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May 30, 2022 by Peter T Young Leave a Comment

Blessings of the Bay

England sent over two colonizing expeditions to America in 1607. One went to Jamestown and became the first permanent colony. The other, known as the Popham Colony, settled in Maine on the lower Kennebec. After a rugged winter and the death of a leader, the Popham colonists went back to England. (Albion)

The Puritans who founded New England had come not to amass wealth by trade or by planting a fertile land, but to attempt a religious and civil experiment in government. On this barren shore along the coast they desired to worship in their own religious faith and be free from unsympathetic outsiders.

They hoped also to make their own laws without interference from the English Crown. The founding of this strong colony in a strategic military position formed a bulwark against the French and their Indian allies from the north, and against the threat from the Dutch in New York.

This strip of land, hemmed in by the foothills of the mountains, was bordered by the sea which, like a stern but friendly jailer, offered a means to enlarge the too scanty production of their land and promised tempting rewards to those who escaped the perils of storms, privateers and pirates and evaded the enforcement of intolerable navigation laws. (Gleason, Old Ships and Ship-building Days of Medford)

Shipbuilding in America dates back to 1607, when the Virginia was built at the mouth of the Kennebec River. It was the Popham group which built the Virginia.

The colonists had come over in two small vessels. One of the well-connected captains was George Popham, nephew of the Lord Chief Justice; the other was Ralph Gilbert, a son of the late Humphrey Gilbert. They set to work at once in building a storehouse, fort, and other buildings, as well as the Virginia.

Investigations indicate the following possible dimensions: length over all, 51 feet 6 inches; length of keel, 38 feet 6 inches; maximum breadth inside the planking, 13 feet; depth for tonnage, 5 feet.

The Popham colonist were well aware of the vessel characteristics necessary for successful trading operations on the coast and rivers of New England. The Virginia apparently accompanied the discouraged colonists when they decided to return to England. (Albion)

Appreciating the advantages to be derived from the encouragement of shipbuilding in New England, managers of the Massachusetts Bay Company in London, in their first recorded letter, dated April 17, 1629, stated that six shipwrights had been sent to New England, of which Robert Moulton was the chief.

The first vessel built in Massachusetts Bay Colony was the bark Blessings of the Bay, 30 tons, owned by Governor Winthrop. She was launched into the Mystic River at Medford, July 4, 1631. (Old Scituate, Daughters of the American Revolution)

Governor Winthrop, in the year after his arrival, had built in Medford, opposite his estate at Ten Hills, the Blessing of the Bay (about the size of the Virginia and forerunner of much further building), a bark of thirty tons. On August 9, 1631, the governor’s bark went to sea.

It cost one hundred and forty-five pounds. The owner said of it on May 16, 1636, “I will sell her for one hundred and sixty pounds.”

These vessels were employed in the coasting or fishing trade, and it was not until 1640 that vessels for the transatlantic trade were launched in the Colonies.

Shipbuilding, on an extended scale, was carried on during the Revolutionary War both by the Government and by private individuals. The great abundance of oak growing near the Merrimac River made that a favored locality for shipbuilding, and as early as 1650 Newbury, Salisbury, and Haverhill were actively engaged in the work.

Click the following link to a general summary about the Blessings of the Bay:

https://imagesofoldhawaii.co m/wp-content/uploads/Blessings-of-the-Bay.pdf

May 28, 2022 by Peter T Young Leave a Comment

Hale o Nalii

On July 7, 1937, Japan invaded China to initiate the war in the Pacific; while the German invasion of Poland on September 1, 1939 unleashed the European war.

As to Hawaiʻi, War Department message of November 27, 1941 read as follows: “Negotiations have come to a standstill at this time. No diplomatic breaking of relations and we will let them make the first overt act. You will take such precautions as you deem necessary to carry out the Rainbow plan [a war plan]. Do not excite the civilian population.” (Proceedings of Army Pearl Harbor Board)

Oʻahu held a position of the first importance in the military structure of the US before and during WWII. During the prewar years, Oʻahu and the Panama Canal Zone were the two great outposts of continental defense. (army-mil)

A key goal in the Pacific was to hold Oʻahu as a main outlying naval base and to protect shipping in the waters around the Hawaiian Islands.

