Mikionali (Missionary):


The mo'olelo (history) of missionaries in Hawai'i dates back to a group of Presbyterians, Congregationalists and Dutch Reformists from New England, who arrived on the Kohala Coast at Kawaihae; on the island of Hawai'i, on March 30, 1820 aboard the ship Thaddeus. Among the missionaries were two Native Hawaiian kāne (men), who were dispatched in a small row boat to be the first to come ashore; they were Thomas Hopu (k) (c. 1793/95-?) and John Honoli'i (k) (?-1838).

Thomas was one of a few Native Hawaiian keiki kāne (boys) who had boarded the American merchant ship Triumph docked at Kealakekua Bay; on the island of Hawai'i, and left the islands around 1807. The others included William Kanui (k) (?-1864) and Humehume; (a.k.a.: George Prince Kaumuali'i, George Prince, Tamoree or Kumoree) (k) (c. 1798-1825); as well as John Honoli'i.


Since that first visit by missionaries, the various churches of the time sent individuals to the kō Hawai'i pae 'āina (Hawaiian Islands) to spread the Christian faith. One of these groups was the Mormons, who through the LDS Church, sent a group of ten men on a mission to Hawai'i. They arrived on December 12, 1850 on the ship Inaum of Muscat. From there they spread out to four of the islands, preaching the word of their faith to the Native Hawaiians.


The Early Days





Some of the first accounts of Native Hawaiians traveling from Hawai'i to the state of Utah, include the first known Native Hawaiian to join the Mormon Church and be baptized by a church elder; Jonathan Hawai'i Napela (a.k.a.: Napela-o-Namahana-Kaleleokalani, Napelakapuonamahanaonaleleonalani, Iohatana Napela, Jonatana Napela, John Napela) (k) (1813-1879), who got special permission to travel to Salt Lake City and arrived there in the summer of 1869.

The President of the Hawai'i mission for the LDS Church at this time; George Q. Cannon, recounts a story of first meeting Jonathan Hawai'i Napela. Yet, in his story, Elder Cannon notes Jonathan's name as being Jonatana H. Napela and states that he had two companions with him in his home, Uawa (w) and Kaleohano (w). The account given by Elder Cannon also states that he not only baptized Jonathan, but also his companions Uawa and Kaleohano; "as well as many others in that immediate vicinity." Jonathan was baptized on January 5, 1852.

Jonathan was the son of Hawai'iwa'a'ole (k) and Wiwiokalani Kauwahine (w) and was born in Honokowai, on the island of Mau'i on September 11, 1813 and was a descendant of Hawaiian Ali'i (Chiefly/Royal) lineage. He was one of the first students to attend Lahainaluna School on Mau'i and would later play an integral role in the spreading of the Mormon faith in Hawai'i. Jonathan married Catherine Richardson (a.k.a.: Kitty Keli'ikua'āina) (w) (c.1826-1879) and would have a kaikamahine (daughter), Panana Napela (a.k.a.: Panana Parker, Hattie Panana Hianaloli Kaiwaokalani Hailau Aala, Harriet Panana Hianaloli Napela,  Hattie Panana Parker, Mrs. Samuel Parker) (w) (1852-1901).

Unfortunately, John's wife Kitty; as she was known, contracted leprosy and was sent to live on the island of Moloka'i at the settlement of Kalaupapa, with other Native Hawaiians who had contracted the disease. Jonathan refused to leave his wife's side and accompanied her to the settlement. In a passionate plea to the chairman of the Board of Health in the Kingdom of Hawai'i, he wrote:


His love for his wife and this passionate plea, was recognized and he was allowed to stay and care for Kitty. He too eventually contracted leprosy and passed on August 6, 1879 at the age of 65. His wife Kitty passed away on August 23, 1879 at the age of 53.

After Jonathan Hawai'i Napela's travels, two Native Hawaiian keiki kāne (boys) arrived in Salt Lake City in 1873 with William King and George Nebeker; who were missionaries in Hawai'i, they were Kiha (k) and Kahana (k). Kahana would remain with William King for many years and eventually became a resident of the Hawaiian settlement at Iosepa.

It is very possible that Kahana was Kahana Pukahi (k) (1859-1932), who is mentioned later in this story as having married Kaloi Hawele (w) (1869-1933). At the time that he traveled to Salt Lake City, he would have been a teenager. If he is Kahana Pukahi, this would mean he was 14 years old when he arrived in Utah. The exact age of Kahana Pukahi is known based on the 1900 U.S. Federal Population Census where he states he is 40 years of age and was born in Hawai'i in 1859. This also tells us that he was born in the later-half of 1859 as the census was conducted in first-half of 1900.

In 1875 the next Native Hawaiian to travel to Salt Lake City was John William (J. W.) Kauleinamoku (k) (1837-c.1901), who at the age of 38, came with Fred A. Mitchell upon his return from a mission in Hawai'i. When he arrived in Utah, he began working on the Temple Block to learn the carpentry trade. Later, he was given a piece of church land (some historical accounts say that he purchased the land) in an area known as Warm Springs (a.k.a.: Beck's Warm Springs) and built a home. This area of Salt Lake City is were many of the Polynesians were situated. In the Utah Gazetteer And Directory of Logan, Ogden, Provo and Salt Lake Cities, for 1884 he is listed as having the occupation of "stone-cutter" and residing at 752 N. Second West, in Salt Lake City. He later would be the first Native Hawaiian Mormon to be sent on a mission from Utah. He was sent to New Zealand from 1885 to 1889.

