Peter T Young

July 29, 2017 by Peter T Young 3 Comments

Ali‘i Letters – Ka‘ahumanu to Kamāmalu (1822)

“We want literacy, it may make us wise.”

Hawaiian Mission Houses Historic Site and Archives (Mission Houses) collaborated with Awaiaulu Foundation to digitize, transcribe, translate and annotate over 200-letters written by 33-Chiefs.

The letters, written between 1823 and 1887, are assembled from three different collections: the ABCFM Collection held by Harvard’s Houghton Library, the HEA Collection of the Hawaii Conference-United Church of Christ and the Hawaiian Mission Children’s Society.

These letters provide insight into what the Ali‘i (Chiefs) were doing and thinking at the time, as well as demonstrate the close working relationship and collaboration between the aliʻi and the missionaries.

In this letter, sent in late-July 1822, Kaʻahumanu writes to Kamehamalu (Kamāmalu) to introduce Kaumualiʻi as her new husband, encourage more letter writing and send a gift of goby fish.

Kamehamalu, also known as Kamāmalu and Kamehamehamalu, was the primary wife of Liholiho, Kamehameha II. The favorite wife of Kamehameha I, Kaʻahumanu was the first Kuhina Nui, or regent, from 1819-1832.

While this letter predates her commitment to Christianity, she did become a convert and a strong advocate for the Protestant religion.

“Waimea, Mahoehope 32, 1822”

“Greetings to you, Kamehamalu,”

“Here is a letter from your aunt and your uncle, from your new uncle, my new husband.”

“Love to you, to my son and to all of my daughters. The two of us have had no illness, but are in good health. Uheke gives his/her regards to all of you. There are three of us, but there was one letter and no more.”

“Here is my word to you, there you are among the longnecks, so send letters here. There are many people, but few letters. I want [you] to send eight hundred Hawaiian letters.”

“We want literacy, it may make us wise.”

“Give our affection to Mr. and Mrs. Bingham and all the longnecks. Here is my gift to you, some bundles of goby fish.”

“Me, your aunt, Kaahumanu Kaumualii”

Here’s a link to the original letter, its transcription, translation and annotation:
https://hmha.missionhouses.org/files/original/2f3417658026fcd6af51a69dc5330273.pdf

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) They arrived in the Islands and anchored at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “stations” for the regional church and school centers across the Hawaiian Islands.

Hawaiian Mission Houses’ Strategic Plan themes note that the collaboration between Native Hawaiians and American Protestant missionaries resulted in

The introduction of Christianity;
The development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
The promulgation of the concept of constitutional government;
The combination of Hawaiian with Western medicine, and
The evolution of a new and distinctive musical tradition (with harmony and choral singing).

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July 28, 2017 by Peter T Young Leave a Comment

Lo‘alo‘a Heiau

The Hawaiians called it Nāholokū, ‘The Cloak.’ It was a great fan of young lava with high nutrient content, combined with ideal climate conditions that provided the environmental potential for intensive agricultural production. Folks today refer to it a Kaupō Gap.

“Kaupō has been famous for its sweet potatoes, both in ancient times and in recent years. Sweet potatoes can be cultivated from sea level up to about 2,000 feet in the rich pulverized lava of this district. This old culture is unfortunately vanishing here, due to a combination of economic and climatic circumstances.”

“(T)he sweet potato was the staple food for a considerable population, supplemented with dry taro from the low forest zones. This is the greatest continuous dry planting area in the Hawaiian Islands. … (likewise) ‘formerly great quantities of dry taro were planted in the lower forest belt from one end of the district to the other”. (Handy)

Like other areas, two heiau at Kaupō stand out for their massive size and labor invested in their construction, Lo‘alo‘a and Kou. Lo‘alo‘a Heiau seems to have been situated on the edge of a dense part of the field system and overlooks Manawainui Stream.

Lo‘alo‘a Heiau is one of the largest on Maui and indeed in the entire archipelago and is associated in Hawaiian traditions with King Kekaulike, who ruled Maui in the 1700s.

Dating suggests that the earliest stages of construction date to 1440–1660. Lo‘alo‘a, like many large structures, has a complex construction sequence, and Kekaulike would have rebuilt and rededicated a previously existing structure in the early 1700s.

