Ali’i / Chiefs / Governance | Page 133

June 18, 2016 by Peter T Young Leave a Comment

Hawaiian Challenge

“The Meeting at the King’s Boat House (October 19, 1885) – The meeting was called to order (and a) motion was passed that an association be formed to be called “The Hawaiian Rowing and Yachting Association.’”

“The association was to be represented by three delegates each from the Myrtle, Honolulu, and Kapiolani Clubs, and by one delegate each from all other established clubs. A committee of one from each club was appointed to make by-laws and racing rules.” (Daily Honolulu Press, October 20, 1885)

“A special meeting of the Hawaiian Yachting and Rowing Association was held last evening at the Iolani Boat Club House … After routine business had been transacted the following resolution was put and carried;”

“Resolved that the Association do hereby appropriate the sum of $350 for the express purpose of purchasing a silver cup to be sailed for annually up on the 4th of July under the auspices and conditions of the Hawaiian Yachting and Rowing Association by first class yachts of dimensions not to exceed 40 feet over all, said cup to be called the ‘Hawaiian Challenge Cup.’” (Daily Bulletin, June 19, 1889)

“The Challenge Cup, which is a very handsome one of solid silver and old silver finish in the form of a Japanese vase, is lettered on one side with the name of the Association, while the other side has a splendid view of Diamond Head with two yachts running seaward.”

“It is embellished with birds, fishes, seaweed and marine emblems. It is a perpetual challenge cup, and Messrs. Iaukea, Hatch and Cecil Brown, the owners of the Healani, hold it for one year. A pennant is given to the winner each year. The one this year is of a white silk ground with the monogram HRYA in blue letters, surmounted by a crown.” (Daily Bulletin, December 2, 1889)

“The cup is an ornate affair, etched on one side with the title of the trophy and on the other with a view of Diamond Head and racing yachts. On the shoulders cunningly wrought objects typical of the sport are attached. The names of previous winners are engraved on the cup.” (Sunday Advertiser, September 6, 1903)

“The Hawaiian Challenge Cup is an elegant silver trophy valued at $400. It was presented a number of years ago by the Hawaiian Rowing and Yachting Association, now defunct, and was to be raced for not oftener than once every year.” (Sunday Advertiser, September 6, 1903)

“Among boats that have won the cup are the Healani, Helene and Bonnie Dundee, the latter of which held it from 1893 until last year, on which occasion the Eva won.” (Pacific Commercial Advertiser, August 1, 1899)

“The Hawaiian Challenge Cup is open to all yachts over five and not exceeding ten tons measurement, this limitation not applying to yachts which were in Hawaiian waters and entered for the race previous to July 4th, 1899.”

“The course set runs from Waikiki to Pearl Harbor and back, finishing off the Oceanic wharf, making a course of twenty-three miles.”

“The cup was originally donated by the Hawaiian Rowing and Yachting Association, the conditions under which it was sailed being drawn up at a meeting of the Association in the ʻIolani Boat Club hall on June 28, 1889.” (Sunday Advertiser, September 6, 1903)

“An important event in the yachting annals of the islands took place on Saturday afternoon at the boathouse of His Majesty the King. It was the presentation of the silver challenge cup and a handsome pennant won by the yacht Healani on the 4th of July.”

“His Majesty, as president of the Hawaiian Rowing and Yachting Association, and who has always done so much in stimulating yachting and rowing in the islands as asked to make the presentation, and gracefully acceded to the request.”

“An elegant lunch was provided by His Majesty, and on the table, which was nicely decorated with flowers, stood the challenge cup. After ample justice had been done the good things His Majesty rose and said:”

“Representatives of the Hawaiian Yachting and Rowing Association and Gentlemen: At a special meeting of this Association held on the 18th of June last, it was resolved that a sum be appropriated for the express purpose of purchasing a silver cup, to be sailed for annually on the 4th of July, said cup to be called the ‘Hawaiian Challenge Cup.’”

“Subsequently a Pennant was added, and the prize then was the “Hawaiian Challenge Cup and Pennant for 1889.” The first race under the new conditions was sailed on the 4th of July. Five yachts I think started, the race was won by the Healani, being closely followed by the second boat.”