In the spring of 1876, a party of six Native Hawaiians traveled to Salt Lake City with Alma L. Smith, a missionary who served in Hawai'i. Among these six Native Hawaiians was a wahine (women) noted in the historical record as Likebeka (w). She would later marry John William Kauleinamoku.

The next group of Native Hawaiians traveling from Hawai'i to the state of Utah took place on August 15, 1882 when eight Hawaiians; four adults and four keiki (children), traveled with the released president of the Sandwich (Hawaiian) Islands Mission and J. F. Knell, as they returned to Salt Lake City. These eight Native Hawaiians would settle in the same area of the city as John William Kauleinamoku, according to historical accounts.

Around 1884, the Kingdom of Hawai'i revoked a law which had placed great restrictions; and some outright prohibitions, on the emigration of Native Hawaiians from Hawai'i, opening the door for more to travel to parts of North America.

The law had been put in place during the mid-1800's due to an increase in the amount of kāne (men) leaving the islands for service on whaling ships, at North American forts and other types of employment. These travels sometimes resulted in the kāne never returning to Hawai'i again. Their untimely departure would; in some circumstances, leave their wahine (wives) and keiki (children) with no means of support. With disease having ravaged the population of Native Hawaiians; reducing the numbers at the time of the law being passed to less than half of what they were when Captain James Cook conducted population estimates in the later-quarter of the 1700's, the Kingdom of Hawai'i government put provisions in place to keep the mass exodus from increasing.

With this law having been revoked, passage to Utah was secured by the LDS Church for any Native Hawaiian wishing to make the journey; so long as they traveled with a missionary returning to Salt Lake City from Hawai'i. One such travel story appeared in The Desert Evening News in the mid-1800's stating that two returning missionaries and their 'ohana (families) were accompanied on their journey by sixteen Native Hawaiians. By the middle of 1889, an estimated seventy-six Polynesians had gathered in the Warm Springs (a.k.a.: Beck's Warm Springs) area of Salt Lake City.


The Road To Iosepa

In 1889, dozens of Native Hawaiians traveled from their homes in Hawai'i, to settle in North Salt Lake City, UT. There they hoped to become part of the community of greater Salt Lake City, attend religious services and settle down to a new life on the mainland United States.

The social climate at the time did not permit them to live in an environment in which they were treated equally by the residents of Salt Lake City. There were reports of Native Hawaiians being refused service at restaurants and being turned away from white-owned hotels. Employment was very difficult to come by with many being unemployed for a good portion of their first year in Utah. A single reported case of leprosy among the Native Hawaiians at the time, spread fear throughout the community and made them virtual outcasts. Coupled with cultural differences,  it became apparent that a separate area of the city would need to be located so that the Native Hawaiians could live as a unified community and go about making Salt Lake City their home.

While there were enclaves of Polynesians within the city, they were few and far between. One of these enclaves was Warm Springs (a.k.a.: Beck's Warm Springs), in North Salt Lake City in an area known as the 19th. Ward. There was not room to expand within the 19th. Ward and the most desirable areas of the city were already settled and developed, so church leaders began to look outside of the city limits for a suitable location.

On May 16, 1889 a committee was appointed to select an appropriate plot of land. The three individuals heading this committee were Harvey H. Cluff, William W. Cluff and Fred A. Mitchell. They presented the churches plan to purchase land to the Native Hawaiian community and it was quickly ratified by all who attended the meeting. The community also appointed three Native Hawaiians to represent their interest on the committee, they included John William Kauleinamoku (k), Napeha/Napela (k) (not to be confused with Jonathan Hawai'i Napela, who passed on the island of Moloka'i in 1879) and George Kamakanaiu (Kamaka, Kamakaniau) (k).

Soon they settled on a 1,920 acre ranch belonging to a Mr. John T. Rich, located in Tooele County, in an area known as Skull Valley. This location was 75 miles outside of Salt Lake City and thirty miles away from the nearest town, Grantsville. Even though Grantsville was really only twelve miles from Skull Valley, the two locations were separated by a mountain range; the Stansbury Mountains, making the journey over twice the distance, through rough terrain. Included with the purchase of the land were 129 horses, 335 cattle, buildings such as cattle sheds, a barn and a blacksmith shop. Also included was a large spring and rights to use five intermittent streams crossing the land for irrigation purposes.


On June 20, 1889 the committee submitted a report on this location, to the church and the plan was quickly approved. There were provisions put into place to ensure; however, that residents of the Native Hawaiian community who resided there would be able to pay the money back to the church, plus interest. This would lead one to ascertain that the money used to purchase the land for the Native Hawaiians was done so on the basis of a loan to the community from the LDS Church. There were specific reasons the purchase and repayment of funds provided by the church, was established in this way. One of the most pressing issues which led to this regarded laws in Utah which limited the purchase of land by the LDS Church. To circumvent this issue, the site would be purchased and managed under the name Iosepa Agricultural and Stock Company (IASC), a private company which was incorporated upon its founding.

