General | Images of Old Hawaiʻi

June 17, 2018 by Peter T Young Leave a Comment

Paradoxical Commandments

The Paradoxical Commandments were written by Kent Keith when he was 19, a sophomore at Harvard College. He wrote them as part of a book for student leaders entitled ‘The Silent Revolution: Dynamic Leadership in the Student Council’, published by Harvard Student Agencies in 1968.

• People are illogical, unreasonable and self-centered. … Love them anyway.

• If you do good, people will accuse you of selfish ulterior motives. … Do good anyway.

• If you are successful, you win false friends and true enemies. … Succeed anyway.

• The good you do today will be forgotten tomorrow. … Do good anyway.

• Honesty and frankness make you vulnerable. … Be honest and frank anyway.

• The biggest men and women with the biggest ideas can be shot down by the smallest men and women with the smallest minds. … Think big anyway.

• People favor underdogs but follow only top dogs. … Fight for a few underdogs anyway.

• What you spend years building may be destroyed overnight. … Build anyway.

• People really need help but may attack you if you do help them. … Help people anyway.

• Give the world the best you have & you’ll get kicked in the teeth. … Give the world the best you have anyway.

Regarding the Commandments, Kent states, “I laid down the Paradoxical Commandments as a challenge. The challenge is to always do what is right and good and true, even if others don’t appreciate it.”

“You have to keep striving, no matter what, because if you don’t, many of the things that need to be done in our world will never get done.”

Mother Teresa put them up on the wall of her children’s home in Calcutta; they were titled ‘Anyway.’ It consisted of eight of the original ten Paradoxical Commandments, reformatted as a poem. As a result, some people have incorrectly attributed the Paradoxical Commandments to her.

Dr. Kent Keith graduated from Roosevelt High School in Honolulu in 1966. He served as the Director of the State of Hawaiʻi Department of Planning and Economic Development.

For six years he served as President of Chaminade University of Honolulu, for five and a half years he was Senior Vice President for Development & Communications for the YMCA of Honolulu, and later served as CEO of Greenleaf Center for Servant Leadership (Indiana and Singapore). He is now president of Pacific Rim Christian University in Honolulu.

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Paradoxical Commandments

June 13, 2018 by Peter T Young Leave a Comment

Beachcombers

“Who have burst all bonds of habit,
And have wandered far away,
On from island unto island,
At the gateways of the day.” (Chambers, 1881)

This is not a story about a happy couple strolling hand in hand, picking up shells along the sandy coast; the young enthusiast brandishing his newly purchased metal detector; nor the amateur artisan, bending and stooping for each hard-to-come-by scrap of sea glass which might one day become a one of a kind piece of jewelry. (Ruger)

While it is about ‘beachcomers,’ these were typically a motley crew of castaways, deserters, traders and escaped convicts. (Castaways may be defined as simply involuntary beachcombers: for the most part the victims of shipwreck, but including persons marooned by their captains or kidnapped by the islanders. (Maude))

The Oxford English Dictionary calls the beachcomber a resident “on the islands of the Pacific, living by pearl-fishing, etc., and often by less reputable means”.

“In the more precise terminology of the anthropologist he is a regional variety of the world-wide class of individuals called by Hallowell ‘transculturites’…

“… persons who, throughout history, ‘are temporarily or permanently detached from one group, enter the web of social relations that constitute another society, and come under the influence of its customs, ideas and values to a greater or lesser degree’.” (Maude)

“Beachcomber is a word of American coinage. Primarily, it is applied to a long wave rolling in from the ocean, and from this it has come to be applied to those whose occupation it is to pick up, as pirates or wreckers, whatever these long waves wash in to them.”

“Nothing comes amiss to the so-called beachcomber; he is outside of civilization – is indeed a waif and stray not only on the ocean of life, but on the broad South Pacific, and he is certainly not above picking up those chance crumbs of the world around him which may be washed within the circle of his operations.”

“If the average British colonist and capitalist has not since his boyhood’s days, when he may have dipped into Cook’s Voyages, given a thought to the islands of the great South Sea, other white men have; and these pioneers of the Pacific are chiefly of their own stock – English or American.” (Chambers, 1881)

“In the majority of cases, the beachcomber has been a seafaring man, who has become weary of a life of hard work, with but scant remuneration, on board of Whalers or trading craft; and having landed from his vessel on one of the Pacific islands, and becoming domesticated among the natives”.

