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Betsey_Stockton

July 27, 2018 by Peter T Young Leave a Comment

Brother Bertram

Father William Joseph Chaminade founded the Society of Mary (Marianists). It was founded with the principles that education would be the best way to reintroduce Catholic values into society. (St Louis Alumni)

In the Islands, first the Sacred Hearts Father’s College of Ahuimanu was founded on the Windward side of Oʻahu in 1846 by the Catholic Mission under the direction of the Fathers of the Sacred Hearts of Jesus and Mary.

One of its students, Jozef de Veuster, arrived in Hawaiʻi on March 9, 1864, at the time a 24-year-old choirboy. Determined to become a priest, he had the remainder of his schooling the College of Ahuimanu.

On May 21, Jozef was ordained a priest at the Cathedral of Our Lady of Peace in downtown Honolulu (he was then called Father Damien); he spent the rest of his life in Hawaiʻi. In 2009, Father Damien was canonized by Pope Benedict XVI.

The College of Ahuimanu flourished; as reported by the Bishop in 1865, “The college and the schools are doing well. But as the number of pupils is continually on the increase, it has become necessary to enlarge the college. First we have added a story and a top floor with an attic; then we have been obliged to construct a new building. And yet we are lacking room.”

In 1881, the school moved to its second location in former Rev. Richard Armstrong’s home, “Stonehouse” (named after the residence of Admiral Richard Thomas in England,) on 91 Beretania Street adjoining Washington Place. At that time, the name “College of St. Louis” was given to the institution in honor of Bishop Louis Maigret’s patron Saint, Louis IX.

Growing enrollment soon required the Mission Fathers to relocate the school, again; this time, they found a site on the banks of Nuʻuanu Stream. The College at Aʻala was placed under the direction of pioneer Brothers of Mary who arrived from Dayton, Ohio in 1883.

One such was German-born, Gabriel Bellinghausen, S.M. (Brother Bertram), who helped establish (if not ‘cement’) Catholic education in Hawaii. He was the first Principal (Director) of Saint Louis College, then located at Kamakela on Nu‘uanu Stream.

Brother Bertram was born in Germany, but his family emigrated to Philadelphia when he was a child. In 1865, he professed his first vows in the Society of Mary.

After having been in Cleveland, San Antonio, Dayton and Paris, France, he was appointed to open the first foreign mission of the SM (Society of Mary) in Winnipeg. (Marianistes) Then, he came to the Islands.

During his 22 years in Hawai‘i, Brother Bertram was exceptionally passionate about three things: the continued success and stability of Saint Louis College and its students …

Photography (having produced over 800 glass plate images and over 2,000 photographs) and; the establishment of an Alumni Association to insure continued support of Saint Louis College by its proud graduates.

Here is a link to some of his photographs: https://goo.gl/DmJVWc

His perseverance and single-mindedness helped form the Saint Louis Alumni Association (“SLAA”) which was formally incorporated on June 27, 1907, only a few short years after Brother Bertram’s departure from our Islands. (St Louis Alumni)

In 1923, they purchased 205 acres at Kalaepōhaku in Kaimuki; classes began there in 1928. After sixty-seven-years of providing education at grade levels one through twelve, the elementary and intermediate grades were withdrawn one-grade-a-year, beginning in 1950.

In 1955, the Marianists established Chaminade College on the east end of the Kalaepōhaku campus (it was initially named the Saint Louis Junior College; with it, Saint Louis College was renamed to Saint Louis High School.)

In 1957, Saint Louis Junior College became co-educational and a four-year college and the school was renamed to Chaminade College of Honolulu (named after the Society of Mary (Marianists) founder.)

St. Louis’ high school classes continued on campus until 1979, when the school’s Board of Trustees voted to re-incorporate intermediate grades seven and eight, beginning in fall, 1980. A sixth grade was added and the intermediate grades were then converted to a middle school beginning with the fall semester of 1990.