In the year before the Japanese attack on Pearl Harbor, American strategists developed a strategy that focused on “Germany first.” In the end, that was what occurred with the American war effort. Then, Japan attacked America at Pearl Harbor on December 7, 1941, and the US entered the war.

But for much of 1942 and well into 1943, the US deployed substantially greater forces to the Pacific than to Europe. This was in response both to political pressure from the American people and the rapidly deteriorating situation in the Pacific over the first six months of the war.

On June 6, 1944, more than 160,000-Allied troops landed along a 50-mile stretch of heavily-fortified French coastline, to fight Nazi Germany on the beaches of Normandy, France.

General Dwight D Eisenhower called the operation a crusade in which “we will accept nothing less than full victory.” More than 5,000-ships and 13,000-aircraft supported the D-Day invasion, and by day’s end, the Allies gained a foot-hold in Continental Europe.

The final battles of the European Theater of WWII, as well as the German surrender to the Western Allies and the Soviet Union, took place in late-April and early-May 1945.

On August 6 and 9, 1945, atomic bombs were dropped on Hiroshima and Nagasaki, Japan. On September 2, 1945, the Japanese signed the Instrument of Surrender on the deck of USS Missouri in Tokyo Bay.

During World War II, Dwight David “Ike” Eisenhower (October 14, 1890 – March 28, 1969) served as Supreme Commander of the Allied Expeditionary Force in Europe and achieved the rare five-star rank of General of the Army. Eisenhower oversaw the invasions of North Africa and Sicily before supervising the invasions of France and Germany.

Following the war, Eisenhower served as Army Chief of Staff; in the spring of 1946 he toured military facilities in the Pacific and elsewhere, including Hawai‘i.

The Commander at Kilauea Military Camp (KMC), who at the time was working on post-war closing up and returning schools, warehouses, land, and even the Saddle Road which had been built by the military to the community (as well as providing military help in cleaning up following the April 1946 tsunami), got word that Eisenhower was coming for a five-day visit, for rest, after a tour of the Pacific nations.

Eisenhower was looking for “quiet time, no protocol, no attention.”

At the time, KMC “was ceasing to be only for war-weary soldiers for rest, relaxation and recreation. The camp still had a contingent of 10 officers and 148 enlisted men; three Red Cross hostesses, a Librarian and a good jazz band.”

“There were 12 good riding horses, 4 pack mules for trips to the summit of Mauna Loa, a number of bicycles, a tennis court, a bowling alley, a fine library, and a first-class bakery in a building by itself. Never-the-less KMC personnel got to work sprucing up the place, the General was coming.”

Eisenhower stayed in Cabin 44; it was called Hale-o-Nalii (house of the chief – it served as quarters for general’s at KMC). It was later renamed Eisenhower House, due to the fact that ~that~ general slept there.

On one night, Eisenhower “was feeling very rested and would enjoy some entertainment and asked for suggestions.” He was offered, “‘How about a party with cocktails, dinner and a Hawaiian troop of dancers and musicians?’”

“The idea was accepted, but that meant we had only one day to prepare for everything.” (Pauline Wollaston, the KMC Commander’s wife, Hawaii Tribune-Herald, Dec 14, 1986)

“All went well. The general ordered several highballs, the dinner was superb, and he loved the entertainment. While this was going on I happened to glance at one of his aides – a gray-haired, battle-worn general. Tears were streaming down his face.”

“I asked him what was the matter, could I do something for him. He answered, ‘Oh, you all already have! When I see this great man enjoying himself, I can’t control my emotions.’”

“Gen. Eisenhower left the next morning; and all along the roadway, from KMC to the airport, there were children and adults waving and cheering.” (Pauline Wollaston, Hawaii Tribune Herald, Dec 14, 1986)

Eisenhower also served as president of Columbia University (1948–1953) and as the first Supreme Commander of NATO (1951–1952). He was elected the 34th President of the United States (January 20, 1953 – January 20, 1961). (Lots of information here from KMC, Hawaii Tribune-Herald, army-mil and GlobalSecurity.)

