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September 13, 2017 by Peter T Young Leave a Comment

South Side of East Maui

“The high lands all along the south side of East Maui … are very fine for farming. It is the region in which most of the Irish potatoes are raised for the ships at Lāhainā, and all the wheat raised at the Islands is grown here.”

“Its climate, also, is highly salubrious, and it will yet be the garden of the Sandwich Islands, from which not only whale-ships, but the hotels of San Francisco, shall obtain their supplies.” (Cheever, 1851)

The first written description of the region was made by La Pérouse in 1786 while sailing along the southeast coast of Maui in search of a place to drop anchor:

“I coasted along its shore at a distance of a league (three miles) …. The aspect of the island of Mowee was delightful. We beheld water falling in cascades from the mountains, and running in streams to the sea, after having watered the habitations of the natives …”

“… which are so numerous that a space of three or four leagues (9 – 12 miles, about the distance from Hāna to Kaupō) may be taken for a single village.” (La Pérouse, 1786; Bushnell)

“But all the huts are on the seacoast, and the mountains are so near, that the habitable part of the island appeared to be less than half a league in depth.”

“The trees which crowned the mountains, and the verdure of the banana plants that surrounded the habitations, produced inexpressible charms to our senses…”

“… but the sea beat upon the coast with the utmost violence, and kept us in the situation of Tantalus, desiring and devouring with our eyes what it was impossible for us to attain … After passing Kaupō no more waterfalls are seen, and villages are fewer.” (La Pérouse, 1786; Bushnell)

“Two days and nights of continued mule-riding and canoeing from Wailuku, through the bishopric of Mr Green and the Blind Preacher (Pua‘aiki – Bartimeus) have brought us, worn and weary, to the quiet station of Hana, East Maui, where visitors, or haoles of any sort, seldom make their way.”

“It is too inaccessible, and far from any port, for sailors to get to; and the way is too rough and long for common travellers and explorers.” (Then Rev Henry T Cheever describes the Alaloa (long trail) in southeast Maui, built by Kihapi‘ilani and improved by Hoapili.)

“Yet it is a way not devoid of interest and novelty, especially that part of it which runs from Honuaula to Kahikinui and Kaupo; for it is a road built by the convicts of adultery, some years ago, when the laws relating to that and other crimes were first enacted, under the administration of the celebrated chief Hoapili, in whom was the first example of a Christian marriage.”

“It is altogether the noblest and best Hawaiian work of internal improvement I have anywhere seen. It is carried directly over a large verdureless tract, inundated and heaved up by an eruption from the giant crater of Hale-a-ka-la …”

“… and when it is considered that it was made by convicts, without sledge-hammers, or crowbars, or any other instrument but the human hands, holding a stone, and the Hawaiian Oo, it is worthy of great admiration. It is as great a work for Hawaiians, as digging the Erie Canal to Americans.”

“A Yankee engineer, to stand on either side of that vast field and yet, by reason of its pits, and ravines, and blown-up hills, and dislocations, not a field, but a chaos of blackened lava-would be confounded and put to his wit’s end to know where to begin and carry a road.”

“Were the waves of the ocean, in a tempest, when wind and current, or the former swell, were in conflict, to be suddenly congealed to the depth of twenty or thirty feet, and the water below to be then in a moment let off, or vanish, the bed of old Ocean would not exhibit such a rugged, confused, and unnavigable waste as these tracts of broken lava.”

“Or, as I have seen it somewhere illustrated, if the furious rapids of a mighty river had been turned into ink, and the cold of a winter’s day at the poles applied, and every part had become instantaneously congealed in the position …”

“… where it was just then whirling, tossing, foaming, and tumbling, while millions of flint-like particles, shivered from the mass by the suddenness and intensity of the operation, lay scattered about, it might perhaps present an aspect like that of this old current from a volcano.” (Cheever, 1851)

“Straight over such a tract, crime itself, under the energetic management of Hoapili, has built a commodious road from Honolulu to Kaupo. Like the old man in ‘The Rime of the Ancient Mariner,’ we almost ‘blessed it unawares,’ as our mules safely trotted or cantered by moonlight over the path it had made.”

