Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Kaluaikonahale

He was born about 1789 with the name Kaluaikonahale, the son of Keʻeaumoku and his wife Nāmāhana. He was the youngest of four famous siblings.

His sisters were Queen Kaʻahumanu, Kamehameha’s favorite wife who later became the powerful Queen Regent and Kuhina nui, Kalākua Kaheiheimālie and Namahana-o-Piʻia (also queens of Kamehameha) and brother George Cox Kahekili Keʻeaumoku.

His father, Keʻeaumoku, was a “tried friend of Kamehameha and one of the principal promoters of his fortunes. Being of prodigious personal strength, his valor powerfully assisted Kamehameha in securing the entire dominion of the group.” (Polynesian, January 4, 1845)

Kaluaikonahale was born on Maui, but as an infant he was taken to Keauhou to grow up; he excelled in canoeing and other sports. In his youth, he once jumped a stone wall and injured his foot; he almost died from the injury, but recovered and remained lame for the rest of his life. (Oaks)

He married Analeʻa (Ane or Annie) Keohokālole; they had no children. (She later married Caesar Kapaʻakea. That union produced several children (including the future King Kalākaua and Queen Liliʻuokalani.))

He later married Lydia Haʻaheo Kaniu. They had one son Keōua, who died in infancy, and one daughter Kamanele (1814–1834.)

With the introduction of Christianity and adoption of western names, he changed his name and chose the name John Adams after John Quincy Adams (the US President at the time.)

From then, he was called John Adams Kuakini.

His physical appearance was formidable; standing 6-feet, 3-inches “and even heavier than this gigantic stature would indicate.” Ellis noted he was “tall, stout, well made and remarkably handsome.” (Oaks)

His wife “was like himself, a royal chief of highest rank, and not quite equally ponderous. I remember seeing the princely pair lolling on their own pile of rich Niʻihau mats, with many attendants busily kneading their bodies and limbs (lomi-lomi). Ages of nourishing diet and massage for digestion had bred a royal Hawaiian race of immense stature and girth.” (Bishop)

Kuakini was an important adviser to Kamehameha I in the early stages of the Kingdom of Hawai‘i. His “first office of importance under Kamehameha I was that of captain of the ordnance at Oʻahu. Upon the King’s last return to Hawaiʻi in 1813, he was raised to the rank of counselor.”

“Immediately after the death of the King, Kaʻahumanu made him Governor of Hawaii; his original charge was limited to the district of Kona. In 1830, she further appointed him to the governorship of Oahu, which office he retained until December, 1831, when he returned to Hawaiʻi.”

“(Kuakini’s) administrations were vigorous and effective. Energetic in action, but reserved in manners, he assumed to himself much responsibility. It was difficult to secure his confidence in matters of council, as he relied much upon his own judgment.”

“While in Hawaiʻi, being remote from the seat of government and the influence of other chiefs mostly assembled around the King, he acted in a great measure independently of them, and sometimes contrary to their opinions.”

“His acquaintance with the English language, and his thirst for knowledge, gave him a superiority in general intelligence, over most of the chiefs of his rank; and afforded him a better insight into the nature of things than others attained.”

“He was more enterprising in deed than other native rulers, and many of the objects which claimed his attention, such for instance as the building of churches and the making of roads, were intended for the public benefit”.

“(Y)et in most of his enterprises, his aim was to accumulate property. But he was correct in his business transactions and a man of his word.” (Polynesian, January 4, 1845)

“By sea and by land we have enjoyed the protection of God, and the countenance and patronage of the king and chiefs. Especially would we notice the kindness of Kuakini, the Governor of Owhyhee (Hawaiʻi,) who received us with great hospitality, and freely lent his influence and authority to aid us in the attainment of our immediate objects”.