Brother Bertram

July 26, 2018 by Peter T Young Leave a Comment

St Cross Seminary

“A College will shortly be opened for Hawaiian Girls, under the patronage of Her Gracious Majesty Queen Emma. Lady Superintendant, Mrs George Mason. Besides and ordinary English education, instruction will be given in Industrial work.”

“Application for the admission of Boarders and for terms, to be made to Mrs Mason, at the Parsonage, Kukui Street. Also, there will be opened shortly a Collegiate Grammar School, for Young Gentlemen (it started as St Albans, later, Iolani).”

“Instruction will be given in Latin, Greek, Euclid and Algebra, as well as in the usual branches of English education.” (Polynesian, November 8, 1862)

In January 1864, the Female Industrial Seminary was transferred to Lahaina; the Reverend Mother Lydia Sellon arrived in Hawai‘i in late-1864 and took charge of the school. By then, the school had 25-boarders and about 40-day girls; it was renamed St Cross school for girls (St Cross Seminary) (Kanahele).

The school was operated by three religious Sisters of the Society of the Most Holy Trinity, Devonport, England (the Devonport Sisters), the first of the Religious Orders re-founded in the Church of England after the Reformation.

“Lahaina was a great whaling port during the (eighteen) sixties, for as many as eighty or ninety whaleships were at one time anchored in the offing. Sailors crowded the streets of Lahaina, and people came from far and wide to see them.”

“Many even from Molokai were tempted to change their residences to Lahaina, just for the purpose of seeing the crowds of whaling men pass through the streets, and many of the young girls of those days, and many of the married women even, were parted from their parents and from their husbands just for the novelty of being in the company of seafaring men.”

“In 1860 the present Lahaina stone court house was built. It served the dual purposes of both court house and custom house, and the collector of customs did a thriving business during those whaling days. The Queen’s Hospital was started at Honolulu in the same year.”

“The St. Cross Hospital, built in 1865 by the Episcopal Mission, which was also used as an industrial girls’ school, flourished for some years at Lahaina, and the old stone building is still standing …” (Keola; Mid-Pacific Magazine, December 1915)

In 1873 Isabella Bird visited “the industrial training and boarding school for girls, taught and superintended by two English ladies of Miss Sellon’s sisterhood, Sisters Mary Clara and Phoebe”.

“She notes, “I found it buried under the shade of the finest candlenut trees I have yet seen. A rude wooden cross in front is a touching and fitting emblem of the Saviour, for whom these pious women have sacrificed friends, sympathy, and the social intercourse and amenities which are within daily reach of our workers at home.”

“The large house, which is either plastered stone or adobe, contains the dormitories, visitors’ room, and oratory, and three houses at the back; all densely shaded, are used as schoolroom, cook-house, laundry, and refectory.“

“There is a playground under some fine tamarind trees, and an adobe wall encloses, without secluding, the whole. The visitors’ room is about twelve feet by eight feet, very bare, with a deal table and three chairs in it, but it was vacant …”

“… and I crossed to the large, shady, airy, school-room, where I found the senior sister engaged in teaching, while the junior was busy in the cook-house.”

“These ladies in eight years have never left Lahaina. Other people may think it necessary to leave its broiling heat, and seek health and recreation on the mountains, but their work has left them no leisure, and their zeal no desire, for a holiday.”

“A very solid, careful English education is given here, as well as a thorough training in all housewifely arts, and in the more important matters of modest dress and deportment, and propriety in language.
“

“There are thirty-seven boarders, native and half-native, and mixed native and Chinese, between the ages of four and eighteen. They provide their own clothes, beds, and bedding, and I think pay forty dollars a year. The capitation grant from Government
for two years was $2325.”