“Gentlemen, you are present on this occasion to witness the presentation of the above prize and pennant to the owners of the winning yacht. Messrs. Iaukea, Hatch, and Brown : As President of, and on behalf of the Hawaiian Yachting and Rowing Association, I take pleasure in handing over to you this handsome souvenir of an enjoyable day’s sport, and a well-contested trophy.”

“Hon. CP Iaukea, one of the owners of the yacht Healani, in receiving the challenge cup said: Your Majesty and Gentlemen, in receiving this trophy from Your Majesty’s hands, permit me on behalf of the owners of the yacht Healani, to express my great pleasure and satisfaction in now bearing away the palm during the first year of its competition.”

“It must also be highly gratifying to Your Majesty that the Healani, with which Your Majesty has so long been associated, should have successfully competed for the cup. The great interest which Your Majesty has for many years shown in yachting has no doubt animated others to a like appreciation of this healthy and instructive sport, as evidenced by the number of splendid yachts now adorning our bay.”

“In thanking Your Majesty for the honor conferred, permit me to express the hope that Your Majesty may continue to assist lovers of yachting with your gracious patronage. With Your Majesty’s permission I shall ask the gentlemen present to join me in wishing you, our royal President of HYR Association, a very good health.”

“His Majesty’s health was drunk by all standing, after which social conversation, principally on yachting matters, was indulged in for a time.” (Daily Bulletin, December 2, 1889)

“From this time the cup lay fallow for seven years until the advent of the ‘Gladys’ into our waters. A race was then sailed between the ‘Bonnie Dundee’ (now ‘Mary L’), and the Gladys on September 13, 1899, when the Gladys won by 23 minutes or one minute to the mile. Governor Dole sailed the Bonnie Dundee and T. W. Hobron the Gladys.” (Sunday Advertiser, September 6, 1903)

Reportedly, over the years, the prize became known as the ‘Kalākaua Cup.’ There were a few periods of inactivity due to disinterest and extenuating circumstances, as well as the disappearance of the cup itself.

When Castle & Cooke was moving offices, their old vault was opened and the trophy appeared it was filled with silverware belonging to the last winner, Tom Hobron, in the yacht ‘Gladys Mary’ in 1911.

The last winner of the Hawaiian Challenge Trophy was the Star class yacht ‘Roulette,’ skippered by Laurie S Dowsett, the 17-year-old son of HM Dowsett, with his crew Lloyd B. Osborne. This was the summer of 1941. Names of winning yachts and skipper/crew from 1925 through 1941 are inscribed on the trophy. (Waikiki Yacht Club)

The trophy was re-dedicated in 1986 and today is awarded annually to the winner of the Fourth of July Regatta consisting of three separate races. The first race is from Waikiki to Kaneohe, the second is an offshore race in the waters off of Kaneohe Bay, and the third is a race from Kaneohe to Waikiki. (Stowell)

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Hawaiian Challenge Cup-Advertiser Sept 6, 1903

Hawaiian Challenge Cup – Kalakaua Cup

Kalakaua_Cup,_c._1889,_Gorham_Manufacturing_Company

Hawaiian Challenge Cup – Kalakaua Cup-detail

Kalakaua_1882

Luau_of_Kalakaua_at_his_boathouse-WC

Robert_Louis_Stevenson,_Lloyd_Osbourne,_and_Kalakaua_in_the_King’s_boathouse_(PP-96-14-011)

Kalakaua’s winning crew-PP-96-14-002- Nov. 16, 1885

Kalakaua’s_Boathouse

Kalakaua’s-Boathouse

Luau_of_Kalakaua_at_his_boathouse_in_1883_or_1887-WC

June 14, 2016 by Peter T Young 1 Comment

Kapiʻolani Maternity Home

“The Hui Hoʻolulu a Ho‘ola Lahui of Kalākaua I was organized at Kawaiahaʻo, Her Royal Highness Princess Kapili Likelike being President. … A large number of members joined the Society on this day, some 51. The amount of money collected was $17.00, the dues being ten cents per month.” (Report of the Executive Committee, February 19, 1874)

“His Majesty Kalākaua designed and established an organization for benevolent work amongst his people; it was called the Ho‘oululahui. The first meeting of the society having been appointed at Kawaiahaʻo Church, there was a good attendance of the first ladies of the city, not only those of Hawaiian families, but also of foreign birth.”