It was during the subsequent reign of Kekaulike’s son, Kahekili, that vast changes occurred in Maui society and social organizational changes were instituted. Through inter-island conquest, the marriage of his brother to the Queen of Kauai, and appointment of his son to alternately govern Maui, Lanai, Kahoolawe and Oahu during his periodic absences.

By 1783, Kahekili dominated all the Hawaiian Islands except for Hawai‘i, a position he was to hold for nearly a decade until Kamehameha I conquered Maui. In about 1800-1801, Kamehameha I, who was en route to conquer Kauai, rededicated Loaloa. Following Kamehameha I’s conquest of the islands in the early historic period, the power of the Maui kings and centers such as Kaupo declined. (NPS)

It is believed that Kaupō with its field system at one time played an important role in the emerging Maui population, particularly in the final century prior to European contact, when it became the seat of the paramount Kekaulike.

Given Lo‘alo‘a’s location at the eastern edge of a vast dryland field season, this orientation is especially poignant, signifying the close association between the king, Lono, and the sweet potato fields that supported this staple-financed society.

The enormous capacity of these field systems enabled the rise of a population center; Lo‘alo‘a and Kou heiau on either side of the Kaupō fields illustrate the inseparable links between agriculture and the religious traditions of ancient Hawai‘i. (Kirch)

The first written description of the region was made by La Pérouse in 1786 while sailing along the southeast coast of Maui in search of a place to drop anchor:

“I coasted along its shore at a distance of a league (three miles) …. The aspect of the island of Mowee was delightful. We beheld water falling in cascades from the mountains, and running in streams to the sea, after having watered the habitations of the natives …”

“… which are so numerous that a space of three or four leagues (9 – 12 miles, about the distance from Hāna to Kaupō) may be taken for a single village.” (La Pérouse, 1786; Bushnell)

“But all the huts are on the seacoast, and the mountains are so near, that the habitable part of the island appeared to be less than half a league in depth. The trees which crowned the mountains, and the verdure of the banana plants that surrounded the habitations, produced inexpressible charms to our senses…”

“… but the sea beat upon the coast with the utmost violence, and kept us in the situation of Tantalus, desiring and devouring with our eyes what it was impossible for us to attain … After passing Kaupō no more waterfalls are seen, and villages are fewer.” (La Pérouse, 1786; Bushnell)

Lo’alo’a Heiau is three-tiered rectangular heiau, the structure is basically a raised platform, probably originally walled, built up around a small hill or large rock outcrop.

Two major divisions are clear, an eastern and a western, separated by a transverse stone wall. The overall dimensions are about 115 feet by 500 feet (57,500 square feet.)

The eastern portion of the structure, built up to a height of nearly 20 feet in some places, measuring approximately 115 by 220 feet, probably was the scene of the heiau functions.

Lo‘alo‘a Heiau was for several centuries the center and prime site of a culture complex around Kaupō that included multiple village sites and other heiau. The earliest dates for the settlement of the Kaupō District are unknown, however, from at least the 1400s the area fell under the Hana kings until the East and West Maui Kingdoms were unified in the 16th century. (NPS)

Building a structure the size of Lo‘alo‘a would have required an inconceivably large workforce if constructed in one stage. State level heiau such as Lo‘alo‘a had become the focus of a complex and tightly interwoven set of social, economic, political and religious functions that guided ancient Hawaiian life.

In general, religious practices were divided between the sexes as well as along socio-political lines. Men of high rank, the ali‘i, worshipped the four major gods in public or temple ceremonies: Lono (peace, agriculture, fertility, etc.), Kane and Kanaloa (healing and general well-being), and Ku (war.)

Only the ali’i class was responsible for national or state religious observations for the well-being of the entire population. The common man worshipped individual family gods in a private family temple as well as observances of the four major gods at the direction of the high priests.

Women, because they were considered periodically unclean, were not allowed to participate in temple ceremonies. They also worshipped their own distinct and separate gods.

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Loaloa Heiau-(Kirch)

Loaloa Heiau-(NPS)-1985

Loaloa Heiau

July 27, 2017 by Peter T Young Leave a Comment

Kou and Kuloloia

Early on, Waikiki was the Royal Center; Royal Centers were where the aliʻi resided. Aliʻi often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

Waikiki had better surfing, greater proximity to the ocean for deep sea fishing, inland pools suitable for fishponds, a smooth, sandy plain for houses, and many channels through the reef leading to sandy shores, so convenient for beaching canoes.

