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January 16, 2019 by Peter T Young 1 Comment

Literacy was Sought by the People

“One young man asked (a missionary) for a book yesterday, and (he) inquired of him who his teacher was. He replied, ‘My desire to learn, my ear, to hear, my eye, to see, my hands, to handle, for, from the sole of my foot to the crown of my head I love the palapala.’” (KSBE)

“Not long after the passing of Kamehameha I in 1819, the first Christian missionaries arrived at (Kawaihae), Hawaiʻi on March 30, 1820. (They finally anchored at Kailua-Kona on April 4, 1820.) Their arrival here became the topic of much discussion as Liholiho, known as Kamehameha II, deliberated with his aliʻi council for 13 days on a plan allowing the missionaries to stay.

“Interestingly, the missionaries promised a printing press and to teach palapala, or reading and writing. Because Liholiho had learned the alphabet prior to the missionaries’ arrival, he had a notion of the value of a printing press and literacy for his people.”

“A key point in Liholiho’s plan required the missionaries to first teach the aliʻi to read and write. The missionaries agreed to the King’s terms and instruction began soon after.” (KSBE)

The arrival of the first company of American missionaries in Hawai¬ʻi in 1820 marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing.

“That the sudden introduction of the Hawaiian nation in its unconverted state, to general English or French literature, would have been safe and salutary, is extremely problematical.”

“To us it has been a matter of pleasing wonder that the rulers and the people were so early and generally led to seek instruction through books furnished them by our hands, not one of which was designed to encourage image worship, to countenance iniquity, or to be at variance with the strictest rules of morality. It was of the Lord’s mercy.”

“With the elements of reading and writing we were accustomed, from the beginning, to connect the elements of morals and religion, and have been happy to find them mutual aids”. (Hiram Bingham)

“The initiation of the rulers and others into the arts of reading and writing, under our own guidance, brought to their minds forcibly, and sometimes by surprise, moral lessons as to their duty and destiny which were of immeasurable importance.”

“The English New Testament was almost our first school book, and happy should we have been, could the Hawaiian Bible have been the next.” (Hiram Bingham)

“In connexion with this general mode of instruction, we could, and did teach English to a few, and have continued to do so. We early used both English and Hawaiian together.”

“For a time after our arrival, in our common intercourse, In our schools, and in our preaching, we were obliged to employ interpreters, though none except Hopu and Honolii were found to be very trustworthy, in communicating the uncompromising claims and the spirit-searching truths of revealed religion.” (Hiram Bingham)

As the missionaries learned Hawaiian, they taught their lessons in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians. In later years, the instruction, ultimately, was in English.

“By August 30, 1825, only three years after the first printing of the pīʻāpā, 16,000 copies of spelling books, 4,000 copies of a small scripture tract, and 4,000 copies of a catechism had been printed and distributed.”

“On October 8, 1829, it was reported that 120,000 spelling books were printed in Hawaiʻi. These figures suggest that perhaps 90 percent of the Hawaiian population were in possession of a pīʻāpā book!”

“This literacy initiative was continually supported by the aliʻi. Under Liholiho, ships carrying teachers were not charged harbor fees. During a missionary paper shortage, the government stepped in to cover the difference, buying enough paper to print roughly 13,500 books.”

“In fact, while Liholiho was on his ill–fated trip to England, Kaʻahumanu, the kuhina nui (regent), and Kalanimōku reiterated their support by proclaiming that upon the completion of schools, ‘all the people shall learn the palapala.’”

“During this period, there were approximately 182,000 Hawaiians living throughout 1,103 districts in the archipelago. Extraordinarily, by 1831, the kingdom government financed all infrastructure costs for the 1,103 school houses and furnished them with teachers. Our kūpuna sunk their teeth into reading and writing like a tiger sharks and would not let go.” (KSBE)

“This legendary rise in literacy climbed from a near-zero literacy rate in 1820, to between 91 to 95 percent by 1834. That’s only twelve years from the time the first book was printed!” (KSBE)

It was through the cooperation and collaboration between the Ali‘i, people and missionaries that this was able to be accomplished.

Manu Ka‘iama then noted:

“I think I hear what you are saying, and it is an important point to make and to remember is that their mission was very different, that first generation of missionaries. Their mission or their reason to be here, and the assistance that they provided the ali‘i goes without saying. I guess these letters probably pretty much show that.”

