Royal Footsteps

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

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

Click HERE for the full post and images.

Hōnaunau

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Follow Peter T Young on Facebook  

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn   

© 2015 Hoʻokuleana LLC

Kaiakeakua

Royal Centers were where the aliʻi resided.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Follow Peter T Young on Facebook  

Follow Peter T Young on Google+ 

Follow Peter T Young on LinkedIn   

© 2014 Hoʻokuleana LLC

Līloa

Nowhere on the island of Hawaiʻi do the palms grow taller than in the valleys of Waipiʻo, and nowhere is the foliage greener, for every month in the year they are refreshed with rains, and almost hourly cooled in the shadows of passing clouds.  (Kalākaua)

Waipi‘o (“curved water”) is one of several coastal valleys on the north part of the Hāmākua side of the Island of Hawaiʻi. A black sand beach, three-quarters of a mile long, fronts the valley, the longest on the Big Island.

For two hundred years or more, Waipiʻo Valley was the Royal Center to many of the rulers on the Island of Hawaiʻi, including Pili lineage rulers - the ancestors of Kamehameha - and continued to play an important role as one of many royal residences until the era of Kamehameha.  (UH DURP)

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

The Hawaiian court was mobile within the districts or kingdom the aliʻi controlled. A paramount's attendants might consist of as many as 700 to 1000-followers made of kahuna and political advisors (including geologists, architects, seers, messengers, executioner, etc.); servants which included craftsmen, guards, stewards; relatives and numerous hangers-on (friends, lovers, etc.).

Although thinly populated now, Waipiʻo was for many generations in the past a place of great political and social importance, and the tabus of its great temple were the most sacred in all Hawaiʻi. It was the residence of the kings of that island, and was the scene of royal pageants, priestly power and knightly adventure, as well as of many sanguinary battles.  (Kalākaua)

Waipiʻo valley was first occupied as a royal residence by Kahaimoelea, near the middle or close of the thirteenth century, and so continued until after the death of Līloa, about the end of the fifteenth century.  (Kalākaua)

Līloa, the son of Kiha and father of ʻUmi, had become the peaceful sovereign of Hawaiʻi; Kahakuma, the ancestor of some of the most distinguished families of the islands, held gentle and intelligent sway in Kauaʻi; Kawao still ruled in Maui, and Piliwale in Oʻahu.  (Kalākaua)

The reign of Kiha was long and peaceful. He was endowed not only with marked abilities as a ruler, but with unusual physical strength and skill in the use of arms. In addition to these natural advantages and accomplishments, which gave him the respect and fear of his subjects.  (Kalākaua)

The reign of his son Līloa was as peaceful as that of Kiha, his distinguished father (Līloa ruled about the same time that Columbus crossed the Atlantic.) He did not lack ability, either as a civil or military leader.

Līloa’s wife, Pinea, was the younger sister of his mother from a line of chiefs on O‘ahu. They had a son, Hākau. From another wife, Haua, a Maui chiefess, he had a daughter, Kapukini. Both of these marriages established ties between high-ranking families outside the Kingdom of Hawai‘i Island.  (MalamaWaipio)

Līloa was much given to touring through the districts of his kingdom, by which means he acquainted himself with the needs of his people and was able to repress the arbitrary encroachments of the chiefs on the rights of the land-holders under their authority. In this way he gained popularity with the common people.  (Malo)

The story of another of Līloa’s sons, ʻUmi, suggests that while Līloa was on a journey across Hāmākua he met a beautiful woman, Akahiakuleana (Akahi.) They spend the night together and conceive a child. Līloa told Akahi that if she has a son, to name him ʻUmi.

Līloa left his malo (loincloth), his niho-palaoa (whale-tooth necklace) and laʻau palau (club) to be given to the child as proof of ancestry.  ʻUmi later united with Līloa and ultimately ruled the Island of Hawaiʻi (he moved the Royal Center from Waipiʻo to Kailua (Kona.))

