Benjamin Douglas Baldwin

Benjamin Douglas Baldwin (grandson of the Rev Dwight Baldwin) was born at Kohala, Hawaii, April 12, 1868, son of David D and Lois M Baldwin. Baldwin began his career in the sugar cane industry on Haiku Sugar Co plantation, Hāmākuapoko, Maui, on January 1, 1889.

Then, “Mr Benjamin D Baldwin, head luna of Hāmākuapoko plantation has accepted the position of assistant manager of the Hawaiian Commercial Company”.  He later “settled as manager of Makaweli plantation of Kauai.” “Makaweli is the banner plantation of Kauai” and by the end of Baldwin's management, in 1928, the company was noted as one of the most profitable and progressive in the Territory.

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Atooi

How do you pronounce Atooi … and Kauai?

Cook’s Journal, the first writing of the Hawaiian words, generally notes the Island of Kauai as ‘Atooi.’  Others writers note Atooi, but also associate ‘Kawai’ and ‘Kauhai.’

Cook spelled the other Island names: Oreehoua (Lehua,) Tahoora (Kaʻula,) Oneeheow (Niʻihau,) Woahoo (Oʻahu,) Morotoi or Morokoi (Molokai,) Mowee (Maui) and Owhyhee (Hawaiʻi.)

Given how Cook spelled other Island names, it appears the Island name of ‘Atooi’ (Kauai) sounded like ‘ahh too eye.’

Hiram Bingham notes the Island name in his explanation of his understanding of the Hawaiian language suggested “Corrected in English” for the name as “Cowʻ-eyeʻ” and the “New” spelling as “Kauʻ aiʻ”.

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Colonel Zephaniah Swift Spalding

“(He) was most emphatic in his conviction – the conviction of personal experience, that Sherman’s verdict, ‘War is Hell’ is the nearest thing to an adequate characterization of it that can happen.”

“‘In all reverence, War is hell – nothing else, and no effort to prevent war can be too assiduous or too costly.  The supreme effort of every people should be not to get out of war, but to keep out; - not to win a war, but to prevent it.’”  (Spalding, The Garden Island, June 1, 1920)

Colonel Zephaniah (Zeph) Swift Spalding fought in the US Civil War.  “The Colonel was in command of the famous Seventh New York Regiment, which was the second to reach Washington, even before the regular mobilization of the union troops. … “

“They found that Washington was practically a Southern city in sentiment and population – there were more Southerners than Union men there…”  (The Garden Island, June 1, 1920)

Spalding first enlisted in the 7th New York City Regiment. Within forty days, he had received a commission as a major in the 27th Ohio Regiment and held the rank of Lieutenant Colonel in that regiment at conclusion of that war.

It was reported that, because of his service record with the 27th Ohio during that war, he gained the favor and recommendation of Ohio Governor, David Todd, and, in 1867 was appointed by President Andrew Johnson to serve as American Consul to the Kingdom Hawaiʻi in Honolulu.

Spalding, born at Warren, Ohio, near Akron, September 2, 1837, was son of Rufus Paine Spalding - Representative and Speaker of the House of the Ohio Legislature, Justice of the Supreme Court of the State of Ohio and member of the US Congress.  Spalding was named after his father’s mentor, Zephaniah Swift, Chief Justice of Connecticut, whose daughter, Lucretia, was Zeph’s mother.

Shortly after the war, Zeph was tasked by Secretary of State William H Seward to serve as a ‘secret agent’ in Hawaiʻi (December 1867) to gauge “what effect the reciprocity treaty would have on future relations of the United States and Hawaiʻi.”  (They were weighing reciprocity versus annexation.)

His mission was said to have been known only to his father, Congressman RP Spalding, to Secretary Seward and to Senator Grimes of Iowa. His reports were made in the form of letters to his father, who delivered them to Seward.

Spalding was strongly opposed to the reciprocity treaty, and was in favor of annexation, which he thought would be hastened by rejection of the treaty. (Kuykendall)  That treaty, under consideration over 3-years (1867-1870) failed to pass.

On July 25, 1868 Andrew Johnson in a message to the US Senate nominated “Zephaniah S. Spalding, of Ohio, to be consul of the United States at Honolulu, in place of Morgan L. Smith, resigned.”  (US Senate Journal) He served as such until June 1, 1869, when President Ulysses S Grant suspended Spalding and nominated Thomas Adamson, Jr to replace him.

Soon after leaving the consulate in Honolulu, Spalding associated himself with Kamehameha V, Minister Hutchison and Captain James Makee in a sugar venture on the island of Maui.

Spalding's association and work with the West Maui Sugar Association apparently caused a personal change of heart, transforming him into a strong supporter of reciprocity, and, in 1870, he wrote to President Grant suggesting …”

“… ‘to admit duty free Sugar’ and other articles from Hawaiʻi, in exchange that the Hawaiian Government grant or lease “sufficient land and water privileges upon the Island of Oahu near the port of Honolulu … to establish a Naval Depot”.  (Papers of Ulysses S Grant, September 27, 1870)

On July 18, 1871, Spalding married Wilhelmina Harris Makee, first-born daughter of Captain James Makee, at McKee’s Rose Ranch in Ulupalakua, Maui.  In that same year, Makee's eldest son, Parker, took over management of the West Maui Sugar Association.

Zephaniah and Wilhelmina had five children: Catharine “Kitty” Lucretia Spalding; Rufus Paine Spalding; Julia “Dudu” Makee Spalding; Alice “Flibby” Makee Spalding and James "Jimmy" Makee Spalding.

The Treaty of Reciprocity finally passed in 1875, eliminating the major trade barrier to Hawai‘i’s closest and major market.  The US negotiated an amendment to the Treaty of Reciprocity in 1887 giving the US exclusive right to establish and maintain a coaling and repair station at Pearl Harbor.

In 1876, Captain Makee and Col. ZS Spalding purchased Ernest Krull’s cattle ranch in Kapaʻa, intending to start a sugar plantation and mill.  After a brief stay in San Francisco (1875-1878) Spalding returned to the Islands, living on Kauai. Where Makee was already operating the Makee Sugar Company and mill at Kapaʻa.

King Kalākaua and others formed a hui (partnership) to raise cane.  About the first of August, 1877, members of Hui Kawaihau moved to Kauai.  Makee had an agreement to grind their cane.

Upon Makee’s death in 1879, Spalding took over management of the new sugar venture.  Spalding also started the neighboring Keālia Sugar Plantation, in which King Kalākaua had a 25% interest. The Kapaʻa mill was closed in 1884, and all processing was done at Keālia. (In 1916, Colonel Spalding sold a majority of his holdings to the Līhuʻe Plantation Company, which kept the Keālia mill in operation until 1934, when it was dismantled and sent by rail to Lihue to become Mill "B".)

 In the 1880s, Spalding built the "Valley House," a Victorian-style wooden mansion, one of the finest on the island.

From 1877 to 1881, Hui Kawaihau was one of the leading entities on the eastern side of the Island of Kauaʻi, growing sugar at Kapahi, on the plateau lands above Kapaʻa.  (In 1916, Colonel Spalding sold his holdings to the Līhuʻe Plantation Company.)

On October 30, 1889, having traveled to Paris as the appointed representative of the Hawaiian Government, Spalding was presented the French order and ribbon of the Legion of Honor (Chevalier) during 1889 Universal Exposition in Paris.

Prior to the turn of the 19th century, Spalding had already developed a unique diffusion process for the refining of sugar at the Keālia Mill and was processing 24-hours a day. In 1900, with the construction of a new mill from Australia, sugar production was greatly increased.

Spalding expanded his business interests in Hawaiʻi, US and Europe.  In 1895, the idea of a Pacific communication cable caught his interest.

He formed the Pacific Cable Company of New Jersey and on August 12, 1895, he entered into agreement with the Republic of Hawaiʻi “to construct or land upon the shores of the Hawaiian group a submarine electric telegraph cable or cables to or from any point or points on the North American Continent or any island or islands contiguous thereto.”  (Congressional Record)

However, a rival company, Pacific Cable Company of New York formed to compete with him.  Congress split its support, the Senate favored Spalding and the House favored his rival.  In the end the two projects killed each other off.  (Pletcher)

“I tried to bring it about some years ago. We had a concession from the Hawaiian Government which we proposed to turn over to any company that might be formed under the auspices of the United States, but we could not get the aid of the United States in building the cable, and, of course, there was not enough business to attempt it without that.”  (Congressional Record)

(Ultimately, in 1902, the first submarine cable across the Pacific was completed (landing in Waikīkī at Sans Souci Beach; the first telegraph message carried on the system was sent from Hawaiʻi and received by President Teddy Roosevelt on January 2, 1903 (that day was declared “Cable Day in Hawaiʻi.”))

Spalding expanded his business interests in Hawaiʻi, US and Europe. During part of this time, Spalding moved his family to Europe to provide his children with a European education and Wilhelmina, “an accomplished musician,” who had suffered a debilitating stroke, with access to “concerts, opera and other musical events.” (Diffley)

In 1924, due to his failing health, Spalding left Kauai for California, to live with his son, James Makee Spalding, in the family home on Grand Avenue in Pasadena.  The last few years of his life were spent in California due to failing health, and he died in Pasadena on June 19, 1927 at the age of 89.

