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January 24, 2017 by Peter T Young Leave a Comment

Abdication

On the afternoon of January 24, 1895, the members of the Cabinet were informed that the ex-Queen Lili‘uokalani had an official document which it was desired should be presented to the Executive. (Alexander)

Lili‘uokalani then read and signed a letter addressed to The Honorable Sanford Ballard Dole, President of the Republic of Hawai‘i, which stated, in part:

“After full and free consultation with my personal friends and with my legal advisors, both before and since my detention by military order in. the Executive building, and acting in conformity with their advice, and also upon my own free volition, and in pursuance of my unalterable belief and understanding of my duty to the people of Hawai‘i …”

“… and to their highest and best interests, and also for the sake of those misguided Hawaiians and others who have recently engaged in rebellion against the Republic, and in an attempt to restore me to the position of queen, which I held prior to the 17th day of January, AD 1893 …”

“… and without any claim that shall become entitled, by reason of anything that I may now say or do, to any other or different treatment or consideration at the hands of the Government than I otherwise could and might legally receive …”

“… I now desire to express and make known, and do hereby express and make known, to yourself, as the only lawful and recognized head of the Government, and to all the people of the Hawaiian Islands …”

“… whether or not they have yet become citizens of the Republic, or are or have been adherents of the late monarchy, and also to all diplomatic and other foreign representatives in the Hawaiian Islands, to all of whom I respectfully request you to cause this statement and action of mine to be made known as soon as may be, as follows, namely:”

“First. In order to avoid any possibility of doubt or misunderstanding, although I do not think that any doubt or misunderstanding is either proper or possible, I hereby do fully and unequivocally admit and declare that the Government of the Republic of Hawai‘i is the only lawful Government of the Hawaiian Islands …”

“… and that the late Hawaiian monarchy is finally and forever ended, and no longer of any legal or actual validity, force or effect whatsoever …”

“… and I do hereby forever absolve all persons whomsoever, whether in the Hawaiian Islands or elsewhere, from all and every manner of allegiance, or official obligation or duty, to me and my heirs and successors forever …”

“… and I hereby declare to all such persons in the Hawaiian Islands that I consider them as bound in duty and honor henceforth to support and sustain the Government of the Republic of Hawaii.”

“Second. For myself, my heirs and successors, I do hereby and without any mental reservation or modification, and fully, finally, unequivocally, irrevocably, and forever abdicate, renounce and release unto the Government of the Republic of Hawai‘i and the legitimate successors forever all claims or pretensions whatsoever to the late throne of Hawai‘i …”

“Third. I do hereby respectfully implore for such misguided Hawaiians and others as have been concerned in the late rebellion against the Republic of Hawai‘i, such degree of executive clemency as the Government may deem to be consistent with its duty to the community, and such as a due regard for its violated laws may permit.”

“Fourth. It is my sincere desire henceforth to live in absolute privacy and retirement from all publicity, or even appearance of being concerned in the public affairs of the Hawaiian islands, further than to express, as I now do and shall always continue to do, my most sincere hope for the welfare and prosperity of its people, under and subject to the Government of the Republic of Hawaii.”

“Fifth. I hereby offer and present my duly certified oath of allegiance to the Republic of Hawai‘i.”

“Sixth. I have caused the foregoing statement to be prepared and drawn, and have signed the same without having received the slightest suggestion from the President of Hawai‘i, or from any member of the Government of Hawai‘i, concerning the same or any part thereof, or concerning any action or course of my own in the premises. …”

“On the 24th day of January, AD 1895, the foregoing was in our presence read over and considered carefully and deliberately by Liliuokalani Dominis, and she, the said Liliuokalani Dominis, thereupon in our presence declared that the same was a correct, exact and full statement of her wishes and acts in the premise …”

“… which statement she declared to us that she desired to sign and acknowledge in our presence as her own free act and deed, and she thereupon signed the same in our presence, and declared the same to be her free act and deed …”

“… in witness whereof we have at the request of the said Liliuokalani Dominis, and in her presence, hereunto subscribed our names is attesting witnesses, at the Executive building, in Honolulu on the Island of Oahu, this 24th day of January, A. D. 1893. (Signed), Wm G Irwin, HA Widemann, Samuel Parker J. Kalua Kahookano, CB Wilson, Paul Neumann”

Three years later (1898,) Lili‘uokalani, in her book ‘Hawai‘i’s Story by Hawai‘i’s Queen,’ stated, “The idea of abdicating never originated with me. I knew nothing at all about such a transaction until they sent to me, by the bands of Mr. Wilson, the insulting proposition written in abject terms.”

