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by Peter T Young Leave a Comment
by Peter T Young Leave a Comment
William Henry Harrison Huddy immigrated from Rhode Island and became a citizen of the Kingdom of Hawai‘i in 1850; he married Kahea, a Hawaiian from the island of Kauai. Their son, George Herman Huddy – the youngest of a large family, was born in Honolulu in 1869; as a young man he lived on Kauai and was educated in Honolulu.
After distinguishing himself as a student in high school, he sought more education and professional training and moved to San Francisco and apprenticed himself to a dentist in that city.
After little more than a year, he qualified for entrance to the College of Dentistry at the University of California Medical School. After three years of study and internship, he became the first Hawaiian to earn a full Degree in Dental Surgery from a Dental School in the US.
After graduation he returned to Hawai‘i and went into practice for himself as a dental surgeon. In February 1903, Dr George Huddy was appointed by the Governor as a Representative to the Hawai‘i Territorial Legislature from Kauai. (Dr Huddy, continued to be elected as a Territorial Representative, first from Kauai and later from Hilo, until his retirement from that office in 1917.)
On April 25, 1903, the legislature of the territory of Hawaii, at the instigation of the dental society, enacted a law to regulate the practice of dental surgery. This statute gives the dental society a recognized standing, as the members of the state dental board are appointed by the governor upon recommendation of this society. Huddy was an initial member. (History of Dental Surgery, Koch)
On May 13, 1903, Huddy and his good friend, Prince Kūhio, helped reestablish the Order of Kamehameha I (originally organized in 1867 by Kamehameha V).
Kūhiō chose Huddy to preside at this initial session as a charter member where a constitution was written and adopted, and officers elected; Kūhiō was elected as the President.
“Credit for the founding of this order, which dates from May, 1903, or a little more than ten years after the close of the monarchy and a little less than five years after annexation to the United States, belongs to Dr George H Huddy, who has served the territory faithfully and well as a representative in the legislature, first from Kauai and then from Hawaiʻi”
“Prince Jonah Kūhiō Kalanianaʻole, delegate to congress, was the first aliʻi ʻaimoku, or sovereign head of the revived order.” (Star-Bulletin; June 10, 1913)
In 1905, the Order of Kamehameha brought solemnity to the holiday (Kamehameha Day) by draping a lei on the statue of Kamehameha in front of Aliʻiolani Hale and standing watch throughout the day. (Stillman)
On July 16, 1907, they petitioned for a Charter for the Hawaiʻi Chapter No. 1, Order of Kamehameha. “… the object for which the same is organized is as follows, 1. To inculcate the cardinal principles of Friendship, Charity and Benevolence; to provide for Sick and Funeral Benefits …”
“… to aid the widows and orphans; and to improve the social and moral conditions of its members.” (Hawaii Chapter No. 1, Order of Kamehameha; Petition for Charter, July 16, 1907) (An announcement in the Hawaiian Star, shortly after, noted similar language for the Māmalahoa Chapter. No. 2)
In March 1915, “Mrs. Henrietta E Sullivan of Honolulu nei [the daughter of John Hassinger, the long time and well-known Chief Clerk for the Interior Ministry, during the Monarchy and into the Territorial times] and Representative George H Huddy of Hilo became one in the bond of marriage”.
“For the first time in the history of the legislature of Hawaii nei, wed were the Honorable Dr George H. Huddy in the covenant of marriage with Mrs. Henrietta E Sullivan, in the throne room [of Iolani Palace].”
“The one who bound the couple tightly together in the three-stranded cord of matrimony was Father Steven of the Catholic faith, and while the newlyweds were surrounded by their many friends, the priest spoke the words which made the two one, and it is only death that will part them.”
“After the marriage took place, hands were shook with aloha with congratulations from their friends, with prayers that they live their lives in happiness.” (Kuokoa, 03-12-1915) Theirs is the only wedding ever to take place in the Throne Room of the Palace.
Dr Huddy continued in his dental surgery practice in Honolulu until in 1922 (at the untimely death of his wife, June 20, 1922). On September 1, 1922, Huddy signed on with the Territorial Board of Health as the Resident Dentist at Kalaupapa, serving alongside Dr Goodhue.
