Peter T Young

March 24, 2016 by Peter T Young Leave a Comment

Tydings-McDuffie

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

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

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

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

In Hawaiʻi, shortage of laborers to work in the growing (in size and number) sugar plantations became a challenge. Starting in the 1850s, when the Hawaiian Legislature passed “An Act for the Governance of Masters and Servants,” a section of which provided the legal basis for contract-labor system, labor shortages were eased by bringing in contract workers from Asia, Europe and North America.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Sugarcane_plantation_workers-400

Millard Tydings

John McDuffie

Sakadas in Hawaii

Sugar_Workers-(SEA)

Harvesting_Sugar

Harvesting pineapples in Hawaii-(NYTimes)-around 1940

Harvesting pineapples in Hawaii-(star-bulletin)-1960s

Sakada-pineapple

Filipino_immigrant_family_in_Hawaii,_c._1906

Lei Day, Filipino Bamboo Pole Dance UH-(vic&becky)-1954

March 23, 2016 by Peter T Young 2 Comments

Oklahoma

The Indian Removal Act was signed into law by President Andrew Jackson on May 28, 1830, authorizing the president to grant unsettled lands west of the Mississippi in exchange for Indian lands within existing state borders.

This generally involved the Cherokee, Creek, Choctaw, Chicasaw and Seminole; the Indians were to give up their lands east of the Mississippi (typically in the southeast) in exchange for lands to the west. (LOC)

After 11-million acres of Choctaw land was acquired, the Choctaw were to be removed from Mississippi. It was determined that the best method of handling the removal was to move about one-third of the Choctaws per year in each of the years 1831, 1832 and 1833.

The first one-third of the Choctaws started to be removed on November 1, 1831. Overall, nearly 15,000 Choctaws made the move to what would be called Indian Territory (later known as Oklahoma.) (Green)

When the first wagons reached Little Rock, in an interview with an Arkansas Gazette reporter, one of the Choctaw Chiefs (thought to be either Thomas Harkins or Nitikechi) was quoted as saying that the removal to that point had been a “trail of tears and death.”

In the Choctaw language, okla means ‘people;’ homma or humma means ‘red.’ ‘Okla Homma’ translates to ‘Red People’ in Choctaw. On November 16, 1907, Oklahoma was admitted as the forty-sixth of the United States.

In 1911 Congress authorized the building of two battleships, the Nevada and the Oklahoma, to be a modern symbol of the power of the United States (These two battleships were to be the first to burn oil as fuel instead of coal.)

Oklahoma (BB-37) was laid down October 26, 1912 by New York Shipbuilding Corp, Camden, NJ. The ship was christened in March 23, 1914 by Lorena Jane Cruce, daughter of Oklahoma’s Governor, Lee Cruce. Ms. Cruce struck the ship with a bottle of champagne while stating, “In the name of the United States, I christen thee ‘Oklahoma.’”

The Navy had earlier convinced Governor Cruce that it was tradition to use champagne in christening ships. (The Governor had not liked the idea of using champagne to launch a ship named for his state)

The USS Oklahoma was commissioned at Philadelphia on May 2, 1916 with Captain Roger Welles commanding; the commissioning statement noted “that the Oklahoma might never become a mere instrument of destruction nor of strife, but a minister of peace and a guardian of rights and interests of mankind, protecting the weak against the strong.”

Attending the commissioning was the Assistant Secretary of the Navy, Franklin D Roosevelt. (As president, Roosevelt would later declare war on Japan in 1941 after the attack at Pearl Harbor.) (Oklahoma Genealogical Society Quarterly)

The Oklahoma, a 27,500-ton Nevada class battleship, needed 2,166 sailors and marines to function properly. She could travel 20,000 miles without refueling. She carried ten 14-inch guns.