“For myself, I would have chosen death rather than to have signed it; but it was represented to me that by my signing this paper all the persons who had been arrested, all my people now in trouble by reason of their love and loyalty towards me, would be immediately released.”

“Think of my position, sick, a lone woman in prison, scarcely knowing who was my friend, or who listened to my words only to betray me, without legal advice or friendly counsel, and the stream of blood ready to flow unless it was stayed by my pen.”

“My persecutors have stated, and at that time compelled me to state, that this paper was signed and acknowledged by me after consultation with my friends whose names appear at the foot of it as witnesses.”

“Not the least opportunity was given to me to confer with anyone; but for the purpose of making it appear to the outside world that I was under the guidance of others, friends who had known me well in better days were brought into the place of my imprisonment, and stood around to see a signature affixed by me.”

Contrary to these last statements, there is consistent information that Lili‘uokalani abdication statement was correct and, through her advisors, Wilson, Widemann and Parker, Alfred Stedman Hartwell prepared the abdication statement for her and she signed it “upon (her) own free volition”.

Several reports, including Lili‘uokalani’s own statements 2-weeks following the abdication and signing of the loyalty oath, show the latter to be true. On February 21, 1895, The Independent noted, “Already before her arrest, she had been planning to throw herself on the mercy of the Executive, and make every possible submission.”

“The President and his associates did not encourage her in doing so; in fact, they declined to listen at all to advances which she sought to make to them.”

“She was permitted, however, to consult with Widemann, Wilson, Newmann, Parker and others of her friends, by whose advice she employed Judge AS Hartwell to draw up in the strongest and completest possible form her renunciation of the monarchy and acceptance of the Republic.”

“This she formally executed on the morning of the 24th, in the presence of several witnesses, and took oath of allegiance to the Republic. The documents were then sent to the President’s room across the hall, with the request to communicate them to the foreign diplomatic representatives and to the public.” (The Independent, February 21, 1895)

Local and mainland papers consistently said the same thing, “Between 10:35 and 11:20 on Thursday morning, in the Executive Building, there took place a ceremony that will form an interesting page in Hawaiian history.”

“It was neither more or less than the formal abdication and renunciation, absolutely and forever, of all claims to the throne of Hawai‘i, on behalf of herself, her heirs and successors, of Liliuokalani Dominis, late Queen of the Hawaiian Islands.”

“There were present, besides the ex Queen, William G Irwin, HA Widemann, Samuel Parker, JK Kahookano, Chas B Wilson, Mrs Wilson, Paul Neumann, AS Hartwell and WL Stanley.”

“Mrs Dominis offered her abdication in the form of a letter to President Dole …. This action was taken on the advice of Mr Wilson, who had been acknowledged by the Government as the ex Queen’s business representative, as well as that of Mr Neumann and Mr Hartwell, her legal advisers.”

“Mr Hartwell had prepared the document and Mr Neumann read it aloud before all present. Then her ex majesty also read it aloud and then signed both the abdication and the oath of allegiance.” (Evening Bulletin, January 25, 1895)

“The ex-Queen has relinquished all her rights to the throne of Hawai‘i. Following her arrest the ex-Queen was allowed frequent interviews with Charles B Wilson, ex-Marshal under the monarchy, HA Widemann, who recently visited the United States and Europe on her behalf … and her attorney, Paul Neumann, but no one connected with the Government saw her.”

“The result of these frequent interviews became apparent last Thursday, when she requested that some person connected with the Government be sent to her, as she had an important official communication to make. …”

“Mrs. Dominis in a few words stated that she desired to surrender all her claims to the throne, and offered her formal abdication to President Dole in the shape of a document drawn up by Judge AS Hartwell, who was consulted by Mr. Wilson, Mr. Parker and Mr. Neumann about the matter and acted as advising counsel for them, but not strictly as attorney for Liliuokalani.” (San Francisco Call, February 7, 1895)

When Lili‘uokalani went to trial two weeks after signing the abdication document and loyalty oath (February 8, 1895,) she told the tribunal prosecuting her involvement in the counter revolution, “Before the 24th of January, 1895, the day upon which I formally abdicated, and called upon my people to recognize the Republic of Hawai‘i as the only lawful government of these Islands, and to support that government …”

“I was not intimidated into abdicating, but followed the counsel of able and generous friends and well-wishers, who advised me that such an act would restore peace and good-will among my people, vitalize the progress and prosperity of the Islands …”

“… and induce the actual government to deal leniently, mercifully, charitably, and impassionately with those who resorted to arms for the purpose of displacing a government in the formation of which they had no voice or control, and which they themselves had seen established by force of arms.”