“In December, 1922, Dr George Huddy, a dentist employed by the board of health, began work at the [Kalihi] hospital and spent five months attending to the dental needs of the patients.”
“The employment of this officer meets a very pressing need of the patients, as the teeth of many of the inmates were in bad condition and required the services of a competent dentist. Already a beneficial effect from this work can be noted.”
“I wish to record my unqualified approval of the inauguration of dental service for the patients and to acknowledge the full and free cooperation of the dental officer with the medical officers at Kalihi Hospital.”
“The dentist [Huddy] employed by the board of health for Kalihi Hospital and Kalaupapa settlement has given a great amount of relief to the patients.” (Report of the Governor to Dept of Interior, 1923)
For the next 8 years, Huddy worked full time for the Board of Health. During these years he rotated between living at Kalaupapa for 2 – 3 months at a time and then back to Honolulu where he served as Dentist at the Old Prison and at the Leper Intake Hospital in Kalihi.
Huddy remarried in 1926 to a resident of Hawai‘i with German origins. On June 30, 1929, Dr Huddy retired from the Board of Health, having worked himself into ill health and left for Europe for a two year ‘cure’ in Germany.
Returning in early 1932 in somewhat restored health, he reopened his dental surgeon offices in the Boston Building on Fort Street and practiced there until leaving for Germany again in late-1935.
This latter trip turned fatal, and Huddy died in Bremen, Germany. (His ashes were brought back to Hawai‘i and interred in Hilo at Homelani Cemetery.) (Lots of information here is from Tatibouet.)
by Peter T Young Leave a Comment
At the end of April 1970, WW McAllister, once the Mayor of San Antonio and founder of San Antonio Building and Loan Association, sold his 3,700-acre cattle ranch to Time Wealth Corp.
Time Wealth was a business partnership that included Jack and Welcome Wilson, Jack Valenti, Bob Smith, John Goyen and Bob Marlowe. They set out to subdivide the property.
“Marlowe (an engineer) … had spent some quality time in Hawaii and was enamored of that experience that it inspired him to model this snazzy new urban development … with a Polynesian motif”. (Bastrop Advertiser, Sept 3, 2008)
Marlowe “‘had fond memories of his time in Hawaii. He used to carry a tourist’s map around with him’ in his reshaping of a central Texas cattle ranch of Loblolly pine trees and brambles into his determined vision of a South Pacific Shangri-la.” (son Robert Marlow; Bastrop Advertiser, Sep 3, 2008)
A large section of the McAllister ranch became officially called “Tahitian Village” and was platted into 7,000 or so quarter-acre lots.
One of Marlowe’s tasks was planning and naming the roads on a swath of former ranchland thirty miles southeast of Austin. “Dad came home with Hawaiian maps and guidebooks and dictionaries. He was really into it, and loved the Islands.”
Marlowe wanted to create a golf resort community along the Colorado River with a relaxed atmosphere similar to what he’d experienced in Hawai’i.
“I remember all of us sitting at the dining room table as he walked through the developer’s map, figuring where the streets would go and what he could call them.” (Robert Marlowe; Lieberman, Hana Hou)
The subdivision has more than two hundred streets with Hawaiian names. With some as long as seven syllables, the developers definitely went big, even for Texas. (Lieberman, Hana Hou)
Not long after clearing some land and grading some roads, Time Wealth sold out to the next visionary developer, Property Investments, Inc (a company out of Houston).
“In the 1970s if you had a pulse and a Texas address, you had a good chance of being chosen by land developers like Property Investments as one of the lucky winners of a swell prize.”
“They’d get these letters in the mail saying that they’d won a prize, and most of them came down here to collect their $10,000 or a new car or whatever it was.” You could claim your prize by coming out to visit a development site. People came in the hundreds.
“But almost everybody won themselves a free stay somewhere. All they had to do was get there.” (George Reinemund; Bastrop Advertiser, Sep 5, 2009)
Those who arrived to consider the opportunity and claim their prize were driven around in Broncos, Tahoes, and Suburbans; whatever could navigate the landscape over no road at all.
