Breadfruit | Images of Old Hawaiʻi

April 28, 2019 by Peter T Young Leave a Comment

London Missionaries to Tahiti Aided by Bounty Mutineers

Captain James Cook made three Pacific voyages, which covered a continuous period of British exploration in the south Pacific from 1764 to 1780. Cook’s first expedition (1768-1771) was under the auspices of the British Admiralty and the Royal Society, primarily to observe the transit of Venus from the newly found island of Tahiti.

On this trip, Cook and Joseph Banks, botanist aboard the ship, discovered breadfruit. Banks saw breadfruit as a potential source of cheap and nutritious food for slaves on the sugar plantations of the British West Indies.

He pitched the idea to King George III, who authorized William Bligh (who had been on Cook’s crew on his 3rd voyage to Hawai‘i) to spearhead the breadfruit-gathering expedition. (Rupp, National Geographic)

The Bounty set sail on December 23, 1787, bound for Tahiti; they reached there on October 26, 1788, and spent five months there gathering and potting 1,015 breadfruit saplings they had grown from seed. On April 4, 1789, the Bounty left Tahiti.

In the early hours of April 28, 1789, Master’s Mate Fletcher Christian and 25 petty officers and seamen mutinied and seized the ship.

Bligh and 18 of his trusted crew were given a small boat which Bligh piloted 3,618 miles to Timor aided only by a quadrant and pocket watch, and his memory of charts he had seen. On his return to England, he was promoted to captain and in 1791, returned to Tahiti on the Providence for more fruit. (Mayne)

The Pacific made a particular impression on the British imagination, with the revelation of the Polynesian culture, entirely cut off from any exterior force of civilization.

Cook’s Pacific finds later led to questions for the Evangelicals. Why did British Christianity, with the means at hand, lack a missionary history? When had there last been a serious missionary movement among Christians anywhere?

“(The London Missionary Society) was in consequence formed in England, and zealously seconded by our brethren in North Britain. On notifying our intentions to the public, we met a spirit of zeal and liberality highly encouraging; applications manifold were poured in of candidates for the mission, with subscriptions adequate to the undertaking.”

“Thirty men, six women, and three children, were approved, and presented to the directors for the commencement of the mission.”

“August the 10th, 1796, at six in the morning, we weighed anchor, and hoisted our missionary flag at the mizen top-gallant-mast head: three doves argent, on a purple field, bearing olive-branches in their bills.” (They headed to Tahiti.)

“An ingenious clergyman of Portsmouth kindly furnished Dr. Haweis and Mr. Greatheed (founding members of the London Missionary Society) with a manuscript vocabulary of the Otaheitean language, and an account of the country …”

“… which providentially he had preserved from the mutineers who were seized by the Pandora, and brought to Portsmouth for their trials which was of unspeakable service to the missionaries …”

“… both for the help which it afforded them to learn before their arrival much of this unknown tongue, and also as giving the most inviting and encouraging description of the natives, and the cordial reception which they might expect.” (Wilson)

The vocabulary and island background were originally prepared by Peter Heywood and James Morrison, both were convicted mutineers on the Bounty.

“Indeed so perfectly calm was (Peter Heywood) under his dreadful calamity, that in a very few days after condemnation his brother says …”

“‘While I write this, Peter is sitting by me making an Otaheitan vocabulary, and so happy and intent upon it, that I have scarcely an opportunity of saying a word to him; he is in excellent spirits, and I am convinced they are better and better every day.’”

“This vocabulary is a very extraordinary performance; it consists of one hundred full-written folio pages, the words alphabetically arranged, and all the syllables accented. It appears, from a passage in the Voyage of the Duff, that a copy of this vocabulary was of great use to the missionaries who were first sent to Otaheite in this ship.” (Barrow)

“The petty officer, James Morrison, had employed the three months of his captivity on board the Hector in writing out from notes which he had kept of daily occurrences from the period of the departure of the Bounty from England to his return as a prisoner.”