“I acted of my own free will, and wish the world to know that I have asked no immunity or favor myself, nor plead my abdication as a petition for mercy.”

“My actions were dictated by the sole aim of doing good to my beloved country, and of alleviating the positions and pains of those who unhappily and unwisely resorted to arms to regain an independence which they thought had been unjustly wrested from them.”

Hartwell confirms that he secretly wrote the abdication statement and that Lili‘uokalani and her advisors had participated in the drafting and editing of it, noting, …

“While the queen was under arrest by the Provisional Government, Paul Neumann, Sam Parker, her last foreign minister, and Charles Wilson, the ex-marshal, came to my office with a request, which they said was by her authority, that I draw her abdication.”

“I did this and had three separate drafts made with changes to meet suggestions they brought to me from her. No one else but Stanley, my confidential clerk, knew of this until she formally acknowledged the instrument before a notary, in the presence of Neumann, Parker, Irwin, Widemann, Iaukea and myself.”

“I took a lot of trouble in the matter, and gratuitously, and yet the queen in her Hawai‘i book says that she was deceived and that I was acting as the attorney for the other side.”

Hartwell suspects the misinformation about the abdication statement in Lili‘uokalani’s Book was made by the American journalist who helped her with her book, noting, “I think, however, that this was said for her by (Julius) Palmer, who got up her book, for she knew better.” (Hartwell; HHS)

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Liliuokalani-Loyalty_Oath-Jan_24,_1895
Liliuokalani-Loyalty_Oath-Jan_24,_1895
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Liliuokalani-Abdication-Jan_24,_1895-Notary

Filed Under: Prominent People, Ali'i / Chiefs / Governance Tagged With: Hawaii, Liliuokalani, Queen Liliuokalani, Republic of Hawaii, Abdication, Oath of Loyalty

January 23, 2017 by Peter T Young Leave a Comment

Science City

While observing a Haleakala sunrise, Mark Twain was quoted as exclaiming “I felt like the last man, neglected of the judgment, and left pinnacled in mid-heaven, a forgotten relic of a vanished world.”

In 1961, an Executive Order by Governor Quinn set aside land on the summit of Haleakala in a place known as Kolekole, to be under the control and management of the University of Hawaiʻi which established the ‘Haleakala High Altitude Observatory Site,’ sometimes referred to as Science City. (IfA)

But, modern interest in the heavens from Kolekole started a decade earlier. In the spring of 1951, Grote Reber was looking for one of the best sites in the world to undertake radio astronomy experiments.

After the discovery of cosmic radio emissions by Karl Jansky in 1931, one of the first to take up the scientific investigation of these emissions was Reber with a radio telescope in his backyard in Wheaton, Illinois.

In 1951 Reber came to Hawaiʻi to take advantage of a unique geophysical condition. By placing his antenna atop 10,000-foot Haleakala on the island of Maui, he hoped to use the ocean as a reflector so that the antenna received both the direct signal from a cosmic radio source and the signal reflected from the ocean, forming a ‘Lloyd’s Mirror’ type of interferometer.

His antenna was built on a circular track so that it could be rotated in any direction. Reber said “Mauna Kea and Mauna Loa on the island of Hawai`i, each with 4.24 km altitude, are most desirable scientifically. However, Haleakala on the island of Maui is the most practical due to the relatively easy access.” (IfA)

Ultimately, the facility apparently did not function well, because of signal interference. The bulk of the structure was dismantled about 18-months after the facility was completed. (Xamanek)

In 1956, Dr Fred Whipple, director of the Harvard College Observatory and Smithsonian Astrophysical Observatory sent a letter to Dr CE Kenneth Mees, explaining the need for a satellite tracking station in Hawaii to form a vital link in a 12-station worldwide tracking network.

Mees was the retired vice president for research of the Eastman Kodak Company and the developer of the color film Kodachrome.

