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January 2, 2026 by Peter T Young Leave a Comment

Hanai

Hanai – To raise, rear, feed, nourish, sustain; provider, caretaker (Pukui;) or, on a historical, practical context, “given away by birth parents to be raised by another couple.” (Wood)

In ancient Hawaiʻi, and even today, the concept and practice of “hanai takes place openly among family and close friends; a child is considered the greatest of gifts.” (Essoyan)

It’s interesting to hear the explanation of a hanai child of her relationship with her birth siblings and parents.

“I was destined to grow up away from the house of my parents. Immediately after my birth I was wrapped in the finest soft tapa cloth, and taken to the house of another chief, by whom I was adopted.”

“(W)hen I met my own parents, it was with perhaps more of interest, yet always with the demeanor I would have shown to any strangers who noticed me.”

“My own father and mother had other children, ten in all, the most of them being adopted into other chiefs’ families; and although I knew that these were my own brothers and sisters, yet we met throughout my younger life as though we had not known our common parentage. This was, and indeed is, in accordance with Hawaiian customs.” (Liliʻuokalani)

Liliʻuokalani was born September 2, 1838 to Caesar Kaluaiku Kapaʻakea and Analeʻa Keohokālole, she was hanai (adopted) to Abner Paki and his wife Laura Konia (granddaughter of Kamehameha I.)

“…their only daughter, Bernice Pauahi (born December 19, 1831,) afterwards Mrs Charles R Bishop, was therefore my foster-sister. … I knew no other father or mother than my foster-parents, no other sister than Bernice.”

She was not the only Queen who was hanai. Emma Naʻea was born in Honolulu on January 2, 1836 to high chief George Naʻea and Fanny Kekelaokalani Young (daughter of John Young, King Kamehameha I’s counselor) and Kaʻoanaʻeha (Kamehameha’s niece.)

As was the custom, she was offered to her mother’s sister, Grace Kamaikui Rooke and her husband, Dr Thomas Charles Byde Rooke (an Englishman) as hanai daughter. Unable to have children of their own, the Rookes adopted Emma.

Emma married Alexander Liholiho (he was also hanai, to Kauikeaouli, King Kamehameha III.) At his hanai father’s death, Alexander Liholiho became King Kamehameha IV; when Emma married him, she became Queen Emma.

Hawaiʻi Courts have long recognized hanai relationships. “(T)he customs and usages which have long prevailed, and have been universally recognized, have the same force of law as those subsequently passed and incorporated in a Code.” (Noting that children were given and received freely in adoption in ancient Hawaiʻi.)” (Supreme Court, 1872)

Hawaiian “families of this state have long maintained strong ties among members of the same extended family group. The Hawaiian word ʻohana has been used to express this concept.”

“It is not uncommon in Hawaiʻi to find several parent-children family units, with members of three and even four generations, living under one roof as a single family.” (Supreme Court)

“The Hawaiian concept of adoption also differs from that in other common law jurisdictions. The ancient Hawaiians cherished the principle of adoption which took two forms …”

“… a child or adult one loves, but for whom one might not have exclusive care, might be adopted as a keiki hoʻokama (a child of the family) (and a) keiki hanai is a child given to another to raise, as a foster child (the term hoʻokama has fallen into disuse and the term hanai has since been used to refer to all types of adoption.)”

“Nevertheless the custom of giving children to grandparents, near relatives, and friends to raise whether legally or informally remains a strong one.” (Richardson, Supreme Court)

Courts (and the law) have acknowledged, “in recognition of Hawaiʻi’s unique customs and traditions regarding family, that adopted children are the “issue” of their adopting parents (now codified in HRS § 578-16 – ‘A legally adopted individual shall be considered to be a natural child of the whole blood of the adopting parent or parents.’)” (AG)

The image shows a drawing by Charles Bartlett, ‘Hawaiian Mother and Child.’ (ca 1920)

January 1, 2026 by Peter T Young 4 Comments

Happy New Year!!!