At Waipiʻo, Pakaʻalana was the name of Līloa’s heiau. It is not known by whom the Pakaʻalana heiau was built, but it existed before Kiha’s time and so did the sacred pavement leading to the enclosure where the chief’s Royal Center – called Haunokamaahala – stood, though its name has come down to our days as Paepae-a-Liloa.  (Fornander)

“It was a large enclosure, less extensive, however, than that at Honaunau….In the midst of the enclosure, under a wide-spreading pandanus, was a small house, called Ke Hale o Riroa (The House of Līloa), from the circumstance of its containing the bones of a king of that name…..”

“We tried, but could not gain admittance to the pahu tabu, or sacred enclosure. We also endeavored to obtain a sight of the bones of Riroa, but the man who had charge of the house told us we must offer a hog before we could be admitted”.  (Ellis 1826)

Līloa carried a long stone on his shoulder and placed it at the side door of his house. He called this stone “The Sacred Slab of Līloa,” (Ka paepae kapu o Līloa). No one, not even a chief was allowed to stand or walk on this stone. Only two people were allowed to step on “The Sacred Slab of Līloa:” Līloa, the ruler, and Chief Laea-nui-kau-manamana. (Williams)

“The expression ‘Ka Paepae Kapu a Liloa’ as at present used, whether in speaking or writing, refers to the reigning sovereign as to the sacredness of trust imposed upon and reposed to him, and as to the dignity and honour of the position where no intruders are supposed to trespass.  It also refers to the pavement and the way that leads up to royalty, and as to the footstool of sovereignty and power.”  (Bacchilega)

Although the glory of the old capital departed with its abandonment as the royal residence, the tabus of its great temple of Pakaʻalana continued to command supreme respect until as late as 1791, when the heiau was destroyed, with all its sacred symbols and royal associations, by the confederated forces of Maui and Kauai in their war with Kamehameha I.  (Kalakaua)

“There are many references to this famous place (Pakaʻalana) … the tabus of its (Waipi‘o) great heiau were the most sacred on Hawaiʻi, and remained so until the destruction of the heiau and the spoliation of all the royal associations in the valley of Waipi‘o by Kāʻeokūlani, king of Kauaʻi, and confederate of Kahekili, king of Maui, in the war upon Kamehameha I, in 1791 ...” (Stokes)

King Kalākaua moved the slab (Ka Paepae Kapu a Liloa) to Honolulu.  It sits silently and often unnoticed, outside the Archives Building on the grounds of ʻIolani Palace.  The stone holds the historical and cultural significance of a Royal Center in Waipiʻo associated with Līloa; he was “sacred in the eyes of his people for his many good qualities.”  (Bacchilega)

An ancient chant, later put to music, notes: Aia i Waipiʻo Pākaʻalana e; Paepae kapu ʻia o Līloa e (There at Waipiʻo is Pākaʻalana; And the sacred platform of Līloa.)

The March 10, 1899 issue of the Hawaiian Gazette noted that Līloa (1500s,) Lonoikamakahiki (late-1500s) and Alapaʻi (1700s) are among the reburied at Mauna ʻAla.

The image shows the Hawaiʻi Archives Building; to the right is Paepae Kapu O Līloa (interestingly situated in front of a plaque to Captain James Cook.) Nearby are Nā Kālai Pōhaku a ʻUmi.  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

Royal Centers

Generally thought to have originated from the Marquesas Islands, evidence of early existence in the Hawaiian Islands indicates initial contact and settlement as early as 200 AD to 600 AD (some suggest it was later.)

Early on, with the family unit being the socio-political structure, there was no need for a hierarchical or complex society.  However, as the population increased and wants and needs increased in variety and complexity, the need for chiefly rule became apparent.

Eventually, a highly stratified society evolved consisting of the ali‘i (ruling class,) Kahuna (priestly and expert class of craftsmen, fishers and professionals) and Makaʻāinana (commoner class.)