“Sister Phoebe was my cicerone, and l owe her one of the pleasantest days I have spent on the islands. The elder sister is in middle life, but though fragile-looking, has a pure complexion and a lovely countenance …”

“… the younger is scarcely middle-aged, one of the brightest, bonniest, sweetest-looking women I ever saw, with fun dancing in her eyes and round the corners of her mouth …”

“… yet the regnant expression on both faces was serenity, as though they had attained to ‘the love which looketh kindly, and the wisdom which looketh soberly on all things.’”

“I never saw such a mirthful-looking set of girls. Some were cooking the dinner, some ironing, others reading English aloud; but each occupation seemed a pastime, and whenever they spoke to the Sisters they clung about them as if they were their mothers.”

“I heard them read the Bible and an historical lesson, as well as play on a piano and sing, and they wrote some very difficult passages from dictation without any errors, and in a flowing, legible handwriting that I am disposed to envy.”

“Their accent and intonation were pleasing, and there was a briskness and emulation about their style of answering questions, rarely found in country schools with us, significant of intelligence and good teaching. All but the younger girls spoke English as fluently as Hawaiian.”

“I cannot convey a notion of the blithesomeness and independence of manner of these children. To say that they were free and easy would be wrong; it was rather the manner of very frolicksome daughters to very indulgent mothers or aunts. It was a family manner rather than a school manner, and the rule is obviously one of love.”

“The Sisters are very wise in adapting their discipline to the native character and circumstances. The rigidity which is customary in similar institutions at home would be out of place, as well as fatal here, and would ultimately lead to a rebound of a most injurious description.”

“Strict obedience is of course required, but the rules are few and lenient, and there is no more pressure of discipline than in a well-ordered family.” (Bird)

St. Cross provided the opportunity for the establishment of an enduring educational work for girls by the Society of the Holy Trinity. This venture proving successful, the Sisterhood presently opened a similar school – St. Andrew’s Priory – for which a site on the Cathedral property in Honolulu was granted. (Anglican History)

Despite the dedication of the Sisters and the support of the queen, St Cross was forced to close its doors in 1884 for lack of students. (Kanahele)

It was thereupon proposed that the two Sisters in charge should return to England; but they were so devoted to their task that they begged to be allowed to remain in Honolulu, depending upon such support as they themselves could secure.

Their plea was heeded and they continued in charge of the Priory until the transfer of jurisdiction to the American Church. (Anglican History)

St Cross Seminary-The Net-1877

July 25, 2018 by Peter T Young Leave a Comment

Raising Cane

“The Hawaiian race is, to all appearance, dying out; and the resources of the land are in large part idle and untouched—a promise and a temptation. At this juncture the Hawaiian people and the Hawaiian government could appropriately ask, What must we do to be saved?”

“Judging from the steps that were taken and the discussions that were indulged in, we may conclude that the things which the missionaries and other resident foreigners believed to be necessary were:
1. to develop the latent industry of the people and the natural resources of the land;
2. to get Hawaii formally recognized as an independent nation;
3. to establish a government along modern constitutional lines which would be understood and respected by foreigners as well as by natives.” (Kuykendall)

“About 1836 the missionaries were led to take a general survey of conditions in Hawaii and the progress which had been made toward Christian civilization.”

“They were compelled to admit that while a great change had been effected in the religious views and religious institutions of the country, little or no improvement had been made in the economic and political condition of the nation.”

“So impressed were they with this fact that they prepared a memorial on the importance of increased effort to cultivate the useful arts among the Hawaiian people.” (Kuykendall)

“The missionaries, intent on providing a needy nation of 125,000 souls, with ample means of instruction in every useful department, and unwilling to have the ordinary useful arts of life neglected, applied to their Directors specifically for forty-six additional missionary laborers, to be sent at once, pointing out the location and the work for each …”

“… and before the close of this year they, moreover, sent to the ABCFM and other philanthropists, a memorial on the importance of increased efforts to cultivate the useful arts among the Hawaiian people.” (Bingham)

The memorial stated, in part, “The introduction and cultivation of the arts of civilization must, it is believed, have an important bearing on the success of the preaching of the Gospel, and the permanence of evangelical institutions in the Sandwich Islands.”