“… with a view to the permanent establishment of a missionary station there, (Kuakini) has promptly commenced the erection of a chapel at Kairua for the worship of Jehovah, whose rightful and supreme authority he has publicly acknowledged.” (Ellis)

Kuakini gave land to missionary Asa Thurston to build Mokuʻaikaua Church. “This was erected by Governor Kuakini about 1828. It was a wholly native structure, framed with immense timbers cut and dragged from the great interior forest by Kuakini superintending his subjects in person.” (Bishop)

“(I)n 1835, the great church was burned by some incendiary, and the services were then conducted in a large canoe-shed of the Governor, which was vacated for the purpose.”

“The energetic Kuakini immediately set about building the great stone church now standing on the site of the old one. … the corners were built up with large square blocks of pāhoehoe lava, which were transported by the people from some heiau at a distance. They were smoothly hewn, evidently with great labor. (Bishop)

During his tenure, Kuakini built other historical sites that dominate Kailua-Kona today. The Great Wall of Kuakini, probably a major enhancement of an earlier wall, was one of these.

The Great Wall of Kuakini extends in a north-south direction for approximately 6 miles from Kailua to near Keauhou, and is generally 4 to 6-feet high and 4-feet wide.

He built Huliheʻe Palace in the American style out of native lava, coral lime mortar, koa and ‘ʻōhiʻa timbers. Completed in 1838, he used the palace to entertain visiting Americans and Europeans with great feasts.

The Palace was constructed by foreign seamen using lava rock, coral, koa and ʻōhiʻa timbers. Kuakini oversaw the construction of both Mokuʻaikaua Church and Huliheʻe Palace and these landmarks once shared a similar architectural style with exposed stone.

Kuakini died December 9, 1844 in Kailua-Kona; the Palace passed to his adopted son, William Pitt Leleiōhoku. Leleiōhoku died a few months later, leaving Huliheʻe to his wife, Princess Ruth Luka Keʻelikōlani. It became a favorite retreat for members of the Hawaiian royal family.

A highway is named “Kuakini Highway,” which runs from the Hawaii Belt Road through the town of Kailua-Kona, to the Old Kona Airport Recreation Area. He is also the namesake of Kuakini Street in Honolulu, which is in turn the namesake of the Kuakini Medical Center on it.

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by Peter T Young 1 Comment

Central Fire Station

No organized fire protection system existed in Honolulu until November 6, 1850, when the city’s first volunteer fire brigade was formed.

On December 27, 1850, King Kamehameha III established by ordinance in the Privy Council creating the Honolulu Volunteer Fire Department; the 1851 legislature enacted the ordinance into law.

In August 1851, a second-hand fire engine was purchased through public subscription and became the property of Engine Company No. 1.

Within ten years, the city had four engine companies, including No. 4, which was composed exclusively of Hawaiians. Kings Kamehameha III, Kamehameha IV, Kamehameha V and Kalakaua were all active members of this company. (NPS)

In 1870, the tallest structure in Honolulu was the bell tower of Central Fire Station, then-located on Union Street. Spotters would sit in the tower, ready to sound the alarm. (HawaiiHistory)

In 1897, Central Fire Station was relocated to its present site at Beretania and Fort Streets, a consolidation of Engine Companies 1 and 2.

“The city of Honolulu is protected from fire by a very efficient department. The central fire station is not only an ornament to the city, but contains all the necessary conveniences for its intended purpose.”

The 2½-story blue stone Central Fire Station was one of three stations at the time; the others were the 2-story wooden Makiki Station and the 2-story brick Palama Station.

There were 200 3-way standing and 50-ground hydrants distributed throughout the City. Plans were underway for a fire alarm telegraph system with 65-alarm boxes. (Report of the Governor of the Territory of Hawaii; to the Secretary of the Interior, 1901)

The Central Fire Station soon became outmoded. The Romanesque Revival rock structure was replaced in 1934 by a Dickey designed Moderne/Art Deco two-story reinforced concrete building (Kohn M Young was the engineer.) It previously served as headquarters for the Honolulu Fire Department.

