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June 14, 2026 by Peter T Young Leave a Comment

About 250 Years Ago … Stars and Stripes, the US Flag (also US Army Birthday)

As we approach the semiquincentennial (250th) anniversary of the forming of the United States (July 4, 2026), here is a brief summary of issues and actions that led to the Revolution and the Revolutionary War … this is about the US Flag.

“[N]ational symbols and ceremonies express deeper aspects and meanings of the nation, and function as integrative and/or divisive forces. Moreover, national symbols and ceremonies form a central part of a ‘secular’ religion which provides anchorage in a dynamic world.”

“National symbols and ceremonies also have an effect upon the community they represent; that is, they raise collective consciousness of ‘who we are’ and ‘where we are from.’” (Elgenius)

“The earliest depiction of a fabric flag is vaguely claimed to date back to 400 BC. It is painted on a wall in a Samnite colony in Paestum in Southern Italy. This depiction lacks a distinct design although the shape of the flag itself bears a close resemblance to a modem one.”

“The Chinese also used flags, as lateral cloth attachments to staffs, following the invention of silk farming. The development of sericulture around 3000 BC brought new possibilities of producing light, large, enduring and colourful (painted or dyed) flags that could be used outdoors.”

“These flags were mainly known for their military use, but also appeared in temples and religious processions. One of the earliest cloth flags was also flown during the Egyptian Middle Kingdom around 2000 BC.”

“It is not necessary to date the first flag, in this context, but it is interesting to see that flags were used by early civilisations and that the present pattern of flag symbolism has ancient roots.” (Elgenius)

“The end of the 18th century marks the official beginning of the ‘national’ flag. This was a gradual process where official recognition came after the flag and its colours had gained some sort of symbolic value.”

“It is noteworthy that one of the first manifestations of American ‘resistance’ was a Red Ensign with the motto ‘Liberty and Union’, which was hoisted a year before the Revolution in Taunton, Massachusetts.”

“Even earlier, in 1769, Boston had flown a flag of red and white stripes. The ‘rattlesnake’ with the motto ‘Don’t Tread on Me’, was another famous flag, which later developed into a depiction of the rattlesnake with 13 segments.”

“The Pine Tree emblem, which originated from New England and was later identified with the Liberty Tree, figured on many early American flags (and also in very early Native American symbolism).”

“The use of the Red Ensign with the motto in the fly, or with the Pine Tree in the canton and that of the plain Pine Tree Flag, were the first prime sources for the American flag tradition. These constituted together with the Boston striped flag the main starting points for the colonial flag evolving during 1775.”

“The emblem of the rattlesnake was seen in the canton of the Red Ensign, which was hoisted by a Pennsylvanian regiment in 1775, and in the flag of stripes used by the South Carolina Navy. In 1776 the flag hoisted in Massachusetts was described as ‘English Colours but more Striped’, i. e. a British Red Ensign but with white stripes across the field.”

National Flag

“[T]he concept of the ‘national flag’ is the direct consequence of political developments after the American and the French Revolution, where the idea of the flag representing the country and its people emerged.”

“The American flag was adopted to represent a multi-ethnic people; it symbolised first and foremost the attempt to break free from colonial domination. At the same time the ‘Stars and Stripes’ flag made a significant contribution to the modern flag tradition as an idea of a flag representing a ‘whole population’ as well as its government, and it also reflected the more egalitarian ideas of the time.”

“The ‘Stars and Stripes’ was created on the 14 July 1777 – by whom and where remains unclear – and it was used in different forms during the remainder of the War of Independence. It is worth noting that America did not have a flag representing it (or the colonies) prior to the conflicts with England.” (Elgenius)

On June 14, 1777, the Continental Congress approved the design of a national flag: “Resolved, That the flag of the thirteen United States be thirteen stripes, alternate red and white: that the union be thirteen stars, white in a blue field, representing a new constellation.”