I realize it is simply a change in the movement on the clock and the turning of the page on the calendar, but we still celebrate this change with anticipation and optimism.

Happy New Year, everyone!!!

(FYI – This begins the last year of these scheduled daily posts (it has been 15-years). I will continue to research and share what I learn, but the daily frequency will end at the end of this year.)

December 31, 2025 by Peter T Young 3 Comments

North Pacific Missionary Institute

On October 1, 1872, the Hawaiian Evangelical Association Theological School opened its doors for men interested in a life of Christian ministry.

In its infancy, Rev John D Paris became the head of the institution, accompanied by Rev Dwight Baldwin and Rev Benjamin W Parker as instructors.

Recruitment of Native Hawaiian students was an ongoing problem. A year after the school opened Rev. Paris wrote, “Aka, auhea la ka nani o ke aupuni kanaka ole?! Auhea hoi ka pono o ke Kula Kahuna haumana ole?” (But where is the glory of the Kingdom without men? Where indeed is the value of the ministers’ school without students?) (Williams)

Beginning with 13 students, the school endeavored to graduate these men as ministers in order to send them on to more missionary work around the world, paying special attention to the Pacific.

The school’s three-year program curriculum included Bible History, Sacred Geography, Church History, Natural Theology, Evidences of Christianity, Christian Theology, Composition and Delivery of Sermons, and Pastoral Theology.

The Theological School took up residence within an older structure, previously used as a Marine Hospital, owned and operated by Dr. Gerrit P. Judd. It was located at the corner of what is today Punchbowl and South Beretania Streets in Honolulu (presently, where the Kalanimōku Building (DLNR & DAGS) is situated.) (In 1874, Paris retired and moved back to Kona.)

In 1877, Rev. Charles McEwen Hyde was sent to Hawaiʻi from Massachusetts to reorganize the school as the North Pacific Missionary Institute.

Hyde was former valedictorian at Williams College and graduate of Princeton Theological Seminary; he envisioned “a grand opportunity to do important service for Christ and for the world.” (Williams)

He quickly picked up the Hawaiian language in order to converse with the indigenous population, and began delivering his sermons in Hawaiian.

“With great skill and patience and energy he has conducted its affairs, and the Institute has been one of the most effective agencies for the support of Christian institutions at the Islands.”

“But Dr. Hyde’s energies were by no means confronted to this one seminary. He sought in every way to upbuild the native Hawaiian churches, and to promote the work of education in schools of all grades.”

“’From this institution has gone forth, under the training of Dr. Hyde, the whole circle of younger men who today fill the pastorate of the Hawaiian churches.’ And after referring to several of these pastors by name, it is well added: ‘These men are the best of witnesses to the faithful and painstaking service of this most indefatigable of teachers.’” (Pacific Commercial Advertiser, December 13, 1899)

Hyde served as Principal until 1883, until resigning his position to the temporary care of Rev. Henry H. Parker.

In 1889, it was decided by the Hawaiian Board that a new building was to be erected that would accommodate the seminary’s students with better living and learning quarters. A wooden structure was built in 1890.

The building had 16-dormitories and several large lecture rooms for instruction. During construction, the students attended classes at Kawaiahaʻo Church.

“Eleven students had been under instruction, three of these having entered this year. Instruction is now given in the afternoons as well as the mornings. Friday afternoon and Saturday are the only times available for such work as may be available as a means of self-support.”

“It has been necessary therefor to supplement the meagre weekly cash allowance, granted by the Hawaiian Board, by the distribution of weekly rations of rice, bread, salmon and kerosene to each student. The students are not pampered children of ease by any means, but learn from the very first to endure hardness as good soldiers of Jesus Christ.” (Pacific Commercial Advertiser, June 7, 1895)

“In the training which it furnishes to these leaders of the churches, the theological school affects the moral and religious life of the country. It holds the same relation to the ministerial profession that the law school does to the legal profession, or the medical college to the practice of medicine.”

