Ali’i / Chiefs / Governance | Page 74

This is only a summary; Click HERE to read more on the Baibala.

Elements of Political Economy-Wayland

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June 3, 2019 by Peter T Young Leave a Comment

Baibala

“The BIBLE, I say, the BIBLE only, is the Religion of Protestants!” (William Chillingworth (October 12, 1602 – January 30, 1644); The Religion of Protestants A Safe Way to Salvation)

Missionaries Wanted Hawaiians to Read the Word of God

Every Protestant believer is essentially expected to read scripture directly – not simply listen to teachings from scripture, presented by priests (as done by Catholics). (StackExchange)

“The first object with the missionaries … was to prepare elementary books, and to multiply copies, so that the ability to read intelligibly might become as extensive as possible. Their next object was to translate the Scriptures, and thus put it within the power of the whole population, who would take the trouble to learn, to read the word of God in their own language.” (Christian Observer, June 1832)

“For them, the Bible was the very voice of God, and any manifestation of religion without a Bible to depend on would quickly go astray and soon become only one more man-made religion. Had they converted all Hawaiians, but left them without a Bible, their mission, by their own standards, would have been incomplete and, in the end, doomed to failure.” (Lyon)

Hawaiians were Seeking the ‘New Technology’ of Literacy

“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)

“I think literacy was … almost like the new technology of the time. And, that was something that was new. … When the missionaries came, there was already contact with the Western world for many years…. But this was the first time that literacy really began to take hold. The missionaries, when they came, they may have been the first group who came with a [united] purpose. They came together as a group and their purpose was to spread the Gospel the teachings of the Bible. …”

“But the missionaries who came, came with a united purpose … and literacy was a big part of that. Literacy was important to them because literacy was what was going to get the Hawaiians to understand the word of the Bible … and the written word became very attractive to the people, and there was a great desire to learn the written word. … Hawai‘i became the most literate nation at one time.” (Jon Yasuda, one of the intern translators who participated in the Ali‘i Letters translation project)

Translation of the Bible

“The Hawaiian translation of the Bible (Baibala in Hawaiian) remains the largest single volume ever printed in Hawaiian, with over 1,400 densely packed pages in its most recent incarnation (2012), slimmed down from an original (and unwieldy) 2,300 pages (1837-1839).” (In making of the Baibala in to the Hawaiian language, they translated the Hebrew Bible and Greek New Testament – it was not a translation from or to English.)

“It is probably also the largest and most demanding single literary project since Hawaiian became a written language, requiring the active involvement of at least nine regular participants (four American ministers and five Native scholars) and numerous others who contributed to a lesser, but significant, degree over a period of more than ten years.”

“The participants were the elite scholars of their nations: the Americans were the best-educated men of their generation, skilled to a surprising degree in the ancient biblical languages, while the Hawaiians were among the highest-ranking ali‘i ‘chiefs’ and kākā‘ōlelo ‘chiefly advisors’, each one a profound scholar in the language and oral literature of Hawai‘i. The result of their long and fruitful cooperation was a superb Bible translation, far exceeding what either group could have produced on its own.”

“Two of the qualities that mark a good translation are fidelity and readability. The ideal translator has a firm and nuanced command of the source language (in this case, Hebrew, Aramaic, and ancient Greek) and is, ideally, a well-educated native speaker of the target language (here, Hawaiian).”

“Not one of those who worked on the Baibala possessed both of these qualifications. The result of their collaborative efforts is a testament to both.” (Lyon)

Baibala

May 30, 2019 by Peter T Young Leave a Comment

Keōua Hale

Princess Ruth Keʻelikōlani Keanolani Kanāhoahoa was born in Pohukaina, O‘ahu on February 9, 1826, to High Chiefess Pauahi and High Chief Kekūanāo‘a.

The Princess was a descendant of senior royal lines on a member of both the Kamehameha Dynasty and Kalākaua Dynasty, and a great granddaughter of King Kamehameha I; her half-brother was Lot Kapuāiwa (Kamehameha V.)

