Ali’i / Chiefs / Governance | Page 62

This is a summary; click HERE for more on Collaboration between the Hawaiians and missionaries.

March 9, 2020 by Peter T Young 1 Comment

Collaboration

Definition of collaborate – “to work jointly with others or together …” (Merriam-Webster)

The recent Hawaiian Mission Houses Historic Site and Archives project “Letters from the Ali‘i,” more than 225 letters written by 42 different ali‘i between 1820-1907, helps illustrate the collaboration between the missionaries and the ali‘i.

These letters have been digitized, transcribed, translated and annotated by interns under the direction of Dr. Puakea Nogelmeier, Executive Director of the Awaiaulu Foundation.

The Ali‘i Letters project “changed my perspective on the anti-missionary, anti-Anglo-Saxon rhetorical tradition that scholarship has been produced, contemporary scholarship, and it is not to discredit that scholarship, but just to change a paradigm, to shift the paradigm, and it shifted mine.” (Kaliko Martin, Research Assistant, Awaiaulu)

Jon Yasuda was another of the intern translators who participated in the translation project. He received his Master’s Degree in Hawaiian Language from UH Mānoa.

In a November 4, 2016 interview on ‘Ōlelo’s ‘First Friday’, interviewer Manu Ka‘iama noted that “the nice thing about these letters is it kind of is a portal” that illustrate the feeling at the time and “you have some proof of that”. She asked what Yasuda found interesting in the letters; he noted:

“I think one thing that is interesting is that it really shows the way that the missionaries and a lot of the chiefs at the time needed to work together. They worked together, and through their letters we can see the ways … that they helped each other. And I think that both sides had things to share with each other that were beneficial to both sides.”

“I think that one thing that is commonly believed is that the missionaries really came in and started barking orders, and saying this is how it’s going to be … and you are going to do this and you are not going to do that and this is how you need to be. But what we are really seeing is that it wasn’t quite like that.”

“There were very few missionaries in comparison to how many Hawaiians there were at the time. And so, the letters really show us the way that the missionaries and Hawaiians worked together and how some of the things the missionaries brought, for example, sewing and some business, and trade were attractive to the Hawaiians at the time. And, they really had to work together for a lot.” (Jon Yasuda)

Puakea Nogelmeier had a similar conclusion. In remarks at a Hawaiian Mission Houses function he noted,

“The missionary effort is more successful in Hawai‘i than probably anywhere in the world, in the impact that it has on the character and the form of a nation. And so, that history is incredible; but history gets so blurry …”

“The missionary success cover decades and decades becomes sort of this huge force where people feel like the missionaries got off the boat barking orders … where they 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 missionaries arrived here, and they’re a really remarkable bunch of people. They are scholars, they have got a dignity that goes with religious enterprise that the Hawaiians recognized immediately. …”

“The Hawaiians had been playing with the rest of the world for forty-years by the time the missionaries came here. The missionaries are not the first to the buffet and most people had messed up the food already.”

“(T)hey end up staying and the impact is immediate. They are the first outside group that doesn’t want to take advantage of you, one way or the other, get ahold of their goods, their food, or your daughter. … But, they couldn’t get literacy. It was intangible, they wanted to learn to read and write”. (Puakea Nogelmeier)

When the Ali‘i Asked, the Missionaries Collaborated

An 1826 letter written by Kalanimōku to Hiram Bingham (written at a time when missionaries were being criticized) states, “Greetings Mr Bingham. Here is my message to all of you, our missionary teachers.”

“I am telling you that I have not seen your wrong doing. If I had seen you to be wrong, I would tell you all. No, you must all be good. Give us literacy and we will teach it. And, give us the word of God and we will heed it … for we have learned the word of God.”

“Then foreigners come, doing damage to our land. Foreigners of America and Britain. But don’t be angry, for we are to blame for you being faulted.”

“And it is not you foreigners, (it’s) the other foreigners.” (Kalanimōku to Bingham, 1826)

Ali‘i Asked the Missionaries for Christianity, the Missionaries Collaborated

“Here’s my message according to the words of Jehovah, I have given my heart to God and my body and my spirit. I have devoted myself to the church and Jesus Christ.”