At the time of European contact in 1778, Hawaiian society comprised four levels.  People were born into specific social classes; social mobility was not unknown, but it was extremely rare. The Kapu System separated Hawaiian society into four groups of people:

• Aliʻi, the ruling class of chiefs and nobles considered to be of divine origin who ruled specific territories and who held their positions on the basis of family ties and leadership abilities;
• Kahuna, the priests (who conducted religious ceremonies at the heiau and elsewhere) and master craftsmen (experts in medicine, religion, technology, natural resource management and similar areas) who ranked near the top of the social scale 
• Makaʻāinana, Commoners  (by far, the largest group) those who lived on the land - primarily laborers, farmers, fishermen, and the like; they labored not only for themselves and their families, but to support the chiefs; and
• Kauwa (or Kauā), outcasts forced to lead lives generally segregated from the rest of Hawaiian society

The aliʻi attained high social rank in several ways: by heredity, by appointment to political office, by marriage or by right of conquest. The first was determined at birth, the others by the outcomes of war and political process.

Power and prestige, and thus class divisions, were defined in terms of mana. Although the gods were the full embodiment of this sacredness, the royalty possessed it to a high degree because of their close genealogical ties to those deities.

The kahuna ratified this relationship by conducting ceremonies of appeasement and dedication on behalf of the chiefs, which also provided ideological security for the commoners who believed the gods were the power behind natural forces.

Commoners possessed little mana and were therefore prohibited from entering any of the sacred places where nobles and gods communicated, such as the heiau in which the aristocrats honored their gods. Outcasts, with no mana, could interact with commoners but not approach the upper class.

With the stratified social system, it was important to retain the division between aliʻi and makaʻāinana. This was done through a physical separation, such as the Royal Centers that were restricted to only the aliʻi and kahuna.

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

The Hawaiian court was mobile within the districts or kingdom the aliʻi controlled. A paramount's attendants might consist of as many as 700 to 1000-followers made of kahuna and political advisors (including geologists, architects, seers, messengers, executioner, etc.); servants which included craftsmen, guards, stewards; relatives and numerous hangers-on (friends, lovers, etc.).

There was no regular schedule for movement between Royal Centers.  In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt.

In addition to personal economic support, the king also required tribute and taxes by which to maintain and display his political power.

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

Religion and politics were closely interwoven in Hawaiian culture. The Royal Centers reflect this interrelationship with residential sites, heiau and sacred sites present within a defined royal compound.

Puʻuhonua (places of refuge) were often associated with these Royal Centers, reflecting the strong association between puʻuhonua and sites occupied by the high-ranking aliʻi.

A ruling chief moved his court as desired, travelling along the coasts by canoe with his attendants and setting up temporary establishments at certain sites for purposes of business or pleasure.

On a voyage the aliʻi rode in the raised and sheltered platform in the middle of the canoe which was called the pola, while the paddle-men sat in the spaces fore and aft, their number showing the strength of the king’s following.  (Lots of information here from several NPS documents.)

The image shows Kamehameha at Kamakahonu, one of his Royal Centers in Kona (HerbKane.)  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+  

© 2013 Hoʻokuleana LLC

Hawaiʻi State Capitol

Prior to contact (1778,) Royal Centers served as the rulers’ residence and governing location.  Aliʻi moved between several residences throughout the year; each served as his Royal Center and place of governance.

Typically such Royal Centers contained the ruler’s residence, residences of high chiefs, a major heiau (which became increasing larger in size in the AD 1600s-1700s,) other heiau and often a refuge area (puʻuhonua).

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

On August 21, 1959 Hawaiʻi became the 50th state.

Today, we reference the location of the governing seat as the ‘capital’ and official statehouse as its ‘capitol.’

The present Hawaiʻi capitol building opened in 1969.  Prior to that time, from about 1893 to 1969, ʻIolani Palace served as the statehouse.

After the overthrow in 1893, the Provisional Government first established its offices in the Aliʻiolani Hale; after a few months, the governmental offices were transferred to ʻIolani Palace (that later building’s name was temporarily changed to the “Executive Building” - the name “ʻIolani Palace” was restored by the  Legislature in 1935.)  (NPS)

The former throne room had been used for sessions of the Territorial House of Representatives. The state dining room was used as the chamber of the Territorial Senate. The private apartment of Kalākaua and later Liliʻuokalani was used as the Governor’s office.  (NPS)

The location of the present Capitol was selected in 1944. In 1959, an advisory committee was formed.  They selected the Honolulu firm of Belt, Lemmon & Lo and the San Francisco firm of John Carl Warnecke & Associates to design the new state capitol.