“It is made by running two parallel walls about twenty feet apart, then partially macadamizing the space between, and covering it with grass or stubble.”

“For fifteen or twenty miles it runs almost like a railroad, only turning a little now and then to avoid some gigantic boulder, or forced into a zigzag to get over some precipitous ravine, which it would seem as if an impetuous after-stream of devouring fire from the mountain had ploughed and eaten through, till it reached the sea.” (Cheever)

Because Haleakalā creates a rain shadow effect, the leeward lands at Kahikinui are quite arid. They typify what the Hawaiian scholar David Malo called the “dry lands,” the ‘āina malo‘o.

In such areas the sweet potato was the principal crop of the Hawaiian inhabitants, although dryland taro might also have been grown in the higher elevations. In Malo’s words, farming such an ‘āina malo‘o “was a laborious occupation and called for great patience, being attended with many drawbacks”. (Pacific Legacy)

A little farther north is Kaupo. Historic records note that this region was identified as “the greatest continuous dry planting area in the Hawaiian islands,” both in ancient times and well into the 1930s. But this old culture was vanishing due to a combination of economic and climatic circumstances.

Oral traditions state that sweet potatoes were cultivated from sea level up to about 2,000 feet elevation and great quantities of dry taro were planted in the lower forest belt from one end of the district to the other.

Using high-resolution color aerial photographs of Kaupō and then confirming their findings on the ground, archaeologists identified grid patterns over significant parts of the landscape, confirming the existence of a major dryland field system, the first to be identified for Maui Island.

The field system a closely spaced grid of east-west embankments and small field plots bisected at right angles by longer north-south trending walls; it covered an area of 3,000 to nearly 4,000-acres and could have supported a population of 8,000-10,000 people. (Kirch)

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Historic_Moku_of_Maui-(WC)-Map
Historic_Moku_of_Maui-(WC)-Map
Historic_Mokus_of_Maui_Map_(Kahikinui)-AhaMoku
Historic_Mokus_of_Maui_Map_(Kahikinui)-AhaMoku
Photo of Naholoku Fan at Kaupo Gap-(Kirch)
Photo of Naholoku Fan at Kaupo Gap-(Kirch)
Map of Features and Soil Age-(Kirch)
Map of Features and Soil Age-(Kirch)
Kaupo_Dryland_Field_System
Kaupo_Dryland_Field_System
Kahikinui-gullies-hawp
Kahikinui-gullies-hawp
Leeward_Haleakala_Kahikinui_Forest-DLNR
Leeward_Haleakala_Kahikinui_Forest-DLNR
Hoapili_Trail-LaPerouse-Bay
Hoapili_Trail-LaPerouse-Bay
Hoapili_Trail-Honuaula-(Project_Kaeo)-(Horse-Cart-1824-1834)
Hoapili_Trail-Honuaula-(Project_Kaeo)-(Horse-Cart-1824-1834)
Hoapili_Trail-Kula_Honuaula_Kahikinui_Kaupo-(Project_Kaeo)-(Horse-Cart-1824-1834)
Hoapili_Trail-Kula_Honuaula_Kahikinui_Kaupo-(Project_Kaeo)-(Horse-Cart-1824-1834)
Hoapili_Trail-Kanaloa_Point
Hoapili_Trail-Kanaloa_Point
Hoapili Trail
Hoapili Trail
Hoapili Trail-(NPS)
Hoapili Trail-(NPS)

Filed Under: General, Hawaiian Traditions, Place Names, Economy Tagged With: South Maui, East Maui, Hawaii, Hoapili, Kaupo, LaPerouse, Field System, Kaupo Field System, Kaupo Gap

September 12, 2017 by Peter T Young Leave a Comment

Ali‘i Letters – Kaʻahumanu to Evarts (1831)

Hawaiian Mission Houses Historic Site and Archives (Mission Houses) collaborated with Awaiaulu Foundation to digitize, transcribe, translate and annotate over 200-letters written by 33-Chiefs.

