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October 28, 2019 by Peter T Young Leave a Comment

Bradley, Voorhees & Day

“At one time hoop skirt manufactories were numerous, and a large capital was engaged in the business. Since the hoop skirt went out of fashion, the factories have nearly all disappeared, and the capital has gone into other enterprises.”

“The New York Sun reports Mr Bradley, of Bradley, Voorhees & Day, as saying:

“‘It was in 1857 that hoop skirts first came into use. I remember the first article, of the kind which were imported from Europe. They were cumbrous affairs, the hoops made of bamboo, cane or rattan. Iron was considered too heavy a material.’”

“‘Steel hoops were introduced by American makers. It was a long process to get the right quality of steel. If made too hard the steel would snap, and if too soft the hoop would bend in wear and lose its shape.’”

“‘Now the steel is so well tempered that the hoop skirt retains its shape and at the same time conforms to changes of attitude in the like a woven fabric.’”

“‘The weight of a wearer skirt like that now coming into fashion is less than one-fourth of that of the old style of skirt, and the new skirt will wear four times as long as the old.’”

“‘I recollect the time when we employed 1,200 hands, and our product was 10,000 skirts a day. That was during the war, but about 1868 the hoop skirt went out of fashion and the trade died out.’”

“‘There was a transient revival in 1870, but it disappeared, and from then until now the hoop skirt trade has been a very small part of our business.’”

“‘We have always continued the manufacture to some extent, getting orders every now and then, mostly from the South and West.’” (Yorkville Enquirer, August 4, 1881)

The company then got into ‘union suits;’ reportedly they were the first. The union suit involves the combination of both a shirt and pants (drawers) in a one piece suit. The garment commonly included a drop seat. This term began to be used in the 1890s.

A spokesperson for the company was Johnny Weissmuller; in 1924, he and Duke Kahanamoku raced in the Olympics. Weissmuller beat Duke (Duke was 2nd) in the 100-meter freestyle final. (Duke’s brother Sam came in 3rd.)

After becoming one of the most famous swimmers in the world, Weissmuller translated his success into being a spokesperson for Bradley, Voorhees & Day.

In 1929, he signed a 5-year contract that paid him $500 per week. He was to tour the country giving swimming exhibitions.

Weissmuller then turned that into a long series of hit films playing first Tarzan, King of the Jungle (it was Weissmuller’s films that debuted the legendary ‘Tarzan yell.’)

At the beginning of the 1930s, Bradley, Voorhees & Day was purchased by the Atlas Underwear company located in Piqua, Ohio.

During the Great Depression they were successful in manufacturing swimsuits for men, women and children. They patented their own fabric, Sea Satin, a rayon woven satin backed with latex for stretch.

Later, in the 1940s and 50s, Bradley, Voorhees & Day, using Rayon, started to make Hawaiian Aloha Shirts; sometimes with island-related themes, sometimes not.

They also used knits of cotton, wool and Rayon, and cellophane. Their swimsuits were featured in major fashion magazines and high fashion stores. In 1951, the brand was purchased by Superior Mills.

Bradley, Voorhees & Day were first to start packaging underwear in plastic bags for the mass market. In the 1960s and 1970s, they started introducing sportops, a pocket T-shirt, and fashionable underwear made of nylon.

In 1976, Bradley, Voorhees & Day was purchased by Fruit of the Loom, which brought the brand to a worldwide market. On April 9, 2002, Berkshire Hathaway purchased Fruit of the Loom.

Over time, the products were simply known as BVD (using the first letters of founders’ names;) ‘BVDs’ became a genericized trademark in reference to any brand of underwear.

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BVD Flying Fish Shirt
BVD Flying Fish Shirt
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Filed Under: Economy, General Tagged With: Johnny Weissmuller, Sam Kahanamoku, Bradley Voorhees & Day, BVD, Hoop Skirt, Drop Seat, Underwear, Hawaii, Union Suit, Duke Kahanamoku, Aloha Shirt

October 27, 2019 by Peter T Young 1 Comment

Kewalo

The modern urban district of Kaka‘ako is comprised primarily of the ‘ili (land section) of Kaʻākaukukui, Kukuluāeʻo and Kewalo, all part of the ahupua‘a of Honolulu.