May 27, 2022 by Peter T Young Leave a Comment

Communists in the Union in the Islands in the 1930s and 40s

In 1951 in Washington, DC, Jack Kawano (former President of ILWU) gave a US House Congressional Committee On Un-American Activities details on the Communist Party activities in Hawai’i. Kawano stated, in part:

I am not a Communist. However, I was a member of the Communist Party. I joined the Communist Party because some individual Communists were willing to assist me inorganizing the Waterfront Union.

I decided to quit the Communist Party because I found that the primary existence of the Communist Party was not for the best interests of the workingman but to dupe the members of the union, to control the union, and to use the union for purposes other than strictly trade-union matters.

The Communists play rings around the rank and file members of the union and their union’s constitutions, by meeting separately and secretly among themselves and making prior decisions on all important union policy matters, such as the question of strikes, election of officers, ratification of union agreements, the question of American foreign policy, and all other important matters of the Union.

Primarily all of these decisions are made on the basis of what is good for the Communist Party and not what is good for the membership of the union.

In 1934, on the water front, when I was first employed there, there was no union; and in order for one to get a job and be able to hold on to it, it was almost an impossibility unless he brought gifts and bribes to his foreman.

Discrimination, favoritism, no job security, low wages, speed-ups, dangerous working conditions were all part of a daily routine. The workers’ need for a union was so great that it was not funny.

In October 1935, when the West Coast Firemen’s Union opened a hiring hall in Honolulu, and later when the same hiring hall was shared by the Sailors’ Union of the Pacific, the officers of both the Firemen’s Union and the Sailors’ Union of the Pacific paid for and reserved a small space in the same hiring hall for an organizing committee.

This organizing committee was headed by Maxie Weisbarth, who was then agent for the Sailors’ Union of the Pacific, and Harry Kealoha, a member of the Marine Fireman, Oilers, and Water Tenders Union at that time.

The first organizing drive among longshoremen was launched by Weisbarth and Kealoha, aided by others like Charlie Post, and so forth. However, I did not join the union at that time because they did not permit workers of oriental descent to become members of that organization.

I joined the Longshoremen’s Association of Honolulu in November 1935, when the organizers changed their policy and made it possible for workers of oriental extraction to become members of the union.

Several organizational meetings were called, and they were fairly well attended. However, then efforts in organizing was defeated when the water-front employers offered Thanksgiving turkey to the workers on Christmas, and the workers were told that the turkey was a present to them from the company, and if they did not listen to the radical agitators from Sailors’ Hall they would be getting better things from the company in the future.

I was one of the few who ignored the company’s advice, and continued my membership in the union until I got fired in 1936. I was not fired long before I talked my way back on the job.

When I was reemployed, I got fired again because the company found that I did not quit the union. This time I was fired until the end of the 1936-37 Pacific coast maritime strike, which ended in February 1937.

At the end of that strike, with the aid of some members of the sailors’ union and the firemen’s union, I managed to get my job on the water front back again.

So I went back to work on the water front in early February 1937. However, because I could not get transferred to my former sugar gang, I left the water-front job in July 1937 to work full time as a water-front organizer for the union without pay.

Organizing in those days was very difficult. I used to talk to workers on then way to and from work; visited them at their homes and talked to them; signed up and collected dues from some of them; but because we were not able to show any encouraging results, these people gradually dropped out of the union.

I used to borrow Willie Crozier’s p. a. system (public-address system) to organize mass meetings along the water front in the mornings.

I used to make leaflets and distribute them among workers on the water front in the mornings and afternoons.

But because the employers had organized a company union, sports clubs, and so forth, to divert the attention of the workers elsewhere, and because they used the leaders of this company union to discriminate and threaten organizers and members of the union …

… and because through their company union they raised the wages from 40 to 50 cents during the 1936-37 strike, we were never able to get the majority of the employees into the union at any one time during those days.

This situation continued from 1935 on until we finally got organized and won our first agreement on the water front in the spring of 1941.

There were many enthusiastic organizers in the beginning, but as time went on, and no organizational results showed, these organizers and union leaders gradually dropped out of existence. Some of these organizers and leaders were: Maxie Weisbarth, Harry Kealoha, Edward Berman, Levi Kealoha, Jack Hall, to mention a few.

