Editing Lāʻie, Hawaii (section)

==History==
Historically, {{lang|haw|Lā{{okina}}ie|italic=no}} was a {{lang|haw|pu{{okina}}uhonua}}, a sanctuary for fugitives.  While a fugitive was in the {{lang|haw|pu{{okina}}uhonua}}, it was unlawful for that fugitive's pursuers to harm him or her. During wartime, spears with white flags attached were set up at each end of the city of refuge.  If warriors attempted to pursue fugitives into the {{lang|haw|pu{{okina}}uhonua}}, they would be killed by sanctuary priests. Fugitives seeking sanctuary in a city of refuge were not forced to permanently live within the confines of its walls. Instead, they were given two choices. In some cases, after a certain length of time (ranging from a couple of weeks to several years), fugitives could enter the service of the priests and assist in the daily affairs of the {{lang|haw|pu{{okina}}uhonua}}.  A second option was that after a certain length of time the fugitives would be free to leave and re-enter the world unmolested. Traditional cities of refuge were abolished in 1819.<ref>Mulholland, John F. ''Hawaii's Religions''. [[Rutland (city), Vermont|Rutland]]: Tuttle, 1970, p. 121</ref>

The history of {{lang|haw|Lā{{okina}}ie|italic=no}} began long before European contact.  The name {{lang|haw|Lā{{okina}}ie|italic=no}} is said to derive from two Hawaiian words: {{lang|haw|lau}} meaning "leaf", and {{lang|haw|{{okina}}ie}} referring to the {{lang|haw|{{okina}}ie{{okina}}ie}} (red-spiked climbing screwpine, ''[[Freycinetia arborea]]''), which wreaths [[Hawaiian tropical rainforests|forest]] trees of the uplands or {{lang|haw|mauka}} regions of the mountains of the [[Koʻolau Range|{{lang|haw|Koʻolau|nocat=y|italic=no}} Range]] behind the community of {{lang|haw|Lā{{okina}}ie|italic=no}}. In [[Hawaiian mythology]], this red-spiked climbing screwpine is sacred to {{lang|haw|[[Kāne Milohai|Kāne]]|italic=no}}, god of the earth, god of life, and god of the forests, as well as to {{lang|haw|[[Laka]]|italic=no}}, the patron goddess of the [[hula]].

The name {{lang|haw|Lā{{okina}}ie|italic=no}} becomes more environmentally significant through the Hawaiian oral history ({{lang|haw|ka{{okina}}ao}}) entitled {{lang|haw|Laieikawai}}. In this history, the term {{lang|haw|ikawai}}, which means "in the water", also belongs to the food-producing tree called {{lang|haw|kalalaikawa}}.  The {{lang|haw|kalalaikawa|italic=no}} tree was planted in a place called {{lang|haw|Paliula|italic=no}}'s garden, which is closely associated with the spiritual home, after her birth and relocation of {{lang|haw|Laieikawai|italic=no}}.  According to Hawaiian oral traditions, the planting of the {{lang|haw|kalalaikawa|italic=no}} tree in the garden of {{lang|haw|Paliula|italic=no}} is symbolic of the reproductive energy of male and female, which union in turns fills the land with offspring. From its close association with nature through its name, and through its oral traditions and history, the community of {{lang|haw|Lā{{okina}}ie|italic=no}} takes upon itself a precise identification and a responsibility in perpetuating life and in preserving all life forms. Sometimes the land itself provided sanctuary for the Hawaiian people. {{lang|haw|Lā{{okina}}ie|italic=no}} was such a place. The earliest information about {{lang|haw|Lā{{okina}}ie|italic=no}} states that it was a small, sparsely populated village with a major distinction: "it was a city of refuge". Within this city of refuge were located at least two {{lang|haw|[[heiau]]}}, traditional Hawaiian temples, of which very little remains today.  {{lang|haw|''Moohekili'' heiau|italic=unset}} was destroyed, but its remains can be found in [[taro]] patches {{lang|haw|makai}} (seaward) of [[Laie Hawaii Temple]] belonging to [[the Church of Jesus Christ of Latter-day Saints]] (LDS Church).  Towards the mountain ({{lang|haw|mauka}}), the remains of {{lang|haw|''Nioi'' heiau|italic=unset}} can be found on a small ridge.  All that is left of {{lang|haw|Nioi}} is a coral platform.<ref>Sterling & Summers 1978, p. 158</ref>

Between 1846 and 1848, the traditional Hawaiian feudal ownership of land by the king, the {{lang|haw|ali{{okina}}i nui}}, and his leading chiefs or {{lang|haw|konohiki}} was changed through the [[Great Mahele|Great {{lang|haw|Mahele|nocat=y}}]], or major land division. The {{lang|haw|ali{{okina}}i nui}} at the time was {{lang|haw|Kauikeaouli|italic=no}} King [[Kamehameha III]], and his {{lang|haw|konohiki}} (leading chief) for {{lang|haw|Lā{{okina}}ie|italic=no}} was {{lang|haw|Peni Keali{{okina}}iwaiwaiole|italic=no}} (which means "The Chief without Riches"); the wife to this {{lang|haw|konohiki}} descended directly from the {{lang|haw|ali{{okina}}i nui}} of {{lang|haw|O{{okina}}ahu|italic=no}} named Kakuiewa, making his wife of higher rank than he. The result of the {{lang|haw|mahele}} was not in compliance with the original intent of Kamehameha III. The result was that the chiefs received about {{convert|1500000|acre|km2}}, the king kept about {{convert|1|e6acre|km2}}, which were called crown lands, and about {{convert|1|e6acre|km2}} were set aside as government lands.