“This note-book he preserved in the wreck of the Pandora, and to these notices added minute descriptions of the places at which the Bounty had touched, especially the Society Islands …”

“… his long residence at Tahiti enabling him to describe minutely the manners and customs of the inhabitants, as well as the general productions of the islands. The manuscript of this journal, consisting of 300 pages folio, he presented to Peter Heywood when they parted.” (Belcher)

“During his imprisonment and trial, Morrison wrote what was essentially a first draft of his Journal, entitled Memorandum and Particulars respecting the Bounty and her crew. … Following his release, Morrison finished the journal, filling it with vivid observations and descriptions of Tahitian life and culture.”

“Although Heywood’s Tahitian-English vocabulary eventually disappeared, and Morrison’s journal remained unpublished until 1935, the London Missionary Society (LMS) put these documents to use at a much earlier date. The society’s first evangelical mission to the South Seas on the Duff began on August 10, 1796.”

“The ship was delayed for some time at Portsmouth, which gave Reverend Howell the opportunity to share both manuscripts with LMS director Dr Thomas Haweis, who eagerly made copies for the missionaries.” (Morrison Introduction) (Heywood and Morrison were pardoned on October 24, 1792.)

Later, the Tahitians helped American Protestant missionaries in Hawai‘i. Toketa, a Tahitian, arrived in Hawaiʻi in 1818. A convert to Christianity (he likely received missionary instruction in his homeland;) he became a teacher to Hawaiian chiefs, made a visit to Honolulu with Kuakini in January-February of 1822. (Barrere)

On February 4, 1822, “Adams (Kuakini) sent a young Tahitian to us (Toketa,) to obtain for him that part of the spelling book which is printed, with a view to commence learning to read his own language. … This young Tahitian is one of the three, whom we have found here from the Society Isles, able to read and write their native language.”

“He, with one hour’s instruction, is able to read the Hawaiian (Owhyhean) also, and to assist the chief to whom he is attached.” (Missionary Herald, 1823) Toketa then began to teach Kuakini to read and write.

Shortly after (February 8, 1822,) “Adams (Kuakini) sent a letter to Mr B (Bingham) written by the hand of Toketa the Tahitian, which Mr. B answered in the Hawaiian language. – ‘This may be considered as the commencement of epistolary correspondence in this language.’” (Missionary Herald, 1823)

William Ellis was with the London Missionary Society in Tahiti; the London Mission sent Ellis and some others to Hawai‘i. “The deputation, the two native Missionaries and their wives, five other natives and myself, now embarked, and the Mermaid stood out to sea.” (Ellis)

Ellis and the others who joined him from the London Missionary Society (including Tahitians who came with them) worked well with the American Protestant missionaries who arrived in Hawaii in 1820.

The American Mission immediately saw benefit in working with Ellis and The Tahitians … “of bringing the influence of the Tahitian mission to bear with more direct and operative force upon this nation …”

“… trembling under the too great responsibility of the spiritual concerns of the whole nation, & looking with hesitating awe at the great and difficult work of translating the bible & continually casting about for help …”

“… we feel the need of just such talents and services as Brother (Ellis) is able to bring to the work, whose general views of Christian faith practice, & of missionary duty, which accord so well with ours, whose thorough acquaintance with the Tahitian tongue so nearly allied to this …”

“… & which it cost the mission almost a 20 years’ labor fully to acquire, & whose missionary experience, among the South Sea Islands’ kindred tribes, enable him to cooperate with us, with mutual satisfaction, and greatly to facilitate our acquisition of this kindred language …”

“… & the early translation of the sacred scriptures, & thus promote the usefulness, rather than supersede the labors, of all who may come to our aid from America.” (Journal of the Sandwich Island Mission, May 9, 1822)

Ellis remained in the Islands for eighteen months, but returned to England, due to illness of Mary (she died in 1835.) Ellis later remarried and continued mission work in the Madagascar. Ellis died in 1872.)

Because of the positive role of the London Missionary Society in assisting the Hawaiian mission, any descendant of a person sent by the London Missionary Society who served the Sandwich Island Mission in Hawaii is eligible to be an Enrolled Member in the Hawaiian Mission Children’s Society.

