Nanaʻulu – Ulu

He aina loaʻa i ka moana
I hoea mai loko o ka ale
I ka halehale poi pu a Kanaloa
He Koakea i halelo i ka wai
I lou i ka makau a ka lawaia
A ka lawaia nui o Kapaahu
A ke lawaia nui o Kapuheeuanuu-la
A pae na waa, kau mai
E holo, e ai ia Hawaiʻi he moku
He moku Hawaii

A land that was found in the ocean
That was thrown up from the sea
From the very depths of Kanaloa
The white coral in the watery caves
That was caught on the hook of the fisherman,
The great fisherman of Kapaahu,
The great fisherman, Kapuheeuanuu
The canoes touch the shore, come on board
Go and possess Hawaii, the island
An island is Hawaii
(From the chant of Makuakaumana when Pāʻao’s invites a chief to come and live on Hawaiʻi.)

Papa and Wākea are the ancestors of the Hawaiian people. “Papa” in Hawaiʻi is “a word applied to any flat surface,” especially to those undersea foundation layers from which new lands are said to rise.

This probably relates to the successive generations of mankind born out of the vast waters of the spirit world and identified through their family leaders with the lands which they inhabit.

In the South Seas, Papa is a goddess of earth and the underworld and mother of gods.  Wākea is god of light and of the heavens who “opens the door of the sun”.  (Beckwith)

“In the genealogy of Wākea it is said that Papa gave birth to these Islands. Another account has it that this group of islands were not begotten, but really made by the hands of Wākea himself.”  (Malo)

“Papa gives birth to a gourd, which forms a calabash and its cover. Wākea throws up the cover and it becomes the sky. He throws up the pulp and it becomes the sun; the seeds, and they become the stars …”

“… the white lining of the gourd, and it becomes the moon; the ripe white meat, and it becomes the clouds; the juice he pours over the clouds and it becomes rain. Of the calabash itself Wākea makes the land and the ocean.”  (Kamakau)

Hawaiian legends suggest the place to which Hawaiians frequently sailed for centuries was usually Kahiki or Tahiti, the old home of the family of ruling chiefs.    (Westerfelt)

Thirteen generations after Papa and Wākea, Kiʻi and his wife Hinakoula appear.  Kiʻi was king in the Southern Pacific Islands – at Tahiti, the chief island of the Society group.   (Westerfelt)  They had two sons, Nanaʻulu and Ulu – they came to the Hawaiian Islands and established a dynasty of high chiefs.

It has been suggested that Ulu remained in the southern islands and that Nanaulu alone found his way to Hawaii; but the frequent use of the name Ulu in the genealogies of the chiefs of the two large islands, Hawaiʻi and Maui, would support the position that the brothers, sailing together, found Hawaiʻi.  (Westerfelt)

Eleven generations from Nanaʻulu and Ulu, Nanamaoa, of the southern Ulu line, pioneered the first migratory influx to the Hawaiian Islands. He was a warlike chief who succeeded in establishing his family in power on Hawaiʻi, Maui and Oʻahu.  (Sands)

Later on Oʻahu, three major competing districts developed out of earlier small and independent political units. These districts were Kona, Koʻolau (later divided into Koʻolauloa and Koʻolaupoko), and Greater Ewa (the later districts of ʻEwa, Waianae and Waialua.)

About AD 1100, thirteen generations from Nanaʻulu and Ulu came Maweke of the northern Nanaʻulu line. Maweke is one of the main figures in the voyaging era of Hawaiian traditions.  With Maweke, the lineage of ancient Polynesia was transformed into a distinctly Hawaiian lineage.
Likewise, about this time on the Island of Hawaiʻi, the island was divided into competing district-sized chiefdoms. In general, there were three centers of power during this period:  Waipiʻo Valley in the windward region, Kona in the leeward area and Kohala on the northern end of the Island.

Pilikaeaea, the chief, brought by Pāʻao from Tahiti to rule Hawaiʻi, first established his reign in Waipiʻo Valley.  Through inter-marriage with descendants of the Nanaʻulu or Ulu line of indigenous rulers he established the Pili line of rulers in Waipiʻo, from whom Kamehameha ultimately descended.  (McGregor)

Kūkaniloko, the sacred place of birth on the central plateau may have been constructed by the late-AD-1300s.  A divine center for Nanaʻulu chiefs, to be born at Kūkaniloko signified legitimacy.  It is said that chiefs from other islands often sought greater prestige by marrying those with these strong ancestral lineages.

