by: Kāwika Kolomona Kamake'e'āina
Used by permission, Utah State Historical Society, all rights reserved.
Stories
abound in the 1800's of Native Hawaiians leaving the kō Hawai'i pae
'āina (Hawaiian Islands) for parts of North America; this is just one of
those accounts. Through this story we hope to shed more light on the
lives of those who lived and worked in the town of Iosepa, in the state
of Utah.
In an attempt to give a more thorough overview of the Native Hawaiians in this story, when highlighted text is encountered, selecting it will allow the reader to view source documentation.
To download source documentation for your own records, click here. Not all source documents are provided.
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. Portraits by S. F. B. Morse c. 1816From left to right: George P. Kaumuali'i, John Honoli'i, Thomas Hopu, William KanuiView The Full Portraits 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 DaysThrough the LDS Church, Native Hawaiians learned of Zion. As noted by author R. Quinn Gardner; Zion, "is composed of a society of Saints who have covenanted to live in
righteousness, and who, through living fully the laws and ordinances of
the gospel, are made “the pure in heart.”, this predicated their journey from Hawai'i to Salt Lake City, Utah.
Elder Jonathan Hawai'i Napela (1813-1879)
Photograph Taken In 1869 by Charles R. Savage
Salt Lake City, UT
Desert Evening News, May 25, 1907, Part 2, Pg. 21
"Leaves From Old Albums"
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: "I humbly
petition the Board, and its benevolence as our father, to permit me to
stay here with my wife as a kokua, for the following reasons: On August
3, 1843 I took my wife as my legally married wife and on that same day I
vowed before God to care for my wife in health and sickness, and until
death do us part....I am 60 years old and do not have much longer to
live. During the brief time remaining, I want to be with my wife. My
wife has also lived a long life, but with this disease, it will quickly
shorten her life. Such is the reason for this petition."
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.
To view Iosepa on a historical relief map published in 1895, click here.
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 residents carting supplies/goods from rail station.
Used by permission, Utah State Historical Society, all rights reserved.
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. LDS Temple, Salt Lake City, Utah
Truth-The Western Weekly Newspaper
Volume 8, No. 20, Front Page
Photograph Taken: July 25, 1908
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. Building a sidewalk in Iosepa, UT, c.1910
From L to R: John E. Broad, Archie Kennison and William Pukahi, Sr.
Used by permission, Utah State Historical Society, all rights reserved.
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.
Iosepa ranch home, erected in 1889 to house administration offices
for the Hawaiian colony of Iosepa, UT.
Used by permission, Utah State Historical Society, all rights reserved.
The time came in the history of the Native Hawaiians in Utah
when some of them would return to their beloved Hawai'i. A
letter was sent to David McKinley, Hawaiian Consul General stationed in
San Francisco from a Mr. William A. Kinney, dated October 1, 1890.
Within the letter Mr. Kinney related the situation of the Native
Hawaiians in the Warm Springs (a.k.a.: Beck's Warm Springs) area and other parts of Salt Lake City,
along with those in Iosepa. In a subsequent letter dated November 4,
1890, Mr. Kinney wrote to Mr. McKinley that ten adults and eleven keiki
(children) who were living in the Salt Lake City area, wanted to return
to Hawai'i, but did not have the means to do so. Included was also a
number of Native Hawaiians living in Iosepa. In all, some twenty to thirty individuals
wanted to return to Hawai'i. In the end, not all the Native Hawaiians
who expressed their wishes to return home to Hawai'i, would. One
individual died prior to their return and others held back, deciding
instead to stay the course. In all, only thirteen individuals from the
original group of Native Hawaiians that expressed their wishes to Mr.
Kinney, returned to Hawai'i. Two of these individuals were Samuela Ki'i
(w) and Lima (w) who returned with their 'ohana (families) to Hawai'i.  Cecil Brown, Esq. (k) (1850-1917)
In
1894, the Republic of Hawai'i Government sent Cecil Brown, Esq. (k) (1850-1917); a prominent
businessman and a respected member of the Hawaiian government, to Iosepa and parts of Salt Lake City. There he met with and
encouraged Native Hawaiians; if they so wished, to return to Hawai'i and
offered full passage home at no cost to them. On April 12, 1894 fifteen
Native Hawaiians arrived by train in San Francisco from various parts of Utah. This
group included six adults and nine keiki (children). There they would
board a ship which would take them home to Hawai'i. The trip was paid in
full by the Hawaiian government. In August of the same year,
Native Hawaiians in Utah received a letter from the Hawaiian Consul
General in San Francisco offering free passage to Hawai'i if they so
chose to return. At this point, some Native Hawaiians
took this as their government ordering them back home and they complied.