Despite that the actual prize awarded to prospects was unlikely to be worth the trip, each visitor got the pitch. Each was asked to imagine how Tahitian Village would look after the installation of all the amenities of a plush resort.
“On the original maps,” says Reinemund, “there were lakes. There were meant to be some 23-acre lakes and some 5-acre lakes.” Visitors with the best imaginations visualized an enviable hot spot with massive profit potential.
Sometimes prospects were enticed with a special taste of the local culture to convince them to make the investment opportunity of a lifetime.
“The Castle” was a popular eatery that was housed in the building that is now Cedar’s Mediterranean Grill.” For about $2.50, Reinemund and TC Hoffman (another Property Investments staffer) confirm, patrons could get a memorable chicken fried steak that seemed about twice the size of its platter and provided a perfect platform for a thick smothering of very tasty cream gravy.
This left prospects with a feeling of abundance and helped encouraged similar feelings toward the potential for the Tahitian Village project. (Bastrop Advertiser, Sep 5, 2009)
About 300 people a week visited the property, mostly to claim their free prizes. Then, a number of lawsuits were filed against Property Investments and Tahitian Village Corporation through the 1970s and 1980s. A Grand Jury was assembled, but there were no indictments. (Bastrop Advertiser, Sep 10, 2009)
“The fullest ·expression of Tahitian’s bright future is still down the road a ways – literally. You can’t talk about Tahitian, today or for the future, without a thorough discussion about roads.”
“They are on everyone’s mind, mainly because the water faucets work fine and road conditions are much more apparent than wastewater and fire hazards.”
“Tahitian has 70 miles of roads. Some 30-plus years after Tahitian Drive was completed, only about half are paved. That’s about a mile a year so far. At that rate, the roads should be completed around the year 2044.”
“The city and county appropriately declined to assume responsibility for maintaining poorly built roads. To residents it must have seemed like developers just whistled at the sky as they wandered off.”
“Today Tahitian homeowners want better roads, but roads require money. Money for roads comes from homeowner’s property taxes, but with 7,000 lots and only about 1,400 homes so far, there aren’t enough homes to generate the necessary taxes. New homes will continue to be built only very slowly until they can be built on nicely paved streets.” (Bastrop Advertiser, Sep 17, 2009)
“Despite myriad challenges and issues, many Tahitian Village residents say they would not change a thing. They’ve adapted to the Hawaiian street names that are so foreign to many Central Texans’ ears.”
“‘Keanahalululu,’ for example, is a warrior of legend whose name can be translated as “the-cave of roaring; as wind travelling through a cave,” according to Honolulu archaeologists T. S. Dye & Colleagues.”
“It is probably more pertinent that Keanahalululu’s name was given to a gulch on the northwest slopes of the Big Island where a tropical garden, “Pua Mau Place,” is an active tourist attraction.” (Bastrop Advertiser, Sep 17, 2009)
“Challenging names and confusion among similar-sounding streets like Upola and Upolu or Kukui and Kuikui have caused headaches for emergency responders and GPS systems for years.
A handful of street names have had to be changed to mitigate navigation problems, but most of the people in Tahitian Village appreciate the uniqueness of their community and like the street names just the way they are. (Lieberman, Hana Hou)
by Peter T Young Leave a Comment
By 1774, there had been almost a decade of revolutionary fervor in Boston. British taxation policies, such as the Stamp Act of 1765, had sparked a debate in the North American colonies over the constitutional meaning of representation.
Leading radicals like Samuel Adams, Patrick Henry, and John Hancock argued that because the colonists weren’t represented in Parliament, that legislative body had no right to tax them.
The stationing of British troops in Boston had infuriated townspeople, setting the stage for the Boston Massacre in 1770. On December 17, 1773 Boston radicals led by the Sons of Liberty boarded British ships filled with thousands of pounds of East India Company tea. They dumped nearly 350 crates into the harbor.
