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November 22, 2016 by Peter T Young Leave a Comment

Timeline Tuesday … 1810s

Today’s ‘Timeline Tuesday’ takes us through the 1810s – Kamehameha and Kaumualiʻi negotiations, death of Kamehameha and the fall of the Kapu. We look at what was happening in Hawai‘i during this time period and what else was happening around the rest of the world.

A Comparative Timeline illustrates the events with images and short phrases. This helps us to get a better context on what was happening in Hawai‘i versus the rest of the world. I prepared these a few years ago for a planning project. (Ultimately, they never got used for the project, but I thought they might be on interest to others.)

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timeline-1810s
timeline-1810s

Filed Under: Ali'i / Chiefs / Governance, Economy, Hawaiian Traditions, Prominent People Tagged With: Hawaii, Whaling, Kamehameha, Fort Kekuanohu, Liholiho, Ai Noa, Kaumualii, Kamakahonu, Timeline Tuesday

November 20, 2016 by Peter T Young 3 Comments

Was Christianity Forced or Sought?

To help answer the question posed in the title, we look at portions of letters written during the first decade of the arrival of the missionaries by various chiefs/chiefesses that were in power at that time. The Ali‘i banned the kapu in 1819; shortly thereafter the missionaries arrived (1820.)

“March 30th, 1820. – Memorable day – a day which brings us in full view of that dark pagan land so long the object of our most interested thoughts.… ‘land appears.’”

“When the watch at four was called, Honoree (Honoli‘i) came down saying, ‘Owhyhee sight!’ … A fair wind carried us by different parts of the island near enough to discern its verdure …. “

“Capt. B(lanchard) – thought it advisable to send ashore to inquire into the state of things, and where he might find the king. … Our hearts beat high, and each countenance spoke the deep interest felt as we crowded around our messengers at their return.”

“Tamaahmaah is dead! The government is settled in the hands of his son Keehoreeho-Krimokoo (Liholiho) is principal chief – the taboo system is no more – men and women eat together! the idol gods are burned!!” (Sybil Bingham Journal, March 30, 1820 – the day the Pioneer Company of missionaries arrived at Hawaiʻi.)

“April 4th. This morning, ten o’clock, having been 163 days on the bosom of the great deep, we anchored in the bay of Korooah (Kailua-Kona,) near the residence of Keehoreeho (Liholiho) the king.”

“My dear husband, with brother Thurston and Thomas, has gone on shore as heralds of the Prince of Peace and King of Kings, to have an interview, and transact business for their Master … How important the moment! …” (Sybil Bingham Journal, April 4, 1820 – the day the Pioneer Company of missionaries first landed at Kailua-Kona.)

Later, in a March 18, 1823 letter to the mission’s mainland headquarters, Liholiho acknowledged that his timing of breaking the centuries-old kapu just before the missionaries’ arrival was fortunate; he notes, “We had wooden deities before, during my father’s time.”

“In my time (1819,) I have abandoned wooden deities. It turns out my abandoning of them beforehand was appropriate, for Mr Bingham, Mr Thurston and all the teachers were arriving.”

In that same letter, Liholiho states, “We really desire the good teachings of Jesus Christ. What he has taught all of us is excellent indeed and we have finally become learned. We were shown compassion by Jehovah, who sent Mr. Bingham and Mr. Thurston and all the teachers. And they dwelled with us here and our lands have become enlightened.”

“It is through our father that I may greet all of you. Jesus Christ was good in speaking to you, saying to you all, ‘Go and teach throughout the islands, and preach the good word of salvation.’” (Liholiho to ABCFM, March 18, 1823; Ali‘i Letters Collection, Mission Houses)

Shortly after (November 8, 1823,) Kealiʻiahonui, an adopted son of Kaumualiʻi, the last king of Kauai, sent a letter to Jeremiah Evarts, an early leader of the American Board of Commissioners of Foreign Missions (ABCFM.)

“Here is my word to you. I appreciate you for your generosity towards us in sending teachers of the word of Jesus Christ, being what will enlighten us here. They are very good at educating us in the virtuous ways that allow us to reach heaven, the finest place.”