Arrangements to pay Mr. Rich the balance of the monies owed in seven equal installments were made, with the first payment due on July 1, 1890. To secure the agreement, on August 16, 1889 a five thousand dollar payment was made to Mr. Rich.

It is interesting to note, that while three Native Hawaiians served on the committee that chose the site of Skull Valley for the new settlement, they were not included as share holders within the newly formed IASC. Yet, historical records show that the other three committee members; Harvey H. Cluff, William W. Cluff and Fred A. Mitchell, were allowed to own 334 shares each. Also allowed to own shares were three other individuals, John T. Caine, Albert W. Davis and Henry P. Richards; though their amount was reduced by one, to 333 shares each. A single share had a nominal value of $25.00. Historically records do state that some Native Hawaiians owned shares of the IASC, but only J. W. Kauleinamoku is listed as having purchased ten shares at some point after the forming of the company.

On August 26 1889, forty-six Native Hawaiians left Salt Lake City for Skull Valley and the site of the new settlement. The trip first consisted of a train passage from Salt Lake City via Garfield Junction. There they spent the evening and entertained the townspeople with song and dance. Then they were transferred to a total of twenty wagons for the trip to Grantsville, where they arrived on August 27. The next morning, they headed out on the final leg of the trip and on that same day; Wednesday, August 28 (celebrated even today in the State of Utah as Hawaiian Pioneer Day), they arrived at the site of their future town.

Harvey H. Cluff kept a list of those individuals who traveled to the settlement site on this journey. According to the list kept on page 33 of his personal diary, the total number of Native Hawaiians traveling on this date, were fifty-one, not the forty-six accounted for in most historical records. To view a few list of those included in Mr. Cluff's diary, click here.

The outpost was named Iosepa after the Hawaiian derivation of the English name Joseph, in honor of Joseph F. Smith (1838-1918), who served as a missionary to Hawai'i in the mid-1850's and was a member of the First Presidency within the LDS Church. Iosepa in many cases was also referred to as and spelled Josepa and Josepha, in English language newspapers of the era; it was also called the Kanaka Ranch by some publications. Some headstones even have the variant spelling Josepa engraved on them.

On September 9, 1889, construction on the first home in Iosepa began, one of many homes that would be erected in a short period of time.

For the Native Hawaiians that stayed behind in the Warm Springs (a.k.a.: Beck's Warm Springs) area of North Salt Lake City, life was not as easy as they thought it would or could be. Continued racism and ouster of Native Hawaiians from various businesses around the city, lack of employment and discrimination within the jobs that one could find, made it very difficult for many of them. And yet they stayed and watched as their fellow Native Hawaiians left to start anew in Skull Valley.


Life In The Valley



Iosepa would never become fully self-sufficient, relying on the LDS church to pay for the town's general expenses. An unfamiliar environment also came with health challenges and deaths resulted from pneumonia, smallpox and diphtheria. The first winter of 1889 to 1890 brought whooping cough which spread like wild fire among the keiki (children). Several would not survive the winter; such as Keliumiola Papa (w) (1888-1889), a baby born in Hawai'i on April 29, 1888 and brought to Utah in 1889. She passed on June 26, 1889 in Salt Lake City, before her 'ohana even made the trip to Iosepa.

Influenza also wreaked havoc among the Native Hawaiians. The cold winter caused some of Iosepa's residents to return to Salt Lake City during the harshest months. For those residents who remained in Iosepa, the majority of the day was spent indoors, huddled around fires to try and stay warm. Weather conditions were so bad that even cattle died from exposure.

In the spring of 1890, a few residents; taken aback by the harsh winter weather, abandoned Iosepa and returned to Salt Lake City; however, the vast majority of the Native Hawaiians stayed. Histories state that the group which left the settlement never returned to permanently reside there, but there is no record found of who exactly left the town during this period.

A supply chain was setup between Iosepa and the town of Garfield Junction in order to provide goods to the residents. This was accomplished by using horse-drawn wagons manned by a scant crew, traversing the difficult desert terrain, but the work was essential if the town were to flourish.

With the churches kokua (help), irrigation ditches were put in which allowed crops to be planted, and even grass and flowers to be grown. This same irrigation system supplied drinking water to the residents of Iosepa and even allowed them to create a small man-made lake known by the locals as Kanaka Lake, where carp and trout were raised. The lake was dug out by hand, a difficult endeavor, even by today's standards. Livestock was also raised, such as pigs and cattle. The Native Hawaiians tried their best to adapt to the new reality of living in the desert. With a main food staple of the Hawaiian diet not being available, a substitute for poi was made by mixing water with flour and cornstarch with a similar process employed to obtain a more familiar texture and flavor. They even attempted to grow seaweed in the various ponds around the settlement and other foodstuffs. In 1908, this system of ditches was upgraded and hard lines were put in with fire hydrants, allowing a more sanitized way in which to transport water.

