Peter T Young

September 19, 2022 by Peter T Young Leave a Comment

Aloha from Vermont

In 1777, the thirteen colonies were fighting the Revolutionary War with England. Vermont was not one of the 13 Colonies; rather, in January of that year, delegates from towns around Vermont held a convention and declared their independence.

They called the new republic ‘New Connecticut;’ later that year, they changed the name to Vermont. (Vermont Secretary of State)

Although an independent republic, Vermonters fought with the Colonists against the British. A turning point in the revolution was at the Battle of Bennington, Vt. It was a major victory for the Americans and helped to convince France that the rebels were worthy of support.

Between 1777, when Vermont established its independence, and 1791 (when Vermont joined the Union as the 14th state,) Vermont was truly independent – as a republic it had its own coins and its own postal service. (Vermont Secretary of State)

At this same time (October 30, 1789,) Hiram Bingham was born to Calvin and Lydia Bingham in Bennington Vermont. Thirty years later (October 23, 1819,) Bingham led the Pioneer Company of Protestant missionaries to Hawaiʻi.

This is not the only tie Vermont has to the Islands. A lasting legacy is through descendants of another Hawaiʻi missionary, Peter Johnson Gulick, a member of the Third Company of missionaries to the Islands.

First of all, Hawaiʻi-born grandson Luther Halsey Gulick, Jr. MD and his wife Charlotte ‘Lottie’ Emily Vetter founded Camp Fire Girls (now known as Camp Fire.)

Another Hawaiʻi born grandson Edward Leeds Gulick and his wife Harriet Marie Gulick later settled in Vermont and started the “Aloha Camp” there in 1905. It started as a success and is still going strong today.

“Aloha began as a picnic. Three young couples, one summer day of 1898, were cycling around Lake Morey, seeking the loveliest spot at which to enjoy their lunch, brought from Hanover, NH. At just the very place where all agreed the views were most beautiful, stood a plain, substantial house, with no paint, no blinds, and a porch only big enough for two small chairs.”

“The sign, ‘For Sale; Inquire at the next house,’ fired the imagination, and while Mr. Gulick, ‘just for fun,’ went over to make inquiries, the rest ran around, peeking in at each window, and promptly imagining themselves spending a gay summer in that ideal spot.”

“July 1899 found the Gulicks with a new baby, Harriet, later known to campers as ‘Johnnie, the bugler,’ taking the long ride from New Jersey to their new summer home.”

“The name of the new cottage was a source of lively and humorous discussions. Aloha, meaning ‘Love to you,’ in Hawaiian, was finally chosen, for its euphonious sound, and its kindly meaning. Who better should name this cottage Aloha, than one who was son and grandson of men who had spent their lives in uplifting the natives of those beautiful Islands?”

“For six happy summers Aloha cottage housed the quartette of Gulick children, and their cousins and uncles and aunts and friends, filling it full from the attic down. But just when and how Aloha camp was thought of, it is hard to say.”

“Believing that girls and their parents would soon see the immense advantages of camp life, – the health, the beauty, the sanity, and the wholesome democracy of such a life, – we started bravely in.” (Harriet Farnsworth Gulick)

In 1905 – 15 years before women were allowed to vote, when floor length skirts and lace up boots were mandatory for playing any sport; when popular conduct books for girls encouraged a “retiring delicacy” and declared that “one of the most valuable things you can learn is how to become a good housewife” – Harriet and Edward Gulick created a world in which every girl could discover her most adventurous self.

That world, Aloha Camp on Lake Morey in Fairlee, Vermont, afforded young women the knowledge, skills and freedom to explore wild nature on foot and on horseback, by skiff and by canoe; to kindle campfires in the woods and cook meals in the open air; to pitch tents over rough ground and sleep out of doors under the stars.

“Imagination necessary. The very fabric of human civilization depends on it.” Harriet Farnsworth Gulick wrote these words in a notebook of ideas for assembly talks at Aloha Camp, a camp for girls.

Next, the Gulicks turned their imagination to opportunities for women ‘age eighteen to eighty,’ opening Aloha Club in 1910 on the secluded shore of Lake Katherine in Pike, New Hampshire. The success of Aloha Camp and Aloha Club inspired the Gulicks to imagine how camp could benefit younger girls. Having purchased 400-acres of farmland on Lake Fairlee in Ely, Vermont, they developed Aloha Hive, which opened in 1915.