“A well trained ministry is peculiarly necessary at the present time for the Hawaiian Islands. Everything is in a transition state, and a strong ministry is needed, which can hold to the good which has been achieved in the past and make it effective in the new order of things which is to come.” (Hawaiian Gazette, November 6, 1896)

“The work of the Institute in training Hawaiians for pastoral and missionary service has been carried on as heretofore. It has also been enlarged in its scope, so as to furnish more instruction through the use of the English language.”

“Rev. John Leadingham, formerly instructor in the Slavic department of the Oberlin Theological Seminary, has been appointed by the ABCFM Associate Instructor in the NPM Institute and began his work in November, 1894.” (Board of Education Report, 1896)

“Professor Leadingham’s lessons in English have not been confined to the students, but he has kindly consented to teach English to a class of young Hawaiian lawyers. Two Portuguese young men also, who wish to enter the gospel ministry, have been under instruction for the last three months.” (Pacific Commercial Advertiser, June 7, 1895)

“The privileges of the Institute are now opened to other nationalities, and in addition to the 8 Hawaiian students, one Portuguese and one Chinese are taking the prescribed course of study. This extends over three years. In some instances, a fourth year is added for special study.”

“Of the thirty-six pastors now serving the fifty-five Hawaiian Evangelical churches, twenty-five are graduates of the NPM Institute. Besides these there are six graduates engaged in foreign missionary work in the Gilbert Islands.” (Board of Education Report, 1896)

In 1900, Leadingham became the Principal (he left the islands in 1904.) The Hawaiian Board later redirected its efforts into the consolidation of Kawaiahaʻo Seminary, Mills Institute and the Japanese Boarding School into the Mid-Pacific Institute.

The “first great step in the development of its higher educational work by purchasing between thirty-six and thirty-seven acres of land in Mānoa Valley – the Kidwell estate. Upon this it is proposed to locate the Mid-Pacific Institute”.

“In making this purchase the Board has parted with the premises of the North Pacific Missionary Institute on Punchbowl street to the Methodist church” (and, in between, the Korean School.) (Hawaiian Star, May 18, 1907) (Lots of information here is from Williams and Mission Houses.)

December 30, 2025 by Peter T Young Leave a Comment

Kalaniʻōpuʻu and Maui

Kalaniʻōpuʻu was born about 1729, his brother was Keōua; his son was Kiwalaʻō; he was the grandfather of Keōpūolani.

At the death of Alapaʻinui, about 1754, a bloody civil war followed, the result of which was that Alapaʻi’s son Keaweopala was killed, and Kalaniʻōpuʻu, descended from the old dynasty, became king of Hawaiʻi. (Alexander)

Kalaniʻōpuʻu, from the very beginning of his reign, made repeated attempts to conquer the neighboring island of Maui. He held portions of the Hāna district and the Kaʻuiki area in 1775, when, in the war between Hawaiʻi and Maui, he commanded a raid in the Kaupō district. (Thrum)

While Kalaniʻōpuʻu was at Hāna he sent his warriors to plunder the Kaupō people. Kahekili was king of Maui at that time, when Kahekili’s warriors met those of Kalaniʻōpuʻu at Kaupo, a battle developed between the two sides. It was known as the Battle of Kalaeokaʻīlio; Kalaniʻōpuʻu’s army was routed and returned to Hāna.

Kalaniʻōpuʻu promised revenge and, in 1776, he again went to battle against Kahekili. This battle (known as the Battle of Sand Hills or Ahalau Ka Piʻipiʻi O Kakaniluʻa) was recorded as one of the most bloody.

Unfortunately, Kalaniʻōpuʻu was not aware of the alliance between Kahekili and the O‘ahu warriors under Kahahana, the young O‘ahu chief, and these numerous warriors were stationed at the sand dunes of Waikapū and also at a place close to those sand dunes seaward of Wailuku.

Kalaniʻōpuʻu’s army was annihilated as they entered the sand hills of Wailuku. In a desperate act to save what was left, Kalaniʻōpuʻu requested that his wife, Kalola, plead for peace from her brother Kahekili.