“Not all people here on Oahu are learning the good word of salvation. Eventually the right time may come when all people of these unenlightened lands will learn the word of Jesus Christ.” (Kealiʻiahonui to Evarts, November 8, 1823; Ali‘i Letters Collection, Mission Houses)

A few years later, when Kamehameha III began his rule, Kalanimōku wrote a letter to Evarts. Kalanimōku states, “Love to you for sending over the missionaries and the word of God to us so that we know the good word of God. We observe the good word of God and we want the good word of God, Jehovah, our great lord in heaven. It is he who fashioned us well.”

“We all want the word of God and all the chiefs desire the good word of God. We have seen the righteous word at this time. We are repenting for our past faults. … That previous, ancient heart is ended, along with that former king of ours. … We regard the good word of our great God.” (Kalanimōku to Evarts, April 10, 1826; Ali‘i Letters Collection, Mission Houses)

Kalanimōku was a trusted advisor of Kamehameha I. During the travels of Liholiho and Kamāmalu to Great Britain, he co-ruled with Kaʻahumanu, maintaining a leadership role during the first reigning years of the new king, Liholiho’s younger brother, Kauikeaouli.

Nāmāhāna Piʻia, a high ranking chiefess, was a wife of Kamehameha I and daughter of Keʻeaumoku; she was also Kaʻahumanu’s sister. Nāmāhāna was an early convert to Christianity and wife of Gideon Laʻanui, another early supporter of the missionizing effort.

Her March 12, 1828 to Evarts states, “I am informing you that the holy word of Christ, his laws and all his good practices are being taught. We have obtained some small portions, but have gained no more. The desire of my heart moves day and night to ask him that my spirit attain eternal life in heaven.”

“My wishes, my affection, my heart, and my intention, I have bundled them securely and submitted them to him; his words and his laws are what I follow in my heart …”

“… that my house be populated with his powerful spirit, his eternal love, his true goodness and his patience that all of us from where the sun rises to where it sets be saved by him.” (Nāmāhāna to Evarts, March 12, 1828; Ali‘i Letters Collection, Mission Houses)

John Papa ʻĪʻī began his service in the royal court when he served as an attendant to Liholiho, Kamehameha II. ʻĪʻī later became a trusted advisor and chief in the court of Kauikeaouli (Kamehameha III) and continued to serve the sovereigns of Hawaiʻi until his death in 1870.

On April 14, 1828, ‘Ī‘ī wrote to Bingham, wherein he states, “Here is (a) message to the two of you, Ka‘awaloa is good, there is decorum, wisdom, strength, and proper care, but it is only the two chiefs, their retainers and some other people. On the Sabbath, however, many people are there on that day.”

“I give my salutations to you two there, and to Mr. Chamberlain, Mr. Goodrich and the printers. Beloved is our work. I proceed, thoughtful of our efforts. Do extend my regards to the visitors.”

“God has protected them with grace and God has watched over all of you along with us here in this land of darkness. Deep regards for you folks who see all those who come there. We all love Jesus Christ, our Lord of salvation.” (‘Ī‘ī to Bingham, April 14, 1828; Ali‘i Letters Collection, Mission Houses)

Hewahewa was a kahuna (priest) of Kamehameha I who participated in the overturning of the kapu system under Liholiho, Kamehameha II. On July 27 1830, he wrote a letter to Levi Chamberlain, the superintendent of secular affairs for the mission and a missionary teacher. At the time of this letter, Hewahewa had converted to Christianity and was living in Lahaina, Maui.

“Greetings to you, Mr. Chamberlain, and Mrs. Chamberlain, This is my short message to you. I again testify to you about the grace God bestows upon me as I go on.”

“I walk in fear and awe of God for the wrongs of my heart, for he is the one who knows me. The love of the son of God is true indeed. It is of my own volition that I tell this to you. Regards to all the church members there.” (Hewahewa to Chamberlain, July 27, 1830; Ali‘i Letters Collection, Mission Houses)

Here’s a link to these and other letters from Ali‘i, written in their hand. With the Hawaiian letters are transcription and translation – this are part of the Ali‘i Letters Collection at Mission Houses:
http://hmha.missionhouses.org/collections/show/178

Related to that, here is an audio of Puakea Nogelmeier’s presentation at Mission Houses related to the translation project he worked on associated with letters from the ali‘i to missionaries. In it he noted many believe the missionaries “just kind of came in and took over. They got off the boat and said ‘stop dancing,’ ‘put on clothes,’ don’t sleep around.’” … “And it’s so not the case ….”