The guns on battleships are so big, that they rate them on how large their ammunition is in diameter. A 14-inch gun has shells that are 14 inches in diameter and weigh about 1,400 pounds each. Each of the Oklahoma’s guns could fire almost twelve miles. That’s farther than anyone could see, even with binoculars or a telescope. (OKHistory)

Joining the Atlantic Fleet with Norfolk her home port, Oklahoma trained on the eastern seaboard until sailing 13 August 1918 with sister ship Nevada to join in the task of protecting Allied convoys in European waters.

She then joined the Pacific Fleet for six years highlighted by the cruise of the Battle Fleet to Australia and New Zealand in 1925. She joined the Scouting Fleet in early 1927, Oklahoma was modernized at Philadelphia between September 1927 and July 1929 and conducted exercises in the Caribbean.

In August 1940, the Oklahoma had been in drydock in Puget Sound, Washington after participating in Army/Navy exercises. She was backing down Puget Sound in the fog and hit a tow line of a barge carrying railroad cars which sent railroad cars into the water. A Navy ship had never before collided with a train. (Oklahoma Genealogical Society Quarterly)

She was based at Pearl Harbor December 6, 1940 for patrols and exercises, and was moored in Battleship Row on December 7, 1941 when the Japanese attacked.

Outboard alongside Maryland, Oklahoma took 3 torpedo hits almost immediately after the first Japanese bombs fell. As she began to capsize, 2 more torpedoes struck home, and her men were strafed as they abandoned ship.

Within 20 minutes after the attack began, she had swung over until halted by her masts touching bottom, her starboard side above water, and a part of her keel clear.

The Oklahoma capsized in a position parallel to the shore. Righting and refloating started with the first pull March 8, 1943, the final pull was on May 20, 1943 – it took 74-days to turn the ship over. She was floated by pumping air into air-tight compartments and pumping water out of the hull.

Too old and badly damaged to be worth returning to service, Oklahoma was formally decommissioned in September 1944. She was later sold to the Moore Drydock Co of Oakland, California, for scrapping. On May 17, 1947, while under tow, the Oklahoma sank 540-miles out of Pearl Harbor with no one on board.

In the attack on Pearl Harbor, there were 2,402 US deaths from the attack. 1,177 of those deaths were from the USS Arizona, while 429 of the deaths were from the USS Oklahoma (14 Marines and 415 Sailors.)

Thirty-five crew members were positively identified and buried in the years immediately after the attack. By 1950, all unidentified remains were laid to rest as unknowns at the National Memorial Cemetery of the Pacific.

Recently, the Defense Department recovered for identification and return to families the last of 388 sailors and Marines killed on the battleship USS Oklahoma on December 7, 1941, and later buried as “unknowns” in the National Memorial Cemetery of the Pacific at Punchbowl. (Lots of information here is from Navy.)

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USS_Oklahoma_BB-37

Oklahoma_BB37_launching-03-23-1914

USS_Oklahoma_(BB-37)_sea_trials_1916

Off the Philadelphia Navy Yard, Pennsylvania, on 21 August 1929, following modernization

Firing her 14 main battery guns during exercises in the early 1920s

USS_Oklahoma_(BB-37)_passing_Alcatraz_in_the_1930s

USS Oklahoma-Navy

Photographed circa 1917, while painted in an experimental camouflage pattern.

Oklahoma-Looking forward from near the ship’s stern, showinng her after 14guns, circa 1918-1919

USS_Oklahoma_on_fire-capsizes

USS_Wisconsin_and_USS_Oklahoma-11-11-1944

March 22, 2016 by Peter T Young 1 Comment

Waikiki Beach

In the late-18th century, European and American trade and travel into the North American continent’s interior was largely by water. Merchants used canoes to trade with the tribes for the continent’s most valuable natural resource: furs.

Eastern and central North America had many navigable rivers. For western traders, finding a great western river became an obsession for fur traders and scientific and government expeditions.