During the wars of interisland unification in the eighteenth century, the indigenous ruling Nanaʻulu chiefs of Oʻahu were practically exterminated, first by invaders from Maui, then by the warriors of Kamehameha I of Hawaiʻi Island.    (Klieger)

The image shows a general genealogical Chart from Papa and Wākea, to Kiʻi, to Nanaʻulu and Ulu, with several names noted.  (Emory)

Follow Peter T Young on Facebook  

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn  

© 2014 Hoʻokuleana LLC

Pālolo

Waikīkī (“water spurting from many sources”) ahupuaʻa lies between Honolulu (from the west side of Makiki Valley) and Maunalua (the east side of Wailupe) - essentially from Piʻikoi Street to the ʻĀina Haina/Niu Valley boundary.

Three main valleys Makiki, Mānoa, and Pālolo are mauka of Waikīkī and through them their respective streams (and springs in Mānoa (Punahou and Kānewai)) watered the marshland below.

As they entered the flat Waikīkī Plain (and merge and separate,) the names of the streams changed; the Mānoa became the Kālia and the Pālolo became the Pāhoa (they joined near Hamohamo (now an area mauka of the Kapahulu Library.))

While at the upper elevations, the streams have the ahupuaʻa names, at lower elevations, after merging/dividing, they have different names, as they enter the ocean, Pi‘inaio, ‘Āpuakēhau and Kuekaunahi.

The Pi‘inaio (Makiki) entered the sea at Kālia (near what is now Fort DeRussy as a wide delta (kahawai.))  The ‘Āpuakēhau (Mānoa and Kālia,) also called the Muliwai o Kawehewehe (“the stream that opens the way” on some maps,) emptied in the ocean at Helumoa (between the Royal Hawaiian and Moana Hotels.)

The Kuekaunahi (Pālolo) once emptied into the sea at Hamohamo (near the intersection of ‘Ōhua and Kalākaua Avenues.)  The land between these three streams was called Waikolu, meaning “three waters.”

Pālolo valley, within the ahupuaʻa of Waikīkī, has ʻili for kalo (taro loʻi) and forest products that benefitted other portions of the ahupuaʻa (such as ʻĀina Haina, Wailupe, Niu and areas near the beach) – they are essentially ʻili lele (jumping ʻili) that provide these resource lands (wetland for kalo and mauka forest lands) to the other areas of the ahupuaʻa that do not have them.

According to legend, Kākuhihewa, Māʻilikūkahi’s descendent six generations later, encountered the supernatural rooster, “Kaʻauhelemoa” who flew from Pālolo valley and landed at Waikīkī to challenge Kākuhihewa by scratching the ground.  The place was then named "Helumoa" which means "chicken scratch."

Kākuhihewa felt that the appearance of the supernatural rooster was an omen, so he planted a grove of trees, which later multiplied into an estimated 10,000-coconut trees (this is the area in and around the Sheraton Waikīkī hotel.)

Fast forward a few centuries.

Pālolo Valley was once home to a golf course, rock quarry, two dairies and, during World War II, an airfield.

Pālolo Elementary School first opened its doors in September 1921 under the leadership of Principal William Kekepa. Its first buildings were converted military barracks and the school was next to a golf course.

Opened in 1931, the nine-hole Pālolo course was first one open to the masses (the Islands’ first course, Moanalua Valley course, opened in 1898; Oʻahu Country Club opened in 1906, Waiʻalae in 1928.)  Later, that golf course was turned into a public housing project that is now Pālolo Valley Homes.

A May 1941 article in the Honolulu Advertiser titled "Army Maps Areas to Be Evacuated in Event of Emergency" informed civilians that 86,000-persons living in Honolulu resided in danger zones, and that half would have to evacuate in the event of a war.  (Johnson)

The Pālolo evacuation camp, which the Office of Civilian Defense had erected in case of another Japanese attack, was later turned over to the Hawaiʻi Housing Authority (HHA) and converted into wartime public housing for several hundred families.  (HHF)

Additional shelters for evacuees were built in Pālolo; however, they were "held in readiness for evacuees in connection with (another) attack."  The Pālolo Valley Camp never accommodated Islanders displaced after the initial attack on December 7. A memorandum written in February 1942 confirmed that Pālolo remained unoccupied.

The HHA also developed public housing.  Members of a Congressional subcommittee, which came to investigate Honolulu’s housing situation (in Pālolo and elsewhere) in March 1945, learned of “hot bed apartments” where as many as eighteen men occupied one room in three shifts.

With the conclusion of World War II, the Pālolo School Camp was closed as they were deemed unsatisfactory for occupancy.  The Pālolo Evacuation Camp adjacent to the 362-unit emergency housing project in Pālolo remained in operation.

Pālolo provided post-war housing opportunities; a three-bedroom home in 1950 cost about $11,500.  In 1955, the Pālolo Golf Course was replaced by Jarrett Middle School and the Pālolo Valley District Park.  More housing was also provided.

