Wishing you and your loved ones peace, health, happiness and prosperity in the coming New Year! Merry Christmas!!!
One of my favorite Christmas songs, Henry Kapono – Merry Christmas to You:
Wishing you and your loved ones peace, health, happiness and prosperity in the coming New Year! Merry Christmas!!!
One of my favorite Christmas songs, Henry Kapono – Merry Christmas to You:
Let’s not forget the reason for the season. Merry Christmas!!!
Here is Willie K singing O Holy Night:
“Ever since missionaries arrived (1820,) Kapiʻolani has constantly been situated near them, and for nearly two years has listened to the words of eternal life in her own language.” (Bingham)
In 1822, Naihe and Kapiʻolani were among the first chiefs to welcome instruction and accept Christianity. Kapiʻolani was the daughter of Keawemauhili, who was the high chief of the district of Hilo.
He was the uncle of Kiwalao, the young chief of the island Hawaiʻi, who was killed by Kamehameha’s warriors when Kamehameha became king of that island. She was the wife of Naihe, who was the high chief of the district of Kona. (Westervelt)
“The first day of 1823 was observed by the missionaries as a day of fasting and prayer, in reference to the cause of religion; and on the first Monday of that year, inviting the people to join them, they united with the friends of missions in the monthly concert of prayer for the conversion of the world.”
“Though few and feeble, they felt encouraged to lay hold on the great and exceedingly precious promises, and to expect a blessing to crown the means daily employed according to divine appointment.” (Bingham)
That year, a delegation of missionaries went around the island Hawaiʻi. They visited the volcano. The natives were astonished to see the perfect safety of the missionaries, although the worship and tabus of Pele were absolutely ignored.
Ohelo berries and strawberries growing on the brink of the crater were freely eaten and the lake of fire explored without even a thought of fear of the goddess. (Westervelt)
In the course of their journey the missionaries met a priestess of Pele. The priestess said: “I am Pele, I shall never die. Those who follow me, if part of their bones are taken to Kilauea, will live in the bright fire there.”
A missionary said, “Are you Pele?” She said, “Yes, I am Pele,” then proceeded to state her powers. A chief of low rank who had been a royal messenger under Kamehameha, and who was making the journey with the missionaries, interrupted the woman, saying: “Then it is true, you are Pele, and have destroyed the land, killed the people, and have spoiled the fishing-grounds.”
“If I were the king I would throw you into the sea.” The priestess was quick-witted and said that truly she had done some harm, but the rum of the foreigners was far more destructive. (Westervelt)
All this prepared the way for Kapiʻolani to attempt to break down the worship of the fire-goddess.
When Kapiʻolani said that she was going to prove the falsity of the worship of Pele, there was a storm of heartfelt opposition. The priests and worshippers of Pele honestly believed that divine punishment would fall on her.
When Kapiʻolani left her home in Kona her people, with great wailing, again attempted to persuade her to stay with them. The grief, stimulated by fear of things supernatural, was uncontrollable. The people followed their chiefess some distance with prayers and tears.
For more than 100-miles she journeyed, usually walking, sometimes having a smooth path, but again having to cross miles of the roughest, most rugged and sharp-edged lava. At last the party came to the vicinity of the volcano.
Toward the close of the day they crossed steaming cracks and chasms and drew nearer to the gaseous clouds of smoke which blew toward them from the great crater.
Here a priestess of Pele of the highest rank came to meet the party and turn them away from the dominions of the fire-goddess unless they would offer appropriate sacrifices. She knew Kapiʻolani’s purpose, and determined to frustrate it. (Westervelt)
The priestess who faced Kapiʻolani was very bold. She forbade her to approach any nearer to the volcano on pain of death at the hands of the furious goddess Pele.
“Who are you?” asked Kapiʻolani.
“I am one in whom the God dwells.”
“If God dwells in you, then you are wise and can teach me. Come and sit down.”
The people with Kapiʻolani were hushed into a terrified silence, but she listened quietly until the priestess, carried beyond her depth, read a confused mass of jumbled words, and unintelligible noises, which she called “The dialect of the ancient Pele.”
Then Kapiʻolani took her spelling-book, and a little book of a few printed hymns, and said: “You have pretended to deliver a message from your god, but we have not understood it. Now I will read you a message which you can understand, for I, too, have a letter.”
Then she read clearly the Biblical sentences printed in the spelling-book and some of the hymns. The priestess was silenced.
Kapiʻolani passed the priestess, went on to the crater, met missionary Mr. Goodrich (who had journeyed from Hilo to meet her there.) It was now evening, and a hut was built to shelter her until the next day came, when she could have the opportunity of descending into the crater.
As the morning light brought a wonderful view of the Lua Pele (The-pit-of-Pele) with its great masses of steam and smoke rising from the immense field of volcanic activity below, and as fierce explosions of gases bursting from the underworld in a continual cannonade, deafened the ears of the company, Kapiʻolani prepared to go down to defy Pele. (Westervelt)
Mr. Richards says: “A man whose duty it was to feed Pele, by throwing berries and the like into the volcano, entreated her to go no farther. ‘And what,’ said she, ‘will be the harm?’ The man replied, ‘You will die by Pele.’”
