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September 1, 2017 by Peter T Young Leave a Comment

Aliʻi Letters Kalama to Cookes (September 1, 1847)

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, Kalama writes to Mr. and Mrs. Cooke apologizing about a wrong that she has done in the past. Hakaleleponi Kapākūhaili Kalama was Kamehameha III’s wife.

Amos Starr Cooke and wife were members of the eighth company of missionaries, and were selected as the teachers of the Chiefs’ Children’s School in Honolulu.

In part, the letter notes:

“September 1, 1847”

“Greetings to you both, Mr. and Mrs. Cooke,”

“I am expressing my thoughts to the two of you about my seeing your invitation in the letter to the king on the 30th of this past August, to go to Loeau’s wedding tomorrow evening, and I was also invited by the letter to go as well.”

“It seems wrong to me that I go, for I have wronged you both and everyone there. Therefore, I am apologizing before the Lord for my wrongdoing towards him.”

“As for your inviting me to attend as well, I, the wrongdoer, shall oblige, and may you both forgive me for my wrong, as my apologies are sincere.”

“Yours truly, with gratitude Hazeleleponi”

Here’s a link to the original letter, its transcription, translation and annotation (scroll down):

https://hmha.missionhouses.org/files/original/1968337977302c848934f630507fde21.pdf

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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Kalama Hazeleleponi – Cookes Sep 1, 1847-1

Kalama Hazeleleponi – Cookes Sep 1, 1847-2

August 31, 2017 by Peter T Young 3 Comments

Niu

Revelations 22:2 refers to the coconut as “the tree of life, which bears twelve manner of fruits, and yieldeth her fruit every month.” Scientists generally believe that coconut came from the Indian Archipelago or Polynesia. (Tsai)

Early Arabs and Europeans in the first half of the ninth century mentioned that travellers to China referred to the use of coir fiber and of toddy. Medieval writers called the coconut the Indian nut, a palm tree the frond of which produced a fruit as large as a man’s head.

The genus name of coconut (Cocos) probably was derived from the Spanish word coco, used to describe a monkey’s face, because of the three “eyes” at the base of the coconut shell. (CTAHR)

When the first Polynesians landed and settled in Hawaiʻi (about 1000 to 1200 AD (Kirch)) they brought with them shoots, roots, cuttings and seeds of various plants for food, cordage, medicine, fabric, containers, all of life’s vital needs.

“Canoe crops” (Canoe Plants) is a term to describe the group of plants brought to Hawaiʻi by these early Polynesians. One of these was ‘niu,’ the coconut; they used it for food, cordage, etc.

Hawai‘i is on the edge of the coconut belt. The coconut bears better nearer the equator, where it is more widely used than here. In Hawai`i there are other plants, native and introduced, that provide as well for people’s needs.

This palm is the most useful plant of the tropics. It is said that more uses are made of it than any other tree in the world. Besides drink, food and shade, niu offers the possibilities of …

… housing, thatching, hats, baskets, furniture, mats, cordage, clothing, charcoal, brooms, fans, ornaments, musical instruments, shampoo, containers, implements and oil for fuel, light, ointments, soap and more. (CanoePlants)

The tree bears fruit around the seventh birthday, for up to 70-100 years, providing food for a human lifetime. There may be up to 50 fruit a year. A he‘e (octopus) was often planted in the bottom of the hole, furnishing fertilizer and giving the plant the idea of roots that spread and grip, and a body that is fat and round.

As food, the niu flesh or meat is used for different purposes, depending upon the maturity of the nut. The jelly-like spoon meat of a green nut is called ‘o‘io. The next stage is haohao, when the shell is still white and the flesh soft and white.

Half ripe, at the ho‘ilikole state, it is eaten raw with Hawai`i red salt and poi. At the o‘o stage, the nut is mature, but the husk not dried.

The flesh of a mature nut at the malo`o stage is used to make coconut cream, which when mixed with kalo (taro) makes a dish called kulolo; with ‘uala (sweet potato) it is called poipalau; and paipaiee with ripe ‘ulu (breadfruit.) (CanoePlants)

The trunks used to make house posts, small canoes, hula drums, or food containers. Leaves (launiu) used to for baskets, thatch and for fans, known as some of the finest in Polynesia. Leaf sheaths used as food or fish-bait wrappers.