In August of 1890 the First Presidency of the LDS Church visited Iosepa from Salt Lake City. Reports of the visit noted the abundant crops that the residents were able to cultivate in the middle of their desert environment. This included 1,826 bushels of wheat, 1,837 bushels of barley, 2,267 bushels of oats, 400 to 500 bushels of corn, along with some potatoes and even fresh ears of corn. A miraculous feat for such a location and in such a short period of time since the settlement was established.




The LDS Temple was dedicated on April 5, 1893 and celebrations of the opening of the temple continued from April 6 through April 24. On April 9 of the same year, upwards of twenty-nine adults in Iosepa attended the dedication ceremonies in Salt Lake City. This was a momentous occasion, one that the Native Hawaiians had awaited since their arrival in Utah. Some of the Native Hawaiians even worked on the Temple as stone cutters. At the time, Iosepa had a population of an estimated eighty Native Hawaiians and up to fourteen Caucasians.

In 1896, three cases of leprosy served to further isolate Iosepa from the rest of Utah, especially Salt Lake City where newspaper reports were sensationalized and served to further alienate the population. Headlines such as, "Leprosy In The Kanaka Settlement" with subtitles stating, "Unfortunate Victims of This Most Revolting Disease Living Together Only Seventy Miles from Salt Lake City", also fueled public fear and panic. One report (see highlighted text in previous sentence) gives an account of as many as ten individuals afflicted with leprosy. Historical documentation does not support this and it is thought the number reported in the aforementioned article was speculation on behalf of the reporter who wrote the story.

A separate home was built outside of Iosepa to house the lepers so as not to cause more cases of the disease to spring up in the general population of the town. The residents of Iosepa who lived in this home outside of the town limits, raised a white flag on a pole when provisions were needed. The last Native Hawaiian living in this home passed in 1901 and no further cases of leprosy within Iosepa were ever known to have occurred.

National Arbor Day in 1899, brought residents from around Utah together in Iosepa where they planted over 700 trees and shrubs for the residents of the town. The Native Hawaiians and other Polynesians who lived in Iosepa were very proud of what they had accomplished. The town was bestowed with a state prize in 1911 for being the best kept and most progressive city in the entire state of Utah. This was attributed to the neatly kept streets and lawns, trees, homes and the yellow roses growing on either side of every street. The administration offices of the IASC were built in 1889 (pictured below), this is where the affairs of the town were managed from.

 

Makaopiopio Kaohimaunu(w) was born in O'uli, Waimea, Hawai'i in 1815 to her parents Lono (k) and Po'ohina (w). She was baptized in Waimea, Hawai'i in August of 1862. She married Puhi Kaohimaunu (k) and together they had six keiki (children); Maria Makaula (w), Namahana Kaohimaunu (Nainoa-married name), Kailiwela Kaohimaunu, Elizabeth Kaulainamoku (w), Kaha'ole Kawaihoa and John Mahuna'ali'i (k). After her husband passed away, in Lā'ie, O'ahu, she left her beloved Hawai'i for Salt Lake City in December of 1878. She was one of the first residents of Iosepa. Makaopiopio passed away on September 15, 1889. Her passing prompted the selection of a cemetery location by the town residents. They placed Makaopiopio in a grave just one mile outside of town, on September 16, 1889. The cemetery still stands today and is known officially as the Iosepa Settlement Cemetery.

John William Kauleinamoku (k) (1837-c.1901), the first Native Hawaiian to settle in Utah. He was born in Hawai'i on October 27, 1837. He is thought to be the son of Kapule Kauleinamoku (k) and Pa'aluhi (w). J. W. originally lived and worked in Salt Lake City, where he was a stone cutter. He arrived there in 1874 and in 1889, he joined the residents of Iosepa. He most likely was one of several Native Hawaiian and other Polynesian men who worked on the LDS Temple in Salt Lake City as stone cutters, which was completed in 1893. But, shortly after his arrival in Iosepa, he contracted leprosy and was one of three residents living in the home built outside of town. The exact date John passed away is not know. What is known is that the last of the three Native Hawaiians to have been isolated in Iosepa due to contracting leprosy, passed away in 1901.

Another resident who lived in Iosepa was Cecelia Nawahine (w) (1869-1910), a young women born in Hawai'i on June 19, 1869. She was the wife of John Palikapu Nawahine, Sr. (k) (1867-1923). John was the son of Nohomakalae Nawahine (k) and Kaniniuokalani Powahilani (w) (1831-1878). They met and married in Hawai'i in 1889. Cecelia is mentioned in an article that ran in the Desert Evening News on Wednesday, August 28, 1907, pertaining to the Pioneer Day celebration that took place in Iosepa that year. Within the article it is mentioned that she traveled; by invitation, to Iosepa for the celebrations to take place. Here within, her name is spelled Cecilia; a more common spelling than what she herself used (Cecelia).