A typical ahupuaʻa (what we generally refer to as watersheds, today) was a long strip of land, narrow at its mountain summit top and becoming wider as it ran down a valley into the sea to the outer edge of the reef. If there was no reef then the sea boundary would be about one and a half miles from the shore.

Some ahupuaʻa were subdivided into units (still part of the ahupuaʻa) called ʻili. Some of the smallest ahupuaʻa were not subdivided at all, while the larger ones sometimes contained as many as thirty or forty ʻili, each named with its own individual title and carefully marked out as to boundary.

Occasionally, the ahupuaʻa was divided into ʻili lele (“jumping strips”.) The ʻili lele often consisted of several distinct pieces of land at different climatic zones that gave the benefit of the ahupuaʻa land use to the ʻili owner: the shore, open kula lands, wetland kalo land and forested sections.

Like adjoining makai lands of Kaʻākaukukui and Kukuluāe’o, Kewalo, is an ʻili lele. It was awarded to Kamakeʻe Piʻikoi, wife of Jonah Piʻikoi (grandparents of Prince Kūhiō;) the award was shared between husband and wife. The lower land section extended from Kawaiahaʻo Church to Sheridan Street down to the shoreline.

The ʻIli Lele of Kewalo had a lower coastal area adjoining Waikīkī and below the Plain (Kulaokahu‘a) (270+ acres,) a portion makai of Pūowaina (Punchbowl) (50-acres, about one-half of Pūowaina,) a portion in Nuʻuanu (about 8-acres) and kalo loʻi in Pauoa Valley (about 1-acre.)

The makai portion of the Kewalo region was described by missionary Hiram Bingham, as he stood atop “Punchbowl Hill” looking toward Waikīkī to the south, as the “plain of Honolulu” with its “fishponds and salt making pools along the seashore”. (Bingham)

Another visitor to Honolulu in the 1820s, Capt. Jacobus Boelen, gives similar insight to the possible pre-contact character of the Kewalo area:

“It would be difficult to say much about Honoruru (honolulu.) On its southern side is the harbor or the basin of that name. The landlocked side in the northwest consists mostly of tarro (kalo, taro) fields. …”

“From the north toward the east, where the beach forms the bight of Whytetee (Waikīkī,) the soil around the village is less fertile, or at least not greatly cultivated.” (Cultural Surveys)

The undeveloped natural condition of the Kewalo area once consisted of low-lying marshes, tidal flats, fish ponds, reef and limited areas of dry land.

However, during pre-contact times, Hawaiians used it for salt making and farming of fishponds along with some limited wetland taro agriculture, and this supported habitation sites clustered around the mauka (inland) boundary up to King Street.

The salt marshes were excellent places to gather pili grass for the thatching of houses, which may have led to the area’s name: Kaka‘ako (prepare the thatching.)

Beginning in the late-nineteenth century, these low-lying areas were filled in and then developed, which permanently changed the area into its present fully-urbanized character. (Cultural Surveys)

The Kaka‘ako area has been heavily modified over the last 150 years due to historic filling for land reclamation. During the first half of the twentieth century, the marshlands, kalo and rice fields, and reefs were filled to accommodate the expanding urbanization of Honolulu.

The original foot path at the edge of the former coastline has been transformed through time to a horse path, buggy and cart path, and finally to the widened Ala Moana Boulevard.

It continued to be outside Waikīkī and Honolulu during the post-Contact era and served as a place of the dying and the dead, of isolation and quarantine (leper, smallpox, cholera and bubonic patients,) of trash (the city’s dump) and wastelands, and the poor and the immigrant (Japanese, Chinese, Filipino and Portuguese.)