“It was my brother’s intention that the society should have as its head Her Majesty Kapiʻolani, his queen … Like many other enterprises of charity, the original intentions of the founders have been improved upon; and the society is merged in other good works, or its purposes diverted to slightly different ends. The organization is now consolidated in the Maternity Home …” (Liliʻuokalani)

Attending Queen Victoria’s Jubilee celebration, 1887, in London, Kapiʻolani made many visits to hospitals and foundling homes and returned to Hawaiʻi with much enthusiasm and exciting plans for her hospital. She wanted to establish a hospital for underprivileged Hawaiian women to have the best care for mothers and babies.

“The Kapiʻolani Maternity Home, corner of Beretania and Makiki Sts, was opened to the public on Saturday afternoon (June 14, 1890) their Majesties the King and Queen drove up to the home punctually at 3 o’clock”.

“Quite a large number of ladies were out to inspect the Home, the lady board of managers taking particular pains to shew them round. It is to be hoped that this beautiful new home will be largely availed of by Hawaiians.”

“There are five bedrooms, one furnished by Mrs TR Foster, one each by the Widemann and Robinson families, one by Mrs Canavarro and Mrs JI Dowsett, and one by Mrs S Parker, Mrs TW Everett and Mrs EP Low.”

“They all looked cosy and neat. In the dining room are hung pictures of the King and Queen. There is also a matron’s room and a kitchen with range. Mrs. Johnson has been placed in the home as matron.” (Pacific Commercial Advertiser, June 16, 1890)

“The Ho‘oulu and Ho‘ola Lahui Society, that instituted the Home and appointed a Board of Managers for it, has acquired an endowment fund of $8,000, only the interest of which is available for the Home.”

“Her Majesty gives the house free for the first year, which will expire in four and a half months from date. Dr. Trousseau’s generous tender of free professional services was also for the first year.” (Daily Bulletin, January 22, 1891)

It started in the former residence of Princess Kekaulike, then moved into an adjacent building (former home of August Dreier,) a more spacious 2-story structure. Services included child birthing, as well as simple neo-natal and maternal care. If complications arose, physicians from Queen’s would assist.

“The Home was unique in many regards. First, it represented one prong of the Kalākaua’s’ attempt to deal with the declining population of the native Hawaiians in the kingdom.”

“Second, the Home was established and dominated in its early management by women, And third, in comparison to the other crown-based health entities (Queen’s Hospital, Lunalilo Home and Lili‘uokalani Children’s Center,) the Kapiʻolani Home was least endowed by the mechanism of royal philanthropy.” (Kamakahi)

Fundraising was on going … “The charity luau given on Saturday under the direction of Queen Dowager Kapiʻolani, for the benefit of the Kapiʻolani Maternity Home was an unqualified success in every particular.”

“During the day the ice cream booth was also a small mint, as no young man who possessed fifty cents was allowed to depart without first spending it. … The coffee stand was … assisted by a bevy of young ladies. They all did their share towards the substantial result of the day. … The luau reflects great credit on everybody concerned, and should return a handsome sum for the Kapiʻolani Home. (Pacific Commercial Advertiser, March 7, 1892)

Luau fundraising continued as the facility was expanded, “The trustees of the Kapiʻolani Maternity Home have found it necessary to build an additional wing to the main building to meet the pressing demands and it is intended to hold a luau and fair on the grounds of the Home in the early part of the month of October coming for the purpose of raising additional fund to the already existing building fund of $4,500.” The Independent, August 26, 1903)

By the early-1920s, the Home’s sights were set on the creation of a medical facility with physicians on staff. Rather than compete with other medical institutions (Queen’s, Kuakini, Tripler, St Francis, etc,) in general care, it moved its location, again, and from Home to Hospital status, and changed its name to Kapiʻolani Maternity and Gynecological Hospital in 1931. (Kamakahi)

Across town, Albert and Emma Wilcox purchased land and built a hospital; in 1909, the Kauikeōlani Children’s Hospital opened on Kuakini Street and was named in Emma’s honor. (The deaths of five of her siblings at early ages greatly influenced Emma’s concern for the welfare of all native Hawaiians.)