The first non-Indian to encounter and identify the river was Spaniard Bruno de Heceta. In August, 1775, Heceta mapped what he called Cape of Saint Roc and Leafy Cape, respectively. He attempted to cross the bar under full sail, but was unable to do so.

In 1778, the great British navigator Captain Cook sailed by the river in the night. While he did not find Heceta’s river, his expedition traded for otter furs. Cook was killed in Hawai‘i early the next year, but his ships carried the furs to China where they discovered a lucrative trade market with the Chinese.

The reports of a potentially trade between western North America and China would spur traders from all nations to the West Coast.

In 1788, Britain sailor John Meares also failed to find a river; he give Cape Disappointment its name to commemorate his failed search. (This is what Heceta called Leafy Cape.)

In April, 1792, British naval expedition Captain George Vancouver passed by the river mouth and noted muddy water flowing into the sea. Noting the sand island and waves breaking on the bar, he discounted the entrance as the mouth of a small river as it looked like most of the rivers emptying into the Pacific north of San Francisco.

On the morning of May 11, 1792, American merchant Captain Robert Gray sailed across the bar and into the Columbia River estuary, the first documented non-Indian to do so.

That was the river’s discovery via sea; by land, after acquiring the ‘Louisiana Purchase’ in 1803, under the directive of President Thomas Jefferson, the Lewis and Clark Expedition, also known as the ‘Corps of Discovery Expedition’ (1804–1806,) was the first transcontinental expedition to the Pacific coast undertaken by the US.

“Ocian in view! O! the joy.” When Captain William Clark wrote these words in his journal on November 7, 1805, he was not standing at the Pacific Ocean but the Columbia River estuary. It would be another couple of weeks before he and Captain Meriwether Lewis would stand at what they had “been so long anxious to see.” (NPS)

Clark and members of the Corps of Discovery explored the headland in their final push to the Pacific Ocean. “I Set out at Day light and proceeded on a Sandy beech … 2 Miles to the inner extremity of Cape Disapointment …”

“… this Cape is an ellivated circlier point covered with thick timber on the iner Side and open grassey exposur next to the Sea and rises with a Steep assent to the hight of about 150 or 160 feet above the leavel of the water … this cape as also the Shore both on the Bay & Sea coast is a dark brown rock.”

“I crossed the neck of Land low and 1/2 of a mile wide to the main Ocian, at the foot of a high open hill projecting into the ocian, and about one mile in Sicumfrance. I assended this hill which is covered with high corse grass. decended to the N of it and camped. I picked up a flounder on the beech this evening. …” (Clark, November 18, 1806)

The Lewis and Clark Expedition would have an immediate effect on American interest in the Northwest. Fur baron John Jacob Astor was excited by the expedition’s success in recording the lands, resources and peoples.

Astor sought to create a global network of land and sea transportation for fur pelts, goods, information and services between China, Russia, Europe, the American east coast and the mouth of the Columbia River.

In June, 1810, Astor and others signed articles of agreement of the ‘Pacific Fur Company.’ They hoped to best the flourishing Northwest Company (who travelled by land,) which was a most powerful concern, by having a great depot at the mouth of the Columbia, in other words, by using the sea.

One of the vessels selected for the pioneer voyage was the ‘Tonquin,’ under the command of Captain Jonathan Thorn. Before getting to the American Northwest, they supplied at Hawai‘i.

They were unable to secure either water or provisions on the Island of Hawaii; on February 21, 1811, Thorn anchored the Tonquin off Waikiki. Here he met Kamehameha I and paid Spanish dollars for hogs, several goats, two sheep, a quantity of poultry and vegetables.

Needing additional manpower, Canadian partners aboard the Tonquin proposed to enlist thirty or forty native Hawaiians, because they had never seen watermen to equal them, not even among the voyageurs of the Northwest.