At the turn of the century (1900,) girls’ camps were rare. Then, the girl camper was about twelve to twenty. She usually came from a home of luxury and enjoyed the novelty of sleeping in tents, the unhampered opportunities for learning to swim, to row, to paddle – in short, to live close to friendly Mother Nature – through eight or nine happy weeks of the camp season. (Coale)

At Aloha Camp, girls received ‘Kanaka’ awards – “The little figure in bloomers is won by a camper whose tent and land adjoining it is perfect as to order and neatness for a week. If to that virtue is added punctuality at all the appointments of a week – meals, assembly, crafts, etc – the girl wins a Kanaka”. (Aloha Kanaka)

Every summer one whole camp has an opportunity to vote for just one girl. It is not the most popular girl; nor the most athletic; nor yet the best-looking. Not any of these. The highest honor the camp has to bestow is given for Camp Spirit – and it goes to the girl who has proved to be the most thoughtful, generous, and kind-in short, the best friend. (Worthington)

After launching Hive, the next question for the Gulick’s imagination was “what about all the little brothers of Aloha and Hive campers?” Far from the military camps that prevailed for boys in those days, they envisioned Camp Lanakila, a camp that promoted a spirit of adventure, discovery, creativeness, respect for others and individual growth.

After Edward Gulick’s death in 1931, Harriet Gulick continued for twenty years as the central, caring presence for all the camps. She passed away in February 1951 at the age of 86. In the mid-1960s, the camps faced a major challenge as members of the Gulick family’s next generation followed pursuits other than the management of Aloha (1905,) Hive (1915) and Lanakila (1922.)

The Aloha Foundation was formed as a nonprofit organization that continues operating the camps and endeavors to sustain the Gulick traditions.

In Hawaiʻi, one of the lasting legacies and reminders of the Gulick family in Hawaiʻi is heard in almost every morning’s Honolulu traffic report with reference to conditions at the Gulick Avenue overpass in Kalihi. (Lots of information here from Aloha Kanaka and Aloha Camp website.)

September 18, 2022 by Peter T Young Leave a Comment

Ho‘olehua Airport

When Emory Bronte and Ernest Smith made history on July 15, 1927 with the first successful trans-Pacific flight by civilians, there was no airport on Molokai.

They were expected to land at Wheeler Field on Oahu, but ran out of fuel over Molokai and crashed into kiawe trees on the southeast coast of Molokai.

Later that year, the Territorial Governor signed Executive Order No. 307 setting aside an area of 204.8 acres of Territorial land at Ho‘olehua, Molokai; the Territorial Legislature appropriated funds for an airport.

On December 15, 1927, what was then called Ho‘olehua Airport was placed under the control and management of the Territorial Aeronautical Commission. It was effectively a level grassy field that was marked and cleared so that take offs and landings could be made.

It was proposed to eventually fully-improve the field for all commercial and military purposes. The field could be used by the large and heavy trans-Pacific land planes expected to pass through the Territory.

Inter-Island Airways inaugurated interisland air service from Honolulu to Molokai on November 11, 1929 in Sikorsky S-38 amphibians. The fare was $17.50.

By the end of 1929, a small waiting room and telephone booth were added and a pole and windsock were erected. In 1930, it was renamed Molokai Airport.

The Army got interested in the airport in 1931 and by 1937 Molokai Airport consisted of three runways—1,000, 2,600 and 2,600 feet long, 300 feet wide with 100 feet of grading on each side. The Army called it Homestead Field Military Reservation.

Molokai Airport was one of the principal airports of the Territory during the pre-war development of aviation in the Islands. The Army maintained a radio station and Inter-Island Airways, Ltd. had a Station House at the field.

On December 7, 1941 the airport was taken over by the Army and Navy and the services remained in possession until 1947. During this period the U.S. Army made extensive improvements (two paved runways, one 4,400 feet in length and the other 3,200 feet in length, each with a width of 200 feet; taxiways, plane parking areas and runway lighting.

