Ali’i / Chiefs / Governance | Page 3

September 20, 2018 by Peter T Young Leave a Comment

Treason

The Penal Code of the Hawaiian Kingdom of 1850 notes,
Section 1. Treason defined.
2. Allegiance.
3. Local allegiance.
4. Ambassadors and others.
5. An overt act is requisite to levying war.
6. The war must be levied for the dethroning or destruction of the King, or for some general purpose.
7. An accessory before the fact.
8. The testimony of two witnesses requisite to convict of treason.
9. Punishment.
10. Punishment for concealing knowledge of the commission of treason.

1. Treason is hereby defined to be any plotting or attempt to dethrone or destroy the King, or the levying of war against the King’s government, or the adhering to the enemies thereof, giving them aid and comfort, the same being done by a person owing allegiance to this kingdom.

2. Allegiance is the obedience and fidelity due to the kingdom from those under its protection.

3. An alien, whether his native country be at war or at peace with this kingdom, owes allegiance to this kingdom during his residence therein, and during such residence, is capable of committing treason against this kingdom.

4. Ambassadors and other ministers of foreign states, and their alien secretaries, servants and members of their families, do not owe allegiance to this kingdom, though resident therein, and are not capable of committing treason against this kingdom.

5. To constitute the levying of war, contemplated in the first section of this chapter, it shall be requisite that the persons concerned therein be parties to some overt act, in or towards procuring, preparing or using force, or putting themselves in a condition in readiness to use force, either by being present at such overt act, or by promoting, aiding in, or being otherwise accessory before the fact to the same.

6. In order to constitute the levying of war, the force must be employed or intended to be employed for the dethroning or destruction of the King or in contravention of the laws, or in opposition to the authority of the King’s government, with an intent or for an object affecting some of the branches or departments of said government generally …

… or affecting the enactment, repeal or enforcement of laws in general, or of some general law; or affecting the people, or the public tranquility generally; in distinction from some special intent or object, affecting individuals other than the King, or a particular district.

7. An accessory before the fact to treason is guilty of treason, and shall be subject to prosecution, trial and punishment therefor, though the principals more directly concerned have not been convicted, or are not amenable to justice.

8. No person shall be convicted of treason but by the testimony of two or more lawful witnesses to the same overt act of treason whereof he stands charged, unless he shall in open court, confess such treason.

9. Whoever shall commit the crime of treason, shall suffer the punishment of death; and all his property shall be confiscated to the government.

10. If any person who shall have knowledge of the commission of treason against this kingdom, shall conceal the same, and shall not, as soon as may be, disclose and make known such treason to the Governor of the island on which he resides, he is guilty of a great crime …

… and shall be punished by a fine not exceeding five thousand dollars, or imprisonment at hard labor not exceeding ten years, in the discretion of the court. (Penal Code of the Hawaiian Kingdom, 1850) (Image shows Fort Kekuanohu, Fort Honolulu, later the prison – Judiciary, Yee)

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Honolulu Waterfront-Fort-Prison-Judiciary

September 15, 2018 by Peter T Young Leave a Comment

I aliʻi nō ke aliʻi i ke kānaka

A chief is a chief because of the people who serve him (Pukui 1983:125, verse 1150))

McGregor and MacKenzie (2014:96-105) provide a general description of governance at the Island, moku (district), ahupuaʻa and family scale.

“Although the ruling chiefs and their land stewards enjoyed certain appropriation rights over the land and the people, … this was a system of mutual obligation and benefit between the chiefs and the people.”

“The aliʻi nui (paramount chief) and aliʻi ʻai moku (district chiefs) controlled the land that was distributed among the makaʻāinana (common people).”

“The aliʻi nui (paramount chiefs) and aliʻi ʻai moku (district chiefs) were obligated to manage and oversee the production on the land in a manner that provided for the well-being of all the people through pono or balanced and judicious rule.”

“They regulated the use of scarce resources; apportioned these resources among the people according to principles of fair usage; regulated the use of water, which was the most valued resource of the land …”

“… assured that the irrigation systems were properly maintained; conducted proper rituals to the gods who embodied nature; and conserved the resources of the land through restriction and replacement policies.”

“In return, the families of commoners were obliged to provide labor service and products of the land to the aliʻi (chiefs) and konohiki (land stewards).”

“Functionally, the stratified structure for land utilization and stewardship followed this following basic hierarchy:
• aliʻi nui (paramount chief) of the island
• aliʻi ʻai moku (district chiefs) to oversee each moku
• aliʻi ʻai ahupuaʻa (land division chiefs) overseeing the ahupuaʻa
• konohiki (land chief, headman) who resided in the ahupuaʻa
• luna (and stewards) who assisted with specific issues (i.e. luna wai was responsible for the fresh water flow and irrigation system)
• makaʻāinana (common people) never owned or ruled land”

“While Native Hawaiian oral traditions record cases of arbitrary, irresponsible, and self-serving ruling chiefs who abused the people, they were clearly exceptional cases and such chiefs were quickly replaced with responsible chiefs who cared for the well-being of the people.”