The building is five bays wide and dominated by the three middle bays with their one-and-one-half story Art Deco aluminum doorways which were constructed by the California Artistic Metal and Wire Company of San Francisco.

Above the doors are aluminum panels with linear designs with an octagon in the middle containing the letter HFD. Above each panel is a set of four windows.

The end bays each contain a first story window and a set of three second story windows. All second story windows are jalousies, and the first floor windows are tinted plate glass.

A decorative belt course bands the top of this flat roofed building. This banding employs the octagonal HFD motif of the door panels. An abbreviated tower of approximately thirty feet rises from the roof at the rear of the right bay. This tower has a pair of long rectangular louvers running its height.

In 1949, a one-story hollow tile addition was erected at the rear to provide additional office space. The Ewa (northwest) side of the building features a balcony with geometric deco decoration. Behind the balcony is a set of three windows with rectangular pillars between them. (NPS)

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The Islands in 1828

Paul-Emile Botta was born to Carlo Botta, an eminent historian and educator, and Antoinette de Vierville of Chambery, in Turin on December 6, 1802. His mother died when he was still a child. In 1815, he became naturalized as a Frenchman.

In 1826, the French prepared for a round-the-world voyage on Le Heros, On board regulations required that there be a surgeon; Botta, though not yet a full-fledged doctor, was appointed to that post. He was also charged with the duties of naturalist aboard, with the mission of collecting examples.

The Heros, a three-masted ship of 362 tons, with 32 men on board, left the port of Le Havre on April 9, 1826, circumnavigated the globe. The following, in Botta’s words, are his observations of the inhabitants of the Sandwich Islands (Hawaiʻi) when he and Le Heros visited the Islands from September 17, 1828 to November 15, 1828. (The quotation marks are dropped.)

The natives of the Sandwich Islands are for the most part large and well built. Among them are often found men who, in figure and proportion, recall the most beautiful statues of antiquity.

They vary a great deal in color. Sometimes it is a very dark brown, almost black, but at other times, to the contrary, it is a rather light brown, almost yellow. Their faces are pleasing, especially because of the expression of goodness and joviality always displayed on them … their hearts are full of goodness and friendliness.

The men are completely naked except for a type of belt of which one portion passes between their thighs, called by them maro. They have … a custom of knotting about the end of the prepuce a piece of reed, when they are not wearing the maro; this is the last bit of clothing that they are accustomed to take off.

The women … ordinarily wear a cloth skirt and a garment made of a fabric of the islands covering their thighs. Yet I saw some of them indoors having as their sole clothing a belt of leaves. This is the attire of the common people; the chiefs, however, as well as their women, at present dress in European fashion, some indeed with a studied affectation.

The Sandwich islanders, at least the common people, eat chiefly vegetables. Their principal food is taro, root of a type of arum which when raw is very bitter and even poisonous, but when cooked has an excellent flavor, superior to that of the potato.

They eat it either cooked in their underground ovens or pounded into a paste, often half fermented, which they call poi, and which is the basis of their meals.

Potatoes, carrots, and fish, which they eat raw most of the time, or else pounded with water and salt, are, after taro, their commonest foods.

Their customary drink is only water … very few islanders are to be seen giving themselves up to drunkenness. They still, however, make use of the infusion of ava to get intoxicated.

They also prepare a type of brandy with the root of a plant very common in the island, which they call lahi. The root is thick, fibrous, though rather tender and of a very sweet and sugary flavor when cooked. The brandy made of it through fermentation is very strong. This root is called ti.

The islanders’ homes are small houses made with a light scaffolding covered over by dry grasses. They are formed with a roof, the sides rising obliquely almost from the ground. They usually have two doors, set in accordance with the direction of the most frequent winds, providing for coolness inside.

The floor is formed by a layer of dry rushes covered over by a rather large number of mats. The floor usually serves as table and as bed, some chiefs’ homes excepted; the latter are sometimes furnished most elegantly in European style.