In 1978, the Kapiʻolani Hospital and the Kauikeolani Children’s Hospital merged to become Kapiolani Medical Center for Women & Children. (KMC)

Renovation and expansion began with construction of a new 17-floor parking structure that opened in 2013. A new five-story, 200,000 square-foot building is currently under construction and scheduled for completion in 2016. It will house an expanded Neonatal Intensive Care Unit (NICU) and Pediatric Intensive Care Unit (PICU).

The new building will also provide new space for the Rehabilitation Services Department and teaching space to train Hawaii’s future health care professionals in obstetrics and gynecology, pediatric and other specialty areas of care. It will include an auditorium and education and conference rooms. (KMC)

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Kapiolani Maternity Home – formerly the home of A Drier – on Makiki and Beretania St-PP-40-7-017

A_Woman_with_a_Baby_at_the_Kapiolani_Maternity_Home-1912

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Kapiolani Maternity Hospital

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Kapiolani Medical Center

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Kapiolani Medical Center

Queen Kapiolani Statue

June 12, 2016 by Peter T Young 2 Comments

Loyalty to Locality

Using stratigraphic archaeology and refinements in radiocarbon dating, studies suggest it was about 900-1000 AD that “Polynesian explorers first made their remarkable voyage from central Eastern Polynesia Islands, across the doldrums and into the North Pacific, to discover Hawai‘i.” (Kirch)

The motivations of the voyagers varied. Some left to explore the world or to seek adventure. Others departed to find new land or new resources because of growing populations or prolonged droughts and other ecological disasters in their homelands. (PVS)

Early settlement patterns in the Islands put people on the windward sides of the islands, typically along the shoreline. Settlement patterns tended to be dispersed and without major population centers.

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.

Fishermen and their families living around the bays and the beaches, or at isolated localities along the coast where fishing was practicable, led a life that was materially simpler than that of planters who dwelt on the plains.

There was no term for village. The typical homestead or kauhale consisted of the sleeping or common house, the men’s house, women’s eating house, and storehouse, and generally stood in relative isolation in dispersed communities.

The terrain and the subsistence economy naturally created the dispersed community of scattered homesteads. It was only when topography or the physical character of an area required close proximity of homes that villages existed.

Where conglomerations of homesteads existed, they were not communities held together either by bonds of kinship or economic interdependence.

A spring (or springs) was sometimes the reason for a village-like conglomeration of homesteads. “But it is along and in the streams which rush through the bottoms of these narrow gorges that the Hawaiian is most at home.”

“Go into any of these valleys, and you will see a surprising sight : along the whole narrow bottom, and climbing often in terraces the steep hillsides, you will see the little taro patches, skillfully laid so as to catch the water, either directly from the main stream, or from canals taking water out above.” (Nordhoff, 1874)

The true community in which sundry homesteads were integrated by socio-religious and economic ties was the dispersed community of ʻohana. This word signifies relatives by blood, marriage, and adoption.

In the course of native settlement, as the early Hawaiians spread from fishing sites on the shore to inland areas and fanned out over the plains and hills from original centers of settlement, households with ties of relationship became scattered.

Some located on upland slopes (ko kula uka,) some on the plains toward the sea (ko kula kai,) and some along the shore (ko kaha kai.) Neighborly interdependence, the sharing of goods and services, naturally resulted in the settling of contiguous lands by a given ʻohana rather than in a scattering over an entire district.

In this way there came to be an association of particular ʻohana with the land units later designated as ahupua‘a. Within a given ahupua‘a the heads of the respective ʻohana were responsible for seeing that their people met the tax levy prescribed by the konohiki, the ali‘i’s land supervisor.

The heads of the ʻohana groups were called haku or haku ‘āina. So far as is known there was no formal procedure involved in the choice of a haku for an ʻohana.

He came by his responsibility through seniority and competence. His authority was a matter of common consent rather than formal sanction; he was not appointed, he was not elected.

There was a high degree of stability or permanence of tenure despite the general turnover of authority and titles to the land whenever a new aliʻi came into power, owing to the fact that particular ʻohana enjoyed the rights of occupancy and use and faithfully fulfilled their obligations.

In many cases their ancestors had pioneered the area and cultivated it since the earliest era of Hawaiian settlement. Actually it was to the advantage of an aliʻi to maintain the occupancy of diligent cultivators of the land.