On the afternoon of April 20, 1930, a monument was dedicated to Col ZS Spalding, built by his Keālia Japanese friends. It is located at the corner of what was then known as Main Government Road and Valley House Road, a high point within the lands of the Makee Sugar Plantation. (Garden Island April 22, 1930)  (Lots of information also from Tyler.)

The image shows Zephaniah Swift Spalding.   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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Manaiakalani

A messenger sent by Maui,
Sent to bring Kane and his set,
Kane and Kanaloa, Kauokahi,
And Maliu.
Throwing out sacred influences, uttering prayers,
Consulting oracles, Hapuʻu the god of the king.
The great fish-hook of Maui,
Manaiakalani,
The whole earth was the fish-line bound by the knot
(A Song for Kualiʻi – Kualiʻi was a celebrated chief of Oahu, who reigned in about 1700 AD. (Journal of the Polynesian Society))

The demi-god Māui is the subject of extraordinary stories throughout Polynesia. In many of the accounts he is a mischievous trickster, stealing the secret of fire and helping his mother to dry kapa by lassoing the sun to slow its progression across the sky.  (Bishop Museum)

A Manaiakalani story suggests that Maui pulled up the islands by tricking his brothers into letting him come out to fish with them.

The brothers never took him out because whenever they did he would catch a scrawny little fish.  He said he sought to prove that he is as skilled as they were.

He prepares the sacred hook, baiting it with the wing of the pet bird of the goddess Hina. Māui tells his brothers that once he starts to haul in the catch, not to look back until he is finished.

Māui casts the hook into the water and catches the enormous ulua fish Pimoe.

The brothers strain against the fish and soon parts of Pimoe are above the surface of the water, immediately turning to stone. The brothers cannot resist any longer and turn around to see their catch.

But when they do, the line breaks and rather than one enormous island, Māui, the earth-fisher, is only able to raise up the eight separate Islands of Hawaiʻi.

Another story related to Manaiakalani tells of Māui’s attempt to rearrange the Islands of the group and assemble them into one solid mass.”

“Having chosen his station at Kaʻena Point, the western extremity of Oʻahu, from which the island of Kauai is clearly visible on a bright day, he cast his wonderful hook, Mana-ia-ka-Iani, far out into the ocean that it might engage itself in the foundations of Kauai.”

“When he felt that it had taken a good hold, he gave a mighty tug at the line. A huge boulder, the Pōhaku O Kauai, fell at his feet.”

“The mystic hook, having freed itself from the entanglement, dropped into Pālolo Valley and hollowed out the crater, that is its grave.”  (Manaiakalani, therefore, formed Kaʻau Crater.) (Emerson)

Finally, in frustration, Māui throws his hook into the sky where it becomes a constellation, still easy to see in the spring and summer months, known by Western astronomers as the tail of Scorpio.  (Bishop Museum)

In the Hawaiian sky of Kau (summer season, May to October), Manaiakalani (The Chief's Fishline) is visible for most of the night, just as Ke Ka o Makali‘i (The Canoe- Bailer of Makali'i) is visible for most of the night in the sky of Hoʻoilo (winter season, November to April.)

Like other stars and groups of stars, Manaiakalani is used in celestial navigation as directional clues when they rise and set. On cloudy nights, when only parts of the sky are visible, navigators may recognize isolated stars or star groups and imagine the rest of the celestial sphere around them.  The image shows a depiction of Maui and Manaiakalani.

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Haraguchi Rice Mill

The Royal Hawaiian Agricultural Society was formed in 1850 to develop Hawaiʻi’s agricultural resources.  It was then that rice made its mark in the Hawaiʻi economy. The group purchased land in the Nuʻuanu Valley and rice seed from China and planted in a former taro patch.

At first the Society offered the rice seed to anyone in Hawaiʻi who wanted to plant it. King Kamehameha IV also offered land grants for cultivation of rice.  Because there were no proper milling facilities in Hawaiʻi, it didn’t take off as a viable crop right away.

Then, in 1860, imported rice seed from South Carolina proved very successful and yielded a fair amount of crop.  This, combined with the collapse of the taro industry in 1861-1862 (as the Hawaiian population declined, the demand for taro also declined,) added value to the numerous vacant taro patches and a boom in the rice industry.

In 1899, Hawaiʻi’s rice production had expanded so that it placed third in production of rice behind Louisiana and South Carolina.

The Agricultural Extension Service of the University of Hawaiʻi encouraged rice production, primarily in Hanalei.  As a result the acreage planted in rice on the island rose from 759 acres in 1933 to 1,058 in 1934.

For areas like Hanalei Valley, such efforts, coupled with the valley's general remoteness and absence of competing demands for the land, allowed rice cultivation to continue as a regional activity.

The Hanalei Valley of Kauaʻi led all other single geographic units in the amount of acreage planted in rice. The valley was one of the first areas converted to this use and continued to produce well into the 1960s.

The Commercial Pacific Advertiser noted on October 3, 1861, “Everybody and his wife (including defunct government employees) are into rice - sugar is nowhere and cotton is no longer king. Taro patches are held at fabulous valuations, and among the thoughtful the query is being propounded, where is our taro to come from?”

When the Japanese immigrants arrived in Hawaiʻi, their tastes preferred a shorter grain rice than the Chinese long-grain variety. With the decline of the Chinese population and increase in the Japanese population, more of the Japanese rice was being imported from Japan.

As the Japanese left the plantations, they started their own farms and cultivated their own staple rice.

It was at Hanalei where some Chinese built a rice processing facility; it as later purchased by the Haraguchi family in 1924.  At one time, the Haraguchis cultivated about 75-acres in Hanalei Valley.

Fire destroyed the original wooden mill in March of 1930; a new mill consisted of a 3-foot thick concrete foundation with corrugated iron for its roof and siding.  Interior spaces included engine room, milling area, and storage area for both finished and unprocessed rice.

This main engine operated all the mill machinery by turning a main shaft that connected all the other machines by a pulley system.  The rice in a pit would be delivered up by cups on a belt located on a "triple chute" system. One chute served the belts going downward, another chute for the belts returning upwards and a third to suck the dust up which traveled to the blower.

The cups carried the rice over the wall onto another chute and into the strainer. This strainer would shake the rice and separate any rubbish or stones to prevent it from entering the husking machines.  From the strainer, the rice would proceed to the first husker that removed part of the husk.

About 80% of the husks would be removed by this husker. The husks would travel up the air 'chute to the blower which blew the husks out the back of the mill into a ditch that carried the husks into the river.

The partly husked rice would exit the first husker and was taken up a chute by belted cups and dropped onto another chute into the second husker. The second husker would remove the rest of the husks and the grains would continue up another "triple chute" which would carry it up and over into the polishing machine.

The fine dust from the second husker was collected in a basket under the machine and also taken up the chute into the blower.  Cowhide was used to polish the rice which prevented the grains from cracking which ensured high quality rice.  The rice would exit the polisher and taken up another chute to the grader.

The grading machine constantly shook to move the rice to the three different grades of rice. The whole grain would bypass the grading holes and a trowel was used to push the rice onto a small trough into the rice bag which hung at the end of the funnel.  From there the bags were scaled, sewn by hand and then stacked.

Despite the competition from the California grown rice, the Japanese farmers continued to produce on a smaller scale than the Chinese farmers. By the early 1950s there were about 50 growers cultivating 170 acres of rice on Kauaʻi. Hanalei Valley held 90 acres, 48 acres in Wailua and the rest was split between Hanapepe and Waimea valleys.

In addition to the staple rice, “mochi rice,” used for traditional Japanese cake on New Year’s and other special occasions, was grown.

The mochi rice from Hanalei Valley was noted for its quality throughout the Islands. It was largely a luxury crop and most of it was consumed in the Islands; about 200-bags were shipped to the Mainland.

Some mochi rice was imported from the Mainland but local buyers preferred the local crop since it was said to produce a larger yield of mochi per pound.

In 1959, Hurricane Dot left the mill intact except for an air vent at the roof peak that was torn off and not replaced.  The mill ceased operating in 1960 when Kaua`i's rice industry collapsed. Hurricane Iwa on November 23, 1982 toppled 85% of the building onto the machinery; then came Hurricane Iniki in 1992.

The Haraguchi Rice Mill was the last mill to operate in Hanalei Valley and the only remaining rice mill in the State of Hawaiʻi.  A nonprofit organization was formed to preserve and interpret the mill; the organization is guided by an unpaid Board of Directors (many of them are members of the Haraguchi family.)  The Haraguchi family now farms taro on the adjacent lands that once supported rice.

Today, the Hoʻopulapula Haraguchi Rice Mill is an agrarian museum located in the taro fields of Hanalei Valley.  The Rice Mill Kiosk is open to the public, Monday through Saturday, 11 am – 3 pm.  No Public access into the farm & Rice Mill unless through guided tours, available Wednesdays at 10 am (reservations are required.)  (Lots of information here from NPS.)