At Honolulu, for canoe landings, Honolulu Harbor was limited; according Levi Chamberlain in the first half of the nineteenth century, the area in what is now Pier 12 “was the only place where the natives could bring in their canoes.” (Stokes)

But the Western sailing ships that started calling at Hawai‘i had too deep of drafts to maneuver into Waikiki. In 1794, Honolulu Harbor, also known as Kuloloia, was entered by the first foreigner, Captain William Brown of the British schooner Jackal, accompanied by Captain Gordon in the sloop tender Prince Lee Boo.

They called the harbor “Fair Haven” which may be a rough translation of the Hawaiian name Honolulu (it was also sometimes called Brown’s Harbor.)

In 1809, Kamehameha I, who had been living at Waikiki, moved his Royal Residence to Pākākā at Honolulu Harbor. (Today, the site is generally at the open space now called Walker Park at the corner of Queen and Fort streets (ʻEwa side of the former Amfac Center, now the Topa Financial Plaza, near the fountain.))

A large yam field (what is now much of the core of downtown Honolulu – what is now bounded by King, Nuʻuanu, Beretania and Alakea Streets) was planted to provide visiting ships with an easily-stored food supply for their voyages (supplying ships with food and water was a growing part of the Islands’ economy.)

John Whitman noted in his journal (1813-1815,) “… Honoruru is the most fertile district on the Island. It extends about two miles from the Harbour where it is divided into two valleys by a ridge of high land. The district is highly cultivated and abounds in all the productions of these Islands.”

“The village consists of a number of huts of different sizes scattered along the front of the Harbour without regularity and the natives have lost much of the generous hospitality and simplicity that characterize those situated more remotely from this busy scene.”

Whitman goes on to note, “… everything necessary for the subsistence and comfort of man is found in the (Nuʻuanu) valley, watered by a rivulet it produces the best taro in great abundance, the ridge dividing the taro patches are covered with sugar cane.”

“The high ground yields sweet potatoes and yams and all the other productions of the Island are found in the various situations and soils adapted to their nature.”

“One of the finest ‘Ulu-maika’ places on the islands was the one belonging to Kou (what is now downtown Honolulu.) This was a hard, smooth track about twelve feet wide extending from the corner on Merchant and Fort Streets … along the sea ward side of Merchant Street to the place beyond Nuʻuanu Avenue … Kamehameha I is recorded as having used this maika track.” (Westervelt)

In 1815, Kamehameha I granted Russian representatives permission to build a storehouse near Honolulu Harbor. But, instead, directed by the German adventurer Georg Schaffer (1779-1836,) they began building a fort and raised the Russian flag.

When Kamehameha discovered the Russians were building a fort he sent several chiefs (including Kalanimōku and John Young (his advisor,)) to remove the Russians from Oʻahu by force, if necessary.

The partially built blockhouse at Honolulu was finished by Hawaiians under the direction of John Young, and mounted guns protected the fort. Its original purpose was to protect Honolulu by keeping enemy or otherwise undesirable ships out. But, it was also used to keep things in (it also served as a prison.)

By 1830, the fort had 40 guns of various calibers (6, 8, 12 and probably a few 32 pounders) mounted on the parapets. Fort Kekuanohu literally means ‘the back of the scorpion fish,’ as in ‘thorny back,’ because of the rising guns on the walls. In 1838 there were 52 guns reported.

Fort Street is named after this fort; it is one of the oldest streets in Honolulu. Today, the site of the old fort is the open space called Walker Park, a small park at the corner of Queen and Fort streets (also fronting Ala Moana/Nimitz.)

Tradewinds blow from the Northeast; the channel into Honolulu Harbor has a northeasterly alignment. Early ships calling to Honolulu were powered only by sails. The entrance to the harbor was narrow and lined on either side with reefs. Ships don’t sail into the wind. Given all of this, Honolulu Harbor was difficult to enter.

In the late-18th and early 19th centuries most vessels sailing through the North Pacific stopped for supplies at the Hawaiian Islands. Boats either anchored off-shore, or they were pulled, towed or tracked into the harbor (this was done with canoes; or, it meant men and/or oxen pulled them in.)

The harbor’s narrow entrance and channel were always a problem for vessels entering. The small inter-island schooners could negotiate it without help, but the larger foreign vessels were towed in – first by their own boats and later by double-canoes.