“But if there were no immediate connexion, and the influence of the latter could be permanent without the former, still the arts and institutions of civilized life are of vast importance to the happiness, improvement, and usefulness of any nation where they are, or may be, properly fostered. “

“Of the importance of both, our Directors were aware, when they instructed us to aim at raising up the entire population of these islands to an elevated state of Christian civilization, and to get into extended operation and influence the arts, institutions, and usages of civilized life and society.”

“The people need competent instruction in agriculture, manufactures, and the various methods of production, in order to develop the resources of the country (which are considerable), for though there is a great proportion of waste and barren territory in the group, yet either of the principal islands is doubtless capable of sustaining quadruple the whole population, were its resources properly and fully called forth. “

“They need competent instruction immediately in the science of government, in order to promote industry, to secure ample means of support, and to protect the just rights of all.”

“They need much instruction and aid in getting into operation and extended influence those arts and usages which are adapted to the country, calculated to meet the wants, call forth and direct the energies of the people in general, and to raise up among them intelligent and enterprising agents, qualified to carry on the great work of reform here and elsewhere.”

“There are various obstacles to be met at the outset. … They have not the capital nor the encouragement to enter on any great plan of improvement in bringing forward the resources of the country.”

“Though the people, as a body, perform considerable labor for themselves and drudgery for superiors, yet there is a great deficiency in the amount of profitable industry.”

The missionaries suggested that “a company be formed on Christian and benevolent principles, for the express purpose of promoting the interests of this country by encouraging the cultivation of …”

“… sugar-cane, cotton, silk, indigo, and various useful productions adapted to the soil and climate; and the manufacture of sugar-cane, cotton, silk, clothing, hats, shoes, implements of husbandry, etc.”

“Should the agriculturists have the control and profits of land, they would pay a rent to the government which would be better than is now received, as they would probably occupy chiefly ground that is not now tilled at all.”

“Thus the government would be an immediate gainer, besides the ultimate and immediate advantage to the people. A school, either under the direction of the mission or of the company, should be maintained in connexion with every establishment.”

“The Society, or company, on entering on this plan, would need a ship freighted with materials, implements of husbandry, and other articles, and to be always at their service. A considerable amount of funds would be requisite to get under weigh …”

“… but it is believed the enterprise would pay for itself, in a pecuniary point of view, in a few years, and the persons engaged in it obtain an economical support for themselves and families.”

“The profits of the whole establishment at these islands, above the original and current cost, must be devoted to the support of schools, or churches, charitable institutions, or internal improvements in the nation, according to the judgment of the company, for the benefit and elevation of the people, conformably with regulations to be approved by the ABCFM, or the SI Mission.” (Mission Memorial, 1836; Bingham)

In part, the suggestion was put into practice by some of the missionaries on O‘ahu and Kauai. A writer in the Sandwich Island Mirror, in 1840, stated that missionaries on Kauai, at a distance from Koloa, had set up sugar mills as early as 1838, grinding cane for the natives on shares.”

“The same writer gave an interesting survey of the situation on O‘ahu and Maui in 1840. He reported that Rev. John Emerson at Waialua had a mill run by horse power and made sugar and molasses for the natives on shares …”

“… Rev. Artemas Bishop at Ewa had a mill run by water power, where he had made for himself and the natives during the past season several tons of sugar, besides molasses …”

“… Rev. Hiram Bingham had raised sugar cane on his field, having it manufactured at a Chinese mill in the back part of Honolulu; Dr TCB Rooke had a mill in Nu‘uanu valley; three or four native young men had begun to develop a small plantation in the Ko‘olau district …”

“… Governor Kekūanāoʻa, Dr. Judd, and others had organized a company to establish a plantation and mill near Honolulu; on Maui, several Chinamen had mills in operation, where they made sugar upon shares.”