The Hawaiian proverb (‘ōlelo no‘eau), “I aliʻi no ke aliʻi i ke kānaka,” “A chief is a chief because of the people who serve him,” reflects the Hawaiian attitude that the greatness of a chief was judged according to the welfare of the people under him. (McGregor 2007:29)

The Hawaiian historian David Malo wrote, “In former times, before Kamehameha, the chiefs took great care of their people. That was their appropriate business, to seek the comfort and welfare of the people, for a chief was called great in proportion to the number of his people”.

As the Native Hawaiian society became more stratified, kapu (sacred restrictions) were employed to elevate and separate the aliʻi nui (paramount chiefs) from the lesser aliʻi (chiefs) and the makaʻāinana (commoners). (Art by Herb Kane.)

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Royalty-(HerbKane)

September 12, 2018 by Peter T Young Leave a Comment

Kapuāiwa Building

In the late-1860s, plans were underway for a Government Building and the need for this building was even more urgent than that for a palace.

Officials were scattered in rented offices around the town, the legislature had no home and the courts had long since outgrown their quarters in the old coral Court House on Queen Street.

Suggestions were made to develop a government center on the Esplanade at the foot of Fort Street, on recently reclaimed land owned by the government.

This area, it was urged, was close to the business interests of Honolulu, and with the government printing office nearby, would make a convenient civic center, Kamehameha V, however, envisioned a civic center around the palace, and plans were made to purchase the Mililani premises on King Street, ‘a long and fatiguing journey (away) over the dustiest street in the city.’

In 1871, King Kamehameha V commissioned two architects in Sydney, Australia, through the Hawaiian Consul there, to submit plans for a new royal palace in Honolulu. (HABS)

Rather than a palace, the cornerstone of Ali‘iolani Hale to serve as a Government Building was laid on February 19, 1872 with full Masonic ceremony. The new building was of concrete block, a technique first used in 1870 when the government built the Post Office building.

Kamehameha V never saw the completion of the Government Building; nor did they build his new Palace. The Government Building officially opened by the Legislature on April 30, 1874.

‘Ali‘iolani House’ is the name by which the new Government house is to be hereafter known, by command of His Majesty (Kalākaua.) “‘Ali‘iolani’ was one of the titles given to Kamehameha V at his birth, and is now appropriately applied to the building which was projected under his reign.” (Pacific Commercial Advertiser, May 2, 1874)

In 1882, the Legislature appropriated funds for the construction of a fireproof building to house important government documents and other records. In March 1884, work finally started on the new building in the ’Ali‘iolani Hale Yard.’

It was one of the structures in Kamehameha V’s projected civic center and was given one of the Monarch’s personal names, Kapuāiwa. When completed late in the year, it provided quarters for the Surveyor General, Superintendent of Public Works and Tax Collector.

The original two-story building was constructed by George Lucas in 1884 to house official government documents but was immediately put to use housing government offices instead.

The Kapuāiwa Building is a simpler version of Ali‘iolani Hale which has been described as an ‘English inspired ideal of Italian Renaissance Architecture.’

Architecturally, the Kapuāiwa Building is significant to the Civic Center Complex in Honolulu. It was the third structure in Kamehameha V’s projected civic center and was given one of the Monarch’s personal names, Kapuāiwa. (HHF)

In 1927, Kapuāiwa, by then known as the Board of Health Building because of its long-term occupant, was extensively repaired. In 1930, the Waikiki wing was added in the same character and detail as the original. Extensive renovation to the existing structure was also performed.

Another downtown building carries Kapuāiwa’s names; in 1871, the Kamehameha V Post Office at the corner of Merchant and Bethel Streets was constructed.

Kapuāiwa died on his 42nd birthday (December 11, 1830 – December 11, 1872.) He was given the Christian name Lot and the Hawaiian name Kapuāiwa, which means ‘mysterious kapu’ (taboo) or ‘the sacred one protected by supernatural powers.’ (ksbe)

His mother was Kīnaʻu, a daughter of Kamehameha I (she became the Kuhina nui, in 1832.) His father was Mataio Kekūanāoʻa, a descendent of the Chiefs of the Island of Oʻahu (he was governor of Oʻahu, as well as a member of the House of Nobles and the Privy Council.)