Jarrett Middle School was established in 1955. The school was named in honor of William Paul Jarrett (1877-1929,) who was a delegate to the US Congress when Hawaiʻi was a Territory. Mr Jarrett gained national and international recognition for his efforts as a humanitarian.

After it closed in 1951, the rock quarry became a 200-home residential subdivision and the airfield was developed into Pālolo Valley Housing.  (Shellabarger)  (Lots of information here from Green and Johnson.)

The image shows a map of Pālolo in 1881.  In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Follow Peter T Young on Facebook  

Follow Peter T Young on Google+    

Follow Peter T Young on LinkedIn  

© 2014 Hoʻokuleana LLC

Kimo Pelekane

James Isaac Dowsett was born to Samuel James Dowsett (born in Rochester, Kent, England 1794 – lost at sea in 1834) and Mary Bishop Dowsett (Rochester, Kent, England; 1808 – 1860) in Honolulu, December 15, 1829 (said to have been the first white child, not of missionary parentage, born in Hawaiʻi.

Samuel and Mary married in Australia. A ship captain, Samuel did shipping business in Australia and was into whaling. Samuel first arrived in Hawaiʻi in 1822 when he was first officer of the “Mermaid,” accompanying the “Prince Regent,” a gift-ship from King George IV of England to King Kamehameha I, promised to the King by George Vancouver.

Samuel returned with his wife on July 17, 1828, arriving on the brig Wellington; they set up their home in Hawaiʻi at that time.  Samuel and Mary had 4 children, James, Samuel Henry, Elizabeth Jane and Deborah Melville.

“The house in which (James) first saw the light of day and which was built by his father, still stands and is occupied. It is the 2-story building in Union street, next to the old bell tower fire station.”  (Hawaiian Gazette, June 17, 1898; the house is now gone)

During his youth, Dowsett was a playmate of Kamehameha IV, Kamehameha V and future King Lunalilo.  James was less than five years old when in 1834 his father sailed away on a pearl fishing expedition and was lost at sea.

In his school days Dowsett was associated with Romualdo Pacheco (who later became Governor California; Pacheco was sent to Hawaiʻi from California to be educated in the islands, a custom followed extensively in early days by parents who sought the best schools for their children.)

Dowsett was hardly more than twelve when he was hired by the Hudson's Bay Co, but continued his schooling on the side. (His mother refused offers of remarriage and remained a widow until her death.)  In the early-1860s he entered the whaling business, owning a fleet of whaling ships.

“He did not care for public office. Had he yearned for political preferment, any office was at his disposal for many years. He was appointed a Noble of the Kingdom by Kamehameha III and was friend and confident of Kamehameha IV and V.”

“His advice was often sought by the monarchs and was given as one entirely disinterested and be held the trust of those in the highest positions as well as the implicit confidence of the common people. He was a great favorite with the native Hawaiians and spoke their language beautifully.”  (Hawaiian Gazette, June 17, 1898)  The Hawaiians called him "Kimo Pelekane" (Jim the Englishman.)

Besides his whaling activities, Mr. Dowsett engaged in the lumber business and owned a fleet of schooners and small steamers operating between the islands.

Dowsett also had extensive ranching interests; properties now occupied by Schofield Barracks, Fort Shafter, Wheeler Army Airfield and Lualualei were once pastures for Dowsett’s cattle and horses.  He also once owned ʻUlupalakua Ranch.

He was engaged in ranching as early as 1850, and a medal was awarded him at the Agricultural Fair at the time for the best pair of “working oxen.” Dowsett was the first rancher to import Aberdeen Angus stock to Hawaiʻi.

Puʻuloa Salt Works (property of Dowsett) “are at the west side of the entrance to Pearl River, and the windmill is a prominent object in the landscape as we enter. It is also one of the guides in steeling vessels inward.  On the eastern side and opposite to the Puʻuloa buildings, is the fishery, where are a number of buildings inhabited by Chinamen.”  (Daily Bulletin, January 6, 1889)

Dowsett married Annie Green Ragsdale of Honolulu and they were the parents of thirteen children, James Isaac, Jr, Alexander, Phoebe K, Edward Ragsdale, Mary K, Alexander Cartwright, Annie K, Elizabeth Jane, David A, Rowena N, Samuel Henry K, Marion C and Genevieve N.

“Mr. Dowsett was a man of kindly, genial disposition. It was a habit of his for a number of years to make a trip to Waikiki each evening in a street car. It was genuine treat to be a passenger with him.”

“It was a study for one not acquainted with him to watch him in the car and to see all the natives and even the Chinese pay their respects to him on entering the car. Everybody knew who he was and strangers liked him in advance, while those who came to speaking terms with him valued the privilege.”