“Remarkable for their skill in managing light craft and able to swim and dive like waterfowl,” were the words used in describing the Hawaiians. Thorn objected to a large number; twelve were signed for the company and twelve for the ship. The trade-men were to serve three years, were to be fed and clothed and at the end of the term were to receive $100 in merchandise.

On February 28, 1811, the Tonquin sailed for the Northwest coast, and March 22, 1811, arrived off the mouth of the Columbia, where they encountered heavy seas. Thorn sent out several boats to find the river channel; two of them capsized and eight men died. One of the men was a Hawaiian.

Local history says that the “the neck of Land low and 1/2 of a mile wide to the main Ocian, at the foot of a high open hill” noted by Clark (five years before) was named Waikiki Beach in honor of this unnamed Hawaiian who was buried on the beach (Washington State Parks.)

In 1811, Astor’s Pacific Fur Company established Astoria, the first non-native trading post and settlement at the mouth of the Columbia River.

The Astor expedition to the Columbia-Pacific region would also be responsible for opening up the key overland route for western settlement in years to come.

In 1812 on a journey from Astoria to New York City, Robert Stuart, a partner in the Pacific Fur Company stationed at Fort Astoria, discovered South Pass, a low pass over the Rocky Mountains. This route could be made by wagon from the Missouri and Mississippi valleys and became known as the Oregon Trail. (Lots of information here is from NPS.)

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Tonquin at entrance of the Columbia

Tonquin-June 1811

Fort_Astoria-1813

Waikiki_Beach-Cape_Disappointment

Cape_Disappointment_from_Waikiki_Beach

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Lewis and Clark-Cape Disappointment

Lewis and Clark-plaque

Cape_Disappointment-Waikiki_Beach

March 20, 2016 by Peter T Young 1 Comment

Hokuloa Church

Lorenzo and Betsy Lyons arrived in the Hawaiian Islands as missionaries of the American Board of Commissioners for Foreign Missions (ABCFM) on the ‘Averick’ on May 17, 1832. They were part of the large Fifth Company, including the Alexanders, Armstrongs, Emersons, Forbes, Hitchcocks, Lymans and others.

Ultimately, 17 missionary stations were created throughout the Islands; these became the centers for establishing outlying churches (each church served as a community gathering area and was typically accompanied by a school.)

By 1831 eleven hundred schools had been established by the missionaries. The schools were organized in the most populated areas and native teachers and lay-ministers were appointed to administer them.

On July 16 1832, Lyons replaced Reverend Dwight Baldwin as minister at Waimea, South Kohala, Hawai‘i. Lyons’ “Church Field” was centered in Waimea, at what is now the historic church ‘Imiola.

On October 15, 1840, Kamehameha III enacted a law that required the maintenance and local support of the native schools in all populated areas. By this time, one church and school each were established in Kawaihae and Puakō.

By 1851, the lands on which the churches and schools were situated were formally surveyed and conveyed to their respective administrative organizations. (Maly)

Lyons built fourteen churches in the expanse of his mission station including Waipi‘o Valley, Honokaʻa, Kawaihae and Puakō. Each of the churches represented the designs of New England congregational churches.

Each church was constructed of materials found where the church was built. Some were constructed of lava rock and some of wood. The churches at Kawaihae and Puakō were built of lava rock.

The construction of the Hokuloa Church (Hoku loa – ‘evening star’) in Puakō began in 1858 and was completed and dedicated March 20, 1860. It’s the oldest functioning lava rock structure in the district of South Kohala.

The building is rectangular in shape, approximately 25 feet by 40 feet. The original wooden floor was repaired several times; seriously damaged during the tsunami of 1960 and in 1967, it was replaced with concrete.

The 10-foot walls are constructed of lava rocks bound with burnt coral mortar. The side walls vary from two to three feet thick with the gabled ends being the thinner part.

Most of the wood used for construction of the building was hauled from forests growing at higher elevations. Some of the wood was brought by ship from the northwest US. The ships delivered the wood to the edge of the Puakō reef where it was dropped into the ocean and dragged to land.