The image shows Hanalei and the Haraguchi Rice Mill along the river in distance (HHF.)  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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Nāpali

Kaua‘i nui moku lehua pane‘e lua i ke kai
Great Kaua‘i of the lehua groves which seem to move two-by-two to the shore (Maly)

Kauaʻi is the oldest of the eight main Hawaiian islands, and the island consists of one main extinct shield volcano estimated to be about 5-million years old, as well as numerous younger lava flows (between 3.65-million years to 500,000-years old). The island is characterized by severe weathering.  (DLNR)

Historically, it was divided into several districts and political units, which in ancient times were subject to various chiefs—sometimes independently, and at other times, in unity with the other districts. These early moku o loko, or districts included Nāpali, Haleleʻa, Koʻolau, Puna and Kona (Buke Mahele, 1848; May.)

Although Nāpali, on the northwestern portion of the Island, is remote and difficult to access, many may not realize that for about a thousand years, Hawaiians lived along the Nāpali coast, farming, fishing and worshiping.  There are irrigation ditches, terraced fields, house platforms, heiau (temples and shrines) and graves.”

“The design of these places took into account the natural topography and environment, and as a result these ancient sites often blend into the landscape. … The aspects of the land that Hawaiians sought for their sites - level ground, ocean access and availability of fresh water (hold true today.)”  (DLNR)

The Nāpali valleys were intensively cultivated and the larger valleys such as Kalalau were densely inhabited. Taro was raised in terraced loʻi along the streams and other crops such as bananas, sugar cane and sweet potato were grown above the loʻi.

Other plants including wauke and mamaki for bark cloth and kukui nuts for food and oil for light were grown in the gulches.  There were overland trails connecting many of these valleys and these areas were also accessed via canoe.  (Handy; Maly)

Land use records from 1856-1857 show that lands in Kalalau, Pohakuao and Honopu valleys were being used for the cultivation of kalo, olona and kula. In the late-1800s Hanakoa and Hanakāpīʻai were also used for coffee cultivation. Kalalau was abandoned in 1919 and then used for cattle grazing in the 1920 for a limited time.  (DLNR)

“The mountains along the shore, for eight or ten miles, are very bold, some rising abruptly from the ocean, exhibiting the obvious effects of volcanic fires; some, a little back, appear like towering pyramids”.  (Hiram Bingham, 1822)

“There is a tract of country on the west coast of the island, through which no road is practicable.”  (Bowser, 1880; Maly) “For twenty miles along the northwestern coast of Kauaʻi there extends a series of ridges, none less than 800-feet high, and many nearly 1,500-feet, terminating in a bluff that is unrivalled in majesty. Except for a very narrow, dangerous foot-path, with yawning abysses on each side, this bluff is impassable.”    (The Tourist’s Guide, Whitney, 1895)

The trail was originally built around 1860 (portions were rebuilt in the 1930s) to foster transportation and commerce for the residents living in the remote valleys.

Local labor and dynamite were used to construct a trail wide enough to accommodate pack animals loaded with oranges, taro and coffee being grown in the valleys. Stone paving and retaining walls from that era still exist along the trail.

It traverses 5-valleys over 11-miles, from Hāʻena State Park to Kalalau Beach, where it is blocked by sheer, fluted cliffs (pali;) it drops to sea level at the beaches of Hanakāpīʻai and Kalalau. The first 2 miles of the trail, from Hāʻena State Park to Hanakāpīʻai Beach, make a popular day hike.  (DLNR)

“Innumerable streams, forming wonderful cascades as they leap hundreds of feet in their tempestuous decent, pour over this bluff in the rainy season, and become mist before they reach the ocean. Beyond the raging surge, unbroken by any protecting reef, dashes against the precipitous walls of rock.”

“(T)he tourist can see all that has been described from Wednesday morning until Saturday evening, when the steamer returns to Honolulu.  If, however, he has time and the inclination to remain another week, there are many points of interest that can tempt him to make a longer stay, sights and scenes that can never be forgotten…”  (The Tourist’s Guide, Whitney, 1895)

“Here, about mid-way of what the natives call the Parre (Pali,) we landed, where is an acre or two of sterile ground, bounded on one side by the ocean, and environed on the other by a stupendous rock, nearly perpendicular, forming at its base a semicircular curve, which meets the ocean at each end. In the middle of the curve, a stupendous rock rises to the height, I should say, of about 1,500-feet.” (Bingham)

“Like Kalalau they had a trail from the table land above over the top of Kamaile and zigzagging down through the cliffs some 3,000-feet to the valley below but even this trail was difficult. At one place you have to jump a crevice only three feet wide but it goes down straight like a chimney and if you slipped you would only fall 800 feet to the rocks below. They call it the Puhi.”  (Knudsen, late-19th-century)

“(At) Nuʻalolo Kai the fishermen built and kept their canoes and the beach must have been lined with them for the landing is most always safe as the channel is narrow and a big reef to the north protecting it.” (Knudsen)

“During the Māhele, the King granted lands to the Kingdom (Government), the revenue of which was to support government functions. In the Nāpali District, the ahupuaʻa of Kalalau, Pohakuao, Honopu, Hanakāpīʻai and one-half of Hanakoa were granted to the Government Land inventory.”

“Portions of the lands that fell into the government inventory were subsequently sold as Royal Patent Grants to individuals who applied for them. The grantees were generally long-time kamaʻāina residents of the lands they sought… Thirty grants were sold in the Nāpali District to twenty-seven applicants; the lands being situated in Kalalau and Honopu.” (Hawaiian Government, 1887; Maly)

The upper region of the area was put into Territorial Forest Reserve (Nā Pali - Kona Forest Reserve) for protection in 1907. Even before that time, the concern for native forest prompted cattle eradication activities in this area during 1882 and 1890.

In response to public demand and to promote improved public safety, camping permits for Nāpali Coast are issued for Kalalau only, the preferred destination at the end of the 11-mile Kalalau Trail (these permits also allow camping at Hanakoa, which is located a little beyond the halfway point of the trail, roughly 6 miles in from the trailhead.)

For most backpackers in good condition, hiking the 11-miles will take a full day. Those without camping permits for Kalalau Valley are therefore prohibited from attempting the entire 22-mile round trip hike in a day. For those with camping permits, get an early start.

Other than hiking the coast, the only way to legally access shore areas in Na Pali Coast State Wilderness Park is by boat.  Personal or rented kayaks and guided kayak tours may land at two permitted areas (Kalalau and Miloliʻi,) and motorized raft tours take passengers on shore at Nuʻalolo Kai.

Landing of kayaks is permitted at Kalalau Beach (May 15 through September 7 only) with valid camping permits. Landings of kayaks and other watercraft at Miloliʻi Beach are permitted for camping (with valid permits, May 15 through September 7.)

Day use landings are allowed at Miloliʻi during the summer (May 15 through Labor Day) without a permit. No other boat landings are permitted within the park. Kayak landings are prohibited at all other beaches in the park, including Hanakāpīʻai, Honopu and Nuʻalolo Kai. (This only summarizes some of DLNR’s rules; review and know the rules before you go.)

The image shows a portion of the Nāpali coast.   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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Nāwiliwili

A pua ka wiliwili,
A nanahu ka mano;
A pua ka wahine uʻi,
A nanahu ke kanawai.

When flowers the wiliwili,
Then bites the shark;
When flowers a young woman.
Then bites the law.  (Emerson)

Most sources suggest Nāwiliwili, Kauaʻi takes its name from the wiliwili tree (nā is the plural article, as in “the wiliwili trees” or “place of the wiliwili trees.”)  A native tree, its flowers and pods are used for lei, and its light wood was once used for surfboards, outriggers and net floats

“… somewhat as Honolulu was originally called Ke Awa o Kou, or Kou Landing, from the groves of that seaside tree known there in primitive times, so not only this southeasterly bay of Kauai, together with the stream emptying into … took their name from the blossoms of the wiliwili trees which grew in great numbers on the rocky slopes above the bay.”  (Damon)

One of the first things that William Hyde Rice saw on landing in this bay in 1854, as a boy of eight, was the orange-red flash of wiliwili blossoms on trees clinging to the cliff above the beach. And one of the last things he did for his beloved home-island was to plant young wiliwili trees above the bay that the significance of its name might be kept in fresh remembrance.  (Damon)

Handy suggests a kaona (hidden meaning) for the name Nāwiliwili based on a reduplication of the word wili, which means “twisted,” as in the meandering Nāwiliwili Stream.  (Cultural Surveys)

The ahupuaʻa of Nāwiliwili and the surrounding area was permanently inhabited and intensively used in pre-Contact times. The coastal areas were the focus of permanent house sites and temporary shelters, heiau, including koʻa and kūʻula (both types of relatively small shrines dedicated to fishing gods) and numerous trails.

There were fishponds and numerous house sites and intensive cultivation areas within the valley bottoms of Nāwiliwili Stream.  The dryland areas (kula) contained native forests and were cultivated with crops of wauke (paper mulberry,) ‘ʻuala (sweet potatoes) and ipu (bottle gourd.)