Their design was approved by the Legislature in 1961; construction commenced in November 1965.  The building opened on March 16, 1969, replacing the former statehouse, ʻIolani Palace.

To quote from an address given by Governor John A. Burns, "The open sea, the open sky, the open doorway, open arms and open hearts - these are the symbols of our Hawaiian heritage. In this great State Capitol there are no doors at the grand entrances which open toward the mountains and toward the sea. There is no roof or dome to separate its vast inner court from the heavens and from the same eternal stars which guided the first voyagers to the primeval beauty of these shores.”

“It is by means of the striking architecture of this new structure that Hawaii cries out to the nations of the Pacific and of the world, this message: We are a free people......we are an open society......we welcome all visitors to our island home. We invite all to watch our legislative deliberations; to study our administrative affairs; to see the examples of racial brotherhood in our rich cultures; to view our schools, churches, homes, businesses, our people, our children; to share in our burdens and our self-sorrows as well as our delights and our pleasures. We welcome you! E Komo Mai! Come In! The house is yours!"

The building is full of symbolism: the perimeter pool represents the ocean surrounding the islands; the 40-concrete columns are shaped like coconut trees; the conical chambers infer the volcanic origins of the Islands; and the open, airy central ground floor suggests the Islands' open society and acceptance of our natural and cultural environment.

There are eight columns in the front and back of the building; groups of eight mini-columns on the balcony that surrounds the fourth floor; and eight panels on the doors leading to the Governor's and Lieutenant Governor's chambers - all symbolic of the eight main islands.

The Hawaiʻi State Capitol is a five-story building with an open central courtyard. According to the architects, “The center of the building, surrounded by a ring of columns, is a great entrance well open on all sides at ground level and reaching upward through four floors of open galleries to the crown canopy and the open sky. Visitors can walk directly into the spectators’ galleries overlooking the House and Senate chambers situated at ground level, and they can reach any of the upper floors by elevators.”

Caucus rooms, clerks’ and attorneys’ offices, a library, a public hearing room, and suite for the President are at the Chamber level. The three legislative office floors (2-4) are of similar design, with peripheral offices for the legislators.

The suites for the Governor and Lieutenant Governor are on the uppermost floors, overlooking the sea on the outside and the courtyard on the inside. Public circulation on the upper floors is through lanais that overlook the court. Parking is provided in the basement.

The Capitol building is a structure of steel reinforced concrete and structural steel. The building is rectangular with dimensions of 360 feet x 270 feet (although it is often referred to as the “Square Building on Beretania.”)  It is 100-feet high.

The image shows Hawaiʻi's Capitol – lots of info here from NPS.  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+  

© 2013 Hoʻokuleana LLC

Kaupō Field System

At the time of initial contact, Hawaiian subsistence economy was dominated by two distinct agricultural ecosystems: (1) irrigated ponds (primarily for taro production) near permanent streams that could feed irrigation canals and (2) extensive tracts of dryland, rain-fed intensive cultivation (focused on the cultivation of sweet potatoes.)

Although irrigated ponds continued after contact, the intensive dryland field systems were abandoned in the early decades of the nineteenth century (probably due to greater labor demands for the dryland systems.)

Until recently, no intensive, dryland rain-fed field systems had been identified on Maui.  However, now, there is clear evidence of such a system at Kaupō.

Before getting into the specifics of the field system, let’s recall what was happening in and around Kaupō in late pre-contact times.

Kaupō is associated in Hawaiian oral traditions with Kekaulike, a famous Maui king (ali‘i nui) who on genealogical estimates is dated to approximately the early eighteenth century.

Kekaulike made Kaupō his residential seat, and assembled his army at Mokulau, preparing for a war of conquest against his rivals on Hawai‘i Island.