The original shingled roof was replaced several times with metal sheet roofs and then again in 1990 with a fireproof shingle made of a composite material.

The bell tower houses the original bell purchased from New England for the church by Rev Lyons and installed for the dedication in 1860.

“The stone church, with its whitened walls, and reddened roof and humble spire give the place an air of civilization and religiousness, and the school house in close proximity with its similar walls though thatched roof, makes something of a show, and indicated the existence of a school.” (Lyons, 1863)

“This school carries 18 children on the register, but only 10 attended on the day I was there. The proficiency of the scholars was not very satisfactory. I am inclined to believe that ‘the Schoolmaster is abroad’ too much of his time, he living at Kawaihae too far from the school; but none other was to be had.” (School Inspector Gulick, 1865)

“Puakō is a village on the shore, very like Kawaihae, but larger. It has a small harbor in which naive vessels anchor. Coconut groves give it a verdant aspect. No food grows in the place. The people make salt and catch fish. These they exchanged for vegetables grown elsewhere.” (Lorenzo Lyons, 1835)

“This parish is from 13 to 18 miles SW of Waimea and consists of several small villages, one of which is Puakō. These villages are mostly beautified by tall waving coconuts groves – the lauhala , the loulu or low palm tree – and Kou tree – and some other shrubbery. “

“There are also fish ponds where the delicious mullet etc sport and valuable salt grounds, that furnish employment for both sexes.” (Lyons, 1863)

“This is the poorest parish in my field, rendered still poorer of late by the frequent rains that have prevented the people from making salt – one of their chief dependencies …”

“… the wind – rough weather, and the heat of the volcanic stream that entered the sea near this place have killed or frightened away all their fish and the second source of wealth. There remain the fruit of a few cocoa nut trees, and the lauhala from their leaf of which the women busy themselves in making mats.” (Lyons, 1859)

Rev Lyons died in 1886 at the age of 79. After Lyon’s death the trained ministers and lay leaders of the Imiola Church continued to lead regular worship services at the Puakō Church; the school also continued.

The Puakō school was closed in the 1920s and Ihe children from Puakō were sent to the Kawaihae school. However, students who wanted to progress beyond the ninth grade went to Kohala and Honoka‘a for the upper grades.

The Hokuloa Church was not completely abandoned, although regular services were no longer held. Church members from Imiola from time to time would come to the Puakō church to hold small worship and prayer gatherings. The building lost its roof and bell tower.

In the early 1950s Puakō lands were subdivided into more than 165 house lots and sold at public auction. But it wasn’t until the 1960s when most of the lots had been sold that they began to be used for vacation hideaways.

In 1960 a tsunami which originated in Chile inundated the northern end of Puakō and did extensive damage to the inside of the Hokuloa Church. By 1966, the National Park Service had surveyed the building, and a group of Puakō residents formed to begin repairs of the Hokuloa Church.

In 1990 the building was completely restored and a new congregation was established. (Lots of information here is from the Hokuloa National Register Nomination form.)

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Hokuloa Church

Hokuloa Church HABS-LOC General View

Hokuloa Church HABS-LOC Window

Hokuloa Church HABS-LOC Remnants of Belfry

Hokuloa Church HABS-LOC Entrance Door

Hokuloa Church HABS-LOC Cover

Hokuloa Church HABS-LOC Elevations

Hokuloa Church HABS-LOC Sections

Hokuloa Church HABS-LOC Plan-Details

Hokuloa Church – Site Plan -NPS

Hokuloa Church-HVB Warrior Marker

March 19, 2016 by Peter T Young Leave a Comment

Moon Nights

Reasoning from observations has been important to modern scientific practice at least since the time of Aristotle (384–322 BC.) A scientific process or scientific method requires observations of nature and formulating and testing the hypothesis. It consists of following four steps.