The archaeological record of early Hawaiian occupation in the area indicates a date range of about 1100 to 1650 AD for pre-contact Hawaiian habitations. A land use pattern that may be unique to this part of the island, or to Kaua‘i, in general, in which lo‘i (irrigated terraced gardens) and kula lands in same ʻāpana (portion of land,) with houselots in a separate portion. (Cultural Surveys)

Hiram Bingham, walking from Waimea toward Hanalei in 1824 noted, “a country of good land, mostly open, unoccupied and covered with grass, sprinkled with trees, and watered with lively streams that descend from the forest-covered mountains and wind their way along ravines to the sea, - a much finer country than the western part of the island”.

In the 1830s, Governor Kaikioʻewa founded a village at Nāwiliwili that eventually developed into Līhuʻe. The name Līhuʻe was not consistently used until the establishment of commercial sugar cane agriculture in the middle 19th century; and from the 1830s to the Māhele, the names Nāwiliwili and Līhuʻe were used interchangeably to refer to this area. (McMahon)

Līhuʻe (literally translated as ‘cold chill’) dates to when Kaikioʻewa moved his home from the traditional seat of government, Waimea, to the hilly lands overlooking Nāwiliwili Bay on the southeastern side of Kauaʻi.

He named this area Līhuʻe, in memory of his earlier home on Oʻahu. The name, Līhuʻe, was unknown on Kauaʻi before then; the ancient name for this area was Kalaʻiamea, “calm reddish brown place.”  (Līhuʻe on Oʻahu is in the uplands on the Waianae side of Wahiawa; Kūkaniloko is situated in Līhuʻe.)  (Fornander)

In early sailing ship history, Nāwiliwili Bay was deemed to be virtually the only natural harbor on Kauaʻi. However, since the bay opened directly to the tradewinds, other protected anchorages at Kōloa and Waimea Bay, on the west side of the island, were used.

“It is doubtful that anywhere on earth, in a supposedly usable landing place, have ladies and children - and even men - been subjected to so much nerve-wrecking hardship and danger as they have met with here during and immediately following the holiday season. It has been necessary to toss passengers from gangways into small boats (hit or miss) as the waves surged; and to take them aboard in the same dangerous fashion.”

“Baggage and valuables have been overturned into the bay, and have been lost. It seems like a miracle that, not a few, but many, lives have not been sacrificed; and this can only be accounted for, perhaps, by the fact that the sailors of the ships are expert in manipulating their landing boats and handling passengers in turbulent waters.”

“In the winter months passenger traffic at Nāwiliwili is paralyzed and there is no such thing as freight business on account of the exposed condition of one of the most beautiful and serviceable harbor prospects of which we have knowledge. The great sugar industry has to draw away from its largest, most natural and most convenient port, and carry on its shipping in a "catch-as-catch-can" sort of fashion, in small bays.”  (The Garden Island, January 9, 1917)

“Nāwiliwili Bay, situated on the south eastern coast of the island of Kauai, is divided naturally into an outer and inner harbor by a reef extending north and south. Inside of the reef is a basin of considerable area, which consists of several deep water channels with shoals between, but is not accessible to vessels under present conditions, as harbor improvements have never been undertaken.”

“The present anchorage, which has been used for many years, is in the outer harbor, about a mile from the landing, which is the passenger traffic terminal of the island, in former years this also was the shipping point of Lihue and Grove Farm plantations, also of the merchants and farmers of the surrounding country.”

“Owing to the difficulties and delays encountered through the necessity of vessels lying at such a great distance from the landing, Nāwiliwili was abandoned as a shipping point by the plantations.”  (Forbes; The Garden Island, December 7, 1915)

Then, in the early 1920s, (largely financed and directed by GN Wilcox) a breakwater was built making for a safer passage.  Later, a seawall was built and wooden landing jutted out into the Bay.

After agriculture became an important industry with the growing of sugar cane at Līhuʻe Plantation, the development of a modern harbor facility at Nāwiliwili began. Congress approved funds for a breakwater and dredging of a turning basin and on July 22, 1930, thousands celebrated the arrival of the “Hualālai” to the new facilities at Nāwiliwili.

Other improvements by the Territorial government were subsequently carried out. After Statehood, the State government continued to make additional improvements.  (Okubo)

The image shows Nāwiliwili Bay around 1892.  (Alfred Mitchell, Bishop Museum)  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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Hanapēpē Massacre

In Hawaiʻi, shortage of laborers to work in the growing (in size and number) sugar plantations became a challenge.  Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

Of the large level of plantation worker immigration, the Chinese were the first (1850,) followed by the Japanese (1885.)  After the turn of the century, the plantations started bringing in Filipinos.  Over the years in successive waves of immigration, the Sugar Planters (HSPA_)brought to Hawaiʻi 46,000-Chinese, 180,000-Japanese, 126,000-Filipinos, as well as Portuguese, Puerto Ricans and other ethnic groups.

Upon arrival in Hawaiʻi, Filipino contract laborers were assigned to the HSPA-affiliated plantations throughout the territory. Their lives would now come under the dictates of the plantation bosses. They had no choice as to which plantation or island they would be assigned. Men from the same families, the same towns or provinces were often broken up and separated.  (Alegado)

Between 1906 and 1930, the HSPA brought in approximately 126,000-Filipinos to Hawaiʻi, dramatically altering the territory's ethnic demographics.   Comprising only 19-percent of the plantation workforce in 1917, the Filipinos jumped to 70-percent by 1930, replacing the Japanese, who had dwindled to 19-percent as the 1930s approached.  (Aquino)

The end of World War I was a time of crisis for labor in general - the economy had to accommodate two-million soldiers seeking civilian jobs – and, the US Supreme Court issued rulings which were unfavorable to labor.  Never-the-less, “There seems to be some sort of strike in every city, town and hamlet in the country.” (Poindexter, Advertiser, October 28, 1919; Alcantara)

In Hawaiʻi, the Japanese abandoned unionism altogether with the failure of the 1920 strike; Filipinos, led by Pablo Manlapit, continued to organize and also form the Higher Wages Movement.

The Movement petitioned the Sugar Planters in 1923 for a $2-a-day, 40-hour work week and an end to abuses.  Then, in April 1924, Filipino plantation workers went on strike.  Rather than a unified Filipino effort, it turned into a Visayan versus Ilocano conflict (the plantations brought Ilocanos in as strike breakers.)  (Alegado)

The strike of 1924 occurred over a period of approximately five months from April through September. It consisted of loosely coordinated strike actions on Oʻahu, Kauai, Maui and the Big Island under the general direction of the Executive Committee of the Higher Wages Movement involving a few thousand strikers at 23 of Hawai‘i’s 45 plantations, with just four of Kaua‘i’s 11 plantations represented: McBryde, Makaweli, Makee and Līhuʻe.  (Kerkvliet)

On September 8, 1924, two Ilocano Filipinos, Marcelo Lusiano and Alipio Ramel (each about 18-years old from the Makaweli plantation,) rode into Hanapēpē on their bicycles to buy a pair of $4 shoes. (Hill)

Filipino laborers earned approximately $20 to $25 a month, and would spend about one-fourth of their wages on food and an additional $2 to wash their clothes. They sent much of the remaining money to relatives in the Philippines.  

On their way back to the plantation, Lusiano and Ramel passed the strike headquarters, where they were apparently attacked by Visayan strikers and held inside the schoolhouse against their will. When friends of the young men realized they were missing, they reported them to the Kauai sheriffs. (Hill)

“(T)he men were kidnaped by strikers and held prisoner at a Japanese school house at Hanapēpē. They said they were attacked by strikers and intimidated into declaring that they would join the strikers.”  (Honolulu Times, September 12, 1924)

The next day, strikers and police clashed at a strike camp in Hanapēpē. About 40-armed police had gone to pick up the two Ilocanos at the strike camp, believing them to be prisoners of the strikers.   (hawaii-edu)

The two men were released and were leaving the school grounds with Deputy Sheriff William Crowell when some strikers began following and taunting them, waving their cane knives in the air threateningly. The sharpshooters fired upon the strikers when they saw the men try to attack Crowell. (Hill)

“The policemen drew out their revolvers and I heard one saying that they should be quiet otherwise they would be pacified with their revolvers to which strikers answered that they should go ahead.”

“Later on we heard a shot quite far from us. I cannot ascertain whose shot it was, if it came from the police side or the striker’s side, but I was sure it was quite far from us behind.”  (Lusiano; Honolulu Times, September 12 ,1924)

In the end, 16 strikers were shot dead; four sheriffs suffered casualties as a result of stab wounds and 25 were reported wounded. (Hill)

“When I heard the shooting, I began to run … I didn’t even have a knife. I had nothing to defend myself with. There were others who had guns, but they only had two bullets. They were courageous, they were acting tough … They’re the ones who died. I’m a coward. Those who ran away, they didn’t die.” (Bakiano; hawaii-edu)

The incident has been referred to the Hanapēpē Massacre; it was the bloodiest incident in the history of labor in Hawaiʻi.  (Alegado)

Most of the strikers were arrested; seventy-six were indicted on riot charges, 60 received 4-year sentences.  Some returned to work afterward; some were deported back to the Philippines.  Nobody was charged with murder.   (Hill, Alegado)

Manlapit was convicted of conspiracy and received a two- to 10-year sentence at O‘ahu Prison, but was paroled in 1927 on the condition he leave the Islands. He moved to California, but returned to Hawai‘i in 1933 and returned to the Philippines in 1934.  (Soboleski)

In 2006, a plaque was placed in the Hanapēpē Town Park to commemorate the Hanapepe Massacre of 1924.