After returning from his invasion of Kohala, Kekaulike resided at Kaupō, where he died.  The succession of the Maui kingship demonstrated the importance that Kaupō had in the late pre-contact Maui kingdom.

Kaupō is on the south-eastern flanks of Haleakalā, Maui.

The district is dominated by the “Kaupō Gap,” a breach of the southern wall of Haleakalā Crater with a rejuvenation phase of a massive outpouring of lava flows (and one major mudflow) through the Kaupō Gap and down to the sea, creating a vast accretion fan.  The Hawaiians called this fan Nā Holokū (“The Cloak.”)

It was this great fan of young lavas with high nutrient content, combined with ideal climate conditions that provided the environmental potential for intensive agricultural production in Kaupō.

Given its use as a Royal Center for Island Ali‘i, there was a definite need for sufficient crop production.  Fortunately, the area has an ideal combination of soils, elevation and rainfall making it also a predictable environment for an intensive dryland field system to feed the people.

Historic records note that this region was identified as “the greatest continuous dry planting area in the Hawaiian islands,” both in ancient times and well into the 1930s.  But this old culture was vanishing due to a combination of economic and climatic circumstances.

Oral traditions state that sweet potatoes were cultivated from sea level up to about 2,000 feet elevation and great quantities of dry taro were planted in the lower forest belt from one end of the district to the other.

Using high-resolution color aerial photographs of Kaupō and then confirming their findings on the ground, archaeologists identified grid patterns over significant parts of the landscape, confirming the existence of a major dryland field system, the first to be identified for Maui Island.

The field system a closely spaced grid of east-west embankments and small field plots bisected at right angles by longer north-south trending walls; it covered an area of 3,000 to nearly 4,000-acres and could have supported a population of 8,000-10,000 people.

A range of smaller features such as enclosures, shelters and platforms are found within the field system area indicating the presence of a complex social community integrated within the system.

This was truly dryland agriculture, there was no evidence to level terraces as in irrigated pondfield systems (taro lo‘i,) and there was no evidence of water control features or channels; so the conclusion was the system was strictly rainfed.

The most common feature type consists of stacked or core-filled stone-walled enclosures; many of these are rectangular and may be the foundation walls for thatched houses, but a few larger, irregular enclosures may be animal pens.

On Hawai‘i Island, field system complexes are associated with prominent ceremonial structures (heiau) and royal residential centers, such as Mo‘okini Heiau at the northern tip of Kohala, and the royal centers at Kealakekua and Hōnaunau in Kona.

This strong association between field systems and ceremonial architecture is not surprising, given that these intensively cultivated field complexes provided the underpinning of the elite economy.

Like other areas, two heiau at Kaupō stand out for their massive size and labor invested in their construction, Lo‘alo‘a and Kou.

Lo‘alo‘a Heiau is one of the largest on Maui and indeed in the entire archipelago and is associated in Hawaiian traditions with King Kekaulike, who ruled Maui in the early 1700s.  Kou Heiau, on a lava promontory jutting into the sea is on the western end of the Kaupō field system.

It is believed that Kaupō with its field system at one time played an important role in the emerging Maui population, particularly in the final century prior to European contact, when it became the seat of the paramount Kekaulike.

The enormous capacity of these field systems enabled the rise of a population center; Lo‘alo‘a and Kou heiau on either side of the Kaupō fields illustrate the inseparable links between agriculture and the religious traditions of ancient Hawai‘i.

The image shows the general location and some of the field walls of the Kaupo Field System.  A special thanks to Patrick Kirch for information and images on the Kaupō Field System (P. V. Kirch, J. Holson, and A. Baer, 2009,  Intensive dryland agriculture in Kaupō, Maui, Hawaiian Islands. Asian Perspectives 48:265-290.)

I have added other images and maps of this area in a folder of like name in the Photos section on my Facebook page.

http://www.facebook.com/peter.t.young.hawaii

© 2012 Hoʻokuleana LLC

Hōlualoa Royal Center, Kona, Hawai‘i

In the centuries prior to 1778, seven large and densely-populated Royal Centers were located along the shoreline between Kailua and Hōnaunau on the Island of Hawai‘i.