Kewalo literally means “the calling (as an echo).” Outcasts (kauwā) intended for sacrifice were drowned in a pond here as the first step in a sacrificial ritual known as Kānāwai Kaihehe‘e or Ke-kai-he‘ehe‘e, which translates as “sea sliding along,” suggesting that the victims were slid under the sea. (Cultural Surveys)

The priest holding the victim’s head under water would say to her or him on any signs of struggling, “Moe malie i ke kai o ko haku.” “Lie still in the waters of your superiors.” From this it was called Kawailumalumai, “Drowning waters.” (Cultural Surveys)

Today, Kewalo and the district of Kakaʻako are an important link between Honolulu and Waikīkī and are undergoing tremendous commercial and residential redevelopment and is well on its way as a vibrant place to live, work, play and learn, within easy distance between the two commercial centers.

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Filed Under: Economy, Ali'i / Chiefs / Governance, Place Names Tagged With: Kewalo, Kakaako

October 24, 2019 by Peter T Young 2 Comments

Kainalu

This spot was formerly called Kalehuawehe. The surf break ‘Castles’ is named after the Castle family’s four-story beachfront home.

In 1837, Samuel Northrup Castle arrived in Honolulu as a missionary.  He left Hawaiʻi for a short time then returned as a businessman for the mission.  With Amos Cooke, he founded Castle & Cooke Company in 1851 – it grew into being one of Hawaiʻi’s “Big Five” companies.

One of his ten children would surpass him as a businessman. James Bicknell Castle was born November 27, 1855 in Honolulu to Samuel and Mary (Tenney) Castle. He attended Punahou School 1867–1873, and then Oberlin College.

Castle acquired property in Waikīkī; it had been the home of Boki, the governor of O’ahu, and his wife Liliha.  In 1899, James B. Castle built his Waikīkī home and called it ‘Kainalu.’  It was a lavishly furnished four-story mansion with extensive grounds, an ocean pier and other amenities.

In business, he greatly expanded Castle & Cooke in the sugar and railroad industries.  One of his first moves was in 1890 when Lorrin Thurston and others joined to create the Kahuku Plantation Company on land subleased from Benjamin Dillingham.

Castle is credited with winning control of the Hawaiian Commercial & Sugar Company from Claus Spreckels in 1898, which he sold to Alexander & Baldwin for a large share of their stock. He later bought large amounts of land, such as Kāneʻohe Ranch.

He then moved to his next phase of his work, which was to connect the Dillingham’s Oahu Railway & Land Co. (OR&L) in Kahuku with the proposed street railway system in Honolulu by way of the Windward Coast.

His plan was to extend his Koʻolau Railroad Co. south of Kahana Bay through Kāneʻohe and Kailua, and on to Waimanalo where it would go through a tunnel and into Manoa Valley and connect with the Rapid Transit & Land Co.

Unfortunately, he died in 1918 before the project could be completed; however, he ran the line from Kahuku to Kahana Bay and extended his plantation and used this railway to haul it to the Kahuku mill.  The train service completely closed down by 1952.

When Castle died, his widow found the beachfront property more than she wished to keep up.  Mrs. James B. Castle was impressed by the charitable work being done by the Elks (the Honolulu Elks Lodge 616 was established on April 15, 1901) and in 1920 sold them 155,000 square feet on the beach at Waikīkī complete with lavish home, for $1 a square foot.

For decades, the Elks membership and officers worked to raise funds to pay off the mortgage. Every possible method of raising funds was tried. Elks held carnivals, “smokers,” baseball matches, boxing matches, theatricals, auctions, circuses, concerts and dances.

Funds were raised for charity, and a bit set aside to retire the mortgage. Finally, on March 3, 1943, as members sang “Auld Lang Syne;” the mortgage was burned with great ceremony.

Several times since 1920 the sale of the property was proposed and even authorized, but motions were defeated or rescinded. Most prominent was a protracted discussion with the Outrigger Canoe Club, which was looking for a new home.

