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May 11, 2022 by Peter T Young Leave a Comment

KGU

What is thought to have been the earliest broadcast of music and speech in the Territory occurred around October 1920 when Marion Mulrony and TC Hall transmitted nearly an hour of talk and records from the Electric Shop in downtown Honolulu to the Pacific Heights home of their only known listeners, Tong Phong and his family. (Schmitt)

Mulrony came to the Islands after a stint in Australia where he initially was the wireless operator on the RMS Makura. In April 1910, Mulrony claimed a record transmission from the RMS Makura of 2,080 miles to North Vancouver. He was later general Manager of Maritime Wireless.

On the continent, Westinghouse, one of the leading radio manufacturers, had an idea for selling more radios: It would offer programming. Radio began as a one-to-one method of communication, so this was a novel idea.

Dr Frank Conrad was a Pittsburgh area ham operator. He frequently played records over the airwaves for the benefit of his friends. This was just the sort of thing Westinghouse had in mind, and it asked Conrad to help set up a regularly transmitting station in Pittsburgh.

On November 2, 1920, station KDKA made the nation’s first commercial broadcast (a term coined by Conrad himself). They chose that date because it was election day, and the power of radio was proven when people could hear the results of the Harding-Cox presidential race before they read about it in the newspaper. (PBS)

Then, “Hello, hello” was blurted out over KGU at 10:57 am, May 11, 1922 – it was the first commercial radio broadcast in the Islands. (Territorial Airwaves)

The first scheduled program on KGU was a concert aired from 7:30 to 9:00 that evening. It began with a violin solo by Kathleen Parlow, Ave Maria, and closed with selections by Johnny Noble’s jazz orchestra. (Schmitt)

Mulrony had obtained the first license to construct a commercial radio station in the Hawaiian Islands. He was the first to broadcast over KGU. KDYX was the second, getting on the Hawaiian airwaves at 11:12 am with “Aloha.” (Territorial Airwaves)

Back then, radio stations were owned by the newspapers. KGU was owned by the Advertising Publishing Company and its transmitter was located in the Honolulu Advertiser newspaper building; the Star-Bulletin’ radio went by the KDYX call letters. (KDYX later became known as KGMB.)

KGU and KGMB were the only commercial broadcast stations on O‘ahu until after World War II. Within a few months of the war’s end, KHON, KPOA and KULA came on the air using surplus military radio equipment. (Sigall)

Call letters were originally created so telegraph operators could send messages to ships and other parties without having to spell out the entire name of the recipient with every communication. With the advent of radio, they became an easy way to carve out a station’s identity.

The international assignment of call letters was codified in 1912 at the London International Radiotelegraphic Conference. German channels would begin with A or D (for Deutschland) or use KAA to KCZ. British stations would start with a B or M, while French channels would use the letter F.

The United States received the letters KDA to KZZ, as well as N (used for Navy and Coast Guard stations), and W. In 1929, it received the rest of the K combinations, which had originally been allocated to Germany. (New York Times)

When the US began licensing radio stations in late 1912, from the start the policy has been that stations in the west normally got K calls, while W calls were issued to stations in the east. (Initially ship stations were the reverse, with W assignments in the west, and K in the east.)

The original K/W boundary ran north from the Texas-New Mexico border, so at first stations along the Gulf of Mexico and northward were assigned W calls. It was only in late January, 1923 that the K/W boundary was shifted east to the current boundary of the Mississippi River.

With this change, Ks were assigned to most new stations west of the Mississippi, however, existing W stations located west of the Mississippi were allowed to keep their now non-standard calls.

© 2022 Ho‘okuleana LLC

Filed Under: Prominent People, Economy, General Tagged With: Radio, Marion Mulrony, KGU, KDYX, Honolulu Advertiser, Star Bulletin

May 8, 2022 by Peter T Young Leave a Comment

Secret Mission on the Strategic Potential

In June 1872, Secretary of War William Belknap gave US Army Major-General John McAllister Schofield confidential instructions to investigate the strategic potential of having a presence in the Hawaiian Islands, and to examine its ports.

