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October 21, 2016 by Peter T Young 1 Comment

John Silver

It was “the war to end all wars.”

On the Western Front the Allied Powers hoped wireless radio and telephones would keep its rear-echelon commanders in touch with their front line troops.

But when the shelling started these lines of communication were all too easily broken or intercepted, and carefully laid plans could quickly descend into chaos. (BBC)

Homing pigeons were used in World War I to deliver messages when other means such as telephones, telegraph, radio or dispatch riders were unavailable. They proved their value carrying messages from front line outposts to pigeon lofts at command centers, which they returned to by instinct and training. (Croseri)

The US Army first tried using pigeons in the 1870s during the Indian wars in the Dakotas. The experiment was a failure, on account of the large numbers of hawks that kept killing the birds, but by World War I, pigeons had become an invaluable military asset. Some birds even carried cameras that snapped photographs of enemy positions.

Even in World War II, when radios and walkie-talkies were available, pigeons were used as an emergency means of communication. Paratroopers in the invasion of Normandy carried pigeons with them when they jumped deep behind German lines, in order to maintain radio silence. (AP; Devil’s Lake Journal)

At the start of the First World War, the United States received the pigeons as a donation from Great Britain bird breeders. Then, it was up to the American Soldiers to train them for their jobs. (Armed Forces Museum)

Carrier Pigeons, used to carry communications during World War I, proved to be instrumental in the war. Because advanced telecommunications had yet to be developed, the carrier pigeon was often used by both sides, not only for critical dispatches, but also often sent from the front line carrying status report messages back to the main headquarters.

The messages could then be relayed to the proper military authorities. In all, it is estimated that more than 100,000 carrier pigeons were used by both sides during the war. They are recorded as having a 95% success rate in navigating successfully to their intended destination. (Armed Forces Museum)

One pigeon was hatched in January 1918 in a dugout just behind the lines in France. During the Meuse-Argonne offensive, he was one of the most active pigeons in the Army, and his barrage-dodging skill was apparent in many exciting flights from the front line trenches to divisional pigeon lofts.

On October 21, 1918, at 2:35 p.m., this pigeon was released at Grandpre from a front line dugout in the Meuse-Argonne drive with an important message for headquarters at Rampont, 25 miles away. The enemy had laid down a furious bombardment prior to an attack.

Through this fire, the pigeon circled, gained his bearings and flew toward Rampont. Men in the trenches saw a shell explode near the pigeon. The concussion tossed him upward and then plunged him downward.

Struggling, he regained his altitude and continued on his course. Arriving at Rampont 25 minutes later, the bird was a terrible sight. A bullet had ripped his breast, bits of shrapnel ripped his tiny body, and his right leg was missing. The message tube, intact, was hanging by the ligaments of the torn leg.

Weeks of nursing restored his health but could not give back the leg he lost on the battlefield. The pigeon became a war hero and earned the name “John Silver,” after the one-legged pirate in Robert Louis Stevenson’s Treasure Island.

He was retired from active service and in 1921 was assigned as a mascot to the 11th Signal Company, US Army Signal Corps, Schofield Barracks, Honolulu, Hawaiʻi. John Silver died December 6, 1935, at the age of 17 years and 11 months.

Thereafter, on each Organization Day of the 11th Signal Company, the name John Silver was added to the roll-call. When his name was called, the senior non-commissioned officer present responded, “Died of wounds received in battle in the service of his country.” The Army Signal Corps presented John Silver to the museum on December 19, 1935.

Since at least the mid-1930s, many people have called this one-legged pigeon ‘Stumpy’ John Silver. The ‘Stumpy’ nickname, however, has been a matter of contention.

The Signal Company commander of the Hawaiian Division at Schofield Barracks (John Silver’s commanding officer at the time the bird died) felt it was disrespectful and is reported to have said in 1961 that anyone who called the bird “Stumpy” would have been summarily thrown out of the area.

Nonetheless, a 1937 Signal Corps Headquarters document states that “’Stumpy’ John Silver” was on display at the Army Aeronautical Museum, Wright Field, Ohio, which later became the National Museum of the US Air Force. (Air Force)

When the Army disbanded the Pigeon Service in 1957, the last 1,000 birds at Fort Monmouth were offered for sale to the general public. The more famous birds were parceled out to zoos.

Hundreds of veterans and pigeon-racing enthusiasts descended on the fort in hopes of getting at least a few of the pigeons. A newspaper account says there was an overflow crowd of about 200 people who couldn’t get in. (AP; Devil’s Lake Journal)

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October 20, 2016 by Peter T Young 1 Comment

Socker

In France, they call it football; in Latin America and Spain they call it fútbol. The Germans use a slight variation: Fußball or fooseball.