These very simple houses are cool and inexpensive and islanders as well as some Europeans prefer them to houses built of stone or wood, as some quite pretty ones transported from America are.

The chief occupation of the islanders is the cultivation of taro, which requires much toil and care. This plant grows well only in marshy terrain, and even in mud; therefore, all the upper valleys and terrain at the foot of the mountains are divided into small plots covered with water and separated by narrow embankments, which are the only paths.

Taro is planted in rows or in regular quincunxes in little ponds, into which the natives are often obliged to dive, either to harvest the roots, or to pull out the reeds and other grasses which might hinder their growth.

The water is brought there by means of little irrigation canals, made with great care, and which divide infinitely, passing from one taro field to another, so that a small stream can irrigate a great number of fields placed in terraces one above another on a hill slope. All this cultivation gives an impressive notion of the industriousness of these people.

Fishing is, next to taro, the principal resource of the Sandwich islanders; they now use European hooks. In order to catch great sea fish such as the bonitos or the dorados, however, they join them to bits of polished mother-of-pearl with bristles at one end, which, in the water, gives the appearance of a small fish, with sufficient exactness for the big fish to be deceived by them.

Their nets are very well made and they have some, I have been told, that are large and are the common property of several villages.

The dug-out canoes used by the islanders have the bottom made from a hollowed out tree, pointed at the two ends; it is raised by two boards joined to the two ends tapering; they are provided with a balance, formed by a piece of wood parallel to the dug-out canoe and sustained by two cross-bars. The paddles have rounded blades. When they desire, they add a mast and a trapezoidal sail to the canoes.

The recreation of the islanders consists only of lascivious dances, and I have always seen them performed by women and never by men. … The tunes have, properly speaking, no melody, for they are made of only one or two notes. To hear them sung, one would believe that they are rather being chanted. I have not seen any musical instrument except a small drum made out of coconut.

But their favorite pleasure is swimming. Men, women, and children all know how to swim and they are all constantly in the water.

Nothing is more interesting than to see them devoting themselves to the exercise they call henalou, that is, mounting the waves. In the places where the coral reef surrounding the island and stretching far out causes the water to have a depth of only between seven and eight feet, the sea rolls its waves in a frightening manner, sometimes for a distance of over a mile, until they come to break at the shore.

In these places the Sandwich islanders place themselves on their stomachs on a board oval in shape, elongated, somewhat convex on each side. They then swim with their hands and feet, passing over or under the waves constantly rolling over the reef, going out to sea where they wait for a wave which they think will inevitably reach the shore.

Then they place themselves in front of it, letting themselves be carried thus with incredible speed, without losing their balance, continually pushed forward by the wave the summit of which, towering above, seems destined to engulf them. This exercise which has always seemed terrifying to me is just a game for them.

The language of the Sandwich islanders is sweet and harmonious, because of the great number of vowels and few consonants found in it. …. The vowels are a, e, i, o, and u. The consonants are f, h, k, 1, m, n, p, r, t, and v. But the number of consonants should be reduced, for the inhabitants use some of them indifferently for others; thus r and l, k and t, p and f, are letters which seem for them to have the same sound.

Such are the observations which a stay of two months on Wahou has permitted me to make. They are most incomplete, and I greatly desire to be one day in a position to make a better study of these people, rendered so likeable by their goodness and sweetness …. (This summary is based on a translation and summary from Knowlton.)

The image shows the town of Honolulu as it looked when Botta arrived in the Islands. (Beechey)

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Ranks of Chiefs

Each Hawaiian was born into a class of people, and at the top were the rulers, a small but powerful class of chiefs, known as the aliʻi and in those days, the aliʻi was the government.

