Rice cultivation in Hana, Maui, 1862.

[Found under: "NEWS OF HAWAII NEI."]

RICE.—We are overjoyed to see that rice is planted by one of our friends, S. Kamakahiki, in Hana, East Maui; there is a lot of grain and it is of good quality; why O Friends, are you dallying on planting this good source of money? We are amazed at the small number of people undertaking the growing of rice in Hana, for this is how it is, according to the letter of S. Kamakahiki, like this:

“I am the only one growing Rice here in Hana; I am harvesting the Rice and storing it at my house; I am filled with joy that I have found this good occupation.”

(Kuokoa, 2/15/1862, p. 2)

Raiki.

Ka Nupepa Kuokoa, Buke I, helu 12, Aoao 2. Feberuari, 15, 1862.

Manuel Cladeira, master gardener, 1913.

TALLEST SUGARCANE KNOWN.

The tallest sugarcane thought to be growing in Hawaii, and perhaps the whole world, is the cane planted by Mr. Manuela Caldeira in the uplands of Pauoa; it’s height reaches about thirty feet, without it losing any of its growing vigor.

The reason for it growing so tall is because of the skill of the one growing it, and he is someone Pauoa’s people speak often of for his knowledge in growing all sorts of plants, and making them fruit profusely when it is time for them to fruit.

The sugarcane was planted twenty months ago, while being cared for as the one who planted them only knows how, and it grew from when it was small until now where it has some ninety-five nodes; and as its growing strength has not abated, it is believed that this cane will reach over a hundred nodes.

It isn’t for just that cane that the Portuguese man has found fame for planting, but for all the things he plants, because when they fruit, it is very abundant, and the fruiting happens quickly.

From a single mango tree that was planted, gotten are three types of mangoes, and at times one mango will weigh almost two pounds.

As for plants grown for the beauty of its flowers, red flowers and white ones bloom on a single tree.

(Kuokoa, 2/14/1913, p. 6)

HE KO LOIHI LOA I IKEIA.

Ka Nupepa Kuokoa, Buke XLIX, Helu 7, Aoao 6. Feberuari 14, 1913.

Alika, South Kona, 1886.

The story of how Alika was named.

Alika was a man and Hina was his wahine, and their occupation was farming. Before they would begin farming, they would vow that should their crops mature, they would consume it along with Pele, the god. But when the crops reached maturity, the two of them didn’t carry out their promise, and the day that they ate of their crops, that was when they soon died.

This is how it happened: Hina urged Alika to eat sweet potato, and so Alika went to dig up some, and after finding some, he baked it in the umu¹ until done and then they ate it all; then the forest began to speak as if it were a man, echoing all about them. During which time, the man soon thought of their vow. Alika said to Hina, “We will die because of you,” and before he was done speaking, lava soon flamed forth and they perished.

And it is for this man that this land is called by that name until this day; if you look at the aftermath of the lava, in this area, the burnt homes of Kaupo stand jagged because of the spreading flames²; the land is horrid in appearance in every way; but the kamaaina love it here, and it is only the malihini who disparage it.

Pohakuekaha was the aikane of Alika and Ko-aka; Kiapea was the woman of all of them; they died and their bodies transformed into rocks; Pohakuekaha is a stone that is visited often by malihini who are in the area.

The amazing thing about this rock is that if the visitor climbs atop of the rock and throws pebbles into the sea, the sea will turn rough, but not in any other area, just right there.

As for Ko-aka, if the sea is calm right above it, during low tide, this is a sign that will be rough seas; this rock is now located in down in the deep, while Pohakuekaha is on the sand.

These things above deal with the story of this land as was heard by Kahinalua, the kamaaina of this place.

Yours truly,

M. K. KIAMOKU

Alika, S. Kona, Hawaii.

¹Umu is another word for imu, the underground oven (as in the name, Kaumualii).

²I am not sure if this is a reference to the actual place called Kaupo in South Kona, or to the famous saying “Kū ke ʻā i ka hale o Kaupō” from the story of Pāmano…

(Kuokoa, 8/7/1886, p. 3)

Ka moolelo i loaa ai ka inoa Alika.