However, Frederick Kamahoahoa and I kept plugging until we finally organized the water front with the aid of some of the more active union men on the water front.

Some of the more active union men who played an important part in assisting us organize the water front were Takeshi Yamanchi, Chujiro Hokama, Kana Shimiabakuro, Naoji Yokoyama, Kiheji Nishi, Daniel Machado, Jr, Francis Perkins, Ben Kahaawinui, Lefty Chang, William Halm, William Piilani, John Akin, Solomon Niheu, and a few others.

While we were organizing, there was a strike of sugar workers on the Puunene plantation in 1937. The strike lasted for 2 to 3 months. When the strike began, Maxie Weisbarth sent a man by the name of Ben Shear from Honolulu to assist the sugar workers in their strike and to help them along. The idea was to try to get them to join the HLA, Honolulu Longshoremen’s Association.

These plantation strikers and their leaders seemed to be very interested, but because we were not able to give them any substantial financial assistance the strikers decided to stay independent from HLA and did not affiliate themselves with HLA, Honolulu Longshoremen’s Association.

Just about the same time the longshoremen in Port Allen, Kauai, went on strike. They demanded recognition of their union, adjustment of grievances, and better wages.

Ben Shear, who was at that time in Maui, was pulled out from Maui, and he, together with George Goto, was assigned to go to Kauai and assist the strikers in Kauai. Ben Shear and George Goto did a great deal in building up the strength of the longshore union in Port Allen und in Akukini.

Meanwhile, Bill Bailey, a Communist, was sent from Honolulu to Maui, to assist the strikers there. He stayed with the strikers until the strike, was finally settled without any written agreement, and as a result of that the Plantation Union was broken after the end of the strike.

Now comes my first Communist meeting. The first Communist meeting that I attended was held. I believe, in the room on Emma Street near Beretania Street occupied by William Bailey.

I was escorted to this meeting by Edward Berman, who was at that time a nominal organizational head of the union in Honolulu. At this meeting, Bailey gave a lecture that lasted anywhere from 45 minutes to an hour.

He issued us membership cards in the Travelers’ Club, otherwise known as a Communist card. He told us that as long as we carried that card we would be respected by all good union men from the mainland, and we could count on Harry Bridges to help us. He also asked us to volunteer in the Spanish Loyalist Army, but no one volunteered.

From what I understand, [the Travelers Club] was a membership book signifying that you are a member of the Communist Party. I understood there is a slight difference between those people who carry Communist Party book offshore and inshore.

In this case it was an offshore group, and it was impossible for them to belong to one unit, because seamen travel all over the country, so to make them eligible to attend meetings wherever they go, in every port, they have one unified card system, and I think that was supposed to be this Travelers’ card system.

A man carrying a Travelers’ card from New York would be eligible to attend a meeting in Honolulu, and vice versa.

[At the meeting,] the general trend of thought was like this – that the bosses are no good; that workers can live without the bosses, and we should try to get rid of the bosses by forming an organization and fighting the bosses, first through the union and later through the revolution, or something like that.

I think everybody signed up in the Communist Party through the Travelers’ Club who attended that meeting ….

[Kawano noted, as a union organizer, he attended a Communist Party school stating,] Around the latter part of the summer of 1938, Jack Kimoto [an Japanese language interpreter and the one who set up the Communist Party in the Islands] urged me to consider going to San Francisco to study labor economics at one of the special schools conducted by the Communist Party of the USA in California.

He told me that it was only a 5-week course, and that I could learn a lot, and I would be able to do a more effective job of organizing after I returned from school. …

The following year, 1939, Ichiro Izuka and Jack Hall also attended a Communist Party school in California. They went from Honolulu. Robert McElrath also attended the school, from California, but by using Hawaii’s credit.