However, knowing that Kahekili would not look upon her with favor, Kalola suggested their son, Kiwalaʻo be sent instead. Kahekili welcomed Kiwalaʻo; for a time, after the great Sand Hills battle in Wailuku, peace and tranquility returned.

Although often defeated, Kalaniʻōpuʻu managed to hold the famous fort of Kaʻuiki in Hana for more than twenty years. (Alexander)

At the time of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hana district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauai and Niʻihau, Kamakahelei was ruler.

At that time, Kalaniʻōpuʻu was on the island of Maui. Kalaniʻōpuʻu returned to Hawaiʻi and met with Cook on January 26, 1779, exchanging gifts, including an ʻahuʻula (feathered cloak) and mahiole (ceremonial feather helmet.) Cook also received pieces of kapa, feathers, hogs and vegetables.

In return, Cook gave Kalaniʻōpuʻu a linen shirt and a sword; later on, Cook gave other presents to Kalaniʻōpuʻu, among which one of the journals mentions “a complete Tool Chest.”

After the departure of the Resolution and Discovery, Kalaniʻōpuʻu left the bay and passed to Kaʻū, the southern district of Hawaiʻi, having in his charge the young Kaʻahumanu. (Bingham)

Back on Maui, Kahekili asked “How can the fortress of Kaʻuiki become a level plain?” “The fortress of Kaʻuiki depends upon its water supply. Cut that off and Kaʻuiki will surrender for want of water.” “What is the best way to do this?”

“Let the chiefs, guards, and fighting men cut off the springs of Punahoa. … Let them cut them all off at night. When the people are dying of thirst and can get no water, then they may be slaughtered.” (Kamakau)

In about 1781, Kahekili was able, by a well-planned campaign, to regain possession of the Hana district and this marked the beginning of the disintegration of Kalaniʻōpuʻu’s kingdom. (Kuykendall)

Kalaniʻōpuʻu died shortly thereafter (1782.) Before his death, Kalaniʻōpuʻu gave an injunction to Kiwalaʻo and Kamehameha, and to all the chiefs, thus: “Boys, listen, both of you. The heir to the kingdom of Hawaii nei, comprising the three divisions of land, Kaʻū̄, Kona and Kohala, shall be the chief Kiwalaʻo. He is the heir to the lands.” (Fornander)

“As regarding you, Kamehameha, there is no land or property for you; but your land and your endowment shall be the god Kaili (Kūkaʻilimoku.) If, during life, your lord should molest you, take possession of the kingdom; but if the molestation be on your part, you will be deprived of the god.” These words of Kalaniʻōpuʻu were fulfilled in the days of their youth, and his injunction was realized. (Fornander)

Following Kalaniʻōpuʻu’s death in 1782, and following his wishes, the kingship was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.)

Kiwalaʻō and his chiefs were dissatisfied with subsequent redistricting of the lands; civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha (his cousin.)

In the first major skirmish, in the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi,) Kiwalaʻo was killed.

By 1790 Kamehameha I had gained enough control of the island of Hawaii that he could leave to join the war parties on Maui. Their canoe fleet ‘beached at Hana and extended from Hamoa to Kawaipapa” to battle Kalanikupule, son of Kahekili, and ruling chief of Maui while his father was on and ruled Oʻahu.

Later, Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Island’s coat of arms;)) succeeded, after a struggle of more than ten years, in securing to himself the supreme authority over that island (and later, the entire Hawaiian Islands chain.)

December 29, 2025 by Peter T Young 2 Comments

Walter Murray Gibson Building

In 1834, King Kamehameha III organized the first police force in the Hawaiian Islands. This was only four years after the inception of London’s first police force, and twelve years before that of any American city.

In 1845, the king appointed the first Marshal of the island, and sheriffs were appointed for each island. After counties were organized in 1905, sheriffs were elected for each county.