But in the United States, the game played almost exclusively with hands is called football, and the game played almost exclusively with feet is called soccer. (NPR)

When it got its start in the Islands, it was called ‘Socker.’

“There will probably be a good deal of football played here this fall both under the Association and inter-collegiate codes. The former game especially promises to become very popular here …”

“… as both the Honolulu Cricket Club and ʻIolani College intend organizing ‘socker’ teams.” (Pacific Commercial Advertiser, September 1, 1900)

“The meeting to be held to-day at Punahou under the auspices of the Young Men’s Christian Association will marl an epoch on the history of athletics in these Islands. …”

“Next week, full attention will again be given to the game and it is expected that the first match will played next Saturday at Makiki … The first game, however, will be little more than a ‘dress rehearsal’ and great importance will not be attached to the result.” (Pacific Commercial Advertiser, October 13, 1900)

“The ʻIolani College Association Football Club plays its first match of the season this afternoon on the cricket ground at Makiki at 4 o’clock. … Today’s game will be the first time the full eleven has worked together and the complete combination is to be tested.”

”As the season advances it is confidently expected that many players – both old and new – will be attracted to the ‘Socker’ standard, as the game is quickly acquired and is far more suitable to the climate than other games of so-called football.”

“As a matter of fact, Association is the only game which has any right to the term ‘football,’ the other developments have long made the appellation a misnomer.” (Pacific Commercial Advertiser, October 20, 1900)

By December, Honolulu had a three-team league of association football clubs consisting of ʻIolani, Scotland and England. The first league championship was played at Makiki in January 1901, Scotland won the round-robin competition. (Cisco)

Both soccer and American football come from the same set of precursor sports, which became popular in upper-class English schools in the early 19th century and spread across the Atlantic.

The history of football goes back hundreds of years, but the modern variety can be traced to the English boarding-school athletics craze.

All these games involved advancing a ball through an opponent’s territory and scoring at the far end, but the rules varied from place to place.

Every school played its own version of ‘football,’ which led to confusion when players from one school met players from another.

As the game spread, there were numerous attempts to devise a set of rules that everyone could follow. These tended to be hampered by acrimony between the schools and by anxiety about the fate of English masculinity.

At least one impassioned advocate asserted that if English players were not allowed to hack one another in the shins, they might as well surrender to the French.

Finally, in October 1863, a group of representatives from 11 old boys’ clubs convened at the Freemasons’ Tavern in London to iron out a compromise. Calling themselves the Football Association, they held meetings for two months, then published The Book of Rules of Association Football, by a Group of Former English Public School Men.

At the final meeting, however, the representative from Blackheath dramatically withdrew when the group voted to disallow shin-hacking and carrying the ball, longstanding traditions of the game as played at the Rugby School. Thus, English football split into two codes, with one heading to rugby.

Ultimately, the version adopted as standard in the United Kingdom came to be known as association football, while another set of rules won out in the United States. The Americans took to calling their gridiron variety football.

The gridiron style that now holds sway in America evolved in the later 19th century, from versions of rugby and association football that had been imported to the US from Britain. For many years, the gridiron game was only one of many forms of football played in America

Around the world, the Football Association’s version of the game continued to be called association football to distinguish it from the rest. In the 1880s, popular British slang took the ‘soc’ from ‘association’ and turned it into soccer.

Throughout the first half of the 20th century, soccer, football, and soccer football were used more or less interchangeably throughout the English-speaking world.

After a while, however, football began to prevail in countries where the Football Association’s rules were most popular, while soccer rose to the fore in countries (the United States, Canada, Australia) where a different version of the game predominated.

The current United States Soccer Federation was founded in 1913 as the United States of America Foot Ball Association. It was renamed the United States Soccer Football Association in 1945. The organization finally dropped the word football from its name in 1974. (Phillips; Slate)

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October 19, 2016 by Peter T Young Leave a Comment

Butterfish

For folks in Hawai‘i, butterfish is not simply a species of fish; it’s a preparation of fish. Hawaiian butterfish is miso-marinated black cod. Black cod is not really a cod; it’s a black-skinned (thus the name) sablefish (that kind of looks like cod.)

(There is an Atlantic ‘butterfish’ (wild-caught off the US from Maine to South Carolina) but it is smaller than the sablefish; in the UK, butterfish is a small eel-like fish – both of these are not what folks in Hawai‘i refer to as butterfish.)