“The beachcomber is therefore stalwart, smart, and lively; and some of them can lift a kedge-anchor and carry two hundred cocoanuts or more upon their shoulders.”

“As a rule, they can climb trees like apes, and dive for fish to feed their families. They rarely, or never, wear shoes, but go barefooted at all times on beaches of sharp gravel and reefs of prickliest coral.”

“Beachcombers generally marry native women and as a rule have large families. Their sons are often like bronze statues; and their daughters are models of beauty and strength.”

“While it is true that their intellect is of a low order, and that they know little or nothing of ordinary morality, as we understand it, it yet must be borne in mind that the race of half-castes thus produced is likely to form a prominent factor in the future civilisation of Polynesia.” (Chambers, 1881)

“What really differentiated the beachcombers from other immigrants was the fact that they were essentially integrated into, and dependent for their livelihood on, the indigenous communities …”

“… this source of maintenance might occasionally be supplemented by casual employment, with payment usually in kind, as agents and intermediaries for the captains or supercargoes of visiting ships, but to all intents and purposes they had voluntarily or perforce contracted out of the European monetary economy.” (Maude)

“Historically beachcombing is as old as European contact itself, for the first beachcombers came from Magellan’s own Trinidad, deserting at one of the northern Marianas.”

“(N)ot more than a handful of Europeans settled in the islands, either voluntarily or as castaways, in all the two and a half centuries of the age of discovery, which may be said to have lasted roughly to the founding of New South Wales.”

“The basic pre-requisite for a beachcombing boom – commercial shipping – was in fact absent … while discipline on the exploring ships was in general too strict to permit successful desertion, and stops were usually too short for plans to be perfected.”

“Desertion was attempted, of course; even Cook, on his last voyage, had difficulty in recovering a midshipman and two others who deserted at Raiatea, and he recorded that they were ’not the only persons in the ships who wished to end their days at these favourite islands’.” (Maude)

“(I)t was the north-west fur trade between America and China, stemming direct from Cook’s last voyage and having nothing to do with Australia, which brought the first voluntary beachcombers to be landed from commercial shipping.”

“In 1787, or less than ten years after the death of Cook, the Irish ship’s surgeon John Mackey, formerly in the East India Company’s service, was landed in Hawai‘i from the Imperial Eagle, en route to China, at his own request.”

“Within a year he had been joined by three deserters – Ridler, carpenter’s mate of the Columbia; Thomas; and a youth named Samuel Hitchcock …”

“… while by 1790 the Hawaiian beachcombers numbered 10, including John Young, kidnapped at Kealakekua, and Isaac Davis, spared at the cutting off of the Fair American, both of whom were destined to leave their mark on Hawaiian history.” (Maude)

“In 1791 Captain Joseph Ingraham in the brig Hope, while cruising off Maui, was hailed by a double canoe in which were three white men, besides natives. These men were dressed in malos (loin cloths), being otherwise naked.”

“They were so tanned that they resembled the natives. They told Captain Ingraham that they had deserted Kamehameha, who had maltreated them, after the arrival at Kailua of the boatswain of the Eleanora.”

“These men were I Ridler, James Cox and John Young (an American, not the boatswain of the Eleanora). They begged Ingraham to take them to China with him, which he did in the summer of 1791.” (Cartwright)

“Most of the early Europeans congregated on Hawai‘i itself, around the chief Kamehameha, who was quick to realise their importance to his plan for conquering the other islands; there were at least 11 with him in 1794.”

“A minority, however, settled on O‘ahu, including the American Oliver Holmes, who after the death of Isaac Davis was considered the most influential foreigner in the islands.”

“After the conquest of O‘ahu in 1795 these joined Kamehameha’s entourage and with the development of Honolulu as the main shipping port and Kamehameha’s transfer there in 1804 this became the principal beachcomber centre, though a rival group settled on Kauai round the independent chief Kaumuali‘i, at least until his voluntary submission to Kamehameha in 1810. “

“In 1806 there were estimated to be 94 whites on O‘ahu alone, but by 1810 departures had reduced the total to about 60; these were nearly all beachcombers and included at least seven escaped convicts from New South Wales. Eight years later there were said to be as many as 200 in the whole group of islands.”