This might take eight double canoes with 16-20 men each, working in the pre-dawn calm when winds and currents were slow. Otherwise you had to contend with tradewinds blowing out of the harbor.

In 1816, Richards Street alignment was the straight path and served as the inland tow-path for Governor Kekūanāo‘a’s ox-team as it drew the larger vessels up the narrow channel into the harbor.

The ox team waited on the eastern point of the harbor entrance until connected by a towline with the vessel anchored in the deep water outside. The towline necessarily was very long because the shoal water extended outward for quite a distance.

When all was ready, the team walked along the channel reef but, as such towing must be in straight line, on reaching the beach the cattle could only proceed straight inland until the long towline had drawn the vessel right into the basin. (Clark)

A few years after, in 1825, the first pier in the harbor was improvised by sinking a ship’s hull near the present Pier 12 site. As Honolulu developed and grew, lots of changes happened, including along its waterfront. What is now known as Queen Street used to be the water’s edge.

The first efforts to deepen Honolulu Harbor were made in the 1840s. The idea to use the dredged material, composed of sand and crushed coral, to fill in low-lying lands was quickly adopted.

In 1845, Commander Charles Wilkes criticized the city of Honolulu by saying: “The streets, if so they may be called, have no regularity as to width, and are ankle‐deep in light dust and sand … and in some places, offensive sink‐holes strike the senses, in which are seen wallowing some old and corpulent hogs.”

“The boundaries of the old town may be said to have been, on the makai side, the waters of the harbor; on the mauka side, Beretania street; on the Waikiki side, the barren and dusty plain, and on the Ewa side, the Nuʻuanu stream. There were few, if any, residences other than the straw houses of the natives mauka of Beretania street.”

It wasn’t until 1850 that streets received official names. On August 30, 1850, the Privy Council first officially named Honolulu’s streets; there were 35‐streets that received official names that day (29 were in Downtown Honolulu, the others nearby.)

At the time, the water’s edge was in the vicinity of what we now call Queen Street. Back in those days, that road was generally called ‘Makai,’ ‘Water’ or Ali‘i Wahine.’ (Gilman)

‘Broadway’ was the main street (we now call it King Street;) it was the widest and longest ‐ about 2‐3 miles long from the river (Nuʻuanu River on the west) out to the “plains” (toward Mānoa.) (It was also referred to as ‘Ali‘i and ‘Chapel,’ ‘Halepule,’ ‘Church’ (due to Kawaiahaʻo fronting it.)

To date, 17 of those original names have survived the passage of time: Queen, Richards, School, Smith, Victoria, Young, Mauna Kea, Merchant, Mission, Nuʻuanu, Punchbowl, Beretania, Fort, Hotel, Kīnaʻu, King and Marin. (Gilman)

Some of the earlier-named streets that are no longer in use include, Garden, Crooked Lane, Printers Lane, French Place, Palace, Stone House, Eden House and Kaʻahumanu.

In 1854 the first steam tug was used to pull sail-powered ships into dock against the prevailing tradewinds. Captain Jacob Brown was captain of the towing tug “Pele.” The “Pele” was the first steam tug used in Hawaiʻi (screw tug with thirty-horse power.)

in 1857, the fort was dismantled; its massive 12-foot walls were torn apart and used to fill the harbor to accommodate an expanding downtown.

To replace the prison that was once in the fort, in 1856-57 a new prison was built at Iwilei. (It was where the Salvation Army building is on Nimitz – it’s the old Love’s Bakery building.) The new custom-house was completed in 1860. The water-works were much enlarged, and a system of pipes laid down in 1861.

Between 1857 and 1870, the coral block walls of the dismantled Fort edged and filled about 22-acres of reef and tideland, forming the “Esplanade” or “Ainahou,” between Fort and Merchant Streets (where Aloha Tower is now located.) At that time, the harbor was dredged to a depth from 20 to 25-feet took place.