They “ascertained the defensive capabilities of their different ports, examined into their commercial facilities, and collected all the information in our power on other subjects in reference to which we ought to be informed in the event of a war with a powerful maritime nation”.

Schofield and Brevet Brig. Gen. BS Alexander left San Francisco on December 30, 1872 aboard the USS California and arrived in Honolulu on January 15, 1873. After having an audience with new King Lunalilo, the men examined the islands.

In Schofield and Alexander’s May 8, 1873 report, they found that, “There are many other so-called harbors, or places for anchorage, but they are mostly open roadsteads affording shelter only from certain winds, and they are all entirely incapable of being defended by shore batteries.”

“Even the harbor of Honolulu itself can not be defended from the shore. It is a small harbor lying seaward from the land and only protected from the sea by outlying coral reefs. “

“An enemy could take up his position outside of the entrance to the harbor and command the entire anchorage, as well as the town of Honolulu itself. This harbor would therefore be of no use to us as a harbor of refuge in a war with a powerful maritime nation.”

“With one exception there is no harbor on the islands that can be made to satisfy all the conditions necessary for a harbor of refuge in time of war.”

“This is the harbor of ‘Ewa,’ or ‘Pearl River,’ situated on the island of Oahu, about 7 miles west of Honolulu.” They went on to recommend that the US obtain a cession of Pearl Harbor, together with its shore for four miles back.

“From our examinations we are of the opinion that this island and the adjacent shore to the north and west of it afford the most advantageous location for a naval depot of supplies and equipment in all these waters. But there is not sufficient water at present for heavy vessels to enter this Pearl River harbor.”

“At the entrance to the harbor is a coral reef some 250 to 300 yards in width, with a depth of water of only 2 to 3 fathoms on the reef at low water.”

“This reef appears to extend around the island, being broken only at the entrance to Honolulu Harbor, and in fact we are informed that a platform of coral reefs fringe most of the shores of all the islands of the Hawaiian group, broken only in few places. “

“This coral found at the entrance to Pearl River is ‘dead;’ that is, it is not growing, and the reef is therefore not increasing in size. This ridge of coral forms a barrier or bar across the entrance to this harbor about 300 yards wide, measuring perpendicularly to the shore.”

“It is comparatively level on the top, from 2 to 3 fathoms of water over it at low tide. Its sides are vertical, or nearly so, the depth of water increasing in a few feet to 4 or 5 fathoms.”

“The outer, or sea side, then is found to be steeper than the inner, or shore side. At the distance of half a mile outside of the reef there is a depth of 15 fathoms, while at the same distance inside the reef the depth is only 8 fathoms.”

“If this coral barrier were removed Pearl River Harbor would seem to have all or nearly all the necessary properties to enable it to be converted into a good harbor of refuge.”

“It could be completely defended by inexpensive batteries on either or both shores, firing across a narrow channel of entrance. Its waters are deep enough for the largest vessels of war, and its ‘locks,’ particularly around Rabbit Island, are spacious enough for a large number of vessels to ride at anchor in perfect security against all storms.”

“Its shores are suitable for building proper establishments for sheltering the necessary supplies for a naval establishment, such as magazines of ammunition, provisions, coral, spars, rigging, etc., while the island of Oahu, upon which it is situated, could furnish fresh provisions, meats, fruits, and vegetables in large quantities.”

The report noted that while eager to open a free market for their sugar, the Hawaiian government and native Hawaiians were not interested in the US annexing the islands at that time.

They stated, “The cession of Pearl River could probably be obtained by the United States in consideration of the repeal of the duty on Sandwich Island sugar.”

“Indeed, the sugar-planters are so anxious for a reciprocity treaty, or so anxious rather for free trade in sugar with the United States, that many of them openly proclaim themselves in favor of annexation of these islands to the United States.”

