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June 27, 2026 by Peter T Young Leave a Comment

Tydings-McDuffie

After its defeat in the Spanish-American War of 1898, Spain ceded its longstanding colony of the Philippines to the United States in the Treaty of Paris.

On February 4, 1899, just two days before the US Senate ratified the treaty, fighting broke out between American forces and Filipino nationalists who sought independence rather than a change in colonial rulers. The ensuing Philippine-American War lasted three years. (State Department)

Even as the fighting went on, the colonial government that the United States established in the Philippines in 1900 under future President William Howard Taft launched a pacification campaign that became known as the “policy of attraction.”

In 1907, the Philippines convened its first elected assembly, and in 1916, the Jones Act promised the nation eventual independence. The archipelago became an autonomous commonwealth in 1935, and the U.S. granted independence in 1946. (State Department)

In Hawaiʻi, shortage of laborers to work in the growing (in size and number) sugar plantations became a challenge. 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.

Of the large level of plantation worker immigration, the Chinese were the first (1850,) followed by the Japanese (1885.) After the turn of the century, the plantations started bringing in Filipinos. Over the years in successive waves of immigration, the sugar planters brought to Hawaiʻi 46,000-Chinese, 180,000-Japanese, 126,000-Filipinos, as well as Portuguese, Puerto Ricans and other ethnic groups.

For the first 15-Filipino sakadas (probably derived from the Ilocano phrase “sakasakada amin”, meaning, barefoot workers struggling to earn a living) who got off the SS Doric on December 20, 1906, amid stares of curious onlookers, the world before them was one of foreboding.

The 15-pioneers would soon be joined by thousands of their compatriots, thanks to the relentless recruitment of the Hawaiʻi Sugar Planters’ Association (HSPA). (Aquino)

Upon arrival in Hawaiʻi, Filipino contract laborers were assigned to the HSPA-affiliated plantations throughout the territory. Their lives would now come under the dictates of the plantation bosses. They had no choice as to which plantation or island they would be assigned. Men from the same families, the same towns or provinces were often broken up and separated. (Alegado)

Between 1906 and 1930, the HSPA brought in approximately 120,000-Filipinos to Hawaiʻi, dramatically altering the territory’s ethnic demographics. (Aquino)

By the 1920s, Filipinos in Hawaiʻi were still largely male, men outnumbered women by nearly seven to one, and unmarried. They represented, at one point, half of the workers in the sugar industry. Initially the Filipinos tended to be “peasants” of lower education than other groups. (Reinecke)

Comprising only 19-percent of the plantation workforce in 1917, the sakadas jumped to 70-percent by 1930, replacing the Japanese, who had dwindled to 19-percent as the 1930s approached. (Aquino)

On the continent, during the 1920s, there was already uneasiness about the growing number of Filipinos, reviving earlier nativist fears regarding Chinese and Japanese laborers. With the rise in unemployment during the depression and the development of Filipino labor activism in the early 1930s, a new reason for excluding Filipinos was added.

Granting commonwealth status to the Philippines was largely a legal cover for racially excluding Filipinos, who were hit especially hard by the economic downturn of the depression.

Then, on March 24, 1934, President Roosevelt signed the Tydings-McDuffie Act, which provided for a Philippines Commonwealth Government that would be followed by complete independence in ten years. (Schiller Institute)

Tydings-McDuffie Act grew out of widespread opposition, particularly in California, to the rapid influx of Filipino agricultural laborers after annexation of the islands and limited Filipino immigration to only 50 per year. For the tens of thousands already in the country, it meant that they could not become naturalized citizens and were cut off from New Deal work programs.

Due to the restriction put on immigration, a threat was put on the supply of cheap labor forces needed within agricultural sector. To many plantation owners, Filipino laborers were a great group in regards to hard work and good work ethics.

The immigration restriction made it almost impossible for Filipino-Americans already living in the U.S. to petition their loved ones and family members. This accentuates the inability for many of the laborers to develop of connect with their families. In other words, Filipino hopes of family reunification were shattered.