Rev Richard Armstrong wrote from his station at Wailuku, Maui, July 7, 1840: “I have assisted the natives to break in some twelve yoke of oxen, which have done a great deal towards relieving the people of their burdens.”

“Three years ago every thing, food, timber, potatoes, pigs, stoves, lime, sand, etc., were carried on the backs of natives, or dragged on the ground by their hands.”

“Their taxes were carried sometimes thirty or forty miles in this way; but almost all this drudgery is now done by carts and oxen, and the head men say they cannot get the men on their lands to submit to such work as they once could. This is clear gain.”

“By a request of the king I have taken some part in inducing the people about me to plant sugar-cane. A fine crop of sixty or seventy acres is now on the ground ripe, and a noble water-mill, set up by a China-man, is about going into operation to grind it. I hope some good from this quarter. I keep one plough a going constantly with a view to the support of schools.” (Armstrong, Missionary Herald)

“In the years from 1835 to 1840 a great many sugar mills were set up in various parts of the kingdom, being especially numerous on Maui, O‘ahu, and Kauai. In the early part of 1838 there were reported to be ‘in operation, or soon to be erected, twenty mills for crushing cane, propelled by animal power, and two by water power.’ (Jarves)”

“An interesting point is the large part taken by Chinese in the setting up and operation of these mills. The mills of this period were mere toys in comparison with those of a later time and together produced a very small amount of sugar with a disproportionate quantity of molasses.” (Kuykendall)

sugar-cane

July 22, 2018 by Peter T Young Leave a Comment

1820 v. 1848

“Much has been published respecting the effects of Christianity and civilization upon the natives of these Islands. While the religious and philanthropic portion of the community see abundant cause of congratulation in the results produced by christian philanthropy …”

“… others there are who profess to believe that the Hawaiian race are at the present day in a worse physical and moral condition than they were previous to the introduction of Christianity.”

“If the Hawaiian race are in a worse physical and moral condition than they were twenty-eight years ago, the command ‘Go ye into all the world and preach the gospel to every living creature,’ is no longer binding upon mankind; for it would be absurd to suppose on all-wise Creator would require the promulgation of doctrines calculated to degrade his creatures.”

“We can hardly believe any candid man, at all acquainted with the condition of the natives or these islands, sincerely thinks their physical and moral state worse now than it was previous to the introduction of christianity.”

“Most of those who have espoused this side of the question, may be numbered among transient visitors, who have had but few opportunities for observation, and who possess no knowledge of the former condition of the people.”

“On the one hand, the friends of Christianity have, in some cases, over rated the advances made, on the other, sweeping assertions have been made which the least attention to the subject would have shown utterly groundless.”

“While it may be safely asserted that no nation or people have made so great progress in civilization during the same period of time as the Hawaiians during the last quarter of a century …”

“… it must be borne in mind that a wide difference still exists between the condition of this people and the inhabitants of those countries which have enjoyed the benefits of civilization and Christianity for centuries.”

“The proportion of those who read and write already exceeds that of many other countries, while the proportion of practical business knowledge and enterprise falls far short.” Polynesian, August 5, 1848

The following are portions of remarks from Asa Thurston (printed in the Polynesian) on the changes which have taken place in the Islands, looking back over 28-years from 1820, to 1848 0 the first 28-years of the Hawaiian Mission.

“In regard to the changes which have taken place in these islands, since the arrival of the first Missionaries, many things might be said. Many things have been said and written, and various opinions entertained and expressed by different persons.”

“Some have regarded them as affording evidence of a better state of things than formerly existed here, and as indicating some advancement in civilization and general improvement …”

“… while others have stated that the people are in a worse condition in many respect now than they were formerly; or before the publication of the gospel, and before these was any written language, or any books printed, or schools established, and the people taught to read …”

“… in fact, that they are more degraded now than when they were worshipping idols. Many statements of the like nature have been made and are still circulated. We envy not the reputation of a man for soundness of intellect, or goodness of heart, who could give currency to such reports.”