Of all the people, it was the king who held the greatest respect and the one whom no one questioned. But this class of royalty did not just consist of the king and his family, the aliʻi or the government system was more complicated and consisted of more than what most people think of when they hear of the Aliʻi. (Seleska)

The aliʻi were not all equal in rank, it is just a word that people are accustomed to using – they give the name aliʻi to all those from the very high to very low rank. In olden times, the kinds of aliʻi were classified according to their birth and the height at which each aliʻi stood. (Kamakau)

Special care was taken in regard to chiefs of high rank to secure from them noble offspring, by not allowing them to form a first union with a woman of lower rank than themselves, and especially not to have them form a first union with a common or plebeian woman (wahine noa.) (Malo)

To this end diligent search was first made by the genealogists into the pedigree of the woman, if it concerned a high born prince, or into the pedigree of the man, if it concerned a princess of high birth, to find a partner of unimpeachable pedigree …

… and only when such was found and the parentage and lines of ancestry clearly established, was the young man (or young woman) allowed to form his first union, in order that the offspring might be a great chief. (Malo)

Aliʻi Niʻaupiʻo:
The father was a high chief, an aliʻi nui, with no one low in rank on the side of either his father or mother; the kapu moe, the prostrating kapu, and his kapu. So also on the side of the mother. Their kapu were equal – one need not remove the oneʻs kapa in deference to the kapu of the other, and their regard of each other was equally warm. Their children were aliʻi niʻaupiʻo.

Aliʻi Piʻo
If two aliʻi niʻaupiʻo united to guard their kapu against loss to another and had great affection for each other, their children would be aliʻi piʻo. The kapu of these aliʻi were of the very highest, and they were called gods; they conversed with men only at night.

Aliʻi Naha
The kapu of the two fathers were equal – they were both niʻaupiʻo – and the mother was a niʻaupiʻo. She had children, a boy, kane, by one and a girl, wahine, by the other, who united to preserve the kapu. The children of these two were aliʻi naha, and they were sacred chiefs, aliʻi kapu.

Aliʻi Wohi
The mother was an aliʻi niʻaupiʻo, and the father was from the family of the high chief; or the father was an aliʻi niʻaupiʻo, and the mother was from the family of the aliʻi nui. Their children were called aliʻi wohi.

Lo Aliʻi
The chiefs of Lihuʻe, Wahiawa, and Halemano on Oʻahu were called lo aliʻi. Because the chiefs at these places lived there continually and guarded their kapu, they were called lo aliʻi. They were like gods, unseen, resembling men.

Aliʻi Papa
The mother was an aliʻi niʻaupiʻo or an aliʻi piʻo, and the father was a kaukau aliʻi; their children were aliʻi papa.

Lokea Aliʻi
The father was a niʻaupiʻo or an aliʻi piʻo, and the mother was from the family of the aliʻi nui; their children were called lokea aliʻi and sometimes aliʻi wohi.

Laʻauli Aliʻi
The father was from a chiefly family and so was the mother; their ranks were equal; their children were laʻauli chiefs.

Kaukau Aliʻi
The father was a high chief, an aliʻi nui, and the mother was a chiefess of little rank, he wahi aliʻi iki; their children were kaukau aliʻi.

Kukae Popolo
The father was a chief of little rank, and the mother was a noanoa, a woman of no rank; or the mother was a chiefess, and the father was a noanoa. Their children were called hana lepo popolo.

Because they were the ruling class, the aliʻi had special things that only they could use. As signs of royalty, they wore feather cloaks, lei and helmets. Nobody else could wear those symbols. (Wong) The image shows ‘Gathering of Chiefs’ by Brook Parker. (Lots of information here is from Kamakau.)

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Martin Luther King at the Hawai‘i Legislature

On Thursday, September 17, 1959, in the Hawaii House of Representatives, 1959 First Special Session, Dr. Martin Luther King addressed the members of the House as Follows:

“Mr. Speaker, distinguished members of the House of Representatives of this great new state in our Union, ladies and gentlemen:

It is certainly a delightful privilege and pleasure for me to have this great opportunity and, I shall say, it is a great honor to come before you today and to have the privilege of saying just a few words to you about some of the pressing problems confronting our nation and our world.