Whoa, let’s look back …

Sablefish occur in the North Pacific, the Bering Sea and adjacent waters from Hokkaido, Japan to Baja, California, with greatest abundance in the Gulf of Alaska. Adult fish are found in depths between 1,200 to 3,000-feet. (NOAA)

Fishing methods include hook and line (and lately long-line fishing (where hundreds or thousands of baited hooks branching from a single line are used) is the predominant landing method,) pot and trawler. Sablefish are targeted through sets along the ocean bottom, the preferred sablefish habitat. (NOAA)

Early Island reference to the fish was made in Honolulu’s Saturday Press, January 5, 1884, “A new food fish called black cod has been discovered. It is caught off Queen Charlotte’s Island (British Columbia) in deep water and the supply is said to be inexhaustible.”

Later, an AP story from Seattle noted, “Black cod, formerly a neglected fish, became popular immediately upon its indorsement by the United States bureau of fisheries under the new name of sablefish, and doubled in price.” (Honolulu Star Bulletin, June 13, 1917)

For some, butterfish is simply the black cod/sablefish, prepared however. Some even warn of the escolar (walu,) another very rich fish (and often labeled as ‘butterfish’) – apparently, it is so oily it causes gastric difficulties.

But, generally, when you think of Hawaiian butterfish, many look forward to the miso-marinated black cod/sablefish.

Misoyaki (charred miso) style includes miso-marinated, then fired over a grill or pan seared. (Actually the misoyaki marinade will also work on salmon, ahi and other firm fish – even chicken or beef.)

In 1868, the first 153-Japanese immigrants arrived in Honolulu on board the 3-masted sailing ship Scioto (Saioto-go.) They brought with them miso and shoyu.

This was Meiji 1 – the first year of the Meiji period, a period of awakening, expansion, and opening to the outside world after 268 years of peaceful isolation during the Edo (Tokugawa) period.

During the 1880s, more Japanese came to work in the sugar fields; they introduced sake and soyfoods to Hawaii. (Soyinfo Center)

Soybeans originate from China. In 2853 BC, Emperor Sheng-Nung of China named five sacred plants – soybeans, rice, wheat, barley and millet.

Soybean plants were domesticated between 17th and 11th century BC in the eastern half of China, where they were cultivated into a food crop.

From about the first century to the Age of Discovery (15-16th century), soybeans were introduced into several countries such as Japan, Indonesia, the Philippines, Vietnam, Thailand, Malaysia, Burma, Nepal and India. (The terms so-ya, soya and soy have never existed in Japanese or Chinese.)

It started coming to Hawai‘i. In 1893, a report of Japan’s Department of Agriculture and Commerce noted Exports (Class 22) include “Soy. The total value of the latest export is 41,029 yen, and chiefly exported to Hawai‘i.”

Hawai‘i Agricultural Experiment Station, Annual Report (1908) notes, “Several varieties of soy beans have been grown for use as fodder, green manuring, and human food, particularly in the Japanese product, Miso. The yields have been very encouraging.”

“About 500 tons of soy beans are annually imported from Japan, and the demand is increasing. The beans are sold in Honolulu for $3 per 100 pounds. The market can easily be supplied by home production.”

Miso, or ‘fermented soybean paste,’ is one of East Asia’s most important soyfoods. Miso is an all-purpose high-protein seasoning, which has no counterpart among Western foods or seasonings. Made from soybeans, rice or barley, and salt, its smooth or chunky texture resembles that of soft peanut butter.

A Federal Court (Judge Dole) ruling noted, “miso is a manufactured article. It is not preserved (soy) beans, as counsel for the government contends. It is made from rice and beans, and rice is the component part of chief value.”

“Miso is a new and completed commercial article, known and recognized in the trade by a specific and distinctive name other than the names of either of the materials of which it is composed.” (Pacific Commercial Advertiser, April 7, 1910)

At some time, someone combined the miso with the fish and the Hawaiian butterfish was born. (Lots of information here is from Soyinfo Center, Scott and Hawaii Magazine.)

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October 17, 2016 by Peter T Young Leave a Comment

Kawānanakoa Experimental School

This flag that now waves o’er our school
Protecting weak and strong
Is the flag that vindicates the right
And punishes the wrong

The John Dewey Society grew out of a series of discussions held in 1934 and early 1935 among 60 or so educators who wanted to found a society to “encourage in every way possible and itself conduct scholarly and scientific investigations of the relations of school and society, with particular reference to the place and function of education in the process of social change.”

Originally called “The Association for the Study of Education in its Social Aspects,” the name was changed to the John Dewey Society in early 1936. The new society was named for John Dewey because the founders felt that in his life and work he represented the soundest and most hopeful approach to the study of the problems of education.

“For more than a generation he has proclaimed the social nature of the educative process and emphasized the close interdependence of school and society.”