“You can see the relationship and you can see how they worked together and that they learned from each other. And, I would assume that is so and I think we are hard on the missionaries because of maybe the next generation of missionaries …”

“We do, many times, kind of just brush over that earlier history, and we shouldn’t make that mistake, because the fact that these letters show a relationship that you think is honorable….” (Manu Ka‘iama)

Jon Yasuda then added,

“I think literacy was … almost like the new technology of the time. And, that was something that was new. … When the missionaries came, there was already contact with the Western world for many years…. But this was the first time that literacy really began to take hold.”

“The missionaries, when they came, they may have been the first group who came with a [united] purpose. They came together as a group and their purpose was to spread the Gospel the teachings of the Bible.”

“But the missionaries who came, came with a united purpose … and literacy was a big part of that. Literacy was important to them because literacy was what was going to get the Hawaiians to understand the word of the Bible …

“… and the written word became very attractive to the people, and there was a great desire to learn the written word. … Hawai‘i became the most literate nation at one time.”

Shifting Paradigm Noted by Kaliko Martin

“The Ali‘i Letters project “changed my perspective on the anti-missionary, anti-Anglo-Saxon rhetorical tradition that scholarship has been produced, contemporary scholarship, and it is not to discredit that scholarship, but just to change a paradigm, to shift the paradigm, and it shifted mine.” (Kaliko Martin, Research Assistant, Awaiaulu)

Puakea Nogelmeier had a similar conclusion. In remarks at a Hawaiian Mission Houses function he noted,

“The missionary effort is more successful in Hawai‘i than probably anywhere in the world, in the impact that it has on the character and the form of a nation. And so, that history is incredible; but history gets so blurry …”

“The missionary success cover decades and decades becomes sort of this huge force where people feel like the missionaries got off the boat barking orders … where they just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’”

“And it’s so not the case ….”

“The missionaries arrived here, and they’re a really remarkable bunch of people. They are scholars, they have got a dignity that goes with religious enterprise that the Hawaiians recognized immediately. …”

“The Hawaiians had been playing with the rest of the world for forty-years by the time the missionaries came here. The missionaries are not the first to the buffet and most people had messed up the food already.”

“(T)hey end up staying and the impact is immediate. They are the first outside group that doesn’t want to take advantage of you, one way or the other, get ahold of their goods, their food, or your daughter. … But, they couldn’t get literacy. It was intangible, they wanted to learn to read and write”. (Puakea Nogelmeier)

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January 15, 2019 by Peter T Young Leave a Comment

Kailua Wharf

Kailua Bay has been a focal point for the Kona districts since ancient times. It was a Royal Center where ali‘i lived; this was a favorite spot of King Kamehameha I who spent his last years at Kailua. He died here at his home, Kamakahonu, on May 8, 1819. Other Hawaiian royalty lived here at different times.

By the end of the century, large ranches had begun to form and ranching, along with coffee, came to dominate much of the economics and landscape of the Kona Coast for the next 50 years.

The first Kailua wharf, adjoining Kaiakeakua Landing on the west was probably constructed in the late-nineteenth century to accommodate whale boats and lighters (open barges) from interisland steamers.

Competitors Wilder Steamship Co (1872) and Inter-Island Steam Navigation Co (1883) ran different routes, rather than engage in head to head competition.

“The Inter-Island Steam Navigation Co, established in 1883, own(ed) and operate(d) a fleet of first-class vessels engaged exclusively in the transportation of passengers and freight between ports on the islands of the Hawaiian group.” (Annual Report of the Governor, 1939)

Inter-Island operated the Kauaʻi and Oʻahu ports plus some on Hawaiʻi. Wilder took Molokaʻi, Lānaʻi and Maui plus Hawaiʻi ports not served by Inter-Island. Both companies stopped at Lāhainā, Māʻalaea Bay and Makena on Maui’s leeward coast. (HawaiianStamps)

Mahukona, Kawaihae and Hilo were the Big Island’s major ports; Inter-Island served Kona ports; vessels left Honolulu stopping at Lāhainā and Māʻalaea Bay on Maui and then proceeding directly to Kailua-Kona.

From Kailua, the steamer went south stopping at the Kona ports of Nāpoʻopoʻo on Kealakekua Bay, Hoʻokena, Hoʻopuloa, rounding South Point, touching at the Kaʻū port of Honuʻapo and finally arriving at Punaluʻu, Kaʻū, the terminus of the route. (From Punaluʻu, five mile railroad took passengers to Pahala and then coaches hauled the visitors to the volcano from the Kaʻū side.)