He was especially well known among astronomers because of his interest in developing special photographic emulsions suitable for astrophotography, and his insistence that the company provide these materials to the astronomers at cost. Dr. Whipple asked his old friend if he knew of some way a satellite tracking station could be established in Hawai`i.

Mees turned to the University of Hawaiʻi and offered financial assistance if the University would undertake the project. Mees donated some of his Kodak stock to underwrite the cost.

The University sold the Kodak stock and with the proceeds built a small cinderblock building with a sliding roof to house the anticipated Baker-Nunn Super-Schmidt tracking camera, and a small wood-frame building for living accommodations for the observers.

The satellite tracking facility was ready on July 1, 1957, but the camera was not; they first installed Schmidt meteor-tracking cameras. On October 4, 1957, the Soviets launched Sputnik, the first satellite to be placed in orbit around Earth (forcibly opening the Space Age.) Later, the Baker-Nunn satellite Tracking Camera was dedicated on August 2, 1958.

As tracking technology gradually improved over the years, the usefulness of the Baker-Nunn cameras gradually declined, and the tracking assignments and staff at Haleakala gradually decreased until 1976, when the facility was shut down.

In 1962, Dr Franklin E. Roach of the National Bureau of Standards in Boulder, Colorado, who for many years had conducted photometric studies of auroras, airglow, zodiacal light, and the diffuse galactic light, became intrigued by the possibility of studying these phenomena at a low latitude site.

Haleakala appeared to be an ideal site for such studies because of the atmospheric transparency established earlier, the dark skies uncontaminated by artificial light, the large number of clear nights, and the low latitude (20°N).

January 24, 1964, the University of Hawai`i dedicated the Mees Solar Observatory that would help scientists learn the secrets of the sun. (Apparently, that is when the ‘Science City’ moniker started when a reporter for the Maui News made the reference at the time of the dedication.)

In 1965, the Defense Department’s Advanced Research Projects Agency (ARPA) constructed an observatory to be operated by the University of Michigan.

At that time the 60-inch (1.6 meter) reflector was one of the world’s 10 largest astronomical telescopes. Additionally, two 48-inch (1.2 meter) infrared telescopes were installed in an adjacent dome. One would be used for tracking missiles and the other for basic research.

Observatories are an ‘identified land use’ in the Conservation District pursuant to HAR §13-5-24, Identified Land Uses permitted in the Resource Subzone include, R-3 Astronomy Facilities, (D-1) Astronomy facilities under an approved management plan.

Science City has housed astronomical facilities since the early 1950s. Current observatories include the Mees Solar Observatory, the Zodiacal Observatory, Pan-STARRS, the Advanced Electro-Optical System, the Maui Space Surveillance Site, the Ground-based Electro-Optical Deep Space Surveillance (GEODSS), the Airglow Facility, the Neutron Monitor Station, and the Faulkes Telescope North. The Daniel K. Inouye Solar Telescope (DKIST) (formerly known as Advanced Technology Solar Telescope (ATST)) is under construction.

These facilities observe the sun, provide research time to students and educators worldwide, use lasers to measure the distances to satellites, track and catalogue manmade objects, track asteroids and other potential threats to Earth, and obtain detailed images of spacecraft.

This is the principal site for optical and infrared surveillance, inventory and tracking of space debris, and active laser illumination of objects launched into Earth orbit, all of which are crucial to the nation’s space program. (DLNR) (Lots of information here is from IfA.)

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Haleakalā High Altitude Observatory Site Aerial Showing Existing Facilities
Haleakalā High Altitude Observatory Site Aerial Showing Existing Facilities
reber_transit_pedestal1955
reber_transit_pedestal1955
Reber_1st_Radio_Telescope_Maui_1952
Reber_1st_Radio_Telescope_Maui_1952
meteor tracking camera served initially as the satellite tracking camera
meteor tracking camera served initially as the satellite tracking camera
Kolekole_framework-1952
Kolekole_framework-1952
Framework for Reber's antenna, control building to left, Kole Kole on Haleakala, Maui, Hawaii-1952
Framework for Reber’s antenna, control building to left, Kole Kole on Haleakala, Maui, Hawaii-1952
Baker-Nunn Satellite Tracking Camera was dedicated on August 2, 1958
Baker-Nunn Satellite Tracking Camera was dedicated on August 2, 1958
Zodiacal Light Observatory
Zodiacal Light Observatory
Haleakala-Reber_Steigerphoto1954
Haleakala-Reber_Steigerphoto1954
TLRS-4 Laser Ranging System
TLRS-4 Laser Ranging System
Advanced Electro-Optical System (AEOS)
Advanced Electro-Optical System (AEOS)
PAN-STARRS PS 1 and PS 2
PAN-STARRS PS 1 and PS 2
Maui Space Surveillance Site (MSSS)
Maui Space Surveillance Site (MSSS)
LCO Faulkes Observatory
LCO Faulkes Observatory
Ground-Based_Electro-Optical_Deep_Space_Surveillance_(GEODSS)
Ground-Based_Electro-Optical_Deep_Space_Surveillance_(GEODSS)
Daniel K Inouye Solar Teselscope (formerly ATST)
Daniel K Inouye Solar Teselscope (formerly ATST)
C.E.K. Mees Solar Observatory
C.E.K. Mees Solar Observatory