“He was a quick thinker and an excellent reasoner and while not a talkative man was always willing to supply any information from his great storehouse that might be useful to another or that might interest an inquirer.”

“He knew the town, the people and the country. He never left the Islands but once in his whole life and then four days in San Francisco was enough of life in foreign parts. He was a perfect encyclopedia of history and biography not only of Honolulu and Oahu, but of the entire group.”

“The common suggestion to one in search of obscure historical data was to go to Mr. Dowsett and he never failed. He could always supply day and date and all required details.”   (Hawaiian Gazette, June 17, 1898)

Dowsett was one of the founders of the British Club, now the Pacific Club of Honolulu, and was a trustee of The Queen’s Hospital from its establishment.

Dowsett took on Chung Kun Ai as his protégé, allowing Ai to use a portion of his warehouse, and Ai started importing cigars, tea, peanut oil, shoe nails and other items. Ai and others later started City Mill, a rice milling and lumber importing business in Chinatown, Honolulu.  The City Mill building on Nimitz was dedicated to Dowsett.

“Dowsett saw the grass hut replaced by the stone business block and the taro patch filled up for mansion site. He saw the little paths become fine streets and the broad and barren plains thickly populated districts. He saw the life of a nation change. ... Through all this he was a close observer and always on the side of what was right and just.”   (Hawaiian Gazette, June 17, 1898)

Dowsett died on June 14, 1898; “news of the death of Mr. Dowsett had been sent all over the Island and the Hawaiians in large numbers joined the throng of haoles calling to pay respects and offer consolation.”

“The older Hawaiians could not restrain themselves at all and gave vent to floods of tears and to strange wailings. They were overpowered and overcome by the thought that no more would they have the friendly greeting, the certain and reliable advice or the material assistance of the one who had been their reliance at all times and upon all occasions for so many years.”     (Hawaiian Gazette, June 17, 1898)

Subsequent Dowsett generations were also generous; in 1930, Herbert M. Dowsett, Llewellyn F Dowsett and Aileen Dowsett White donated 7-acres and their family estate on Punahou Street to the Shriners Hospital.  Dowsett Avenue and Ragsdale Place in Dowsett Tract and Highlands in Nuʻuanu are named after James and Annie.

The image shows James Isaac Dowsett (Hawaiian Gazette.) In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Follow Peter T Young on Facebook  

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn   

© 2014 Hoʻokuleana LLC

The “Japanese Problem”

Race, Ethnicity, Nationality, Culture, Heritage, Identity … some have suggested that about 100-years ago, folks used "racial" referring more specifically to nationality rather than ethnicity. In other words, the concern then was that a foreign nation was gradually supplanting parts of another.

Never-the-less, at the time, folks were concerned with the growing numbers of foreign nationals, especially Japanese; racial conflicts were developing and the military feared Japanese expansion.  Growing immigrant population, including those from Japan started to concern some in the Islands, as well as on the continent.

In response, the Commission of Relations with Japan, appointed by the Federal Council of the Churches of Christ in America retained Professor HA Millis of the University of Kansas who authored the “Japanese Problem in the United States” (1915.)

He “believe(d) in restriction in numbers and in keeping the laborers from immigrating to this country.  But once here, the Japanese should not be discriminated against.”  (Millis; New York Times)

However, a later incident in Hawaiʻi (1920) is viewed as a catalyst to actions that resulted in The Japanese Exclusion Act to address what were real, as well as imagined conceptions, misconceptions and opinions.

But we are getting ahead of ourselves; let’s look back.

The early Polynesian settlers to Hawaiʻi brought sugar cane with them and demonstrated that it could be grown successfully.

Since it was a crop that produced a choice food product that could be shipped to distant markets, its culture on a field and commercial scale was started as early as 1800 and it continued to grow.

The first commercially-viable sugar plantation, Ladd and Company, was started at Kōloa on Kaua‘i.  On July 29, 1835, Ladd obtained a 50-year lease on nearly 1,000-acres of land and established a plantation and mill site in Kōloa.

It was to change the face of Hawai‘i forever, launching an entire economy, lifestyle and practice of monocropping that lasted for over a century.  Sugar gradually replaced sandalwood and whaling in the mid-19th century and became the principal industry in the Islands.

Sugar was the dominant economic force in Hawaiʻi for over a century, other plantations soon followed Kōloa.  A century after Captain James Cook's arrival in Hawaiʻi, sugar plantations started to dominate the landscape.

Hawai‘i’s economy turned toward sugar in the decades between 1860 and 1880; these twenty years were pivotal in building the plantation system.  By 1883, more than 50-plantations were producing sugar on five islands.