In 1915, Kona freight shipments, consisting of coffee, sugar and general cargo, had increased to such an extent that it became necessary to enlarge the wharf area. This work was completed in 1916.

Another of the primary usages of the wharf was for the shipment of cattle. A unique facet of ranching in Hawai‘i was its close relationship to the local maritime industry of inter-island and inter-coastal shipping.

Before the days of refrigeration, cattle, for other than the local markets of each island, had to be shipped live to the island of Oahu where, because of the larger population and accelerated development, the demand for fresh beef was always greater.

The transporting of live cattle posed dramatic technical challenges that were complicated by the shallow bay bottom, precluding an inter-island schooner or steamer to dock for loading of cattle (or other freight).

Ranchers ran the cattle through Kailua town and the paniolo would drag cattle out from the beach to longboats that rowed out to the main steamer with cattle tied by the head to the gunwales. (Strazar)

The last shipment of cattle from Kailua occurred in the early 1950s. This marked the end of an area. This colorful but inefficient method of shipping cattle became obsolete when improvements were made to the Kawaihae Wharf located 30 miles to the north.

By 1944, the wharf was under the control of the Board of Harbor Commissioners and had an area of 11,608 square feet. In 1952 a contract was let to build a more modern facility of steel and concrete.

The Wharf had a berthing length of 157 feet and a water depth of three to five feet. The wharf area was 10,755 square feet and had a shed which covered an additional area of 9,508 square feet and a fuel storage facility.

“Plans are being prepared and bids will soon be called on the construction of a wharf to replace the old Kailua Wharf, Island of Hawaii.”

“This replacement will be so designed that barges and inter island vessels of draft of 16 to 18 feet can dock alongside of pier face. The cost of this project is being paid from current revenues.” (Board of Harbor Commissioners, 1952) The new wharf was completed in 1953.

However, with the completion of improvements to Kawaihae Harbor in 1959, the use of the Kailua-Kona Wharf became uneconomical and all cargo handling was moved to Kawaihae. The use of the Kailua Wharf became sport fishing oriented. As sport fishing and other visitor interests grew, it became apparent that the Wharf was too small to service all interested parties.

In the 1980s, damage to the Wharf’s steel bulkhead was discovered and repairs were made. In the early-1990s, underwater inspections revealed addition damage to the Wharf bulkhead. Repairs were made to the structure in 2004.

The present wharf, enlarged to 62,109 square feet in 1952, has mooring facilities, though limited, as well as a boat ramp.

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Kailua_Pier-Old Wharf

Kailua Landing-PP-29-10-007

Kailua landing with the S.S. Humuula off-shore-PP-29-9-018-1935

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Kailua Wharf-PP-29-9-004-1950

Cowboys at Kailua landing-PP-29-9-026

Kailua-Kona-pier in background

People gathered at Kailua landing-S00079

January 14, 2019 by Peter T Young Leave a Comment

American Board of Commissioners for Foreign Missions (ABCFM)

The American Board of Commissioners for Foreign Missions had its beginning in the revivals at the end of the eighteenth, and the beginning of the nineteenth century.

Click HERE for an Expanded View of the ABCFM.

During the latter part of the eighteenth and the early part of the nineteenth century several missionary societies were formed in the United States.

Back then, Williamstown was a frontier village, similar in many respects to any western village of the last half century, composed of men with patriotic hopes and daring wills.”

Twelve years after the incorporation of Williams College in 1793, the Second Great Awakening spread from its origins in Connecticut to Williamstown, Massachusetts. Enlightenment ideals from France were gradually being countered by an increase in religious fervor, first in the town, and then in the College. (Williams College)

In the spring of 1806, Samuel J. Mills, the 23-year old son of a Connecticut clergyman, joined the Freshman class. Mills, after a period of religious questioning in his late teens, entered Williams with a passion to spread Christianity around the globe. (Williams College)

He found the town and college under the influence of a great revival. Though felt but slightly in the college in 1805, in the summer of 1806 it was profoundly stirring men’s souls. Prayer-meetings by groups of students were being maintained zealously.

On Wednesdays, the men met south of West College beneath the willow trees. On Saturdays, the meetings were held north of the college buildings, beneath the maple trees in Sloan’s meadow. (The Haystack Centennial)

On a Saturday afternoon in August, 1806, five Williams College students, Congregationalists in background, gathered in a field to discuss the spiritual needs of those living in Asian countries. The five who attended were Samuel J. Mills, James Richards, Francis L. Robbins, Harvey Loomis, and Byram Green.