Lot was most often called Lot Kamehameha and that is how he signed his letters and other writings. (ksbe) He had three brothers and a sister (David Kamehameha, Moses Kekūāiwa, Alexander Liholiho and Victoria Kamāmalu, the youngest of the children. (David died in 1835 at the age of seven. Moses was nineteen years old when he died in 1848.) (ksbe)

Lot Kapuāiwa was hānai to Chief Hoapili of Lahaina and Princess Nahiʻenaʻena (daughter of Kamehameha I and Keōpūolani; she was sister to Liholiho and Kauikeaouli (they were later Kamehameha II and III.)) Lot ascended to the throne as Kamehameha V on November 30, 1863, on the death of his younger brother.

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Kamehameha_V_Post_Office-(WC)

September 11, 2018 by Peter T Young Leave a Comment

Kekauʻōnohi

“The Queen dowager (Kaʻahumanu), the favourite of Tammeamah (Kamehameha), was stretched out on some very fine mats, and wrapped up in a beautiful piece of cloth of Lavalliere colour.”

“A young man, very well made, and remarkably clean, waved before her an elegant fan made of birds’ feathers; and a young woman brought to her at intervals, a small vase made of the calebash, as a spitting-dish; it was half filled with flowers, and covered with a handkerchief tied about it.”

“This vase was also offered to the other Princesses; but it was evident that all the care, and the greater part of the attentions were devoted to the favourite, whose name was Tammeamaroo (Kamamalu).”

“There were five of these Queens (wives of Liholiho); and she of whom I speak, who weighed at least thirty stone, was the smallest. The others were rather shapeless masses of flesh than human figures.”

“Their room was small, and crowded with calebashes, mats, little boxes from China, and with pieces of English and country cloths, all lying about in every corner.”

“The entrance was obstructed by a great crowd round the door, and there was a guard placed close by, to watch over the safety of the Princesses.”

“On enquiring what kind of amusements they had, and how they passed their time, we were informed that they were occupied in keeping death at a distance; which must be admitted to be rather difficult, considering the ability of the physician whom I have described to you. Happy are those who can do without him! and still happier those who require no other!”

“Our officious interpreter however having returned, we went with him to the King, who received us in the brilliant costume of which I have already spoken, but with such a stiff air, that we immediately supposed his limbs had been accustomed to greater freedom.”

“I sketched his portrait along with that of his wife, and included in the picture his principal officers, lying at his feet, and his two life-guards with birds-feather cloaks, who, with drawn swords, appeared ready to defend him.”

“We presented the Sovereigns with an Indian shawl, and a pair of handsome ear-rings; but we had the mortification to see that they received our presents with indifference, and without appearing to attach the slightest value to them.”

“Before we retired, our master of the ceremonies asked me to perform a few sleight-of-hand tricks in the presence of the court, and the King gave me a pack of French cards: I readily complied, and, novice as I am in this art, I was very much amused at the surprise of the officers, and particularly at the unmeaning look of the King.”

“His wife requested me in the most polite manner to teach her some of the tricks; I consented, and had the pleasure of seeing her practise some of them with great dexterity.”

“This young lady is the sister of her husband. In her manners she has something childish, soft, and even simple; which is, however, in her not unbecoming. The presence of the King puts no restraint on the demonstrations of her affection, or on her tender caresses. …”

“I would strongly recommend to strangers who go to Owhyhee, and wish to pass some agreeable moments there, to get acquainted with this interesting female.”

“Her name is Kaou-Onoe (Kekauʻōnohi): she is about five feet six inches high; her shoulders are broad, her bosom small, and her eyes amorous; her limbs are plump and well formed, and her hands and feet extremely delicate.”

“She is remarkably clean in her person. On her body are some round marks, caused by the burns she inflicted on herself on the death of her father; but I observed with pleasure that not a single tooth had been extracted.”

“King Riouriou (Liholiho) has four other wives (Kamāmalu, Kīnaʻu, Kekāuluohi and Pauahi); but it is very evident that he loves Kaou-Onoe the best of any of them. Things which appear most extraordinary in the eyes of Europeans are here quite natural; and we are often astonished or shocked at customs, which the Sandwich islanders regard as of no consequence.”

“For example, the present King has married one of his father’s widows, out of love, we were told, for the deceased. If Kaou-Onoe ever has a rival, I do not believe she will be one of the present Princesses; one of whom, however, is tolerably pretty and agreeable.”

“At our first visit, only Kaou-Onoe was in the King’s apartment. The other Princesses were in a neighbouring hut, into which they invited us; and where we witnessed a very interesting scene.”

“The favourite’s brother, who had just returned from Woahoo, came in, labouring under evident emotion. Kaou-Onoe, who had accompanied us, embraced him with the greatest affection …”

“… and while we were remarking the difference between her tender caresses and those of other female sovereigns, our attention was arrested by the sobs and groans of a multitude of women, squatted on their heels at the further end of the room.”

