sovereignty, that of governing his subjects free from any influence or control coming from beyond the limits of his own jurisdiction.  (The Polynesian, 1855)

Under his leadership, Hawaiʻi changed from an isolated island kingdom to a recognized member of the modem world. Many of the things he did as king still influence life in Hawaiʻi today.  (Kamehameha Schools Press)

The following are only some of the many accomplishments of Kamehameha III (Kauikeaouli:)

• On June 6, 1825, Kauikeaouli was proclaimed king of Hawaiʻi. To the people he said, “Where are you, chiefs, guardians, commoners?  I greet you.  Hear what I say! My kingdom I give to God.  The righteous chief shall be my chief, the children of the commoners who do you right shall be my people, my kingdom shall be one of letters.”  (Kamakau - Kamehameha Schools Press)
• June 7, 1839, he signed the Declaration of Rights (called Hawai‘i’s Magna Charta) that, in part, noted, "God hath made of one blood all nations of men to dwell on the earth, in unity and blessedness. God has also bestowed certain rights alike on all men and all chiefs, and all people of all lands.”
• June 17, 1839 he issued the Edict of Toleration permitting religious freedom for Catholics in the same way as it had been granted to the Protestants.
• June 28, 1839 he founded Chief’s Children’s School (The Royal School;) the main goal of this school was to groom the next generation of the highest ranking chiefs’ children of the realm and secure their positions for Hawaiʻi’s Kingdom.  (He selected missionaries Amos and Juliette Cooke to teach the 16 royal children and run the school.)
• October 8, 1840 (the King was about 27-years-old) he enacted the Constitution of 1840 that, in part, changed the government from one of an absolute monarchy to a constitutional monarchy. It provided for a separation of powers between three branches of government, with executive power in the hands of the king, the kuhina nui (similar to a prime minister) and four governors; a bicameral legislative body consisting of a house of nobles and a house of representatives, with the house of representatives elected by the people; and a judiciary system, including a supreme court.
• April 27, 1846 he declared that “the forests and timber growing therein shall be considered government property, and under the special care of the Minister of the Interior ...;” effectively starting the process of protecting our mauka watersheds.
• January 27, 1848 through March 7, 1848 he participated in what we refer to as the “Great Māhele” that was a reformation of the land system in Hawaiʻi and allowed private ownership.
• June 14, 1852 he enacted the Constitution of 1852 that expanded on the Declaration of Rights, granted universal (adult male) voting rights for the first time and changed the House of Nobles from a hereditary body to one where members served by appointment by the King. It also institutionalized the three branches of government and defined powers along the lines of the American Constitution.
• Toward the end of Kauikeaouli’s reign there were 423-schools in Hawaiʻi with an enrollment of over twelve-thousand-students. Most of the schools were elementary schools using Hawaiian as the language of instruction.

Kauikeaouli (Kamehameha III) died December 15, 1854 (at the age of 41.)

Kauikeaouli’s exact birth date is not known; however, the generally accepted date is August 11, 1813.  Never-the-less, Kauikeaouli was apparently an admirer of Saint Patrick and chose to celebrate his birthday on March 17.  Happy Birthday and Cheers to Kauikeaouli, Kamehameha III.

The image shows Kauikeaouli in 1825, the year he became King.  In addition, I have included other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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