Scientists observe something and ask questions about a natural phenomenon (scientific observation,) make hypothesis, make predictions about logical consequences of the hypothesis, test the predictions by observational study and create a conclusion on the basis of the information gathered. (Stanford)

Hawaiians in traditional times also made observations of the world around them. Most of the makaʻāinana (common people) were farmers, a few were fishermen. Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.

They followed a systematic and careful regimentation of planting in accordance with what had been observed over time, noting the influence of the stages of the moon had on farming and fishing.

https://upload.wikimedia.org/wikipedia/commons/c/c0/Lunar_libration_with_phase2.gif

Following is a summary noted in Handy & Handy with Pukui for planting according to moon phases, together with the names of the ‘Moon Nights,’ are compiled by them from notes derived from a variety of sources:

Hilo (first ‘night.’) The new moon appears ‘slender and twisted’ (hilo.) Fish ‘hide’ in the lagoons on this night, but it is good for deep-sea fishing; food maturing underground will ‘hide,’ but some recommend the day following Hilo for planting, especially sweet potatoes and taro, although they will be small when mature as the new moon is small. This was the first night of the kapu period of Ku.

Hoaka (second ‘night.’) The name means ‘faint light’ or ‘casting a shadow.’ Ghosts cast shadows and frighten fish away. The second night of the Ku kapu.

Ku kahi, Ku lua, Ku kolu, Ku pau (third, fourth, fifth, and sixth ‘nights’.), The names mean ‘First Ku’ ‘Second Ku,’ ‘Third Ku,’ and ‘Last Ku.’ The kapu period of Ku ended with ‘First Ku,’ Recommended for planting sweet potato and taro, which will grow ‘upright’ (ku) in the soil. Recommended also for fishing.

Taros planted on this first night will have but one shoot (ku kahi ), second night will have two (ku lua), and third night will have three (ku kolu.), Bananas planted these nights will stand erect (ku.) The ocean currents change.

‘Ole ku kahi, ‘Ole ku lua, ‘Ole ku kolu, ‘Ole pau (First ‘Ole, Second, Third, Last; seventh to tenth ‘nights’). The tides run high and the sea is rough. Fishing is poor. Not recommended for planting or fishing, for ‘ole means ‘nothing, without, nonproductive.’ Recommended for weeding. However, planting at ‘Ole pau (‘end of non-productivity,’) especially for breadfruit.

Huna (eleventh ‘night’), The name means ‘hidden’ and is recommended for root plants which will flourish, hidden under dense foliage, and especially for gourds which will be hidden under their leaves. Recommended also for fishing, for the fish are hiding-in their holes.

Mohalu (twelfth ‘night.’) Good for planting flowers, which will be round and perfect like the moon all this night; and gourds, potatoes and taro will grow well. Fruits, fish, and seaweed were kapu, for this night was sacred to Kane the life-giver. This is a good ‘night,’ for fishing. ‘The sea is covered with fishing canoes’ (after abolition of kapu).

Hua (thirteenth ‘night’), The name means ‘fruit’ and ‘seed,’ hence it was fruitful on land and sea, especially for many-seeded gourds, The moon is egg-shaped (hua), This night is sacred to Lono, Good fishing.

Akua (fourteenth ‘night.’. All things reproduce abundantly (ho‘oakua.) Fishing is good. This is a kapu night when the gods (akua) are about, and offerings are made to them to increase food (ho‘oulu‘ai) and fish (ho‘oulu i‘a).

Hoku (fifteenth ‘night.’) Hoku kua means ‘lined up close together,’ hence root plants and bananas will be prolific, but fruit will be small. Good for trees in general. Good fishing.
Mahealani (sixteenth ‘night’: full moon.) Mahea means ‘whiter,’ and the plants are so prolific and large that they say ‘whither can we grow?’ Currents run strong, but fishing is good. Good for all work.