A shortage of laborers to work in the growing (in size and number) sugar plantations became a challenge; the answer was imported labor.  Starting in the 1850s, when the Hawaiian Legislature passed "An Act for the Governance of Masters and Servants" (providing the legal basis for contract-labor system,) labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

The first to arrive were the Chinese (1852.)   Between 1852 and 1884, the population of Chinese in Hawaiʻi increased from 364 to 18,254, to become almost a quarter of the population of the Kingdom.  The US Chinese Exclusion Law of 1882 (effective in Hawaiʻi in 1902) closed further immigration of persons of Chinese ancestry to Hawai'i, except for the few individuals who could qualify for an exempt status.

In 1868, approximately 150-Japanese came to Hawaiʻi to work on sugar plantations and another 40 to Guam. This unauthorized recruitment and shipment of laborers, known as the gannenmono ("first year men",) marked the beginning of Japanese labor migration overseas.  (JANM)

In March 1881, King Kalākaua visited Japan during which he discussed with Emperor Meiji Hawaiʻi's desire to encourage Japanese nationals to settle in Hawaiʻi; this improved the relationship of the Hawaiian Kingdom with the Japanese government. (Nordyke/Matsumoto)

The first 943-government-sponsored, Kanyaku Imin, Japanese immigrants to Hawaiʻi arrived in Honolulu on February 8, 1885.  Subsequent government approval was given for a second set of 930-immigrants who arrived in Hawaii on June 17, 1885.  More followed.

In 1919, in commemoration of the coronation of Emperor Yoshihito (and a sign of good Japanese-Hawaiian relations,) Japanese in Hawaiʻi offered to construct a modified duplicate of the fountain in Hibiya Park Tokyo in Kapiʻolani Park.

The official presentation of the “Phoenix Fountain” was conducted by Consul General Moroi who announced the fountain was a “testimonial of friendship and equality of the Japanese residing in the Hawaiian Islands.”

One Japanese speaker noted, “We are assembled here to mark a spot of everlasting importance in the annals of the history of the Japanese people of Hawaiʻi.”  (It was later replaced and is now known as the Louise Dillingham Memorial Fountain.

But discord was imminent.

Growing immigrant population, including those from Japan, started to concern some, in the Islands, as well as on the continent.  Many Americans had begun to look at Japan and the Japanese with deep suspicion.

In 1920, demanding increases in pay, Japanese sugar workers on Oʻahu struck the plantations - approximately 6,000 workers, over three quarters of the labor force, walked off the job (only Oʻahu workers walked off, they relied on neighbor island for support.)

Though the strike was on Oʻahu, its impact was felt across the Islands.

At about this time, Olaʻa Sugar Company was established in Puna on the Island of Hawaiʻi; Juzaburo Sakamaki was hired as the company's only regular interpreter.

As interpreter, Sakamaki was the only pipeline between the company and the Japanese immigrants who made up the majority of the labor force at Olaʻa Plantation.  Sakamaki had sided with management during the labor dispute.

Then, a small item in the June 4, 1920 Honolulu Star Bulletin noted, "The home of a Japanese eight miles from Olaa was blown up with giant powder last night." The newspaper did not give the name of the victim, but it reported that the man was in a back bedroom at the time and was not killed, even though the front of the house was destroyed.  (UC Press)

It turns out the attack was on Sakamaki's home.

The Territory of Hawaiʻi charged leaders of the Federation of Japanese Labor with conspiracy to assassinate Sakamaki in order to intimidate opponents of the strike and alleged, further, that the strike was part of a concerted effort to take over the Islands by Japan.

It took the jury less than five hours to reach a verdict on the fifteen defendants.   Judge Banks then sentenced all the defendants to "be imprisoned in Oʻahu prison at hard labor for the term of not less than four years nor more than ten years."  (UC Press)

Some suggest it was the catalyst for legislation restricting immigration into the US.

On December 5, 1923, Rep. Albert Johnson, chairman of the House Committee on Immigration and Naturalization, had submitted to the House a new immigration quota bill. Having heard about the "Japanese conspiracy" over and over from Hawaiian representatives, Johnson finally decided to propose a new law prohibiting the immigration of all Asians.

The subsequent Johnson Reed Immigration Quota Act ((Immigration Act of 1924) limited the annual number of immigrants who could be admitted from any country to 2% of the number of people from that country who were already living in the United States in 1890 (down from the 3% cap set by the Immigration Restriction Act of 1921.)) It passed both houses of Congress with overwhelming majorities: in the House 308 to 58 and in the Senate 69 to 9.