Her mother, Pauahi, died while giving birth to Ruth Keʻelikōlani, and was then cared for by Kamehameha’s wife, Ka‘ahumanu, who herself died six years later. The Princess was then sent to live with her father, Kekūanāoʻa, and her stepmother, Kīna‘u.

Despite the pressures to convert to Christianity, Keʻelikōlani saw value in traditional ways and retained many traditional religious practices.

Although she learned English among other subjects at the Chief’s Children’s School, she was a staunch supporter of the Hawaiian language and traditional cultural practices. People spoke to her only in Hawaiian.

She was a member of the Privy Council (1847,) the House of Nobles (1855-1857) and served as Governor of the island of Hawaiʻi (1855-1874.)

Princess Ruth Keʻelikōlani inherited all of the substantial landholdings of the Kamehameha dynasty from her brother, Lot Kapuāiwa; she became the largest landowner in the islands.

She was godmother to Princess Kaʻiulani. At Kaʻiulani’s baptism, Ruth gifted 10-acres of her land in Waikīkī where Kaʻiulani’s father Archibald Cleghorn built the ʻĀinahau Estate.

Despite owning Huliheʻe Palace, a Western-style house in Kailua-Kona, she chose to live in a large, traditional grass home on the same oceanfront property.

It is interesting, therefore, that she chose to build Keōua Hale, a large, ornate mansion on her land in Honolulu.

Keōua Hale was a Victorian-style mansion, and the most expansive residence of the time; it was larger than ʻIolani Palace.

It followed the Second Empire architecture, or so-called French style of architecture, and was considered a classical Victorian-style mansion. The gas-lit interior of the mansion was celebrated for its ornate plaster work and frescoes.

Surrounded by extensive, well-kept gardens, it was characterized by mansard roof, broad lanais, from which lofty flights of steps led down into the gardens, and a large drawing-room upon the ceiling of which was emblazoned the Hawaiian coat of arms.

The house was completed in 1883; however, Princess Ruth Keʻelikōlani never lived in the palace. She became ill immediately after the house warming and birthday luau.

Her doctors recommended that she return to Huliheʻe, her Kailua-Kona residence, where they believed she would more quickly regain her health.

She received medical attention, but did not recover. On May 24, 1883, Keʻelikōlani died at the age of fifty-seven, in her traditional grass home in Kailua-Kona.

At her death, Keʻelikōlani’s will stated that she “give and bequeath forever to my beloved younger sister (cousin), Bernice Pauahi Bishop, all of my property, the real property and personal property from Hawaiʻi to Kauaʻi, all of said property to be hers.” (about 353,000 acres)

This established the land-base endowment for Pauahi’s subsequent formation of Kamehameha Schools at her death. Princess Bernice Pauahi Bishop passed away a year later.

In 1908, the building was converted to Central Grammar School. The present buildings were opened in 1926. The school became a junior high school in 1928, an intermediate school in 1932, and a middle school in 1997. The site of Keōua Hale is now Central Middle School.

Keoua Hale, princess Ruth Keelikolani’s Victorian mansion in Honolulu

Princess_Ruth_Keelikolani

Princess Ruth’s palace on Queen Emma St 1908

Keōua Hale was the palace of Princess Ruth Ke’elikōlani

Princess Ruth Keelikolani_with_Parker_and_Cummins

Keoua Hale, princess Ruth Keelikolan-later used for the Central Grammar School-now the site of the Central Middle School

Kamehameha family kāhili assembled in front of Keōua Hale, the house of Keʻelikōlani and Bernice P. Bishop, c.1890.

Keōua Hale was the palace of Princess Ruth Ke’elikōlani at 1302 Queen Emma Street-larger than Iolani Palace

Drawing_room_of_Keoua_Hale_in_1883

Hulihee_Palace_with_Princess_Ruth_Keelikolani’s_grass_house,_ca._1885

Princess Ruth slept in a pili grass house rather than Hulihee Palace

Central_Middle_School

Keelikolani School-(GoogleEarth)

May 29, 2019 by Peter T Young Leave a Comment

Ka Pā Nui o Kuakini

Captain George Vancouver gave a few cattle to Kamehameha I in 1793; Vancouver strongly encouraged Kamehameha to place a kapu on them to allow the herd to grow.