 

After Cecelia's death, John married Antonia F. Ho'opi'i'āina (w) (1872-1926), in Salt Lake City, UT on May 24, 1911. Antonia; a Portuguese national born March 13, 1872, was also a widow and had two keiki (children) with her husband before his passing, Benjamin Kaloni Ho'opi'i'āina (k) (1897-1952) and Peter Ho'opi'i'āina (k) (1906-?). Both boys were born in Salt Lake City, UT. It is said that she and John had no keiki (children), but death records list a Vera Nawahine (w) (1912-1935), as being the daughter of both. She was born in Iosepa on January 8, 1912 and passed in Murray, UT on June 4, 1935 at the young age of 23. In the U.S. Federal Population Census of 1930, Vera is listed as being single and living by herself in the town of Murray, UT.

Atonia's son's from her previous marriage and her granddaughter Hazel Ho'opi'i'āina (w) (1915-?); also born in Salt Lake City, lived in the same home as she and John in Murray, UT in 1920.

 

John stayed in Utah after other residents of Iosepa returned to Hawai'i, and passed away in the town of Murray, outside of Salt Lake City, on August 25, 1923 at the age of 56. His death record shows his name as John Pallahapu Nawahine (k). Antonia would pass on May 24, 1926 at the age of 54.

 

Atonia's son Benjamin chose to stay in Iosepa after 1917. But in 1918, after the other 'ohana (family) who had also stayed in Iosepa, left and his water-rights were stripped from him, he too moved. But not back to Hawai'i, instead he moved to Murray, UT where he stayed and raised his 'ohana. He passed on July 16, 1952 at the age of 63.

Another Nawahine to have lived in Iosepa at the time, was Henry Kaueakiahi Nawahine, Sr. (k) (1872-?); born in Kalahiki, Hawai'i on May 9, 1872. He was the son of Nohomakalae Nawahine (k) (c.1825-1875) and Kaniniu Powahilani (w) (1831-1878). He came to Utah when he was just a teenager, a few years after the death of his parents. In his 30's, he owned cattle and is listed in the "Record of Marks and Brands for the State of Utah", October 1, 1909 to October 1, 1910 edition. Included within this same document are other Native Hawaiians, such as Joseph Nakai (k) and Harvey Kini (k). Henry's middle name is also listed as Kaulaokeahi.

In Iosepa is where Henry, Sr. he would meet and marry his wife Maryann Kamaluihi Kinimakalahaua (w) (1885-1965), on August 24, 1901. Maryann was the daughter of Samuel Kalunahele Imaikalani (k) (1842-1892) and Anne Kamakaweliokauwila Kamaka (w) (c.1853-?). Her father Samuel (k) was born on August 8, 1842 in the village of Kaipapau, in the Ko'olauloa District on the island of O'ahu. He was one of the first Native Hawaiians to go with missionaries to Utah and settle the town of Iosepa. He passed on July 17, 1892, just a few years after having arrived in Utah.

Henry and his wife , would face several tragedies. First, the death of their first born keiki, a son they named Isaac Kaulaokeahi Nawahine (k) who was born on May 10, 1910 in Iosepa and passed on January 8, 1911, also in Iosepa. On December 15, 1915, they also lost their thirteen month old daughter; Kahokuwehelani Nawahine (w) (1914-1915), would suddenly pass from a combination of whooping cough and pneumonia. She is listed in her 'ohana records as having been given the first name Martha.

They would go on to have six more keiki (children), of which the first three; Lily (w) (1912-?), Hiram (k) (1913-?), Rosalie (w) (1916-?), were born in Iosepa. The remaining three; Henry, Jr. (k) (1917-?), Mabel (w) (1921-?) and Nora (w) (1923-?), were born in Lā'ie, Hawai'i.

Henry and Maryann would eventually return to Hawai'i and settle in the town of Lā'ie, in the Ko'olauloa District of the island of O'ahu. There; as reflected on the 1930 U.S. Federal Population Census, they raised their 'ohana. Maryann (w) would pass in May of 1965 in Lā'ie, followed two years later by her husband Henry, Sr. (k) in June of 1967.

It is important to note that Maryann is listed as Mary Ann Imaikalani (w) on the birth record of her daughter Mabel Kawahineihauola Nawahine (w) (1921-?), reflecting a different maiden surname than that on her first daughter; Kahokuwehelani's (w) (1914-1915), death certificate. It is also important to note that other children are listed as being born to both Henry, Sr. and his wife Maryann.

Henry Kaulaokeahi Nawahine, Jr. (k) (1917-1990), continued to live in Lā'ie up until his death on September 3, 1990. He married Thelma Kahinu Makaiwi (w) (1923-1989); daughter of Robert Momona Makaiwi (k) (1898-1951) and Julia Makaole (w) (1899-1977), on September 6, 1941. After Henry's death, Thelma would remain a widow. She eventually moved to Honolulu, where she passed on January 18, 1989; he was buried in Lā'ie.



Maria Pakaha'ai Makaiau (w) (1849-1900), was also one of many Iosepa residents to be buried at the cemetery just outside of town. She was born in Hawai'i on October 8, 1849 and passed on August 8, 1900 at the age of 50. She was one of the first group of Native Hawaiians to come to Salt Lake City in 1882. She would live in Iosepa for eleven years before her passing. An interesting note about Maria is that after her passing, on July 8, 1904, a young keiki wahine was born in Iosepa and was given the same name, Maria Pakaha'ai Makaiau. She passed at the young age of 15 on July 23, 1919 in Honolulu, on the island of O'ahu.