The resolution didn’t prescribe a certain arrangement, so the earliest flags display quite a variety of designs. (DAR) The number of stars on the American Flag has changed with time from 13 to 50 in order to correspond with the increasing number of states. (Elgenius)

Betsy Ross Flag

The origin of the first American flag is unknown. Some historians believe it was designed by New Jersey Congressman Francis Hopkinson and sewn by Philadelphia seamstress Betsy Ross.

Elizabeth “Betsy” Griscom Ross was born a fourth-generation American to a Quaker family on New Year’s Day of 1752 in the colonial city of Philadelphia.

Ross learned to sew from a great-aunt, and, after finishing school, apprenticed with a talented upholsterer in Philadelphia, where she met and married fellow apprentice John Ross, with whom she formed an upholstery business.

Among their customers was George Washington, for whom they sewed bed hangings in 1774 while he was in Philadelphia for the First Continental Congress. After the death of her husband at the start of the American Revolution, Ross continued to sew uniforms, tents, and flags for the Continental Army.

Historians have not been able to verify Ross’s legendary role as the creator of the Stars and Stripes. But the likely legendary story that in June 1776 General Washington consulted with Ross on the creation of a new flag, and she persuaded him to alter its stars from six-pointed to the easier-to-sew five-pointed took hold in the national patriotic imagination.

For generations Betsy Ross has stood as the symbol of feminine ingenuity and resourcefulness in service to the country. Her contributions to the founding of the United States are commonly represented, as in a 1952 stamp commemorating the 200th anniversary of her birth, with the Stars and Stripes on her lap. (DOI)

Old Glory

The name Old Glory was given to a large, 10-by-17-foot flag by its owner, William Driver, a sea captain from Massachusetts.

Inspiring the common nickname for all American flags, Driver’s flag is said to have survived multiple attempts to deface it during the Civil War. Driver was able to fly the flag over the Tennessee Statehouse once the war ended. (PBS)

Star-Spangled Banner

In June 1813, Major George Armistead arrived in Baltimore, Maryland, to take command of Fort McHenry, built to guard the water entrance to the city.

Armistead commissioned Mary Pickersgill, a Baltimore flag maker, to sew two flags for the fort: a smaller storm flag (17 by 25 ft) and a larger garrison flag (30 by 42 ft). She was hired under a government contract and was assisted by her daughter, two nieces, and an indentured African-American girl.

The larger of these two flags would become known as the “Star-Spangled Banner.” Pickersgill stitched it from a combination of dyed English wool bunting (red and white stripes and blue union) and white cotton (stars). Each star is about two feet in diameter, each stripe about 24 inches wide.

The Star-Spangled Banner’s impressive scale (about one-fourth the size of a modern basketball court) reflects its purpose as a garrison flag. It was intended to fly from a flagpole about ninety feet high and be visible from great distances.

At its original dimensions of 30 by 42 feet, it was larger than the modern garrison flags used today by the United States Army, which have a standard size of 20 by 38 feet.

Between 1777 and 1960 Congress passed several acts that changed the shape, design and arrangement of the flag and allowed stars and stripes to be added to reflect the admission of each new state. On August 3, 1949, President Harry S. Truman officially declared June 14 as Flag Day.

The first Flag Act, adopted on June 14, 1777, created the original United States flag of thirteen stars and thirteen stripes.

The Star-Spangled Banner has fifteen stars and fifteen stripes as provided for in the second Flag Act approved by Congress on January 13, 1794. The additional stars and stripes represent Vermont (1791) and Kentucky (1792) joining the Union.

The third Flag Act, passed on April 4, 1818, reduced the number of stripes back to thirteen to honor the original thirteen colonies and provided for one star for each state – a new star to be added to the flag on the Fourth of July following the admission of each new state. (Smithsonian)

Today the flag consists of 13 horizontal stripes, seven red alternating with six white. The stripes represent the original 13 Colonies and the stars represent the 50 states of the Union. The colors of the flag are symbolic as well; red symbolizes hardiness and valor, white symbolizes purity and innocence and blue represents vigilance, perseverance and justice.