The letters, written between 1823 and 1887, are assembled from three different collections: the ABCFM Collection held by Harvard’s Houghton Library, the HEA Collection of the Hawaii Conference-United Church of Christ and the Hawaiian Mission Children’s Society.

These letters provide insight into what the Ali‘i (Chiefs) were doing and thinking at the time, as well as demonstrate the close working relationship and collaboration between the aliʻi and the missionaries.

In this letter, Elisabeth Kaʻahumanu writes to Mr. Jeremiah Evarts regarding the success of the mission in Hawaiʻi. She includes her religious sentiments to the brethren of the ABCFM.

Jeremiah F. Evarts was an early leader of the American Board of Commissioners of Foreign Missions (ABCFM). He was a reformer who advocated for the rights of Native Americans and wrote under the pseudonym William Penn.

Kaʻahumanu, favorite wife of Kamehameha I, served as the Kuhina Nui, or regent at the time of this letter. She became a staunch advocate for literacy and Christianity for all her people.

“Oahu September 11, 1831”

“Regards to you, Mr. Evarts, missionary superintendent and my first brother in Christ Jesus,”

“Here is my message to you along with my joy.”

“Here I live by the voice of salvation of Jesus Christ who resurrected me from death. I was dwelling in the core of death. I was adorned and bedecked by the glory of death and its symbols.”

“When I heard the voice of Jesus sounding in my ears, it was a chill in my heart, speaking as follows, [“]Come unto to me all of you who are weary and heavy-laden and I shall give you rest.[”]”

“And his voice then said again, [“]He who thirsts, let him come and drink the waters of salvation.[”] So, I rose to come and lie under the shelter of his feet, with great trepidation.”

“Here I am bearing his yoke, thinking to myself that I am unable to move his yoke, he being the one who enables me with his assistance night and day; there I forever dwell in his glory and his love for me.”

“There is my desire and my affection, with the intention of my heart and my spirit to submit to Jesus. There my mouth and my tongue shall forever give thanks for the life I live until I join in his everlasting glory. That is my humble message to you.”

“Here is this other message of mine to you. I am grateful for the grace of our Lord Jesus Christ for his assistance in sending new teachers for us.”

“They have arrived and we have beheld their eyes and faces. We met in the presence of our Lord and in our own presence with gratitude to our Lord for protecting them on the ocean until they arrived here in Hawaii.”

“We abide here, teaching the native language of Hawaii so they will understand. Then, we sow the gardens with fruitful seeds for eternal salvation.”

“At that point, my elder brethren, them [the teachers] and my native brothers and sisters together will take up the will of our Lord in this archipelago, praying to him to assist so that the bumpy places be smoothed by him through his intentions for these islands from Hawaii to Kauai.”

“But my adopted child and I carried the word of our Lord from Hawaii to Kauai with love in our hearts for God, traveling to speak of his love, his word, and his laws and to tell people that they should abide by them.”

“That is what we, my adopted child and I, speak of. It is not according to our will, but according to the will of the Lord that we take this up.”

“That is my humble message to you.”

“Here is another remaining message that I say to you. Do express my regard to the brethren in Christ and my beloved sisters in Christ Jesus. Here are my regards to you all.”

“Do pray often to God for all the lands of the unenlightened, for all those remaining in enlightened lands, and for us as well and we shall do the same with the brethren here.”

“Pray often to God for the unenlightened lands, and for the remainder of those in enlightened lands, and for you all as well.”

“Thus we beseech our Lord so all peoples cooperate through him that his kingdom be unified to the bounds of the earth, and so all people unite behind him to praise his everlasting name.”

“That is my message of affection to you all. Deep regards to you.”

“Though we may not meet in person in this world, it is our hope that if we do meet in this world, our souls will also meet in the glory of the kingdom of our Lord of salvation, Jesus Christ.”

“That is the end of the message to you.”