Kapiʻolani answered, ‘I shall not die by your god. That fire was kindled by my God.’ The man was silent and she went onward, descending several hundred feet, and there joined in a prayer to Jehovah. She also ate the berries consecrated to Pele, and threw stones into the volcano.”
“Then with the terrific bellowing and whizzing of the volcanic gases they mingled their voices in a solemn hymn of praise to the true God, and at the instance of the chiefess, Alapai, one of Kapiʻolani’s attendants, led them in prayer.” (Bingham)
“Here was a heroism of a more sublime and immortal character than that which rushes to the battle-field. Here was a philosophy which might put to the blush the pride of Pagan Athens and Rome, whose philosophers would risk nothing in suppressing idolatry, though they admitted its pretensions were unfounded.”
“Here was a movement which in its character, and consequences to a nation, was not wholly unlike to that of the sublime preacher on Mars Hill, whose ‘spirit was stirred in him when he saw the city wholly given to idolatry.’” (Bingham)
“This has justly been called one of the greatest acts of moral courage ever performed.” (Alexander) “All the people of the district saw that she was not injured and have pronounced Pele to be powerless.” (Richards)
“There, in full view of the terrific panorama before them, the effects of an agency often appalling, she calmly addressed the company thus: “Jehovah is my God. He kindled these fires. I fear not Pele.”
“If I perish by the anger of Pele, then you may fear the power of Pele; but if I trust in Jehovah, and he shall save me from the wrath of Pele when I break through her tabus, then you must fear and serve the Lord Jehovah.” (Bingham)
The influence of Kapiʻolani on December 22, 1824 against this most influential form of idolatrous worship was felt throughout the whole nation.
“She told the missionaries she had come to strengthen their hearts and help them in their work. They rejoiced in the salutary influence which she exerted in favor of education and reform, an influence felt at once and happily continued when she had returned home.” (Bingham) The image shows Kapiʻolani defying Pele. (Herb Kane.)
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“The little ones who are looking forward to the Malihini Tree do not know anything about the sugar tariff, but they do know that Santa Claus will not come this year if anything should happen to the Malihini Tree.”
“They do not know anything about free sugar in 1916, but they do know that their little arms ache for a really doll, with really hair. They have not worried their little heads over dividends. They never heard of a dividend.”
“But they have their hearts set on being in line when that glorious tree glistens forth again in the Christmas morning sun. And they must not be disappointed. And they will not be disappointed.” (Hawaiian Gazette, December 16, 1913)
“(T)he Malihini Christmas Tree was raised by some malihini who visited Honolulu two years ago, after discussion, they decided that it would be a fine thing to give presents to the children of this town, whereupon they collected money to purchase gifts and to do everything that would it enjoyable for them.” (Kuokoa, December 30, 1910)
“In the beginning when the children started to move in line to where the presents were, the very first were the orphans of Kapiolani Home, and to those baby girls of the home who were given the first time in the previous year, they were given first and following them, everyone else.” (Kuokoa, December 30, 1910)
“In the past two years, the Foreign Tree stood in Bishop Park, Ewa side of the Young Hotel, and it was there that the presents were distributed to the children who had tickets …”
“… but because of the decision to increase the amount of gifts with the knowledge that the number of children would be great, the tree was moved to grounds of the Executive Building and there the children would receive the presents.”
“Being that it was a great happening held on the morning of this past Monday, there were many folks who went to see the presents being given to the children, and the grounds were filled with people and children too, those children who had tickets and those as well who did not.”
“(T)here was an area cordoned off with children lined up reaching somewhere over two thousand. It was clear from the looks of the children who arrived that there were all the ethnicities who lived in this town; some were in their dress clothes, while others were in their everyday clothes which showed how poor they were.”
“There were other poor children, but because they did not obtain a ticket, none of them approached the place where the gifts were being handed out, and some people came with presents for them.”
“There was a long table filled with presents of all sorts that were separated so there would be no confusion, and from there the gifts were given as per the sort of child; …”
“… if it was a boy, they would give a gift appropriate to him, and if it was a girl, she would receive only a gift that would befit her; and every child was counted for; the table was heaped up with things from fruits to dolls and toys.”
“Overall, what is to be said about the Malihini Tree that was set up this year was that the public cannot hold back giving their admiration and appreciation to the people who gave their assistance in promoting this tree …”
“… for there is no other tree of this type in any other place of the world; it is only here in this Town and County of Honolulu, for the benefit of the poor children.” (Kuokoa, December 30, 1910)
“It draws no lines of creed, color, race nor location, the only limitation it places upon those it benefits being that they come from homes where Santa Claus can not find them. This year, if the plans of the committee can be fully carried unit, the tree will bear gifts for sixteen hundred boys and girls.” (Pacific Commercial Advertiser, December 7, 1910)
“However, we never forget, we can never forget, that the loving founders of this particular and to-be-famous Tree, were tourists in our midst, travelers, and they were inspired so to speak, to donate a special tree for poor children and manifest their love for Honolulu and their interest in that way. They were thinking of their loved ones far over the sea.”
