Peter T Young

November 24, 2017 by Peter T Young Leave a Comment

Kino Lau

“Native species were not treated as just biological elements, but recognized as kino lau”. (Sam Gon; Kumupaʻa; 199)

According to the theory underlying Hawaiian natural philosophy, all natural phenomena, objects and creatures, were bodily forms assumed by nature gods or nature spirits.

Rain clouds, hogs, gourds, and sweet potatoes were ‘bodies’ of the god Lono. Taro, sugar cane, and bamboo were bodies of the god Kane.

Bananas, squid, and some other forms of marine life were bodies of Kanaloa. The coconut, breadfruit, and various forest trees were bodies of Ku. (Handy & Handy with Pukui)

Kino lau are the multiple manifestations of akua, Hawaiian ancestors. Protocol, conducting oneself in an appropriate manner, was a part of everyday life. Permission was asked of plants (kino lau) and of the associated akua to utilize resources.

“While there is no record of Hawaiians planting native trees for the purpose of forest reforestation or restoration of native vegetation, protocol has been recorded that indicates that native trees such as koa, ʻōhiʻa and lama were not casually handled.”

“Depending on the purpose of handling, protocol specific to major appropriate gods would be practiced (i.e., to Kū for ʻōhiʻa, to Lea for canoe trees, to Laka for lama dedicated to the kuahu (altar of the hula hālau (hula school.)” (Sam Gon; Kumupaʻa)

Pukui and Elbert described kino lau as “the many forms [that might be] taken by a supernatural body.” It is derived from the words kino, meaning “form or embodiment,” and lau, meaning “many.”

Some believe that virtually every plant species known to the Hawaiians was considered kino lau of some spirit or deity. This concept helped to link the Hawaiian people to their gods.

Lau-ka-‘ie‘ie has been described as a “beautiful demigoddess who was transformed into an ‘ie‘ie vine.” The palai fern was a kino lau of Hi‘iaka, a sister of Pele. (Anderson-Fung & Maly)

The ki, or ti plant, was “not regarded as the kinolau of any forest god,” and yet its leaves were considered essential for decorating the altar of Laka in the hālau hula (dancers’ house).

Kino lau could also be worn.

Wearing a lei made of materials from a kino lau would allow Hawaiians to touch their gods in a literal sense, and be touched by them, since the plants were bodily forms of the akua.

Sometimes, Hawaiians wore lei to show the akua their appreciation for the beauty of the plants that were their kinolau. Other times, these lei were worn in hopes of being enlightened or inspired by the deity.

Kinolau were also placed on kuahu of a hālau hula and is meant to honor the gods and goddesses of the hula and to inspire the haumāna (students) as they learned their art. (Anderson-Fung & Maly)

Laka is known for creating hula. With hula, a form of storytelling, Laka gave the Hawaiian people a way to record their history and pass it on to future generations. A hula dancer looks to Laka for inspiration before a performance.

The dancer is the body; that which is moved, Laka the inspiration; that which causes movement. The dancer and Laka become one in the dance. The dancer will adorn themselves in the kinolau of Laka which include ʻōhiʻa lehua,‘ie ‘ie, hala pepe, maile, palapalai and other native ferns. (VAC)

Kūpuna note that chants used in obtaining these offerings were so strong that the plants never wilted on the kuahu but remained green and fragrant.

If any of the students broke one of the many strict rules of the hālau while in training, the plants would wilt, to show their disapproval.

This example demonstrates that these kinolau (body form) offerings were not just decorative symbols but were powerful entities that were not to be taken lightly or treated with disrespect. (Anderson-Fung & Maly)

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Ohia_Lehua

November 23, 2017 by Peter T Young 1 Comment

Happy Thanksgiving!

Na-Huihui-O-Makaliʻi, “Cluster of Little Eyes” (Makaliʻi) (a faint group of blue-white stars) marks the shoulder of the Taurus (Bull) constellation. Though small and dipper-shaped, it is not the Little Dipper.

Traditionally, the rising of Makaliʻi at sunset following the new moon (about the middle of October) marked the beginning of a four-month Makahiki season in ancient Hawaiʻi (a sign of the change of the season to winter.)

In Hawaiʻi, the Makahiki is a form of the “first fruits” festivals following the harvest season common to many cultures throughout the world. It is similar in timing and purpose to Thanksgiving, Oktoberfest and other harvest celebrations.

Something similar was observed throughout Polynesia, but it was in pre-contact Hawaiʻi that the festival reached its greatest elaboration. As the year’s harvest was gathered, tributes in the form of goods and produce were given to the chiefs from November through December.