“By Elisabeth Kaahumanu”

Click HERE to link to the original letter, its transcription, translation and annotation.

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) They arrived in the Islands and anchored at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “stations” for the regional church and school centers across the Hawaiian Islands.

Hawaiian Mission Houses’ Strategic Plan themes note that the collaboration between Native Hawaiians and American Protestant missionaries resulted in the
• The introduction of Christianity;
• The development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
• The promulgation of the concept of constitutional government;
• The combination of Hawaiian with Western medicine, and
• The evolution of a new and distinctive musical tradition (with harmony and choral singing).

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Kaahumanu to Evarts – September 11, 1831-1
Kaahumanu to Evarts – September 11, 1831-2
Kaahumanu to Evarts – September 11, 1831-3

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Kaahumanu, Queen Kaahumanu, American Board of Commissioners of Foreign Missions, ABCFM, Alii Letters Collection, Jeremiah Evarts

September 11, 2017 by Peter T Young Leave a Comment

Chiefs Meeting King George IV

Liholiho (Kamehameha II) sailed from Honolulu, November 27, 1823, accompanied by his favorite wife Kamāmalu, Boki and his wife Liliha, Kekūanāo’a, Kapihe, Manuia, James Young Kanehoa, a few servants, and his interpreter John Rives.

The ship L’Aigle arrived at Portsmouth, England, about May 18, 1824. The Hawaiian party was conducted to London by the master of the vessel, Captain Valentine Starbuck. As soon as the government learned of their arrival. it immediately assumed the charge and direction of their entertainment. (Kuykendall)

In London, Liholiho and Kamāmalu became ill. It is believed they probably contracted the measles on their visit to the Royal Military Asylum (now the Duke of York’s Royal Military School.) Virtually the entire royal party developed measles within weeks of arrival, 7 to 10 days after visiting the Royal Military Asylum housing hundreds of soldiers’ children.

Kamāmalu (aged 22) died on July 8, 1824. The grief-stricken Kamehameha II (age 27) died six days later, on July 14, 1824. Prior to his death he asked to return and be buried in Hawai‘i.

George Canning, Secretary of State for Foreign Affairs informed King George IV, noting “Mr. Canning hardly knows whether he does right in venturing to intrude upon your Majesty with the intelligence of the death of the King of the Sandwich Islands …”

“… but as it will probably be repeated in the Newspapers of this Evening, he thinks that your Majesty may perhaps forgive the intrusion. The Event took place early this morning. “

“Mr. Canning humbly presumes that Your Majesty will not disapprove of a Ship of War being allowed to carry back the Suite of the deceased Chief, with the remains of himself and his wife, to the Sandwich Islands …”

“… an Attention perhaps the more advisable as the Governments both of Russia and of the United States of America are known to have their Eyes upon those Islands: which may ere long become a very important Station in the trade between the NW Coast of America and the China Seas.” (Report of the Historical Commission, Territory of Hawaii, 1925)

By the death of the king, Boki became the leader of the party. After they had all regained their health and arrangements had been completed for their return to Hawaii, an interview was held (September 11, 1824) with King George IV who was accompanied by Secretary Canning and some other officials. (Kuykendall)

“We first entered the palace of the king, and afterwards the king entered and his friends; and then came also two chiefs, one of whom was called Kalaimoku, (Mr. Canning,) and another besides him. We then were introduced. King George IV stood before Boki and said to him, and we heard it.”

“‘I exceedingly regret the recent death of your king and his wife. The chiefs and people will think, perhaps, that I have been inattentive to your king …’”

“‘ … but it is not so, for the same medicine and the same physicians have been employed as are employed by the chiefs of this nation. On account of the severity of the disease, he died.’”

“Then King George asked Boki the chief …, ‘As you have come to this country, and the king has died here, who will be king of the land?’ Boki answered … ‘His Majesty’s younger brother will be king, but it is for Kaahumanu and Kalaimoku to take care of the country.’”