“Most of these, however, were mere transients, for hardly a ship called without adding its quota of deserting or discharged seamen, anxious to sample the supposed delights of life on a South Sea island, while there were always plenty of others who had had their fill and were anxious to get away.”

By the 1830s, “the geographical distribution of beachcombing had changed. The beachcomber had ceased to be a factor of political importance in Hawai‘i, Tahiti and Tonga, and civilization with all its attendant restrictions – governmental sanctions, missionary disapproval and consular action – was driving them from earlier centres to the remoter islands”. (Maude)

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beachcombers-GlassingMagazine

June 12, 2018 by Peter T Young 2 Comments

Hawaiian Fertilizing Company

The first sugar to be made in Hawai‘i is credited to a man from China. The newspaper Polynesian, in its issue of January 31, 1852, carried this item attributed to a prominent sugar planter on Maui, LL Torbert:

“Mr. John White, who came to these islands in 1797, and is now living with me, says that in 1802, sugar was first made at these islands by a native of China, on the island of Lānaʻi.”

“He came here in one of the vessels trading for sandalwood, and brought a stone mill and boilers, and after grinding off one small crop and making it into sugar, went back the next year with his fixtures, to China.”

In 1825 an English agriculturist named John Wilkinson arrived at Honolulu on the frigate Blonde. He had made some arrangement with Governor Boki, while the latter was in England, to go out and engage in cultivating sugar cane … and, probably, rum. (Kuykendall)

Although sugar cane had grown in Hawaiʻi for many centuries, its commercial cultivation for the production of sugar did not occur until 1825. In that year, Wilkinson and Boki started a plantation in Mānoa Valley. Within six months they had seven acres of cane growing and processing. The sugar mill was later converted into a distillery for rum. (Schmitt)

The first commercially-viable sugar plantation, Ladd and Co., was started at Kōloa on Kaua‘i in 1835. It was to change the face of Hawai‘i forever, launching an entire economy, lifestyle and practice of monocropping that lasted for well over a century.

Over the years, sugar‐cane farming soon proved to be the only available crop that could be grown profitably under the severe conditions imposed upon plants grown on the lands which were available for cultivation. (HSPA 1947) A century after Captain James Cook’s arrival in Hawaiʻi, sugar plantations started to dominate the landscape.

“After the experiment station of the Hawaiian Sugar Planters’ Association was started in 1895, analysis of soils and fertilizers became one of its major functions. On the basis of the chemical analyses. fertilizers were prescribed, and when necessary specially compounded to suit the requirements of each plantation.”

From 1890 two local fertilizer companies started: The Pacific Guano and Fertilizer Company (when first organized in 1890 by George N Wilcox); and The Hawaiian Fertilizer Company (started by Amos F Cooke). (Kuykendall)

Amos Francis Cooke was born December 23, 1851 in Honolulu, son of Amos Starr and Juliette (Montague) Cooke, early missionaries to Hawaiian Islands. He organized Hawaiian Fertilizing Co. of Honolulu, 1889, selling out in 1898. The company primarily serviced the sugar and pineapple plantations in the ‘Ewa plains.

The Hawaiian Fertilizing Company was organized by the present proprietor and manager, A. Frank Cooke, in 1888, and has grown from a struggling enterprise, furnishing to plantations two thousand tons of stable manure annually, to one of the largest fertilizing works on the Islands, the grounds and buildings covering nearly five acres of land at Iwilei.

When he conceived the plan of supplying plantations with fertilizers he engaged the old bone mill at Kalihi Kai, formerly owned by GJ Waller.

But by economy and rare managerial ability the business soon outgrew the accommodations and facilities to supply the demand made upon it.

Land was leased at Iwilei and the company, yielding to the pressure brought by a growing clientele, the lines were extended until Mr. Cooke bought more land.

Besides consuming yearly hundreds of tons of bones gathered here, the company was the first among the largest importers of nitrates and phosphates in the country.

It has business connections in the United States, Europe and South America, who supply the home factory with the highest grade fertilizers for compounding purposes.

From the United States and Germany sulphate of ammonia, double super-phosphates and potash is secured, while the nitrates used are from the famous banks in Chile.