Filed Under: General, Buildings, Place Names, Economy Tagged With: Hawaii, Haleakala, Maui, Science City, Haleakala High Altitude Observatory Site

January 22, 2017 by Peter T Young Leave a Comment

Makaʻāinana

In the generations that followed initial settlement, the Hawaiians developed a sophisticated system of land use and resource management. In the early 1500s, the island (moku-puni) was divided into districts or moku-o-loko.

The large moku-o-loko were further divided into political regions and manageable units of land. Ahupua‘a, another division of land, were usually marked by altars with images or representations of a pig placed upon them, thus the name ahu-pua‘a or pig altar.

The ahupua‘a were also divided into smaller manageable parcels of land—such as the ‘ili, kō‘ele, mahina ‘ai, māla, and kīhāpa – makaʻāinana lived on kuleana.

In these smaller land parcels the makaʻāinana cultivated crops necessary to sustain their families, and supplied the needs of the chiefly communities they were associated with. (Maly)

“The makaʻāinana were the planters and fishers who lived on (ma) the (ka) lands (‘āina;) the final na is a plural substantive.” (Handy) Or, they may be viewed as maka (eye) ‘āina (land) – ‘the eyes of the land.’ Pukui notes the name literally translates to ‘people that attend the land.’

“They were the commoners who were a class distinct and apart from the aliʻi, or class of chiefs, the temple kahuna or priests, koa or warriors, and konohiki or overseers.” (Handy) The rulers were set apart from the general populace, the makaʻāinana, by an elaborate, strictly enforced series of kapu or restrictions. (Mitchell)

“(T)he reason for this division being that men in the pursuit of their own gratification and pleasure wandered off in one direction and another until they were lost sight of and forgotten.” The makaʻāinana are said to have fallen to their common status because they lost their genealogies. (Malo)

The makaʻāinana made up the largest segment of the population. In addition to their work as the planters and the fishermen they were the craftsmen and the soldiers. They were the major source of manpower. (Mitchell)

The ahupua‘a supplied food and materials to the makaʻāinana who tended the land, as well as to the konohiki (overseers,) who administered the ahupua‘a and the aliʻi nui (chief,) who was responsible for several ahupua‘a.

This responsibility to provide for himself and the aliʻi on a long-term basis generally compelled the konohiki toward sustainable management of both human and natural resources. (Garovoy)

The makaʻāinana lived on the lands assigned to them by the chiefs as long as they worked acceptably and paid adequate taxes.
They could be removed from their lands by the konohiki or any chief with authority in the ahupuaʻa. If they were unhappy under a chief they were free to move to another ahupuaʻa. (Mitchell)

As long as sufficient tribute was offered and kapu (restrictions) were observed, the makaʻāinana who lived in a given ahupua‘a had access to most of the resources from mountain slopes to the ocean.

These access rights were almost uniformly tied to residency on a particular land, and earned as a result of taking responsibility for stewardship of the natural environment and supplying the needs of ones’ ali‘i. (Maly)

The makaʻāinana were allotted a plot of ground by their chief. Here they planted, irrigated, nurtured and harvested taro, sweet potatoes and other crops. They raised pigs, dogs and chickens to supplement their diet, and they had the right to fish in the sea or in protected fish ponds.