“The members of the present Government of the Hawaiian Islands seem fully alive to the necessity of relieving their principal industry from the heavy burden under which it now suffers, and no other mode of relief seems possible but annexation or reciprocity.” (Schofield and Alexander, 1873)

In February 1873 the Honolulu Chamber of Commerce, representing the interests of the plantation owners among the Islands, petitioned King Lunalilo to negotiate a reciprocal treaty with the US mainland.

The suggestion was to offer to cede the Pearl River “lagoon” to the US as an inducement for reduced tariffs for Hawai‘i’s agricultural products. In July the American Minister notified Washington D.C. that the King had offered to negotiate a treaty on this basis.

However, four months later a notice appeared in the Hawaiian Gazette to the effect that the King was satisfied that “a treaty carrying with it the cessation of Pearl Harbor would not receive the legislative approval required by the Constitution of the Kingdom,” and hence the offer was withdrawn.

Apparently there was contention over the issue of “cessation” versus “lease” regarding access to Pearl Harbor. King Lunalilo died in February of the following year without an heir. At this point, politicians in Hawai‘i courted popularity with the masses by opposing any possible cession of territory to foreign powers. (Van Tilburg)

In 1875 the US signed a treaty with the Hawaiian government allowing the US free access to sugar and other Hawaiian products in return for land that eventually became the Pearl Harbor naval base.

The US later obtained exclusive use of the inlet and the right to maintain a repair and coaling station for ships. After the US annexed Hawaii in 1898, the US established a naval station at Pearl Harbor and began to build a naval ship yard.

John McAllister Schofield was a lieutenant general during the US Civil War who led his troops during such battles as Franklin and Nashville. After the war, Schofield served as Secretary of War under President Andrew Johnson and later served as Commanding General of the United States Army from 1888 to 1895.

After serving as Secretary of War, Schofield was promoted to major general in the Army, and then commander of the Military Division of the Pacific.

In 1908, Schofield Barracks was established next to the town of Wahiawā to provide defense of Pearl Harbor and the island of Oahu. Named in honor of John McAllister Schofield, it covers over 17,000 acres and is the largest Army post in Hawaii. Since 1941 it has been home to the 25th Infantry Division, known as the Tropic Lightning. (National Archives)

© 2022 Ho‘okuleana LLC

Filed Under: Economy, General, Military, Place Names Tagged With: Pearl Harbor, Schofield Barracks, John Schofield

May 3, 2022 by Peter T Young 1 Comment

1819

The Era of Good Feelings began with a burst of nationalistic fervor. The economic program adopted by Congress, including a national bank and a protective tariff, reflected the growing feeling of national unity.

The Supreme Court promoted the spirit of nationalism by establishing the principle of federal supremacy. Industrialization and improvements in transportation also added to the sense of national unity by contributing to the nation’s economic strength and independence and by linking the West and the East together.

But this same period also witnessed the emergence of growing factional divisions in politics, including a deepening sectional split between the North and South.

A severe economic depression between 1819 and 1822 provoked bitter division over questions of banking and tariffs. Geographic expansion exposed latent tensions over the morality of slavery and the balance of economic power. (University of Houston, Digital History)

The Panic of 1819 and the accompanying Banking Crisis of 1819 were economic crises in the US that some historians refer to it as the first Great Depression. 

The growth in trade that followed the War of 1812 came to an abrupt halt. Unemployment mounted, banks failed, mortgages were foreclosed, and agricultural prices fell by half. Investment in western lands collapsed.

The panic was frightening in its scope and impact. In New York State, property values fell from $315 million in 1818 to $256 million in 1820. In Richmond, Virginia, property values fell by half. In Pennsylvania, land values plunged from $150 an acre in 1815 to $35 in 1819. In Philadelphia, 1,808 individuals were committed to debtors’ prison. In Boston, the figure was 3,500.

For the first time in American history, the problem of urban poverty commanded public attention. In New York in 1819, the Society for the Prevention of Pauperism counted 8,000 paupers out of a population of 120,000.