Oh, it wasn’t only Kawano who told of the Communism-Union link …

Dan Inouye noted in his 1967 biography, “No one with any sense of political reality denied that there were probably some Communists in the ILWU. … There were those who felt that the Democrats’ Party, by logical extension, was also controlled by Communists.” (Dan Inouye (former US Senator); reported by Borreca, Star Bulletin)

“Later, in 1975, Governor John Burns, who in the 1950s was a Democratic Party organizer and delegate to Congress, would reflect that perhaps there were Communists within the union …”

“‘Every guy in the ILWU was at one time or another a member of the Communist Party of America. This is where they got their organizational information and how to organize, and how to bring groups together and how to create cells and how to make movements that are undetected by the bosses and everything else. … I know what they were about. I said this is the only way they are going to organize.’” (John Burns (former Hawaii Governor); reported by Borreca, Star Bulletin)

To be clear, neither Kawano nor anyone else said all union leaders and members were communists.

But, as Kawano stated, “In view of the world situation, where our country is at war with communist forces in Korea, I cannot see myself assisting Communists or community in any way, particularly when you consider them to be enemies of our country. Therefore, I feel I owe it to my country to bring to light all I know about Communist activities in Hawaii.”

Read Kawano’s full testimony here (all here, except the Borreca quotes, are quoted from his testimony):

Click to access hearingsregardinhaw1951unit.pdf

After Kawano’s testimony, seven Hawai‘i residents – Jack Hall, John Reinecke, Dwight James Freeman, Charles Fujimoto, Eileen Fujimoto, Jack Kimoto and Koji Ariyoshi were arrested under the Smith Act in August 1951.

They were charged with conspiracy for their communist way of “thinking.” They were called the ‘Hawaii Seven’ and they were convicted and sentenced to prison. They appealed.

The Ninth Circuit Court in San Francisco overturned the convictions on January 20, 1958 on the basis of a previous Supreme Court decision that the abstract teaching of communism did not constitute conspiracy to overthrow the government by force as defined by the Smith Act. (Tagaki-Kitamura)

May 26, 2022 by Peter T Young Leave a Comment

James Kahuhu

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) There were seven American couples sent by the ABCFM in this first company.

These included two Ordained Preachers, Hiram Bingham and his wife Sybil and Asa Thurston and his wife Lucy; two Teachers, Mr. Samuel Whitney and his wife Mercy and Samuel Ruggles and his wife Mary; a Doctor, Thomas Holman and his wife Lucia; a Printer, Elisha Loomis and his wife Maria; and a Farmer, Daniel Chamberlain, his wife and five children.

By the time the Pioneer Company arrived, Kamehameha I had died and the centuries-old kapu system had been abolished; through the actions of King Kamehameha II (Liholiho,) with encouragement by former Queens Kaʻahumanu and Keōpūolani (Liholiho’s mother,) the Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

One of the first things the missionaries did was begin to learn the Hawaiian language and create an alphabet for a written format of the language. Their emphasis was on teaching and preaching.

The first mission station was at Kailua-Kona, where they first landed in the Islands, then the residence of the King (Liholiho, Kamehameha II;) Asa and Lucy Thurston manned the mission, there.

Liholiho was Asa Thurston’s first pupil. His orders were that “none should be taught to read except those of high rank, those to whom he gave special permission, and the wives and children of white men.”

James Kahuhu and John ʻlʻi were two of his favorite courtiers, whom he placed under Mr. Thurston’s instruction in order that he might judge whether the new learning was going to be of any value. (Alexander, The Friend, December 1902)

In 1820, Missionary Lucy Thurston noted in her Journal, “The king (Liholiho, Kamehameha II) brought two young men to Mr. Thurston, and said: ‘Teach these, my favorites, (John Papa) Ii and (James) Kahuhu. It will be the same as teaching me. Through them I shall find out what learning is.’”

“To do his part to distinguish and make them respectable scholars, he dressed them in a civilized manner. They daily came forth from the king, entered the presence of their teacher, clad in white, while his majesty and court continued to sit in their girdles.”

“Although thus distinguished from their fellows, in all the beauty and strength of ripening manhood, with what humility they drank in instruction from the lips of their teacher, even as the dry earth drinks in water!”

“After an absence of some months, the king returned, and called at our dwelling to hear the two young men, his favorites, read. He was delighted with their improvement, and shook Mr. Thurston most cordially by the hand – pressed it between both his own – then kissed it.” (Lucy Thurston)

Kahuhu was among the earliest of those associated with the chiefs to learn both spoken and written words. Kahuhu then became a teacher to the chiefs.