After the Boston Tea Party, the British adopted a divide-and-conquer strategy that sought to isolate troublemaking Boston from the other colonies, which leaders in Parliament believed were merely tagging along with Boston’s radicals. (Khan Academy)
After news of the Boston Tea Party in December 1773 reached England, the members of Parliament passed several acts designed to punish the misbehaving colonists and force them to submit to the government’s authority. (Cal State Long Beach)
In London, response to the destruction of the tea was swift and strong. The violent destruction of property infuriated King George III and the prime minister, Lord North, who insisted the loss be repaid. Though some American merchants put forward a proposal for restitution, the Massachusetts Assembly refused to make payments.
Massachusetts’s resistance to British authority united different factions in Great Britain against the colonies. North had lost patience with the unruly British subjects in Boston.
Lord North declared: “The Americans have tarred and feathered your subjects, plundered your merchants, burnt your ships, denied all obedience to your laws and authority;”
“yet so clement and so long forbearing has our conduct been that it is incumbent on us now to take a different course. Whatever may be the consequences, we must risk something; if we do not, all is over.”
The cumulative effect of the reports of colonial resistance to British rule during the winter of 1773–74 was to make Parliament more determined than ever to assert its authority in America. The main force of its actions fell on Boston, which seemed to be the center of colonial hostility. (Britannica)
Both Parliament and the king agreed that Massachusetts should be forced to both pay for the tea and yield to British authority.
In early 1774, leaders in Parliament responded with a set of four measures designed to punish Massachusetts, commonly known at the Coercive Acts.
The most important of them was the first passed, the Boston Port Act, because it was news of its passage that led to the call for the First Continental Congress. Within a year, the British government’s attempt to enforce the bundle of legislation tipped a constitutional crisis into the Revolutionary War. (Colonial Williamsburg Foundation)
Rather than isolating rebellious colonists in Boston from the rest of the American populace, acts which closed the port to commerce and undercut representative government inspired colonists outside of Massachusetts to support the beleaguered Bostonians. (Cal State Long Beach)
The Coercive Acts closed the port of Boston, unilaterally changed the government of the Massachusetts Bay Colony to centralize British authority, permitted colonial leaders accused of crimes to be tried in another colony or in England, and sanctioned the billeting of British troops in unused buildings.
First Continental Congress
Word of the Intolerable Acts led to an unprecedented outbreak of public dismay and disaffection throughout British America (including the Caribbean) and directly resulted in the creation of the First Continental Congress in September 1774, compromised of delegates from 13 of the mainland colonies. (Colonial Williamsburg Foundation)
Instead of isolating Boston from the other North American colonies, the Intolerable Acts had the opposite result. Delegates from all of the colonies except Georgia gathered in Philadelphia for the First Continental Congress in the autumn of 1774.
The purpose of the Congress was to show support for Boston and to work out a unified approach to the British.
On October 14, 1774, the First Continental Congress issued the Declaration of Colonial Rights and Grievances. The declaration denied Parliament’s right to tax the colonies and lambasted the British for stationing troops in Boston.
It characterized the Intolerable Acts as an assault on colonial liberties, rejected British attempts to circumscribe representative government, and requested that the colonies prepare their militias. Despite its harsh tone, the declaration did affirm Parliament’s right to regulate trade, and did not challenge colonial loyalty to the British monarch, King George III.
Although some of the more radical delegates, particularly Samuel Adams, already believed that war was inevitable, the congress did not seek or declare independence from Britain at this time. The delegates agreed to meet again the following May if relations did not improve. (Khan Academy)
Click the following link to a general summary about the Coercive (Intolerable) Acts:
by Peter T Young Leave a Comment
“We have built this building so that everyone who looks upon it will say, not: ‘Is that a library, or a club house, or a school, or city hall?’ but, promptly and without question, ‘That is a church!’”
“And we have built it after the colonial style of architecture so that all might say with equal assurance, ‘And it is a church with a New England background!’- for we wanted this church to be a fitting tribute to the missionaries who came to these Islands from New England over a century ago bringing Christian civilization with them.”
“We were greatly pleased when Ralph Adams Cram, our artist-architect, assured us that the colonial style was fitting for our climate because its essential elements had grown up in the semi-tropic lands around the Mediterranean and it had been used successfully in the extreme South as well as in New England.”