“Have a look at this letter of mine, Mr Bingham and company. And if you see it and wish to send my message on to America to (your President,) that is up to you. Greetings to the chief of America. Regards to you all, Kalanimōku.” (Kalanimōku to Bingham, 1826)

Kaumuali‘i and his wife, Kapule, reiterated appreciation of the missionaries in letters transcribed on July 28, 1820 to the ABCFM and mother of a recently-arrived missionary wife.

“I wish to write a few lines to you, to thank you for the good Book you was so kind as to send by my son. I think it is a good book – one that God gave for us to read. I hope my people will soon read this, and all other good books …”

“When your good people learn me, I worship your God. I feel glad you good people come to help us. We know nothing here. American people very good – kind. I love them.” (Kapule to the mother of Mrs Ruggles)

Ali‘i Asked the Missionaries for Literacy, the Missionaries Collaborated

The arrival of the first company of American missionaries in Hawai¬ʻi in 1820 marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of chiefs to stimulate the people to reading and writing.

“By August 30, 1825, only three years after the first printing of the pīʻāpā, 16,000 copies of spelling books, 4,000 copies of a small scripture tract, and 4,000 copies of a catechism had been printed and distributed.”

“On October 8, 1829, it was reported that 120,000 spelling books were printed in Hawaiʻi. These figures suggest that perhaps 90 percent of the Hawaiian population were in possession of a pīʻāpā book!”

“This literacy initiative was continually supported by the aliʻi. Under Liholiho, ships carrying teachers were not charged harbor fees. During a missionary paper shortage, the government stepped in to cover the difference, buying enough paper to print roughly 13,500 books.”

“This legendary rise in literacy climbed from a near-zero literacy rate in 1820, to between 91 to 95 percent by 1834. That’s only twelve years from the time the first book was printed!” (KSBE)

Ali‘i Asked the Missionaries for More Teachers, the Missionaries Collaborated

On August 23, 1836, fifteen chiefs signed a letter addressed to the American missionaries, asking for more teachers,

Shortly after, the American Board of Commissioners for Foreign Missions (ABCFM) sent the largest company of missionaries to the Islands; including a large number of teachers.

Ali‘i Asked for a Special School for their Children, the Missionaries Collaborated

In 1839, King Kamehameha III, Hoapili and Kekāuluohi (mother of William Charles Lunalilo, who became the Kuhina Nui or regent of the Hawaiian Kingdom) signed a letter asking missionaries to run the Chiefs’ Children’s School.

In a missionary general meeting, “This subject was fully considered in connection with an application of the chiefs requesting the services of Mr. Cooke, as a teacher for their children; and it was voted, …

The school was unique because for the first time aliʻi children would be brought together in a group to be taught, ostensibly, about the ways of governance. The School also acted as another important unifying force among the ruling elite, instilling in their children common principles, attitudes and values, as well as a shared vision.

Ali‘i Asked for Instruction in Western Governance, the Missionaries Collaborated

It was a time of transition, when the Hawaiian people were faced with the difficult task of adjusting themselves to changing conditions. They turned to their teachers, the American missionaries, for guidance along this intricate path.

The king and chiefs, acknowledging their own inexperience, had sought for a man of probity and some legal training who could act as their advisor in matters dealing with other nations and with foreigners within the Islands. (Judd)

Richards “accepted the invitation of the Chiefs to become their teacher, and entered into engagements with them which were signed on the 3d of July (1838). According to those engagements, (he) was to devote (his) time at (his) discretion to the instruction of the King and chiefs, as far as (he) could and remain at Lahaina, and do the public preaching.”

“(He) also met king & chiefs daily when other public business did not prevent, and as fast as (he) could prepare matter read it to them in the form of lectures. (He) endeavored to make the lectures as familiar as possible, by repeating them, and drawing the chiefs into free conversation on the subject of the Lecture.”

“The conversation frequently took so wide a range that there was abundant opportunity to refer to any and to every fault of the present system of government. But when the faults of the present system were pointed out & the chiefs felt them & then pressed me with the question, ‘Pehea la e pono ai,’ (How will it be bettered?)”

“A system of laws has been written out by (Boaz) Mahune, a graduate of the (Lahainaluna) high school, and he was directed by the King to conform them to the principles of Political Economy which they had learned. Those laws are some what extensive and protect all private property.”