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Honolulu Harbor-Ships pulled by canoes-Henry Walker-1843

Port_of_Honolulu-1816-1817

‘Port_of_Honolulu’_by_Louis_Choris-1816

Battle_of_Honolulu-Dolphin-(Massey)-1826

‘Honolulu_Beach’-would_later_become_the_area_from_Pier_5_to_Fort_Armstrong-Burgess-(SagaOfTheSandwichIslands)-mid-1850s

Honolulu_Harbor_(taken_from_prison_in_Iwilei)

Honolulu_Map-(1810)-over_GoogleEarth

Honolulu_Map-(1847)-over_GoogleEarth

July 25, 2017 by Peter T Young 6 Comments

It’s Not About Race

“When you talk about minorities in Hawaiʻi, you’re talking about everyone. Unlike in most states, no racial or ethnic group constitutes a majority in the Aloha State.” (Time)

In the dawn hours of January 18, 1778, on his third expedition, British explorer Captain James Cook on the HMS Resolution and Captain Charles Clerke of the HMS Discovery first sighted what Cook named the Sandwich Islands (that were later named the Hawaiian Islands.) Hawaiian lives changed with sudden and lasting impact, when western contact changed the course of history for Hawai‘i.

At the time of Cook’s arrival, the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

In 1782, Kamehameha started his conquest to rule the Islands. After conquering the Island of Hawaiʻi, he moved on to defeat the armies in Maui Nui and concluded his wars on Oʻahu at the Battle of Nuʻuanu in 1795. After failed attempts at conquering Kauaʻi, he negotiated peace with Kaumualiʻi and the Island chain was under his control (1810.)

Providing the Means, as well as Ways to this End, many foreigners (mostly white men) supported Kamehameha, including John Young, Isaac Davis, Don Francisco de Paula Marin, George Beckley and Alexander Adams (and others.)

In April of 1819, Spaniard Don Francisco de Paula Marin was summoned to the Big Island of Hawai‘i to assist Kamehameha, who had become ill. Although he had no formal medical training, Marin had some basic medical knowledge, but was not able to improve the condition of Kamehameha. On May 8, 1819, King Kamehameha I died.

Following the death of Kamehameha I, leadership was passed to his son, Liholiho, who would rule as Kamehameha II. Kaʻahumanu (Kamehameha I’s favorite wife) recruited Liholiho’s mother, Keōpūolani, to join her in convincing Liholiho to break the kapu system which had been the rigid code of Hawaiians for centuries.

“An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻAi Noa, or free eating.)” (Kamakau)

Kekuaokalani, Liholiho’s cousin, opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition. These included priests, some courtiers, and the traditional territorial chiefs of the middle rank. Kekuaokalani demanded that Liholiho withdraw his edict on abolition of the kapu system. (Daws)

Kamehameha II refused. After attempts to settle peacefully, “Friendly means have failed; it is for you to act now,” and Keōpūolani then ordered Kalanimōku to prepare for war on Kekuaokalani. Arms and ammunition were given out that evening to everyone who was trained in warfare, and feather capes and helmets distributed. (Kamakau)

In December 1819, just seven months after the death of Kamehameha I, the two powerful cousins engaged at the final Hawaiian battle of Kuamoʻo, on the jagged lava fields south of Keauhou Bay. Liholiho had more men, more weapons and more wealth to ensure his victory. He sent his prime minister, Kalanimōku, to defeat his stubborn cousin.

Kaʻahumanu would rule as an equal with Liholiho and created the office of Kuhina Nui (similar to premier, prime minister or regent.) Kaʻahumanu was, at one time, arguably, the most powerful figure in the Hawaiian Islands, and helped usher in a new era for the Hawaiian kingdom.

She ruled first with Kamehameha II until his departure for England in 1823 (where he died in 1824) and then as regent for Kauikeaouli (Kamehameha III). Kaʻahumanu assumed control of the business of government, including authority over land matters. Kaʻahumanu was such a powerful person and Kuhina Nui that subsequent female Kuhina Nui adopted her name, (Kaʻahumanu II, III & IV.)

Some have suggested it was the missionaries that ended the kapu that disrupted the social/political system in the Islands; that is not true – the missionaries had not even arrived in the Islands, yet. The kapu was abolished by Hawaiians and it affected only Hawaiians.

On April 4, 1820, the Pioneer Company of American Protestant missionaries arrived from the northeast US at Kailua-Kona (after the death of Kamehameha I and the abolition of the kapu by Liholiho, Kaʻahumanu and Keōpūolani.) There were seven American Caucasian couples sent by the ABCFM to convert the Hawaiians to Christianity.

Soon after the first anniversary of their landing at Honolulu on April 19, 1821, Kaʻahumanu, Kalanimōku and Kalākua visited the mission and gave them supplies. This visit became important because during it Kaʻahumanu made her first request for prayer and showed her first interest in the teachings of the missionaries. From that point on, Kaʻahumanu comes into more constant contact with the mission.