Thus the kauhale, the homesites of established ʻohana, were permanent features of the landscape, and the vested interest of any given family was equivalent to a title of ownership, so long as the landsman labored diligently to sustain his claim and was loyal to his aliʻi.

People identify themselves not just with the chiefdom (moku,) but with the ahupua‘a which was their homeland. This was true throughout the Hawaiian Islands.

This loyalty to locality, the identification of persons with family or ʻohana and with the ‘āina that nourished the ʻohana is an attitude that was ingrained. (The information here is from Handy & Handy with Pukui.)

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Kauhale-Hale Pili-DMY

Pre-contact Footprint-Hawaiian Islands-GoogleEarth-OHA-TNC

Pre-contact Footprint-Kauai-Niihau-GoogleEarth-OHA-TNC

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June 11, 2016 by Peter T Young 3 Comments

La Ho‘o-mana‘o O Kamehameha I

Kamehameha Day was first proclaimed by Kamehameha V as a day to honor his grandfather, Kamehameha I, and was first celebrated on December 11, 1871 (Kamehameha V’s birthday.) It later changed to June 11.

“The celebration of Kamehameha Day on June 11 came about in the following way.”

“On December 11, 1871, the birthday of Kamehameha V who was at that time ruling king, a public celebration was held with horse-riding and other sports.”

“It was agreed to make this celebration an annual event, but because of the uncertain weather in December to change the date to June.”

“Kamehameha V died soon after, and the holiday remained as a ‘Day in Commemoration of Kamehameha I,’ (La Ho‘o-mana‘o o Kamehameha I.)” (Kamakau)

So, while linked to Kamehameha V’s birth date, it boils down to having a celebration when the weather is better (6-months from King Kamehameha V’s birthday.) The date does not have any direct connection to Kamehameha I.

The 1896 legislature of the Republic of Hawaiʻi declared it a national holiday.

“Kamehameha Day was generally observed by the people. Elaborate preparations were made for the celebration of the day, with sumptuous feasts and sports, and every effort was brought to bear in order to insure the success of the occasion.”

“It might well be said that, in the language of the poet, its observance was usually attended with:
‘The boast of heraldry, the pomp of power,
And all that beaut’, all that wealth e’er gave.’”

“The celebration itself was characterized by a cheerful spirit and good-fellowshlp. ‘Aloha,’ the watchword that opened every heart and brightened every soul, was greeted on every side, and hospitality, unalloyed and unbounded, was displayed at every door. There was no distinction in race, color or creed.” (John C Lane, Mayor, 1916)

In 1939, Hawaiʻi Revised Statutes under the Territorial Legislature of Hawai‘i created the King Kamehameha Celebration Commission – that law remains in effect, today.

State law notes: §8-5 King Kamehameha celebration commission … “The commission shall have charge of all arrangements for the celebration each year generally observed throughout Hawai‘i Nei on June 11, to commemorate the memory of the great Polynesian Hawaiian warrior and statesman King Kamehameha I, who united the Hawaiian Islands into the Kingdom of Hawai‘i”. In 1978 the legislature renamed this holiday King Kamehameha I Day.

Almost from its first observance this day was celebrated chiefly by horse races in Kapi‘olani Park; but the races eventually gave way to today’s parades of floats and pāʻū riders.

On February 14, 1883, the Kamehameha statue was unveiled at Aliʻiōlani Hale during the coronation ceremonies for King Kalākaua.

The stance of the statue, with spear in left hand and right outstretched with open palm, showed the “successful warrior inviting the people … to accept the peace and order he had secured.”

At the request of the monument committee, statue designer Thomas R Gould modified the features to make the king seem about 45-years old. The intent was a bronze statue of ‘heroic size’ (about eight-and-a-half-feet tall.)

‘Boston Evening Transcript’ of September 28, 1878, noted “It has been thought fitting that Boston, which first sent Christian teachers and ships of commerce to the Islands, should have the honor of furnishing this commemorative monument.”

While Gould was a Bostonian, he was studying in Italy, where he designed the statue; ultimately, the statue was cast in bronze in Paris.

It was shipped on August 21, 1880, by the bark ‘GF Haendel,’ and was expected about mid-December. On February 22, 1881, came word that the Haendel had gone down November 15, 1880, off the Falkland Islands. All the cargo had been lost.