“According to this code, no chief has any authority over any man, any farther than it is given him by specific enactment, and no tax can be levied, other than that which is specified in the printed law, and no chief can act as a judge in a case where he is personally interested, and no man can be dispossessed of land which he has put under cultivation except for crimes specified in the law.” (Richards Report to the Sandwich Islands Mission, May 1, 1839)

A_Missionary_Preaching_to_the_Natives,_under_a_Skreen_of_platted_Cocoa-nut_leaves_at_Kairua_by_William_Ellis-1823

March 7, 2020 by Peter T Young Leave a Comment

Evolution From Absolute Sovereign to Constitutional Government

Generally thought to have originated from the Marquesas Islands, evidence of early existence in the Hawaiian Islands indicates initial contact and settlement as early as 1000 AD to 1200 AD (some suggest it was later.)

Early on, with the family unit being the socio-political structure, there was no need for a hierarchical or complex society. However, as the population increased and wants and needs increased in variety and complexity, the need for chiefly rule became apparent.

Eventually, a highly stratified society evolved consisting of the Ali‘i (ruling class,) Kahuna (priestly and expert class of craftsmen, fishers and professionals) and Makaʻāinana (commoner class.)

Over the century, the islands weren’t unified under single rule. Leadership sometimes covered portions of an island, sometimes covered a whole island or groups of islands. Island rulers, Aliʻi or Mōʻī, typically ascended to power through warfare and familial succession.

At the period of Captain Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

There were family connections of these four to Kamehameha; the death of Kiwalaʻo; the “Four Kona Uncles” (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku and Kamanawa (the last two are twins and are depicted on the Hawaiian Coat of Arms;)) permission from Kalola to marry her granddaughter (after the defeat of Maui) and how Kamehameha secured his “unification” by “sharing the spoils” of the conquests and “braided the bloodlines;” eventually leading to the agreement with Kaumualiʻi. (Yardley)

The kapu system was the common structure, the rule of order, and religious and political code. This social and political structure gave leaders absolute rule and authority.

When Kamehameha died on May 8, 1819, the crown was passed to his son, Liholiho, who would rule as Kamehameha II. Kaʻahumanu recruited Liholiho’s mother, Keōpūolani, to join her in convincing Liholiho to break the kapu system which had been the rigid code of Hawaiians for centuries.

Liholiho accomplished this simply by eating a meal with women – ʻai noa. When the Hawaiians saw that Liholiho was not struck down by angry gods, the entire kapu system was discarded.

This changed the course of the civilization and ended the kapu system, effectively weakened belief in the power of the gods and the inevitability of divine punishment for those who opposed them.

In addition to the abolition of the old ways, Kaʻahumanu created the office of Kuhina Nui (similar to premier, prime minister or regent) and would rule as an equal with Liholiho – this started the shift from absolute rule to shared rule.

The Kuhina Nui held equal authority to the king in all matters of government, including the distribution of land, negotiating treaties and other agreements, and dispensing justice.

Kaʻahumanu ruled first with Kamehameha II until his departure for England in 1823 (where he died in 1824) and then as regent for the young king Kauikeaouli (Kamehameha III).

The end of the kapu system happened before the arrival of the missionaries; Christianity and westernization soon filled the social and political void.

Christianity and the western law brought order and were the only answers to keeping order with a growing foreign population and dying race. Kamehameha III incorporated traditional customary practices within the western laws – by maintaining the “land division of his father with his uncles” – which secured the heirship of lands and succession of the throne, as best he could outside of “politics, trade and commerce.” (Yardley)

While Liholiho’s brother Kauikeaouli (Kamehameha III) ruled as monarch (with shared authority with the Kuhina Nui,) he, too, took bold steps in changing the structure of governance. Kamehameha III initiated and implemented Hawaiʻi’s first constitution (1840) (one of five constitutions governing the Islands – and then, later, governance as part of the United States.)

Of his own free will he granted the Constitution of 1840, as a boon to his country and people, establishing his Government upon a declared plan. (Rex v. Booth – Hanifin)

That constitution introduced the innovation of representatives chosen by the people (rather than as previously solely selected by the Aliʻi.) This gave the common people a share in the government’s actual political power for the first time.

In addition, the 1840 Constitution recognized rights of the people; its preamble read, “’God hath made of one blood all nations of men to dwell on the earth,’ in unity and blessedness. God has also bestowed certain rights alike on all men and all chiefs, and all people of all lands.”