At the industry’s peak a little over a century later (1930s,) Hawaii’s sugar plantations employed more than 50,000 workers and produced more than 1-million tons of sugar a year; over 254,500-acres were planted in sugar.

The sugar industry is at the center of Hawaiʻi’s modern diversity of races and ethnic cultures. Of the nearly 385,000 workers that came, many thousands stayed to become a part of Hawai‘i’s unique ethnic mix.

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Hawaiian_Fertilizing

June 10, 2018 by Peter T Young Leave a Comment

Kamehameha Takes A Walk

“The subject of interest which engrossed attention this week, was the question of the location of the second statue of Kamehameha the Conqueror, which we were officially (or rather Royally) informed is designed for Kohala, and very rightly so, as this was his birth-place.”

“At the request of the Governess, who has recently been paying us a visit, a committee was selected to decide upon the site upon which the statue shall be erected upon its arrival.”

“This committee, consisting of twenty-four members, met on the 22d, at the Court-house, in Kapaau, to discuss the question of location. Among the members were the following foreigners: Messrs. Vida, Woods. Chapin, Kenton, Holmes, Atkins, Smith, Sheldon, Ewart, and others who did not put in an appearance.”

“The native members consisted of the Police Magistrate, who acted as chairman, native lawyers, and sugar planters. Various locations were suggested and their claims and advantages warmly advocated.”

“Among others, the respected birth-place of the grand old King, near Kohala Plantation, called Halaula; Hapuu, near Halawa. where he was raised, and his favorite dwelling place, on the bluff near which he stood and marshalled the fleet of war canoes for the expedition which resulted in the final conquest of Maui; and Niulii, at the Eastern end of the District.”

“It was finally decided by an almost unanimous vote, that the statue shall be placed at a point nearly central of the District, on an elevation in the land of Ainakea, near the Government road, and almost equidistant from the Star Mill and that of Kohala Plantation.”

“If placed on a high pedestal it can there be seen front a long distant in every direction.” (Pacific Commercial Advertiser, March 31, 1883)

Initially, “On the grounds of the Ainakea school, near by, is a statue of the first Kamehameha.” (Anglo-American Magazine, September 1901)

Later, attempts were made to relocate the Kohala statue. “Kaniho presented an amendment providing $500 for the removal of the statue of Kamehameha from its present location in Kohala to the Court house yard. He said the statue was now in a neighborhood where nobody lived and the people of Kohala had petitioned for its removal as they had to deck it with wreaths.”

“Lewis opposed the scheme saying the statue was in a school yard where children could see it and would always be reminded who their great chief was.”

“Chillingworth asked if the statue was not on the birth place of Kamehameha, and replied that It was ten
miles distant.”

“Aylett disputed the statement, saying he was present when the statue was unveiled and it was said at that time that this was Kamehameha’s birth place.”

“Keliinoi moved an amendment to move the statue to Lahaina. Pulaa said the statue had already traveled a good deal; when it was on the way out it fell overboard and when recovered the statue was minus an arm.”

“‘If the money appropriated the statue will be on the move again,’ he said. Both Home Rulers and Republicans voted in favor of the removal.”

“‘The birth place of Kamehameha was in Kohala,’ said Pulaa. ‘I was not there, but my grandmother told me so.’”

“Kealawaa said the statue should not be disturbed. ‘It is not right to remove the statue,’ said he, ‘what is placed there should remain. It is just like this building. It should not be moved.’ Kaniho and Oili talked some more but the interpreter did not consider their remarks worth translating.”

“The motion lost 13 to 12.” (Hawaiian Gazette, July 3, 1903)

A year later, the newspaper noted in a page 1 headline, “Kamehameha To Take A Walk.”

“Kamehameha I’s statue in Kohala is going to be moved, not out of the district but to a position where it may be seen by the visitor.”

“By a relocation of the main road, involving a deep cut through a hill, the statue has been left out of sight of the passing way farer.”

“It is proposed therefore to remove it from its old site in front of the schoolhouse to a position in front of the courthouse.”

“As the statue is Territorial property the Board of Supervisors of Hawaii county asked the permission of the Superintendent of Public Works for Its removal. Mr. Holloway has compiled with the request.”

“The Kohala statue is the original. It was sunk at sea near Cape Horn in the vessel bringing it out from Europe.”