Ka Nupepa Kuokoa, Buke XXV, Helu 32, Aoao 3. Augate 7, 1886.

If everyone took care of their kuleana instead of looking for the easiest way out of it… 1899/2012.

THE OLD FARMING MEN

AND THE

OLD FISHERMEN

In times long ago, there lived in Kapalilua, South Kona, Hawaii, four old men; two of them were farmers and the other two were fishermen; the farmers would always supply the fishermen with their vegetable foods, and so too the fishermen would provide for the farmers, and so they shared for a long time.

One day when the fishermen were returning and almost ready to land, they saw the farmers coming down to the plains with a basket of sweet potato; one fisherman said to the other, there are those farmers who gorge on fish. It would be good if we acted cunningly to those old farmers so that those old men don’t get our fish.

So let’s hide the fish under the fish trap [ie] and place the leftover bait [poo maunu] on top, and when they approach the canoe, we’ll say, “O Farmers, we’ve got a problem, we’ve no fish, only the leftover bait;” the two fishermen decided to carry out this treacherous idea.

When they got to the beach, there stood the elderly farmers. The fishermen said in a smooth [nalali ?] voice, “O Farmers, we’ve got a problem, there’s no fish on this canoe, we’ve just turned back for today, with just the leftover bait for this day;” the fishermen opened the cover of the trap [hinai] and said to the farmers, “this is the remaining bait, and so it that,” and so forth, and the farmers were left disappointed.

It was a rule for fishermen not to give away the leftover bait to others; it was something that the fishermen ate. And so that day, the farmers went without fish and ate only some taro [kuala] without any fish, while the fishermen had their vegetable food and fish as they laughed; so it went the next day; the farmers were left without fish because of the actions of the fishermen.

On another day, while the farmers were headed up to their fields, they arrived at a resting point where they took a break, and one said to the other, “Hey, listen to this, we are being troubled by the fishermen.” “Yes, the fishermen are troublesome.”

“Today, let us act wisely; let’s go upland for sweet potato for us to eat, and when we descend, let’s stick in the vines growing from broken pieces of sweet potato [ohulu] and when we get to the shore, and the fishermen return, let’s say, ‘You fishermen have a problem; we only have broken bits of potato [ku-oo] to eat;’ then they’ll eat their fish without vegetable, and we’ll have our vegetable without fish; we will not die, it is they that will die.”

The two of them went into the uplands and got their food, and commenced breaking and crumbling up the uala; they then walked down and when they came to the harbor where the fishermen came ashore, they landed and said, “You two are in a bind again, O Farmers; we only have leftover bait.”  The Farmers replied, “Yeah, should you two fishermen have nothing, that is a problem for us, and we have nothing.”

Then, the old farmers said, “That goes for us as well, we kept searching our patch, and there was no whole potatoes, just pieces. So you fishermen are in trouble, there are only pieces;” showing them, “Look, these are only pieces, those are pieces,” and so forth.

So the fishermen went home and ate their fish without vegetable, and the farmers ate their vegetable without fish, but the farmers were satisfied.

That night, the fishermen went fishing for aweoweo, and while they fished, one said to the other, “We are being troubled by the farmers; it is certain that we cannot live if we just have fish to eat;” the other agreed, “Yes, those old men are so crafty, yes, they are so clever.”

“So the right thing for us to do is to fish, and when we’re done, we come back and kill those old men.”

The place these fishermen were talking was outside of Olelomoana, and while these old fishermen were talking, the plot of the fishermen was heard by the farmers in the upland. At that, the farmers crawled that night from Olelomoana until Kolo, and that is why those places are called Olelomoana [Ocean Talking] and Kolo [Crawl], being that there was talking at Olelomoana and there was crawling to Kolo.

Kapalilua was the only name before, but because of these old men, those places are named these names until this day, and the Honorable W. C. Achi is the owner of those amazing land sections [Ahupuaa]. And so it is said that the fishermen were troubled by the farmers because of the mischief they did to the other.

Kailua Baka Ona

(Lahui Hawaii, 9/16/1899, p. 2)

NA ELEMAKULE MAHIAI a me na ELEMAKULE LAWAIA.

Ka Lahui Hawaii, Buke 1, Helu 34, Aoao 2. Sepatemaba 16, 1899.