“Absolute monarchy had come to an end in 1840. Since that time the kingdom had been governed under no less than four constitutions: the original one freely granted by Kamehameha III in 1840; one adopted by the legislature with the concurrence of the same King in 1852; one promulgated by Kamehameha V in 1864 on his own authority; and one granted in 1887 by Kalākaua as the result of a popular uprising.” (Spaulding – Kosaki)

For two centuries, the trend in Hawaiʻi has been toward expanding the numbers of people who have a say in all parts of their government: from Kamehameha I’s near-absolute monarchy to a hereditary oligarchy, to an oligarchy open to men with money, to American republic. (Hanifin)

Council_of_Chiefs-(HerbKane)

March 3, 2020 by Peter T Young 1 Comment

Pā‘ao

Fornander writes that prior to the period of Pā‘ao “… the kapus (forbidden actions) were few and the ceremonials easy; that human sacrifices were not practiced, and cannibalism unknown; and that government was more of a patriarchal than of a regal nature.”

Pā‘ao is said to have been a priest, as well as a chief and navigator, who arrived in the island of Hawai‘i as early as in the twelfth or thirteenth century (many say he was from Tahiti.)

Pā‘ao is reported to have introduced (or, at least expanded upon) a religious and political code in old Hawai`i, collectively called the kapu system. This forbid many things and demanded many more, with many infractions being punishable by death.

Pā‘ao’s period saw a greater rigidity of the kapus, the introduction of human sacrifices, “the hardening and confirming of the divisions of society, the exaltation of the nobles and the increase of their prerogatives, the separation and immunity of the priestly order, and the systematic setting down, if not actual debasement, of the commoners”.

Many believe the expansion and rigidity of the kapu were established as a result of the migrations from Tahiti and elsewhere, (and with the arrival of Pā‘ao,) bringing to Hawai‘i a system of laws and rituals protecting the mana (spiritual power or energy) which existed in all living things.

In establishing this strict religious system, Pā‘ao also introduced the custom of kapuō (prostration before kapu chiefs,) the pūloʻuloʻu (sign of kapu) and the walled heiau (previously, heiau had been open courtyards.)

He introduced several changes to Hawaiian religious practices and social structure that affected temple construction, priestly ritual and worship practices.

The large sacrificial government war temples, luakini heiau, contained altars where human lives were taken when assurance of success in combat was requested or when there was a very grave state emergency, such as pestilence or famine.

Prior to the Pā‘ao’s arrival, the Hawaiians worshipped unseen deities. Reportedly, Pāʻao provided the people with something tangible to worship, through the introduction of wooden temple images as representations of the gods.

These images were not worshipped as gods themselves, but it was thought that the mana or spirit of a god would occupy the carved statue and could be consulted in times of need.

Many things were kapu under Hawaiian culture.

Anything connected with the gods and their worship was considered sacred, such as idols, heiau and priests. Because chiefs were believed to be descendants of the gods, many kapu related to chiefs and their personal possessions, such as clothes, mats and houses.

Certain objects were also kapu, and to be avoided, either because they were sacred or because they were defiling. Seasons and places could also be declared kapu.

Certain religious kapu were permanent and unchangeable, relating to customary rites, observances, ceremonies and methods of worship, and to the maintenance of the gods and their priests.

Likewise, Pā‘ao reportedly initiated a lineage of kings, starting with Pili Ka‘aiea (the 1st “Aliʻi ʻAimoku” for the Big Island – the first ruler (sometimes called the “king”) of the island.)

The descendants of this king ruled the island of Hawai‘i until 1893, while Pā‘ao himself became the high priest of an order which he established and which continued until 1819.

The form of the heiau was changed by Pā‘ao and his successors, and the general population mingled less freely in the ceremonies of sacrifice and other forms of worship. The high-priesthood became more mysterious and exclusive.

This intricate system that supported Hawaiʻi’s social and political organization directed every activity of Hawaiian life, from birth through death, until its abolition by King Kamehameha II (Liholiho) in 1819.

February 27, 2020 by Peter T Young 3 Comments

The Queen’s Imprisonment

On the advice of his physician King Kalākaua traveled to the US continent for a change of climate to recuperate his health. He died at the Palace Hotel in San Francisco on January 20, 1891.

His remains were brought back to Hawaiʻi aboard the USS Charleston. As the ship rounded Diamond Head, the flags were seen lowered to half-mast, and it was then that the King’s subjects realized Kalākaua was dead.