Fifty thousand people were unemployed or irregularly employed in New York, Philadelphia, and Baltimore, and one foreign observer estimated that half a million people were jobless nationwide.

The downswing spread like a plague across the country. In Cincinnati, bankruptcy sales occurred almost daily. In Lexington, Kentucky, factories worth half a million dollars were idle. Matthew Carey, a Philadelphia economist, estimated that 3 million people, one-third of the nation’s population, were adversely affected by the panic.

In 1820, John C. Calhoun (later to become US Vice President) commented: “There has been within these two years an immense revolution of fortunes in every part of the Union; enormous numbers of persons utterly ruined; multitudes in deep distress.”

The Panic of 1819 and the Banking Crisis left many people destitute. People lost their land due to their inability to pay off their mortgages. United States factory owners also had a difficult time competing with earlier established factories in Europe.

The United States did not fully recover from the Banking Crisis and the Panic of 1819 until the mid-1820s. These economic problems contributed immensely to the rise of Andrew Jackson.  (Ohio History Central)

In the Islands …

The ʻaikapu is a belief in which males and females are separated in the act of eating; males being laʻa or ‘sacred,’ and females haumia or ‘defiling’ (by virtue of menstruation.)

Since, in this context, eating is for men a sacrifice to the male akua (god) Lono, it must be done apart from anything defiling, especially women.  Thus, men prepared the food in separate ovens, one for the men and another for the women, and built separate eating houses for each.

The kahuna suggested that the new ʻaikapu religion should also require that four nights of each lunar month be set aside for special worship of the four major male akua, Ku, Lono, Kane and Kanaloa. On these nights it was kapu for men to sleep with their wahine.  Moreover, they should be at the heiau (temple) services on these nights.

Under ʻaikapu, certain foods, because of their male symbolism, also are forbidden to women, including pig, coconuts, bananas, and some red fish.  (Kameʻeleihiwa)

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule. If he attempted to continue the practice of free eating he was quickly disinherited.”

“The tabu of the chief and the eating tabu were different in character. The eating tabu belonged to the tabus of the gods; it was forbidden by the god and held sacred by all. It was this tabu that gave the chiefs their high station.”  (Kamakau)

If a woman was clearly detected in the act of eating any of these things, as well as a number of other articles that were tabu, which I have not enumerated, she was put to death.  (Malo)  (Sometimes surrogates paid the penalty.)

But there were times ʻaikapu prohibitions were not invoked and women were free to eat with men, as well as enjoy the forbidden food – ʻainoa (to eat freely, without regarding the kapu.)

“In old days the period of mourning at the death of a ruling chief who had been greatly beloved was a time of license. The women were allowed to enter the heiau, to eat bananas, coconuts and pork, and to climb over the sacred places.”  (Kamakau)

“Free eating followed the death of the ruling chief; after the period of mourning was over the new ruler placed the land under a new tabu following old lines.  (Kamakau)

Following the death of Kamehameha I in 1819, Liholiho assented and became ruling chief with the title Kamehameha II and Kaʻahumanu, co-ruler with the title kuhina nui.

Kaʻahumanu, made a plea for religious tolerance, saying:  “If you wish to continue to observe (Kamehameha’s) laws, it is well and we will not molest you. But as for me and my people we intend to be free from the tabus.”

“We intend that the husband’s food and the wife’s food shall be cooked in the same oven and that they shall be permitted to eat out of the same calabash. We intend to eat pork and bananas and coconuts. If you think differently you are at liberty to do so; but for me and my people we are resolved to be free. Let us henceforth disregard tabu.”

Keōpūolani, another of Kamehameha I’s wives, was the highest ranking chief of the ruling family in the kingdom during her lifetime.  She was a niʻaupiʻo chief, and looked upon as divine; her kapu, equal to those of the gods.  (Mookini)  Giving up the ʻaikapu (and with it the kapu system) meant her traditional power and rank would be lost.