The preview image shows the closing of the letter from Liholiho to the ABCFM on March 23, 1823. It says, “Deep regards to all of you. May we have salvation through Jehovah and Jesus Christ our Lord. Tamehameha King of Hawaiʻi”

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Liholiho to ABCFM, March 18, 1823-1
Liholiho to ABCFM, March 18, 1823-1
Liholiho to ABCFM, March 18, 1823-2
Liholiho to ABCFM, March 18, 1823-2
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-1
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-1
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-2
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-2
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-3
Kalanimoku to Jeremiah Evarts (ABCFM)-March 16, 1825-3
Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-1
Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-1
Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-2
Namahana to Jeremiah Evarts (ABCFM)-March 12, 1828-2
John Ii to Hiram Bingham, April 16, 1828
John Ii to Hiram Bingham, April 16, 1828
Kealiiahonui to Jeremiah Evarts, November 8, 1823
Kealiiahonui to Jeremiah Evarts, November 8, 1823
Hewahewa to Levi CHamberlain, July 27, 1830
Hewahewa to Levi CHamberlain, July 27, 1830

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Kalanimoku, Namahana, John Papa Ii, Piia, Christianity, Chiefs Letters, Alii Letters Collection, Kealiiahonui, Hawaii, Hewahewa, Liholiho

November 19, 2016 by Peter T Young 2 Comments

Not Completely Settled

At the time of discovery by Captain James Cook, the Hawaiian Islands were not completely settled. Only the best of the arable land, capable of cultivation by the gardening methods practiced, was actually utilized.

This was probably because the Hawaiians had been in these islands since between approximately AD 1000 and 1200 (Kirch,) and their agricultural development and the expansion of population were constantly interfered with by the feuding of the ali‘i.

Had it not been for European intrusion in the late 18th century and the consequent decline of the subsistence economy and rapid dwindling of the number of Hawaiians, it is reasonable to assume that there would gradually have come about, over a period of centuries, a considerable expansion of land utilization and of population.

If the same ingenuity shown in building aqueducts in Waimea Valley and Kalalau on Kauai had been applied to many other stream systems throughout the islands, a great deal more wet taro could have been cultivated by terracing more land on the lower slopes of the hills bordering the valleys.

For example, there is much relatively level land in Wailua on Kauai to which water could have been brought by means of aqueducts tapping the ample flow of the Wailua River … the same is true of a number of other localities on the leeward side of this island, which is more plentifully supplied with abundant water than any of the other islands.

On Oahu, if aqueducts and hillside terracing comparable to that in Kalalau on Kauai had been employed, the interior and slopes of most of the larger taro valleys could have been converted into lo‘i.

In Mānoa and Nu‘uanu, for example, it was only the relatively level areas that were terraced. This was true equally of the stream systems of the windward coast of Oahu and of West Maui.

It becomes apparent that for the most part loci were built only where water was easily accessible, where the main stream could be tapped without recourse to anything other than simple ditching.

A little more ingenuity and labor, instigated by pressure of population such as existed in the isolated valleys of Kalalau on Kauai and Wailua Nui on East Maui, would have induced or compelled the people to develop considerably more land for irrigated taro.

Most of the extensive systems of lo‘i must have been planned with a view to developing an overall system rather than allowing the system to grow piecemeal, because the ditching had to be so patterned as to bring fresh water direct to every lo’i so planned.

It is not improbable that there was an era following colonization of Hawaii when the lo’i systems, ditches, aqueducts, and fishponds were developed, after which the utilization and maintenance of these became a matter of routine under surveillance of konohiki, or supervisors for the aliʻi landlords.

After the early epoch of massive enterprise and the terracing of the best lands for irrigation, the constant strife between rival aliʻi and the system of transferring title to lands at the accession of every new high chief would certainly have served as a deterrent to further pioneering.