The younger Maria was the daughter of Iosepa residents Samuel David Kama'awe Makaiau (k) (1881-1949) and Annie Kalaulipolipookanahele Hall (w) (1887-1945). Her father Samuel was born in Honolulu, on the island of O'ahu on April 24, 1881 to his parents David Kama'awe Makaiau (k) and Maria Pakaha'ai Kanehokala (w). Her mother Annie was born in Kainaliu, on the island of Hawai'i in July 1887 to her father Charley Hall (k); her mother is unknown.

Her parents eventually moved back to Hawai'i and the island of O'ahu where they would pass; her father on August 1, 1949 in Kahuku and her mother on September 15, 1945 in Honolulu. While the naming of the young Maria is thought to be coincidental, it is not known whether she and the elder Maria were actually related. One would assume this to be the case being that each carried the surname of Makaiau and most Native Hawaiians who first came to Utah were related to others within the group.

The young Maria Pakaha'ai Makaiau had seven other siblings; of which only four are known by name. They include Charley Kealohapauole (k) (1906-?), Robert Keaweopala (k) (1908-?), Thelma Keala (w) (1913-?) and Ralph Kama'awe (k) (1915-?). All four of Maria's siblings listed above were also born in Iosepa. When and where they passed is unknown.


Another resident to pass in Iosepa was John Kapa'a'āina Kaimi (k), born in the village of Waimanalo, O'ahu on April 7, 1878, he passed on September 16, 1898 at the age of 20. His parents were David Cain Kealohapauole (k) (1852-?) and Mary Kalawaianui (w) (1854-?). After their son John's passing, David and Mary would continued to live in Iosepa, but returned to Hawai'i before the construction of the LDS Temple on O'ahu, and remained there until their passing. It is possible that John's father David is the same Kealoha Pauole Kalua (k) mentioned later in this story.

One resident of Iosepa; of which not much is known, but who had Hawaiian ancestry, is Stella Mckie (w), born in Hawai'i in 1870 to Hawaiian parents. She married James Mckie, Sr. (k) from Scotland who was born in 1867 and immigrated to Hawai'i in 1885. Together Stella and James, Sr. had seven keiki (children). Of their seven keiki (children), four were born in Hawai'i; James, Jr. (k) (1890-?), Peter (k) (1893-?), Elminia (w) (1897-?) and Jeanette (w) (1900-?). Their remaining three keiki (k) were born in Utah; Albert (k) (1903-?), Katherine (w) (1906-?) and Stella (w) (1909). It is not known when Stella (w) and James, Sr. (k) came to Utah and settled in Iosepa, but it was some time between their daughter Jeanette's birth in Hawai'i in 1900 and their son Albert's birth in Utah in 1903.

John P. Kailikea (k) (1885-?) was also a resident of Iosepa and is listed as living in the town with his wife Carrie (w) (1890-?) and keiki (children) Melvin D. Kailikea (k) (1908-?) and Mark P. Kailikea (k) (1910-?). Carrie was from Sāmoa and her maiden name is listed on their marriage record as Kennison. It is possible that she was related to Archie Kennison (k), listed in a photograph earlier in this article laying sidewalks in Iosepa. John and Carrie, were married in Iosepa on January 8, 1908. On the 1910 U.S. Population Census, John does not list the year he immigrated to Utah, so it is unknown when he and his 'ohana (family) came to Iosepa. However, based on the 1930 U.S. Federal Population Census for the Territory of Hawai'i, it is known that John and his wife Carrie, eventually settled back in Hawai'i and had five more keiki (children). They were Montiro Kailikea (w) (1914-?), Milford K. (k) (1918-?), Frederick K. (k) (1922-?), Leinani (w) (1924-?) and Jana (w) (1927-?). All keiki (children) carried the surname Kailikea, after their father.

Another young women to pass in Iosepa was Clara Kalimahi'i Ho'opi'i'āina (w) (1899-1916). She was born in Iosepa on August 1, 1899 to her parents John K. A. Mahoe (k) and Emily Kaili'umi (w). Her father was from the island of Kaua'i and her mother was from Kahana, O'ahu. She would pass on March 17, 1916, at the age of 16 years. Clara had a brother who was born and passed in Iosepa as well, his name was Leonard Halemaumau Umi Mahoe (k) (1913-1913), born on August 4, 1913 and passed on November 4, 1913 of pneumonia at just four months old. On his death certificate his father is listed using the name John Kauali Naihi Mahoe and his mother is listed as Emily Umi. Despite the discrepancies contained within the historical records of Clara and her younger brother Leonard, their parents are the same. At the time of Clara's passing, her parents John and Emily had lived in Iosepa for over sixteen and one-half years. They would return to Hawai'i with many keiki (children) in 1917.

Another individual listed with the surname Umi, was Annie Umi (w) (1884-?), who on April 15, 1900 at the age of 16 years, married Peter Kealakaihonua (k) (1873-?), in Iosepa. What is interesting to note is that Peter Kealakaihonua is listed as being 27 years of age on his marriage certificate to Annie. On the 1900 U.S. Federal Population Census for the state of Utah, there are two individuals with the name Peter Kealakaihonua listed. One being the father; born in Hawai'i in June of 1835, the other being the son, born in Hawai'i in May of 1865. Within this same document Annie is listed and so his her true age, that being 22 years old and Peter, Jr. is listed as being 35 years old.