Various rites of purification and celebration in December and January closed the observance of the Makahiki season. During the special holiday the success of the harvest was commemorated with prayers of praise made to the Creator, ancestral guardians, caretakers of the elements and various deities – particularly Lono.

Makaliʻi is also known as the Pleiades; its common name is the Seven Sisters.

As the year’s harvest was gathered, tributes in the form of goods and produce were given to the chiefs from November through December.

No one knows when the first western Thanksgiving feast was held in Hawaiʻi, but from all apparent possibilities, the first recorded one took place in Honolulu and was held among the families of the American missionaries from New England.

According to the reported entry in Lowell Smith’s journal on December 6, 1838: “This day has been observed by us missionaries and people of Honolulu as a day of Thanksgiving and praise to Almighty God. Something new for this nation.”

“The people turned out pretty well and they dined in small groups and in a few instances in large groups. We missionaries all dined at Dr. Judd’s and supped at Brother Bingham’s. … An interesting day; seemed like old times – Thanksgiving in the United States.”

The first Thanksgiving Proclamation in Hawaiʻi appears to have been issued on November 23, 1849, and set the 31st day of December as a date of Thanksgiving. This appeared in ‘The Friend’ on December 1, 1849.

The following, under the signature of King Kamehameha III, named the 31st of December as a day of public thanks. The Thanksgiving Proclamation of 1849 read, in part:

“In accordance with the laws of this Kingdom, and the excellent usage of Christian Nations, it has pleased his Majesty, in council, to appoint the Thirty-first day of December, next, as a day of public thanksgiving to God, for His unnumbered mercies and blessings to this nation; and …”

“… people of every class are respectfully requested to assemble in their several houses of worship on that day, to render united praise to the Father of nations, and to implore His favor in time to come, upon all who dwell upon these shores, as individuals, as families, and as a nation.” (Signed at the Palace. Honolulu, November, 23, 1849.)

“It will be seen by Royal Proclamation that Monday, the 31st of December has been appointed by His Majesty in Council as a day of Thanksgiving. We are glad to see this time-honored custom introduced into this Kingdom.”

The celebratory day of Thanksgiving changed over time. On December 26, 1941 President Roosevelt signed into law a bill making the date of Thanksgiving a matter of federal law, fixing the day as the fourth Thursday of November.

Happy Thanksgiving!!!

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Makalii-Pleiades

November 22, 2017 by Peter T Young Leave a Comment

Kamakau’s Account of Early Literacy

“Education made rapid progress. Immediately after his arrival Mr. Bingham gathered some of the young people into a school. Kaomi Moe, Kapi’o Moe, Ka-uhi-kua, Wahine-ali’i, H ulu-moi, Oliver ‘Abpa, and Maiao were some of the pupils.”

“At the end of a year he held an exhibition at which great progress was shown. Mr. and Mrs. Thurston and many of the other missionaries taught pupils; another foreigner taught the chiefs at Kailua.”

“Liholiho sent his wives and the young chiefs to school. In April or May, 1821, the king and the chiefs gathered in Honolulu and settled teachers to assist Mr. Bingham.”

“Kahuhu, John ‘I’i, Ha’alilio, Prince Kau·i·ke·aouli, were among those who learned English.”

“In April, 1823, there arrived assistants to the first missionaries, and a start was at once made upon adapting Hawaiian speech sounds to the English alphabet …”

“As soon as the chiefs saw what a good thing it was to know how to read and write, each chief took teachers into his home to teach the chiefs of his household.”

“Ka‘ahumanu took Naomi Moe to her home, and when all her household had her learned to read and write, she sent some of them to other islands to teach, and all the other chiefs sent teachers to their lands in other districts to teach the people to read and write.”

“Before the end of the year the old people over eighty and ninety years old were reading the Bible. Ke-kupu-ohi, Ka-‘ele-o-Waipi‘o, Kamakau, and their families all learned to read and write; the household of Hoa-pili used to read the Bible on the Sabbath day.”

“his was why education spread so rapidly. When the missionaries began to settle in the outer districts they found that the people already knew how to read.”

“Reading aloud in unison was the method used.”

“The missionaries were all eager in their work, and the pupils absorbed their spirit. The quickest pupils were advanced, and this made the pupils ambitious to be at the head.”

“The teachers made great strides in their methods of teaching, not only in reading but also in writing. All followed the same method and drilled good behavior into the pupils.”

“They were taught to bow to men and boys when they met and to bend the knee slightly as they bowed to women and young ladies.”