Husk fibers also used for cordage to make nets or lashing, known as ‘aha; the cordage could be coarse or fine. The cordage can be made into supports for ‘umeke (bowls) or other round-based objects.

Shell of fruit was used for eating utensils, such as spoons, bowls, plates, as well as ‘awa cups and strainers for ‘awa. Niu shells also served for storage containers, lids, and knee drums or puniu; the fibers are made into a drum beater

A musical instrument, the hokiokio, can also be made from coconut shell. Small mortars and bull roarers (oeoe) are also made from the niu shell. Sometimes the niu “shell” used to make ‘uli‘uli (hula rattles.)

Niu water used as a drink, and flesh eaten raw or with poi. Oil from meat used on body and hair. The mid-rib of the niu leaf is used as the “skewer” for a kukui nut torch (kali lukui). (Bishop Museum)

Later, some commercial uses of niu included copra. “Samples of copra (dried meat of coconut) grown here have been forwarded to San Francisco ….”

“The quality of the product is excellent, comparing favorably with that of the best grade received in that market, and the price per pound is satisfactory. So well pleased are the people on the Coast that they have signified a willingness to take all that can be shipped to them.”

“The copra is compressed and the extracted oil used in the manufacture of soaps, and as oils in the manufacture of high-grade paints. Another use to which it is put is the manufacture of shredded cocoanut, which is utilized by confectioners and bakers. The fiber is made into hawsers (ropes) for towing purposes.” (Pacific Commercial Advertiser, May 12, 1907)

“One of the uses to which copra is put and for which there has not yet been found an available substitute is in the production of salt water soap, soap that will lather and be effective in salt water. (Pacific Commercial Advertiser, September 15, 1907)

“‘Don’t wait to get fresh milk from Honolulu. Use the cow of the Pacific.’ The coconut is known as the cow of the Pacific. Its milk is very nourishing. I said, ‘Get me two nuts and I’ll show you how to make both cream and milk.’” (Fullard-Leo)

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Coconuts

niu_base_pahu_hula-bishopmuseum

Niu_and_Kukui_Light_(BM)-7745

Rope from coconut husks

Readying_Canoe_for_a_Voyage-(HerbKane)

Niu-Coconut-(NPS photo by Bryan Harry)

Coconut container-nuts

baby_coconut_trees

Coconut

August 30, 2017 by Peter T Young Leave a Comment

Tahitians to Hawai‘i

Archaeologists and historians describe the inhabiting of the Hawaiian Islands in the context of settlement which resulted from canoe voyages across the open ocean. Some believe the first Polynesians to arrive at Hawai‘i came ashore at Kahikinui, Maui.

They have proposed that early Polynesian settlement happened with voyages between Kahiki (Tahiti – the ancestral homelands of the Hawaiian gods and people) and Hawai‘i, with long distance voyages occurring fairly regularly through at least the thirteenth century.

It has been generally reported that the land-sources of the early Hawaiian population – the Hawaiian “Kahiki” – were the Marquesas and Society Islands. The moku (district) of Kahikinui is named because from afar on the ocean, it resembles a larger form of Kahiki, the ancestral homeland. (Maly)

Some believe that along Kahikinui were given names that referred to Hawaiʻiloa, an ancient navigator. These included fishing koʻa, and astronomical and navigational sites on the mountain. (Matsuoka)

Kealaikahiki channel is the channel between Lānaʻi and Kahoʻolawe. It literally means “the road to Tahiti;” if one takes a bearing in the channel off of Kealaikahiki Point on Kahoʻolawe and heads in that direction, you arrive, more or less, in Tahiti.

One of the important cultural sites on Kahoʻolawe is located at the center point or piko of the island at Moaʻula iki; here, kahuna conducted training in astronomy and navigation. Moaʻula is a place name associated with a place in Tahiti. (Aluli/McGregor)

Lae O Kealaikahiki, the western-most point of Kahoʻolawe, is located on the Kealaikahiki Channel. Just above the high water mark, inland from Lae O Kealaikahiki, is a traditional compass site comprised of four large boulders. The lines formed by the placement of the stones are paved with coral and mark true north, south, east and west.

Jutting out from the shoals, just south of Lae O Kealaikahiki, is another key traditional and contemporary navigational marker, Pōhaku Kuhi Keʻe I Kahiki (“the rock that points the way to Tahiti;” now, generally referred to as Black Rock.)