I come to you with a great deal of appreciation and great feeling of appreciation, I should say, for what has been accomplished in this beautiful setting and in this beautiful state of our Union.

As I think of the struggle that we are engaged in in the South land, we look to you for inspiration and as a noble example, where you have already accomplished in the area of racial harmony and racial justice, what we are struggling to accomplish in other sections of the country …

… and you can never know what it means to those of us caught for the moment in the tragic and often dark midnight of man’s inhumanity to man, to come to a place where we see the glowing daybreak of freedom and dignity and racial justice.

People ask me from time to time as I travel across the country and over the world whether there has been any real progress in the area of race relations, and I always answer it by saying that there are three basic attitudes that one can take toward the question of progress in the area of race relations.

One can take the attitude of extreme optimism. The extreme optimist would contend that we have come a long, long way in the area of race relations, and he would point proudly to the strides that have been made in the area of civil rights in the last few decades.

And, from this, he would conclude that the problem is just about solved now and that we can sit down comfortably by the wayside and wait on the coming of the inevitable.

And then there is the extreme, the attitude of extreme pessimism, that we often find. The extreme pessimist would contend that we have made only minor strides in the area of human relations.

He would contend that we have created many more problems than we have solved. He would look around and see the tensions in certain sections of the country; he would listen to the rhythmic beat of the deep rumblings of discontent; he would point to the presence of Federal troops in Little Rock, Arkansas …

… he would point to schools being closed in some states of the Union and from all of this, he would conclude that we have retrogressed instead of progressed.  And then he would go on later and contend that a monster human nature cannot be changed.

Sometimes he will turn to the realm of theology and talk about the tragic taint of original sin hovering over every individual, or he might turn to psychology and talk about the inflexibility of certain habit structures once they have been molded and from all of this …

… he would conclude that there can be no progress in the area of human relations because human beings cannot be changed once they have started on a certain road.

Now, it is interesting to notice that the extreme optimist and the extreme pessimist have at least one thing in common. They both agree that we must sit down and do nothing in the area of race relations. The extreme optimist says do nothing because integration is inevitable.

The extreme pessimist says do nothing because integration is impossible.

But I think there is a third position, a third attitude that can be taken, namely the realistic position. The realistic attitude seeks to reconcile the truths of two opposites while avoiding the extremes of both.

So the realist in the area of race relations would agree with the optimist that we have come a long, long way, but he would balance that by agreeing with the pessimist that we have a long, long way to go.

And so this is my answer to the questions of whether there has been any progress in the area of race relations. I seek to be realistic and say we have a long, long way to go.

Now, it is easy for us to see that we have come a long, long way.

Twenty-five years ago, fifty years ago, a year hardly passed that numerous Negroes were not brutally lynched in our nation by vicious mobs. Lynchings have about ceased today.

We think about the fact that just twenty-five years ago, most of the Southern states had a system known as a poll tax to prevent Negroes from becoming registered voters. The poll tax has been eliminated in all but four states.

We think about the fact that the Negro is voting now more than he has ever voted before. At the turn of the century, there were very few Negro registered voters in the South. By 1948 that number had reached to 750,000, and, today, it stands at about 1,300,000.

And even in the area of economic justice, we have seen a good deal of progress. The average Negro wage earner in the South today and over the nation makes four times more than the average Negro wage earner of ten years ago and the national income of the Negro is now $17 billion a year.

That is more than all of the exports of the United States and more than the national income of Canada. So, we’ve come a long, long way.

Then we’ve come a long, long way in seeing the walls of segregation gradually crumble.

When the Supreme Court rendered its decision in 1954, seventeen states and the District of Columbia practiced segregation in the public schools …

…but, today, most of these states have complied with the decision and just five states are left that have not made any move in the area of compliance and two of these states are now under orders to integrate – Atlanta, Georgia and New Orleans, Louisiana.