Between 1954 and 1956, Outrigger Canoe Club made several offers to purchase about half the Castle property. All were refused. Eventually, in 1955, the Elks agreed to lease property to Outrigger. Negotiations continued, and a lease was signed effective November 17, 1956.

In 1958 the Lodge determined to raze Kainalu and rebuild a new lodge. After an April gala aloha event, the old Lodge was demolished in June of 1959. Ground breaking for the new building took place on August 17, 1959.  On June 20, 1960, the first meeting was held in a new building, the present lodge building.

In the sand, constantly washed by the waves, are 6 flat-topped black basalt rocks set in cement. The rock is said to come from the Kaimuki Quarry. Also visible is one round, bowl-shaped object. These are the last remnants of the James Castle home.

The multi-sided stones were the footings for pillars holding up the Castle home’s dining room. Facing the ocean, 9 tubular wooden pillars sat on the round cement footings, and in the rear a second row of heavier pillars sat on the lava rock.

In 2007, a rent dispute between the Elks Lodge and Outrigger Canoe Club was settled by a three-member arbitration panel. Terms of the new rent between the next-door neighbors were not disclosed because of a confidentiality agreement (the Elks Lodge, the landowner, was seeking up to $1 million or more a year in rent from the canoe club for a 99-year lease that was renegotiated midway through the term.)

James Castle and his wife had one child, Harold Castle; in the form of various gifts, Harold Castle is the man behind Castle Hospital, Castle High School, Kainalu Elementary, Central Union Windward Church and the Windward Branch of Hawaiʻi Pacific University.

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An aerial view of the Elks Lodge’s original Waikiki building.
James Castle estate built in 1899 and sold to the Elks Club in 1920. Torn down in 1951
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Mrs. Castle, widow of businessman James B. Castle, sold their Waikiki home to the Elks after he died in 1918.
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Filed Under: Economy, Buildings, Prominent People Tagged With: Hawaii, Waikiki, Oahu, Kahuku, Kainalu, Castle and Cooke, Kapiolani Park, Outrigger Canoe Club

October 19, 2019 by Peter T Young 3 Comments

Chen Fang

Zhongshan (historically known as Xiangshan), one of the few cities in China with an eponymous name (a person or thing, whether real or fictional, after which a particular place or other item is named,) is named after Dr. Sun Yat-sen (1866–1925) who was also known as Sun Zhongshan. Xiangshan was renamed Zhongshan in 1925 following Sun Yat-sen’s death.

Sun Yat-sen was a Chinese revolutionary and first president and founding father of the Republic of China (“Nationalist China”). (Dr. Sun Yat-Sen spent four years in Hawaiʻi (1879-1883) and attended three Christian educational institutions: ʻIolani College, St. Louis College and Oʻahu College (Punahou School.))

But this story isn’t about Sun Yat-sen; it’s about someone from his hometown.

In 1849, Chen Fang left his Xiangshan village for Honolulu to profit from a business boom caused by the California Gold Rush (he left a wife and son behind.)

There were only about a hundred Chinese in the entire kingdom when he arrived. He was in his mid-twenties, of average height (about five and a half feet) and sparingly built; it was his piercing black eyes that people remembered.

At that time, there was no Chinatown in Honolulu. The Cantonese enterprises were scattered throughout the small business district at the harbor’s edge.

Over the years in Hawaiʻi, he was widely known as Chun Afong, a respected Cantonese merchant, who was proficient in the Hawaiian and English languages, and conversant with Western manners.

In 1852, the importing of contract labor from China began; these new Chinese to Hawaiʻi were from a different province and spoke a different dialect than their entrepreneurial predecessors – and the two groups of Chinese didn’t get along very well.