In some respects, Filipinos were in a worse position than the previously excluded Chinese and Japanese, for at least Chinese merchants were allowed to bring wives, and Japanese wives and family members had been exempted from the restrictions of the Gentlemen’s Agreement.

Exemptions to the act did, however, allow Hawaiian employers to import Filipino farm labor when needed (though remigration to the mainland was not permitted) and enabled the US to recruit more than 22,000 Filipinos into the navy (between 1944 and 1973), most of whom were assigned to work in mess halls or as personal servants. (ImmigrationToUS)

© 2026 Hoʻokuleana LLC

Filed Under: Economy, General Tagged With: Sugar, Filipino, Pineapple, Philippines, Tydings-McDuffie, Hawaii

June 26, 2026 by Peter T Young Leave a Comment

Queen Anna

“I was greatly surprised when the committee at Honolulu appointed by the good Kansas people selected me. I hesitated about so long a journey, as I have never been away from these islands.”

“I am placing myself in the hands of committee from Kansas, which is to meet me in San Francisco. As a native Hawaiian and now an American by the force of events I am anxious to see the main land of my new country.” (Ana Kanaina Loke; The Sun, October 3, 1898)

“Ana Kanaina Loke, queen of Topeka’s annual fall carnival, is a native of Honolulu, and she travelled the long distance from her island home to the Kansas metropolis especially to take the prominent part in the festivities which was assigned to her.” (The Sun, October 3, 1898)

“She was a teacher in Hilo and made the trip to the States especially for the fete in Topeka. The Karnival Knights met her in San Francisco, and escorted her to Topeka, where she was entertained and paraded with the utmost ceremony. Many Topeka people met her personally, and others saw her at her various public appearances.” (Topeka Daily Journal, April 25, 1916)

“By some brilliant inspiration it was suggested that this year’s queen be a newly annexed American belle from Hawaiʻi.… (Daniel Case, a former Topeka resident, but then a citizen of Hawaiʻi) was told that a Hawaiian belle was wanted in Topeka to fill a short engagement as queen.” (The Sun, October 3, 1898)

“The idea was a bright one for Topeka, which place having transportation influences with the Santa Fe, which road, in turn, can work the steamship company, this girl, half German and half native Hawaiian, was induced to make the trip to play the part.”

“She talks English and presumably was an every-day bright sort of a Honolulu girl, with an unexpected chance to visit the continent.”

“She was met by a delegation of Topeka magnates at San Francisco, where she was written up, put into the associated dispatches, and after thus being scattered all over the continent was shown around generally. Having got the queen well-advertised they started eastward to fill a program of receptions and ovations enroute.” (Wichita Daily Eagle, September 30, 1898)

Her name translates to Anna Rose; they dubbed her ‘Queen Anna,’ paid all of her travel expenses and saw to it “that she had a royal time while wielding the scepter.” (The Sun, October 3, 1898)

“Society has been so completely occupied with Queen Anna Rose for the past few days that there is little left for the society chronicler but to record the comings and goings of those who waited upon the fair Hawaiian.”

“Praises are heard on all sides of the womanly dignity with which Miss Rose has received the homage bestowed upon her, and the utter absence of frivolous vanity which marks her entire bearing meets with universal approval.”

“Wednesday night the reception at the state house opened the round of gayeties prepared in her honor. Topeka turned out with one accord and visited the Senate chamber where Miss Rose received them, assisted by a committee of Karnival Knights and ladies.” (Topeka Daily Capital, October 2, 1898)

“The Hamilton band led the flower division of the parade. This was by far the most beautiful feature of the entire afternoon’s program. Not only did it contain the Queen’s float but the many other beautiful floats designed by the committee of ladies.”

“Miss Anna Rose, the Fall Festival Queen, appeared in a magnificent float of white and green flowers, drawn by four black horses. It is perhaps the prettiest float that ever appeared in a parade in Topeka.”