I am reminded of the simple question, “Can we, can we all get along … can we, can we get along?”  (Rodney King)

The image shows Japanese off-loading a ship into Honolulu.  In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Follow Peter T Young on Facebook

Follow Peter T Young on Google+  

Follow Peter T Young on LinkedIn   

© 2014 Hoʻokuleana LLC

Olopua

Athens was named for goddess Athena after she disputed Poseidon’s claim (he plunged his trident into the ground and unleashed a salt water spring to symbolize his power as god of the sea.)   Athena planted an olive tree, saying that it represented peace and prosperity.

Zeus intervened and asked the other gods and goddesses to settle the matter by deciding who had given them the better gift. All of the gods voted for Poseidon and the goddesses for Athena, but as Zeus abstained, the women’s votes outnumbered the men’s by one, and Athena won.

Today, the olive branch continues as a symbol of peace and prosperity.

Hawaiʻi has an endemic olive, the Olopua (it is found only in Hawaiʻi.)  It belongs to the Oleaceae or Olive family which include olives, as well as forsythia, ash, privet, jasmine and pīkake.

The early Hawaiians had a number of uses for the very durable hard wood. Though it was difficult to work with and they fashioned spears (ihe,) digging sticks (ʻōʻō,) adze handles (ʻau koʻi,) daggers for warfare (pāhoa) and rasps for making fish hooks.

The strong wood was also used for posts, rafters and thatching posts or purlins in house (hale) construction. It was a preferred firewood, as it burned with a hot flame even when green.

Olives were also imported to Hawaiʻi – for its leaf tea, fruit and oil.  Don Francisco de Paula Marin (known to the Hawaiian as “Manini”) was a Spaniard who arrived in the Hawaiian Islands in 1793 or 1794 (at about the age of 20.)

Marin was known for his interest in plant collecting and brought in a wide variety of new plants to Hawai‘i.  His gardens were filled with trees, vines and shrubs – including olives.

Another early olive importer was another Kamehameha ally, Captain Alexander Adams (he arrived in Hawaiʻi in 1811;) among other crop plants, he brought olives from California.

Later, attempts were made (and/or encouraged) to expand Hawaiʻi’s agricultural diversity.

“We welcome His Honor Judge Jones back from his trip to Oliva Wainiha, Kauai, whither he went last week to plant olive trees and grape vines on his plantation. We are glad to know that our people are taking a lively interest in the matter of introducing  fruits from abroad, and that a spirit of enterprise has taken hold which, if persevered in, will in due time bring forth good results. Every man should remember that ‘he who causes one more blade of grass to grow is a benefactor,’ and has not lived in vain.”  (Hawaiian Gazette, March 19, 1879)

“We noticed in our last Issue that a number of olive trees in fine condition had been imported by Mr. Bush. We have since learned that they were imported by Mr. Bush for Judge Jones, who has started a new Industry at Wainiha, Kauai. He has a vineyard of 10,000 assorted vines and several hundred olive trees now growing and in a flourishing condition. We understand that be intends to add yearly to the number of his olives and vines, and for that purpose the late importation was made.”  (Pacific Commercial, March 6, 1880)

Then a newspaper article raised an interesting perspective, “In Southern California at the present time there are 2,500,000 olive trees, and the product of these trees is in ever increasing demand. The trees yield to the owner from three to seven dollars each, according to age.”

“The California pickled olive is gaining in favor in the East and is competing strongly with the olives from the Mediterranean seaboard, the fruit from the Pacific Slope being of finer quality. If Southern California can raise olives, undoubtedly the Hawaiian islands can.”  (Hawaiian Star, March 11, 1898)

Some took on the challenge, “Some years ago olives were grown up on this Island and shown to be a practical success. The trees were sturdy although not scientifically grown and bore fruit that an expert from Greece stated to be superior to any grown in Ionia.”

“’The trees were first planted by Judge Jones,’ said John Emmeluth this morning ‘and afterwards came into my hands. The growing of olives seems to be satisfactory and easy enough in these islands but in this instance were not properly looked after in the Initiatory stages of their growth.’”  (Hawaiian Star, December 16, 1901)

“From my observation it takes about twelve years for the trees to bear, a long time for the small farmer to wait for his profits, but It must be remembered that the trees can be cultivated as a subsidiary Issue for the first few years and that they will grow on the rocky uplands that could not be cleared and used for ordinary crops.”

“The greatest trouble we experienced and on which among other causes finally stopped the growing of olives was the destruction of the fruit by the birds, the trees flowered readily and if, as soon as the olive showed in fruitage, I covered the branch with netting and kept off the depredations of the birds, the fruit yield was most satisfactory.”