“Presumably, without being bound by his philosophy, the John Dewey Society will work out of the tradition which John Dewey has done more than any other person to create. Such an organization is badly needed in America today.” (The Social Frontier, 1936; John Dewey Society)

Hawai‘i’s Department of Public Instruction launched its most ambitious venture in progressive education in the fall of 1927, when its Division of Research decided to create a ‘laboratory school’ to serve as an experimental model for the Territory. (Forbes)

The former Fort Street School was selected for the site for the laboratory school within the Territorial Department of Public Instruction, and renamed the Kawānanakoa Experimental School. (Legislature)

George E Axtelle was a philosopher of education who is best known as the first editor of the Collected Works of John Dewey and president of the executive committee of the John Dewey Society.

What is less known is that Axtelle served from 1927 as the principal of Kawānanakoa Experimental School in Hawai‘i, tasked with the job of implementing and promoting progressive teaching methods and curriculum.

The experiment had mixed results; yet, in spite of the challenges in encouraging teachers to embrace the demands placed on them by Dewey’s pedagogy the Kawānanakoa experiment did achieve results in moving teachers away from methods based on routine instruction and memorization drills. (UH)

The Kawānanakoa Experimental School was explicitly conceived as a proving-ground of Deweyite principles. According to the official DPI publication on the school, Kawānanakoa was dedicated to the only form of “education worthy of the name… character education.”

While asserting that “Kawānanakoa does not belittle the importance of subject matter,” school officials viewed traditional subjects merely as a “means to an end,” the end being the development of the three aspects of the students’ “social or character objectives, namely intelligence, democracy, and art.”

Moving away from methods based on routine instruction and memorization drills, teachers were expected to constantly evaluate the effectiveness of their work in promoting Health, Initiative, Responsibility, Whole Heartedness, Cooperation, and Open Mindedness. (Forbes)

“In the middle forties the anthropologist, John Embree, and (Bernard Hormann) expressed themselves on the subject of pidgin, advocating a more permissive approach to the local dialect in the teaching of standard English.”

“In reviewing acquaintances this summer with George Axtelle, who was principal of Kawananakoa Experimental School in the late 20’s I was reminded by him how the school had succeeded in overcoming the classroom diffidence of Hawai‘i’s youth which today still worries educators.”

“’When people asked me how I got pupils to talk freely, I explained that my teachers encouraged the children to talk when they had something interesting to say, and did not inhibit them by constantly calling attention to their errors.’” (Hormann)

“In 1928, a teacher from Oklahoma was deeply moved at his first assembly recitation as little Nisei boys seriously recalled our Pilgrim forefathers. Each morning’s flag-raising was conducted as an elaborate pageant involving a color guard, drummer, and four students who recited patriotic verses at various points in the ceremony.

The final speaker concluded with the following lines: “This flag that now waves o’er our school, Protecting weak and strong, Is the flag that vindicates the right, And punishes the wrong.”

Among the students who participated in such school ceremonies was Hiram Fong, later Hawaii’s first Senator. According to Fong s biographer, Michael Chou, “Patriotism as taught in the public school system made a profound and lasting effect upon Fong and his contemporaries.”

“Much of the change, from the plantation mentality and the overthrow of the rule of the Republican oligarchy can be traced back to the teaching of American civics and government in the schools of the Territory. Such patriotic ceremonies helped to instill a sense of self-worth in children, like Fong, often so poor that their clothes consisted of “hand-me-downs made from rice bags.” (Forbes)

Kawānanakoa School was built in 1927, in the ahupua’a of Honolulu. The ahupua‘a runs from the Nuʻuanu Pali to Honolulu Harbor and is flanked on the west by Alewa Heights with Pauoa to the east. KMS sits at the foot of the Pali Highway, just mauka of downtown Honolulu. (kilohanahonua)

In 1940, the school was officially changed to Kawānanakoa Intermediate School and served 1,050 students in grades 7 through 9. In 1998, the name changed to Kawānanakoa Middle School.

Currently, the school serves students from grades 6 through 8 with an enrollment of approximately 800 students. (It was named for Prince David Laʻamea Kahalepouli Kinoiki Kawānanakoa, brother of Prince Kūhiō.)