Food Exports, 1890.

[Found under: "HAWAII NEWS"]

Hawaii exported to San Francisco in the month of this past August, 1,311,200 pounds of rice at the price of $71,265; and China exported to the same market in that month, 1,977,412 pounds of rice at the price of $35,156.

[What a different world we live in where we import most of our food...]

(Ko Hawaii Pae Aina, 10/18/1890, p. 2)

Ua hoouna aku o Hawaii i Kapalakiko...

Ko Hawaii Pae Aina, Buke XIII, Helu 42, Aoao 2. Okatoba 18, 1890.

Hawaiian Pine purchases Lanai, 1922.

LANAI GOES TO THE HAWAIIAN PINEAPPLE COMPANY

Last Tuesday the deal went through for Hawaiian Pineapple Company to purchase the land, the animals, and all equipment of Frank F. Baldwin and Harry A. Baldwin upon the Island of Lanai.

After paying the agreed price of $1,100,000, the retention of the old head managers and the members of the board of supervisors [papa alakai] of the Lanai Company, Ltd., of each of their positions was approved.

All of the rights of the Lanai Company has accrued to the Hawaiian Pineapple Company, and a number of new leaders have been chosen for that company, those being: James D. Dole, president; Kenneth B. Barnes, secretary; R. S. West, treasurer.

The entirety of Lanai is owned by the Lanai Co., Ltd, except for 1,000 acres, some kuleana lands, and all animals, cows, sheep, structures and other equipment of the ranch.

The new company will continue ranching, however, according to what is clearly understood, it will begin to plant pineapple on approximately 20,000 acres of chosen land, when the time is right.

The first thing planned by the Hawaiian Pine Company is to farm on land bought in Waialua this year while put aside the lands on Lanai until the right time comes to farm there. What it must do prior to farming pineapple is to build a pier, roads, and housing for the laborers, and if that happens, then pineapple from that island will hit the market in 1927.

(Kuokoa, 12/7/1922, p. 1)

LILO O LANAI I KA HAWAIIAN PINEAPPLE COMPANY

Ka Nupepa Kuokoa, Buke LXI, Helu 49, Aoao 1. Dekemaba 7, 1922.

Makalei Cave, North Kona, Hawaii, 1924.

ENJOYMENT OF TIME

DESCRIPTION OF MAKALEI

This is a cave to the south of the hill of Akahipuu, and it was there that a man named Ko’amokumoku-o-hueia [Ko'amokumokuoheeia] lived, who came from Koolau and settled here, living as a newcomer.

And he lived here with his family: his wife, whose name was Kahaluu; and their two daughters; and one young son named Makalei.

And it was for this boy that this cave is called the cave of Makalei until this day.

While this man was living here, he began to farm taro, sweet potato, banana, sugar cane, and awa; and it all appeared to be well watered.

The natives of the area came to him and said, “The problem with this land is the water; it is a land without water, and you have to get water from the cave, but the places to store water here are kapu and cannot be fetched from in secret; if you are caught, you will be killed by the one who the water belongs.

Ko’amokumoku-o-heeia heard this talk of the locals, and this caused him to contemplate about where he and his family could get their water; and therefore, he made a reservoir [pa-o wai ?] for himself, and when the rains returned, water would fill receptacles [haona] then be held in the reservoir.

While living there with the family, one day, the boy went to relieve himself at a ravine behind their house, and while he was throwing the old waste into a plain old hole, right then wind blew out from that hole, and Makalei examined it and saw this deep, dark hole.

This boy was however not frightened at all; he stood up and went to where his father was farming and said:

“I went over there to defecate, but this is the astonishing thing, there was a lot of wind coming from that pit, maybe it is a hole of winds.”

“Where?” the father asked. “Down there,” and the father went to see.

When Ko’amokumoku-o-heeia reached the area and cleared away the stones covering the hole, he saw that it was a deep cave and wind rose from it as if it came from the mountains.

He turned and said to the child, “We have our place to hold water for our life here in this land without water, and I will make a hole for us to defecate in.”

The mouth to the cave was finished off nicely and there they defecated; while one side of the opening was made so that a person could enter.