Harvey Oliver Alapa (k) (1873-1913) born in Kahana, O'ahu on August 2, 1873, passed on March 3, 1913 at the age of 39. He was the son of Oliver Alapa (k) (1854-?) and Pahuaniani Makapu (w) (1856-1896) who also lived and passed in Iosepa. He was a farmer at Iosepa and passed of smallpox. He married Mary Kaho'ohihi Kailikeakaokalani (w) (1844-1913) who also was born in Kahana, O'ahu and like her husband, passed in Iosepa on February 20, 1913 at the age of 64 years. Mary may have been a Christian first name that she adopted as the historical record shows her first name at birth being Pakikepa. She was the daughter of David Luela Kailikeakaokalani (k) (1866-?) and Julia Pa'ahao Kanaiaupuni (w) (1868-1905). She is sometimes mistaken for an individual who also lived and passed in Iosepa with a similar name; Mary Kaho'ohihi Luela (w), who was born in Hawai'i on March 23, 1886 and passed; from complications during child birth reported as being caused by smallpox infection, on March 3, 1913, just shy of her 27th. birthday. However, this Mary was the daughter of Luela Kaili (k) and Kulia Auhau (w).

Together Harvey and Mary had one keiki (child), Nahinu Alapa (w) (1905-1977). She was born on November 30, 1905 in Iosepa and passed on October 26, 1977 at Straub Hospital on King Street in Honolulu, O'ahu. She was laid to rest on November 5, 1977 in Lā'ie, O'ahu. After the passing of her parents, Nahinu was returned to Hawai'i to live with relatives; listed as her nā kūpuna (grandparents) in the 1920 U.S. Federal Population Census for the island of O'ahu, John Makakao (k) (1860-?) and Makanae Makakao (w) (1884-?). On November 30, 1930, Nahinu married Charles Elikai Ka'aukai (k), in Honolulu, O'ahu. Charles was born in Kahana, O'ahu on June 8, 1898 and passed at Tripler Army Medical Center in O'ahu on March 6, 1964. He was laid to rest in Lā'ie, O'ahu. He was the son of Mahoe Ka'aukai (k) (1872-?) and Elizabeth Koleka (w) (1874-?).

Another Koleka to be associated with Iosepa was a widow listed on the 1900 U.S. Federal Population Census as living in Iosepa with her mo'opuna (grandchild), Poki Koleka (w) (1894-?). She went by the single name Koleka (w) and was born in Hawai'i in July of 1850 and came to Utah in 1899.

Some of those who passed at Iosepa and some that were buried there include, Annie Mulia Pukahi (w) who passed on March 6, 1895. Hanah Mahoe (w), who passed circa 1896. Moses Alapa (k) born in Hawai'i in 1876 and passed on May 29, 1902; he was the son of Olira Alapa (k) and Emily Makakao (w). Nakula Mokuilima, who passed on July 8, 1908.

Another man to have lived and died in Iosepa was Kealoha Pauole Kalua (k) (1850-1915); also known as Kalua Kealoha (k). Born in Kona, Hawai'i, he was the son of Kauikaula (k) and Palau (w) and had traveled to Utah in 1898. He passed on April 6, 1915 at the age of 65. It is possible that Kealoha (k) was actually younger than some historical records show. Based on the 1910 U.S. Federal Population Census, he is listed as being 50 years of age at the time it was conducted, putting his birth year in 1860 and his age at death at 55 years. He is listed on the same historical document as being married to Mary Kalua (w) (1858-?). Living with them is their grandson, John Caine (k) (1895-?). Is it possible that their grandson, is the same John Caine listed below as being the father of Emmiline Kamaka Caine (w) (1911-1914)? There are also two other mo'opuna (grandchildren) listed as living with Kealoha and his wife Mary within the 1900 U.S. Federal Population Census, beside their grandson John; they were Laulipa Kealoha (w) (1888-?) and Kalea Kealoha (w) (1890-?).

Emmiline Kamaka Caine (also listed with the surname of Kealohapauole) (w) (1911-1914), was born on February 9, 1911 to her parents John Caine (k) and Emmiline Margaret Altone (w) and was one of several keiki (children) who passed in Iosepa. Her parents John and Emmiline, were married in Iosepa on February 1, 1912. On their marriage record, Emmiline is listed with the first name Margaret. Both she and her husband were sixteen years old at the time of their marriage. Young Emmiline was only three years old when she passed on December 14, 1914.

Another keiki (child) to pass in the same year; just a few months later, was Dora Kailiahi Halemanu (w) (1911-1911), who passed on the day of her birth, April 3, 1911. She was born to her parents James K. Halemanu (k) and Nellie Kealopoli Ioba (w). It is important to note that the historical record lists Dora and her father James' surname as Halemann, but through examining Dora's death certificate, one can see that the name is Halemanu.