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Brothers David Kawananakoa (1868-1908) and Jonah Kuhio Kalanianaole (1871-1922)-PP-97-2-023

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October 16, 2016 by Peter T Young 2 Comments

Akua

A distant place lying in quietness
For Kū, for Lono, for Kāne, together with Kanaloa

“The Hawaiian Kumulipo is a genealogical prayer chant linking the royal family to which it belonged not only to primary gods belonging to the whole people and worshiped in common with allied Polynesian groups, not only to deified chiefs born into the living world within the family line …”

“… but to the stars in the heavens and the plants and animals useful to life on earth, who must also be named within the chain of birth and their representatives in the spirit world thus be brought into the service of their children who live to carry on the line in the world of mankind.” (Beckwith)

Hawaiian mythology recognizes a pre-human period before mankind was born when spirits alone peopled first the sea and then the land, which was born of the gods and thrust up out of the sea.

Gods are represented in Hawaiian story as chiefs dwelling in far lands or in the heavens and coming as visitors or immigrants to some special locality in the group sacred to their worship. The four great gods worshiped throughout Polynesia were Kāne, Kanaloa, Kū and Lono. (Beckwith)

It seems likely that the four chief gods of Hawaii, with each of whom particular plants and animals that were introduced were identified, represent distinct eras of colonization in the Islands.

It is believed that the first colonizers in the Islands were worshipers of Kāne. With Kāne are identified the taro, sugar cane, and bamboo.

Therefore, that these were introduced by the first settlers, and that it was these colonizers who established systematic agriculture in those areas that were capable of systematic development by means of irrigation.

This was primarily the windward coasts and the valley areas on leeward sides of the islands, where stream systems coming down out of rain-drenched highlands made irrigation feasible.

This would have been an era of relative quiet, one of fairly isolated tribalism, before dynastic patterns and aristocratic traditions of ambitious warrior chieftains had become established. (Handy, Handy & Pukui)

Kanaloa perhaps came next after Kāne. The banana is identified with Kanaloa. In the Islands there is an interesting traditional association of Kāne and Kanaloa, in connection with the opening up of springs.

Also in the mythological account of the creation of man, Kanaloa is associated with Kāne, although he does not appear at the dawn of creation as does Kāne. It is because of the close association of Kanaloa with Kāne that we infer that Kanaloa and the banana came into the islands next after Kāne.

With the god Kū are identified the coconut tree and the breadfruit. Neither of these was planted or utilized, within historic times in Hawai‘i, nearly as extensively as would probably have been the case had they been in the islands for a long time.

It is for this reason that the Kū people were late comers. Kū, although not regarded as lord of the ocean or particularly identified with it in any other way, was the patron of fishing.

Fishing as an organized enterprise was a prerogative of the aliʻi, and everywhere in the Pacific the aliʻi pre-empted the best fishing localities.

War rituals, in Hawaii seem to have been derived from fishing rituals, and Kū was god of war, as well as of fishing. What probably happened was that as the worshipers of Kū became numerous, and rivalry over the best fishing localities brought about predatory wars. (Handy, Handy & Pukui)

The chiefs came to realize that power depended upon population, and that population was a matter of food supply. The description for Kū as a war god was Kū-the-land-snatcher, and this became the symbol of conquest and the means of reduction of the farmers.

The only one of the four major deities in Hawaii who was traditionally a human being is Lono. His apparent historical existence lends credence to the idea that he was the last of the four to come to Hawai‘i.

Lono is identified with the sweet potato, the gourd and the hog. Lono was the god of rain and storms, and as such the ‘father of waters.’

Fresh water as a life-giver was not to the Hawaiians merely a physical element; it had a spiritual connotation. In prayers of thanks and invocations used in offering fruits of the land, and in prayers chanted when planting, and in prayers for rain, the “Water of Life of Kane” is referred to over and over again.

Kane – the word means ‘male’ and ‘husband’ – was the embodiment of male procreative energy in fresh water, flowing on or under the earth in springs, in streams and rivers, and falling as rain (and also as sunshine), which gives life to plants.

There are many prayers in which “the Water of Life of Kāne” is referred to. Occasionally, you will also see the “Water of Life” of Kanaloa, of Lono and of Kū, and even of Hiʻiaka, sister of Pele, a healer.

The old priests were inclined to include in their prayers for rain and for fertility the names of the four major deities, Kāne, Kanaloa, Kū and Lono, whose roles, while on the whole distinct, overlapped in many areas of ritualistic and mythological conceptions.

The religion of the folk-planters and fishers-was sectarian to some extent; some worshiped Kāne, some Kū, some Lono, and some Kanaloa. Regardless of all such distinctions, life-giving waters were sacred. (Handy, Handy & Pukui)

When Hawaiians prayed, in order to include all aspects of God (not to omit or offend any of the akua,) they added to the prayer the words, “E Hoʻoulu ana I kini o ke akua, ka lehu o ke akua, na mano o ke akua” (Invoke we now the 40,000 gods, the 400,000 gods, the 4,000 gods.) (Beckwith)

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