“For some moments a religious silence was preserved – the recollection of the virtues of the great Tammeamah was doubtless the occasion of their lamentations. A people cannot be wicked, who shed so many tears to the memory of a good Prince.”

“In embracing one another here, the people place their noses together and breathe strongly. If we may believe however what we heard, they began to understand the European mode of salutation.” (Arago; portions of Letter CXIII, August 1819)

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September 10, 2018 by Peter T Young Leave a Comment

Baibala

“The BIBLE, I say, the BIBLE only, is the Religion of Protestants!” (William Chillingworth (October 12, 1602 – January 30, 1644); The Religion of Protestants A Safe Way to Salvation)

Missionaries Wanted Hawaiians to Read the Word of God

Every Protestant believer is essentially expected to read scripture directly – not simply listen to teachings from scripture, presented by priests (as done by Catholics). (StackExchange)

“The first object with the missionaries … was to prepare elementary books, and to multiply copies, so that the ability to read intelligibly might become as extensive as possible. Their next object was to translate the Scriptures, and thus put it within the power of the whole population, who would take the trouble to learn, to read the word of God in their own language.” (Christian Observer, June 1832)

“For them, the Bible was the very voice of God, and any manifestation of religion without a Bible to depend on would quickly go astray and soon become only one more man-made religion. Had they converted all Hawaiians, but left them without a Bible, their mission, by their own standards, would have been incomplete and, in the end, doomed to failure.” (Lyon)

Hawaiians were Seeking the ‘New Technology’ of Literacy

“The missionary effort is more successful in Hawai‘i than probably anywhere in the world, in the impact that it has on the character and the form of a nation. And so, that history is incredible; but history gets so blurry …”

“The missionary success cover decades and decades becomes sort of this huge force where people feel like the missionaries got off the boat barking orders … where they just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’”

“And it’s so not the case ….”

“The missionaries arrived here, and they’re a really remarkable bunch of people. They are scholars, they have got a dignity that goes with religious enterprise that the Hawaiians recognized immediately. …”

“The Hawaiians had been playing with the rest of the world for forty-years by the time the missionaries came here. The missionaries are not the first to the buffet and most people had messed up the food already.”

“(T)hey end up staying and the impact is immediate. They are the first outside group that doesn’t want to take advantage of you, one way or the other, get ahold of their goods, their food, or your daughter. … But, they couldn’t get literacy. It was intangible, they wanted to learn to read and write”. (Puakea Nogelmeier)

“I think literacy was … almost like the new technology of the time. And, that was something that was new. … When the missionaries came, there was already contact with the Western world for many years…. But this was the first time that literacy really began to take hold. The missionaries, when they came, they may have been the first group who came with a [united] purpose. They came together as a group and their purpose was to spread the Gospel the teachings of the Bible. …”

“But the missionaries who came, came with a united purpose … and literacy was a big part of that. Literacy was important to them because literacy was what was going to get the Hawaiians to understand the word of the Bible … and the written word became very attractive to the people, and there was a great desire to learn the written word. … Hawai‘i became the most literate nation at one time.” (Jon Yasuda, one of the intern translators who participated in the Ali‘i Letters translation project)

Translation of the Bible

“The Hawaiian translation of the Bible (Baibala in Hawaiian) remains the largest single volume ever printed in Hawaiian, with over 1,400 densely packed pages in its most recent incarnation (2012), slimmed down from an original (and unwieldy) 2,300 pages (1837-1839).” (In making of the Baibala in to the Hawaiian language, they translated the Hebrew Bible and Greek New Testament – it was not a translation from or to English.)

“It is probably also the largest and most demanding single literary project since Hawaiian became a written language, requiring the active involvement of at least nine regular participants (four American ministers and five Native scholars) and numerous others who contributed to a lesser, but significant, degree over a period of more than ten years.”

“The participants were the elite scholars of their nations: the Americans were the best-educated men of their generation, skilled to a surprising degree in the ancient biblical languages, while the Hawaiians were among the highest-ranking ali‘i ‘chiefs’ and kākā‘ōlelo ‘chiefly advisors’, each one a profound scholar in the language and oral literature of Hawai‘i. The result of their long and fruitful cooperation was a superb Bible translation, far exceeding what either group could have produced on its own.”

“Two of the qualities that mark a good translation are fidelity and readability. The ideal translator has a firm and nuanced command of the source language (in this case, Hebrew, Aramaic, and ancient Greek) and is, ideally, a well-educated native speaker of the target language (here, Hawaiian).”

“Not one of those who worked on the Baibala possessed both of these qualifications. The result of their collaborative efforts is a testament to both.” (Lyon)

This is only a summary; Click HERE to read more on the Baibala.

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