Ali’i / Chiefs / Governance | Page 37

December 19, 2023 by Peter T Young Leave a Comment

Kaulana Nā Pua

The “King’s Band” (later known as the Royal Hawaiian Band) had its beginning in 1836; it continues today. Founded by King Kamehameha III, it became a part of daily life by performing for the public, state occasions, funerals and marching in parades.

The band accompanied reigning monarchs of the time on frequent trips to the neighbor islands and brought their music to remote destinations of the kingdom, such as the Hansen’s Disease settlement at Kalaupapa on the island of Molokai.

“The King’s Band” members in 1848 signed contracts to serve in the band, noting they “agree to serve under the orders of William Merseburgh, the captain appointed by His Majesty … (and) to meet from time to time for the purpose of practicing and improvement in instrumental music.”

“We agree to play for the king and for the other officers of the government whenever called on by our captain for such reasonable compensation as he shall award, not less than one dollar nor more than three dollars per man for any time not to exceed one day.” (Hawaiian Star, September 22, 1906)

In the 1880s, the Royal Hawaiian Band played concerts twice a week in Queen Emma Square.

“One of our pleasant diversions was to go to and hear Captain Berger’s band play at Emma Square every Saturday afternoon. … we all went and sat in the carriage just outside the park. There was usually a crowd there, as it was very popular.” (Sutherland Journal)

After the 1893 overthrow of Queen Lili’uokalani, the Provisional Government under Sanford B Dole demanded a loyalty oath of all employees, including the musicians of the Royal Hawaiian Band.

Under a revised name, ‘Government Band,’ the musicians refused to do so; the striking bandsmen persuaded Ellen Kekoaohiwaikalani Wright Prendergast, a friend of Liliʻuokalani, to capture their feelings of anguish and pain in a song. (Nordyke, HJH)

She composed Kaulana Na Pua o Hawaii, also known as Kaulana Na Pua (“Famous are the Flowers (Children.)”)

Click HERE for a rendition of Kaulana Nā Pua by Makaha Sons.

The band was told they would end up eating rocks if they didn’t swear allegiance, a threat that inspired one of the song’s verses: “Ua lawa makou i ka pōhaku, I ka ai kamahao o ka ʻāina,” which translates, “We are satisfied with the rocks, The wondrous food of the land” (also giving the song the name Mele Ai Pōhaku: The Stone Eating Song.)

The song is rich in kaona, hidden meanings, and its sweet melody belies the passions embedded in it. The band members then organized into the “Pana Lāhui Hawaiʻi”, “The Hawaiian National Band”, which under the leadership of José Liborno went to the United States to drum up support for the Queen and for Hawaiʻi’s continuing independence. (RoyalHawaiianBand)

The “Mele Aloha ʻĀina” song first appeared in Hawaiʻi Holomua on March 25, 1893, under the title “He Inoa No Na Keiki O Ka Bana Lahui” (A Namesong for the Children of the National Band). (Stillman, HJH)

The credit line in the May 12, 1893 printing of the lyrics for “Kaulana Na Pua” also contains a date: February 10, 1893, barely one month after the overthrow of the monarchy. (Stillman, HJH)

The song was sung on February 1, 1894, the royalist anniversary of the resignation of Royal Hawaiian Band members who had relinquished their jobs rather than sign an oath of loyalty to the Republic of Hawaiʻi. (Nordyke, HJH)

The lyrics mention four sacred chiefs that represent the major islands of the Hawaiian chain: Keawe of the Big Island of Hawaiʻi, Piʻilani of Maui, Mano of Kauaʻi and Kākuhihewa of Oʻahu. The words are treated with a spiritual tone of reverence and respect. (Nordyke, HJH)

“Kaulana Na Pua” serves as a voice for the native Hawaiians in their protest against loss of self-determination and sovereignty. The powerful and reverent song symbolizes a pride of culture and a plea for understanding. (Nordyke, HJH)

Today, the Royal Hawaiian Band is an agency of the City and County of Honolulu and is the only full-time municipal band in the United States.

The band performs and marches in concerts and parades each year including: city, state, and military functions; schools, community centers, shopping malls, retirement communities, graduations, and private events.

December 5, 2023 by Peter T Young Leave a Comment

Ka‘ahumanu’s Evolution Toward Christianity

On December 5, 1825, eight Hawaiians were received at Kawaiahaʻo Church. This was the beginning of formal admission into the Church (except, of course, Keōpūolani, who was baptized on her deathbed in Lāhainā in September, 1823.)