“The king then asked Boki ‘What was the business on which you and your king came to this country?’ … Then Boki declared to him the reason of our sailing to Great Britain.”

“‘We have come to confirm the words which Kamehameha I gave in charge to Vancouver, thus, ‘go back and tell King George to watch over me and my whole kingdom.’”

“‘I acknowledge him as my landlord and myself as tenant, (or him as superior and I as inferior.) Should the foreigners of any other nation come to take possession of my lands, then let him help me.’”

“And when King George had heard, he thus said to Boki, ‘I have heard these words. I will attend to the evil from without. The evils within your kingdom it is not for me to regard – they are with yourselves.’”

“‘Return and say to the King, to Ka‘ahumanu and to Kalaimoku, I will watch over your country. I will not take possession of it for mine, but I will watch over it, lest evils should come from others to the kingdom. I therefore, will watch over him agreeably to those ancient words.’”

“Then James Young told Boki the words of the king, – then we heard all these words, Boki, Liliha, Kapihe, Naukana and James Young, heard these words.”

“I also, Kekūanāo’a – we all heard the words of the king to Boki; but the most of the whole company is (are) dead, two of us only remain, viz, James Young and myself.” (Kekūanāo‘a in Report of the Foreign Minister, 1855)

Kanehoa reiterated these statements in a later communication to Wyllie, “At the interview between George IVth and the chiefs, I acted as Interpreter, Rives not being permitted to appear at the interview.”

“Boki informed George IVth that the king had intended to place his Islands under his protection, to which George IVth replied, you must look after the inside affairs, and I will look after the outside …”

“… this affair of the protectorate formed the chief topic of the interview.” (Kanehoa to RC Wyllie (Minister of Foreign Affairs,) January 31, 1851 in Polynesian, October 11, 1851)

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George_IV_1821
George_IV_1821

Filed Under: Economy, Ali'i / Chiefs / Governance, Prominent People Tagged With: James Young Kanehoa, Hawaii, John Rives, Boki, Kekuanaoa, Liholiho, Kapihe, Manuia, England, King George IV, Kamamalu Liliha

September 10, 2017 by Peter T Young 1 Comment

Imiola

During the mid-nineteenth century, Imiola Congregational Church at Waimea, Hawaii became the main base for Congregational missionary activities in the Hāmākua and South Kohala Districts of Hawaii. (Imiola means ‘seek salvation.’)

The first Imiola Church was a grass hut built by order of the local chiefs for traveling missionaries. No construction date has been found for the first church, although it had been built and dedicated by King Kamehameha III before 1832.

It contained a rough pulpit and a crude window. Congregations sat on mats on the ground and often were so large that the tiny structure could barely accommodate them.

Reverend Lyons wrote in his journal that at least one hundred little grass schoolhouses were scattered around his church in the immediate Waimea area.

Imiola Church’s membership, combined with that of Reverend Titus Coan’s church in Hilo, accounted for three out of every four church members on all islands in May, 1838. Lyons’ triumph was short-lived, however. Of the nearly 5,000-natives who became members during the peak period of religious revival, only 1,197 were in good standing by 1841.

By February of 1843, the first church had been torn down and was replaced by a stone structure with thatched roof and windows. Hundreds of natives helped in the collection of stones, often carrying them miles to the construction site.

It was “A large stone edifice whose extension of stately walls and two large panel doors and smiling windows, presents an imposing form and whose interior …”

“… with the addition of a boarded floor and well-arranged seats and neat simple pulpit, furnishes new attractions to the native worshipper.” (Lyons, September 15, 1841; Gulick)

Difficult as the raising of the second church was, the structure lasted for only a little over twelve years. At the end of April, 1855, it was determined to be unsafe and was abandoned.

On June 11 of that year, the roof collapsed and was described by Lyons as “a mass of ruins”. On August 29, 1855, the cornerstone of the new church was laid.

“Under the cornerstone (SW corner) was deposited a tin box wrapped in mamaki kapa – Hawaiian Bible, hymn books, newspapers, laws, etc.”