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

Chiefly residences are known to have changed over time and an ali‘i would expand or modify a residential complex to meet his or her needs and desires.  (I included in an associated folder various changes of uses and scale of the site through mapping of the sites, noting the various stage of primary use.)

Traditional histories record the lands at Hōlualoa as a chiefly residence and Royal Center.

Three major occupation sequences have been identified based on the association with various ali'i: AD 1300 (Keolonāhihi), AD 1600 (Keakamahana and Keākealaniwahine) and AD 1780 (Kamehameha I) - it appears very likely that the Hōlualoa Royal Center grew and changed over time.

Hōlualoa offered a wealth of agricultural products from the Kona Field system, offshore marine resources and the surf site off Kamoa Point in Hōlualoa Bay.

The Hōlualoa Royal Center was split into two archaeological complexes, Kamoa Point/Keolonāhihi Complex and Keākealaniwahine Residential Complex.

The Hōlualoa Royal Center contained a total of several heiau structures that were constructed and dedicated for a range of religious functions that are representative of Hawaiian cultural traditions and practices.

The functions of these heiau include surfing (Hale ‘A‘ama), warrior training (Kanekaheilani Heiau), medicine and healing (Hualani Heiau), fertility (Mo‘ipe Heiau) and preparation of ali‘i for burial (Burial Heiau and Haleokekupa).

Oral traditions suggest that the Hōlualoa Royal Center was constructed as early as A.D. 1300 by the Chiefess Keolonāhihi and her husband, Aka.

Keolonāhihi was either the daughter or niece of Pā‘ao.  Pā‘ao brought the Kū religion, along with a highly stratified social system, to Hawai‘i from Tahiti, circa AD 1300.

These sites included the women's features (Keolonāhihi Heiau, Hale Pe‘a and Palama), the sports heiau (Kanekaheilani) and the grandstand at Kamoa Point to view the surfing and canoeing events in Hōlualoa Bay.

Keākealaniwahine’s Residence, the 16-acre mauka parcel with its 28 recorded archaeological sites - this complex contains many religious sites, including three heiau.

Much of the site's history relates to the occupation of the Royal Center by Chiefess Keakamahana and her daughter, Chiefess Keākealaniwahine, in the 17th Century.  These two women were the highest-ranking Ali‘i of their dynastic line and generation - traditional histories suggest they expanded the compound mauka.

The residence of Keakamahana and Keākealaniwahine is believed to be the large walled enclosure on the mauka side of Ali‘i Drive.

Later, Kamehameha lived with his mother Kekuiapoiwa II and his guardians, Keaka and Luluka, at Pu‘u in Hōlualoa during the rule of Kalani‘ōpu’u.

At Hōlualoa, Kamehameha learned to excel in board and canoe surfing (circa 1760s to early 1770s.)  “Lyman’s” at Hōlualoa Bay remains a popular surf spot, today.

Later, Kalani‘ōpu’u took Kamehameha to Ka‘u and there is no evidence that Kamehameha maintained a residence at Hōlualoa during his reign.

Kamehameha used the Keolonāhihi complex for religious purposes; after his rise to power, he stored his war god, Kūkaʻilimoku, at Hale O Kaili in the Hōlualoa Royal Center.

While I was at DLNR, we submitted nomination (and received) designation of the Hōlualoa Historic District and expanded the site through the purchase of an adjoining property.

In addition, we were involved in discussions that ultimately led to the BLNR approval of a Curator Agreement for the Keolonāhihi Complex with the Betty Kanuha Foundation.

The Hōlualoa Royal Center was one of the important Points of Interest in the Royal Footsteps Along the Kona Coast Scenic Byway Corridor Management Plan that we prepared.

The image shows the general layout of the two complexes (Kekahuna - Bishop Museum - DLNR.)  In addition, I have added other images and maps of the Hōlualoa Royal Center in a folder of like name in the Photos section on my Facebook page.

http://www.facebook.com/peter.t.young.hawaii