Never-the-less, symbolically to her son, Liholiho, the new King of the Islands, she put her hand to her mouth as a sign for free eating.  Then she ate with Kauikeaouli, and it was through her influence that the eating tabu was freed.  Liholiho permitted this, but refrained from any violation of the kapu himself.  (Kuykendall)

Keōpūolani ate coconuts which were tabu to women and took food with the men, saying, “He who guarded the god is dead, and it is right that we should eat together freely.”  (Kamakau)

The ʻainoa following Kamehameha’s death continued and the ʻaikapu was not put into place – effectively ending the centuries-old kapu system.

Coming of the American Protestant Missionaries – 1819

On October 23, 1819, the Pioneer Company of missionaries from the American Board of Commissioners for Foreign Missions (ABCFM) from the northeast United States, set sail from Boston on the Thaddeus for Hawai‘i.

The Prudential Committee of the ABCFM in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. …”

“Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.”  (The Friend)

“Oct. 23, 1819. – This day by the good providence of God, I have embarked on board the brig Thaddeus (Blanchard master) for the Sandwich Islands to spread the gospel of Christ among the heathens.” (The term ‘heathen’ (without the knowledge of Jesus Christ and God) was a term in use at the time (200-years ago.))

“At 8 oclock took breakfast with the good Mr. Homer; at 11, gave the parting hand toward our dear friends on shore, & came on board accompanied by the Prudential Com. Mr. and Mrs. Dwight and some others.” (Samuel Whitney)

“That day week (the 23d), a great crowd of friends, acquaintances, and strangers, gathered on Long Wharf, for farewell religious exercises. The assembly united in singing the hymn, ‘Blest be the tie that binds.’”

“Dr. Worcester, in fervent prayer, commended the band to the God of missions; and Thomas Hopoo made a closing address. The two ordained brethren, assisted by an intimate friend, & then with perfect composure sang the lines, ‘When shall we all meet again?’”

“A fourteen-oared barge, politely offered by the commanding officer of the ‘Independence’ 74, was in waiting; the members of the mission took leave of their weeping friends, and were soon on board the brig ‘Thaddeus,’ Capt. Blanchard, which presently weighed anchor, dropped down the harbor, and the next day, with favoring tide and breeze, put out to sea. (Thompson)

After 164-days at sea, on April 4, 1820, the Thaddeus arrived and anchored at Kailua-Kona on the Island of Hawaiʻi.  Hawai‘i’s “Plymouth Rock” is about where the Kailua pier is today.

By the time the Pioneer Company arrived, Kamehameha I had died and the centuries-old kapu system had been abolished; through the actions of King Kamehameha II (Liholiho,) with encouragement by former Queens Kaʻahumanu and Keōpūolani (Liholiho’s mother,) the Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”), about 184-men and women in twelve Companies from New England served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

Collaboration between the Hawaiians and the American Protestant missionaries resulted in the

  • Introduction of Christianity;
  • Development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
  • Promulgation of the concept of constitutional government;
  • Combination of Hawaiian with Western medicine; and
  • Evolution of a new and distinctive musical tradition (with harmony and choral singing)

First Whalers to Hawai‘i – 1819

Edmond Gardner, captain of the New Bedford whaler Balaena (also called Balena,) and Elisha Folger, captain of the Nantucket whaler Equator, made history in 1819 when they became the first American whalers to visit the Sandwich Islands (Hawai‘i.)

“I had one man complaining with scurvy and fearing I might have more had made up my mind to go to the Sandwich Islands. I had prepared my ship with all light sails when I met the Equator.”

“I informed him of my intention. He thought it was too late to go off there and get in time on the West Coast of Mexico. I informed Folger what my determination was.”