No kamaaina knew of this cave, and he did not tell his wife, and nor did he talk of it again to his son; he totally refused to speak of the things pertaining to this cave.

One day, he entered the cave and saw the great vastness, and that he could walk upright without his head touching the wall above, and there was a lot of water dripping down; he decided to make containers [waa] of ohia, and containers of wiliwili.

In the night he fetched wiliwili and carried it on his back inside the cave, and it was inside of the cave that he dug until he made the opening of the wiliwili water container; the ohia chosen was dug out by the farmer and he carried it on his back into the cave. The inside of the cave grew criss-crossed with water troughs of wiliwili and ohia; there was just so many of the water containers that continued to be fitted inside.

When the dry season of this land returned as always, he did nothing other than farm, and he had ample water and had no problems with it.

It was at night that he fetched water and filled containers and gourds [olo], until the reservoir was full, and this was their drinking water for the month, and so forth.

The locals were suspicious about where these people go their water from, being that they did not see the source of their water, and they spoke often about the water of these malihini.

This cave still remains, and the entrance is very small but made like the entrance to a house, but within is very spacious and the walls are very tall.

When Maguire lived at Huehue, a great water catchment was built inside of the cave and a pipe was laid from the catchment until his house because he wanted cold water like ice water; also, pipes were laid above the catchment so that more water would go into it.

The story of this boy, Makalei is a beautiful one, along with his father, and it is a very long story; and should the writer have time to write this touching entertainment, then Makalei will be seen, the one whose name this cave is named after, Makalei Cave.

Here we will list the famous storied places [wahi pana kaulana] of these ahupuaa, from the sea until the summit of the mountain of Hualalai. With their names that they were called by the people of old.

1. Kileo hill.

2. Kaaialalaua.

3. Kapuukao.

4. Pahulu.

5. Moanuiahea.

6. Puumamaki.

7. Puuiki.

8. Puukoa.

9. Kaiwopele [Kaiwiopele].

10. Puuuhinuhinu.

11. Kahuaiki.

12. Kamawae.

13. Hikuhia, in the uplands of Napua.

14. Uau pooole [Uaupooole].

15. Na hale o Kaua [Nahaleokaua].

16. Kipuka o Oweowe.

17. Pualala.

18. Kawahapele.

19. Keoneeli.

20. Hinakapoula.

21. Kalulu.

22. Na puu Mahoe [Napuumahoe].

23. Kumu mamane [Kumumamane].

24. Kaluamakani.

25. Pohokinikini.

26. Hopuhopu.

27. Kipahee.

28. Hanakaumalu.

29. Kapuu o Honuaula [Honuaula Hill].

30. Ka puu o Hainoa [Hainoa Hill].

31. The summit of Hualalai and the pit of Milu.

32. Kipahee.

33. Makanikiu, Hill.

The pit of Milu [lua o Milu] spoken of is the pit which Hikuikanahele went to fetch Kawelu under the [Nuu ?] of Milu, the chief of the dark night; this is the round pit atop the summit of Hualalai which still remains to this day; it is a very deep hole and if you drop a rock down the pit, you will not hear the rattling of the rock.

The width of the mouth of this pit is perhaps about 6 to 7 feet in my estimation as I am familiar with those regions.

The water of Kipahee is a pit which goes down and reaches a spring.

It is not rippling water from which to scoop water out of, but it is moss [limu] which you collect until the container is full and then return to the top.

Climbing back up is troublesome; should you try to go straight up thinking you will exit immediately, you won’t be able to because you will keep sliding back until you are sitting after exhaustion from sliding down. In order to return to the top with ease, you have to climb zigzag, turning to the right and then to the left, and that is how you climb back to the top easily.

(Not complete.)

[This article continues into the next issue (6/5/1924, p. 4) and is signed: "Ka Ohu Haaheo I na Kuahiwi Ekolu. Kona Hawaii, April 30 1924."]

(Hoku o Hawaii, 5/29/1924, p. 4)

NA HOONANEA O KA MANAWA

Ka Hoku o Hawaii, Buke XVIII, Helu 1, Aoao 4. Mei 29, 1924.

Rising food prices: Will politicians ever learn? 1923 / timeless.

REASONS FOR THE RISING COST OF FOOD.