“After a replica, from the sculptor’s mould, had been procured to set up in Honolulu the original was fished out of the depths, brought to the islands and set up in Kohala, amidst the scenes of the great monarch’s earlier military exploits.” (Sunday Advertiser, March 24, 1904)

“To Move Statue Of Kamehameha – Relocation Of Main Road In Kohala Bars Attraction From View Of Visitors. The statue of Kamehameha the Great in Kohala is going to be moved to a position where It can be seen by visitors.”

“By a relocation of the main road the statue is cut off from the observance of wayfarers. The Public Works Department has granted the Hawaii Supervisors the right to move the attraction.” (Hawaiian Star, March 25, 1907)

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Original Kamehameha Statue-Kohala-PCA-Nov_27,_1907

Kamehameha_statue_Kohala_1908

The original statue of King Kamehameha I, in Kapaʻau

Kohala – Kapaau-Ainakea-Reg1704-1706.2-Noting-School-Old Road

Kohala – Kapaau-Ainakea-Reg1704-1706.1-Noting-School-Old Road

June 7, 2018 by Peter T Young 1 Comment

Did Missionaries Steal the Land?

“The popular theory that missionaries acquired land by dishonest practice is unsupported by facts.”

“A page-by-page research of all records of land conveyance in the Territory of Hawaii was made in order to determine the amount of land acquired by each individual member of the American Protestant Mission, the amount paid for it, and, in general, the disposition made of the property.”

“In most instances it is clear that these lands were disposed of for very nominal sums and that comparatively small areas were left by will to descendants.”

“The possession of land by foreigners in the sense of full individual title was always a disputed question. Such early foreign residents as John Young, Isaac Davis Don Francisco De Paula Marin occupied lands given them by the Great Kamehameha in the fullest sense of proprietorship then acknowledged.” (Hobbs)

Let’s look back …

“It being therefore fully established, that there are but three classes of persons having vested rights in the lands—1st, the Government, 2nd, the landlord (Chiefs and Konohiki,) and 3rd, the tenant (Makaʻāinana,) it next becomes necessary to ascertain the proportional rights of each.”

“Happily, evidence on this point is not wanting, though it may be the most difficult one to settle satisfactorily of any connected with land claims. The testimony elicited is of the best and highest kind.”

“It has been given immediately by a large number of persons, of a great variety of character, many of them old men, perfectly acquainted with the ancient usages of the country; some were landlords, and some were tenants.” (Land Commission Principles, adopted by Legislature October 26, 1846)

“The title of the Hawaiian government in the lands so acquired and so bona fide owned, as in the preceding sections set forth, shall be deemed in law to be allodial, subject to the previous vested rights of tenants and others, which shall not have been divested by their own acts, or by operation of law.” (Laws adopted 1846)

In 1848, King Kamehameha III responded to increasing economic pressure from foreigners who sought to control land by fundamentally changing the land tenure system to a westernized paper title system.

The lands were formally divided among the king and the chiefs, and the fee titles were recorded in the Māhele book. Lands granted in the Māhele were granted “subject to the rights of native tenants,” usually tenant farmers who already worked and resided on portions of those lands.

More than 240 of the highest-ranking Chiefs and Konohiki in the Kingdom joined Kamehameha III in this task. The first māhele, or division, of lands was signed on January 27, 1848; the last māhele was signed on March 7, 1848.

Each māhele was in effect a quitclaim agreement between the King and a Chief or Konohiki with reference to the lands in which they both claimed interests.

In 1850, a law was passed allowing maka‘ainana (the “native tenants”) to claim fee simple title to the lands they worked.

“The makaʻāinana were the planters and fishers who lived on (ma) the (ka) lands (‘āina;) the final na is a plural substantive.” (Handy) Or, they may be viewed as maka (eye) ‘āina (land) – ‘the eyes of the land.’ Pukui notes the name literally translates to ‘people that attend the land.’