By agreement with the Army, the Territory assumed responsibility for the operation and maintenance of the airport in 1947 under the management of the Hawaii Aeronautics Commission.

In addition to its peace-time function, the airport had continuing importance to the Army and Navy. The extension of the North-South Runway was particularly important because the runway was not adequate for large aircraft except with restricted loading.

Location of this field was such that during heavy rains excess mud and water flowed onto the operating area, sometimes necessitating closing the field until an emergency crew was able to clean up. A system of drainage ditches was designed and completed in September 1953 to alleviate this.

Hawaiian Airlines, Ltd. and Trans-Pacific Airlines, Ltd., provided scheduled service to Molokai, and Andrew Flying Service flew on a non-scheduled basis.

A new Molokai Airport Terminal was officially dedicated on June 15, 1957 with pioneer aviator Emory Bronte in attendance.

In the mid-1970s, there were preliminary planning for moving the site of Molokai Airport. The engineering analysis to be used in the site selection for a new airport for Molokai continued. Construction of new hotel facilities on Molokai accounted for the increase in passengers served at Molokai Airport.

The site study for a new Molokai Airport was completed in 1978 with a recommendation that 500 to 600 acres of land be set aside in the northwest corner of the island.

The report recommended against immediate construction at the new site in view of the high cost for a new airport compared to the relatively low air traffic to Molokai. The estimated cost was $25.8 million in 1978.

The report recommended continued improvements to the existing airport at Hoolehua until such time that traffic warranted the construction of the new airport.

A renovated passenger terminal and support facilities were dedicated on October 19, 1994. The 24,000 square foot terminal had an upgraded passenger waiting area, ticket lobby, air cargo handling facilities and tenant lease area. (Information here is from Hawai‘i DOT Airports.)

September 17, 2022 by Peter T Young Leave a Comment

First Corporation

The first corporation granted a charter by the Hawaiian government were Punahou School, on June 6, 1849. (Schmitt)

In anticipation of the future growth of the Kingdom, in 1853 a new and enlarged charter was applied for and granted by the government to the Trustees of ‘the Punahou School and Oahu College.’ This granted the formation of Oahu College, which would offer two years of advanced coursework and delay students’ departures for U.S. colleges. (Punahou)

At the Privy Council meeting on May 23, 1853, Mr. Armstrong read the Charter of the Punahou School. After which state, in part:

“Resolved; That a Charter of incorporation for a school and Prospective College at Punahou, near Honolulu having been submitted to this council by the Minister of the Interior for the concurrence of the council in granting the same, said Minister is hereby authorized & empowered to grant said Charter to the persons therein named.”

In the 1856 Annual Report of the American Board of Commissioners for Foreign Missions noted that, “The aim which the Board and its fellow-laborers at the Sandwich Islands have in view …”

“… is to assimilate the religious and educational institutions of the Hawaiian Christian community, in their constitution and methods of support, as nearly as possible to what exists in the newly occupied districts of our own country.”

“Of course, but a portion of the new Christian institutions will, for a time, find their full support at the Islands. It is desirable, were it possible, that a greater proportion of the island resources be devoted to the support of pastors, preachers and teachers of native growth …”

“… thus rooting the institutions of the gospel more speedily and firmly in the soil. We should be thankful, however, for the unexampled progress already made at these Islands.” It goes on to state,

“The ‘Oahu College’ was mentioned in the last Report. It has grown out of the Punahou school, commenced in 1841 for the children of the missionaries. Five years ago that school was opened to others besides the children of missionaries.”

“In May, 1853, the Hawaiian Government converted it into a College, by incorporating a Board of Trustees for ‘the Training of Youth in the various branches of a Christian education.’”

The charter further states, that, “as it is reasonable that the Christian education should be in conformity to the general views of the founders and patrons of the institution …”

“… no course of instruction shall be deemed lawful in said institution, which is not accordant with the principles of Protestant Evangelical Christianity, as held by that body of Protestant Christians in the United States of America, which originated the Christian mission to the Islands, and to whose labors and benevolent contributions the people of these Islands are so greatly indebted.”

There is also an additional security for the institution in the following article, namely: “Whenever a vacancy shall occur in said corporation, it shall be the duty of the Trustees to fill the same with all reasonable and convenient dispatch.”