The meeting was interrupted by the approaching storm. It began to rain; the thunder rolled with deafening sound familiar to those who dwell among the hills; the sharp quick flashes of lightning seemed like snapping whips driving the men to shelter.

They crouched beside a large haystack which stood on the spot now marked by the Missionary Monument. Here, partially protected at least from the storm, they conversed on large themes.

The topic that engaged their interest was Asia. The work of the East India Company, with which they were all somewhat acquainted, naturally turned their thoughts to the people with which this company sought trade.

Mills especially waxed eloquent on the moral and religious needs of these people, and afire with a great enthusiasm he proposed that the gospel of light be sent to those dwelling in such benighted lands

All but Loomis responded to this inspiration of Mills. Loomis contended that the East must first be civilized before the work of the missionary could begin.

The others contended that God would cooperate with all who did their part, for He would that all men should be partakers of the salvation of Christ.

Finally at Mills’ word, ‘Come, let us make it a subject of prayer under the haystack, while the dark clouds are going and the clear sky is coming,’ they all knelt in prayer. (The Haystack Centennial)

‘The brevity of the shower, the strangeness of the place of refuge, and the peculiarity of their topic of prayer and conference all took hold of their imaginations and their memories.’ (Global Ministries)

The students were also influenced by a pamphlet titled ‘An Inquiry into the Obligation of Christians to use means for the Conversion of the Heathen,’ written by British Baptist missionary William Carey.

After praying, these five young men sang a hymn together. It was then that Mills said loudly over the rain and the wind, ‘We can do this, if we will!’ (Williams College)

That moment changed those men forever. Many historians would tell you that all mission organizations in the US trace their history back to the Haystack Prayer Meeting in some way. Yes, these men turned the world upside down. And it all began in a prayer meeting under a haystack. (Southern Baptist Convention)

Though only two of the five Williams students at the Haystack Prayer meeting ever left the United States, the impact of their passion for missions is widespread.

Samuel Mills became the Haystack person with the greatest influence on the modern mission movement. He played a role in the founding of the American Bible Society and the United Foreign Missionary Society.

In 1808, Mills and other Williams students formed ‘The Brethren,’ a society organized to ‘effect, in the persons of its members, a mission to the heathen.’

Upon the enrollment of Mills and Richards at Andover Seminary in 1810, Adoniram Judson from Brown, Samuel Newall from Harvard, and Samuel Nott from Union College joined the Brethren.

Led by the enthusiasm of Judson, the young seminarians convinced the General Association of Congregational Ministers of Massachusetts to form The American Board of Commissioners for Foreign Missions. (Williams College)

In June 1810, Mills and James Richards petitioned the General Association of the Congregational Church to establish the foreign missions. American Board of Commissioners for Foreign Missions was formed with a Board of members from Massachusetts and Connecticut.

“The general purpose of these devoted young men was fixed. Sometimes they talked of ‘cutting a path through the moral wilderness of the West to the Pacific.’ Sometimes they thought of South America; then of Africa. Their object was the salvation of the heathen; but no specific shape was given to their plans, till the formation of the American Board of Foreign Missions.” (Worcester)

“The Board has established missions, in the order of time in which they are now named at Bombay, and Ceylon; among the Cherokees, Choctaws, and the Cherokees of the Arkansaw …” (Missionary Herald)

At this same time, in the Islands, a Hawaiian, ʻŌpūkahaʻia, made a life-changing decision – not only which affected his life, but had a profound effect on the future of the Hawaiian Islands.

“I began to think about leaving that country, to go to some other part of the globe. I did not care where I shall go to. I thought to myself that if I should get away, and go to some other country, probably I may find some comfort, more than to live there, without father and mother.” (ʻŌpūkahaʻia)

‘Ōpūkaha’ia swam out to and boarded Brintnall’s ‘Triumph’ in Kealakekua Bay. After travelling to the American North West, then to China, they landed in New York in 1809. They continued to New Haven, Connecticut. ʻŌpūkahaʻia was eager to study and learn – seeking to be a student at Yale.

The Mills family invited ʻŌpūkahaʻia into their home. Later Mills brought ʻŌpūkahaʻia to Andover Theological Seminary, the center of foreign mission training in New England.