Two known accounts also place Kealaikahiki as a point of landing in Hawaiʻi after the long journey from Kahiki. Placing Kealaikahiki as a point of arrival would coincide with the oral tradition related in the chant from Harry Kunihi Mitchell, “Oli Kuhohonu O Kahoʻolawe Mai No Kupuna Mai.” (Aluli/McGregor)

The Tahitian connection to the Islands is not just associated with the early migration of Polynesians to Hawai‘i. Several Tahitians collaborated with the American Protestant missionaries at the early part of the 1800s.

Toketa, a Tahitian, arrived in Hawaiʻi in 1818; he probably landed on the island of Hawaiʻi. He was a member of the household of the chief (Governor) John Adams Kuakini, at that time a prominent figure in the court of Kamehameha I in Kailua, Kona.

A convert to Christianity (he likely received missionary instruction in his homeland – the first Europeans arrived in Tahiti in 1767; in 1797 the London Missionary Society sent 29 missionaries to Tahiti,) he became a teacher to Hawaiian chiefs. (Barrere)

Shortly after (February 8, 1822,) “Adams (Kuakini) sent a letter to Mr B (Bingham) written by the hand of Toleta the Tahitian, which Mr. B answered in the Hawaiian language. – ‘This may be considered as the commencement of epistolary correspondence in this language.’” (Missionary Herald, 1823)

Kuakini’s interest in learning to read had not stopped, and he continued to study under Toketa. Kuakini later requested that the missionaries send him more books and teachers. In response, Elisha Loomis was sent to Kailua-Kona in mid-October to organize a school.

By early November 1822, that school had fifty students under Kuakini and Toketa, the latter being “sufficiently qualified to take charge of it for a season till a teacher could be sent from Honolulu.” Within a few weeks Thomas Hopu, a Hawaiian youth trained as a teacher by the American missionaries and part of the Pioneer Company, was sent to Kailua and put in charge of the school. (Barrere)

Later, Toketa moved to Maui and entered the service of Hoapili, a high chief of great note and foster father of the princess Nahiʻenaʻena (sister to Liholiho and Kauikeaouli.)

While on Maui Toketa taught classes for the chiefs and helped in the translating of the Scriptures. Early in 1824, “The most interesting circumstance of the day, is an application for baptism from Kaikioewa and wife, from another chief and wife, Toteta, a Tahitian in the family of our patron Hoapili …”

“Every thing in the characters of these persons, as far as we can ascertain, sanctions the hope, that, through the knowledge of the truth as it is in Jesus, they have been turned from darkness to light … and are proper subjects for the administration of the ordinance, the benefits of which they are desirous of receiving.” (Stewart, February 24, 1824)

On April 16, 1822, the schooner Mermaid, arrived at Honolulu from Tahiti; on board were William Ellis and other English missionaries and Auna and Matatore, Tahitian chiefs and teachers. After providing support for a few months to the American missionaries in the Islands, they returned to Tahiti.

William Ellis of the London Missionary Society returned on February 4, 1823, travelled from Tahiti to Hawai‘i, bringing his wife with him as well as Tahitian teachers, including Tauʻā.

Tauʻā, originally known as Matapuupuu, was born in about 1792 and was by birth a raʻatira or landowner. He had been a principal Arioi (secret religious order of the Society Islands,) and succeeded his elder brother as chief priest of Huahine. (Gunson)

In August 1813 Tauʻā joined John Davies’s school at Papetoʻai, and later accompanied Ellis to Huahine, where he became a prominent church member and was appointed deacon. He was also appointed first Secretary of the Huahinean Missionary Society. His speeches at prayer meetings and May meetings were reported with some pride. (Gunson)

Shortly after Ellis and Tauʻā arrived in Hawaiʻi, the Second Company of American missionaries arrived, bringing the Reverend William Richards and the Reverend Charles Stewart (April 1823.)

About this time, Queen Mother Keōpūolani (mother of Kamehameha II and III) began to accept many western ways. She wore western clothes, she introduced western furniture into her house and she took instruction in Christianity.