In 1885, the Minister of the Interior under King Kalākaua purchased property at Bethel and Merchant Streets and began construction of a new Police Court building on the site. The May 21, 1885 Daily Bulletin noted, “The work on the new Police Station building is progressing rapidly.”

The Chinatown fire of 1886 destroyed the old King Street police station so all of the functions of that building were transferred to the nearly completed Merchant Street structure, a two-story brick building.

The cell block was in the basement, the offices of the Marshal, Deputy Marshal, Police Justice and a detention area were on the ground floor. The courtroom was on the second floor.

In 1930, this building was demolished in order to construct the present structure on the site. The earlier brick building on the same site was built during the era of Walter Murray Gibson, so the new structure is also known as the Walter Murray Gibson Building.

While Gibson was in the Legislative Assembly (1878-1882) he became Finance Committee Chairman and under his leadership allocations of public funds showed his concern for the national pride of Hawaiians: $500 to Henri Berger, leader of the Hawaiian Band, for composing the music for Hawaii Ponoʻi, the new national anthem; $10,000 for a bronze statue of Kamehameha I; and $50,000 to begin construction of a new ʻIolani Palace, to house King Kalākaua and Queen Kapiʻolani, and all their successors. (Adler – Kamins)

He was also Member of Privy Council and Board of Health (1880, Health President 1882;) Commissioner of Crown Lands (1882;) Board of Education, President (1883;) Attorney General (1883;) House of Nobles (1882-1886;) Secretary of War & Navy (1886;) Premier and Minister of the Interior (1886) and Minister of Foreign Affairs (1882-1887.)

In his new capacities, Gibson’s first notable accomplishment was his development of a new monetary system for the island nation. The new money was printed in San Francisco and the bills featured Kalākaua. This was followed by the creation of a postal system; Gibson himself designed and printed the postage stamps for the Hawaiian kingdom. (Lowe)

Back to the building …

The later police station cost $235,000 and used eleven tons of French marble, Philippine mahogany and Waianae sandstone. The building, designed by local architect, Louis E. Davis, was occupied on September 29, 1931. (The Nuʻuanu Street addition was constructed in 1986.)

The style is Spanish Colonial Revival, also called Spanish Mission Revival; at the time it was built, the Spanish colonial revival style structure was becoming an accepted style for public edifices in Honolulu.

It is a three-story (with basement) Mediterranean-style reinforced-concrete building with plaster finish and ornate terra-cotta entry and decorative interior detailing. Various window and balcony elements reflect interior stairway. Interesting curved railings of exterior stair in 1939 addition at ‘Ewa end of building.

The vice squad, weights and measures, military police and shore patrol were in the basement, the receiving area, general offices, foot patrol, examiner of chauffeurs and traffic department were on the main floor, the jail was on the second floor, and district courtrooms and offices were on the top floor.

A one-and-a-half-story entrance hall on the ground floor at the Merchant/Bethel Streets corner contains a stairway to the first floor. Access to the second and third floors is via an open core stairway contained in the tower on Bethel Street.

During wartime, the first floor housed the Alien Property Custodian, which confiscated property owned by foreign citizens, beginning with the declaration of martial law on December 7, 1941. (It was this agency that closed the Yokohama Specie Bank across the street in 1941.)

The Police Department left the building in 1967, when they moved to the old Sears store in Pawaʻa. The Old Police Station, or Court Building as it was also known, continued to house the District Courts.

The courts, in turn, were moved in 1983 and the building stood empty for three years in the mid-1980s while the city debated the building’s future.

After a 1985 plan to use it as the vehicle and driver licensing operations center was rejected following public objection, in 1985 the city decided to use the building for the city’s Real Property Assessment and Public Housing Divisions.

The building is part of the Merchant Street Historical District, occupying four square blocks in downtown Honolulu, containing a variety of interesting old buildings. The area is what remains of “old” Honolulu.

Merchant Street, once the main street of the financial and governmental part of the city, bisects the district and is lined with low-rise, well maintained buildings of character and distinctions. (Lots of information here is from the HABS.)