“I gave orders in the morning to put the ship on a WSW course putting on all sail. In a short time after the morning, I discovered he was following. We made the best of our way to the Sandwich Islands where we arrived in six-teen days, had a pleasant passage to the Islands and arrived at Hawaii 19th 9 Mo 1819.“ (Gardner Journal)

A year later, Captain Joseph Allen discovered large concentrations of sperm whales off the coast of Japan. His find was widely publicized in New England, setting off an exodus of whalers to this area.

These ships might have sought provisions in Japan, except that Japanese ports were closed to foreign ships. So when Captain Allen befriended the missionaries at Honolulu and Lahaina, he helped establish these areas as the major ports of call for whalers.  (NPS)

“The importance of the Sandwich Islands to the commerce of the United States, which visits these seas, is, perhaps, more than has been estimated by individuals, or our government been made acquainted with.”

“To our whale fishery on the coast of Japan they are indispensably necessary: hither those employed in this business repair in the months of April and May, to recruit their crews, refresh and adjust their ships; they then proceed to Japan, and return in the months of October and November.”

“The importance of the Sandwich Islands to the commerce of the United States, which visits these seas, is, perhaps, more than has been estimated by individuals, or our government been made acquainted with.”

“To our whale fishery on the coast of Japan they are indispensably necessary: hither those employed in this business repair in the months of April and May, to recruit their crews, refresh and adjust their ships; they then proceed to Japan, and return in the months of October and November.”    (John Coffin Jones Jr, US Consulate, Sandwich Islands, October 30th, 1829)

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Filed Under: Missionaries / Churches / Religious Buildings, Hawaiian Traditions, Sailing, Shipping & Shipwrecks, Economy, Ali'i / Chiefs / Governance Tagged With: Hawaii, Whaling, Missionaries, Ai Noa, Ai Kapu, Panic of 1819

May 1, 2022 by Peter T Young 4 Comments

May Day

May 1 is a special day in many cultures. The Celts and Saxons and others in pre-Christian Europe celebrated the first planting and the beauty of spring.

These agrarian celebrations continued down through the centuries and remain today. In much of Europe, May 1 is also a labor holiday, honoring the labor workers. (Akaka)

The first of May, however, has a unique and very special significance to the people of Hawaiʻi. May Day is Lei Day in Hawaiʻi. (Akaka)

Lei making in Hawaiʻi begins with the arrival of the Polynesians. Polynesians, across the South Pacific, adorned their bodies with strings of flowers and vines.

When they arrived in Hawai`i, in addition to the useful plants they brought for food, medicine and building, they also brought plants with flowers used for decoration and adornment.

Lei throughout Polynesia were generally similar. Types included temporary fragrant lei such as maile and hala, as well as non-perishable lei like lei niho palaoa (whale or walrus bone), lei pupu (shell) and lei hulu manu (feather.)

“The leis of Old Hawaii were made of both semi-permanent materials – hair, bone, ivory, seeds, teeth, feathers, and shells; and the traditional flower and leaf leis – twined vines, seaweed and leaf stems, woven and twisted leaves, strung and bound flowers of every description.”

“Leis were symbols of love, of a spiritual meaning or connection, of healing, and of respect. There are many references to leis, or as the circle of a lei, being symbolic of the circle of a family, embracing, or love itself: “Like a living first-born child is love, A lei constantly desired and worn.” (Na Mele Welo, Songs of Our Heritage, (translated by Mary Kawena Pukui,) Gecko Farms)

Robert Elwes, an artist who visited the Hawaiian islands in 1849, wrote that Hawaiian women “delight in flowers, and wear wreaths on their heads in the most beautiful way.”

“A lei is a garland of flowers joined together in a manner which can be worn. There are many different styles of lei made of numerous types of flowers. The type of flower used determines the manner in which the lei is woven.” (Akaka)

Reportedly, Don Blanding, writing in his book ‘Hula Moons,’ explained the origins of Lei Day: “Along in the latter part of 1927 I had an idea; not that that gave me a headache, but it seemed such a good one that I had to tell some one about it, so I told the editors of the Honolulu Star-Bulletin, the paper on which I worked.”