But her health began to fail, and she decided to move her household from the pressures of the court circle in Honolulu to the tranquility of Waikīkī. With her she took Hoapili (her husband) and Nahiʻenaʻena (her daughter.) Keōpūolani asked that a religious instructor be attached to her household. Her choice was Tauʻā; the mission approved. (Sinclair)

In May of 1823, Keōpūolani decided to make her last move, this time back to the island of her birth, Maui. She chose Lāhainā, with its warm and sunny climate – another place traditionally a favorite with the chiefs. (Sinclair)

Before leaving, Keōpūolani requested the Americans to assign teachers to go with her. She wanted a mission established in Lāhainā, and further instruction in reading and writing for herself; she also wished to have a man of God to pray with her. The Honolulu mission selected Charles Stewart and William Richards to accompany the queen. (Sinclair)

Immediately on their arrival in Lāhainā, she requested them to commence teaching, and also said, “It is very proper that my sons (meaning the missionaries) be present with me at morning and evening prayers.” (Memoir of Keōpūolani)

She became more attentive to the Gospel as she was resting. It was Tauʻā who became the teacher she relied on as perhaps they were able to converse with each other in the Polynesian language. (Mookini)

Tauʻā proved a faithful teacher, and he did much to establish her in the Christian faith. He answered several of her questions on the subject of Christianity. After her death, Tauʻā joined the household of Hoapilikane and remained with that chief until his death in 1840. He then joined the household of Hoapiliwahine. (Tauʻā died in about 1885.)

Another Tahitian teacher of Christianity in Hawaii was Tute (Kuke), who came in 1826 as a missionary upon the request of the prime minister Kalanimoku. In 1827 he became the tutor and chaplain of the young king Kauikeaouli and remained as such until the latter’s death in 1854. Tute died in 1859 after 33 years of service to the Hawaiian chiefs. (Barrere & Sahlins)

Among others, “eight (American Protestant) missionaries translated the Bible into Hawaiian – Messrs. Bingham, Thurston, Richards, Bishop, Andrews, Clark, Green, Dibble.”

“(They would) translate from the original Hebrew the Old Testament, and from the original Greek the New Testament, into the Hawaiian language.” (Judd; Bible Society Record, October 17, 1889) Instrumental in that process were Ellis and the Tahitian converts to Christianity that came to the Islands.

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Hiram Bingham I preaching to Queen at Waimea, Kauai, in 1826

August 29, 2017 by Peter T Young 1 Comment

Siloama Protestant Church

In 1832, twelve years after initiation of the American Protestant Mission, a young New England Protestant minister, the Reverend Harvey R Hitchcock, was sent with his wife to Christianize the people of Molokai. They settled at Kalua‘aha. The first Protestant church at Kalua‘aha was built of thatch in early 1833.

A school soon followed, and it was not long before a small community was forming around the church buildings. It became the social center of the entire island, with people coming from as far away as the windward valleys, over the pali and by canoe, just to attend church sermons on Sunday. (Strazar)

Despite Kalaupapa’s distance from that station, its residents often climbed the pali or came by sea to attend church meetings. (NPS)

The Kalua‘aha Mission Station Report (1836-37) notes, “At Kalaupapa a populous district on the windward side of the island and about thirty miles from the station a school of 160 scholars might be collected immediately were there a teacher to superintend it.”

Hitchcock held a three-day meeting at Kala‘e, on the cliffs above Kalaupapa, in 1838, which was attended by many from the peninsula and the northern valleys. (An out-station of the Kalua‘aha mission was established there around 1840.) In 1839 a Hawai’ian missionary teacher named Kanakaokai was stationed on the peninsula.

Hitchcock noted on a tour of the island in August of that year that a large stone meeting house had been constructed at Kalaupapa with a thatched house for the missionary.

Adjacent to the house was a field where cotton was planted to be used at a missionary spinning and weaving school at Lahaina, Maui. Hitchcock also mentioned that people living in Pelekunu were part of the Kalaupapa congregation. (NPS)

In 1841 the population of Kalaupapa, probably including Waikolu Valley, was about 700 persons, of which 30 were church members. Hitchcock noted that “There are considerable comfortable accommodations for a family there, a large native house walled in – The meeting house is large.” (Kalau‘aha Mission Station Report, 1841)

By 1847 the first Kalaupapa stone meetinghouse had been replaced with a more substantial structure measuring twenty-eight by seventy feet. Also another missionary, the Reverend C. B. Andrews, had been assigned as assistant to Hitchcock on Molokai. (NPS)