So after next September, that will only leave Mississippi, Alabama and South Carolina as the states that have not complied with the Supreme Court’s decision.

So, you can see that we have come a long, long way. But before stopping –it would be wonderful if I could stop here – but I must move on for two or three more minutes and say that there is another sign.

You see, it would be a fact for me to say we have come a long, long way, but it wouldn’t be telling the truth. A fact is the absence of contradiction, but truth is the presence of coherence.

Truth is the relatedness of facts.

Now, it is a fact that we have come a long, long way, but in order to tell the truth, it is necessary to move on and say we have a long, long way to go. If we stop here, we would be the victims of a dangerous optimism. We would be victims of an illusion wrapped in superficiality. So, in order to tell the truth, it’s necessary to move on and say we have a long, long way to go.

Now, it is not difficult to see that. We know that the forces of resistance are rising at times to ominous proportions in the South. The legislative halls of many of our states ring loud with such words as ‘interposition’ and ‘nullification.’

While lynchings have ceased to a great extent, other things are happening. Churches are being bombed, homes are being bombed, schools are being bombed, synagogues are being bombed by forces that are determined to stand against the law of the land.

And although the Negro is voting more than ever before, we know that there are still conniving forces being used to keep the Negro from being a registered voter. Out of the potential 5,000,000 Negro registered voters in the South, we only have 1,300,000.

This means that we have a long, long way to go in order to make justice a reality there in the registration of voting. And although we have come a long, long way in the economic realm, we have a long, long way to there in order to make economic justice a reality.

And then segregation is still with us.

Although we have seen the walls gradually crumble, it is still with us. I imply that figuratively speaking, that Old Man Segregation is on his death bed, but you know history has proven that social systems have a great last-minute breathing power, and the guardians of the status quo are always on hand with their oxygen tents to keep the old order alive, and this is exactly what we see today.

So segregation is still with us.

We are confronted in the South in its glaring and conspicuous forms, and we are confronted in almost every other section of the nation in its hidden and subtle forms.

But if democracy is to live, segregation must die.

Segregation is a cancer in the body politic which must be removed before our democratic health can be realized. In a real sense, the shape of the world today does not permit us the luxury of an anemic democracy. If we are to survive, if we are to stand as a force in the world, if we are to maintain our prestige, we must solve this problem because people are looking over to America.

Just two years ago I traveled all over Africa and talked with leaders from that great continent. One of the things they said to me was this: No amount of extensive handouts and beautiful words would be substitutes for treating our brothers in the United States as first-class citizens and human beings. This came to me from mouth of Prime Minister Nkrumah of Ghana.

Just four months ago, I traveled throughout India and the Middle East and talked with many of the people and leaders of that great country and other people in the Middle East, and these are the things they talked about: That we must solve this problem if we are to stand and to maintain our prestige.

And I can remember very vividly meeting people all over Europe and in the Middle East and in the Far East, and even though many of them could not speak English, they knew how to say ‘Little Rock.’

And these are the things that we must be concerned about – we must be concerned about because we love America and we are out to free not only the Negro.

This is not our struggle today to free 17,000,000 Negroes. It’s bigger than that.

We are seeking to free the soul of America.

Segregation debilitates the white man as well as the Negro. We are to free all men, all races and all groups. This is our responsibility and this is our challenge, and we look to this great new state in our Union as the example and as the inspiration.

As we move on in this realm, let us move on with the faith that this problem can be solved, and that it will be solved, believing firmly that all reality hinges on moral foundations, and we are struggling for what is right, and we are destined to win.

We have come a long, long way. We have a long, long way to go. I close, if you will permit me, by quoting the words of an old Negro slave preacher.

He didn’t quite have his grammar right, but he uttered some words in the form of a prayer with great symbolic profundity and these are the works he said: ‘Lord, we ain’t what we want to be; we ain’t what we ought to be; we ain’t what we gonna be, but thank God, we ain’t what we was.’ Thank you.”

At the conclusion of his address, there was much applause.

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