“They agreed that it was a good idea and that we ought to present it to the public, which we proceeded to do. It took hold at once and resulted in something decidedly beautiful.”

“… The custom of weaving and wearing flower leis originated with the Hawaiians so long ago that they have no record of its beginning. … When tourists discovered Hawaii, they loved the charming gesture and they spread the word of it until the lei became known around the world.”

“… Hawai`i observed all of the mainland holidays as well as those of a number of the immigrant nationalities in the Islands. But there was no day that was peculiarly and completely Hawaii’s own; that is none that included all of the polyglot population there.”

“So, the bright idea that I presented was, “Why not have a Lei Day?” Let everyone wear a lei and give a lei. Let it be a day of general rejoicing over the fact that one lived in a Paradise. Let it be a day for remembering old friends, renewing neglected contacts, with the slogan “Aloha,” allowing that flexible word to mean friendliness on that day.”

In 1929, Governor Farrington signed a Lei Day proclamation urging the citizens of Hawaiʻi to “observe the day and honor the traditions of Hawaii-nei by wearing and displaying lei.”‘ (Akaka) Lei Day celebrations continue today, marking May 1st with lei-making competitions, concerts, and the giving and receiving of lei among friends and family.

Reportedly, the “tradition” of giving a kiss with a lei dates back to World War II, when a USO entertainer, seeking a kiss from a handsome officer, claimed it was a Hawaiian custom.

In 2001, Hawaiʻi Senator, Dan Akaka, during a May 1 address, said, “’May Day is Lei Day’ in Hawaiʻi. Lei Day is a nonpolitical and nonpartisan celebration.”

“Indeed, its sole purpose is to engage in random acts of kindness and sharing, and to celebrate the Aloha spirit, that intangible, but palpable, essence which is best exemplified by the hospitality and inclusiveness exhibited by the Native Hawaiians — Hawaii’s indigenous peoples — to all people of goodwill.”

The lei of the eight major Hawaiian Islands become the theme for Hawai‘i May Day pageants and a lei queen chosen with a princess representing each of the islands, wearing lei fashioned with the island’s flower and color.

Hawai‘i – Color: ‘Ula‘ula (red) – Flower: ‘Ōhi‘a Lehua
Maui – Color: ‘Ākala (pink) – Flower: Lokelani
Kaho‘olawe -Color: Hinahina (silvery gray) – Flower: Hinahina
Lāna‘i – Color: ‘Alani (orange) – Flower: Kauna‘oa
Molokai – Color: ‘Ōma‘oma‘o (green) -Flower: Kukui
O‘ahu – Color: Pala luhiehu (golden yellow) or melemele (yellow) Flower: ‘Ilima
Kauai – Color: Poni (purple) – Flower: Mokihana
Ni‘ihau – Color: Ke‘oke‘o (white) – Flower: Pūpū (shell)

© 2022 Hoʻokuleana LLC

May Day
May Day
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Lei sellers displaying lei and flowers on sidewalk-(HSA)-PP-33-8-021
Lei sellers displaying lei and flowers on sidewalk-(HSA)-PP-33-8-021
Lei sellers at the waterfront, Honolulu Harbor-(HSA)-PP-33-9-002
Lei sellers at the waterfront, Honolulu Harbor-(HSA)-PP-33-9-002
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Lei sellers at entrance to the Bank of Hawaii, King and Bishop Sts-(HSA)-PP-33-8-022
Lei sellers at entrance to the Bank of Hawaii, King and Bishop Sts-(HSA)-PP-33-8-022

Filed Under: General, Hawaiian Traditions, Economy Tagged With: Maui, Kauai, Lanai, Niihau, Kahoolawe, Lei Day, May Day, Hawaii, Lei, Hawaii Island, Oahu, Molokai

April 29, 2022 by Peter T Young 1 Comment

Puakenikeni

In Mangaian, the pua tree was the tree that guarded the entrance to the land of the spirits in the underworld (Mangaia, traditionally known as Aʻuaʻu Enua (which means terraced) is the most southerly of the Cook Islands.)    (Neal, Agroforestry)

In Tahitian legend, the first pua tree was brought from the tenth heaven by Tane, god of the forests.  Hence the tree is sacred to him, and the images of him were always made of pua wood.  (Neal, Agroforestry)

Indigenous from New Guinea and Northern Australia, to the Marianas and eastward to the Caroline Islands (east of the Marquesas,) it is a shrub or small tree (Fagraea berteriana) grown ornamentally for foliage, flowers and fruit.