Ka‘ahumanu was born about the year 1768, near Hāna, Maui. Her siblings include Governor John Adams Kuakini of Hawaiʻi Island, Queen Kalākua Kaheiheimālie (another wife of Kamehameha I) and Governor George Cox Keʻeaumoku II of Maui.

By birth, Kaʻahumanu ranked high among the Hawaiians. Her father was Keʻeaumoku, a distinguished warrior and counselor of Kamehameha the Great. Her mother Namahana was a former wife of the king of Maui, and the daughter of Kekaulike (a great king of that island.)

Kaʻahumanu was one of the most powerful people in the Islands at the time of the arrival of the missionaries. There were those who were higher by birth, and there were those who were higher by title, but there was probably none who held greater influence.

Generally ambivalent through 1824, it is generally accepted that Kamehameha’s widowed Queen, from 1825 until her death in 1832, was one of the staunchest friends of the missionaries and one of the foremost supporters of their cause.

The Mission Journal noted (in 1820,) “Just at evening, Kaahumanu came into the presence of the king, and they at length listened to our propositions. After many inquiries, respecting our design, and the number of arts which we could teach, they seemed to be satisfied that our intentions were good, and that we might be of service to them….”

“When we had finished our propositions and made all the statements, which we thought proper to make at this time, we left the king and his advisors, that they might have a general consultation among themselves.”

The following day, the missionaries were told they may settle in the islands for a probationary period of 1-year.

Soon after the first anniversary of their landing at Honolulu on April 19, 1821, Kaʻahumanu, Kalanimōku and Kalākua visited the mission and gave them supplies; this visit became important because during it Kaʻahumanu made her first request for prayer and showed her first interest in the teachings of the missionaries.

From that point on, Kaʻahumanu comes into more constant contact with the mission.

She was described to have a kindly and generous disposition and usually had as pleasant relations with foreigners who respected her royal rights. She was cautious and slow in deciding – more business-like in her decision-making – but once her mind was made up, she never wavered.

In 1822, she had a change of attitude toward education. Her brother, Keʻeaumoku (Governor Cox,) proposed that they should together follow the missionaries, encourage schools and allow all their people to be taught. Hesitant, at first, she later went along, and on August 6, 1822, she started to learn to read.

On February 11, 1824, Kaʻahumanu made one of her first public speeches on religious questions, giving “plain, serious, close and faithful advice.”

At a meeting of the chiefs and school teachers, Kaʻahumanu and Kalanimōku declared their determination to “adhere to the instructions of the missionaries, to attend to learning, observe the Sabbath, Worship God, and obey his law, and have all their people instructed.”

She had requested baptism for Keōpūolani and Keʻeaumoku when they were dying, but she waited until April, 1824, before requesting the same for herself.

On December 5, 1825, Kaʻahumanu, six other chiefs, and one commoner were baptized and received holy communion. The widowed queen took the Christian name of Elizabeth, which she added to her official signature.

Of her baptism, Kamakau said: “Kaahumanu was the first fruit of the Kawaiahaʻo church … for she was the first to accept the word of God, and she was the one who led her chiefly relations as the first disciples of God’s church.”

In December, 1827, laws against murder, stealing and adultery were adopted by the chiefs and proclaimed by Kaʻahumanu, who addressed the people, “demanding their attention to the laws of the land … and to others which were to be taught and explained more fully to the people, before their establishment.” The ceremonies, planned by Kaʻahumanu, included hymns and prayers.

Then, in mid-1832, Kaʻahumanu became ill and was taken to her house in Mānoa, where a bed of maile and leaves of ginger was prepared. “Her strength failed daily. She was gentle as a lamb, and treated her attendants with great tenderness. She would say to her waiting women, ‘Do sit down; you are very tired; I make you weary.’”

“Most of the missionaries visited her in those trying hours.” Her thoughts were continually on the future of her islands, and she was delighted a short time before her death when the first copy of the New Testament was hurried through the press, bound with her name embossed on the cover, and brought to her.

Hiram Bingham’s account of her last hours is, in part, as follows: “On the third instant, Sabbath night, about midnight, Dr. Judd sent down to me to say he thought her dying. I hastened to Manoa and remained there until the fifth …”

“About the last words she used of a religious character were two lines of a hymn designed to express the feelings of a self-condemned penitent coining and submitting to Christ: ‘Here, here am I, O Jesus, oh – Grant me a gracious smile.’