“But it would not have been complete without Miss Rose. As she sat in regal state she appeared a queen in reality, and the bow she gave her subjects was royal in its graciousness.” (Topeka Daily Capital, October 1, 1898)

“Mr Dana, in behalf of the citizens of Topeka, presented her with a magnificent chatelaine watch and pin. The idea for this gift originated In the minds of the Karnival Knights and met with such approval that it was generally taken up and with the 135 thus accumulated the watch, was purchased for the Karnival Queen.”

“The watch is of Swiss manufacture and the case is handsomely enameled in royal crimson set with jewels. The chatelaine pin is in fleur de lis pattern, enameled and set with a good sized diamond.”

“The watch is engraved with the inscription ‘Topeka’s Gift to Anna Rose.’ The dainty little timepiece is hardly larger than a 23-cent piece. Miss Rose showed it with animated pride to her guests. ‘And just think. I never owned a watch before!’ she smiled, with almost childish joy.” (Topeka Daily Capital, October 2, 1898)

The regal reference followed her home.

A little later (November 8, 1898,) approximately 200-soldiers of the 1st New York sailed from Honolulu to Hilo to inspect sites for a possible permanent military post. (Greguras) The troops landed at Waiākea in Hilo and stayed in a large warehouse for one night.

“The mariners under Christopher Columbus were no more anxious and certainly no happier to set foot on land in 1492 than were the New York Volunteer troops which left Honolulu last Tuesday morning on the Kinau, to feel the terra firma of Hilo under them this morning.”

“To say that the trip over was rough is putting it mild. In fact, judging from the number of men who cast their bread upon the (rough) waters, it could not have been worse. After leaving Diamond Head shoal the Kinau tossed, rolled and pitched so heavily that at times many of the men made frantic efforts to reach life preservers.”

“Miss Anna Rose, who was a passenger on board the steamer won the hearts of all the boys by her kindly interest and solicitation in their welfare. She cheered and comforted the sick, brought them little delicacies and in diverse other ways did she make herself the most popular person on board.”

“In appreciation of her service the band serenaded Miss Rose a number of times. She was also voted unanimously the queen of the First New York Volunteers.” (Pacific Commercial Advertiser, November 14, 1898)

She participated with them in a flag raising at Riverside Park, formerly known as Reed’s Island. “The commanding officers of this portion of the 1st New York Volunteers, kindly asented to give a military air to the flag raising by the presence of the troops and regimental band, while Queen Anna graciously consented to hoist the American emblem.”

“The troops marched up Waiānuenue street about 2:30, seized the ravine which bounds that side of Reed’s Island without opposition and scaled the opposite cliffs, preceded by the Queen who proved her physical powers again. The flag was hoisted to the music of the ‘Star Spangled Banner.’”

“A large crowd of townspeople viewed the ceremonies from the Island and from the opposite banks. The day was one of the most perfect which even Hilo affords the occasion was one of great interest to the Hiloites.” (Pacific Commercial Advertiser, November 15, 1898)

Ana Kanaina Loke later moved to the continent, married a man named Anderson and resided in San Francisco. (Topeka Daily Journal, April 25, 1916) The image Queen Anna – Anna Rose.

© 2026 Hoʻokuleana LLC

Filed Under: General, Prominent People Tagged With: Hawaii, Anna Rose, Queen Anna, Topeka, Kansas

June 25, 2026 by Peter T Young 1 Comment

Waikamoi

The kahakai (shoreline) and the lowlands were the Wao Kanaka (the realm of people,) where fishing, farming, and activities of daily life took place. Further inland was the Wao Kele (the inland forest region) and above this was the Wao Akua (the realm of the gods.)

In ancient Hawaii, the Wao Akua was accessed only by trained professionals for specific purposes (medicinal practitioners gathered specific plants and bird men caught birds for their vibrant feathers,) after respects were paid and permission was granted.

Even then, however, entry into the Wao Akua (a dense native cloud forest) was seldom. It was recognized that the health of the watershed in the Wao Akua was essential to the health of the Wao Kanaka. (Hana Pono)

Hawaiians did not as a matter of course penetrate the Wao Akua if the trees they needed could be gotten elsewhere, because of the priority of promoting new growth through non-disturbance of seed-producing forest areas.