There seems to have been more initiative in the creation of irrigation systems on Kauai than on any other island. This was probably because of the large stream systems there and the depth of the valleys, and probably also because of the island’s relative isolation which discouraged invasion by chieftains from neighboring islands.

If ingenuity and technology of Hawaiians on Kauai enabled them to build aqueducts, such as those described at Waimea and on the Koaie stream, and to terrace the steep sides of Kalalau Valley, the people of the other islands must have been capable of similar achievements.

But there are no elevated stone aqueducts, and no terraced valley sides on Oahu, on Maui, on Molokai, or on Hawaii. Waialua on Oahu has a river whose waters could have been used to develop very large areas of lo’i, but there were here no such developed areas.

In many valleys with large streams (Waimea, Kāne’ohe, Nuʻuanu, Kalihi) there might well have been much greater utilization of available water and land on Oahu. The same is true of both West and East Maui, of Molokai, and of windward Hawai‘i.

One factor of prime importance affecting the development of plantation areas was propinquity to good fishing grounds. Such land areas as were intensively developed were always in localities where good fishing grounds were easily accessible.

It may be said therefore that as a general principle Hawaiians developed their land resources only where they lay not too far distant from good fishing grounds which would give them their needed protein food. Hogs and dogs were luxuries enjoyed by the aliʻi, rarely by country folk.

It was only in Kāʻu and Kona on the island of Hawaii that upland plantations were systematically developed to a great degree. The reason may have been that the shores and offshore waters offered such rich opportunity for fishing that plantations were extended far into the upland.

The Puna, Hilo, Hāmākua and Kohala Districts might well have developed more extensive areas of mulched taro, but the fishing grounds were not as rich; and hence, perhaps, there were fewer families to farm the uplands.

On Kauai and O‘ahu sweet potatoes were planted only as a supplement to taro, along the coastal zone where there was sandy or rather dry soil not suitable for taro. Yet there were very extensive areas which, it would seem, might have been utilized for sweet potatoes if there had been sufficient pressure of population to demand it.

This applies to much of the kula land which has since been planted in pineapple and sugar cane, from Kalihi to Hanapepe on Kauai. On Oahu, it applies particularly to the hills between the mountains and the sea in the Kāne’ohe area, and to the level lands now planted in pineapples and sugar cane between the Koʻolau and Waiʻanae ranges.

On Maui the same is true of much of the kula land now or recently utilized for pineapples or cane on the east, north, and south slopes of West Mau, and from Makawao to Waipi‘o on the west and northern slopes of Haleakala on East Maui. On Molokai, homesteaders at Ho‘olehua, on land not planted in ancient times, were growing sweet potatoes with great success.

On the island of Hawai‘i the population was quite sparse in many areas of the Hāmākua coast, Waimea, and Kohala, which were ideally suited to sweet-potato cultivation. In the vicinity of Honokaʻa and Kalaupapa on the Hāmākua coast, flourishing sweet-potato patches have been seen in localities where forest formerly stood.

Most of the land that was planted in sugar cane (in modern times) could have been used for mulched taro or sweet potatoes, but that would have involved the clearing of the ancient candlenut forest, a type of operation which Hawaiians rarely undertook with their stone adzes. This type of forest cannot be cleared by burning over.

Breadfruit was extensively planted only in upper Wailua on Kauai and in Kona and Puna on Hawai‘i. Yet on every island this food, could have been grown in quantity. Lack of pressure of population and a preference for taro, and next to that for sweet potato, were doubtless responsible for the neglect of breadfruit.

Modern plantations of banana on areas of O‘ahu formerly neglected by Hawaiians show how this food could have been grown in quantity. For Hawaiians it was a subsidiary item, like sugar cane, which was casually planted on the banks between lo‘i and the rocky borders of upland plantations.

The neglect of the banana as a perennial food producer is one of the indications that the islands were by no means completely settled.

Coconut trees flourished in many isolated localities on Kauai, O‘ahu, Maui and Hawai‘i. Yet the coconut was not systematically planted, and there were only two varieties in contrast to the great number of varieties in the southern islands. The nut, which in three stages of growth is a valuable food, was eaten hardly at all.