About the time it was lost, King Kalākaua was on a royal tour of the island of Hawai‘i. He made a speech in front of the Kohala Post Office.

There, the King was reminded the Kamehameha Statue was destined for Honolulu, yet Kohala, the birthplace of Kamehameha, was overlooked as a place for his statue. Kohala residents then raised funds and a replica was ordered.

It turns out, however, that the original statue had been recovered and was in fair condition. The right hand was broken off near the wrist, the spear was broken and the feather cape had a hole in it. It was taken to a shed at Aliʻiolani Hale to be repaired.

Meanwhile, on January 31, 1883, the replica ordered by Kohala arrived. On February 14, 1883, the replica statue was unveiled at Aliʻiolani Hale during the coronation ceremonies for King Kalākaua.

As for the original statue (which had been repaired,) it was dedicated on May 8, 1883 (the anniversary of Kamehameha’s death) and is in Kapaʻau, North Kohala outside Kohala’s community/senior center.

There are now four different statues of similar design of Kamehameha:
• The first replica stands prominently in front of Aliʻiolani Hale in Honolulu
• The original (repaired) casting of the statue is at Kapaʻau, North Kohala
• Another replica is in US Capitol’s visitor center in Washington DC
• Another statue is at the Wailoa River State Recreation Area in Hilo

The customary draping of the Kamehameha Statue with lei dates back to 1901. As far as the parade goes, in 1903, the Territory of Hawaiʻi, Chamber of Commerce and Merchants’ Association created the Hawaiʻi Promotion Committee (forerunner to the Hawaiʻi Visitors and Convention Bureau.) Supported by a legislative appropriation, it was mandated to provide better publicity to encourage tourism to Hawaiʻi.

The early years of the Territorial era saw the creation of a series of public celebrations. Beginning with the Mid-Pacific Carnival in 1904, a series of multiethnic public celebrations and parades were created to attract tourists and showcase Hawaiʻi’s multi-ethnic culture.

The Mid-Pacific Carnival, held in February as a celebration in honor of Washington’s birthday, had spectacular and historic pageants and military parades featured. During the winter season, the Mid-Pacific Carnival was at ʻAʻala Park in downtown Honolulu. Circus acts, sideshows and hula dancers entertained the public.

The carnival had an annual Floral Parade. By the early-1900s, the automobile made its appearance and soon reduced the need and use of horses. Then, a group of women made a society to keep the culture going and Pāʻū clubs were formed.

The Hawaiian Star, February 22, 1906, headlined the “Floral Parade a Great Success.” “It was a great day for Honolulu. The Promotion Committee’s inauguration of what is intended to be an annual event in celebration of Washington’s birthday, could have asked no better day, no greater success …”

“… no more wide spread interest in all classes of the population, no greater enthusiasm among those who participated In the parade, and no more unique, striking, or picturesque a feature to individualize the celebration in Honolulu, and make it separate, and apart from the pageant of other places than the Pa-u riders.”

“The Pa-u riders, of course, were the magnet and center of attraction. This revival of an old custom, picturesque and under the conditions that gave rise to it, strikingly useful, was a happy thought of the Promotion Committee.”

“It appealed to dormant but when aroused, pleasing associations, among the older residents, especially the Hawaiians. It appealed to the love of oddity and the striking costume in the younger generation.” (The Hawaiian Star, February 22, 1906)

In 1916, Mid-Pacific Carnival merged into the Kamehameha Day Parade.

Next time you are at the original or replicas of the Kamehameha Statue, look closely at Kamehameha’s sash; there is an error in the arrangement of the sash. Traditionally, a sash is worn by first draping the sash over the left shoulder to where it falls between the knees.

Then the remaining length is wrapped around the waist and over the front flap of the sash to around the back, fed behind the part over the shoulder, and the remaining hangs down in the back (at knee length.) (San Nicolas) After that, you put the cape on over it all.

“In the statue the cordon passes from the pendent end up behind the portion used as a waist-band, over the left shoulder, outside the cloak, instead of returning down the back to form the belt as it should have done with the end tucked in to tighten the band, it leaves this belt as an independent member and passes down over the cloak to trail on the ground!” (Brigham)

“The final arrangement must be based on esthetic rather than historical grounds. In fact, the decorated end of the sash drags on the ground behind the figure. The other end has had to be supplemented with a fictitious terminal band to be presentable in front.”