“We have put this building not on some noisy dusty corner but in a beautiful eight acre garden. One comes back from Japan deeply impressed by the beautiful setting of the temples of that beautiful land.”
“Why not, in Hawaii also where things grow so wonderfully, why not a Christian Church surrounded by the beauty of nature? And so the garden around the church is a symbol of natural religion. We come to worship through the beauty of nature and we say with the poet, as we approach the sanctuary,
‘A garden is a lovesome thing, God wot!
Rose plot, fringed pool,
Ferned grot! The veriest school
Of peace. And yet the fool
Contends that God is not—
Not God? In gardens? When the eve is cool?
Nay, but I have a sign
‘Tis very sure God walks in mind!’
“For a long time we were uncertain as to whether or not we could afford a spire. Now that it is built we all realize how incomplete would have been the picture without the spire like ‘a sacrament of hope,’ as Dr. Ross called it, pointing above the trees of the garden. How wonderfully Mrs. Frear has caught the symbolism of it in her poem!
‘Lo here among the palm-trees
Our isle has flung a spire—
A slender bud of beauty
Pointing higher, higher—
A lifted torch awaiting light
From Heaven’s altar fire.”
“At the entrance to the church is a broad and simple porch of welcome – yet only one door, with a cross above the grille work. That door stands open every day and is the symbol of Christ who says, ‘I am the door, by me if any man shall enter in, he shall be saved; and shall go in and out, and shall find pasture!’”
“But the approach to the door is through four columns and lighted by three great lanterns. The columns are the four gospels through which we come to know the character of Christ and hear his voice and, as to the three lanterns, they may symbolize the mystery of the Trinity – one God, one light, yet revealed as Father, Son and Holy Spirit, or …”
“… if you are practically minded rather than theological, let them stand for the three Christian graces of faith and hope and love which, seen from afar and shining upon the church, shall draw men unto the door.”
“High in the lantern of the spire is another light shining out over land and sea as though One said, ‘I am the Light of the world – he that followeth me shall not walk in darkness.’ “And above the spire flies the dove as a weather-vane – the dove of peace and symbol of the Holy Spirit.”
“Once inside, each man can make his own interpretation for this is a church of freedom in the quest of truth, but, if you are interested, I will give you mine. I find a symbolism of world fellowship in the different countries represented in the wonderfully beautiful interior.”
“The general design is clearly English, yet the chaste white beauty of it all reminds me of churches in Holland. The basilica form and vaulted ceiling are Roman but the columns speak of Greece and, back of that, of Egypt. Corinthian are the capitals, yet the details are copied not from the acanthus but from the pineapples and coconut palm fronds of Hawaii.”
“New England contributed the small paned, round topped windows but the redwood pews and chancel are from California and the lighting fixtures are old Italian sanctuary lamps, slightly modified to burn electricity in place of oil.”
“‘What a mixture!’ one might say who reads this in cold type. But look about you – all is harmonious, all fits together as a symbol of the unity of all men and races in Christ Jesus.”
“To continue the symbolism may I suggest that the twelve great columns shall stand here as long as the church shall last calling to mind the twelve apostles and that the thirteen lamps represent thirteen churches – the lamp has ever been a symbol of the church.”
“You can make up your thirteen any way you choose. Take the seven churches of Asia and add those others which figure so largely in Paul’s letters – Philippi, Berea, Thessalonica, Athens, Corinth, Rome. Think of their light shining down upon us through the centuries!”
“Or take thirteen churches of today – the Baptists, Congregationalists, Methodists, Quakers, Presbyterians, Disciples, Lutherans, Unitarians, Christian Scientists, Episcopalians, Dutch Reformed, Greek Orthodox, and Roman Catholic. Let them all shine with the light of a common love of Jesus Christ.”
“Even though we may not follow them in all details of liturgy or doctrine we will welcome their light upon the world – ‘Many are the lamps, but the light is one.’”
“There are four plain panels at the rear of the church. It might be perilous to paint pictures on them in reality but let us paint them there in our imagination. On one will be Buddha, meditating on the sorrows of life beneath the sacred Bo tree, on another Confucius writing down the wisdom of China, on a third Moses coming down from Sinai and on another Mohammed kneeling in prayer. All to remind us that there is a kinship and a common aspiration in all religions.”