JJune 14 also Marks the Anniversary of the Formation the Continental Army

On June 14, 1775, the Second Continental Congress adopted “the American continental army” after reaching a consensus position in the Committee of the Whole. This procedure and the desire for secrecy account for the sparseness of the official journal entries for the day.

https://www.youtube.com/watch?v=YOLU7Lp6cmw&list=PLRJNAhZxtqH8xTJcA1ATIkHzm_3plhGcz

Click the following links to general summaries about the Stars and Stripes:

Click to access Stars-and-Stripes-SAR-RT.pdf

Click to access Stars-and-Stripes.pdf

June 13, 2026 by Peter T Young Leave a Comment

Kaname Yonamine

A shy young man, he was Nisei (second generation) born on June 24, 1925, in Olowalu, Maui, where his father Matsusai, an Okinawan, had moved to find work in the sugar cane fields and met his mother Kikue, whose family was from Hiroshima. He is considered one of the greatest athletes to come out of Hawaii. (Weber)

He starred at Lahainaluna before he attracted the attention of Honolulu’s football coaches and transferred to Farrington, starring on the baseball and football teams – and led the Governors to their first football championship in 1944.

It was there when Kaname Yonamine changed his first name to Wallace – he was then known as Wally.

Yonamine graduated from Farrington in 1945 and was drafted into the US Army the next morning. Stationed at Schofield Barracks, he was supposed to be shipped to Europe to support the 442nd Regimental Combat Team. However, within two months, World War II was over. (Hawai‘i Tribune Herald)

He never went to college, though he turned down at least one football scholarship, to Ohio State. In the period after the war, Yonamine remained at Schofield, where he joined the Lei-Alumns, a football team comprised of former Leilehua High School players.

During a fateful game against Portland University, he scored several touchdowns and caught the eye of a San Francisco 49ers scout, who was there to evaluate Portland’s quarterback.

In 1947, Yonamine signed with the San Francisco 49ers of the All-America Football Conference, a post-World War II rival to the National Football League. This was the 49ers’ second season, three years before the team joined the NFL. Yonamine inked a two-year deal worth $14,000. (AP)

He was the first Asian-American to play professional football. This was at a time in San Francisco when emotions were still raw as thousands of Japanese – most of them American citizens – who had been rounded up and forced from their homes and businesses in The City’s thriving Japantown returned from desolate internment camps. (Chapman)

Therefore, Yonamine’s signing with the 49ers took on special significance in the Asian American community. In 12 games (three starts), he rushed for 74 yards on 19 carries, caught three passes for 40 yards and recorded one interception for a 20-yard return. (49ers)

Yonamine’s football career was cut short after fracturing his wrist playing baseball in 1948. He then turned his sole focus to baseball. (49ers)

His baseball talents were immediately noticed by the legendary Lefty O’Doul, a former National League batting champion, who had been instrumental in promoting the professional game in Japan. He signed Yonamine and sent him to the Salt Lake City Bees, where Wally did well.

One of O’Doul’s contacts was Matsutaro Shoriki, owner of the Yomiuri Giants, the premier professional franchise in Japan. A deal was worked out, and, in 1951, Wally Yonamine found himself the starting center fielder of the Giants (or, “Kyojin,” as they are called in Japan.) (Gillespie)

In 1951, he arrived in Japan as the first American to play baseball after World War II. At first he was met with much adversity for being American, but also for his hard hitting style of baseball. This proved to be the introduction of a new style of baseball in Japan. (Fitts)

In his debut for the Giants, he bunted for a hit in his first at-bat, a show of daredevilry that became his trademark. To the orderly and respectful game as the Japanese played it, Yonamine brought what was considered bad behavior: beating out a sacrifice bunt, sliding hard to take out the pivot man on a double play, expressing outrage at the umpire. (Weber)

Without speaking the language, he helped introduce a hustling style of base running, shaking up the game for both Japanese players and fans. Along the way, Yonamine endured insults, dodged rocks thrown by fans, initiated riots, and was threatened by yakuza (the Japanese mafia). (Fitts)

Yonamine was a gifted athlete. He was a great left-handed contact hitter and was a Gold Glove-level defender, and a very aggressive base runner. In fact, Yonamine changed Japanese pro baseball forever, when he started thrilling crowds by stealing third base and home.