By 1857, the church was completed and dedicated. The ceiling rafters, floor, and exterior clapboard were made of koa, a Hawaiian hardwood.

Lyons’ recollections of the construction of the building list two important figures. Mr. Cairr “was engaged to put up the new building” and Alani was responsible for planing the clapboard siding. The church was constructed by the help of church members who did most of the heavy work.

Imiola Congregational Church is a rectangular wooden gabled structure which makes use of indigenous construction materials. The church measures approximately 40 by 60 feet and is set on stone footings and a dry fieldstone wall.

It is sheathed with bevel siding. Shingles cover the solid NE end and located on the opposite end is a small gabled entrance way with a curved lintel piece. A rectangular tower with crenellations and a cross crown the high-pitched gable.

By 1882, the church required repairs and between the money donated and funds collected at a church fair, Imiola was reshingled, repainted and rematted.

“There were no doors to Imiola church in Laiana’s time, and when I was little the entrance was always open. There was no other church like it, for the benches all had horse hair cushions, covered with brocaded material. We youngsters used to go in and run around and pick out the best cushions and drag them along and change them to our own pew.” (Helen Lindsey Parker; Makua Laina)

Competition with the Catholic Church, the drastic drop in the Hawaiian population, as well as the movement of many natives to coastal urban centers accounted for the dwindling congregation.

Two years before his death, a crowd which included Waimea’s young, old, middle aged, Catholics, Mormons, Protestants, and non-believers all came to one of Lyons’ services to honor him.

As was the practice, the early missionaries learned the Hawaiian language and 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.

Lyons was an avid supporter of the Hawaiian language. He wrote a letter to the editor in The Friend newspaper (September 2, 1878) that, in part noted:

“An interminable language…it is one of the oldest living languages of the earth, as some conjecture, and may well be classed among the best…the thought to displace it, or to doom it to oblivion by substituting the English language, ought not for a moment to be indulged. … Long live the grand old, sonorous, poetical Hawaiian language.”

He was lovingly known to Hawaiians as Ka Makua Laiana, Haku Mele o ka Aina Mauna – Father Lyons, Lyric Poet of the Mountain County.

Lyons was fluent in the Hawaiian language and composed many poems and hymns; his best known and beloved work is the hymn “Hawaiʻi Aloha” sung to the tune of “I Left It All With Jesus” (circa 1852.) The song was inducted into the Hawaiian Music Hall of Fame in 1998.

“Widely regarded as Hawaiʻi’s second anthem, this hymn is sung in both churches and public gatherings. It is performed at important government and social functions to bring people together in unity, and at the closing of Hawaiʻi Legislative sessions.”

“The first appearance of “Hawaiʻi Aloha” in a Protestant hymnal was in 1953, nearly 100 years after it was written. Today, people automatically stand when this song is played extolling the virtues of ‘beloved Hawaiʻi.’” (Hawaiian Music Museum).

In 1886, Lyons died at the age of 79. He was buried some distance from the church on the grounds of his old homestead. With the help of Parker Ranch management, his remains were removed to the grounds of Imiola Church in April, 1939. (Nelia and I were married at Imiola, seventeen years ago, today.)

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P-06 View of Waimea
P-06 View of Waimea
Imiola_Church-(EthanTweedie)
Imiola_Church-(EthanTweedie)
Imiola_Church,_Waimea,_Hawaii-(WC)
Imiola_Church,_Waimea,_Hawaii-(WC)
Imiola_Church_interrior,_Waimea,_Hawaii
Imiola_Church_interrior,_Waimea,_Hawaii
Imiola_Church,_Waimea
Imiola_Church,_Waimea
Imiola_Church-PTY-Nelia-Group
Imiola_Church-PTY-Nelia-Group
Imiola_Church-PTY-Nelia-Group-leaving
Imiola_Church-PTY-Nelia-Group-leaving
Imiola_Church-PTY-Nelia-Wagon
Imiola_Church-PTY-Nelia-Wagon
Imiola_Church-PTY-Nelia-Wagon-riding into sunset
Imiola_Church-PTY-Nelia-Wagon-riding into sunset
Grave site of Lorenzo Lyons, at the 'Imiola congregational church in Waimea (Hawaii County), Hawaii. He designed the church and died in 1886-(WC)
Grave site of Lorenzo Lyons, at the ‘Imiola congregational church in Waimea (Hawaii County), Hawaii. He designed the church and died in 1886-(WC)