Hawaiians realized the importance of the food source and the regenerative energy of the forest. Therefore it was necessary to leave some areas or groves of trees as they stood originally, thus the name Wao Akua. (DLNR)

Waikamoi takes its name from a variety of taro named for a variety of fish, the moi. The moi kalo (taro) is a very nice tasty variety good for wetland, flood style irrigation taken to great heights by the Hawaiians system of aqueducts and loʻi kalo.

The naming of Waikamoi indicates that at the lower elevations, the stream fed loʻi kalo, taro patches, of moi taro which was a favorite of the people living in the area. (Hana Pono)

Roaming ungulates (typically cattle and pigs) and non-native habitat-modifying weeds/plants, insects and other invasive species took their toll on the mauka forested resources.

In 1876, the Hawaiian legislature also passed ‘An Act for the Protection and Preservation of Woods and Forests; this was the first step in creating what would later become the forest reserve program.

Then, on April 25, 1903, the legislature created Hawaiʻi’s forest reserve, sparking the largest public-private conservation partnership in the history of the state. Ralph S. Hosmer was Hawaiʻi’s first Superintendent of Forestry. (Hosmer’s Grove in Haleakala National Park adjoins the Waikamoi Preserve.)

In 1983, Waikamoi Preserve on the slopes of Haleakala on Maui became a reality when the Haleakala Ranch granted a conservation easement to The Nature Conservancy (TNC) over 5,230-acres (in 2014, Alexander & Baldwin conveyed a conservation easement over an additional 3,721-adjacent acres, bringing the total to 8,951-acres – the largest private nature preserve in the Islands.)

The preserve protects part of the 100,000-acre East Maui Watershed, which provides 60-billion gallons of clean water annually to Maui’s residents, businesses and agricultural community.

It is a sanctuary for native Hawaiian species, many of them endangered or rare (including several native birds: the rare ‘akohekohe, the scarlet ‘i‘iwi, the crimson ‘apapane, the bright green ‘amakihi, the yellow-green Maui creeper, the pueo (Hawaiian owl,) nene (Hawaiian goose) and the native ‘ua‘u (dark-rumped petrel.))

The preserve also shelters a large variety of native ferns, herbs, shrubs and trees that reflect the biodiversity of Maui; many are rare plants unique to East Maui.

The Nature Conservancy protects the native species that live in Waikamoi by managing this koa and ʻohi‘a forest against threats to this diverse forest ecosystem. Like other Hawai‘i rain forests, invasive species and feral predators threaten Waikamoi’s delicate ecosystem.

Waikamoi Preserve is managed in partnership with the State Department of Land & Natural Resources through the Natural Area Partnership Program. (TNC)

The National Park Service leads hikes through Waikamoi on Mondays and Thursdays; the hike focuses on the unique history, plants and animals of the area. Reservations are accepted up to one week in advance. Call (808) 572-4400. Please call early since there is limited space available.

While I was Director at DLNR, I was fortunate to have the opportunity to walk the boardwalk in the Waikamoi Preserve. The trail led to a deck in the middle of the forest … waaay cool.

© 2026 Hoʻokuleana LLC

Filed Under: General, Place Names Tagged With: Maui, Waikamoi, Hawaii, Haleakala

June 24, 2026 by Peter T Young Leave a Comment

Sharing the Spirit of America – Mark Your Calendars – SharingTheSpiritOfAmerica

Your Local Time Commensurate with 6 pm (EDT), July 8, 2026

Please join us in Sharing the Spirit of America – we are 2-weeks away and we want you to mark your calendars.

The premise of Sharing the Spirit of America is to commemorate the first public reading of the Declaration of Independence on July 8, 1776; Sharing the Spirit of America is the simultaneous reading of the Declaration of Independence by Americans across the country 250-years later, ‘together’ at the ‘same’ time.

We have commitments to participate in Sharing the Spirit of America in all 50 States, each of the 5 Territories, DC, as well as Midway, Wake, and Palmyra (the only US Minor Outlying Islands with staffing that day).