Before Wally, this was not a part of the Japanese style of play. Yonamine stole home 11 times in his career, a record for Japan’s major leagues. (Gillespie)

He also won batting titles, was named the 1957 MVP, coached and managed for twenty-five years, and was honored by the emperor of Japan. Overcoming bigotry and hardship on and off the field, Yonamine became a true national hero and a member of Japan’s Baseball Hall of Fame. (Fitts)

In 1957 he received the MVP award and led the Tokyo Giants to the Japan World Series title. Today, he still holds the highest batting average ever for a Giant.

Wally went on to play for and manage the Chunichi Dragons, and succeeded as the first foreign manager to win the Central League title (beating the Giants.) (Yonamine Pearls)

Yonamine went on to coach or manage various professional teams in Japan for 26 years. He was inducted into the Japanese Baseball Hall of Fame in 1994.

In 2002, the San Francisco 49ers honored Yonamine’s football legacy during an exhibition game on August 3 at Japan’s Osaka Dome. Serving as an honorary team captain, Yonamine was greeted with a standing ovation. (49ers) Wally Yonamine died February 28, 2011.

Here’s a short video on Wally Yonamine:
https://www.youtube.com/watch?v=7lp5j1upTWw

June 12, 2026 by Peter T Young Leave a Comment

Moon Nights

Reasoning from observations has been important to modern scientific practice at least since the time of Aristotle (384–322 BC.) A scientific process or scientific method requires observations of nature and formulating and testing the hypothesis. It consists of following four steps.

Scientists observe something and ask questions about a natural phenomenon (scientific observation,) make hypothesis, make predictions about logical consequences of the hypothesis, test the predictions by observational study and create a conclusion on the basis of the information gathered. (Stanford)

Hawaiians in traditional times also made observations of the world around them. 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.

They followed a systematic and careful regimentation of planting in accordance with what had been observed over time, noting the influence of the stages of the moon had on farming and fishing.

https://upload.wikimedia.org/wikipedia/commons/c/c0/Lunar_libration_with_phase2.gif

Following is a summary noted in Handy & Handy with Pukui for planting according to moon phases, together with the names of the ‘Moon Nights,’ are compiled by them from notes derived from a variety of sources:

Hilo (first ‘night.’) The new moon appears ‘slender and twisted’ (hilo.) Fish ‘hide’ in the lagoons on this night, but it is good for deep-sea fishing; food maturing underground will ‘hide,’ but some recommend the day following Hilo for planting, especially sweet potatoes and taro, although they will be small when mature as the new moon is small. This was the first night of the kapu period of Ku.

Hoaka (second ‘night.’) The name means ‘faint light’ or ‘casting a shadow.’ Ghosts cast shadows and frighten fish away. The second night of the Ku kapu.

Ku kahi, Ku lua, Ku kolu, Ku pau (third, fourth, fifth, and sixth ‘nights’.), The names mean ‘First Ku’ ‘Second Ku,’ ‘Third Ku,’ and ‘Last Ku.’ The kapu period of Ku ended with ‘First Ku,’ Recommended for planting sweet potato and taro, which will grow ‘upright’ (ku) in the soil. Recommended also for fishing.

Taros planted on this first night will have but one shoot (ku kahi ), second night will have two (ku lua), and third night will have three (ku kolu.), Bananas planted these nights will stand erect (ku.) The ocean currents change.