Its original Polynesian name was simply “pua” which is still used over most of its native range in Polynesia and is a cognate of the Fijian name. The tree was considered sacred in the Cooks and Tahiti in ancient times. Concoction of the inner bark was used in treating asthma and diabetes.  (Whistler)

It is grown in most Polynesian countries like Tonga, Niue, Uvea, Societies, Cooks, Australs, Mangareva, Marquesas, Samoa (pua lulu.)

In Hawaiʻi, it is called puakenikeni.

Approximately 9,000 new species of flowering plants were introduced to Hawaiʻi from all over the world during the over two centuries since ‘Contact’ (1778.)

Some, including puakenikeni (as well as plumeria, carnation, ginger, pīkake, pakalana and pua male (Stephanotis,)) quickly became favorites of island residents and staples of the lei industry.  (CTAHR)

Lei makers down on the Honolulu docks selling lei during the “Steamer Days” or “Boat Days” (late-1800s to mid-1900s) would string the puakenikeni into fragrant lei.

It earned its name Pua Kenikeni (Puakenikeni) here in Hawaiʻi because at one time the flowers were sold for making lei, each flower (“pua”) cost a dime (kenikeni means dime, ten cents,) hence the name “ten-cent flower.”  (Pukui, Neal, Agroforestry)

“500 persons in Honolulu make a living wholly or partly by selling leis – those fragrant garlands of pikake, ginger blossoms, gardenias, tube roses, carnations and a score of other flowers – which are dangled about the neck upon any excuse from a sailing to a dinner table.”  (The Sunday Morning, June 6, 1937)

Flowers are best harvested 2-3 times per week in early morning.  Open white flowers can be stored at room temperature for up to 3-days.

While most lei do well in dry plastic bags kept in the refrigerator, the exception is puakenikeni which turns brown if refrigerated.  Instead, keep it between damp paper towels in a flat container set in a cool, dark place.

It is one of the few flowers that has three different colors as it ages (with the same scent throughout.)  The first day it’s creamy white, by the second it’s at buttery yellow and on the third it’s a creamy orange.

Lei Pua Kenikeni – Written by John Kameaaloha Almeida (1897-1985)
(Translated by Mary Pukui)

(Click HERE for rendition of Puakenikeni performed by Mark Yamanaka)

No ka lei aloha, lei pua kenikeni
Koʻu hiaʻai a me koʻu hoʻohihi

Ke ʻala hoʻoheno kaʻu aloha
I ka ne mai e welilna kaua

Kaua i ka nani a o ia pua
I ka hana hoʻoipo a ke onaona

Onaona lei nani lei hoʻohie
Hoʻoipo, hoʻoulu mahiehie

Mapu ʻala hoʻoheno i ka poli
Lanikeha i ka ike a ka maka

Eia no ka puana o ke mele
No ka lei pua kenikeni he inoa

For the beloved lei of pua kenikeni
My admiration and delight

Its pleasing perfume I enjoy
Which tells our love for each other

May you and I admire the flowerʻs beauty
With its subtle fragrance so appealing

Fragrant, beautiful and excellent is the lei
Appealing and most attractive

Its soft perfume wins the heart
Its beauty is most entrancing

This is the ending of this song
In praise of the pua kenikeni

© 2022 Hoʻokuleana LLC

Filed Under: General, Economy Tagged With: Hawaii, Honolulu Harbor, Puakenikeni

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