In October, 1816, the American Board of Commissioners for Foreign Missions (ABCFM) decided to establish the Foreign Mission School in Cornwall, Litchfield County, Connecticut, for the instruction of youth like ʻŌpūkahaʻia.

By 1817, a dozen students, six of them Hawaiians, were training at the Foreign Mission School to become missionaries to teach the Christian faith to people around the world. Initially lacking a principal, Dwight filled that role from May 1817 – May 1818.

ʻŌpūkahaʻia was being groomed to be a key figure in a mission to Hawai‘i, to be joined by Samuel Mills Jr. Unfortunately, ʻŌpūkahaʻia died at Cornwall on February 17, 1818, and several months later Mills died at sea off West Africa after surveying lands that became Liberia.

Edwin W Dwight is remembered for putting together a book, ‘Memoirs of Henry Obookiah’ (the spelling of the name based on its pronunciation), as a fundraiser for the Foreign Mission School. It was an edited collection of ʻŌpūkahaʻia’s letters and journals/diaries. The book about his life was printed and circulated after his death, becoming a best-seller of its day.

Ōpūkaha’ia, inspired by many young men with proven sincerity and religious fervor of the missionary movement, had wanted to spread the word of Christianity back home in Hawaiʻi; his book inspired missionaries to volunteer to carry his message to the Hawaiian Islands.

The coming of Henry ʻŌpūkahaʻia and other young Hawaiians to the US, who awakened a deep Christian sympathy in the churches, moved the ABCFM to establish a mission at the Islands.

On October 23, 1819, the Pioneer Company of ABCFM missionaries set sail from Boston on the Thaddeus to establish the Sandwich Islands Mission (now known as Hawai‘i). Over the course of a little over 40-years (1820-1863 – the “Missionary Period”), about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

Click HERE for an Expanded View of the ABCFM.

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Williams_College_-_Haystack_Monument

Haystack Prayer Meeting

Opukahaia

Four_Owyhean_Youths-Thomas Hoopoo, George Tamoree, William Tenooe and John Honoree

Cornwall’s Foreign Mission School

Cornwall-home_of_the_Foreign_Mission_School-by_Barber-(WC)-1835

Hiram_and_Sybil_Moseley_Bingham,_1819-head of Pioneer Company

Asa Thurston and Lucy Goodale Thurston

Thomas and Lucia Holman

Samuel and Nancy Ruggles

Samuel and Mercy Whitney-1819

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January 13, 2019 by Peter T Young 2 Comments

Patterns of Hawaiian Culture

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

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

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

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

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

Taro as the staff of life, the land which provided subsistence, the people who dwelt on it, the ritual and festival in honor of the rain god …

… the role and place of fresh water upon which the life of food plants depended, the dedication of boy children to the gods of food production and procreation.

These provided the basic patterns of Hawaiian culture.

The fundamental patterns of this culture were determined by the habits of growth and cultivation of taro.

The terms used to describe the human family had reference to the growth of the taro plant: ‘aha, the taro sprout, became ‘ohana, the human extended family.

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

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

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

The fundamental unit of territory was the ahupua‘a, so called because its boundary was marked by an altar, ahu, dedicated to the rain god Lono …

… symbolized by a carved representation of the head of a hog, pua‘a, which was a form of Lono, the rain god and patron of agriculture.

The life of taro was dependent upon water. In his role as life-giver, Kane the procreator was addressed as Kane-of-the-water-of-life (Kane-ka-wai-ola).

Water (wai) was so associated with the idea of bounty that the word for wealth was waiwai. And water rights were the basic form of law, the Hawaiian word for which was ka-na-wai, meaning ‘relative to water.’

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

With their digging sticks they prepared land for cultivation, excavated and constructed ditches and lo’i (irrigated terraces) for wet taro …

… and cleared land on the slopes and in the upland where dry taro was planted along with sweet potato, breadfruit, banana, and sugar cane.

The breadfruit is another of the Polynesian staples that was brought from Malaysia into Polynesia. Breadfruit is spoken of as ‘ai kameha‘i, meaning that it is a food (‘ai) that simply reproduces itself ‘by the will of the gods,’ that is, by sprouting. It is not planted by means of seeds or slips. (From Handy, Handy & Pukui)

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Ka’anapali 200 Years Ago-(HerbKane)

January 12, 2019 by Peter T Young Leave a Comment

Money to Burn

“After the Pearl Harbor bombing, people in Hawai’i hoarded money against an emergency such as a possible invasion. Fearing that the Japanese might capture Hawai‘i and find all this money, the U.S. government on Jan. 2, 1942, made it illegal for individuals to own more than $200 in cash. Businesses could own $500.”