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Mutiny on the Bounty

July 7, 2018 by Peter T Young Leave a Comment

Staple Food

The food plants of Hawaiʻi can be divided into three groups: those known as staple foods (the principal starchy foods – kalo (taro,) ʻuala (sweet potato,) ʻulu (breadfruit,) etc;) those of less importance (to add nutrients and variety to the diet;) and those known as famine foods. (Krauss)

According to the theory underlying Hawaiian natural philosophy, all natural phenomena, objects and creatures, were bodily forms assumed by nature gods or nature spirits.

Thus, rain clouds, hogs, gourds, and sweet potatoes were ‘bodies’ of the god Lono. Taro, sugar cane, and bamboo were bodies of the god Kāne.

Bananas, squid, and some other forms of marine life were bodies of Kanaloa. The coconut, breadfruit, and various forest trees were bodies of Kū.

Wherever it was possible to grow taro, even though it necessitated complex arrangements, Polynesians did so, for taro was the basic – the original – staple of life for these people.

So far as the Hawaiians were concerned, the place of the taro in the diet, in the horticulture, and in mythology, makes this evident.

Taro as the staff of life, the land which provided subsistence, the people who dwelt on it, the ritual and festival in honor of the rain god, the role and place of fresh water upon which the life of food plants depended, the dedication of boy children to the gods of food production and procreation-these provided the basic patterns of Hawaiian culture.

The fundamental patterns of this culture were determined by the habits of growth and cultivation of taro. The terms used to describe the human family had reference to the growth of the taro plant: ‘aha, the taro sprout, became ‘ohana, the human extended family.

Taro, which grew along streams and later in irrigated areas, was the food staple for Hawaii, and its life and productivity depended primarily upon water.

The fundamental conception of property and law was therefore based upon water rights rather than land use and possession. Actually, there was no conception of ownership of water or land, but only of the use of water and land.

The term for land had reference to subsistence: ‘āina, ‘ai to feed, with the substantive suffix na. The people who dwelt or subsisted on the land were the ma-ka-‘ai-na-na, ‘upon-the-landers.’ And a native in his homeland was a ‘child of the land,’ kama-‘āina.

The fundamental unit of territory was the ahupua‘a, so called because its boundary was marked by an altar, ahu, dedicated to the rain god Lono, symbolized by a carved representation of the head of a hog, pua‘a, which was a form of Lono, the rain god and patron of agriculture.

Although women cultivated small sweet-potato patches by the shore and in the vicinity of dwellings, farming was essentially men’s work.

With their digging sticks they prepared land for cultivation, excavated and constructed ditches and lo’i (irrigated terraces) for wet taro, and cleared land on the slopes and in the upland where dry taro was planted along with sweet potato, breadfruit, banana, and sugar cane.

The breadfruit is another of the Polynesian staples that was brought from Malaysia into Polynesia. There is reason to believe that breadfruit may not have come into Polynesia until as late as the 14th century, and that the Marquesas was undoubtedly the center into which it was first introduced and from which it was disseminated.

Breadfruit is spoken of as ‘ai kameha‘i, meaning that it is a food (‘ai) that simply reproduces itself ‘by the will of the gods,’ that is, by sprouting. It is not planted by means of seeds or slips.

Of the four larger islands, Oahu and Kauai had the greatest taro acreage available and in production; and Hawaii came third in taro production, most of it mulched or forest grown. Maui produced the least taro.

In sweet-potato production it probably equaled Hawaii and outproduced Oahu and Kauai. Of breadfruit, Hawaii probably produced most, Kauai came second, Maui third, and Oahu fourth. (Richard Bordner dissertation)

Taken altogether in terms of areas cultivated and number of communities, Maui certainly ranked last. In comparison with the other islands, it must have had a smaller population. (Most here is from Handy, Handy & Pukui.)

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Planter-Herb Kane

July 16, 2015 by Peter T Young 1 Comment

Wī

In ancient Hawai‘i, most of the makaʻāinana (‘common people’) were farmers, a few were fishermen. Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.

“The people had ample cultivable land in the moist upland from two to four miles inland at altitudes of one thousand to twenty-five hundred feet. … The soil is most fertile, being formed from the decay of recent lava flows.”