“These things were impressed upon the minds of all.”

“The old Hawaiian ways of salutation were touching noses, bowing the head, greeting with the mouth, weeping, rolling on the ground, or kneeling as a sign of submission.”

“These were the forms taught by early Hawaiian parents. There were other forms required in the households of chiefs, but the country people expressed their affection in these ways.”

“Even when in modern times the old ways have been discountenanced the country people still keep up the ways of their ancestors.”

“The translation of the Bible was a great help in educating the people.”

“It was ten years or more before even portions of the Bible were translated, but after that small portions put into Hawaiian, for instance Matthew, chapters 5 to 7, the first part of Luke, and the first part of the Psalms. The books of Matthew, Mark, and John, as well as other portions translated by the missionaries, Mr. Loomis had printed in America.”

“Thus portions of the Bible were given to the Hawaiians. The chiefesses became more proficient in writing than others because they wrote all the Scripture verses translated by the teachers and used as texts for sermons and in other connections.” (Kamakau, Ruling Chiefs, p 248-249)

Samuel Manaiakalani Kamakau was born on October 29, 1815 at Manua‘ula, Kamananui in Waialua. O‘ahu. At age 17 Kamakau sought Western learning and went to study at the missionary high school at Lāhainaluna. Shorty thereafter he became a teacher’s helper.

At age 26, he began to write articles about Hawaiian culture and history, interviewing kūpuna who were knowledgeable and willing to share their wisdom with him.

As is still common today, kūpuna of Kamakau’s time did not reveal their knowledge to just anyone, especially the Mo‘olelo of the Ali‘i Nui. The kūpuna obviously trusted Kamakau to entrust him with their secrets, probably because he was of some ali‘i lineage. (LK Kame‘eleihiwa; Ruling Chiefs, P v-vi.)

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November 21, 2017 by Peter T Young Leave a Comment

Kaiwiki Milling Company

“Hilo district is to have an Independent sugar mill. Capital sufficient to establish a company, which is to be known as the Kaiwiki Milling Company, has already been paid in, and the promoters expect to begin operations in March, 1916. The 150 stockholders holders are all Portuguese.”

“More than 500 acres of cane are now being cultivated by Hilo ranchers for the first crop. The factory is to be located on the old Correa property in Kaiwiki, several miles from the town. The corporation will not cultivate any cane of its own at the present time.”

“The mill will be able to produce 12 tons of sugar daily and will cost, with complete equipment, $50,000. The Honolulu Iron Works is to be the builder.” (Star-Bulletin, August 4, 1915)

“Work on the erection of the sugar mill now being constructed by the Kaiwiki Milling Company, just adjacent to Hilo, is proceeding apace and within another six weeks the mill should be grinding cane.”

“This is the mill which is being built by the home-steaders, who have heretofore sent their cane to the Hilo Sugar Company’s plant, and the progress which has been made is considered very satisfactory considering the weather conditions which have prevailed.”

“Almost all of the foundations are now in; the two boilers are installed and a great deal of the milling equipment is up at the mill site. This site is approximately one thousand feet above sea level and considerable difficulty is experienced in hauling the material up, everything having to be brought up in an auto truck and placed into position by manual labor.”

“For the past five months the erection of the mill has been slowly progressing, but better progress is now being made. The mill is situated close to the head of the spring which supplies the surrounding land with water and in this respect there should be nothing wanting in future, as there is a plentiful supply of water at all times.”

“When the mill is operating, which is expected to be by the end of June, it is hoped to crush approximately one hundred and fifteen tons of cane per day of twelve hours.”

“For the season it is expected to derive between three hundred and fifty and four hundred tons of sugar, which, at the present price of sugar, will go a long way towards recompensing the homesteaders for the amount expended in the erection of the mill.”

“Peter Silva, president of the Kaiwiki Milling Company, is in personal charge of the erection of the mill.” (Planter and Sugar Manufacturer, June 17, 1916)

However, the opening of the mill ended is disaster … “This company had erected a mill … for the purpose of manufacturing sugar from cane to be grown by the homesteaders and independent land-holders in the vicinity of the mill.”

“The mill had just been completed, and … the mill machinery was to be started up for the first time and it was decided by the manager, after consultation with several of the directors of the company, who approved of the plan, that this occasion, which was of great interest to the company as well as to the community, should be duly celebrated.”

“On the day mentioned the mill machinery was started in operation, a bottle of champagne was broken over the rollers, speeches were made and a general feast was indulged in.” (Supreme Court)

“As so many Japanese were taking part in the celebration it was determined to have one part of the ceremonies devoted to them and for this purpose a small platform had been built upon the top of the mill tower … who would throw small ceremonial (rice) cakes to the crowd.”