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Hawaii Island, Waimea, Hawaii Aloha, Lorenzo Lyons, South Kohala, Imiola Church

September 9, 2017 by Peter T Young 2 Comments

E Ho‘opono

“(T)he importance of this forest is that it’s so diverse. It’s been able to withstand a lot of lava flows. And so, in the destruction or covering of portions of the forest, they’ve been able to regenerate and come out with a healthier, stronger species.”

“Same with the birds that are able to survive at a lower area, despite the mosquitoes that bring the avian malaria. These birds are healthy. They’re low-lying and they’ve built up an immunity to the avian malaria disease.”

“And so wiping out this forest, they don’t go to other places. This is their home. Just like the people around here; they can’t go to other places. This is where they’ve been raised, where the generations have been raised.”

“This forest, the last low-land rain forest is intact and is very necessary to re-seed the lands that Pele has covered. So the important thing is that these lands need to be intact if we’re going to re-grow our forests a thousand years from now.” (Aluli, Kumupaʻa)

“The Hawaiian people followed protocols when they gathered and harvested from native ecosystems. These required that the gatherers prepare themselves spiritually before setting out and that they maintain an appropriate mental attitude before, during and after collecting the desired materials.”

“The physical process of gathering always involved going about one’s business quietly, asking permission, giving thanks, and treating the plants or animals to be collected – and everything else in their environment – with respect.”

“Every aspect of the gathering process, whether mental or physical, spiritual or practical, was reflected in a single guiding principle: ‘treat all of nature’s embodiments with respect.’ The overall effect of this attitude was to minimize the impact of gathering on native ecosystems.”

“‘Entry chants’ were offered to ask permission of the forest or other plant community for entry and to protect the collector from misfortune.”

“The chants were an expression of the gatherer’s respect for and good intentions toward all of the beings that lived there, including the akua, plants, animals, rocks, streams, etc.”

“Similarly, chants were offered before any plant was collected, out of respect for the plants themselves and for the akua to whom those plants were dedicated.”

“A quiet demeanor not only displayed the appropriate attitude of respect, but it allowed the collector to be alert to signs that were ‘bad omens.’”

“For example, some signs might indicate that a particular plant should not be picked for medicinal purposes, as it might make the medicine bad.”

“Other signs might indicate that this was not the right time for collecting anything at all, and that the collector should turn around and go home.”

“Plants and plant parts were removed carefully, and one never took more than was needed. Ferns were broken carefully at the base of the frond, taking care not to uproot the plant.”

“Besides showing appropriate respect for the plant, this conservation ensured that the plant would survive and remain healthy, so that it could produce more fronds later. Similarly, other plant parts were removed in ways that minimized the impact to the plant.”

“Gathering typically was spaced out in some way, taking a little here and a little there, as expressed just above. According to several other kupuna, the reasoning behind this practice was that it prevented the other plants of the type being collected from becoming lili (jealous) and squabbling among themselves.”

“Ecologically, of course, this practice helped to ensure that no area was completely stripped of a certain plant species and that harvesting could be sustained.”

“Most people would agree that these gathering principles embody appropriate treatment of those we love and respect. For example, when we enter the home of a friend today, we usually ask permission; we try not to impose on their hospitality or damage their home.”

“So it was that Hawaiians approached gathering from native ecosystems – good manners and plain common sense guided their behavior.” (Anderson-Fung and Maly)

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Apapane in Ohia lehua
Apapane in Ohia lehua

Filed Under: Hawaiian Traditions Tagged With: T&C, Hawaii, Gathering, Traditional and Customary Practices

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