The image shows National Guard soldiers watched over 130 strikers awaiting trial for riot charges outside the Līhuʻe district court.  (TGI)  In addition, I have added some other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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The Stitching

Since I started these summary posts, I have received a variety of questions and comments (from many) asking about this or that.

One such included a call from someone at Punahou School who had received the stitching noted in the image; someone saw it for sale in a store on the continent, bought it and gave it to Punahou.

They felt there were Punahou ties.  They asked me what I thought.

First, the center poem: “Friends are like melons; shall I tell you why? To find one good, you must one hundred try.”

I found it was written by Claude Mermet, a French poet who was born in Saint-Rambert-en-Bugey a little before 1550 and died in Saint-Rambert en Bugey in 1620.  (Obviously this is about friends and friendship, but no obvious Hawaiʻi tie … but is there?)
 
Then, the names ... who is listed, who put this together and why was it done?

Some obvious Hawaiʻi ties come up – and lots of association back to Kauai with the likes of Rice, Wilcox and Isenberg … including their connections to Punahou.

It is still an untold story.

So, through this, hopefully more can be known of the Who, Why and When of the piece.  Let us know what you know about this.

It’s interesting … someone finds a piece of stitchery on the continent, sees connections to the Islands, but a mystery remains as to Who, Why and When ….

Here’s a summary and interconnecting linkages between the people noted on the stitchery we have seen thus far:

Wm H Rice
William Hyde Rice (born at Punahou,) son of William Harrison Rice (October 12, 1815-May 27, 1862) (business manager of Punahou School) and Mary Sophia Hyde Rice; husband of Mary Waterhouse Rice)

Mary W Rice
(Mary Waterhouse (July 26, 1846-June 28, 1933;) married William Hyde Rice; Punahou 1861 and 1862) John Thomas Waterhouse Sr., father of Mary.

Mary E Scott
(Mary Eleanor Rice (November 25, 1880-January 22, 1923;) daughter of William Hyde Rice and Mary Waterhouse Rice; married Walter Henry Scott

Anna C Wilcox
(Anna Charlotte Rice (1882- ;) daughter of William Hyde Rice and Mary Waterhouse Rice; married Ralph Lyman Wilcox (son of Samuel Whitney Wilcox and Emma Washburn Lyman Wilcox))

Emily D Rice
(Emily Dole Rice (May 1844 – June 14, 1911;) daughter of William Harrison Rice (1813–1863), and Mary Sophia Hyde; married George De la Vergne) (Punahou 1863 and 1864)

R L Wilcox
(Ralph Lyman Wilcox (1876–1913;) son of Samuel Whitney Wilcox and Emma Washburn Lyman Wilcox;) married Anna Charlotte Rice)

Dora R Isenberg
(Mary Dorothea “Dora” Rice (1862-1949) Maria Rice, sister of William Hyde Rice married Paul Isenberg; Paul and Maria Isenberg had two children, Mary Dorothea Rice Isenberg and Daniel Paul Rice Isenberg (1866-1919).

Emma Wilcox
(Emma Washburn Lyman (September 16, 1849 - July 28, 1934;) daughter of David Belden Lyman (1803–1868) and Sarah Joiner (1806–1885;) married Samuel Whitney Wilcox) (her son, Ralph Lyman Wilcox, married Anna Charlotte Rice)

Susan S Fisher
Harry Fisher (1903-1905) (?)

Rebecca W Watt
Rebecca Waterhouse (?)
Rebecca Wilcox (?)
Rebecca Watt (1803-1915)

It’s ‘all in the family,’ kind of; and, it’s interesting how a piece of fabric can start to call attention to and remind us of stories about people and life in the Islands, especially on Kauai and at Punahou ... but, there is still more to be known about the piece.

I have already done some posts on some of the people noted here, and will be doing some more in the future.  There is an obvious link to Punahou and Kauaʻi.

Any help others can provide on Who, Why and When (or anything more) this was done is appreciated.

The image shows the stitching.  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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Kīlauea

 “A little farther on we entered groves of hala, through which we continued to ride for the rest of our journey. We turned from the road to see the falls of the Kāhili River.”

“Though not large they are beautiful. Here the river falls in a jet of foam over a precipice of about 40 feet into a broad clear basin below….”  (Alexander, 1849; (Kīlauea Stream is universally referred to as “Kāhili Stream;”) Cultural Surveys)

Pukui suggests “Kīlauea means “spewing, much spreading;” associated references relate to volcanic eruptions at the place of like name on the Island of Hawaiʻi – typically referring to the rising smoke clouds.

Wichman explains the name as referring to “spewing many vapors” and traces it rather generically to the streams of Kīlauea that flow between the Makaleha Mountains and the Kamo‘okoa Ridge. The name may have originally been in reference to Kīlauea Falls itself.  (Cultural Surveys)

The relatively large volume of water flowing over a relatively wide and high drop against the prevailing trade winds (blowing approximately straight up the lower stretch of the valley) can create a large volume of diffuse mist that may have inspired the name of the land.  (Cultural Surveys)

In the Māhele, all of Kīlauea ahupuaʻa was retained as government lands; apparently no claims were made by native tenants, although there were several in a low, wide terrace along the stream in the adjoining Kāhili ahupuaʻa.

In January 1863, the approximate 3,016-acres of the Kīlauea ahupuaʻa were purchased by a former American whaler named Charles Titcomb.  Titcomb already had land holdings at Kōloa and Hanalei.  He was cultivating silkworm, coffee, tobacco, sugarcane and cattle.

Adding other leased land, he and partners Captain John Ross and EP Adams formed the Kilauea Plantation (1863,) and by 1877 the started a sugar plantation, “one of the smallest plantations in the Hawaiian Islands operating its own sugar mill”.  (Cultural Surveys)

Hawaiʻi’s earliest history with railroads is often credited to Kīlauea Plantation, whose first system opened in 1881 on three miles of narrow-gauge track to haul sugar cane.  Princess Lydia Kamakaeha (Lili‘uokalani) drove in the first spikes for the railroad bed. The plantation infrastructure grew over the next twenty years.

“The transportation system consists of twelve and a half miles of permanent track, five miles of portable track, 200 cane cars, six sugar cars and four locomotives.”

“(Kīlauea) is situated three miles from the landing at Kāhili, with which it is connected by the railway system. Sugar is delivered to the steamers by means of a cable device at the rate of from 600 to 800-bags an hour.”  (San Francisco Chronicle, July 18, 1910) The town of Kīlauea originated as the center of the sugar plantation operation; Kīlauea Sugar Plantation closed in 1970.

The Kīlauea School was founded in 1882 as an ‘English School.’  Its 54-pupils were primarily workers’ children from Kīlauea Sugar Plantation.  As the Board of Education of the Kingdom of Hawaiʻi owned no land in the district, school was held in a Protestant Church and partly in an old building that belonged to the Board.

In 1894, the Board of Education of the Republic of Hawaiʻi was able to obtain a two-acre parcel of land from the plantation and a two-room school and teacher's cottage were erected (it was situated near Kūhiō Highway and Kalihiwai Road.)

By 1920, the educational facilities were greatly strained as the school boasted 239-students and 7-teachers for grades one through eight.  At the end of 1921, Kauai County purchased the present school site and the new school opened September 11, 1922; it has been in use since that time.  (NPS)

By the 1890s, much of the old kalo-growing areas of this portion of Kaua‘i were now producing rice, farmed by Chinese immigrants. There were 55-acres of land in rice production in the Kīlauea-Kāhili area in 1892 and eventually a rice mill on Kīlauea Stream.

The mill is known to have been on the stream terrace east of Kīlauea Stream. Rice and vegetable cultivation was also noted along the banks of Kīlauea Stream, circa 1925.  (Cultural Surveys)

Built in 1913 as a navigational aid for commercial shipping, the Kīlauea Lighthouse was credited with saving lives, not only of countless sailors lost at sea, but of two fliers on a historic trans-Pacific flight.

When Lt Albert Hegenberger and Lt Lester Maitland were on the first trans-Pacific airplane flight in history (June 29, 1927,) they overshot their course to Oʻahu and became lost.

They heard a strange signal and interpreted it as a radio beacon originating in the Islands. They used the signal to calculate their exact position and made the necessary adjustments to put them on course, thus enabling them to land the ‘Bird of Paradise’ safely at Hickam Field on Oʻahu.  (NPS)

Kīlauea Point National Wildlife Refuge, surrounding the Lighthouse, was established in 1985 to preserve and enhance seabird nesting colonies and was expanded in 1988 to include Crater Hill and Mōkōlea Point.  The refuge is home to some of the largest populations of nesting seabirds in in the main Hawaiian Islands.