To say it another way … we have commitments to read the Declaration of Independence “from sea to shining sea” (and I don’t mean just across the contiguous ‘lower 48’, from the Atlantic to the Pacific).

Sharing the Spirit of America will have Americans reading the Declaration of Independence from the Caribbean Sea (US Virgin Islands and Puerto Rico), across North America (including Alaska), to the Western edge of the Pacific and the Philippine Sea (Guam and Northern Mariana Islands).

To top (and bottom) it off, Americans will be reading the Declaration of Independence from above the Arctic Circle (Wiseman, Alaska) to below the Equator (Territory of American Samoa).

We want you to join us, wherever you are – it only takes about 10-minutes.

Here is everything you need: https://www.hawaiiamerica250.org/sharing-the-spirit-of-america.

Then, with a start time commensurate with 6 pm (EDT), Wednesday, July 8, 2026, people across America will begin reading the Declaration of Independence.

When you think if it, it is waaay cool that Americans across the extent of the country (9,500 miles and 10 time zones) can be doing something positive together – all at the same time (based on respective time zones).

We look forward to sharing the Declaration of Independence with Americans across the country, on July 8, 2026 – Your Local Time Commensurate with 6 pm (EDT), July 8, 2026.

SharingTheSpiritOfAmerica

Filed Under: American Revolution Tagged With: American Revolution, Sharing the Spirit of America, #SharingTheSpiritOfAmerica, Declaration of Independence

June 23, 2026 by Peter T Young Leave a Comment

Poʻolua

Poʻolua is literally broken down as Poʻo (head) and lua (two) and refers to a child who has two fathers (the child is sired by other than the husband, but he is accepted by both the husband and the sire.)

A child said to be poʻolua, “that is, a child of two fathers, was considered a great honor by chiefs of that period.” (Luomala)

Kamehameha has been referred to as poʻolua (shared, two-headed) son of Keōua and Kahekili by his mother Kekuʻiapoiwa.  (VanDyke)

Kamakau references Kamehameha was born at Kokoiki in Kohala.  His father was Keōua, younger brother of Kalaniʻōpuʻu, and his mother was Kekuʻiapoiwa, daughter of Kekela and Haʻae, both of whom belonged to families of chiefs.

Kamakau explains that it was the custom from ancient times among the chiefs of Hawaiʻi for the chief of one island to give a child to the chief of another island. This is the reason why Kahekili has often been called the father of Kamehameha, for chiefs of Hawaii and Maui were closely related.  (Kamakau)

Kamehameha, who had always thought that Chief Keōua of the island of Hawaiʻi was his natural father until a few years after he conquered all the islands but Kauaʻi.  Dibble notes that when Keōua, the father of Kamehameha, died, he commended his son to the care of Kalaniʻōpuʻu, who received him, and treated him as his own child.

Per Kamakau’s account, in 1802, Kamehameha, on hearing that Chief Kameʻeiamoku was dying at Lāhainā, went to him.  Kameʻeiamoku had attended Kamehameha since his boyhood and was one of his four Kona Uncles who had engineered his rise to power and made him king.  Kameʻeiamoku (on his deathbed) said to Kamehameha, “I have something to tell you: Kahekili was your father, you were not Keōua’s son. Here are the tokens that you are the son of Kahekili.”  (Kamakau)

Kamehameha responded, “Strange that you should live all this time and only when dying tell me that I am Kahekili’s son! Had you told me this before, my brothers need not have died; they could have ruled Maui while I ruled Hawaii.”    (Kamakau)

Kameʻeiamoku answered, “That is not a good thought; had they lived there would have been constant warfare between you, but with you alone as ruler the country is at peace.”    (Kamakau)

Kahekili’s age is not accurately known, but as by all native accounts he was the reputed father of Kamehameha I.  (Fornander)

“Kamehameha was the reputed son of Keōua otherwise called Kalanikupuapaikalaninui, a younger half-brother of Kalaniopuʻu, king of Hawaiʻi. It is said, however, that Kamehameha was the real son of Kahekili, king of Maui and that Kahekili gave him the name of his brother which was Kamehameha.”   (Dibble)

Kalākaua notes, “To this record of the tangled relationships of the chiefly families of the group at that period may be added … that Kahekili, the mōʻi of Maui, was the real father of Kamehameha; and in proof of the latter the acts and admissions of Kahekili are cited.”