On February 11, 1824, Kaʻahumanu made one of her first public speeches on religious questions, giving “plain, serious, close and faithful advice.”

At a meeting of the chiefs and school teachers, Kaʻahumanu and Kalanimōku declared their determination to “adhere to the instructions of the missionaries, to attend to learning, observe the Sabbath, Worship God, and obey his law, and have all their people instructed.” The Hawaiian people followed their native leaders, accepting the missionaries as their new priestly class. (Schulz)

Ka‘ahumanu had requested baptism for Keōpūolani and Keʻeaumoku when they were dying, but she waited until April, 1824, before requesting the same for herself. “She was admitted to the church in 1825, and was baptized by the name of Elizabeth.” (Lucy Thurston)

“Her influence and authority had long been paramount and undisputed with the natives, and was now discreetly used for the benefit of the nation.”

“She visited the whole length and breadth of the Islands, to recommend to her people, attention to schools, and to the doctrines and duties of the word of God, and exerted all her influence to suppress vice, and restrain the evils which threatened the ruin of her nation.” (Lucy Thurston)

The arrival of the first company of American missionaries in Hawai¬ʻi marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing. Missionaries taught, but also taught the Hawaiians to be teachers.

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built 1,103 schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 52,882 students. (Laimana)

In 1839, King Kamehameha III called for the formation of the Chiefs’ Children’s School (Royal School.) The main goal of this school was to groom the next generation of the highest ranking Chiefs’ children and secure their positions for Hawaiʻi’s Kingdom.

The King asked white missionaries Amos Starr Cooke and Juliette Montague Cooke to teach the 16-royal children and run the school. The Hawai‘i sovereigns who reigned over the Hawaiian people from 1855 were educated in this school.

This included, Alexander Liholiho (King Kamehameha IV;) Emma Naʻea Rooke (Queen Emma;) Lot Kapuāiwa (King Kamehameha V;) William Lunalilo (King Lunalilo;) Bernice Pauahi (Princess Bernice Pauahi Bishop, founder of Kamehameha Schools;) David Kalākaua (King Kalākaua) and Lydia Liliʻu Kamakaʻeha (Queen Liliʻuokalani.)

Interestingly, these same early missionaries taught their lessons in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians.

Kamehameha III asked missionary William Richards (who had previously been asked to serve as Queen Keōpūolani’s religious teacher) to become an advisor to the King as instructor in law, political economy and the administration of affairs generally.

Betsey Stockton served with Richards at Lāhainā; she was an African American missionary who was part of the American mission, and the only single woman missionary to the Islands.

Richards gave classes to King Kamehameha III and his Chiefs on the Western ideas of rule of law and economics. His decision to assist the King ultimately resulted in his resignation from the mission, when the ABCFM board refused to allow him to belong to the mission while assisting the King.

“The Hawaiian people believed in William Richards, the foreigner who taught the king to change the government of the Hawaiian people to a constitutional monarchy and end that of a supreme ruler, and his views were adopted.” (Kamakau)

Of his own free will, King Kamehameha III granted the Constitution of 1840, as a benefit to his country and people, that established his Government upon a declared plan. (Rex v. Booth – Hanifin)

That constitution introduced the innovation of representatives chosen by the people (rather than, as previously, solely selected by the Aliʻi.) This gave the common people a share in the government’s actual political power for the first time. Hawaiʻi was not a race-based constitutional monarchy – Hawaiian citizens were from varying ethnicities.

Today, there remain ongoing claims and discussions about restoring the Hawaiian Government that was deposed on January 17, 1893 and replaced by the Provisional Government of Hawaiʻi, later the Republic of Hawaiʻi, then annexation and statehood.

Some suggest that “American white supremacist racists” overthrew the constitutional monarchy and initiated a calculated campaign of social, cultural and spiritual genocide.

On January 16, 1893, the Committee of Safety wrote a letter to John L Stevens, American Minister, that stated: “We, the undersigned citizens and residents of Honolulu, respectfully represent that, in view of recent public events in this Kingdom, culminating in the revolutionary acts of Queen Liliʻuokalani on Saturday last, the public safety is menaced and lives and property are in peril, and we appeal to you and the United States forces at your command for assistance.” (Pacific Commercial Advertiser, January 17, 1893)

The Committee of Safety, formally the Citizen’s Committee of Public Safety, was a 13-member group also known as the Annexation Club; they started in 1887 as the Hawaiian League.