Nearby, Hawaiian Islands Land Trust (HILT) added to an existing preserved property to form the Kāhili Coastal Preserve.  The property provides public access to Kāhili Beach while safeguarding the shoreline ecosystem.  (HILT)

The image shows Kīlauea Falls, Kauaʻi.  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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Līhuʻe

Līhuʻe, Kauaʻi (literally translated as ‘cold chill’) dates from the late-1830s when Kaikioʻewa, governor of Kauaʻi, moved his home from the traditional seat of government, Waimea, to the hilly lands overlooking Nawiliwili Bay on the southeastern side of Kauaʻi in the ahupuaʻa of Kalapaki.

He named this area Līhuʻe in memory of his earlier home on Oʻahu. The name, Līhuʻe, was unknown on Kauaʻi before then; the ancient name for this area was Kalaʻiamea, “calm reddish brown place.”  (Līhuʻe on Oʻahu is in the uplands on the Waianae side of Wahiawa; Kūkaniloko is situated in Līhuʻe.)  (Fornander)

In 1849, Henry A Peirce & Co, a partnership between Charles Reed Bishop, Judge William L Lee, and Henry A Pierce established a suar plantation (on the site Kaikioʻewa chose for it on the Nawiliwili stream (water power was used to drive the mill rollers.)) (In 1859, a new partnership was formed and the name was changed to the Līhuʻe Plantation Company.) (HSPA)

The Plantation had several innovations.  "(T)he first important (irrigation) ditch was dug at Līhuʻe, Kauaʻi, in 1851 ... other ditches on Maui soon followed."  (Louisiana Planter)  In 1859, the first steam engine used to power a sugar mill in Hawaiʻi was installed at Līhuʻe.  (LOC)

In 1851, a frame courthouse was built on a site just above Kalapaki Bay and Nāwiliwili Harbor.  The Lihue Plantation Store was built in the 1860s on the grounds of the plantation manager's residence and moved in 1876 to a hill across the mill valley (where the present County Executive Offices are situated.)  The store later served as the area's mail distribution hub.

A cluster of homes and stores around it was the start of the town of Līhuʻe.  During most of the nineteenth century, Līhuʻe served as the center of island government.  Sugar planting to feed the plantation and mill changed the landscape.

"The country was undergoing the process of denudation. Non-resident landlords, large landholders, have in most cases leased out their lands by long leases to vandal-like tenants, who are making the most of their time and their bargain by cutting down the forests, and supplying the sugar mills, shipping, and even Honolulu with wood.”

“Sixteen years ago, where beautiful kukui groves gladdened the scene, is now a barren plain."  (Pacific Commercial Advertiser, July 27, 1867)

Līhuʻe Plantation expanded in 1910 with the purchase of controlling interest in Makee Sugar Company. Expansion again occurred in 1916 when Līhuʻe Plantation and WF Sanborn purchased the 6,000 acre Princeville Plantation.

In 1922, American Factors, Ltd (AmFac,) successor company to H Hackfield & Co, acquired control of Līhuʻe Plantation Company.  The Līhuʻe Mill was one of the longest sugar mills in service in the Islands (1849-2000.)

The Fairview Hotel (initially opened by Charles W Spitz in 1890) was the first full-fledged hotel on Kaua‘i providing rooms and a restaurant. William Hyde Rice’s oldest son William Henry Rice took over the operation in 1894 and eventually changed the name to Lihue Hotel; it grew over the years to 68-rooms.

In those days, an operation had to be self-sufficient and a farm behind the hotel raised cattle, pigs and chickens along with fruits and vegetable grown for the restaurant.   After Rice’s death in 1946, the family sold the hotel to Inter-Island Steam Navigation Company; the name was changed to Kauai Inn.  (Kauaʻi Museum)

Following annexation (1898,) the Territorial government passed the County Act (1905,) establishing county governments.  Līhuʻe became the county seat of Kauaʻi and the County Commissioners held monthly meetings in the 1851 courthouse.

In 1913, the present County Building was erected, the first structure in the territory built expressly to house a county government.  Its Chambers have served the Kauaʻi County Council ever since.

That year, a new Līhuʻe Store replaced the old.  The County Building and Līhuʻe Store were the earliest buildings on Kauaʻi constructed of concrete and presaged a new era in the development of Lihue.  With the completion of the County Building, the 1851 courthouse was razed and a school built on its site.

The school was interchangeably referred to as Līhuʻe High School and Kauaʻi High School.  It was the fifth high school in the Territory of Hawaiʻi and the first high school on the island of Kauaʻi.  Kauaʻi High sits on a hill often referred to as "Ke Kuhiau" (meaning "high point" - it's also the name of the school yearbook.)  (KHS)

The partially-rock-faced Albert Spencer Wilcox Memorial Library, the island's first library, was dedicated on May 24, 1924 (Albert's birthday - it was funded by Emma Mahelona Wilcox in memory of her husband.)  (A new library was built in Līhuʻe in 1969 - the Wilcox Building is now the Kauaʻi Museum and home to the Kauaʻi Historical Society.)

Down the hill, construction of the Nawiliwili breakwater began in 1920. This was the first step in creating Nawiliwili Harbor, not completed until 1930.  Air fields at Līhuʻe and Hanapepe were constructed and the first airplanes actually flew to Kaua‘i in 1920. By 1929 Hawaiian Airlines established regular flight service. (Strazar)

Kaua‘i made history at this time when it sent the first woman in Hawai‘i to the Territorial House in 1924, Rosalie Keliʻinoi, and the first to the Territorial Senate in 1932, Elsie Wilcox. (Strazar)

During the Depression Era and 1930s, public improvement projects dominated the construction scene in Līhuʻe. Roads were paved and several significant buildings were built.

The area surrounding the County Building developed as the hub of government activities with the construction of the Territorial Office Building (County Building Annex) in 1930 and the County Courthouse in 1938.

Originally the County Courthouse was to be built in the park in front of the County Building; however, public outcry against that location resulted in the construction of Umi Street and the Courthouse on its present site.

Līhuʻe Theater was built in 1931.  The Līhuʻe Post Office (1938) was the first and only federally-constructed post office on the island of Kauai (it was expanded in the late-1970s.)

Daily flights led to airmail in 1934 complementing long distance telephone service begun in 1931. During the 1920s and 1930s a belt road connecting main towns was paved, as well. (Strazar)

The image shows the Līhuʻe Mill and Town    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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“Not A Planned Community”

At the time of Captain Cook’s contact with the Hawaiian Islands the land was divided into several independent Chiefdoms.  By succession and right of conquest, each High Chief was owner of all the lands within his jurisdiction.

Although the chiefs controlled the land and extracted food and labor from the makaʻāinana who farmed the soil, “everyone had rights of access and use to the resources of the land and the sea … The people were sustained by a tradition of sharing and common use.”

Kamehameha III divided the lands in a process known as the Great Māhele (1848.)  Ultimately, it transformed land tenure from feudal-like/communal trusteeship to private ownership.

Hui Kūʻai ʻĀina O Hāʻena (Hāʻena Cooperative to Purchase Land) was one of many groups formed by people after the Mānele and Kuleana Act.  Members held shares in the total land area, and the land was used collectively. That is, unlike the kuleana lands (individual homesteads,) Hui lands were not divided into individual parcels.

These cooperatives formed, in part, to retain traditional ways of life on the land, which were typically thwarted by the legal system shifting to Western ways.  A fundamental precept of the hui was sharing, collectively, on the land.  (Andrade)

Over the next century, changes that were affecting the rest of the Hawaiian Islands gradually reached Hāʻena. Among the most important of these were changes that eventually brought about the break-up of the Hui Kūʻai ‘Āina and resulted in the partitioning of the lands that had been held in common.

The path to this break-up was one whereby, over time, shares in the Hui were sold, transferred or auctioned off away from the original members and their families, and into the hands of newcomers from outside. (PacificWorlds)

Later, the Taylor family purchased a parcel of coastal land in the area.  “My family sailed over from O‘ahu in August of 1968. That first morning we came down here in an old Valiant station wagon. We looked around and ate our lunch on one of the flat rocks that are still over there by the stream.”

“My parents fell in love with this place, went back to our house on O‘ahu and sold that place. They sold the boat, sold the house, sold everything and moved to Kauaʻi.” (Tommy Taylor)

Howard Taylor (brother to actress Elizabeth Taylor) went to acquire building permits to construct his family home on the property. However, the State would not grant him such a permit, since they were planning to condemn the land.

At the same time, however, they insisted that he still pay full taxes on the land. In disgust, Taylor turned the land over to the “flower power people” – they called it Taylor Camp.

Started in the spring of 1969, “Taylor Camp was not a planned community.  The land … had been loaned … to a small group of people who had been squatting at several of the county parks on Kauaʻi during 1968 and 1969.”

“The county police had shooed the group from one park to another and the county was taking legal action against them when Mr Taylor offered them the use of a small parcel of land bordering the beach at Hāʻena point.”  (Riley)

By 1970, the original group of thirteen men, women and children of Taylor Camp were gone; soon, waves of hippies, surfers and troubled Vietnam vets found their way to Taylor Camp and built a clothing-optional, pot-friendly village at the end of the road on the island’s north shore.

