Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Betsey Stockton Arrives in the Islands

“On the 24th (of April, 1823), we saw and made Hawaii (Owhyhee). At the first sight of the snow-capped mountains, I felt a strange sensation of joy and grief. It soon wore away, and as we sailed slowly past its windward side, we had a full view of all its grandeur. … Two or three canoes, loaded with natives, came to the ship … We informed them that we were missionaries, come to live with them, and do them good. At which an old man exclaimed, in his native dialect, what may be thus translated—‘That is very good, by and by, know God.’”

“This beginning of missionary labours seemed very encouraging; and in a short time our unpleasant feelings were much dissipated, and we conversed with them freely, through the boys, who were our interpreters. We gave them old clothes; and in return they gave us all the fish they had caught, except one large one, which we bought. … The last expression of affection we could have dispensed with very well; but we have to become all things to all men, that we may gain some. They then bid us many arohas, and took their departure.”

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Kalamaʻula

During Kamehameha’s conquest of the Islands, Kalama‘ula, on Molokai, was where Kalola became ill and they could not carry out their original intention of going to Oʻahu to join Kahekili. Kamehameha followed Kalola to Molokai and asked Kalola for Keōpūolani (Kalola’s granddaughter) to be his queen. It was also here that Kamehameha V planted 1,000 coconut trees; it was his favorite area for retreats.

Some suggest the area was named for a stone … and a song was written about the beauty of the area. The US Congress passed the Hawaiian Homes Commission Act to provide lands for Hawaiians; in 1922, Kalamaʻula became the first Hawaiian homestead subdivision in the islands.

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Timeline Tuesday … 1820s

Today’s ‘Timeline Tuesday’ takes us through the 1820s – arrival of the missionaries (Protestant & Catholic,) death of Keōpūolani, Liholiho and Kamāmalu. We look at what was happening in Hawai‘i during this time period and what else was happening around the rest of the world.

A Comparative Timeline illustrates the events with images and short phrases. This helps us to get a better context on what was happening in Hawai‘i versus the rest of the world. I prepared these a few years ago for a planning project. (Ultimately, they never got used for the project, but I thought they might be on interest to others.)

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“Call the little baby Kīna’u.”

When the Gerrit and Laura Judd’s daughter was born, July 5, 1831, Kīna‘u wanted to adopt her – the Judd’s said, “We don’t give away our children.” At the girl’s christening, Kīna’u said, ‘Call the little baby Kīna’u.’ They did, and the Judd family continues the tradition today. The Judd’s child was not the only missionary child named for Hawaiian Chiefs or Chiefesses.

Maria Kapule Whitney was named for Kauai Chiefess Kapule, wife of Kauai’s King Kaumualiʻi. The Ruggles’ daughter was named Sarah Trumbull Kaumuali’i Ruggles. (Some suggest her Hawaiian name was Ka‘amuali‘i.) Lucia Kamāmalu Holman was named after King Kamehameha II’s wife. Elisabeth “Lizzie” Kaʻahumanu Bingham was named for Ka‘ahumanu, Kamehameha I’s favorite wife. Mary Kekāuluohi Clark was named for Kekāuluohi, who later became Kuhina Nui (as Kaʻahumanu III;) Kekāuluohi was mother of King Lunalilo.) Harriet Keōpūolani Williston Richards was named for the mother of King Kamehameha II and III. Douglass Hoapili Baldwin was named for the Governor of Maui.

by Peter T Young 1 Comment

Aikapu

Pā‘ao is reported to have introduced (or, at least expanded upon) a religious and political code in old Hawai`i, collectively called the kapu system. This forbid many things and demanded many more, with many infractions being punishable by death. One of the most fundamental of this type of prohibition forbade men and women from eating together and also prohibited women from eating certain foods – ʻaikapu (to eat according to the restrictions of the kapu.)

The ʻaikapu is a belief in which males and females are separated in the act of eating; males being laʻa or ‘sacred,’ and females haumia or ‘defiling’ (by virtue of menstruation.) The ʻainoa following Kamehameha’s death continued and the ʻaikapu was not put into place – effectively ending the centuries-old kapu system. Some have suggested it was the missionaries that ended the kapu that disrupted the social/political system in the Islands; that is not true. The Hawaiians ended their centuries’ long social/political system.