“Everybody was supposed to turn in their cash and securities. Patriotically, they did so – $200 million worth.” (Krauss)

“From the time of the Blitz, everyone realized the possibility of the return of the (Japanese) and naturally gave consideration to the safety of their money.”

“Those who had bank deposits began to worry about the security of their deposits and as a result many withdrew their savings and secreted them in various places considered safe.”

“This worried the banks, but a more serious problem was occasioned by the cashing of drafts by Navy ships for paying the crews in cash and for other purposes and depositing drafts to cover the withdrawals.”

“The money received by the ships, which was used to pay the sailors, was all too quickly spent in Hawaii, but the receivers of that money carefully withdrew a considerable portion of it from circulation and secreted in places best known to themselves. The result was that the banks were gradually running out of cash.”

“During the first week in January 1942 a group of bankers called on me to assist them in getting the Army and Navy to fly in money from the Mainland for them. They had plenty of credit, but their actual cash had shrunk to an alarming state.”

“I had a great deal of sympathy for the bankers, but their plan had two very serious objections.”

“First, neither the Military Governor nor anyone else in the military service had a right to place the Government in the position of insuring private money.”

“Second, the admirals and the generals were using every available airplane for military purposes and both were pleading for more.”

“Both of these reasons forbade the use of military aircraft for the purpose, but it was clear that some remedial action had to be taken and promptly, since the situation was worsening rapidly.”

“The bankers informed me that there was plenty of cash in the Territory but that it was not in their banks. I agreed to think the matter over and late that night I came up with a plan which was a little frightening to me but it would work.”

“When I informed the bankers of it the next day it not only frightened them but astonished them as well.”

“The Military Governor would issue an order prohibiting the withdrawal of more than $200 per month from a bank and forbidding the possession of more than $200 in cash.”

“Exceptions to the order included the Federal Government, the Territorial Government, banks, trust companies, finance companies, building and loan associations, etc.”

“There was also a catch-all provision which permitted anyone to be exempted from the provisions of the order upon a showing of the necessity therefor.”

“The bankers agreed that it might solve their problem, and I became more convinced than ever that some means must be found for substituting some form of legal tender for our present paper money.”

“The so-called ‘money order’ was issued as General Orders #51 and dated January 9, 1942. The effective date of the order was January 12th, three days after the issuance of it.”

“The new bills were similar to the ordinary bank note except that the seals and the numbers were printed in brown ink instead of green and the bills bore the word ‘Hawaii’ overprinted in black on both sides. It was explained to me that the printing of red money would require prohibitive changes in normal Treasury practice and processes.”

“As the old bills came into banks they were exchanged for new bills and then bundled up and destroyed”. (Maj Gen Thomas H Green)

“At first, the money was incinerated at the O‘ahu Cemetery crematorium, in Nu‘uanu Valley. However, it was soon discovered that the facility couldn’t handle the large quantity of bills, it was decided to burn the bills in the ‘Aiea Sugar mill.” (Numismatist)

“All of this was done with the full cooperation of Governor Poindexter and was under careful scrutiny by a committee composed of a local banker, a Treasury representative, and a junior Army officer.”

“Applications for the last-named post were numerous and it was not until I learned of the practice of lighting cigarettes from bills of large denominations that I understood the desirability of such duty.”

“This ritual was enjoyed, especially by young officers who had little prospect of handling, much less burning, bills of large denominations.”

“The objective of the plan was now complete. It placed the Treasury in the position of being able to declare our overprinted Hawaiian money not legal tender in the event that the (Japanese) were able to take the Hawaiian Islands.”

“The plan worked so well in Hawaii that the use of scrip was adopted all-over the world wherever our troops served. While the need for ‘Emmons Money’ ceased with the termination of hostilities with Japan, the money is still in use and I have personally received some of the bills in change in various parts of the United States. (Maj Gen Thomas H Green)

“By October of 1944, the U.S. no longer felt the threat from Japan, and they took the emergency bills out of circulation, allowing normal currency to re-enter Hawaii. The treasury took some of the overprint bills out of circulation and pushed some of them to other islands in the Pacific.” (Numismatist)

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