‘Ole ku kahi, ‘Ole ku lua, ‘Ole ku kolu, ‘Ole pau (First ‘Ole, Second, Third, Last; seventh to tenth ‘nights’). The tides run high and the sea is rough. Fishing is poor. Not recommended for planting or fishing, for ‘ole means ‘nothing, without, nonproductive.’ Recommended for weeding. However, planting at ‘Ole pau (‘end of non-productivity,’) especially for breadfruit.

Huna (eleventh ‘night’), The name means ‘hidden’ and is recommended for root plants which will flourish, hidden under dense foliage, and especially for gourds which will be hidden under their leaves. Recommended also for fishing, for the fish are hiding-in their holes.

Mohalu (twelfth ‘night.’) Good for planting flowers, which will be round and perfect like the moon all this night; and gourds, potatoes and taro will grow well. Fruits, fish, and seaweed were kapu, for this night was sacred to Kane the life-giver. This is a good ‘night,’ for fishing. ‘The sea is covered with fishing canoes’ (after abolition of kapu).

Hua (thirteenth ‘night’), The name means ‘fruit’ and ‘seed,’ hence it was fruitful on land and sea, especially for many-seeded gourds, The moon is egg-shaped (hua), This night is sacred to Lono, Good fishing.

Akua (fourteenth ‘night.’. All things reproduce abundantly (ho‘oakua.) Fishing is good. This is a kapu night when the gods (akua) are about, and offerings are made to them to increase food (ho‘oulu‘ai) and fish (ho‘oulu i‘a).

Hoku (fifteenth ‘night.’) Hoku kua means ‘lined up close together,’ hence root plants and bananas will be prolific, but fruit will be small. Good for trees in general. Good fishing.
Mahealani (sixteenth ‘night’: full moon.) Mahea means ‘whiter,’ and the plants are so prolific and large that they say ‘whither can we grow?’ Currents run strong, but fishing is good. Good for all work.

Kulu (seventeenth ‘night.’) Kulu means ‘to drop.’ The banana sheath drops off this day exposing the new bunch. Good for potatoes and melons. Currents are strong, but it is a good time for fishing. This was the time for offering first fruits to the gods.

La‘au ku kahi, La‘au ku lua, La‘au pau (First La‘au, Second, Last: eighteenth to twentieth ‘night’). Sweet potatoes, melons, and gourds will run to woody (la‘au) vines. For medicines (la‘au) this is a time favored for gathering herbs and for their preparation by the medical kahuna.

Good for planting banana and other trees (la‘au): the fruit will be so heavy that poles (la‘au) will be required to support them. Favorable for fishing. Breadfruit planted in these days will be hard and woody (la‘au.) Some say bananas will be hard and woody. Some say La‘au pau is a good day for all planting.

‘Ole ku kahu, ‘Ole ku lua, ‘Ole ku pau (First ‘Ole, Seconds, Last: twenty-first to twenty-third ‘night.’) Not recommended for planting or fishing. It is windy and tides run high. A good time for weeding. ‘Lazy days for farmers.’ ‘Ole pau and kaloa ku kahi are the kapu periods of Kanaloa or Kaloa, when offerings are made with prayers.

Kaloa ku kahi, Koloa ku lua, Koloa pau (First kaloa, Second, Last: twenty-fourth to twenty-sixth ‘night.’) Good for fishing. Makaloa and ‘ole shellfish are plentiful. It is a good time to plant bamboo for braiding hats. Plants with long stems (banana, sugar cane, bamboo) will grow long. Potato and yam will run to long vines (ka loa.) Good for wauke, which will develop long stems (ka loa). Pandanus will develop long leaves. The first Kaloa is sacred to Kanaloa with mild kapu.

Kane (twenty-seventh ‘night’). This and the night following Lono, are sacred to Kane. This period was devoted to prayers to Kane and Lono for health and food. The Kane kapu was rigorous.

Lono (twenty-eighth ‘night.’) Prayers for rain. Recommended for melons and gourds (which were ‘bodies’ of Lono.)

Mauli (twenty-ninth ‘night.’) Uli (dark) implies rich, dark-green vegetation. Tides are low. Fishing is good, good day for marriages.