“I don't think it was the mynahs that did the damage but rather the small rice birds that roosted in the branches over night and made their breakfasts on my young olives in the morning.  I imagine that they have similar troubles elsewhere and have found means of counteracting the difficulty. I think that there is little doubt but what the olive could he grown here successfully and profitably.” (Hawaiian Star, December 16, 1901)

Reportedly, Eben Parker Low planted olive trees around his hometown of Waimea on the Island of Hawaiʻi around 1895.

The industry is making a comeback of sorts, this time on Maui with what appear to be several operations, as well as on Oʻahu.

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

Follow Peter T Young on Facebook  

Follow Peter T Young on Google+    

Follow Peter T Young on LinkedIn   

© 2014 Hoʻokuleana LLC

Consolidated Amusement

The first moving pictures were first publicly shown in Hawaiʻi in February 1897.  A little over a decade later, the ‘cameraphone’ arrived, it was “the picture machine that sings and talks”.  (Hawaiian Start, January 18, 1909)

“Harry Werner and his wife Leona Clifton leave in the SS Alameda on Wednesday next for the mainland … Werner will devote his attention abroad to the cameraphone, a device producing the effect of talking-moving pictures and which he may bring to Honolulu later.”  (Hawaiian Star, September 12, 1908)

“Harry Werner was an incoming passenger on the SS Lurline arriving this morning.  He has been away several months and returns with a cameraphone, a moving picture novelty popular at the Coast but never introduced here.”  (Hawaiian Star, January 13, 1909)

“In reproducing the picture and vocal record at exactly the same rate of movement, the moving picture machine is placed as usual at a point behind the audience at the back of the Opera House, while the talking machine is located near the screen.”

“By this means we have a perfect concordance between the two apparatus.  This great novelty will open in the Opera House next Saturday evening.  Seats are on sale … Prices 15¢, 25¢, 35¢ and 50¢.”  (Evening Bulletin, January 21, 1909)

“Tonight the Cameraphone will make its first how to a Honolulu audience.  The program selected is sure to please as it made up of operatic trio, duets and solos, as well as vaudeville acts and dramatic numbers.”  (Evening Bulletin, January 23, 1909)

And so the modern movie phenomenon began.

By 1910, a dozen nickelodeons were operating in downtown Honolulu, including the Savoy. The Liberty, the first modern, "fireproof" theatre, opened on Nuʻuanu Street in 1912.  Others opened.

In 1911, many of the independent theatres joined forces and formed the Honolulu Amusement Company; it was later renamed Consolidated Amusement, eventually operating more than three dozen theatres at its peak and became the Islands’ largest theatre chain (first under J Albert Magoon, then his son, John Henry Magoon.)  (Angell)

J Alfred Magoon was a prominent Honolulu lawyer and promoter of the Honolulu Consolidated Amusement Co. (which controlled the Bijou, Hawaii, Ye Liberty and Empire theatres at Honolulu.) (Variety, 1916)

“Articles of incorporation were filed today by the Consolidated Amusement Company Ltd. …  The incorporators are GT Chong, president, who holds 1,498 shares of the stock; J Alfred Magoon, vice president, holding 1,498 shares of stock; Robert McGreer, treasurer, holding one share; John Henry Magoon, secretary, holding one share, and William H. Campbell, holding one share. L Abrams is named as auditor.”  (Honolulu Star-Bulletin, October 5, 1912)

Joel C Cohen was instrumental in the organization of the Honolulu Amusement Co., Ltd., in which were consolidated a number of moving picture houses. He became president and manager of the Consolidated Amusement Co., Ltd., in 1913; he also operated a motion picture exchange which supplied all the theaters of the Territory with films.

Back then, movie going was not the near-dawn to waay-dark, 7-days-a-week phenomenon that it seems to be today.  “… a law was passed in this past legislative session giving the responsibility to the board of supervisors of each county to make laws to approve showing movies on the Sabbath; the Consolidated Amusement Company put a request before the board of supervisors of the City and County of Honolulu at the meeting of that board on this past Tuesday night, to ask for approval to show movies on Sundays.”  (Ka Nupepa Kuokoa, May 14, 1915)  (Sunday performances were allowed May 23, 1915.)

Downtown Honolulu’s Hawaiʻi and the nearby Princess theatres both opened in 1922, the biggest and fanciest the Islands had ever seen.  The Dickey-designed Waikīkī Theater opened in 1936.

“… the Hawaiʻi, a class of entertainment hitherto undreamed of in the Islands.  The Hawaiʻi Theatre is the home of Hawaiʻi’s people, whether living in Honolulu, Hawaiʻi, Maui or Kauaʻi. It is there for your entertainment and delight whenever you visit the Queen City.”    (Maui News, October 22, 1922)

But opportunities for movie entertainment were not limited to downtown Honolulu.