“The People at Kalaupapa who have but recently finished a stone house – 60 by 30 feet, are now engaged in collecting funds for a new and more durable one intending to devote the old one to the use of the school.” (Kalau‘ahu Mission Station Report, 1851)

Then, life in the Islands, and the peninsula, changed. In 1865, the Legislative Assembly passed, and King Kamehameha V approved, ‘An Act to Prevent the Spread of Leprosy,’ which set apart land to isolate people believed capable of spreading the disease. (NPS)

On January 6, 1866, the first group of patients including nine men and three women arrived. Of the twelve who arrived on that day, two men and a woman – Kahauliko, Lono and Nahuina – would go on to become founding members of the first church to be established in the settlement. (Keawelai)

During the first year of patients arriving at Kalawao in 1866, church members came together and formed a Congregational church, they named it Siloama, Church of the Healing Spring.

“Thrust out by mankind, these 12 women and 23 men, crying aloud to God, their only refuge, formed a church, the first in the desolation that was Kalawao.”

Despite being hungry, cold, and, at times, neglected, the people of Kalawao worked hard from the very beginning to build their own community, establishing a church the very first year. Siloama Church – the Church of the Healing Spring – gave residents something to cling to, a refuge in God. (HCUCC)

The Protestant patients organized a congregation and saved $125.50 for a church building. Additional funds were donated in Honolulu and lumber shipped to Kalawao. (NPS)

Siloama Protestant Church was the first church to be erected at Kalawao Settlement at Kalaupapa, it was originally constructed and dedicated on October 28, 1871 by the Protestant Congregational Church.

The church was named for the pool of Siloam (the Hebrew word ‘Siloam’ means ‘sent,’ Pool of the Sent.) It was where Jesus told a blind man, “Go wash yourself in the pool of Siloam”. So the man went and washed and came back seeing. (John 9:7)

Kana‘ana Hou Church (New Canaan church) was a branch of Siloama’s church; it was built in Kalaupapa in 1878 and enlarged in 1890. In 1881, the congregations of Kalawao and Kalaupapa united as Kanaana Hou. Siloama Church was rebuilt in the 1960s.

Belgium-born Joseph De Veuster arrived in Honolulu on March 19, 1864. There he was ordained a Catholic Priest in the Cathedral of Our Lady of Peace on May 31 and took the name of Damien.

His first calling was on the big island of Hawai‘i, where he spent eight years, serving in Puna, Koala and Hāmākua. He learned of the need for priests to serve the 700 Hansen’s disease victims confined at Kalawao; he arrived on May 10, 1873 (following the Protestants and Mormons to the isolated peninsula.)

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Siloama Protestant Church-DMY-400

Siloama Protestant_Church-HMCS

Siloama Protestant Church, Moloka’i Island, Kalaupapa, Kalawao County, HI-LOC

Siloama Protestant Church-HMCS

Siloama Protestant Church-PPWD-11-6-012

Siloama Protestant Church-general view, Moloka’i Island, Kalaupapa, Kalawao County, HI-LOC

Siloama Protestant Church-from Southwest, Moloka’i Island, Kalaupapa, Kalawao County, HI-LOC

Siloama Protestant Church-facing, Moloka’i Island, Kalaupapa, Kalawao County, HI-LOC

Siloama Protestant Church-entrance to alter, Moloka’i Island, Kalaupapa, Kalawao County, HI-LOC

Kanaana Hou Calvinist Church, Moloka’i Island, Kalaupapa, Kalawao County-LOC

Kalawina Church is the oldest religious, built in 1854-now used as Ranger Station

Siloama Protestant Church plaque

August 28, 2017 by Peter T Young 1 Comment

Hung Wai Ching

“This is a very interesting story that I have never heard before and I have never heard of this man. He is a great leader who rises above the fear, prejudices and anger to pick up a cause to do the right thing for humanity.”

“One wonders if there was never a Hung Wai Ching, where would the Japanese Americans be today?” (Mae Kimura; Yoshinaga)

Hung Wai Ching was born on August 1, 1905, in Hawai‘i. His parents, Yei and Un Fong Ching, came to Hawaii in 1898 from the Chung Shan district of Guangdong province, China. (Ng)

At an early age, his father was killed in an accident, leaving his mother to bring up the six children under circumstances of extreme financial hardship, forcing Hung Wai to sell papers and do odd jobs to help his way through school.