“The campers wanted to escape the mainland, the political situation, the Vietnam War.  There were dropping out, trying to get away and these people found Kauaʻi.”  (Taylor; Wehrheim)

Abandoning the tent village, by 1972 there were 21-permanent houses at Taylor Camp. All of them were tree houses, since local authorities would not issue them permits for ground dwellings.

In addition to the houses in the camp there was a communal shower, an open air toilet, a small church and even a cooperative store which operated on and off until the camp’s closing. (Riley)

“We were a Kauaʻi community at the end of the road in the seventies living like some of our local neighbors were living.  No electricity, no one had anything.  … It was very, very simple, very, very slow.” (Rosenthal; Wehrheim)

“It wasn’t a free for all type of place.  A lot of people came through and wanted to build something and stay but they couldn’t.  There was sort of a council and general rules to keep the peace and the order. … So everybody had to be approved by the elders”.  (Baricchi; Wehrheim)

“The camp also became an informal pool of causal labor.  While some of the campers worked legitimate jobs and a few even owned their own businesses, many - living on welfare, food stamps, unemployment and growing marijuana - welcomed causal labor”.

“In the morning builders or farmers in need of strong backs could pull up in their trucks and find a few campers willing to work cheap.”  (Wehrheim)

Kauaʻi’s north shore boomed with surfers and hippies to a point where more than 350-people were in and around Taylor Camp.

“It was getting to be a mess.  It wasn’t a commune anymore.  The communal life just didn’t work.  There were too many freeloaders.  There were only two or three people that were gathering, buying and cooking the food … but the people eating were not even cleaning up … That’s what started the break-up.  (Harder: Wehrheim)

“(I)t was really kind of stressful, when we had so little and there were freeloaders mooching, not contributing anything.  Soon it evolved into, ‘We are not doing this communal thing anymore!’ “

“And people started building little shelters and then everybody said, ‘Okay, we will do our individual house and we will do our individual cooking,’ and so the commune ended”.(Harder; Wehrheim)

Folks on the outside added to the pressures.  “There was a lot of tension between the locals and the hippies … We were the devil – evil incarnate.… The locals who knew us didn’t think that, but the politicians, the elected officials, they needed a bad guy”.  (Rosenthal; Wehrheim)

“People did not like Taylor Camp, because it was different.  Like you have homeless in Honolulu living on the beach – that was Taylor Camp. … People just did not like hippies.  They weren’t wearing clothes and they were planting marijuana all over the place.”  (Malapit; Wehrheim)

Then, the headlines told the future, “Condemnation for Park;” “All the land on the North side of Kauaʻi between Limahuli Stream and the end of the road at Hāʻena is about to be taken over by the State through condemnation proceedings. A State Park is planned for the area.”  (Garden Island, May 17, 1971)

In 1974, after five years of bureaucratic government maneuvers, the State government finally formally condemned and acquired Howard Taylor’s land.  But some of the residents didn’t leave and they made claims back upon the State.

The dragged-out eviction proceedings and other legal challenges wore on the campers and they finally dropped all claims against the State and left voluntarily.   Many moved to the Big Island.

In 1977, government officials torched the camp - leaving little but ashes and memories of “the best days of our lives.”  (Wehrheim) (Much of the information and images here are from John Wehrheim’s Taylor Camp book – that was an unanticipated, but much appreciated arrival at my door one day.)

The original 13: Victor Schaub,  Sondra Schaub (with 4-year old daughter Heidi Schaub,) Webb Ford, Carol Ford, John Becker, George Berg, Jr, Thomas Carver, Teri Ann Rush, John Rush, Kirby Nunn, Wendy Nunn, Jackie Nixon and Gail Pickolz.  (Wehrheim)

The image shows Diane’s house at Taylor Camp.   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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Island Summits

He ‘Ohu Ke Aloha; ‘A‘ohe Kuahiwi Kau ‘Ole
Love is like mist; there is no mountaintop that it does not settle upon

“… as the sun shining in his strength dissipated the clouds, we had a more impressive view of the stupendous pyramidal Mauna Kea, having a base of some thirty miles, and a height of nearly three miles.  Its several terminal peaks rise so near each other, as scarcely to be distinguished at a distance.”

“These, resting on the shoulders of this vast Atlas of the Pacific, prove their great elevation by having their bases environed with ice, and their summits covered with snow, in this tropical region, and heighten the grandeur and beauty of the scene, by exhibiting in miniature, a northern winter, in contrast with the perpetual summer of the temperate and torrid zones below the snow and ice.”

“The shores along this coast appeared very bold, rising almost perpendicularly, several hundred feet, being furrowed with many ravines and streams. From these bluffs, the country rises gradually, for a few miles, presenting a grassy appearance, with a sprinkling of trees and shrubs.”

“Then, midway from the sea to the summit of the mountain, appeared a dark forest, principally of the koa and ʻōhia, forming a sort of belt, some ten miles in breadth-the temperate zone of the mountain.”  (Bingham at first sight of the Islands, 1820)

And when you think about high elevation places in the Hawaiian islands, of course you have to talk about that basic dichotomy between the lower elevation places where people live.

And in old times, the lower elevations would have been called the Wao Kanaka. Wao being a word that means “zone” and “Kanaka” being a person. So the Wao Kanaka is a zone in which people belong.

When you rise above that zone, you enter into a realm in which all of the living things there are not there because of human activity. They flourish as the result of the activity of the gods, or the Akua. And so that zone is called the Wao Akua. And the transition from Wao Kanaka to Wao Akua is not taken lightly.  (Gon)

The Islands’ peaks are considered the piko (summit or center of the land) and are considered sacred.  The places upon which clouds nestle are considered wao akua, the realm of the gods.  Clouds cover the actions of the gods while they walk the earth. The higher the piko, the closer to heaven, and the greater the success of prayers. (Maly)

Let’s look at Hawaiʻi’s peaks, the highest point on each Island as we move down the Island chain.

Niʻihau – Pānīʻau (1,281-feet)

Ni‘ihau was formed from a single shield volcano approximately 4.89-million years ago, making it slightly younger in age than Kaua‘i. It is approximately 70-square miles or 44,800-acres.  It’s about 17-miles west of Kauaʻi.

Pānīʻau, the island’s highest point, is 1,281-feet; approximately 78% of the island is below 500-feet in elevation.   Located inside Kauai’s rain shadow, Ni‘ihau receives only about 20 to 40-inches of rain per year.  Ni‘ihau has no perennial streams.  (DLNR)

Kaua‘i – Kawaikini (5,243-feet)

Geologically, Kauaʻi is the oldest of the main inhabited islands in the chain. It is also the northwestern-most island, with Oʻahu separated by the Kaʻieʻie Channel, which is about 70-miles long. In centuries past, Kauaʻi’s isolation from the other islands kept it safe from outside invasion and unwarranted conflict.

Near the summit (Kawaikini) is Waiʻaleʻale; in 1920 it passed Cherrapunji, a village in the Khasi hills of India, as the wettest spot on Earth (recording a yearly average of 476-inches of rain.)

Oʻahu – Kaʻala (4,025-feet)

The Waiʻanae Mountains, formed by volcanic eruptions nearly four-million years ago, have seen centuries of wind and rain, cutting huge valleys and sharp ridges into the extinct volcano.  Mount Kaʻala, the highest peak on the island of Oʻahu, rises to 4,025-feet.

Today, only a small remnant of the mountain's original flat summit remains, surrounded by cliffs and narrow ridges. It’s often hidden by clouds.

Molokaʻi – Kamakou (4,961-feet)

The island was formed by two volcanoes, East and West, emerging about 1.5-2-million years ago.  The cliffs on the north-eastern part of the island are the result of subsidence and the “Wailua Slump” (a giant submarine landslide – about 25-miles long that tumbled about 120-miles offshore – about 1.4-million years ago.)

Kamakou is part of the extinct East Molokaʻi shield volcano, which comprises the east side of the island.   It and much of the surrounding area is part of the East Maui Watershed partnership and the Kamakou Preserve.  A boardwalk covers part of the rainforest and bog to protect the hundreds of native plants, birds, insects and other species there.

Lānaʻi – Lānaʻihale (3,337-feet)

The island of Lānaʻi was made by a single shield volcano between 1- and 1.5-million years ago, forming a classic example of a Hawaiian shield volcano with a gently sloping profile.  (SOEST)  The island of Lānaʻi is about 13-miles long and 13-miles wide; with an overall land area of approximately 90,000-acres, it is the sixth largest of the eight major Hawaiian Islands.

“At the very summit of the island, which is generally shrouded in mist, we came upon what Gibson (an early (1861) Mormon missionary to the islands) called his lake - a little shallow pond, about the size of a dining table.  In the driest times there was always water here, and one of the regular summer duties of the Chinese cook was to take a pack mule and a couple of kegs and go up to the lake for water.”  (Lydgate, Thrum)

Maui – Haleakalā (10,023-feet)

Haleakalā was thought to have been known to the ancient Hawaiians by any one of five names: “Haleakalā,” “Haleokalā,” “Heleakalā,” “Aheleakalā” and “Halekalā.” (Hawaiʻi National Park Superintendent Monthly Report, December 1939)

Haleakalā is best known in stories related of the demi-god Māui; he is best known for his tricks and supernatural powers. In Hawaiʻi, he is best known for snaring the sun, lifting the sky, discovering the secrets of fire, fishing up the islands and so forth.  (Fredericksen)

Kahoʻolawe – Lua Makika (1,477-feet)

Kahoʻolawe is the smallest of the eight Main Hawaiian Islands, 11-miles long and 7-miles wide (approximately 28,800-acres;) it is seven miles southwest of Maui.  The highest point on Kahoʻolawe is the crater of Lua Makika at the summit of Puʻu Moaulanui, which is about 1,477 feet above sea level.