“Before the eyes of two or three hundred men, women and children, four men tumbled from a lofty platform on the top of the tower of the Kaiwiki Sugar mill … falling forty or more feet to a shed roof and thence to the ground.”

“All four were rushed to the Hilo Hospital, where it was thought at first that two at least were fatally injured”. (Hawaiian Gazette, July 21, 1916)

Later, the future of the company looked promising, “According to the estimate of AM Cabrinha, president and manager of the Kaiwiki Milling Company, of Hawaii, this season crop of cane ground at the mill will amount to 1000 tons of raw sugar. … ‘The prospects of the company are very good.’” (Hawaiian Gazette, March 6, 1917)

Then, bad news, “A Kaiwiki Milling Company warehouse was destroyed by fire last night.” (Folks were on alert for arson.) (Star-Bulletin, March 20, 1917) Kaiwiki Milling eventually was absorbed into Hilo Sugar, then Mauna Kea Sugar/Hilo Coast Processing.

Kaiwiki Milling Company should not be confused with Kaiwiki Sugar Company; the latter started in the 1860s and later became O‘okala Sugar (1869,) then owned by the Hitchcock brothers (1875.)

The latter declared bankruptcy in 1909 and the plantation was bought out by Theo H Davies & Co (and renamed Kaiwiki Sugar Company,) then it merged with Laupāhoehoe Sugar Co. in 1957 and then ended up as part of Hāmākua Sugar. (HSPA)

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November 20, 2017 by Peter T Young 3 Comments

Kaisera

Caesar (Kaisera) Kaluaiku Kahanupauokalani Kamakaehukai Keolaokalani Kapaʻakea “was born in Hāmākua, Maui, in the year 1817 (many say 1815)…”

“He was not generally considered of the highest ali‘i rank, but of the same grade as Namakeha and some others. When quite young, he married a chiefess of Hawaii, Keohokālole”.

“For many years Mr Kapa‘akea was a Privy Councilor and member of the House of Nobles, in both which bodies he was noted for his independent spirit, whenever his own rights and privileges or those of the people were assailed.” (Pacific Commercial Advertiser, November 17, 1866)

His father was High Chief Kamanawa II and mother was Kamokuiki. He was a great grandson of Kame‘eiamoku (one of the Four Kona Uncles (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku and Kamanawa) and royal twins (Kameʻeiamoku and Kamanawa) on the Coat of Arms of Hawaii).

Kapa‘akea’s Christian name was spelled several different ways, such as “Caesar” in the state archives, or “Kaisera” in the style of the Hawaiian language.

In 1835, he married the High Chiefess Analea (Ane, Annie) Keohokālole; she was of a higher rank than he. They were cousins and their union was considered sacred because of their close blood relationship.

Keohokalole was born at Kailua-Kona, Hawaii in 1816. She was daughter of the Chiefess Kamaeokalani and the High Chief ʻAikanaka.

Through her father she was descended from Kame‘eiamoku and Keaweaheulu (of the Four Kona Uncles) that supported Kamehameha I. Her first marriage was to John Adams Kuakini; they had no children. (Kravitz)

Kapa‘akea and Keohokālole had over 10 children although several died young.

Kapa‘akea was the patriarch of the Kalākaua dynasty. He was father of future King David Kalākaua, future Queen Liliʻuokalani.

Other children were James Kaliokalani, Anna Kaʻiulani, Kaiminaauao, Likelike and Leleiohoku. Each of his children were hānai or adopted by different noble families.

Kalākaua was given to the Chiefess Haʻaheo. Liliʻuokalani was given to Abner Paki and Laura Konia. Kaliokalani was given to his maternal grandfather Aikanaka.

Leleiohoku was given to the Princess Ruth Keelikolani. Kaʻiulani was given to the Princess Kekauonohi. Kaiminiaauao was given to Kamehameha III and Queen Kalama. Likelike was given to family in Kona. (Kravitz)

Kapa‘akea served in the House of Nobles from April 4, 1845 to his death and Privy Council from 1846. He served Kamehameha III, Kamehameha IV and Kamehameha V. (Kravitz) He died November 13, 1866 and was buried in a tomb at Kawaiaha‘o Cemetery.

His remains, and that of his wife, Ane Keohokālole, were transferred to Mauna Ala on November 30, 1875. “The transfer was made under military escort, with torches, between the hours of eight and nine pm.” (Hawaiian Gazette, December 1, 1875)

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