Kalākaua was succeeded by his sister, Liliʻuokalani, who was proclaimed Queen on January 29, 1891. Her experience as Princess Regent during King Kalākaua’s nine-month journey around the world in 1881 and her visit to the United States in 1887 with Queen Kapiʻolani helped prepare her for her new role as Queen of Hawaiʻi.

Queen Liliʻuokalani was determined to strengthen the political power of the Hawaiian monarchy and, at the request of her people, to limit suffrage to subjects of the kingdom.

Her attempt to promulgate a new constitution galvanized opposition forces into the Committee of Safety, which was composed of Hawaiʻi-born citizens of American parents, naturalized citizens and foreign nationals; they later organized the establishment of a provisional government.

On January 17, 1893, Queen Lili`uokalani yielded her authority to the US government in a letter delivered to Sanford B Dole: “…Now to avoid any collision of armed forces, and perhaps the loss of life, I do this under protest and impelled by said force yield my authority until such time as the Government of the United States shall, upon facts being presented to it, undo the action of its representatives and reinstate me in the authority which I claim as the Constitutional Sovereign of the Hawaiian Islands.”

“Weary with waiting, impatient under the wrongs they were suffering, preparations were undoubtedly made amongst some in sympathy with the monarchy to overthrow the oligarchy.” (Queen Liliʻuokalani)

In 1895, an abortive attempt by Hawaiian royalists to restore Queen Liliʻuokalani to power resulted in the Queen’s arrest. She signed a document of abdication that relinquished all her future claims to the throne. Following this, she endured a public trial before a military tribunal in her former throne room.

Convicted of having knowledge of a royalist plot, “at two o’clock on the afternoon of the 27th of February I was again called into court, and sentence passed upon me. It was the extreme penalty for “misprision of treason,” – a fine of $5,000, and imprisonment at hard labor for five years.” (Queen Liliʻuokalani)

The sentence was commuted to imprisonment in an upstairs apartment in ʻIolani Palace.

Queen Liliʻuokalani’s “prison” room is on the makai-Diamond Head second-floor corner of ʻIolani Palace. If you visit the Palace today, the area where the Queen was held is clearly noted by its white covered-over window.

Contrary to urban legend, the Palace windows were not frosted and painted over to block the Queen’s ability to see out and others to see her inside.

In 1887, the Palace’s second story windows were opaque glass. When the Palace was attacked in 1889 during the initial Wilcox Rebellion, many of the Place windows were broken. When repairs were made (through 1890,) these windows were replaced with frosted glass.

There are apparently no photographs of the Queen’s room during her imprisonment. She describes the apartment as, “a large, airy, uncarpeted room with a single bed in one corner. The other furniture consisted of one sofa, a small square table, one single common chair, an iron safe, a bureau, a chiffonier (storage for odds and ends,) and a cupboard, intended for eatables … There was, adjoining the principal apartment, a bath-room, and also a corner room and a little boudoir …” (Queen Liliʻuokalani)

During her imprisonment, the Queen was denied any visitors other than one lady in waiting (Mrs. Eveline Wilson.) She began each day with her daily devotions followed by reading, quilting, crochet-work or music composition.

“Though I was still not allowed to have newspapers or general literature to read, writing-paper and lead-pencils were not denied; and I was thereby able to write music, after drawing for myself the lines of the staff.” (Queen Liliʻuokalani)

The Palace has a quilt the Queen made; the center square of Liliʻuokalani’s quilt includes the embroidered words “Imprisoned at Iolani Palace … We began the quilt there …”

“Surrounding the Kalakaua coat of arms and framed by pairs of crossed Hawaiian flags, the center block outlines the sequence of events that changed the course of Hawaiian history, including the stitched date the Provisional Government was put in place, when Lili’uokalani was forced to step down, and the date of the aborted Wilcox revolution that precipitated the queen’s arrest.” (Star-Bulletin)

Embroidered dates indicate the quilt was completed after Liliʻuokalani’s release on September 6, 1895.

She spent 8 months in this room. After her release from ʻIolani Palace, the Queen remained under house arrest for five months at her private home, Washington Place. For another eight months she was forbidden to leave Oʻahu before all restrictions were lifted.

Liliʻuokalani died of a stroke on November 11, 1917 in Honolulu at the age of 79.