Candlenut oil was preferred to that of the coconut as a condiment. The leaves were little used for thatch or baskets. The shells were rarely used for cups. Possibly the coconut was a late comer in the island economy. (All of the information above is from Handy.)

The Nature Conservancy and Office of Hawaiian Affairs collaborated on a mapping project that identified ecological regions and the pre- and post-contact ‘Hawaiian Footprint.’ (Footprint notes the geospatial areas that were chronically occupied, directly manipulated and significantly changed from pre-existing Hawaiian ecosystem types into traditional Hawaiian uses.)

In ecological terms, a ‘footprint’ can be defined as a measure of human demand on ecosystems of any given area. It represents the estimated geographic area required to both supply the resources that are consumed by a population as well as assimilate the associated wastes that are produced by the production and consumption of those resources. (ESRI)

The map here, as well as those in the attached album, shows the estimated pre-contact settlement and use by the native Hawaiians.

The Native Hawaiian Footprint of the main Hawaiian Islands is estimated to be approximately 382,000 acres or about 9.3-percent of the main Hawaiian Islands. The pre-contact footprint is remarkably smaller than the present-day footprint of approximately 2.1-million acres or over 52-percent of the main Hawaiian Islands.

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Pre-contact Footprint-Hawaiian Islands-GoogleEarth-OHA-TNC
Pre-contact Footprint-Hawaiian Islands-GoogleEarth-OHA-TNC
Pre-contact Footprint-Kauai-Niihau-GoogleEarth-OHA-TNC
Pre-contact Footprint-Kauai-Niihau-GoogleEarth-OHA-TNC
Pre-contact Footprint-Oahu-GoogleEarth-OHA-TNC
Pre-contact Footprint-Oahu-GoogleEarth-OHA-TNC
Pre-contact Footprint-Maui Nui-GoogleEarth-OHA-TNC
Pre-contact Footprint-Maui Nui-GoogleEarth-OHA-TNC
Pre-contact Footprint-Hawaii Island-GoogleEarth-OHA-TNC
Pre-contact Footprint-Hawaii Island-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Oahu-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Oahu-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Hawaiian Islands-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Hawaiian Islands-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Kauai-Niihau-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Kauai-Niihau-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Maui Nui-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Maui Nui-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Hawaii Island-GoogleEarth-OHA-TNC
Pre-contact Footprint-Eco-systems-Hawaii Island-GoogleEarth-OHA-TNC

Filed Under: Hawaiian Traditions, Place Names, Economy, General, Ali'i / Chiefs / Governance Tagged With: Hawaii, Contact, Native Hawaiian Footprint

November 15, 2016 by Peter T Young 1 Comment

Timeline Tuesday … 1800s

Today’s ‘Timeline Tuesday’ takes us through the 1800s – horses arrive, sandalwood economy and Henry ‘Ōpūkaha’ia sails to New England. We look at what was happening in Hawai‘i during this time period and what else was happening around the rest of the world.

A Comparative Timeline illustrates the events with images and short phrases. This helps us to get a better context on what was happening in Hawai‘i versus the rest of the world. I prepared these a few years ago for a planning project. (Ultimately, they never got used for the project, but I thought they might be on interest to others.)

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timeline-1800s

Filed Under: Missionaries / Churches / Religious Buildings, Hawaiian Traditions, Military, Place Names, Prominent People, Schools, Sailing, Shipping & Shipwrecks, Economy, General, Ali'i / Chiefs / Governance, Buildings Tagged With: Henry Opukahaia, Royal Center, Sugar, Horse, Sandalwood, 1800s, Hawaii, Timeline Tuesday, Waikiki, Honolulu, Kamehameha

November 13, 2016 by Peter T Young Leave a Comment

He Aupuni Palapala Ko‘u

E nā ali‘i a me nā maka‘āinana,
he aupuni palapala ko‘u,
a ‘o ke kanaka pono a na‘auao,
‘o ia ko‘u kanaka.