There is perhaps no other more important question pertaining to the life of man than that of the cost of food. How many people have sat down and thought to themselves about the reasons for the rising costs and ways to lessen their living expenses.

If we consider that there is no man on earth that can live without food, then we can find a reason; and through thought and careful consideration, we can figure out the major reasons for the rise in food prices.

First of all, for nations who rely upon other nations or other lands to supply their food, their food will be expensive, and food price stability will not be realized. But for a land that produces its own food, and exports the excess to nations who are lacking, they will see a fall in their food costs.

With these facts, we can move forward. Here we are in Hawaii, growing two major crops, however these two things are not main dishes which give sustenance to the body, but they are just treats. They being sugar and pineapple. We are putting our efforts into these two things and this nation draws its income from it; however, at the same time, we are forgetting about the foods necessary for the body, and because we are so focused on chasing after money, we assume that these funds will supply us with food for nourishment.

The problem with our focus on the pursuit of money, is that we neglect looking after the actual things that are necessary for our bodies, the main staples. We are purchasing our food from foreign nations, while we are in pursuit of making money. When the nations which we rely upon to get our food have a small harvest, this is the time we will see an increase in the costs of food. It will rise because of the small amount of food growing in those countries in which we rely upon from where we get our food.

The second detriment to us in relying on the outside for feeding us is that when the shipping costs rise to ship in the food to us, there will be another set back, and that will be another reason the costs will rise. And should the occasion arise when there is war, or the lack of ships to bring our food, then the prices will shoot up; or there will be times when there is no food, because there will be no means to get the food.

And when the shipping costs rise, it will not be the sailors who will be in trouble, but it will be those who eat the food. For with the increase in the costs to the ship owners for pay for the sailors, or the ship builders perhaps, the ship owners will add on some pennies to the shipping charges, and when this comes to the hands of the consumer, he will understand that the expense to ship food here by boat resulted in an increase in the price of food; and the one paying the exorbitant prices for those foods is you, who eat them. And when the person is eating, he will see that the price of salmon here has risen.

And another factor in the rise of food costs is the number of people who eat the food, in a country that does not produce its own food. With the increase in population, the number of mouths will increase, so there will be less, or just doing without; and as a result of this lack, and to remedy it, the outside is relied upon to make up for this, and this is a problem bigger than all others. There may be a great amount of food brought in, but in comparison to the number of those who eat the food, that food is only a little, which is the main reason for the rise in food costs.

Therefore, we have come to where we can see where the problem lies. First, we do not grow staples. Second, although we have fertile land upon which we can grow food, we just grow things that bring in money and go without growing main foods.

What are staples? Vegetables and meat. These two things are staples. Other things are just treats, and man can live without them.

Here is Hawaii, a land where all foods can be grown which people eat here, along with the condiments. During the times of our ancestors, they had ample food so that they became big and strong. But these days, we are not planting staples. The Chinese and Japanese have come with their foods, with rice being the main food. This rice can be grown here in Hawaii nei. The haole came with their thing, the Irish potato and bread. Potatoes are being grown here now. As for flour, in the year 1849 or there about, Hawaii supplied California with flour. Wheat was grown in Kula, Maui, and on Molokai. Today, wheat can be grown should we desire. And if it is not possible, this is not a problem, because we are satisfied with other foods that can take its place.

And today, should we Hawaiians consider joining together in the growing of food, we will have the best food, and we will have produce that will help lessen the cost of food, as a result of this increase in the number of farmers.

The raising of livestock is also something needed, for that is a staple. Cows, pigs, goats, sheep, chicken, and the fishes of the sea. There is a lot of land now lived on by wild goats. If they were domesticated goats, then we’d have that meat, but because it is wild, and hard to get, it will not be enough for us; all the while the wild goats are feeding off of the fields which is for the sustenance of domesticated goats; some people are going into this profession.

The main thing that will lessen the costs of our food that we eat is the increasing of the growing of those foods; the joining into the growing of these things, because the quality of soil of this land is sufficient to grow these things. And let us look to making money through that, and not solely from treats.