He lived in the predominantly immigrant neighborhood around the Nuʻuanu YMCA. He attended Royal School and graduated in 1924 with the famous McKinley Class of ‘24, which included Hiram Fong, Chinn Ho, Masaji Marumoto and Elsie Ting (to whom he was married for 60 years.)

He graduated from the University of Hawai‘i in 1928 with a degree in civil engineering, earned a Bachelor of Divinity degree from Union Theological Seminary and graduated from Yale Divinity School in 1932.

He worked at the Nuʻuanu YMCA as a boys’ secretary and served as secretary of the Atherton YMCA from 1938 to 1941. (Tsukiyama)

In December 1940, he was invited to attend a meeting with the FBI, Army and Navy intelligence, and community leaders present to form the Council on Interracial Unity to prepare the people of Hawaii against the shock of imminent war and to preserve the harmonious race relations among Hawaii’s multiracial population.

When the Japanese bombs fell on Pearl Harbor on Dec. 7, 1941, the military governor appointed a Morale Division composed of Charles Loomis, Shigeo Yoshida and Hung Wai to put into effect the plans prepared by the Council of Interracial Unity.

The Morale Division served as bridge between the military government and the civilian community, in particular with the Emergency Service Committee composed of leaders of the Japanese American community.

Ching reported to Col. Kendall J. Fielder of Army Intelligence charged with the internal security of Hawai‘i and also reported to FBI Chief Agent Robert L. Shivers.

There were any number of Japanese in Hawaii who unbeknownst to them were either not detained or were released from internment because of Hung Wai Ching’s intervention on their behalf.

In the first few weeks of the war, the military governor assigned Col. Fielder a quota of Japanese to be picked up each day, but upon consultation with Ching, Fielder refused to make indiscriminate quota arrests, even at the risk of court-martial and his military career.

In January 1942, when all soldiers of Japanese ancestry were discharged from the Hawai‘i Territorial Guard, comprised of UH ROTC students, Ching met, counselled and persuaded these confused, bitter and disillusioned Nisei dischargees to offer themselves to the Military Governor for war time service as a non-combat labor battalion.

The petition of 170 Nisei volunteers was accepted by the Military Governor who assigned this group to the 34 Combat Engineers at Schofield Barracks as a labor and construction corps, popularly to become known as the ‘Varsity Victory Volunteers.’ As Father of the VVVs, Ching showed off the VVVs at every opportunity to military, intelligence and governmental officials.

In late-December 1942, Ching was asked to escort Assistant Secretary of War John J McCloy around military installations on O‘ahu and made certain that McCloy witnessed the VVV volunteers at work in the field.

A few weeks later in January 1943, the War Department announced its decision to form a volunteer all Nisei combat team. This is exactly what the VVV had been working for, so its members disbanded so that they could volunteer for the newly conceived 442nd.

Ching then adopted the 442nd in place of the disbanded VVV and thereafter dedicated himself to seeing that the Nisei got every fair opportunity to prove their loyalty.

“Who knows if we would’ve had a 442nd if it wasn’t for all the things Hung Wai did.” (Tsukiyama)

Through his Morale Division job, Ching met with some very high and influential people, including President Roosevelt and Mrs. Roosevelt, but he never used these contacts to benefit himself.

During a 1943 visit to the White House, Ching used the occasion to brief the president on the wartime situation in Hawaii, how well Sen. Emmons and the FBI were handling the “Japanese situation” and assuring him that there was no necessity for a mass evacuation of Japanese from Hawai‘i.

Ching had no question about the loyalty of Japanese he had known all of his life, but he knew that the general American public would never be convinced of the loyalty of Japanese Americans until they could shed their 4-C (enemy alien) status, get back into military service and fight and even die for their country.

The greatest contributions made by Hung Wai Ching were his outspoken affirmation of the loyalty of Japanese Americans and the direct part he played in the long struggle of Japanese Americans to regain that opportunity to bear arms and to prove their ultimate loyalty to America. (Tsukiyama)

After the war Ching became a real estate broker and land developer, as well as continuing to be a leader in the community, serving on several community and company boards. He, along with his brother Hung Wo Ching, helped found Aloha Airlines. (Ng) (Lots of information here from Tsukiyama, Yoshinaga, Gee and Ng.)

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Hung Wai Ching