The makaʻāinana worked for the chief 6 days each month, fought in the chief’s wars, and paid taxes in the form of goods produced. Order and discipline were maintained through a strict code of laws, known as the kapu system. (UH-CLEAR)

The material necessities and the luxuries of the people of old Hawai’i were produced by these skilled workers. The culture materials which we admire in the museums and private collections today as the unique arts and crafts of Hawai’i are from the hands and minds of these “commoners who were not common.” (Mitchell)

Following the Great Māhele, by 1855, the lands in Hawaii had been distributed: the Konohiki were granted 1.5 million acres (Konohiki Lands;) King Kamehameha was granted approximately 1 million acres (Crown Lands;) and the Hawaiian government was granted 1.5 million acres (Government Lands.)

Deeds executed during the Māhele conveying land contained the phrase “ua koe ke kuleana o na kānaka,” or “reserving the rights of all native tenants,” in continuation of the reserved tenancies which characterized the traditional Hawaiian land tenure system.

The Kuleana Act of 1850 authorized the Land Commission to award fee simple titles to all native tenants who lived and worked on parcels of Crown, Government, or Konohiki Lands. Most makaʻāinana never claimed their kuleana.

Of the 29,221 adult males in Hawaii in 1850 eligible to make land claims, only 8,205 makaʻāinana actually received kuleana awards. Their awards account for a combined 28,600 acres of kuleana lands—less than one percent of the Kingdom’s lands. (Garovoy)

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Hawaiians-grass_house-taro loi-PP-32-2-023
Hawaiians-grass_house-taro loi-PP-32-2-023

Filed Under: General, Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Kapu, Kuleana Lands, Kuleana Act, Ahupuaa, Makaainana, Alii, Chiefs

January 21, 2017 by Peter T Young Leave a Comment

Old-Young – Wet-Dry – East-West

“Agriculture was a matter of great importance in Hawai‘i, because by it a man obtained the means of supporting himself and his wife, his children, friends and domestic animals. It was associated, however, with the worship of idols.” (Malo)

“In the Hawaiian Islands agriculture was conducted differently on lands where there were streams of water and on dry lands. On lands supplied with running water agriculture was easy and could be carried on at all times …”

“… and the only reason for a scarcity of food among the people on such lands was idleness. Sometimes, however, the water-supply failed; but the drought did not last long.” (Malo)

All Polynesian societies descend from an ancestral culture which had first settled the western archipelagoes of Samoa and Tonga by about 1200 BC. Throughout this varied region, root-crop horticulture was transferred and adapted to local environmental conditions and challenges. (Kirch)

Most Polynesian archipelagoes have a volcanic ‘hot spot’ origin and, due to tectonic plate movement, islands increase in age as one progresses further from the hot spot of volcanic activity. The Hawaiian Islands illustrate this geological age progression, and associated opportunities for crop production.

The geographically older westerly islands (Kauai, O‘ahu, Molokai and west Maui) are more heavily weathered, with permanent stream flow and alluvium valleys, on which irrigation could be developed.

The agricultural emphasis was on taro irrigation, with shifting cultivation and other forms of dryland gardening providing a secondary role.

In the geologically younger islands to the east (east Maui and Hawai‘i), irrigation was only a minor contributor to subsistence production and highly labor-intensive, short-fallow dryland field systems predominated.

Most of the arable terrain is volcanically younger, lacking stream flow and prohibited the development of extensive irrigation works. Thus, irrigation systems in east Maui and Hawai‘i, while present in restricted areas, contributed in only minor.

Initial settlement was confined for the most part to the windward valley regions, with their more favorable ecological conditions (ample stream flow, higher rainfall, extensive alluvial soils.)

Later, there was a major expansion into leeward regions throughout the archipelago. The initial stages of this expansion focused on leeward valleys or around bays with rich marine resources.

By about AD 1400, settlements were moving into increasingly marginal environments, including the interiors of leeward valleys and the higher elevation slopes of the easterly islands.

It was a period of tremendous significance in Hawaiian history; during this time, (1) the population underwent a geometric rate of increase; (2) virtually all habitable and arable lands were occupied and territorially claimed; and (3) the territorial pattern of chiefdom (moku) and sub-chiefdom units (ahupua‘a) appears to have been established.

In addition, toward the end of this period the Hawaiian sociopolitical system was transformed from a simple, ancestral Polynesian chiefdom to a highly stratified society with virtual class differentiation between ali‘i (chiefs) and maka‘āinana (commoners.)