Muku (thirtieth ‘night.’) Bananas will bear bunches one muku long (from tip of fingers of one hand to opposite elbow.) Not recommended for sweet potatoes. Trees and sugar cane will prosper. Fishing is good. The moon is cut off, muku (vanishes.)

The planting calendar may be summarized as follows : On the Ku nights potatoes will grow erect (ku,) also taro. The ‘Ole nights are periods of scarcity (‘ole ) on land and sea. On Huna, roots and gourds will prosper, hidden (huna) under earth or dense foliage. Hua (fruit, seed) means plenty, Akua (deity) supernatural abundance.

In Hoku the fruits will be lined up (hoku hua.) In Mahealani roots will ask ‘ ‘whither can we grow (mahea, whither ; lani (under) heaven?’ Kulu (drop) implies dropping of the fruit sheath.

The la‘au are good for woody growth (la‘au means wood.) The second series of ‘Ole are again periods of dearth. Kaloa indicates long vines and stems. Kane and Lono, nights of prayer for plenty, health, and rain. Mauli implies dark green (uli) vegetation, and Muku long bunches of bananas.

During each month (moon, mahina) there are four kapu periods. Families who worshiped one of the major gods to whom the ‘nights’ were dedicated abstained from work and play and prayed to their gods at the altar (kuahu) in the men’s house (mua.)

The kapu periods were:
On Hila, Hoaka and Kukahi (1st-3rd,) the Ku kapu.
On Mohalu and Hua (12th-13th,) , the Hua (Lono) kapu.
On ‘Ole pau and Kalo aku kahi (23rd-24th,) the Kanaloa kapu.
On Kane and Lono (27th-28th), the Kane kapu.

June 11, 2026 by Peter T Young Leave a Comment

Kamehameha Day

Kamehameha Day was first celebrated in 1871 by Kamehameha V as a day to honor his grandfather, Kamehameha I (however, it was first celebrated on December 11 of that year.)

Here’s a little background on the celebration (Kepā Maly gave me information from SM Kamakau) and the reasoning why we now celebrate Kamehameha Day on June 11.

“The celebration of Kamehameha Day on June 11 came about in the following way.”

“On December 11, 1871, the birthday of Kamehameha V who was at that time ruling king, a public celebration was held with horse-riding and other sports.”

“It was agreed to make this celebration an annual event, but because of the uncertain weather in December to change the date to June.”

“Kamehameha V died soon after, and the holiday remained as a “Day in Commemoration of Kamehameha I,” (La Ho‘o-mana‘o o Kamehameha I.)”

So, while linked to Kamehameha V’s birth date (December 11,) because the weather is better in the summer, the decision was made to have the Kamehameha I celebration six months from the King Kamehameha V’s birthday (i.e. June 11 – the date has no direct significance to Kamehameha I.)

In 1882, the Hawaiian Legislature with concurrence from the King (Kalakaua) authorized a Kamehameha statue to serve as a “commemorative of the centennial of the discovery of this Archipelago by Cook”. (PCA, May 19, 1882)

“In 1878 the Kingdom of Hawaii, with King Kalakaua at its head, honored Captain Cook at the centenary celebration of discovery. The permanent memorial established in Honolulu at that time was the splendid statue of Kamehameha the Great which stands upon a high pedestal in front of the Judiciary Building.” (Taylor)

“A great many plans have been proposed and suggestions made whereby the memory of the great navigator might be suitably recognized and perpetuated by our residents.”

“On the eve of the day celebrated the glee troupes of Lahaina, who can boast of a preeminence in the sweet chorus singing peculiar to Hawaiians, with some commemorative of the coming of Captain Cook”. (PCA, Jan 26, 1878)

“January 18, 1878, was the anniversary of the landing of Captain Cook on these Islands – one hundred years ago. The event was commemorated by our people with becoming reverence.”