Hawaiians and Caucasians drew a distinction between resident Chinese merchants and the imported field laborers. “It is to be regretted that the Chinese coolie emigrants … have not realized the hopes of those who incurred the expense of their introduction,” said King Kamehameha IV in a major address on immigration. (Kuykendall)

“They are not so kind and tractable as it was anticipated they would be; and they seem to have no affinities, attractions or tendencies to blend with this, or any other race.” (Kuykendall)

By 1855, Afong had made his fortune in retailing, real estate, sugar and rice, and for a long time held the government’s opium license (he is Hawaiʻi’s first Chinese millionaire.)

Throughout the reign of Kamehameha IV, which was marked by good feelings among Honolulu’s racial groups, the public image of the Cantonese merchants remained generally favorable, in part because of their unfailing generosity to the throne and their commitment to civic betterment.

Chun Afong became the leader of the Chinese community and prospered in business. He married a hapa haole woman (Julia Fayerweather) and reared a large family.

Afong’s business was headquartered in Hawaiʻi, but with his two brothers, he also had stores in San Francisco and Hong Kong. Moreover, he reportedly had interests in mercantile businesses in Canton, Macau and Shanghai, and agricultural lands in Zhongshan.

He lived in the grand style mansion on Nuʻuanu Avenue and School Street in Honolulu, and a villa on Waikīkī Beach. His Waikīkī villa was on three acres of landscaped oceanfront property.

Here he gave grand parties for royalty, diplomats, military officers and other dignitaries. (In 1904 the US Army purchased the Waikīkī property to make way for the construction of Fort DeRussy.)

In 1873, Afong spent some time in China with his China wife and fathered another son. His Hawaiʻi enterprises continued to prosper and when Kaupakuea, a sugar plantation outside of Hilo he was leasing. It became available for purchase in October 1874; he bought it.

Chun Afong financially supported Kalākaua’s candidacy “in a quiet way;” Kalākaua won the legislative election. Chun Afong stepped out from behind the political scenes to accept appointments in 1879, first as a member of the Privy Council to Kalākaua and then as Chinese commercial agent (and de facto Chinese consulate.)

When the Hawaiian government adopted anti-Chinese policies following the rebellion of 1887, he removed himself and much of his capital to Hong Kong (here he made investments in real estate, shipping, banking and merchandising ventures.)

After three decades in Hawaiʻi, the “Merchant Prince of the Sandalwood Mountains” (as coined by historian Bob Dye) returned to China to get richer. His first fortune, made in Hawaiʻi as a planter and merchant, fueled his China enterprises and funded his philanthropic works.

For his philanthropy he was granted official rank by the Qing government, and to honor him memorials were erected in his home village of Meixi, located about nine miles north of Macau.

The memorials still stand on the entrance road to the small agricultural village, but the villagers who bicycle past them today have no knowledge of the man who, a century before, commanded a business empire that stretched from China’s Pearl River Delta across the Pacific to San Francisco.

Afong’s family life was fictionalized in a famous short story, “Chun Ah Chun,” by Jack London and in a Broadway musical comedy, Thirteen Daughters, by Eaton Magoon Jr., a great-grandson of Afong.

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Chun Afong's house in Honolulu built in the Western and Chinese styles in the 1850s and torn down in 1902_(WC)
Chun Afong's house in Honolulu built in the Western and Chinese styles in the 1850s and torn down in 1902-(WC)
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Triumphal arch put up by the Chinese merchants of Honolulu at the intersection of King and Fort to celebrate Kalakaua's return for his world tour
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Filed Under: Prominent People, Economy Tagged With: Hawaii, Chun Afong, Chen Fang

October 18, 2019 by Peter T Young 1 Comment

Lūʻau

To the Hawaiians, the ‘āina (land,) wai (water,) kai (ocean) and lewa (sky) were the foundation of life and the source of the spiritual relationship between people and their environs. (Maly)

It is not surprising, then, that ʻāina – the land; that which sustains the people – is the root to the Hawaiian reference to feast – ʻahaʻaina (literally, meal gathering.)