There were other differences in the political and religious structure of the eastern and western chiefdoms. In particular, the elaborate makahiki, or wet-season harvest ritual, as well as the emphasis accorded the cult of the war god Kū with its associated luakini temple ritual, was especially developed on Hawai‘i and Maui, less so on the westerly islands of O‘ahu and Kauai.

Of the four great Hawaiian gods (Lono, Kāne, Kanaloa and Kū,) Lono and Kane were both associated with agriculture, each showing different symbolic linkages, the one centered on Lono involving rainfall, sweet potato (and to a lesser extent dryland taro) and dryland cultivation, the other centered on Kāne involving flowing waters, taro and irrigation.

Lono was specifically the god of dryland cultivation and associated with “clouds bearing rain,” thunder, the sweet potato (the primary dryland crop,) the rise of Pleiades and the rainy season.

Kāne who was associated with pondfield irrigation of taro, running water (wai,) springs, fishponds, male procreative powers and irrigation. As noted by Handy & Pukui, “the family bowl of poi (starch staple made from taro) in the household was sacred to Haloa, who is Kāne, an ancestor in the line senior to man”.

“The control of agricultural production was one of the sources of power for the leasers if Hawaiian societies, societies which were among the most highly stratified in Polynesia at the time of European exploration.” (Tuggle)

The political formations and moves for territorial expansion just before ‘contact,’ show a pattern that corresponds closely to the fundamental differences in agricultural base. The aggressive, expansionist, Ku-cult centered chieftainships of Maui and Hawai‘i were precisely those polities most dependent upon intensified dryland field cultivation.

The frequent objects of their aggression were the western islands of Molokai, O‘ahu and Kauai, and their resource-rich centers of irrigation agriculture and fishpond aquaculture.

In these western islands, the possibilities for greater agricultural intensification remained substantial, despite high levels of population density, owing to the environmental conditions favoring irrigation.

The complex linkages between varied agricultural landscapes and the social relations of production – effectively, the ecological and cultural contrasts between ‘the wet and the dry’ – illustrate the role intensification played in the political evolution of chiefdom societies.

(The inspiration and information here is from Patrick Kirch’s book “The Wet and the Dry.” Maps are Natalie Kurashima’s Traditional Agriculture Maps.)

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Filed Under: Hawaiian Traditions, Economy, General Tagged With: Hawaii, Loi, Kalo, Taro, Sweet Potato, Field System, Uala, Agriculture, Hot Spot

January 20, 2017 by Peter T Young Leave a Comment

Painted Church

O ke kea hemolele ko‘u malamalama
Hele oe pela i Satana
He poino kou mea i ninini mai ai
Aole o Satana ko’u alakai
Ua oki oe me kou mea pau wale
Nau no e inu kou poino

The Holy Cross be my light
Begone, Satan
You have poured forth trouble
Satan is not my guide
Stop with your perishable things
Drink your own misfortune

Mottoes of St Benedict’s medal in Hawaiian, painted on the ‘Painted Church’.

“He held the brush almost to the end of his life, until the day when his poor eyes refused their service. When he realized that, even with the strongest glasses, he could no longer command the brush as he wished …”

“… he understood that God demanded of him a huge sacrifice which he dreaded.” (Father John, Congregation of the Sacred Hearts at Rome; NPS)

This is a story about a Belgian Priest Father John Berchmans Velghe and a church he built, and painted, in Honaunau, South Kona on the Island of Hawai‘i.

The history of the Church began early in 1842. At that time, Father Joachim Marechal, SS.CC. was assigned to care for both South Kona and Ka‘u Districts.

He set his residence and first chapel on the border of the two Districts. Within a short time, due to Father Joachim’s zeal and zealous work and teaching of several lay catechists, the Church was firmly established in South Kona.

The first Catholic school in the area opened at Honaunau beach village under the care of Serapia, a catechist, and Clement Hoki, a school teacher, the missionary priests lived in South Kona only intermittently until about 1859.

The original chapel, located on the shore of Honaunau Bay near the Puʻuhonua o Honaunau (City of Refuge) was known as St Francis Regis Chapel.

Father Joachim died unexpectedly April 12, 1859. Father Aloys Lorteau, SS.CC., his successor, took up residence in Honaunau and served there for 37 years until 1898, when he died aboard the vessel, Maunaloa, on Easter Monday on his way to Honolulu for medical and hospital attention.

By the mid-1880s most of the Honaunau people had moved away from the beach area to more fertile soil about two miles up the slopes. Father John became resident priest who replaced Father Aloys in December, 1899.