Others saw this as an option and chose to stay. Despite
all of this, the residents of Iosepa moved on with their lives,
struggling to cope with the rigors of living in the desert. The
population of Iosepa in 1901 was still around one hundred individuals,
but by 1908 it had grown a little more. The 1910 U.S. Federal Population
Census put the population of Iosepa at 187 individuals and by 1915 it
had
swelled to 228. Residents included not only Native Hawaiians, but other
Polynesians such as Sāmoans, Tongans, Tahitians, Māori. Also, some
residents were Portuguese, Scottish and English.
In the Deseret
Evening News of 1908, a report covering the Hawaiian Pioneer Day events
in Iosepa on August 28, counted the number of individuals in attendance;
they included:
"...100 Hawaiians, 27 American Indians, 13 Samoans, 6 Maoris, 1 Portugese [Portuguese], 5 half caste Portugese [Portuguese], 3 families of Scotchmen, [and] several families of English..."
Iosepa, UT Residents Celebrating Pioneer Day, August 28, 1914
Used by permission, Utah State Historical Society, all rights reserved. Annually
the church would hold a conference with the residents of Iosepa, to
assess the situation in the town. It is thought that these meeting were held around the Pioneer Day celebrations. This would provide the residents the opportunity to voice any concerns, needs, wants, etc. that they had. The
information discussed in these meetings is not know, neither are any
notes known of that may have been kept during these events.
 Iosepa Troubadours c.1910
Used by permission, Utah State Historical Society, all rights reserved.
The Native Hawaiians of Iosepa even formed their own
musical group, dubbed the Iosepa Troubadours, they composed several
songs and entertained the towns people and visitors alike. They also
traveled to Salt Lake City and other places.
The Iosepa Troubadours were not the only musical group to come out of
Iosepa, but they are the ones that most can find pictures and mentions of
in the annals of history. Native Hawaiians continued to practice
many cultural traditions, despite the distance from their native lands.
Unlike Native Hawaiians in Hawai'i, residents of Iosepa were not forced
to push their language and other aspects of their culture aside. They
continued to speak Ka ‘Ōlelo Hawai‘i (the Hawaiian language) in church
and in many public meets. With the managers of the IASC being former
missionaries in Hawai'i, speaking the language was not detrimental to
communication.   Iosepa Townsite PlatFiled in 1908
The town grew to not only boast homes, but also a school, chapel, store
and
even a sawmill. At its height, Iosepa included a public square;
named Imilani Square, which consisted of 169 acres. All streets in the
town were given Hawaiian
names such as Honolulu Avenue, Waimea Avenue, Laie Avenue and Wailuku
Avenue, just to name a few. All of the blocks in the town were divided
into four lots which consisted of 3/4 acre plots and each lot was
situated on a corner of the block. In 1906 a telephone line was
installed in the town for the first time, allowing easy communication
between the residents and other areas of Utah, such as Salt Lake City. Iosepa School, Situated at the Center of Imilani Square
Front Center: John Mahoe with keiki kāne (son) Solomon
Over
1,100 acres of land were farmed
to produce vast quantities of agricultural staples for the town. In 1904
it was reported that the town had 500 head of cattle, raised 1,000 tons
of hay, 5,200 bushels of wheat and barley, and 800 bushels of potatoes,
along with 50 tons of squash. This allowed the IASC to record a profit
of $20,000 by 1914. By 1915 Iosepa had an estimated 5,000 acres of crops
that were cultivated. The large acreage in Iosepa was accomplished by
the purchase of additional land by the church in 1890, 1893 and 1902. But farming wasn't always trustworthy and stable; several
crop failures over the years forced the men of Iosepa to seek work in
the gold and silver mines in the area. This was hard and dangerous work,
where wages were very low and working conditions were deplorable. Yet
it was necessary in order to sustain and ensure that Iosepa could
continue to thrive.
In 1915 an announcement by the LDS
Church regarding the building of a temple in Lā'ie, O'ahu gave rise to
the possibility for the Native Hawaiians to return home. While historic
accounts state that no official directive from the church to leave
Iosepa and return to Hawai'i was given, other records show that then
President of the LDS Church, Joseph F. Smith, told residents they must
leave for Hawai'i to help with construction on the temple in Lā'ie.
Church leaders agreed to fund the return trip to Hawai'i for any
resident of Iosepa who could not afford it. This resulted in a mass
desertion of the town and by 1917 it was almost completely abandoned.