When Kamehameha prepared an invasion in east Maui, Kahekili sent his younger brother, Alapaʻi, with the following orders: “Go, and bestow our kingdom upon our son; and if he will receive it, well; but if he does not recognize me as his father and will not respect the gift, but insists upon war; then, tell him that both he and his soldiers shall die in their youth, before the going down of the sun.”  (Dibble)

“If, indeed he shall listen to my request, then, say to him, ‘Wait, till the black tapa, shall cover me and my funeral rites shall be performed, then, come and receive his kingdom, without the peril of war,’ – for indeed, he is my son, and from me he received his name Kamehameha after that of my elder brother.” (Dibble)  Receiving the message, Kamehameha delayed his invasion.

Some say that Kekuʻiapoiwa had a liaison with Kahekili (ruler of Maui) and from this union was born Kamehameha.  Though Kahekili was thought to be his biological father, he was raised by his parents (and was considered the son of Kekuʻiapoiwa and Keōua.)

After Kahekili died, Fornander had an interesting perspective related to the relationships of the parties.  Fornander notes, “Kameʻeiamoku and his twin-brother Kamanawa secretly took Kahekili’s body away and hid it in one of the caves at Kaloko in North Kona, Hawaii.”

Kameʻeiamoku and Kamanawa were the children of Kekaulike of Maui, and thus half-brothers of Kahekili.  The twins (Kameʻeiamoku and Kamanawa) were Chiefs from the Kohala and North Kona districts and were uncles of and his counselors in the wars to unite the islands.

This relationship receives further confirmation from the native legends when they relate that, on learning the birth of Kamehameha, Kahekili sent these two sons of his father Kekaulike to Hawaiʻi to be and act as “Kahus” to Kamehameha.  (Fornander)

“In no other way can the otherwise singular fact be explained that two of Kamehameha’s oldest and most prominent and trusted councilor chiefs, during a time of what may be called suspended hostilities, should have repaired from Hawaii to Oahu for the purpose of securing and safely hiding (Huna-kele) the bones of Kamehameha’s political rival; nor the otherwise equally inexplicable fact that they should have been permitted by Kalanikūpule, Kahekili’s son and successor, to carry their design into effect.”  (Fornander)

Under the social system of the old regime, and of time-hallowed custom, Kamehameha would have had no power to prevent those chiefs from executing their pious errand, and Kalanikūpule would have had no motive to mistrust their honesty when resigning to them his father’s remains; and a breach of trust on their part would have consigned them to an infamy of which Hawaiian history had no precedent, and so deep, that the Hawaiian language would not have had a word detestable enough wherewith to express it.  (Fornander)

“He was the reputed and accepted son of Keōua, the half-brother of Kalaniʻōpuʻu, although it was believed by many that his real father was Kahekili, mōʻi of Maui. But, however this may have been, he was of royal blood, and was destined to become not only the king of Hawaiʻi, but the conqueror and sovereign of the group. This chief was Kamehameha.”  (Kalākaua)

Kamehameha, through the assistance of the Kona “Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku & Kamanawa (the latter two ended up on the Island’s coat of arms;)) succeeded, after a struggle of more than ten years, in securing to himself the supreme authority over that island (and later, the entire Hawaiian Islands chain.)

The image shows Kamehameha (drawn by Choris in 1816.)  

© 2026 Hoʻokuleana LLC

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Kahekili, Kalanikupule, Keoua, Kalaniopuu, Keaweaheulu, Keeaumoku, Kekuiapoiwa, Hawaii, Kekaulike, Kameeiamoku, Poolua, Kamanawa, Kamehameha

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