“The Hawaiian citizens, assisted by the English speaking residents, made such preparations for the event as they could, in order to testify their appreciation of a century of time in the history of the Hawaiian group with all its mutations, whether for good or otherwise in the history of the race.” (Hawaiian Gazette, Jan 23, 1878)

That statue that gets draped with lei on June 11, is “The centennial of the discovery of the Sandwich Islands by Captain Cook in 1778”; it is “a bronze statue, heroic size, of Kamehameha, the conqueror and organizer of the Islands.”

Then, in 1896 the legislature declared it a national holiday.

“Kamehameha Day was generally observed by the people. Elaborate preparations were made for the celebration of the day, with sumptuous feasts and sports, and every effort was brought to bear in order to insure the success of the occasion.”

“It might well be said that, in the language of the poet, its observance was usually attended with:

‘The boast of heraldry, the pomp of power,

And all that beaut’, all that wealth e’er gave.’”

“The celebration itself was characterized by a cheerful spirit and good-fellowshlp. “Aloha,” the watchword that opened every heart and brightened every soul, was greeted on every side, and hospitality, unalloyed and unbounded, was displayed at every door. There was no distinction in race, color or creed.” (John C Lane, Mayor, 1916)

In 1939, Hawaiʻi Revised Statutes under the Territorial Legislature of Hawai‘i created the King Kamehameha Celebration Commission – that law remains in effect, today.

State law notes: §8-5 King Kamehameha celebration commission … “The commission shall have charge of all arrangements for the celebration each year generally observed throughout Hawai‘i Nei on June 11, to commemorate the memory of the great Polynesian Hawaiian warrior and statesman King Kamehameha I, who united the Hawaiian Islands into the Kingdom of Hawai‘i”.

In 1978 the legislature renamed this holiday King Kamehameha I Day.

Almost from its first observance this day was celebrated chiefly by horse races in Kapi‘olani Park; but the races eventually gave way to today’s parades of floats and pāʻū riders.

On February 14, 1883, the Kamehameha statue was unveiled at Aliʻiōlani Hale during the coronation ceremonies for King Kalākaua.

The stance of the statue, with spear in left hand and right outstretched with open palm, showed the “successful warrior inviting the people … to accept the peace and order he had secured.”

There are now five different statues of Kamehameha:

The first replica stands prominently in front of Aliʻiolani Hale in Honolulu
The initial (repaired) casting of the statue is at Kapaʻau, North Kohala
Another replica is in US Capitol’s visitor center in Washington DC
Another statue is at the Wailoa River State Recreation Area in Hilo
A statute, created by Herb Kane, is at the Grand Wailea Resort Hotel & Spa on Maui

The customary draping of the Kamehameha Statue with lei dates back to 1901. The image shows the lei-draped statue of Kamehameha in Honolulu. (wongsto)

June 10, 2026 by Peter T Young Leave a Comment

The Hawaiian Club

The Hawaiian Club (sometimes referred to as the Hawaiian Club of Boston) was formed in January, 1866, by a few gentlemen, who having, at different periods during the preceding forty years, resided at the Hawaiian Islands, felt that strong attachment for them which is so general among those who have once lived there.

Its purpose was to promote social intercourse among the friends of Hawaii, resident in or visiting Boston and vicinity, and to advance the interests of the United States at the Hawaiian Islands, and the welfare of the Hawaiian nation, by collecting and diffusing information bearing thereupon, and by all other honorable means. (Articles of Organization)

There were 15-original members, and by 1868 the total had increased to 45. Although the club was in existence for many years, this volume of papers was their first (and only) publication. A note on the reverse of the title page says, ‘Four hundred fifty copies plain, fifty club copies (on) tinted (paper.)’

Their object was partly to revive pleasant associations by occasional meetings to discuss the past and present condition of Hawaii, and partly to advance the prosperity of the country and the interests of the United States and her citizens there.

In furtherance of these objects the Club met once a month, usually in the city of Boston, but occasionally in a more social way at the country residence of some one of its members. It has corresponded with the friends of Hawaii, resident at the Islands.