The Committee of Safety was made up of 6-Hawaiian citizens (3-by birth and 3 naturalized (1-former American, 1-former German & 1-former Tasmanian;)) 5-Americans, 1-Scotsman and 1-German.

Most were not American, and, BTW, none were missionaries and only 3 had missionary family ties – the Missionary Period ended in 1863, a generation before the overthrow. I am not sure where the evidence is that they were racist, or what the details were for the ‘calculated campaign.’

Some suggest the make-up of the 1901 Legislature (the first Legislature in the Territory of Hawai‘i) as an example of racial tensions and concern for lack of racial representation of the people.

In 1900, the Kanaka Maoli (aboriginal Hawaiians) had formed their own political party, called the Home Rule Party, through merging two organizations, Hui Aloha ‘Āina and Hui Kālai‘āina, who had worked together to support Queen Lili‘uokalani and oppose annexation. (Silva)

That year, the Home Rulers elected Robert Wilcox as Hawaiʻi’s first delegate to the US Congress. (However, on July 10, 1902, Prince Kūhiō split from the Home Rule Party, joined the Republican Party and won the Congressional seat in the election on November 4, 1902.)

Some suggest the early Legislative elections and party affiliations were based on race (Home Rule for Hawaiians and Republicans for whites.) However, it’s interesting to note that in 1901, 1903 and 1905 there was successive decline in representation by Home Rule candidates in the Legislature, although there continued to be a total of around 30-Hawaiians (out of 45) in the Legislature.

The next election (1907,) there was only 1-Home Rule party member serving in the Senate, and none in the House; however, a total of 32-Hawaiians were in the Legislature; there were more Hawaiians in the Legislature then, than that first 1901 session. With Republicans dominating both chambers, it is clear that most of the Hawaiians were Republicans. (While the Home Rule Party was race-based, the Republican Party was not.)

It is evident that native Hawaiians did not need the ‘Home Rule’ race-based political party to get representation in the local or national legislatures. After a decade of election losses, the Home Rule Party was disbanded after the elections of 1912.

However, Hawaiian representation in the Legislature continued to be just under 30 – out of a total of 45 (15-Senators and 30-Representatives.) (Report of Secretary of the Interior)

Since ‘contact,’ Hawaiians (especially Hawaiian Aliʻi and Chiefs) had partnered and collaborated with the white foreigners. Kamehameha was successful because of his collaboration with the white foreigners.

Over the years, the growing partnership and collaboration between native Hawaiians and the American Protestant missionaries resulted in the introduction of Christianity, a written Hawaiian language, literacy, constitutional government, Western medicine and an evolving music tradition.

Today, “White residents make up just a quarter of the population — the lowest proportion in the country (which is 66% white overall, according to US Census figures.) Nearly 40% of Hawaiians are classified as Asian, with an additional 9% native Hawaiian. … Hawaii (is) a place where ‘racial and ethnic lines are often blurred or deemed irrelevant.’” (Time)

Our forefathers of different races got along fine; I am not sure what the benefit (or goal) is with repeated slurs and racial rants, today. The Hawaiian nation was overthrown … not the Hawaiian race (it was a constitutional monarchy, not race-limited.)

By international practice and laws, as well as the specific laws and practice of the Hawaiian Kingdom, Hawaiian citizenship in the constitutional monarchy included people of other races (not just native Hawaiians.) Their descendants carry the same right to citizenship as the native Hawaiians.

Yet, to date, apparently, the only people permitted to exercise their rights related to discussions on restoration, reparation, sovereignty, independence, etc related to the Hawaiian nation have been those of one race, the native Hawaiians.

All Hawaiian citizens lost their nation in 1893 … Hawaiian citizens with their varying ethnicities, not just those who descend from those who lived in the Islands prior to 1778.

Why aren’t all Hawaiian citizens included in the recognition and sovereignty discussions and decisions today? And, why don’t people stop the racial focus, name-calling and racial rants (and other inappropriate distractions), and start working together?

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July 24, 2017 by Peter T Young 2 Comments

Missionary Lands

At the same time that the Hawaiian Kingdom was addressing distribution of lands to the King, Chiefs and Maka‘āinana in the Great Māhele, they were also looking at land for the missionaries.