“And every new election shall be immediately made known to the Prudential Committee of the American Board of Commissioners for Foreign Missions, and be subject to their approval or rejection; and this power of revision shall be continued to the American Board for twenty years from the date of this charter.”

“The Prudential Committee regard this institution as essential to the development and continued existence of the Hawaiian nation. ‘It is so because the missionary portion is really the palladium of the nation, and because a college is essential to that part of the community.’”

“The religious foreign community cannot otherwise long continue to perform its functions. It must have the means of liberally educating its children on the ground.”

“Without a college, its moral, social and civil influence will tend constantly to decay. This most precious Christian influence, now rooted on the Islands, now no longer exotic, needs only the proper culture to perpetuate itself.”

“The cheapest thing we can do for the Islands and for that part of the world, is to furnish this culture. It is better to educate our ministry there, than to send it thither from these remote shores. Indeed we are shut up to this, as our main policy.”

“The time is come for the reasonable endowment of this institution, which of course must be effected, if at all, chiefly in this country; and $50,000 are asked for this purpose by the Trustees.”

“It is interesting to know that the Hawaiian Government has engaged to give $10,000, or one-fifth of the whole, in case $40,000 more are secured by July 6, 1858.”

“The Prudential Committee have voted to subscribe $5,000, on behalf of the Board, towards this endowment; and also to pay the salaries of the President and a Professor for the years 1856 and 1857.”

“Meanwhile they commend the object most cordially to the benevolent in the United States, and especially to those large-hearted merchants whose wealth has been chiefly derived from the Pacific Ocean.” 1856 Annual Report ABCFM)

Dr Rufus Anderson, Foreign Secretary of the American Board of Commissioners for Foreign Missions traveled from Boston to Hawai‘i to attend the annual meeting of the Hawaiian Evangelical Association (the name attributed to the Hawaiian Mission). The General Meeting was held from June 3, 1863 to July 1, 1863.

Subsequent meeting minutes and other references noted that, “Dr. Anderson having recently returned from a visit to the Sandwich Islands, which he made at the special request of the Prudential Committee … for the purpose of ascertaining, by personal intercourse with the missionaries, the members of their churches, and the people generally to whom they had ministered, more fully than could be done in any other way, …”

“… the real condition of the people, the state of the churches, and the character of their members, and witnessing on the ground the results effected among the people of the Islands by the power and Spirit of God, through the labors of the missionaries; …”

“… for the further purpose of freely conferring and advising with the missionaries, and with members of the Hawaiian churches, upon the present condition and further prospects of the missionary work there …”

“… and devising such plans of future action, as should bring the native churches, as speedily as possible, in what is believed to be the natural order in such cases, (1) to a condition of self-government, and (2) by means of the greater activity and earnestness which would be developed by this self-government, to a condition of complete self-support …”

“… and, also, for the purpose of determining, by such free conference with the missionaries, what may best be their future relations to the Board and its work”. (Action of the Prudential Committee; Proceedings of the Hawaiian Evangelical Association)

“The state of things at the Islands is peculiar. They have been Christianized. The missionaries have become citizens. In a technical sense they no longer are missionaries, but pastors, and as such on an official parity with the native pastors.” (Anderson)

“Nearly one third of the population are members of Protestant churches; the native education is provided for by the government; houses for the worship of God have been everywhere erected, and are preserved by the people; regular Christian congregations assemble on the Sabbath …”

“… and there is all the requisite machinery for the healthful development of the inner life of the nation, and for securing it a place, however humble, among the religious benefactors of the world.”

“In short, we see a Protestant Christian nation in the year 1863 … self-governing in all its departments, and nearly self-supporting. And the Hawaiian nation is on the whole well governed. The laws are good, and appear to be rigidly enforced. The king at the time of this meeting was in declining health, and did not long after.”

“Better educated by far than any of his predecessors, more intelligent, more capable of ruling well, he was subject to strong feeling, and was said to be less an object of veneration and love to his people than was his immediate predecessor.” (Anderson)

The Prudential Committee of the ABCFM “Resolved, That … the Protestant Christian community of the Islands has attained to the position of complete self-support, as to its religious institutions, there is yet ample occasion for gratitude to God for his signal blessing upon this mission”.