Those who claimed their parcel(s) successfully acquired what is known as a kuleana. Of the 29,221 adult males in Hawaii in 1850 eligible to make land claims, only 8,205 makaʻāinana actually received kuleana awards. Their awards account for a combined 28,600 acres of kuleana lands—less than one percent of the Kingdom’s lands. (Garovoy)

The Kingdom looked to sell land to boost the economic opportunities in the Islands. “The need for agricultural products and the parallel problem of placing more lands under cultivation was again emphasized by the Minister of Finance in his report for 1848 …”

“‘There is little question if these islands ever become populous and wealthy, it must be by agriculture. … But I trust … that the
lands may, at no distant period, lie no longer unoccupied, or devoted solely to the sustenance of cattle and horses but dotted with enclosed and cultivated farms and pleasant dwellings.’”

“In 1849 the problem of getting additional land under cultivation was such that the Minister of Finance in his official report for the year made the following interesting proposal …”

“‘It is submitted to the consideration of the legislature whether the true interests of the country do not require the imposition of a small tax per acre upon all lands lying uncultivate or unused throughout the Kingdom. The lands are of no value whatever to the Kingdom and … they contribute nothing toward the support and maintenance of the government.’”

“The policy of disposing of public lands was, obviously, an attempt not only to enrich the economic life of the Kingdom but also to provide needed funds for the rapidly expanding departments of the new government.” (Hobbs)

At the same time that the Kingdom was addressing distribution of lands to the King, Chiefs and Makaʻāinana, they were also looking at land for the missionaries.

“Some conversation then took place on the expediency and policy of granting lands to Missionaries at a price cheaper than lands are disposed of to other parties.” (Privy Council Minutes, November 23, 1849)

In 1850, provision was made to permit foreigners equal privileges with Hawaiians; on July 10, 1850, the Hawaiian legislature passed ‘An Act To Abolish The Disabilities Of Aliens To Acquire And Convey Lands In Fee Simple’ (sometimes referred to as the Alien Land Ownership Act); it allowed: …

“That any alien, resident in the Hawaiian islands, may acquire and hold to himself, his heirs and assigns, a fee simple estate in any land of this kingdom, and may also convey the same by sale, gift, exchange, will or otherwise, to any Hawaiian subject, or to any alien, resident …” (Penal Code 1850)

At its August 19, 1850 Privy Council meeting, “Mr Wyllie brought forward & read a report of a committee appointed on the 29th April & powers enlarged on the 24th June to report respecting lands applied for by Missionaries.” The report was received and it was Resolved that it be left by the cabinet to publish when they see fit. The ‘Report on Missionary Lands’ was published in the Polynesian on May 7, 1852.

In part, that report notes, “The missionaries who have received and applied for lands have neither received and applied for them, without offering what they conceived to be a fair consideration for them.”

“So far as their applications have been granted, your Majesty’s government have dealt with them precisely as they have dealt with other applicants for land, that is, they have accepted the price where they considered it fair, and they have raised it where they considered it unfair. …”

“One of the undersigned strongly urged that consideration upon your majesty in Privy Council so far back as the 28th of May, 1847, recommending that a formal resolution should be passed, declaring the gratitude of the nation to the missionaries for the services they had performed, and making some provision for their children.”

“Your majesty’s late greatly lamented Minister of Public Instruction (and former missionary) Mr. Richards, with that disinterestedness which characterized him personally in all his worldly interests, was fearful that to moot such a question would throw obloquy upon the reverend body to which he had belonged, and hence to the day of his death, he abstained from moving it.”

“Neither has any missionary, or any one who had been connected with the mission, ever taken it up to this day; but the undersigned, who are neither missionaries, nor have ever been connected with them, hesitate not to declare to your majesty that it will remain, in all future history …”

“… a stain upon this Christian nation if the important services of the missionaries be not acknowledged in some unequivocal and substantial manner. This acknowledgment should not be a thing implied or secretly understood, but openly and publicly declared.” (Signed by RC Wyllie and Keoni Ana)

“Much has been said against sales of land to individuals of the American missionaries at low prices. But nothing can be more unreasonable and unjust.”

“It is well known that these parties are severing their connection with the Board in Boston with a determination to seek support for themselves and families on the Islands, that they return poor and in most cases with numerous children all born in the Islands …”

“It would then ill become the government to refuse to sell lands at moderate prices to retiring missionaries while it has confirmed grants of thousands of acres to others who never paid one dollar for it …” (Wyllie and Keoni Ana, 1850; Schulz, Hobbs)

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Na Mokupuni O Hawaii Nei-Kalama 1837