In April or May 1821, the King and the chiefs gathered in Honolulu and selected teachers to assist Mr Bingham. James Kahuhu, John ʻĪʻi, Haʻalilio, Prince Kauikeaouli were among those who learned English. (Kamakau)

On October 7, 1829, it seems that Kauikeaouli (Kamehameha III) set up a legislative body and council of state when he prepared a definite and authoritative declaration to foreigners and each of them signed it. (Frear – HHS) Kahuhu was one of the participants.

King Kamehameha III issued a Proclamation “respecting the treatment of Foreigners within his Territories.” It was prepared in the name of the King and the Chiefs in Council: Kauikeaouli, the King; Gov. Boki; Kaʻahumanu; Gov. Adams Kuakini; Manuia; Kekūanāoʻa; Hinau; ʻAikanaka; Paki; Kīnaʻu; John ʻIʻi and James Kahuhu.

In part, he states, “The Laws of my Country prohibit murder, theft, adultery, fornication, retailing ardent spirits at houses for selling spirits, amusements on the Sabbath Day, gambling and betting on the Sabbath Day, and at all times. If any man shall transgress any of these Laws, he is liable to the penalty, – the same for every Foreigner and for the People of these Islands: whoever shall violate these Laws shall be punished.”

It continues with, “This is our communication to you all, ye parents from the Countries whence originate the winds; have compassion on a Nation of little Children, very small and young, who are yet in mental darkness; and help us to do right and follow with us, that which will be for the best good of this our Country.”

The Hawaiʻi State Archives is the repository of significant historic documents for Hawaiʻi; reportedly, the oldest Hawaiian language document in its possession is a letter written by James Kahuhu.

Writing to Chief John Adams Kuakini, Kahuhu’s letter was partially in English and partially Hawaiian (at that time, Kuakini was learning both English and written Hawaiian.)

Below is a transcription of Kahuhu’s letter. (HSA)

Oahu. Makaliʻi 12, 1822.
Kawaiahaʻo.
My Dear Chief Mr. John Adams Kuakini. I love you very much. This is my communication to you. Continue praying to Jehovah our God. Keep the Sabbath which is God’s holy day. Persevere in your learning the good Gospel of Jehovah. By and by perhaps we shall know the good word of Jesus Christ. Then we shall know the good word of God.

A few begin to understand the good word of God. I am very pleased with the good word of God which has been brought here to enlighten this dark land. Who will save our souls and take them up to heaven, the place of eternal life. I am presently teaching Nahiʻenaʻena. I am teaching seven of them. Nahienaena, Kauikeaouli, Halekiʻi, Ulumāheihei Waipa, Ulumāheihei a Kapalahaole, Nakapuai and Noaʻawa are the students I am teaching. I may have more in the future. You must obey your good teacher, Hopu. Persevere with him and don’t give up.

Keliʻiahonui has learned to write quite well, he sent a letter to Oahu. Tell Hopu that Keliʻiahonui misses him. The King is learning to write from Mr. Bingham. Kalanimōku, Kīnaʻu and Kekauōnohi are learning to write Hawaiian. Mr. Thurston is their teacher. Here is another word to you, if you see Kalapauwahiole tell him to come to Oahu as I would like very much for him to come to Oahu.
James Kahuhu

(Makaliʻi was the name of a month: December on Hawai‘i, April on Moloka’i, October on Oʻahu. (Malo))

The image shows the first page of the Kahuhu letter to Kuakini (HSA.)

May 25, 2022 by Peter T Young Leave a Comment

Shingon Shu Hawaiʻi

Born, reborn and born again,
The beginnings of their births they do not know.
Dying, dying and dying once again,
The end of their deaths they do not know.
(Odaishisama)

The founder of the Shingon Buddhism sect in Japan, Kūkai (more commonly known as Kōbō Daishi or Odaishisama) lived between the years 774 to 835. In Japanese folklore, he has been given mystical powers, ability to create wells and springs for areas stricken by drought, abilities to heal the sick and raise the dead.