It further “Resolved, That the proposition made by the Protestant Christian community at the Sandwich Islands, who have organized a working Board, called ‘The Board of the Hawaiian Evangelical Association,’ to relieve the American Board of Commissioners for Foreign Missions, and the American churches, from the responsibility of future oversight and direction in the work …”

“…And this Committee joyfully commits to the Board of the Hawaiian Evangelical Association the future care and direction of this evangelizing work in those Islands; and hereby concedes to that Board the right of applying for grants-in-aid, as specified in said proposition.” (Action of the ABCFM Prudential Committee)

Anderson wrote to inform Kamehameha IV of the Hawaiian Evangelical actions and dissolution of the mission in his July 6, 1863 letter noting, in part: “I may perhaps be permitted, in view of my peculiar relations to a very large body of the best friends and benefactors of this nation, not to leave without my most respectful aloha to both your Majesties.”

Click the following link for more information on Punahou/Oahu College:

Click to access Oahu_College-Punahou.pdf

September 16, 2022 by Peter T Young Leave a Comment

Hula

“Hula is not just a dance, but a way of life, an ancient art that tells of Hawaiʻi’s rich history and spirituality.” (this is attributed to many)

Hula combines dance and chant or song to tell stories, recount past events and provide entertainment for its audience. With a clear link between dancer’s actions and the chant or song, the dancer uses rhythmic lower body movements, mimetic or depictive hand gestures and facial expression, as part of this performance. (ksbe-edu)

As hula is the dance that accompanies Hawaiian mele, the function of hula is therefore an extension of the function of mele in Hawaiian society. While it was the mele that was the essential part of the story, hula served to animate the words, giving physical life to the moʻolelo (stories.) (Bishop Museum)

Today, we typically divide hula into two different forms, the hula kahiko (ancient dance) and the hula ʻauana, (also spelled ʻauwana – modern dance.)

Although the terms hula kahiko (ancient) and hula ʻauana (modern) are used to divide styles of traditional dance, these terms are a relatively recent classification of a practice with a very long history. The dance has also undergone evolutions throughout its history, often being influenced by the political leaders and situations of the time. (Bishop Museum)

“In the hula, the dancers are often fantastically decorated with figured or colored kapa, green leaves, fresh flowers, braided hair, and sometimes with a gaiter on the ancle, set with hundreds of dog’s teeth, so as to be considerably heavy, and to rattle against each other in the motion of the feet.” (Hiram Bingham)

“They had been interwoven too with their superstitions, and made subservient to the honor of their gods, and their rulers, either living or departed and deified.” (Hiram Bingham)

A common misrepresentation of history suggests that the American missionaries banned hula – they could not have, they did not have the authority.

However, it is true that they openly disapproved of hula (as well as other forms of dance and activities) as immoral and idle pastime.

As Bingham notes, they “were wasting their time in learning, practising, or witnessing the hula, or heathen song and dance.”

“Missionary influence, while strong, never wiped out the hula as a functional part of the Hawaiian society. Faced with this undeniable fact, the authorities sought to curb performances by regulation.” (Barrere, Pukui & Kelly)

Despite efforts to eliminate hula, many of the ancient chants and dances were kept alive within families and passed to descendants. (Bishop Museum)

In 1830, Kaʻahumanu issued an oral proclamation in which she instructed the people, in part: “The hula is forbidden, the chant (olioli), the song of pleasure (mele), foul speech, and bathing by women in public places.” (Kamakau)

Although it was apparently never formally rescinded, the law was so widely ignored, especially after Kaʻahumanu died in 1832, that it virtually ceased to exist.

In 1836, it is reported the French consul for Manila visited Honolulu, and attended a state banquet hosted by the King. Part of the festivities was a formal hula performance.

In 1850, the Penal Code required a license for “any theater, circus, Hawaiian hula, public show or other exhibition, not of an immoral character” for which admission was charged.

“No license for a Hawaiian hula shall be granted for any other place than Honolulu.” (The law did not regulate hula in private, so the dance continued to be practiced and enjoyed throughout the islands.)