“If you look closely, the final arrangement is impossible without two sashes: a long one from malo front over the shoulder and down to the ground, and a short, separate belt.” (Later noted by Charlot.)

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Kamehameha-Statue-(HTA)

The original statue of King Kamehameha I, in Kapaʻau

Kamehameha_Statue-1900

Kamehameha_statue_Kapaau_1908

King Kamehameha I statue and Aliiolani Hale building, in downtown Honolulu

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The original statue of King Kamehameha I, in Kapaʻau, North Kohala. Sculptor-Thomas Ridgeway Gould

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Statue of Kamehameha I, located in the Wailoa River recreation area of Hilo

Kamehameha statue on display in the US Capitol Visitors Center, Washington DC

Mid-Pacific Carnival-1910

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Pau_Princess_of_Hawaii-(enolarama)

June 5, 2016 by Peter T Young 1 Comment

Mahiole

The love of personal decoration appears very early in the history of the human race. (Brigham)

Hawaiian featherwork consists first of lei or strings of feathers worn in the hair, or in later times the neck; Kāhili used as royal insignia; ahuʻula cloaks or capes worn by chiefs; mahiole helmets; images of the god Kūkaʻilimoku, the war-god of Kamehameha; and a few other items. Brigham)

The Hawaiians were a close observer of nature. The hunters know the haunts of birds they sought and the season when the plumage was at its best.

The rare birds were never killed, but captured alive and released, after the feathers desired were plucked.

When the British ships Resolution and Discovery entered Kealakekua Bay, Hawaii, in January 1779, they were greeted by thousands of people in canoes.

They had arrived during the Makahiki festival, dedicated to the god of peace and productivity, Lono. Presentations of cloaks and helmets were made to Captain Cook. (British Museum)

In contrast to the feathered cloak, which was also found in Tahiti and New Zealand, the feathered helmet is peculiar to Hawai‘i. Together with the feathered cloak, the crested helmet belonged to the insignia of the high chiefs, or later the king. (National Museum of Australia)

In the Hawaiian Islands, feathered cloaks, capes and helmets were worn by male chiefs to signify their status. These were worn during ceremonial occasions, which often took place at heiau (temple areas,) as well as during makahiki.

All of a chief’s garments were considered kapu, having a divine or sacred power, and would not be worn by anyone else.

It was a custom to cut the hair close at the sides of the head leaving a ridge of still, erect hair, like a mane on the top of the scalp, and this mane-like ridge was called mahiole, the same name given to the helmet. (Brigham)

Mahiole were constructed of the aerial roots of the ʻieʻie vine, woven into a basketry frame. They were perfectly fitted to an individual, and protected the most sacred part of the body, the head.

A net of olona fibers was laid over the framework, and feathers attached in bundles in the same way as for the cloaks. The featherwork starts from the bottom, so each new row conceals the quills of the feathers below. (Museum of New Zealand)

Small feathers of a uniform size were attached. Red feathers were gathered by specialist bird-catchers from the ‘i‘iwi bird, a honeycreeper, and the black and yellow feathers from honeyeaters. Garments made of these feathers were reserved for particularly high-ranking chiefs.

The shape of the crest echoes the crescent designs found on cloaks, and in men’s hairstyles and tattoo designs. The Hawaiian word for crescent, hoaka, means to ‘frighten away’, but also indicates brightness, splendor and glory.

The mahiole represented the political status of male chiefs who had various authority.

There are many different kinds of mahiole that can be seen today found in museums around the world from the mahiole haka (short crested helmet,) mahiole pōheoheo (knobbed helmet,) mahiole haka kahakaha (striped short crest helmet,) spoked crescent helmet and others.

On the island of Hawaii, helmets with a high crest were favored. Other helmets, which had mushroom-like ornaments on top, or which were decorated with human hair, were worn by warriors or lesser chiefs. (National Museum of Australia)

Kaumuali‘i’s mahiole is consists of red ‘i‘iwi, yellow and black feathers and knotted a million times into a lacy filigree. The mahiole was a gift from Kamehameha I in 1810 after Kaumuali‘i stepped down as high chief of Kauai. It is the only feathered mahiole whose owner can be confirmed. (Bishop Museum)

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