“There the natives found their chief means of subsistence, and, in good seasons, were sufficiently fed. In bad seasons there were droughts, and more or less of ‘wī,’ or famine.” (Bishop)

Food shortages and famines result from a variety of events: natural disasters, drought, or even the unrelated consequence of political or economic policy. We saw the latter in the Islands when sandalwood harvesting took people away from farming.

“The chiefs also were ordered to send out their men to cut sandalwood. Because the chiefs and commoners in large numbers went out cutting and carrying sandalwood, famine was experienced from Hawaii to Kauai. … The people were forced to eat herbs and fern trunks, because there was no food to be had. “

“When Kamehameha saw that the country was in the grip of a severe famine, he ordered the chiefs and commoners not to devote all their time to cutting sandalwood, and also proclaimed all sandalwood to be the property of the government. Kamehameha then turned and ordered the chiefs and the people under them to farm. (Kamakau; Kuykendall)

There were three approaches to the use of famine food; these included: the use of plants that were not usually eaten but, even if not deliberately planted, were provided at least rudimentary agricultural attention; the use of wild plants that were obtained from natural forest; and the setting aside of land for cultivation, but for use only under emergency conditions. (Campbell)

According to Hawaiian traditions, the ʻuala (sweet potato) was not only a primary staple food, it was also a food to deal with famine, as noted in the following ʻōlelo noʻeau:

He ʻuala ka ʻai hoʻola koke i ka wi
The sweet potato is the food that ends famine quickly

ʻUala is in the Morning Glory family and grows easy and it grows fast – within 4-5 months of planting (as opposed to nine to eighteen months for taro), ʻuala is cultivated for their enlarged primary roots called tubers (the primary food from the ʻuala,) while leaves can also be eaten.

Tubers were also used as bait for fishing; Vines were used to make an under cushion for lauhala mats in houses; and Fermented ʻuala “beer” (ʻuala ʻawaʻawa) brewed (but it is unclear if this is a pre-contact practice.) (Bishop Museum)

ʻUala, sweet potato, was a canoe crop (it was brought to Hawaiʻi by the Polynesians, who brought with them shoots, roots, cuttings and seeds of various plants for food, cordage, medicine, fabric, containers, all of life’s vital needs.)

Another food recognized, not only in the Islands but across the world, as an important staple, as well as famine food, is ʻulu (breadfruit.)

Tradition traces its origin to a time of famine when Kū, the god of building and war, buried himself in the earth near his home. He later turned into an ʻulu tree so that his wife and children would not starve. (Pukui)

“If a man plant ten breadfruit trees in his life, which he can do in about an hour, he would completely fulfil his duty to his own as well as future generations.” (Joseph Banks, 1769)

Banks had been on the Endeavour with Captain Cook on his first voyage to the South Pacific in 1768-1771. William Bligh was part of the Cook’s crew on its third voyage when it made contact with Hawaiʻi in 1778.

Bligh later captained the Bounty on a voyage to gather breadfruit trees from Tahiti and take them to Jamaica in the Caribbean. There, the trees would be planted to provide food for slaves.

Bligh didn’t make it back on the Bounty, his crew mutinied (April 28, 1789;) one reason for the mutiny was that the crew believed Bligh cared more about the breadfruit than them (he cut water rationing to the crew in favor of providing water for the breadfruit plants.)

ʻUlu (breadfruit) was another canoe crop – one of around 30 plants brought to the Hawaiian Islands by the Polynesians when they first arrived in Hawaiʻi.

“This tree, whose fruit is so useful, if not necessary, to the inhabitants of most of the islands of the South Seas, has been chiefly celebrated as a production of the Sandwich Islands; it is not confined to these alone, but is also found in all the countries bordering on the Pacific Ocean.” (Book of Trees, 1837)

The breadfruit is multipurpose, it may be eaten ripe as a fruit or under-ripe as a vegetable – it is roasted, baked, boiled, fried, pickled, fermented, frozen, mashed into a puree, and dried and ground into meal or flour.