“A little after this she called me to her and as I took her hand, she asked. ‘Is this Bingham?’ I replied. ‘It is I’—She looked upon me & added ‘I am going now’ I replied: ’Ehele pu Jesu me oe, Ehele pomaikai aku.’ ‘May Jesus go with you, go in peace.’ She said no more. Her last conflict was then soon over, – in 10 or 15 minutes she ceased to breathe.”

Her death took place at ten minutes past 3 o’clock on the morning of June 5, 1832, “after an illness of about 3 weeks in which she exhibited her unabated attachment to the Christian teachers and reliance on Christ, her Saviour.”

She was buried at Pohukaina at ʻIolani Place and later transferred to Mauna ‘Ala, the Royal Mausoleum in Nuʻuanu Valley.

The inspiration and information in this summary is from a three-part series in The Friend titled, ‘Kaahumanu – a Study’ in 1925 by Gwenfread E Allen. It focused on Kaʻahumanu’s interests and activities related to the American Protestant missionaries who first came to Hawaiʻi in 1820.

November 29, 2023 by Peter T Young Leave a Comment

Kauwā

At the time of European contact in 1778, Hawaiian society comprised four levels. People were born into specific social classes; social mobility was not unknown, but it was extremely rare.

The kapu system separated people into four groups: Aliʻi, the ruling class of chiefs and nobles (kings, high chiefs, low chiefs); Kahuna, the priests (who conducted religious ceremonies at the heiau and elsewhere) and master craftsmen; Maka‘āinana, commoners (the largest group) those who lived on the land; and Kauwā (or Kauā), social outcasts, “untouchables”.

“[T]he Paramount Chief (Ali’i Nui) fulfilled the role of father to this people … At the other extreme of the social order were the despised kauwā, who were outcasts …”

“… compelled to live in a barren locality apart from the tribesmen or people “belonging to the land” (ma-ka-‘aina-na), and whose only function and destiny was to serve as human sacrifices to the Ali’i’s war god Ku when a Luakini or war temple was dedicated in anticipation of a season of fighting.” (Handy & Pukui)

“The kauwā class were so greatly dreaded and abhorred that they were not allowed to enter any house but that of their master, because they were spoken of as the aumakua of their master.”

“Men and women who were kauwā were said to be people from the wild woods (nahelehele), from the lowest depths (no lalo liio loa).” (Malo) The word kauwā “was used in historic times to mean servant, but originally it meant outcast.”

“There was a landless class of people who were probably the descendants of aborigines found already settled in the Hawaiian Islands when the migrants from the south came and their chiefs established themselves as overlords.”

“In the district of Ka‘u on the island of Hawaii the Kauwā were confined to a small infertile reservation. This reservation was the dry, rocky west half of the ahupua’a named Ninole, which is near Punalu‘u.”

“For a makaainana or ali‘i to walk on kauwā land was forbidden. Whoever did so became defiled and was put to death. However, a kauwā, with head covered under a scarf of tapa and eyes downcast, might go to the chief in case of need.”

“When in need of a victim for human sacrifice at the war temple a priest would go to the boundary of the kauwā reservation and summon a victim. The man summoned could not refuse.”

“If a kauwā woman gave birth to a child sired by an ali’i the child was strangled; and the same was true of a child born to a chiefess whose father was a kauwā.” (Handy, Handy & Pukui)

Kepelino gives a detailed description of kauwā under the title ‘The Slave Class,’ as follows: “The slaves or kauwā were people set apart from the rest and treated like filthy beasts. They could not associate with other men. They were called ‘corpses,’ that is, foul-smelling things.”

“They were not allowed to marry outside their own class. If they were married and bore children to one not a slave, then all those children would have their necks wrung lest disgrace come to the family and the blot be handed down to their descendants.”

“The slaves were considered an evil here in Hawaii. They increased rapidly, – a thousand or more there were. They continued to give birth from the time of their ancestors until the present time, they could not become extinct.”

“They are not a laboring class; they were not selected to serve the chiefs; but on the tabu days of the heiau [anciently] they were killed as offering to the idols.”

“The slaves occupied themselves with their own work. They had a separate piece of land given them by their masters where they built houses and sought a livelihood for themselves by farming and fishing.”

“This land was tabu. Those not slaves could not till there or use its products. The commoner who trespassed on the land was put to death.”