“Could the generation of 1820 be placed side-by-side with the present generation (1848), the contrast in their outward appearance would be very striking, scarcely a feature of that generation would be discernable in this. They would not be recognised as belonging to the same race.”

“(Previously), none of the relations of domestic, or social life, were regarded as sacred or binding. A man might have as many wives as he could take care of or feed; or he could turn them all adrift, as best suited convenience or pleasure.”

“A woman also might have as many husbands as she could conveniently entertain, but she could turn them off and take others at pleasure; and they might leave her if they so desired. Poligamy was one the privileges and features of that age.”

“The king had only five wives; one of them was the widow, and two of them were the daughters of his deceased father. Each one had a particular day of service, when she followed her lord with a spittoon and fly-brush.”

“It is easy to see that in such circumstances, there could no such thing as conjugal affection, or domestic concord and there was no such thing as parental authority, and parental affection was rarely to be seen and filial affection and obedience were equally unknown.”

“There were no statute laws, which defined the duties of parents towards children and of children towards parents; children some times regarded parental commands, if they were quite at leisure, and only so far as suited their convenience.”

“No obligations were felt on the part of parents to take care of their children, nor on the part of children to obey their parents, especially mothers, often destroyed their children, before or after birth, in order to be released from the trouble of taking care of them. Such are a few of the facts which belonged to the generation of 1820.”

“The present generation stands in a very different position in these respects. The facts are altogether of a different character. There scarcely a feature of that generation discernible at present, in respect to their social habits and domestic arrangements.”

“Then there was no law, nothing to regulate society. Now, all the natural, social and domestic relations are respected, and the duties of each in some measure, defined and regulated by good and wholesome laws, and any neglect to perform the duties attached to these various relations, is punishable by fine, imprisonment, and other disabilities.”

“Parents and children, husbands and wives, masters and servants, and most of the relations of a civilized life are recognized in law; and for any delinquency in the performance of the respective duties of these relations, they are amenable to the laws of the land. Any breach of promise, any neglect of any does not pass unnoticed.”

“At that period also, there was but one ruler. His word was law. Life and death were at his disposal. The people had no voice in the government, they had no rights that were respected, and they could have no property that might not be seized.”

“A field of taro, or other food might be tabooed at any time, by the chief or landholder, by placing a stick of sugar cane in one corner, and no one would dare to take any of the food afterward, without liberty from the land-holder.”

“Every other kind of property was equally liable to seizure, and if a man refused to execute any of the orders; or neglected to perform any service required by a chief or head man, his house might be burned, with all its contents, and he and his family, left entirely destitute.”

“In short, the people were ruled with a rod of iron. The government was despotic, and the people were allowed no right, they had nothing which they could call their own. They were ignorant, degraded, miserable and destitute.”

“There was no written language – no books – no schools … Every foreign ship was fully freighted with females as she passed from island to island, and there was no want of a supply when in port.”

“From that period (1820) we date the commencement and progress of religious truth. For a few of the first years of missionary effort, the effects of their labor was hardly discernable, but as years rolled on, the onward march of light and truth became more distinctly marked, and now, all who are competent to judge, are ready to exclaim, ‘What hath God wrought?’”

“Many more facts might be stated in favor of the progress which the Hawaiian have made in civilized habit. They practise many of the arts and usages of civilized life.”

“But why should we multiply examples in proof of the advanced, civilized position in which the nation now stands. Every eye can see it, and the great and commanding facts which go to complete the proof of its advancement are not of difficult discovery.”

“They are distinctly marked upon the map of its progress from downright, naked heathenism to its present decently attired civilization. Why, may we ask, has the Hawaiian people been received into the community of nations?”

“Would the American, English and French government have acknowledged the independence of the Hawaiian people, had not its government, its laws, its institutions, civil and religious, commanded respect?” (Asa Thurston; Polynesian, August 5, 1848)