To all ali‘i and commoners alike,
mine is a literate country,
and the just and intelligent man
is my countryman.
(Kauikeaouli – Kamehameha III;
Nūpepa Kū‘oko‘a (May 23, 1868;) Puette)

Hawaiian was a spoken language but not a written language. Historical accounts were passed down orally, through chants and songs. After western contact and attempts to write about Hawai‘i, early writers tried to spell words based on the sound of the words they heard. People heard words differently, so it was not uncommon for words to be spelled differently, depending on the writer.

The planning for the formal written Hawaiian language in the early part of the nineteenth century was started by the American Protestant missionaries who arrived in Hawaii, starting in 1820. A committee of some of these missionaries (Hiram Bingham, CS Stewart and Levi Chamberlain) worked on the development of the Hawaiian alphabet.

Initially, the missionaries worked out a Hawaiian alphabet of 17-English letters. “On the 7th of January, 1822, a year and eight months from the time of our receiving the governmental permission to enter the field and teach the people …”

“… we commenced printing the language in order to give them letters, libraries, and the living oracles in their own tongue, that the nation might read and understand the wonderful works of God.”

Then, on July 14, 1826, the missionaries established a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o, and u) and seven consonants (h, k, l, m, n, p and w) in their “Report of the committee of health on the state of the Hawaiian language.” The report was signed by Bingham and Chamberlain. The alphabet continues in use today.

Early on, the Chiefs saw the opportunity and in collaboration with the missionaries, first the chiefs, then the makaʻāinana were taught the alphabet, and how to read and write.

Sybil Moseley Bingham, wife of Hiram Bingham, leader of the Pioneer Company of missionaries of the American Board of Commissioners for Foreign Missions (ABCFM,) is said to have started the first school in Hawaiʻi in May 1820. (“… Sybil Moseley Bingham, opened the first school in this city in May, 1820, surely an historic date.” (Hiram Bingham II)

Sybil’s June 20, 1820 journal entry notes, “After neglect of my journal for more than two months in a most interesting part of our history too … Very soon I gathered up 12 or 15 little native girls to come once a day to the house so that as early as possible the business of instruction might be commenced. That was an interesting day to me to lay the foundation of the first school ever assembled in this dark land.”

June 21st. “The most which has interested me to-day has been my little school. To see the little things so ready to learn, and so busy with their needles, is very pleasant. I long to know more of their language, that I might be pouring into their tender minds more instruction than ab.”

Learning to read and write had already been on Liholiho’s mind, well before he travelled to England. In 1820, missionary Lucy Thurston noted in her Journal, Liholiho’s desire to learn.

“The king (Liholiho, Kamehameha II) brought two young men to Mr. Thurston, and said: ‘Teach these, my favorites, (John Papa) Ii and (James) Kahuhu. It will be the same as teaching me. Through them I shall find out what learning is.’”

Betsey Stockton, a former slave and then missionary with the American mission, was on the 2nd Company of missionaries and was sent to Maui. “Mr. Richards and myself have an island with 20,000 inhabitants committed to our spiritual care – a solemn – a most responsible charge!” (Stewart)

“It was there, as (Betsey said,) that she opened a school for the common people which was certainly the first of the kind in Maui and probably the first in all Hawai‘i; for at the beginning the missionaries were chiefly engaged in the instructions of the chiefs and their families.” (Maui News, May 5, 1906)

Stockton has asked the mission to allow her “to create a school for the makaʻāinana (common people.) Stockton learned the Hawaiian Language and established a school in Maui where she taught English, Latin, History and Algebra. (Kealoha)

“It shows that a sincere desire to accomplish a good purpose need not be thwarted by other necessary engagements, however humble or exacting.” (Maui News, May 5, 1906)

Britain’s King George encouraged Hawaiians to read and write, and noted that the American preachers/teachers could help them. “If you wish to have me for your friend, you and your people must all read and write. If you do not attend to instruction, I shall not be your friend.” (King George of England to Boki, 1824)

Boki asked him whether preachers are good men, and the King said, “Yes, and they are men to make others good. I always have some of them by me; for chiefs are not wise like them.”

“We in England were once like the people in your islands; but this kind of teachers came and taught our fathers, and now you see what we are.”