Yet another keiki (child) to pass in Iosepa was Elizabeth Ka'ahu Haili Hubbell (w) (1912-1913), who was born in 1912 and passed on July 29, 1913. Her parents were Geo. K. Hubbell (k) and Caroline Kalanialei (w). This was not the first time that Geo. and his wife Caroline faced the loss of a child. Just two years prior to Elizabeth's passing, her sister, Julia Hubbell (w) (1910-1911); who was born on August 25, 1910, passed at the age of eight month on April 30, 1911. It is interesting to note that on Julia's death certificate, her mother is listed with the surname of Bevad. It is not known why she carried this surname, but in later years she is shown associated with a surname of Kalanialei. It is possible that she was previously married and carried her married surname of Bevad at the time of her daughter Julia's death and then had started going by her maiden surname of Kalanialei before Elizabeth's death. She is not known to have carried her husband's surname of Hubbell as her keiki (children) had.

Mary Pomaika'i Imaikalani (w), was born on May 7, 1882 and passed on February 13, 1911 at the age of 28 years. Her father was unknown, but her mother went by a single name and is listed on her birth certificate as Kaheana (w). Not much more is known about Mary, but it seems as if a relative attested to the facts on her birth certificate, as it is signed by an H. K. Imaikalani of Iosepa.


Other residents of Iosepa were Marjorie Laie Kailikea (w) (?-1915), who passed on December 11, 1915. Clara Kalimahi (w), who passed on May 16, 1916. Martha Moody (w); born in 1899 to her father George Moody (k), passed from tuberculosis on September 15, 1920 at the age of 21 years. Connie Ho'opi'i'āina (w) who was born in Iosepa on November 30, 1894 and passed in Utah on September 6, 1968. Connie was a Private in the 16th. Support Battalion, 16th. Infantry Division of the United States Army during World War 1. Ella Jane Ho'opi'i'āina (w), who was born on September 1, 1934 in Utah and passed on August 18, 2006.

Several other individuals were reported to have passed in Iosepa, including those of Native American/American Indian heritage. But historical records do not state whether Native Americans/American Indians lived within the town limits. Most lived outside of Iosepa, but may have sought medical attention in town when one of them fell ill. This could account for their death certificates placing them within Iosepa upon their passing.

Several marriages took place in Iosepa besides the ones listed above. They include the marriage of J. Makakehau (k) (1829-?), who married Ellena Napapale (w) (1833-?). They were both in the golden years of their life, with Ellena being 64 years old and her husband 68 years, when they were married on September 5, 1897. However, her husband would pass just a few years after their marriage as she is listed as being a widow on the 1900 U.S. Federal Population Census. Ellena did have keiki (children) prior to her marriage in 1897. This is known based on the same aforementioned historical document which lists her mo'opuna (grandchild) Levi Napapali (k) (1890-?), as living with her. It is also interesting to note that Ellena after her husband's passing, started going by a single name, her surname Napapali.

Another 'ohana (family) to live in Iosepa and the Grantsville City area of Utah, was Kaluohila'au (k) (1848-?) and his wife Pomaika'i Kaluohila'au (w) (1855-?). They were both from Hawai'i and immigrated in 1898. Within the 1900 U.S. Federal Population Census, they are shown to have five of their mo'opuna (grandchildren) living with them. They included Hannah Ka'aepa (w) (1873-?), a grandson by the single name Kaluohila'au (k) (1875-?); like his tutu kane (grandfather), George Lowe (k) (1880-?), Makanoi (w) (1883-?) and John Kamauhoa (k) (1883-?). It is possible that the last mo'opuna listed; John Kamauhoa (k), is actually John Kamauoha (k). All of their mo'opuna (grandchildren), were born in Hawai'i.

 

 

Questions still remain as to the nature of the seemingly systematic abandonment of a prospering town, one which saw the blood, sweat and tears of many Native Hawaiians and other Pacific Islanders, poured into its success. Clues can be found in the private papers and letters of Joseph F. Smith, but requests and applications to gain access which have been submitted to the LDS Church by several organizations and individuals over the years,have been denied. Work is still being done to petition the church for such access, in order to tell the real story of Iosepa. Some feel the town was abandoned by the church due to the financial burden it posed.

 

In 1971 the Iosepa Settlement Cemetery was placed on the National Register of Historic Places. Within this small cemetery in the middle of the desert known as Skull Valley, lay seventy-nine graves of thirty-three keiki and forty-six adults. While the memorial at Iosepa notes seventy-nine individuals buried at the cemetery, more individuals are actually laid to rest there. Some of the descendants of the Native Hawaiians and others who lived in Iosepa are also interned at the cemetery. The Iosepa Historical Association was founded by one of Iosepa's descendants in the mid-1980's to foster appreciation of Utah's Polynesian heritage and history.

On Memorial Day in 1980, residents of Polynesians in Utah, gathered at Iosepa; some of which were descendants of the former residents, to repair the fence around the cemetery and beautify the site. In 1989, the LDS Church dedicated a monument at the cemetery featuring a bronze bust of a Polynesian warrior in honor of those who lived there. August 28 every year in Utah is known as Hawaiian Pioneer Day.