Kulu (seventeenth ‘night.’) Kulu means ‘to drop.’ The banana sheath drops off this day exposing the new bunch. Good for potatoes and melons. Currents are strong, but it is a good time for fishing. This was the time for offering first fruits to the gods.

La‘au ku kahi, La‘au ku lua, La‘au pau (First La‘au, Second, Last: eighteenth to twentieth ‘night’). Sweet potatoes, melons, and gourds will run to woody (la‘au) vines. For medicines (la‘au) this is a time favored for gathering herbs and for their preparation by the medical kahuna.

Good for planting banana and other trees (la‘au): the fruit will be so heavy that poles (la‘au) will be required to support them. Favorable for fishing. Breadfruit planted in these days will be hard and woody (la‘au.) Some say bananas will be hard and woody. Some say La‘au pau is a good day for all planting.

‘Ole ku kahu, ‘Ole ku lua, ‘Ole ku pau (First ‘Ole, Seconds, Last: twenty-first to twenty-third ‘night.’) Not recommended for planting or fishing. It is windy and tides run high. A good time for weeding. ‘Lazy days for farmers.’ ‘Ole pau and kaloa ku kahi are the kapu periods of Kanaloa or Kaloa, when offerings are made with prayers.

Kaloa ku kahi, Koloa ku lua, Koloa pau (First kaloa, Second, Last: twenty-fourth to twenty-sixth ‘night.’) Good for fishing. Makaloa and ‘ole shellfish are plentiful. It is a good time to plant bamboo for braiding hats. Plants with long stems (banana, sugar cane, bamboo) will grow long. Potato and yam will run to long vines (ka loa.) Good for wauke, which will develop long stems (ka loa). Pandanus will develop long leaves. The first Kaloa is sacred to Kanaloa with mild kapu.

Kane (twenty-seventh ‘night’). This and the night following Lono, are sacred to Kane. This period was devoted to prayers to Kane and Lono for health and food. The Kane kapu was rigorous.

Lono (twenty-eighth ‘night.’) Prayers for rain. Recommended for melons and gourds (which were ‘bodies’ of Lono.)

Mauli (twenty-ninth ‘night.’) Uli (dark) implies rich, dark-green vegetation. Tides are low. Fishing is good, good day for marriages.

Muku (thirtieth ‘night.’) Bananas will bear bunches one muku long (from tip of fingers of one hand to opposite elbow.) Not recommended for sweet potatoes. Trees and sugar cane will prosper. Fishing is good. The moon is cut off, muku (vanishes.)

The planting calendar may be summarized as follows : On the Ku nights potatoes will grow erect (ku,) also taro. The ‘Ole nights are periods of scarcity (‘ole ) on land and sea. On Huna, roots and gourds will prosper, hidden (huna) under earth or dense foliage. Hua (fruit, seed) means plenty, Akua (deity) supernatural abundance.

In Hoku the fruits will be lined up (hoku hua.) In Mahealani roots will ask ‘ ‘whither can we grow (mahea, whither ; lani (under) heaven?’ Kulu (drop) implies dropping of the fruit sheath.

The la‘au are good for woody growth (la‘au means wood.) The second series of ‘Ole are again periods of dearth. Kaloa indicates long vines and stems. Kane and Lono, nights of prayer for plenty, health, and rain. Mauli implies dark green (uli) vegetation, and Muku long bunches of bananas.

During each month (moon, mahina) there are four kapu periods. Families who worshiped one of the major gods to whom the ‘nights’ were dedicated abstained from work and play and prayed to their gods at the altar (kuahu) in the men’s house (mua.)

The kapu periods were:
On Hila, Hoaka and Kukahi (1st-3rd,) the Ku kapu.
On Mohalu and Hua (12th-13th,) , the Hua (Lono) kapu.
On ‘Ole pau and Kalo aku kahi (23rd-24th,) the Kanaloa kapu.
On Kane and Lono (27th-28th), the Kane kapu.

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