“Some conversation then took place on the expediency and policy of granting lands to Missionaries at a price cheaper than lands are disposed of to other parties.” (Privy Council Minutes, November 23, 1849)

Non-Hawaiians were not permitted to own lands until 1850. In that year certain missionaries made application to the Hawaiian Government for permission to purchase lands.

At its August 19, 1850 Privy Council meeting, “Mr Wyllie brought forward & read a report of a committee appointed on the 29th April & powers enlarged on the 24th June to report respecting lands applied for by Missionaries.” The report was received and it was Resolved that it be left by the cabinet to publish when they see fit. The ‘Report on Missionary Lands’ was published in the Polynesian on May 7, 1852.

In part, that report notes, “The missionaries who have received and applied for lands have neither received and applied for them, without offering what they conceived to be a fair consideration for them.”

“So far as their applications have been granted, your Majesty’s government have dealt with them precisely as they have dealt with other applicants for land, that is, they have accepted the price where they considered it fair, and they have raised it where they considered it unfair.”

“It will not be contended that missionaries, because they are missionaries, have not the same right to buy land in the same quantities and at the same price as those who are not missionaries.”

“The question occurs, have greater rights been allowed to the missionary applicants that to the non-missionary applicants. To solve this question satisfactorily, requires that the undersigned should give some statistics.”

After review of some comparative sales it was concluded “that the missionaries generally have had their lands on somewhat easier terms than those who are not missionaries, but the undersigned, allowing for probable difference of quality, would hesitate to say that they have had their lands as much as 50 cents per acre under the price that non-missionary applicants have had theirs. …”

“But, besides what is strictly due to them, injustice and in gratitude for large benefits conferred by them on your people, every consideration of sound policy, under the rapid decrease of the native population, is in favor of holding out inducements for them not to withdraw their children from these islands. “

“One of the undersigned strongly urged that consideration upon your majesty in Privy Council so far back as the 28th of May, 1847, recommending that a formal resolution should be passed, declaring the gratitude of the nation to the missionaries for the services they had performed, and making some provision for their children.”

“Your majesty’s late greatly lamented Minister of Public Instruction (and former missionary). Mr. Richards, with that disinterestedness which characterized him personally in all his worldly interests, was fearful that to moot such a question would throw obloquy upon the reverend body to which he had belonged, and hence to the day of his death, he abstained from moving it.”

“Neither has any missionary, or any one who had been connected with the mission, ever taken it up to this day; but the undersigned, who are neither missionaries, nor have ever been connected with them, hesitate not to declare to your majesty that it will remain, in all future history …”

“… a stain upon this Christian nation if the important services of the missionaries be not acknowledged in some unequivocal and substantial manner. This acknowledgment should not be a thing implied or secretly understood, but openly and publicly declared.” (RC Wyllie, Keoni Ana)

Privy Council Resolution for Discounted Price to Missionaries

“The undersigned would recommend that the following, or some similar resolutions, should be submitted to the Legislature.

“1. Resolved, That all Christian missionaries who have labored in the cause of religion and education in these islands, are eminently benefactors of the Hawaiian nation.”

“2. Resolved, That, as a bare acknowledgment of these services, every individual missionary who may have served eight years on the Islands, whether Protestant or Catholic, who does not already hold five hundred and sixty acres of land, shall be allowed to purchase land to that extent at a deduction of fifty cents on every acre from the price that could be obtained from lay purchasers …”

“… but that for all land beyond that quantity, he must pay the same price as the latter would pay; and that those who have served less than eight years be allowed to purchase land on the same terms as laymen, until the completion of the eight years, after which they are to be allowed the same favor as the others.”

“3. Resolved, That all Christian missionaries serving on these islands shall be exempt from the payment of duties on goods imported for their use in the proportion following, for every year, viz: on goods to the invoice value of one hundred dollars for every active member of the mission, excluding servants.”

“On goods to the value of thirty dollars for every child above two years of age. (Signed,) R.C Wyllie, Keoni Ana.” (Privy Council Chamber, August 19th, 1850.; Report on Missionary Lands; Polynesian, May 7, 1852)

Above text is a summary – Click HERE for more information on Missionary Lands

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Na Mokupuni O Hawaii Nei-Kalama 1837