Born to an aristocratic family, Kūkai was well educated and charismatic, always able to gain the confidence of the people around him. While travelling to China, Kukai discovered Shingon esotericism and brought this back to Japan.

He convinced the Japanese Emperor to provide land for a temple complex on Mount Kōya, now the world headquarters of the Kōyasan Shingon sect of Japanese Buddhism.

Odaishisama’s Shingon Esoteric view of life is based on the idea of the how things originate with the Six Great-Elements of earth, water, fire, wind, space and consciousness (all of the Six Great-Elements are expressed in the single sanskrit letter “A;” the Shingon view of life lies in the realization that there is no beginning or end to the world of the Buddha. (shingon-org)

Kūkai was a calligrapher; among the many achievements attributed to him is the invention of the kana, the syllabic Japanese script with which, in combination with Chinese characters (kanji,) the Japanese language is written today.

Having predicted his death the year before, Kūkai died on April 23, 835; it is believed that he remains in spirit. He was given the name Kōbō Daishi after his death (Odaishisama) and is remembered as a saint, scholar, savior and spiritual healer.

The Issei (first generation) Japanese immigrants that came to Hawaiʻi immigrated to the Islands from 1885 to 1924. Like the other ethnic immigrant groups, the Issei worked on sugar and pineapple plantations. The term Issei came into common use and represented the idea of a new beginning and belonging. When they came, they believed Odaishisama crossed the ocean with them.

On leaving Japan, the young Shingon followers received small portrait scrolls of Odaishisama from their elderly parents, who with tears in their eyes surely told them, “When you go to Hawaii there will be times of hardship and suffering, and also times when you will become sick. At those times, ask Odaishisama for help. Do not forget to say “Namu Daishi Henjo Kongo” (the mantra of Kōbō Daishi, “Homage to the Great Master, the Vajra of all-pervading spiritual radiance”) (NPS)

Shingon Shu Hawaiʻi (Hawai‘i Shingon Mission) was founded March 15, 1915 in Honolulu. The first temple was built on the site in 1918, completed by Nakagawa Katsutaro, a master builder of Japanese-style temples. In 1929, Hego Fuchino renovated the temple along the lines of the Japanese Design Style.

The temple is a congregational Buddhist school, interested in studying and sharing the faith of Shingon esoteric Buddhism; the temple follows the original tenets established by Kobo Daishi who brought the teachings of esoteric Buddhism to Japan from China in 806 AD. (ShingunShuHawaii)

The Hawaiʻi Shingon Mission (Shingon Shu Hawaiʻi) is one of seven missions remaining of this type of Japanese Design Style of architecture in Hawaiʻi. As the mother church for the Shingon sect in Hawaii, the Hawaiʻi Shingon Mission on Sheridan Street in Honolulu is one of the most elaborately decorated Buddhist temples in Hawaiʻi.

Although it was altered in 1978 and a major addition was built in 1992, the roof and its original carvings form the framework of its character and the interior furnishings brought from Japan maintain a major part of its significance. The most visible portion of the Hawaii Shingon Mission is its irimoya or steeply sloped-hipped gable roof with elaborate carvings adorning each gable end.

Termed “Japanese Design Style” by Lorraine Minatoishi Palumbo in her dissertation on Japanese temple architecture in Hawaiʻi, it is representative of a time period in Hawaiʻi when the Japanese, proud of their heritage, wanted the familiarity of home.

While this style lasted only 22 years before the Japanese took a decided lean towards a Western influence, the results of this strong connection to a style in Japan makes these buildings stand out in Hawaiʻi.

At the very top of the roof is a depiction of the tomoe, which suggests the yin-yang symbol of China, but represents the circle of life in Japan.

The karahafu-kohai or cusped gable entrance roof with a carving of the Hozo, a phoenix on top of the cusp and within the eyebrow, mark a well-defined entry. The phoenix is widely considered to represent the cycle of life, death, and rebirth. There is also a dragon, representing wisdom, good fortune and power, resting in the clouds.

Culturally, the social history of the Japanese is intertwined in the Buddhist philosophy (which originated in northern India by Prince Siddhartha Gautama, known as Buddha, in 528 BC.) (Lots of information here from NPS.)