“You and your people must take good heed to the missionaries; for they were sent to enlighten you and do you good. They came not for secular purposes, but by a divine command, to teach you the word of God. The people would therefore all do well to attend to instruction, and to forsake stealing, drunkenness, war, and every thing evil, and to live in peace.” (ABCFM Annual Report, 1826)

On June 6, 1825, Kauikeaouli was proclaimed king of Hawaiʻi. To the people he said, “‘Where are you, chiefs, guardians, commoners? I greet you. Hear what I say! My kingdom I give to God. The righteous chief shall be my chief, the children of the commoners who do you right shall be my people, my kingdom shall be one of letters.’ Kaʻahumanu and Kalanimōku encouraged this attitude of the king and declared to the people their trust in God.” (Ka Nupepa Kuʻokoʻa, February 22, 1868; Kamakau)

On August 23, 1836, 15-Chiefs (Kamehameha III, Nahiʻenaʻena, Hoapili, Na Malia Hoapili, Kuakini, Kīnaʻu, Kekāuluohi, Paki, Liliha, ʻAikanaka, Leleiōhoku, Kekūanāoʻa, Kanaʻina, Kekauōnohi and Keliʻiahonui) sent a letter to the American missionaries, asking that more American teachers be sent to the Islands.

“We hereby take the liberty to express our views as to what is necessary for the prosperity of these Sandwich Islands. Will you please send to us additional teachers to those you have already sent, of such character as you employ in your own country in America?”

“Should you send the above mentioned teachers, we promise to protect them, and afford them all the facilities for carrying on their work, which are in our power.”

Shortly after, the American Board of Commissioners for Foreign Missions (ABCFM) sent the largest company of missionaries to the Islands, that included a large number of teachers. The Eighth Company left Boston December 14, 1836 and arrived at Honolulu, April 9, 1837 on the Mary Frasier from Boston.

The missionaries were asked by the King to teach and care for the next generation of the highest ranking chiefs’ children of the realm and secure their positions for Hawaiʻi’s Kingdom.

“We ask Mr. Cooke to be teacher for our royal children. He is the teacher of our royal children and Dr. Judd is the one to take care of the royal children because we two hold Dr. Judd as necessary for the children and also in certain difficulties between us and you all.” (signed by Kamehameha III, Hoapili Wahine and Kekāuluohi)

This resulted in the formation of O‘ahu’s first school, the Chiefs’ Children’s School (The Royal School.) Seven families were eligible under succession laws stated in the 1840 Constitution of the Kingdom of Hawai‘i; Kamehameha III called on seven boys and seven girls to board in the Chiefs’ Children’s School.

By 1831, in just eleven years from the first arrival of the American missionaries, Hawaiians had built over 1,100-schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 53,000-students. (Laimana)

The proliferation of schoolhouses was augmented by the missionaries printing of 140,000-copies of the pī¬ʻāpā (elementary Hawaiian spelling book) by 1829 and the staffing of the schools with 1,000-plus Hawaiian teachers. (Laimana)

Through the collaboration between the Hawaiian Chiefs and the American missionaries, by 1832, the literacy rate of Hawaiians (at the time was 78 percent) had surpassed that of Americans on the continent. The literacy rate of the adult Hawaiian population skyrocketed from near zero in 1820 to a conservative estimate of 91 percent – and perhaps as high as 95 percent – by 1834. (Laimana)

From 1820 to 1832, in which Hawaiian literacy grew by 91 percent, the literacy rate on the US continent grew by only 6 percent and did not exceed the 90 percent level until 1902 – three hundred years after the first settlers landed in Jamestown. By way of comparison, it is significant that overall European literacy rates in 1850 had not risen much above 50 percent. (Laimana)

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Hawaiian Alphabet
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Filed Under: Schools, Economy, General, Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Amos Cooke, Gerrit Judd, Hawaii, Hawaiian Language, Missionaries, Betsey Stockton, Liholiho, Chamberlain, Kamehameha II, Harry Bingham, Kauikeaouli, Kamehameha III, Literacy, Boki, Chief's Children's School, Juliette Cooke

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