In the decades that followed, cattle flourished and turned into a dangerous nuisance. By 1846, 25,000 wild cattle roamed at will and an additional 10,000 semi‐domesticated cattle lived alongside humans.

John Adams Kuakini was an important adviser to Kamehameha I in the early stages of the Kingdom of Hawai‘i.

When the Kingdom’s central government moved to Lāhaina in 1820, Kuakini’s influence expanded on Hawaiʻi Island, with his appointment as the Royal Governor of Hawaiʻi Island, serving from 1820 until his death in 1844.

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

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

Built between 1830 and 1840, the Great Wall of Kuakini separated the coastal lands from Kailua to Keauhou from the inland pasture lands.

The mortar-less lava-rock wall has had varying opinions regarding the purpose of its construction.

Speculation has ranged from military/defense to the confinement of grazing animals; however, most seem to agree it served as a cattle wall, keeping the troublesome cattle from wandering through the fields and houses of Kailua.

It is likely that the function of the wall changed over time, as the economic importance of cattle grew and the kinds and density of land use and settlement changed.

Kuakini was responsible for other changes and buildings in the Kona District during this era.

He gave land to Asa Thurston to build Moku‘aikaua Church.

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

Hulihe‘e Palace is now a museum run the Daughters of Hawaiʻi, including some of his artifacts.

He made official visits to all ships that arrived on the island, offering them tours of sites, such as the Kīlauea volcano.

He was born about 1789 with the name Kaluaikonahale. With the introduction of Christianity, Hawaiians were encouraged to take British or American names.

He chose the name John Adams after John Quincy Adams, the US president in office at the time. He adopted the name, as well as other customs of the US and Europe.

Kuakini was the youngest of four important siblings: sisters Queen Kaʻahumanu, Kamehameha’s favorite wife who later became the powerful Kuhina nui, Kalākua Kaheiheimālie and Namahana-o-Piʻia (also queens of Kamehameha) and brother George Cox Kahekili Keʻeaumoku.

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

A highway is named “Kuakini Highway,” which runs from the Hawaii Belt Road through the town of Kailua-Kona, to the Old Kona Airport Recreation Area.

He is also the namesake of Kuakini Street in Honolulu, which is in turn the namesake of the Kuakini Medical Center on it.

Great_Wall_of_Kuakini-WC

‘John Adams’ Kuakini, royal governor or the island of Hawai’i, circa 1823

Great_Wall_of_Kuakini-vicinity_of_Lowes-Kailua-Kona-(GoogleEarth)

Great-Wall_of_Kuakini

‘John Adams’ Kuakini, royal governor or the island of Hawai’i, circa 1823

Great-Wall_of_Kuakini

Kahului-Kuamoo-USGS_Quadrangle-1924-(note_alignment_of_Great_Wall_of_Kuakini)

Kailua_Town_and_Vicinity-Map-Kanakanui-Reg1676 (1892)-(note_Great_Wall_of_Kuakini)

Kailua_Town_and_Vicinity_Map-Kanakanui-Reg1676 (1892)-(note_Great_Wall_of_Kuakini)

May 18, 2019 by Peter T Young 2 Comments

‘Īao

Some might feel the point of establishing a State Monument at ‘Īao Valley is to call attention to the much-photographed ‘Īao Needle – it was traditionally known as Kūkaemoku (literally ‘broken excreta.’)

The 1,200-foot-tall ‘Īao Needle (“cloud supreme”) is a basaltic core that remained after the valley’s heavy rainfall washed away the weaker stones surrounding it.

Actually, what people see is a bump on a side-ridge on the right-side of ʻIao Valley with a large protrusion that sticks up on top; it looks like a ‘needle’ of rock, but really isn’t (it’s part of the ridge).