“You may notice that there are ten glass doors opening directly out into the garden – five on either side. They are the ten commandments – we look out into life through the clear and transparent doors of the moral law.
“‘Oh,’ someone says, ‘But here is another door at the mauka end of the aisle upon the right.’ Yes and over that door the eyes of faith see written: ‘A new commandment I give you, that ye love one another even as I have loved you!’”
“Above the doors are fourteen windows through whose clear glass we look up to the blue sky and flying clouds of heaven. They are for the saints and heroes of the faith who served their day and generation and are now delivered from the labors and struggles of this life. Let us put them there, not in colored glass, but in the fairer colors of our imagination.”
“Here above the choir is St. Paul and around the corner, still to the left of the pulpit, St. Augustine. Looking directly down into the pulpit, to remind the preacher of all humility and tenderness, is St. Francis of Assisi and just beyond, to make him brave and fearless, come Joan of Arc, Savonarola, Wyclif and John Huss.”
“On the other side of the church stand Luther, John Robinson, the pastor of the Pilgrims, David Livingstone, the representative of all missionaries, Florence Nightingale and General Booth.”
“Above the gallery is a triple window reserved for the saints of our own land. Just now we will place in the center panel Abraham
Lincoln and on either side Booker Washington and Alice Freeman Palmer.”
“But these are not all the windows. High in the clerestory are twelve more. We will put no names upon them. They are reserved for the future! New saints and heroes must arise in the new days that lie ahead.”
“We reserve one for some American Pasteur who shall win the battle against cancer and tuberculosis. One for some prison reformer who shall make our jails true hospitals for moral disease. One for some social leader who shall solve the conflict of capital and labor and bring justice and good-will to industry.”
“Another shall yet be dedicated to some President or Senator who shall lead America out into fellowship with an organized world. Another is reserved for some Saint who shall so reveal the awfulness of the city slums that the conscience of the people shall be aroused to abolish them, and yet another window awaits the great prophet who shall burn into the souls of his generation the folly and impiety of race-prejudice and make humanity to be a real brotherhood at last.“
“Do not forget, young men and women of the future, these unnamed windows high above you. They set the goal for
tasks yet unaccomplished and challenge you with unattained ideals.”
“As one approaches the chancel in this beautiful church home of ours the symbolism deepens. Here is the lectern with the Bible on it, reminding us of what we owe to the inspiration of the past. Here is the pulpit – for the prophetic message looking toward the future. And here in the center and focus of it all is the Communion Table ever reminding us of the mystic presence of the Christ who says, ‘Lo, I am with you alway.’”
“High above all is the cross, the supreme symbol of our holy religion – a symbol of suffering, yet a symbol of hope. It is not a crucifix with a dead Christ upon it. Our cross is empty.”
“Our Christ is not holden of death- He is risen and triumphant. Our cross has trefoil ends that touch it with a beauty that was not present at Calvary because for us the cross is not a symbol of defeat but of victory – Even as the text says, high above it, we hold the sublime faith that, even though crucified, ‘Love never faileth.’”
“One word more! It says in Acts, ‘God dwelleth not in temples made by hands’ and again in First Corinthians, ‘Ye are a temple of God.’”
“It is not the buildings that make the city but the people in it and no church can serve apart from the men and women who gather beneath its over-arching roof. Not only the church must stand in friendly welcome in its garden in the midst of the city – its members must have the friendly heart as well.”
“It is not enough to write ‘Love never faileth’ upon its walls – we who worship here must believe it and practice it. Even the uplifted cross may be mute to men who do not find its power changing the lives of those who look upon it.”
“‘Ah, friend, we never choose the better part
Until we set the cross up in the heart.’”
“How long will this church endure and speak its magic unto men? Only so long as the people who use it are themselves first of all temples of the living God!” (All here is, in part from a sermon preached by Albert W. Palmer, D.D., LL.D., Litt.D. Central Union Church, Honolulu, Hawaii, June 1, 1924.)