It has sought, through delegations at Washington, and through newspaper publications and personal interviews of its officers and members with men of influence, to further every measure which would benefit the Islands.

One such was the establishment of steam mail communication between San Francisco and Honolulu, and the negotiation and ratification of a treaty of commercial reciprocity between the United States and Hawaiian Governments.

One interesting issue raised by the Hawaiian Club relates to the Kamehameha Statue – an ‘error’ in how the King is dressed.

“When the Kamehameha had been modeled by Gould, the attention of the Hawaiian Club of Boston … was called to the completed model and it was noticed that the great Moi was represented wearing a sort of apron”.

“(T)he sculptor was informed that this was by no means a correct costume of the time of Kamehameha and would appear ridiculous to the modern Hawaiian.”

It turns out, when the statue was being prepared, King Kalakaua had recently acquired “Malo of Kaumualiʻi” and he selected that to be photographed for the sculptor’s use, providing the model with an ordinary malo at the same time.

William Tufts Brigham – the first director of the Bernice P. Bishop Museum – had written a book on Hawaiian featherwork; he had also been Hawaiian Club president for ten years.

His initial reaction about the “Malo of Kaumualiʻi” was, “how could a band four yards long, made as this is with feathers on both sides be disposed on the wearer? The term malo is certainly misleading”. He suggested it was rather a cordon or sash.

“In the statue the cordon passes from the pendent end up behind the portion used as a waist-band, over the left shoulder, outside the cloak, instead of returning down the back to form the belt as it should have done with the end tucked in to tighten the band, it leaves this belt as an independent member and passes down over the cloak to trail on the ground!” (Brigham)

“The ordinary malo is shown on the statue, a proof that the cordon was not used as a malo, an impossible feat. Perhaps no competent critic saw the model after the cordon was added, or it was thought best not to remove the band after the cast was made.”

“As there was no living Hawaiian who had seen such a cordon worn either by Kamehameha or Kaumualiʻi, the absence of criticism may be understood.” (Brigham)

It turns out Brigham found out it was not the sculptor’s fault, but, rather, the photographer who sent the statue maker photos of what was to be designed (Gould simply sculpted what the photographer provided.)

“The ungraceful position of the left hand was changed by the artist but he could not have been expected to be versed in the peculiarities of ancient Hawaiian adornment. In the photograph sent not only was the cordon placed over the cloak but the main ornament, the terminal set with teeth was not visible in front!”

“I can only suppose that King Kalakaua in his apprenticeship to royalty as assistant chamberlain to Kamehameha V, never saw such a cordon adorning his royal master who was greatly averse to personal display as I was convinced by my acquaintance with that monarch, who probably never saw the cordon in question.” (Brigham)

“The final arrangement must be based on esthetic rather than historical grounds. In fact, the decorated end of the sash drags on the ground behind the figure. The other end has had to be supplemented with a fictitious terminal band to be presentable in front.”

“If you look closely, the final arrangement is impossible without two sashes: a long one from malo front over the shoulder and down to the ground, and a short, separate belt.” (Later noted by Charlot.)

Traditionally, a sash is worn by first draping the sash over the left shoulder to where it falls between the knees. Then the remaining length is wrapped around the waist and over the front flap of the sash to around the back, fed behind the part over the shoulder, and the remaining hangs down in the back (at knee length.) (San Nicolas) After that, you put the cape on over it all.

As attention is drawn to the Kamehameha Statue, with lei draping and anticipation of Kamehameha Day, folks might now all look at the Kamehameha Statue a little closer now. (The painting pattern of the sash on the Kapaʻau Statue illustrates the error best, but it is evident on each.)

Most of the attention has been to the front of the statue; but we have overlooked a little bit of history without looking at the sash as it simply flows from the front over the shoulder (over the cape) to a pile in the back (rather than in the traditional wearing of the sash (wrapped before the cape is worn; under the cape around the waist and looped down.))