Father John was born in Courtrai, Belgium, July 14, 1857. His baptismal name was Joseph Velghe. He attended the academy at Sarzeau in Brittany and became a novice at Mitanda de Ebro in Spain.

He studied at the Sacred Hearts’ Scholasticate in Louvain, where on June 29, 1888, he was ordained a priest. Velghe was a member of the Sacred Hearts of Jesus and Mary Society, familiarly known as the Picpus Fathers; Father Damien was a member of this Society.

At the ordination Joseph Velghe took the name of Father Jean Berchmans Velghe after a sixteenth century Belgian who had been canonized a Saint.

Father John was sent to the Marquesas and remained there until a tropical fever forced him to leave in 1899. He was then instructed to go to South America.

However, a yellow fever epidemic blocked the sea lanes and he was re-assigned to the district of South Kona and put in charge of the Catholic Churches and parishes from Honaunau to Hoʻopuloa.

Then he began the task of building a new church; he moved what he could of St. Francis Regis Chapel to upper Honaunau. Saint Benedict’s Church was built between 1899 and 1902. It is a small rectangular structure with a vaulted interior ceiling.

Although the structure he built does not present anything innovative architecturally, its interior space is both artistically and architecturally important, for the artwork serves as an extension of the architecture. (NPS)

The structure is “a little masterpiece of imaginative functionalism, of unity between structure, adornment, and architectural purpose.”

The columns within the structure are the trunks of painted coconut palm trees, and the altar wall, with carefully illusionistic perspective, transfers the soaring reaches of the Burgos Cathedral in Europe to Honaunau. (NPS)

Father John had no formal training as an artist, natural talent shines through his work. It is even more remarkable that his materials were ordinary building wood and regular house paint. Even that was not easy to come by at the time of construction.

Designed, constructed and painted as a miniature European Gothic Cathedral by Father John, St. Benedict Church is now considered to be rather unique in the annals of American Art.

An excellent teacher and self-taught artist, Father John painted the interior walls of the church with some striking scenes of the Bible which depict various important religious truths. His biblical murals soon became famous, and St. Benedict Church came to be known as “The Painted Church.”

It has become a major tourist attraction of the Kona coast, and thousands of visitors come to see it every year. It is listed in the Hawaii State Register of Historical Places and the National Register of Historical Places.

Father John’s health deteriorated and he had to return to Belgium in 1904, he was never able to finish the church. He went to the scholasticate in his place of birth, Courtrai, for two years.

Then he lived for short periods in the monasteries of the Sacred Hearts, residing in a number of their establishments in the Low Countries.

Even throughout his last years he continued to paint. A few of his works are still preserved in Europe – such as his “Seven Sorrows of Mary”, copied from the like-named series of pictures by the noted Belgian painter Joseph Janssens, in the Church of Saint Anthony in Louvain. (NPS)

As a teacher, while teaching at the Sacred Hearts’ Apostolic School at Aarschot, Belgium, in around 1924 or 1926, he met the young student Matthias Gielen, who was to become Father Evarist of Hawai‘i, the artist who did the churches at Mountain View and Kalapana on the Island of Hawai‘i.

With advancing age, and unable to care for himself, Father John was placed in a Sanitarium at Lierre, Belgium in 1935; he died there on January 20, 1939, at the age of eighty-one. (Lots of information here is from NPS and Painted Church.)

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Inside_view_of_the_Painted_Church-WC
Inside_view_of_the_Painted_Church-WC
Temptation of Jesus. The devil is being cast down along with a crown, a sceptre and bags of money
Temptation of Jesus. The devil is being cast down along with a crown, a sceptre and bags of money
St Francis of Assisi receiving the stigmata
St Francis of Assisi receiving the stigmata
Cain and Abel-with great anguish and violence
Cain and Abel-with great anguish and violence
The Hardwriting on the Wall at the Feast of King Belshazzar
The Hardwriting on the Wall at the Feast of King Belshazzar
Hell
Hell
Detail_of_palm
Detail_of_palm
A Good Death-notice the rays of hope
A Good Death-notice the rays of hope
St_Benedict's_Painted_Church_-_Exterior-WC
St_Benedict’s_Painted_Church_-_Exterior-WC

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Hawaii Island, Kona, Honaunau, Painted Church, St Benedict's Church, Father John Berchmans Velghe

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