Eventually, the land was sold to the Deseret Livestock Company. Some
of the residents of Iosepa were longing to return home to Hawai'i, but
some had only known Iosepa as their home, the keiki (children) of
those who resided in this small town in the desert. Residents of Iosepa If
you are the descendants of one or more of the individuals mentioned in
this portion of the article, and would like to contribute more
information, please Contact Us. 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). In October of the same
year, they had a son, John Nawahine, Jr. (k). In July of 1891, they had a
daughter, Caroline Nawahine (w). In 1897 they would come to Iosepa.
Thirteen years later on August 4, 1910, Cecelia would pass in Iosepa and
be buried in the towns cemetery where her gravestone can still be found
today.
In 1945, Cecelia's gravestone was found to have developed a
crack that caused the top to fall from the remainder of the marker. It
was kindly repaired to its present state. A photograph taken of the
gravestone on November 4, 1945, shows it to be tapered at the top and
brought to a point. It also was made of a stone that was more white than
the now grey color that over 100 years of weather has brought out.
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.Gravestone of Maria Pakaha'ai Makaiau (w) (1849-1900)
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. Gravestone of John Kapa'a'āina Kaimi (k) (1878-1898)
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. Gravestone of Kapainui Kalauao (w) (1817-1891)
Used by permission, Utah State Historical Society, all rights reserved. Kapainui
Kalauao (w), aged 74 years, is also buried and remembered by a
gravestone at the Iosepa Settlement Cemetery . She was born in Hawai'i
in 1817 and passed in Iosepa on June 20, 1891. She married Nauhee
Kalauao (k) on July 19, 1889 in the town of Cache, UT. She may have been
older than originally reported based on the Utah Burials database which
has her birth date listed as June 20, 1801. This would mean that she
was 90 years old upon her passing. (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 t o 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. Gravestone of Connie Ho'opi'i'āina (w) (1894-1968)
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. Iosepan women and child, circa 1898
Thought to be Kaloi Hawele (w) holding Mamie Lahela Pukahi (w) (1901-?)
Kaloi
Hawele (w) (1869-1933) was born in Kaupo, Maui in 1871 and passed in
1933 at the age of 64. Her parents were Keawe Hawele, Sr. (k) (1840-?)
from Nahiki, Maui and Kailianu (w) (1844-?). She married Kahana Pukahi
(k) (1859-1932?) in Logan, Utah on April 1, 1891. Together they had one keiki (child) that is known, that being Mamie Lahela Pukahi (w) (1901-?) who was born in Iosepa.
Kaloi's
(w) parents had five other keiki (children); Keawe Hawele, Jr. (k)
(1862-1900), Kane Hawele (k) (1864-1890), Ka'aikaula Hawele (w)
(1866-1934) and Keala Hawele (k) (1868-?). One of the keiki (children's)
names is unknown. All were born in Kaupo, Maui.
Kahana Pukahi's 'ohana (family) was from Kaua'i island, but moved to Lā'ie, in the Ko'olauloa District of the island of O'ahu. Some of the 'ohana (family) moved to Iosepa and eventually back to Lā'ie.Kaloi's
sister Ka'aikaula Hawele (w) (1866-1934); born on May 26, 1866, married
Joseph Paele Kalohelani/Kalopelani, Jr. (k) (1860-1923); his father was
Joseph Paele Kalohelani/Kalopelani, Sr. (k) and his mother was Kahue
(w). Ka'aikaula and Joseph, Jr. are known to have two keiki (child),
Rebecca Kalohelani/Kalopelani (w) who was born in 1897 and passed on
October 5, 1917 in Keokea, Maui at the age of 20 years. Also they had a
son, Joseph Paele Kalohelani/Kalopelani, III (Jr.) (k) (1890-?). He
married Akiao Ah Kuna (w) (1900-?) in Hana, Maui and had several keiki
(children). It is interesting to note that on the marriage record for
Joseph, III (Jr.) (k) and Akiao (w), Ka'aikaula is listed as using the
name Sarah Ka'aikaula.
Ka'aikaula herself passed on February 21,
1934, at the age of 68 years. Her husband, Joseph passed on January 16,
1923 in Hana Township, on the island of Maui at the age of 63 years.
Building A Lasting Memory 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.
To take a 360 degree tour of this monument and the cemetery, click here.
It
is through the experiences of the Native Hawaiians at Iosepa, that we
learn more about ourselves. It is through their sacrifices that they
continue to provide us with insights into the fortitude of the human
spirit. Let us not forget the inroads they made into the history of our
people.
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