King David Kalākaua’s 1883 coronation included three days of hula performances and his 1886 jubilee celebrations had performances of ancient and newly created dances.

Reviewing older drawings of hula, it is clear that the attire of the dancers is different than what we generally associate with hula attire today (and throughout the last century.)

Men and women were topless in the original hula attire. Women wore a pāʻū, which is a wrap made of tapa cloth. Men wore malos, or loincloths, and other kapa wraps.

Hula attire was expanded with lei and decorations for dancers’ wrists and ankles. Originally, some of these decorations were made of whale bone or dogs’ teeth.

So, when and where did the grassy/leafy skirt that we know today come from?

Reportedly, the grass skirt was introduced to Hawaiʻi by immigrants from the Gilbert Islands (small atolls that are today part of the Pacific Island nation of Kiribati) in the 1870s and 1880s.

“Hawaiian hula during and after that period (Kalākaua era) influenced and was influenced by the dance styles of other Islanders, such as the incorporation of Kiribati-style grass skirts.” (Kealani Cook, PhD dissertation)

By the early 1900s, hula performers in Hawaiʻi and the US continent wore grass skirts. Some hula performers still wear grass skirts today.

Today, grass skirts function as the international symbol for hula dancing. The grass skirts sway with the dancers as they move their hips, creating a fluid movement. Dancers also wear a variety of other apparel.

September 15, 2022 by Peter T Young Leave a Comment

Ahuimanu College

On July 7, 1827, the pioneer French Catholic mission arrived in Honolulu. It consisted of three priests of the Order of the Sacred Hearts of Jesus and Mary; Father Alexis Bachelot, Abraham Armand and Patrick Short. They were supported by a half dozen other Frenchmen.

The Congregation of the Sacred Hearts of Jesus and Mary and of the Perpetual Adoration of the Most Holy Sacrament of the Altar (SS.CC.) (better known as the Congregation of Picpus) is a Roman Catholic religious institute of brothers, priests and nuns. (The letters following their names, SS.CC., are the Latin initials for Sacrorum Cordium, “of the Sacred Hearts”.)

Their first mass was celebrated a week later on Bastille Day, July 14, and a baptism was given on November 30, to a child of Don Francisco de Paula Marin.

In 1837, two other Catholic priests arrived (Rev Louis Maigret was one of them). However, the Hawaiian government forced them back onto a ship. Maigret sailed to Pohnpei in Micronesia to set up a mission there; he was the first missionary they had seen. He later departed for Valparaiso (Chile.)

American, British and French officials in Hawaii intervened and persuaded the king to allow the priests to return to shore. On June 17, 1839, King Kamehameha III issued the Edict of Toleration permitting religious freedom for Catholics.

The King also donated land where the first permanent Catholic Church would be constructed; the Catholic mission was finally established on May 15, 1840 when the Vicar Apostolic of the Pacific arrived with three other priests – including Rev. Louis Maigret.

Father Maigret was appointed the first Vicar Apostolic of the Sandwich Islands (now the Roman Catholic Diocese of Honolulu.) They sought to expand the Catholic presence.

At the end of the year 1840, Maigret jotted down this balance sheet: Vicariate of Oceania: Catholics: 3,000; Heretics: 30,000 and Unbelievers: 100,000. (Charlot)

Maigret oversaw the construction of what would become his most lasting legacy, the Cathedral of Our Lady of Peace, still standing and in use in downtown Honolulu. Maigret was officially ordained as a Bishop on November 28, 1847.

Maigret divided Oʻahu into missionary districts. Shortly after, the Windward coast of Oʻahu was dotted with chapels. The Sacred Hearts Father’s College of Ahuimanu was founded by the Catholic mission on the Windward side of Oʻahu in 1846.

“Outside the city, at Ahuimanu, Maigret has now a country retreat that he refers to by the Hawaiian word māla. It is a combination garden, orchard and kitchen garden.”