We Hawaiians are supplied with land where we can enter into the occupation of growing food. There is probably no piece of land in Hawaii where staples cannot be grown. The land of Molokai has been opened up. The land of Kalamaula has enough water to grow food whenever it is desired. The lands upland of Palaau and Hoolehua will be opened up. These lands have soil good enough to grow Irish potatoes and corn.

Melons and other things can be grown which can support pig farming. With these staple foods, the farmer and those that raise livestock will receive good money from the mouths of those who live here, while being relied upon by those from outside to supply their food. Maybe the food won’t be cheaper, but you will have your food, O Farmer, with ease, and your family will be supplied, without it all being consumed; and the leftover, you can sent out to be purchased by those in pursuit of making money.

When foreign nations don’t have enough to send food to Hawaii, or when there are not enough ships, or if this nation enters into war, you and your family will have enough food, and you will get a higher price, because there will not be enough food imported. For these reasons, let us Hawaiians recognize these fields of gold stretched out before us, and let us grab it and harvest its many blessings. The seeking of one’s livelihood from the soil was the first way of life of the earliest men. And we know that there is no greater occupation than this. You are independent. You will have enough staple foods. You will have enough money, and with this money, you will have things that you do not grow. Clothes and things that make your life pleasant.

[I dedicate this to all the awesome farmers out there, both big and small (and fishermen and ranchers and dairy people for that matter). Also to the farmers' markets, and establishments who support them. And to you, the people who try to buy local first. Conversely, I would like all of you politicians and others who think that agricultural lands and farmers are not important, to think about the big picture before another 89 years pass by. At this rate, we will be leaving the next generations with a very dismal way of life.]

(Kuokoa, 2/15/1923, p. 2)

NA KUMU PII O NA MEAAI.

Ka Nupepa Kuokoa, Buke LXII, Helu 7, Aoao 2. Feberuari 15, 1923.

D. S. K. Pahu writes from the Philippines, 1912.

OUR LETTER FROM THE PHILIPPINES.

THAT BOY TELLS HIS FATHER OF THE GREAT AMOUNT OF GOVERNMENT LAND.

Baguio, Benguet, Philippines.

O My Beloved Father:

Here we are, the two of us, now living in the mountains. We got back on the 17th. Live here is good; the air is brisk, and the only trees that grow in abundance on this mountain are pine. I am thinking that we will be here until the last week of June.

It is not certain whether I will stay here for a full three years. This is a fertile land if you have a lot of money. I met up with a haole man who is the secretary of a Filipino organization here, and he wants me to write about sugar in Hawaii and to publish it in the local papers. He tells me that there are vast and much government lands that are left unfarmed because of lack of funding. If I want land, he can definitely help me to ask for government land. Looking at the worth of sugar in Hawaii, I believe that money can be made through this endeavor. there are a lot of sugar lands here, however, the sugar mills are decrepit and sugar has been pushed to the side; the people here do not understand the sugar industry as they do in Hawaii. That is what makes me want to write about sugar. Here’s something else: Hawaii’s people have their eyes set on here, and a couple of weeks ago, a haole man came from Hawaii to look at the land here with the intent of building a modern sugar mill like in Hawaii. If everything goes well, I am determined to leave this job and to start a large sugar plantation here, and I’ll return to Hawaii to work out the selling of shares [kea] and the purchase of a mill and so forth; I have written to some people in Honolulu about this venture, and if things go well, I will come home to Hawaii in two years, but if they do not go well, I suppose I will wait it out.

I saw the Exposition here [Philippine Exposition held in Manila, February 3–11, 1912], and there are many goods from here. Sugar, coconuts, manila rope, rice, gold, silver, charcoal, and so forth were the things on display. The wood of this land is beautiful, used to make chairs and tables. One of the tables was 10 feet long across the middle, and 40 feet long across the edges, made out of one tree without the addition of other boards. The performances by school children was full of beauty; the lace, household furnishings, hats, clothing, and so forth were lovely and fine. Better than Hawaii.

With aloha from the daughter and from me as well.

Me.

D. S. K. PAHU.

(Aloha Aina, 7/27/1912, p. 1)

KA MAKOU LETA MAI MANILA MAI.

Ke Aloha Aina, Buke XVII, Helu 30, Aoao 1. Iulai 27, 1912.