Rainfall from Pu‘u Kukui, the summit of West Maui – at nearly 5,800-feet in the back of ‘Īao Valley, has an average annual rainfall of 364-inches per year.

Of course, this natural feature is interesting and important; but here are some other pieces of history that make ‘Īao even more important in the history of Hawai‘i.

First, the distance past.

From the highest peak of Pu‘u Kukui to the shoreline of Kahului Bay, the ahupua‘a (land division) of Wailuku was a favorite place of Ali‘i and a ruling center of Maui. ‘Īao Valley is part of the ahupua‘a.

For centuries, high chiefs and navigators from across the archipelago were buried in secret, difficult-to-access sites in the valley’s steep walls.

‘Iao Valley became a “hallowed burying place for ancient chiefs” and is the first place mentioned in the historical legends as a place for the secret burials of high chiefs. (Thrum)

Because this was sacred ground, commoners were not permitted to enter the valley, except for the Makahiki festival.

Some suggest the last burial was in 1736, with the burial of King Kekaulike.

Then, in the late-1780s into 1790, Kamehameha conquered the Island of Hawai‘i and was pursuing conquest of Maui and eventually sought conquer the rest of the archipelago.

At that time, Maui’s King Kahekili and his eldest son and heir-apparent, Kalanikūpule, were carrying on war and conquered O‘ahu.

In 1790, Kamehameha travelled to Maui. Hearing this, Kahekili sent Kalanikūpule back to Maui with a number of chiefs (Kahekili remaining on O‘ahu to maintain order of his newly conquered kingdom.)

After a battle in Hana, Kamehameha landed at Kahului and then marched on to Wailuku, where Kalanikūpule waited for him.

The ensuing battle was one of the hardest contested on Hawaiian record. The battle started in Wailuku and then headed up ‘l̄ao Valley – the Maui defenders being continually driven farther up the valley.

Kamehameha’s superiority in the number and use of the newly acquired weapons and canon (called Lopaka) from the ‘Fair American’ (used for the first time in battle, with the assistance from John Young and Isaac Davis) finally won the decisive battle at ‘Īao Valley.

Arguably, the cannon and people who knew how to effectively use it were the pivotal factors in the battle. Had the fighting been in the usual style of hand-to-hand combat, the forces would have likely been equally matched.

The Maui troops were completely annihilated, and it is said that the corpses of the slain were so many as to choke up the waters of the stream of ‘l̄ao – one of the names of the battle was “Kepaniwai” (the damming of the waters.)

Maui Island was conquered and its fighting force was destroyed – Kalanikūpule and some other chiefs escaped over the mountain at the back of the valley and made their way to O‘ahu (to later face Kamehameha, again; the next time at the Battle of Nu‘uanu in 1795.)

After the battle at ‘Iao, Kamehameha received Keōpūolani as his wife. Kamehameha left for Moloka‘i to secure it under his control, before proceeding to O‘ahu.

Then, in 1795, Kamehameha moved on in his conquest of O‘ahu.

Today, ‘Iao Valley State Monument is operated under DLNR’s State Parks system. It is at the end of ‘Iao Valley Road (Highway 32.) Free parking for Hawai‘i residents, $5 per car for others (open 7 am to 7 pm.)

A paved walking trail provides a scenic viewpoint of Kuka’emoku; a short paved loop trail meanders through an ethnobotanical garden adjacent to ‘Iao stream.

“‘lao stands without rival, as the loveliest spot in these tropical isles placed in the midsummer sea, or as Mark Twain has lovingly called it, ‘The loveliest fleet of islands that lie anchored in any Ocean’ …”

“… for seek throughout the four corners of the lands of the Kamehamehas, you will never find a place with such incomparable environment of lofty peaks, giant lehua trees, with blossoms of rosy hues glistening in the glare of the noonday sun, and deep canyons through which the mighty waters run down, as here in lao.” (Field)