“The venerable bishop has built his own vineyard and planted his own orchard … His retreat in the mountain, his ‘garden in the air’ as he terms it, is a pleasant and profitable sight … with a small stone-walled cottage about fifteen feet by ten. When the pressure of events allows it, Maigret takes refuge there.” (Charlot)

“The situation of Ahuimanu is very fine. It is in a basin formed by volcanic action. The sea is in the foreground; and its background is a lofty mountain ridge, eight hundred feet high, which is a very wall, whose coping stones are ever in the clouds, and whose foot is buttressed by outreaching spurs, like the everlasting ramparts made by the hand of God.”

“The men of faith who claim that their church is founded on a Rock, have founded this establishment within a ‘munition of rocks,’ from whose fissures there gush forth sweet cool streams in refreshing bounty flowing like waters of life over a hungry land.”

“This ample irrigation feeds redundant taro patches, well burthened banana groves, well loaded peach orchards, producing the most delicious fruit we have eaten in those isles; also groves of mangoes, chirimoyas, rose apples, Tahitian wi, and other choice fruits of tropic lands.” (Nuhou, 7/15/1873)

One of its students was Jozef de Veuster; he was born in Tremeloo, Belgium, in 1840. Like his older brother Pamphile, Jozef studied to be a Catholic priest in the Congregation of the Sacred Hearts.

Jozef arrived in Hawaiʻi on March 9, 1864, at the time a 24-year-old choirboy. Determined to become a priest, he had the remainder of the schooling at the College of Ahuimanu.

Bishop Maigret ordained Jozef as Father Damien at the Cathedral of Our Lady of Peace, on May 21, 1864. “Here I am a priest, dear parents, here I am a missionary in a corrupt, heretical, idolatrous country. How great my obligations are! How great my apostolic zeal must be!” (Damien to parents; Daws)

Early in June, 1864, Maigret appointed Damien to Puna on the east coast of the island of Hawai‘i; another new missionary, Clement Evrard, was appointed to Kohala-Hāmākua.

Damien learned the Hawaiian language (he had just previously learned English during his long journey to Hawai‘i). His Hawaiian was far from perfect, but he could manage to get by with it. Damien’s name became ‘Kamiano.’

Like most Catholic missionaries of that time, he saw his mission in intense competition with that of the Protestant ‘heretics,’ who did not kneel while praying and who distributed the local kalo (taro,) instead of bread for communion and even water instead of wine. (de Volder)

Shortly after arriving in Puna, in a letter to Pamphile, Damien wrote, “I regret not being a poet or a good writer so as to describe our new country to you.” Although he had not yet seen the active Kilauea volcano erupting, he added, “from what the other Fathers say it seems there is nothing like it in the world to give a correct idea of Hell.” (Daws)

A few months in Puna taught Damien at first-hand what he had heard in advance from the Maui missionaries: that life in the field was nothing like life as a novice in the religious order in Europe.

“Instead of a tranquil and withdrawn life, it is a question of getting used to traveling by land and sea, on horseback and on foot; instead of strictly observing silence, it is necessary to learn to speak several languages with all kinds of people …”

“… instead of being directed you have to direct others; and the hardest of all is to preserve, in the middle of a thousand miseries and vexations, the spirit of meditation and prayer.” (Damien in letter to father-general of the Sacred Hearts, 1862; Daws)

Father Clement Evard, his closest but distant neighbor, had an even more formidable area to cover: the double district of Kohala-Hāmākua, about a quarter of the Island. He was not as strong as Damien.

Damien carried his church on his back (a portable alter which he set up with four sticks pounded into the ground and a board balances on top with a cover cloth.)

His life was simple – with the help of the faithful, Damien began to do some small farming (keeping sheep pigs and chickens; bees for honey and wax for candle making; etc). “The calabash of poi is always full; there is also meat; water in quantity, coffee and bread sometimes, wine and beer never.” (Daws)

Eight months after they arrived in their respective districts, Damien and Clement discussed exchanging posts; in early 1865, Damien left Puna for Kohala-Hāmākua.

In 1873, Maigret assigned him to Molokai. Damien spent the rest of his life in Hawaiʻi. In 2009, Damien was canonized by Pope Benedict XVI.

The College of Ahuimanu changed locations and also changed its name a couple of times. In 1881, it was renamed “College of St. Louis” in honor of Bishop Maigret’s patron Saint, Louis IX. It was the forerunner for Chaminade College and St Louis High School.