Another famine food, but not part of the typical cultivated plants, was hāpuʻu (tree fern.) Another ʻōlelo noʻeau notes that when the hāpuʻu was eaten, it was a time of famine:

He hāpuʻu ka ʻai he ai make”
If the hāpuʻu is the food, it is the food of death

Other crop plants that also served as famine food was: maiʻa (banana,) kō (sugarcane,) ki (ti,) noni (Indian Mulberry) and others.

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Kahai-The_Grandson_of_Moikeha-(herbkane)

John Ellis, the Bread-fruit-1775

Breadfruit-1870

Breadfruit_drawing-18th_century

Breadfruit-(BookOfTrees)-1837

SweetPotato-(WC)

Uala-(WC)

Uala-(kamilonuivalley)

Uala_greens-blossom

May 25, 2013 by Peter T Young Leave a Comment

Tree of Life

“If a man plant ten breadfruit trees in his life, which he can do in about an hour, he would completely fulfil his duty to his own as well as future generations.” (Joseph Banks, 1769)

Bligh later captained the Bounty on a voyage to gather breadfruit trees from Tahiti and take them to Jamaica in the Caribbean. There, the trees would be planted to provide food for slaves.

For thousands of years, Ulu (Breadfruit) was a staple food in Oceania. It is believed to have originated in New Guinea and the Indo-Malay region and was spread throughout the vast Pacific by voyaging islanders.

According to a legend, the chief Kahai brought the breadfruit tree to Hawaiʻi from Samoa in the twelfth century and first planted it at Kualoa, Oʻahu. Only one variety was known in Hawaiʻi, while more than 24 were distinguished by native names in the South Seas. (CTAHR)

It was a canoe crop – one of around 30 plants brought to the Hawaiian Islands by the Polynesians when they first arrived in Hawaiʻi.

Known as ‘Ulu’ in Hawaiʻi and Samoa, ‘Uru’ is the Tahitian word for the tree, ‘Kuru’ in the Cook Islands, and ‘Mei’ in the Marquesas, Tonga and Gambier Islands, scientifically, it’s known as Artocarpus altilis.

William Dampier, claims credit for giving the fruit its English name, breadfruit. His description of it, from his 1688 Voyage Round the World, notes:
“The Bread-fruit (as we call it) grows on a large Tree, as big and high as our largest Apple trees. It hath a spreading head full of branches, and dark leaves. … When the fruit is ripe it is yellow and soft; and the taste is sweet and pleasant. The Natives of this Island use it for bread: they gather it when full grown, while it is green and hard; then they bake it in an Oven, which scorcheth the rind and makes it black: but they scrape off the outside black crust, and there remains a tender thin crust, and the inside is soft, tender and white like the crumb of a Penny Loaf. There is neither seed nor stone in the inside, but it is all of a pure substance like Bread; it must be eaten new; for if its kept above 24 hours, it becomes dry, and eats harsh and choaky; but ’tis very pleasant before it is too stale. The fruit lasts in season 8 months in the year, during which time the Natives eat no other sort of food of Bread kind.” (Smith)

The Breadfruit Institute at the National Tropical Botanical Garden, Hawai‘i, is engaged in a Global Hunger Initiative to expand plantings of good quality breadfruit varieties in tropical regions. The institute’s director is Diane Ragone, PhD.

Click here for a link to the NTBG Breadfruit Institute.

More than 80% of the world’s hungry live in tropical and subtropical regions – this is where breadfruit thrives. The trees require little attention or care, producing an abundance of fruit with minimal inputs of labor or materials.

Trees begin to bear fruit in three to five years, producing for many decades. Crop yields are superior to other starchy staples. An average-sized tree will readily produce 100-200 fruit per year.

The Breadfruit Institute manages the world’s largest collection of breadfruit, conserving over 120 varieties. The Institute has developed effective methods to propagate and distribute millions of plants of productive nutrient-rich varieties.

This initiative aims to disseminate breadfruit plants to alleviate hunger and support sustainable agriculture, agroforestry and reforestation in the tropics.

The same can hold true, here at home.

Centuries ago, the Hawaiians recognized breadfruit’s benefit and brought it with them to Hawaiʻi – we can learn from that.

The image shows a drawing of Ulu (breadfruit) by John Ellis, 1775. In addition, I have included other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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