Located in the “rain shadow” of Maui’s Haleakalā, rainfall has been in short supply on Kahoʻolawe.  However, nineteenth century forestry reports mentioned a “dense forest” at the top of Kahoʻolawe.  Historically, a “cloud bridge” connected the island to the slopes of Haleakalā.  The Naulu winds brought the Naulu rains that are associated with Kahoʻolawe (a heavy mist and shower of fine rain that would cover the island.)

Hawaiʻi – Mauna Kea (13,796-feet)

Nani Wale ʻO Mauna Kea, Kuahiwi Kūhaʻo I Ka Mālie (Beautiful is Mauna Kea, standing alone in the calm) expresses the feeling that Mauna Kea is a source of awe and inspiration for the Hawaiian people. The mountain is a respected elder, a spiritual connection to one’s gods.   (Maly)

A significant pattern archaeologists note in their investigations is the virtual absence of archaeological sites at the very top of the mountain. McCoy states that the “top of the mountain was clearly a sacred precinct that must, moreover, have been under a kapu and accessible to only the highest chiefs or priests.”  (Maly)

ʻĀina mauna, or mountain lands, reflects a term used affectionately by elder Hawaiians to describe the upper regions of all mountain lands surrounding and including Mauna Kea.  (Maly)

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

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Waiʻaleʻale

“Aloha Waiʻaleʻale
Ka Kuahiwi o Kauaʻi”

“Such is the beginning of the ancient mele which pilgrims were formerly accustomed to sing on reaching the highest peak of the mountain, which is Waiʻaleʻale proper; at its foot lies the fabulous lake from which it takes its name.  "Rippling Water," the origin of many a wild tale, lay before us; it proved to be a very small pool.”  (Dole, The Garden Island, October 21, 1913)

“As droplets in a cloud approach the mountain, small vertical wind shear constrains their horizontal motion, while upward motion stops at the trade wind inversion or stable layer. Thus entrainment is limited and droplets grow rapidly.  Over the sea and along the coast, drops falling from the cloud usually evaporate.”

“At the mountain face, lifting cools the air. Increased condensation and turbulence accelerate drop growth through collision, as flow becomes constrained between mountain and the trade wind inversion. At the cloud-covered mountaintop, mechanical uplift stops and most of the accumulated moisture precipitates as prolonged light or moderate continuous rain.”  (Ramage)

“Hawaii now claims the wettest spots on earth.  From records covering a long period, Cherrapunji, a village at the elevation of about 4,800 feet in the Khasi hills of India, has established a rainfall average of 426 inches a year …”

“Short period observations show that Mount Waiʻaleʻale, the central peak of the island of Kauaʻi, with a height of 5,080 feet, has a yearly average of 476 inches.  Other parts of Hawaii are scarcely less damp.  Puʻu Kukui, 5,000 feet high on the island of Maui, has had a seven-year average of 396-inches.  (The Times, Arkansas, July 9, 1920)

“You all know, more or less definitely, that there is a swampy region on the top of Waiʻaleʻale – but perhaps you do not realize that this swamp extends from Waiʻaleʻale clear back to Nāpali district, comprising a great table land of some 30 or 35 square miles, lying at an elevation varying from 4,000 to 5,000 ft. No such table land is found, at this elevation on any other island.”  (The Garden Island, December 14, 1914)

In 1913, The Garden Island published a letter from George H Dole, a resident of Kauaʻi, to Judge Jacob Hardy, describing the “first ascent of the highest mountain on Kauaʻi by white men.” (1862)  The following are excerpts from that letter and article written 100-years ago (in a lot of respects, I suspect it remains much the same.)

“Permit me merely to premise that the mountain of Waiʻaleʻale, although in former times frequently visited by the natives, had never until our visit been trod by the foot of a haole.”

They left from Waimea, riding on horseback “through the cocoanut groves of the valley until we reached Kalaeokaua, where we turned off into the Makaweli valley.”

“Our general course through this valley was about northeast; as we proceeded, the road, - to use an expression from St. Paul, - waxed worse and worse; the sides of the valley became higher and more precipitous, till they reached a degree of rugged sublimity which made them worthy objects of contemplation.”

“The narrow path led us on up it winding course, now across the pure, cool waters of the brook, and now into the deep shade of a Kukui grove, from whose airy branches the brilliantly dyed little songster whistled a merry "God-speed," or the awkward Aukuʻu (black-crowned night heron) gazed with wonderment in his yellow eyes.”

“The sides of the valley gradually approached each other and increased in height. Ever and anon we paused to take breath, and as we look upon the immense perpendicular walls almost surrounding us where ‘time had notched his centuries in the eternal rock,’ our souls would be filled with astonishment and awe.”

“After a march of an hour or two the trees, which hitherto had appeared only in isolated groves, formed a dense forest, with a wild tangled undergrowth of bushes and vines and heavy grass; the hillsides became less steep than before and green with vegetation.”

“A walk of about five miles brought us to the pretty water-fall of Waikakaa, which is perhaps one hundred and fifty feet in height, - we could only give its arrow-like flakes of white foam a passing glance as they descended with a quiet roar to the dark, deep waters of the round basin beneath, and then hastened up the steep hill, richly robed in a many-tined dress of green.”

“We … lunged into the labyrinths of the primeval forest with which these high table-lands are covered, and from which we only emerged when within a short distance of Waiʻaleʻale’s summit.”

“The trees consist chiefly of Lehua, although the Kauila, ʻŌhia, Koa, and many other varieties are frequently met with. The trees throughout this forest are often covered to the depth of two or three inches with gray moss, and the ground is at frequent intervals heavily carpeted with the same material.”

“The forest became wilder, and the country more broken than ever; not far from the cave we descended into a deep ravine and traveled in the bed of the stream for about a mile, sometimes jumping from one moss-covered stone to another at an imminent risk of slipping heels over head into the chilly water, and sometimes wading with complete abandon through the sparking fluid, where it was not over our knees in depth, to the inevitable deterioration of shoe leather.”

“The smooth sloping sides of Waiʻaleʻale soon greeted our delighted eyes, and in a short time, in crossing the Wainiha stream, we said "au revoir" to the old woods, and found ourselves on an open plain, which had a gentle inclination to the west, and was covered with coarse grass; here and there were clumps of bushes, - principally lehua and ohelo”.

“(S)cattering everywhere were wild flowers, some of them vying in beauty and delicacy with the rarest gems of the garden. In low and swamp spots a small variety of silver sword was growing in such profusion that the ground seemed almost covered with a mantle of snow. This whole vicinity would be, as was remarked by one of the company, an interesting field for the explorations of a botanist.”

Waialeale lake “is of a regular, elliptical shape, its two diameters being respectively forty-seven and forty-two feet;--in short, it appears much like an ordinary fish-pond. The chief outlet is the Wainiha stream at the north-west end; the ground is so extremely level along the course of this stream that it flows for a long distance without any perceptible current, and the water would apparently flow just as well the other way.”

“There is another outlet at the south-east end of the pond; it consist of a ditch, said to have been dug by the natives in some former generation, and conducts the water east to the edge of the tremendous pali, from which the pond is distant but a few rods. This little stream trickle down among the fern and grass is the Wailua River in embryo.”

“Thus this crystal lake in miniature is the source of two large streams which empty themselves into the ocean on opposite sides of the island.”

“If we looked off from the brink of the eastern precipice, whose perpendicular height is several thousand feet, nothing was to be seen but an ocean of cloud, so illuminated by the sun as to appear like a boundless field of the whitest snow beneath our feet. It was a very fine spectacle”.

“The whole of Puna was spread out like a map before us, and an exquisitely beautiful landscape it was. As perfect a combination of dark forests, and shimmering streams, and smooth plains, and verdant hills, and blue ocean, is rarely seen; everything was in harmony, - there was nothing to offend the taste.”

“But although the eastern view was invisible, the western was still unclouded and magnificent; the whole of the western portion of the island lay spread out in quiet grandeur, rugged and for the most part densely wooded. At the northeast was the Wainiha valley, with its blue precipitous sides, forming a yawning gulf so deep that no bottom could be seen from our point of observation.”

“Many miles away in the west the mighty pali of Puʻukapele and Halemanu was strikingly apparent, stretching like a stern impassable barrier across the island, from sea to sea.”

“About four o'clock we struck our tent and set out for the lower regions ... We arrived at Waimea a little after noon the next day, feeling richly repaid for the toil of the journey, but satisfied that much remained yet unseen, and determining that we would try it again next season.”

The image shows Waiʻaleʻale.  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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