The land of the {{lang|haw|mahele}} itself was cut up into parcels, much like the traditional Hawaiian land divisions, centering on the {{lang|haw|[[ahupua'a|ahupua{{okina}}a]]}}, which followed a fairly uniform pattern. Each parcel was shaped roughly like a piece of pie with the tip in the mountains, the middle section in the foothills and coastal plain, and the broad base along the ocean front and the sea. The size and shape of the {{lang|haw|ahupua{{okina}}a}} varied. However, the purpose of these remained the same. The village of {{lang|haw|Lā{{okina}}ie|italic=no}} is located in the {{lang|haw|ahupua{{okina}}a}} of {{lang|haw|Lā{{okina}}ie|italic=no}}. As such, {{lang|haw|Lā{{okina}}ie|italic=no}} followed the general pattern of life in the {{lang|haw|ahupua{{okina}}a}}, but only the valleys in the foothills had ample water. There were ten streams that flowed through the {{lang|haw|ahupua{{okina}}a}} of {{lang|haw|Lā{{okina}}ie|italic=no}} before 1865 (see 1865 map). Their names were {{lang|haw|Kahooleinapea|italic=no}}, {{lang|haw|Kaluakauila|italic=no}}, {{lang|haw|Kahawainui|italic=no}}, {{lang|haw|Kaihihi|italic=no}}, {{lang|haw|Kawaipapa|italic=no}}, {{lang|haw|Kawauwai|italic=no}}, {{lang|haw|Wailele|italic=no}}, {{lang|haw|Koloa|italic=no}}, {{lang|haw|Akakii|italic=no}}, and {{lang|haw|Kokololio|italic=no}}. There were more streams flowing through the {{lang|haw|ahupua{{okina}}a}} of {{lang|haw|Lā{{okina}}ie|italic=no}} than through any of the other surrounding {{lang|haw|ahupua{{okina}}a}}, including {{lang|haw|Kaipapau|italic=no}} and {{lang|haw|Hauula|italic=no}} to the southeast and {{lang|haw|Malaekahana|italic=no}}, {{lang|haw|Keana|italic=no}}, and {{lang|haw|Kahuku|italic=no}} to the northwest.

===Latter-day Saints===
A new phase of development for {{lang|haw|Lā{{okina}}ie|italic=no}} began when the plantation of that name was purchased by George Nebeker, the [[mission president|president]] of the LDS Church's Hawaiian [[Mission (LDS Church)|Mission]].  The Latter-day Saints in Hawaii were then encouraged to move to this location.<ref>Jenson, Andrew. ''Encyclopedic History of the Church of Jesus Christ of Latter-day Saints''. (Salt Lake City: Deseret News Press, 1941) p. 324</ref> This purchase occurred in 1865.<ref name="Mulholland, p. 122">Mulholland, ''Hawaii's Religions'', p. 122</ref> The [[sugarcane]] [[sugar plantations in Hawaii|plantation]] was rarely profitable, and through 1879 the church had subsidized its operations with about $40,000.<ref name="Mulholland, p. 122"/>

Soon after the settlement a sugar factory was built.  Much of the land was used to grow sugar, but other food crops were also raised.  Significantly, {{lang|haw|Lā{{okina}}ie|italic=no}} was one of the few sugarcane plantations where both {{lang|haw|[[kalo in Hawaii|kalo]]}} ([[taro]]) and sugar were grown simultaneously.  This was unusual because sugar and {{lang|haw|kalo}} are both thirsty crops.  In the plantation economy of Hawaii in the late 19th century and early 20th century, {{lang|haw|kalo}} usually lost out to sugar. One of the reasons both {{lang|haw|kalo}} and sugar grew on the plantation is because of the commitment of Hawaiian plantation workers to growing their staple. Their dedication to growing {{lang|haw|kalo}} included their insistence that Saturday not be a work day on the plantation so that they could make {{lang|haw|[[poi (food)|poi]]}} for their families.<ref>{{cite thesis|first=Cynthia |last=Compton |title=The Making of the Ahupuaa of Laie into a Gathering Place and Plantation, The Creation of an Alternative Space to Capitalism |date=December 2005 |url=http://contentdm.byu.edu/cgi-bin/showfile.exe?CISOROOT=/ETD&CISOPTR=562&filename=etd1151.pdf|archive-url=https://web.archive.org/web/20110807183621/http://contentdm.lib.byu.edu/cgi-bin/showfile.exe?CISOROOT=/ETD&CISOPTR=562&filename=etd1151.pdf |access-date=2008-10-28 |archive-date=2011-08-07 }}</ref> Both schools and church buildings were constructed in the town in the ensuing years.

Samuel E. Woolley, who served as the LDS Church's mission president for 24 years, pushed the expansion of the operations at Laie.  In 1898 he negotiated a $50,000 loan that allowed for the building of a new pump.<ref>Mulholland, ''Hawaii's Religions'', p. 123</ref>

The Hawaiian Mission was headquartered in {{lang|haw|Lā{{okina}}ie|italic=no}} until 1919 when the headquarters were moved to Honolulu, but by then the temple had been built in {{lang|haw|Lā{{okina}}ie|italic=no}}, so it remained the spiritual center of the Latter-day Saint community in Hawaii.<ref>Jenson.  ''Encyclopedic History''. p. 324</ref>