“The slaves were so tabu that they could not bare their heads but must cover themselves with a wide piece of tapa with great humility and never look up.”

“They were so tabu that they were not permitted to enter the house-lot of other men. If they wished for anything they came outside the enclosure and spoke. But to the place of their Chief who was their master they were at liberty to go.”

“The slaves were very different in old times, a humble people, kind and gentle. They worked for a living much like those who work under contract, but they were despised in Hawaii and are so to this day, they are not regarded as like other people.”

“There were slave lands in every district of the islands, as, for example, Ka-lae-mamo in Kona on Hawaii, Makeanehu in Kohala, and so forth.” (Kepelino)

“When the ancient system of kapu was abandoned in Liholiho’s reign, the humiliation of the kauwā ended, and they merged with the maka‘ainana gradually over the years.” (Handy, Handy & Pukui)

November 27, 2023 by Peter T Young Leave a Comment

Lei Niho Palaoa

The ornaments of the nobility consisted of head-dresses of feathers, palaoas, or charms of bone suspended from the neck, and necklaces and bracelets of shells. (Kalakaua)

The lei niho palaoa were among the most significant symbols of rank in Hawai‘i. (Bishop Museum)

The koholā or whale was formerly called the palaoa. (Malo) “The whale is the largest ocean creature and a majestic manifestation of Kanaloa.

From the ivory of this creature. The highly prized ‘Palaoa’ or whale-tooth pendant is carved. This palaoa wa only worn by ali‘I of highest rank.” (Kanahele)

The scarcity of the palaoa and its connection to Kanaloa brought mana to the carver, to the pendant itself and eventually to the wearer of the pendant.

The aliʻi who possessed this kinolau or body form of the great God would himself/herself acquire the characteristics, intelligence and knowledge of the God. Therefore, it would be advantageous for any aliʻi to secure the ivory whale-tooth of this Kanaloa body form. (KIRC)

The carved hook pendant is strung on thousands of finely braided strands of human hair. These significant lei were worn by Ali‘i of both genders. These whale teeth were collected from carcass that would wash ashore at specific places in the islands. (Bishop Museum)

The carved form of the lei niho palaoa pendant mimics the shape of a protruding tongue. It alludes to the genealogical right of the chiefs to speak for and rule their people.

The pendant is suspended on coils of finely braided human hair. As hair contains mana, or divine power, a chief wearing a lei niho palaoa carried the mana of his or her ancestors, as well as that of the gods.

The term lei niho palaoa has evolved over time to refer to the symbolic representation of the pendant, and not necessarily the material from which they were made.

Many lei niho palaoa worn by members of high rank in Hawaiian society were crafted from materials such as bone or coral. However, lei niho palaoa made of sperm whale ivory were reserved only for the highest of aliʻi, or chiefs. One such Lei Niho Palaoa was Nalukoki. This was Ke‘eaumoku’s – father of Ka‘ahumanu.

Following Kalaniʻōpuʻu’s death in 1782, the chiefdom was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.)

Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha.

At the first major skirmish, the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi).

During the battle, “When Kīwala‘ō saw this high chief of Hawai‘i being thrust at by the men surrounding him, he called out in a hoarse voice: ‘Ea, be careful in thrusting the spear! Take care lest the niho (lei niho palaoa) be smeared with blood.’”

“When Ke‘eaumoku heard Kīwala‘ō’s first words, he thought he was to be saved, because of the command to be careful in thrusting the spears. When Kīwala‘ō uttered the last words, he realized he was in danger since the niho palaoa he was wearing was the source of Kīwala‘ō’s concern, lest it be soiled with blood.”

“This famous lei niho palaoa was named Nalukoki. Kīwala‘ō greatly prized it for it had been skillfully made of the hair of some famous ali‘i of Hawai‘i Nei, and if it had been soiled with blood its excellence would have been impaired.”

“At this moment, Kamanawa, one of the sacred twins of Kekaulike, saw Ke‘eaumoku’s danger. He quickly moved his men to where Ke‘eaumoku lay, and a heated battle was begun between his men and those of Kīwala‘ō.”

“In the midst of this heated battle a stone flew and struck Kīwala‘ō on the temple so that he fell close to where Ke‘eaumoku lay. When some of Kīwala‘ō’s chiefs saw the harm that had befallen their ali‘i ‘ai moku, they were weakened and began to retreat.”

Kīwala‘ō was not killed when struck by the stone, but had been stunned. “Ke‘eaumoku regained his strength and moved to where Kīwala‘ō lay.”