“Fun. Laughter. Excitement. These words describe the Kalaupapa Social Hall. Built in 1916, the hall hosted numerous recreational events and gatherings for all the residents of Kalaupapa. Isolated from the outside world both physically and socially, people needed a place for coming together, for socializing, for "talk story." Now they had a suitable structure for hosting movies, dances, theater performances and concerts.”  (Paschoal Hall, (NPS))

“Hawaiʻi, in a few brief years, has been swept from the edge of world affairs close to its vortex.  And, until a very few years ago, the Territory was dependent for its amusements entirely upon such stray attractions as dropped off the steamers enroute between Orient and Occident.”

“The Consolidated Amusement Company has changed all that. It has brought the world's best pictorial entertainment your door. And, now, it has afforded Island people, when in Honolulu the advantages of playhouse second to none in America so far as beauty and comfort is concerned.”  (Maui News, October 22, 1922)

By 1929 popularity of movies caused further expansion and, to meet the demand, Consolidated Amusement began constructing neighborhood theatres that year and into the 1930s, with well over a dozen built on the Island of Oʻahu.

“Honolulu in the early 1930s was mad about the movies. … To meet the growing demand, the leading theater operators, Consolidated Amusement, built more than two dozen neighborhood and rural theaters on O‘ahu and elsewhere during the decade. Every neighborhood had one.”  (Friends of Queen Theater)

 “On October 9th, 1931 the first sound program was shown in the Kalaupapa theatre with the dual equipment installed by the Consolidated Amusement Co. This equipment has given complete satisfaction since its installation and an average of two programs weekly has been maintained since the initial show.”  (Superintendent's Annual Report, 1932)

“Everybody looked forward to the movies. There was nothing else to do on Monday and Friday except go to the movies unless there was a baseball game, then maybe they would go to the game and then come to the movie. But other than that, nobody misses the movie because it starts at 7:00.”

“During the War, (World War II) at one time they started it at 3:30 in order for it to get through before dark. They blacked out all the windows inside and then they showed the movie.” (Kalaupapa resident, NPS)

In all, there have been more than 400 theatres throughout the Islands. The tropical climate and social, cultural, and ethnic diversity contributed to a variety of theatre designs unique to Hawai'i — tin-roofed plantation theatres, neighborhood movie houses in exotic styles, large downtown "palaces," and the uniquely beautiful, tropical 1936 Waikīkī Theatre.  (TheatresOfHawaii)

The most famous hula movie in Hawaiʻi is not a movie at all but a “trailer” featuring torch-bearing hula dancers appearing on the screens in all Consolidated Amusements Theatres before every feature-length film.

For the last 22 years, Consolidated Amusement has run the “Hawaiʻi” trailer more than a thousand times a day on its screens across the Islands.  Jon de Mello, the film’s producer, believes it is the longest running movie trailer ever made.  (Fawcett)

Click HERE for Consolidated Amusement’s trailer.

The first movies actually filmed in Hawaiʻi were ‘Honolulu Street Scene,’ ‘Kanakas Diving for Money’ (two parts), and ‘Wharf Scene, Honolulu,’ all made by two Edison photographers, W Bleckyrden and James White, on May 10, 1898 while in transit through Honolulu.  (Schmitt)

Keeping on the entertainment subject, television came to the Islands in late-1952. Station KGMB-TV was first with both a live program and televised motion pictures, initiating regular programming at 5:05 pm, December 1.  Color television was first viewed in Hawaiʻi on May 5, 1957 at 6:30 pm, when KHVH-TV presented a program of color slides and movies. (Schmitt)

Live television broadcasting to and from the Mainland was inaugurated on November 19, 1966, when KHVH-TV used the Lani Bird communication satellite to bring the Michigan State-Notre Dame football game at East Lansing to Island viewers.  (Schmitt)

The image shows Empire Theatre on Hotel Street from Bethel.  (HSA, 1911.)  I have added other images to a folder of like name in the Photos section on my Facebook and Google+ pages.

Follow Peter T Young on Facebook  

Follow Peter T Young on Google+    

Follow Peter T Young on LinkedIn   

© 2014 Hoʻokuleana LLC

Ana Huna

Traditional Native Hawaiians believed ʻiwi (the bones) to be the primary physical embodiment of a person. Following death, ʻiwi were considered sacred, for within the bones resided 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.)

The image shows Pali Kapu O Keōua (following the 2006 earthquakes - (PeteOrelup.))  In addition, I have added others similar images in a folder of like name in the Photos section on my Facebook and Google+ pages.

Follow Peter T Young on Facebook  

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn  

© 2014 Hoʻokuleana LLC