“And they could not stand idle at that blessed season and so they hastened to give and to try to make happy, at least for that one day.”
“And it was a marvelous outpouring such as the city had not known. It was an original a unique affair, and the message of love struck home to every heart. And so, is now well-rooted the malihini tree for all the coming years as we do believe.”
“With all the rest it seems the very best and easiest method of reaching all and giving a happy outing to all, receiving each his own gift and sharing also to the full in the joy and gladness of the hundreds of little comrades a treat, too, of music and of laughter …”
“… for what can be more musical than the merry laughter of children at such a time! True melody and always welcome to the ear.” (Honolulu Times, January 1, 1911)
“The Malihini Christmas Tree returns big dividends. It returns more to the ones who contribute than it gives to the children, and, why should there be several hundred Christmas-less baby boys and baby girls in this city …”
“… even if the rich have to pay fifty cents a pound for turkey and cannot buy each other as expensive presents as usual? … The high cost of living has hit the family where poi is the staff of life, just as hard as it has hit the people who simply have to have plenty of eggs in their cake even if they do cost six cents each.” (Hawaiian Gazette, December 16, 1913)
“The founders of the Malihini Tree established the one form of Christmas giving that reaches into every part of the city and takes in every needy child that can be found.” (Pacific Commercial Advertiser, December 7, 1910)
“And in that spirit, the tree was again put up on that day for the children, and it was a joyous thing for those who gave the gifts …” (Kuokoa, December 30, 1910)
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Originally a Cantonese custom, dim sum (literally small snack – cuisine prepared as small bite-sized portions of food) is inextricably linked to the Chinese tradition of ‘yum cha’ or drinking tea. Teahouses sprung up to accommodate weary travelers journeying along the famous Silk Road.
Rural farmers, exhausted after long hours working in the fields, would also head to the local teahouse for an afternoon of tea and relaxing conversation. (Parkinson)
Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America. The first to arrive in the Islands were the Chinese (1852.)
“When they (Chinese contract laborers) reached Honolulu, they were kept in the quarantine station for about two weeks. They were made to clean themselves in a tank and have their clothes fumigated. Planters looked them over and picked them for work in much the same way a horse was looked at before he was bought.” (Young – Nordyke & Lee)
“These Chinese were taken to the plantations. There they lived in grass houses or unpainted wooden buildings with dirt floors. Sometimes as many as forty men were put into one room. “
“They slept on wooden boards about two feet wide and about three feet from the floor. … (T)hey cut the sugarcane and hauled it on their backs to ox drawn carts which took the cane to the mill to be made into sugar” (Young – Nordyke & Lee)
The sugar industry grew, so did the Chinese population in Hawaiʻi. Between 1852 and 1884, the population of Chinese in Hawai’i increased from 364 to 18,254, to become almost a quarter of the population of the Kingdom (almost 30% of them were living in Honolulu.) (Young – Nordyke & Lee)
They brought their customs and cuisine with them – and it caught on in the Islands.
One such, dim sum, includes char (or cha) siu bao, a bun with a barbecued pork filling. It is either steamed to be fluffy and white or baked with a light sugar glaze to produce a smooth golden-brown crust.
Char siu refers to the pork filling; the word bao simply means ‘bun.’
In the islands this Chinese pork cake became known as mea ‘ono pua‘a (‘mea ‘ono’ (delicious thing) as in cake or pastry, and ‘pua‘a’ for pork.) Reportedly, the pidgin adaptation “mea ‘ono pua‘a” evolved to “manapua.”
These steamed or baked buns are sometimes are filled with coconut, black bean paste or chicken (and other meats and vegetables,) but char siu pork has been predominant.
Not only did the tasty snack receive a Hawaiian name, they were also Hawaiian-sized, turning the ‘small snack’ to accompany tea, into a meal. (Some suggest the name is a variant of “mauna pua‘a” (mountain of pork.)
After finishing contracted terms as sugar plantation laborers, many Chinese opened businesses and restaurants. Food peddlers would walk neighborhoods selling snacks, including manapua, from large aluminum cans hung with cord at the ends of poles hoisted on their shoulders. (Hawaii Magazine)
A Manapua Man (vendors carrying tin cans on either end of a pole over his shoulder) would walk the neighborhoods, yelling “manapua, pepeiao, manapua pepeiao!”
(Pepeiao (the Hawaiian word for ear) is what is now known as Half Moon (har gao (a shrimp dumpling) because its shape looks like an ear – or what you would imagine is a boxer’s cauliflower ear.)
The walking street vendors are gone, but manapua continues as a local staple. (The Ma‘iola Indigenous Health Program notes manapua in the foundation of the Hawaiian food pyramid.)
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