“He then said these words to the people who were listening: ‘I shall care for the body of the ali‘i.’ At the same time he seized the body of the faint Kīwala‘ō who was lying there, and with the leiomano in his hands, he slashed open Kīwala‘ō’s belly so that his entrails gushed forth and he died instantly.” (Desha)

“When Keōua and his chiefs realized that Kīwala‘ō was dead and they saw the slaughter of their men by Kamehameha’s warriors, they ran and leaped into the sea and swam to the canoes which awaited them.” (Desha)

After a struggle of more than ten years, in 1791, Kamehameha succeeded in securing control over that island of Hawaiʻi (and later, the entire Hawaiian Islands chain.)

November 24, 2023 by Peter T Young Leave a Comment

‘Maitai – maitai no!’

“I never before saw Kaʻahumanu more excited. She seemed scarce able to command her feelings; and before Mr. Southard’s letter was finished, her eyes were filled with tears.”

“‘Maitai – maitai no!’ ‘good – good indeed!’ uttered with the quick tone in which he usually speaks when pleased, was the hasty comment of the king; while the females, with bright faces, re-echoed the approbation, ‘maitai no — maitai no!’” (Stewart)

Such was the reception upon hearing the kind thoughts of US President John Quincy Adams (6th President of the US,) as written by Samuel Lewis Southard, Secretary of the Navy (January 20, 1829.) (It was delivered by Captain William Compton Bolton Finch, commander of the Vincennes.)

The president “has heard, with interest and admiration, of the rapid progress which has been made by your people, in acquiring a knowledge of letters and of the True Religion-the Religion of the Christian’s Bible.”

“These are the best, and the only means, by which the prosperity and happiness of nations can be advanced and continued; and the president, and all men every where, who wish well to yourself and your people, earnestly hope that you will continue to cultivate them, and to protect and encourage those by whom they are brought to you.”

“The president also anxiously hopes that peace, and kindness, and justice, will prevail between your people and those citizens of the United States who visit your islands; and that the regulations of your government will be such as to enforce them upon all.”

“Our citizens who violate your laws, or interfere with your regulations, violate at the same their duty to their own government and country, and merit censure and punishment. We have heard with pain that this has sometimes been the case; and we have sought to know and to punish those who are guilty.”

“The president salutes you with respect, and wishes you peace, happiness, and prosperity.” (Saml L Southard, Secretary of the Navy, January 20, 1829)

Kauikeaouli (King Kamehameha III) asked Finch to convey his own letter addressed to the President (November 23, 1829,) that said:

“Best affection to you, the chief magistrate of America. This is my sentiment for you; I have joy and gratitude towards you on account of your kind regard for me. I now know the excellence of your communicating to me that which is right and true. I approve with admiration the justness and faultlessness of your word.”

“I now believe that your thoughts and ours are alike, both those countries and these countries, and all large countries. We are the children—the little islands far off in this tropical climate.”

“We have recently had an interview with Captain Finch, with joyfulness and with sentiments of kindness and pleasure towards him. I do now hope there will be a perfect agreement between you and us – as to the rights and duties of both of our governments …”

“… that the peace now subsisting between us may be perpetual, that the seat of our prosperity may be broad, and our union of heart in things that are right such, that the highways of the ocean may not diverge, because there is a oneness of sentiment in our hearts, with those distant countries, these islands, and all lands.”

“May our abiding by justice triumphantly prevail, that all who come hither may be correct in deportment, and all who go thither from this country.”

“This is my desire, that you and we may be of the same mind. Such, too, is my hope that we may pursue the same course, that we may nourish, and that true prosperity may rest perpetually on all the nations of the world, in which we dwell.”

“Look ye on us with charity; we have formerly been extremely dark-minded, and ignorant of the usages of enlightened countries. You are the source of intelligence and light. This is the origin of our minds being a little enlightened—the arrival here of the word of God.”

“This is the foundation of a little mental improvement which we have recently made, that we come to know a little of what is right, and of the customs of civilized nations. On this account do we greatly rejoice at the present time.”

“I give you thanks, too, for your bestowing kindly on me the globes and the map of your country, to be a means of mental improvement for me, and also for your other presents to my friends, who rejoice with me in the reception of the favors which you have granted them.”

“Long life to you in this world, and lasting blessedness to you and us in the world to come.” (Signed) Kauikeaouli Tamehameha III. (Stewart)