In ancient Hawaiʻi, men and woman ate their meals apart. Commoners and women of all ranks were also forbidden by the ancient tradition to eat certain foods.

This changed in 1819, when King Kamehameha II is best remembered for the ‘Ai Noa, the breaking of the ancient kapu (tabu) system of religious laws, six months into his reign, when he sat down with Kaʻahumanu and his mother Keōpūolani and ate a meal together.

Up to about 160-years ago, the ʻahaʻaina or pāʻina were the calls to feast and party together. These feasts marked special occasions — such as reaching a significant life milestone, victory at war, the launching of a new canoe or a great endeavor. They believed in celebrating these occasions with their friends and families.

Later, a new term was used – Lūʻau – to refer to these festive events; however, it’s not clear when. It’s interesting how a word that is associated as one of the most Hawaiian of activities (a feast,) is actually a relatively new term. The name came from the name of the young tender kalo (taro) leaves.

In an April 1, 1850 story in ‘The Friend,’ the term luau is used (possibly for the first time – in a translation of ‘Visit of the French sloop of war Bonite, to the Sandwich Islands, in 1836,’) stating, “At the King’s order the luau was served up. A gastronomic feast is called luau at the Sandwich Islands.”

“It takes its name from an indispensable dish of young taro leaves boiled, or cooked in fat. In an instant, the cloth was covered with young pigs, fowl, sweet potatoes, luau, etc – all these having been enveloped in leaves and cooked in the earth by the means of red hot stones.” (The Friend, April 1, 1850)

Since ‘The Friend’ article was a translation of French, it is not clear if the ‘luau’ term was used in 1836 (the time of the party,) or in 1850 (or before – when the translation was printed.) A word search of the French text did not note the use of the word ‘luau.’

It’s also not clear if this is the first reference to “lūʻau;” but it predates what Pukui notes as the first use of the term ‘luau,’ where she says it goes back at least to 1856, when it was used in the Pacific Commercial Advertiser.

The term “lūʻau” is mentioned again in references to the wedding celebration on Alexander ʻIolani Liholiho Keawenui and Emma Kalanikaumakaamano Kaleleonālani Naʻea Rooke, when on June 19, 1856 they became known as King Kamehameha IV and Queen Emma. (This may be the reference Pukui was referring to.)

The happy couple was wed in the “Stone Church” (Kawaiahaʻo.) “At half-past eleven o’clock the procession from the palace entered the church, led by the bride, Miss Emma Rooke, who was accompanied by Dr. Rooke, her father, and three bridesmaids, consisting of HRH Victoria (Kuhina Nui, Kaʻahumanu IV,) Miss Lydia Paki (later to become Queen Liliʻuokalani,) and Miss Mary Pitman (“Belle of Hilo Bay”.)”

“(The groomsmen were Prince Lot (later Kamehameha V), Prince William and David Kalākaua (later King Kalākaua.)) Immediately following, came his Majesty accompanied by his father, the Governor of Oʻahu, and numerous attendants, bearing some twenty Kahilis, the ancient insignia of royalty.”

The Sacramento Daily Union ran a repeat of a July 2, 1856 Pacific Commercial Advertiser story of the nuptial and subsequent celebration. In part, it stated …

“On the following day the palace grounds were thrown open to the native population, large numbers of whom visited the King and Queen, and partook of a luau (or native feast), prepared for them. A luau was also served up at the residence of Dr. Rooke.”

Some have suggested “luau” was used to describe the anniversary celebration party for the Ka La Ho‘iho‘i Ea – Sovereignty Restoration Day Kauikeaouli (Kamehameha III) had in 1847 – with 10,000 guests. While no newspaper accounts have been found describing it, the minutes of the Privy Council note that they “voted that the King make a large feast at Luakaha on the 31st day,” in their July 1, 1847 meeting.

The minutes further note, “At the hour of 10, the King and Premier together with their wives shall drive out on a carriage to be drawn by four horses accompanied by all the Chiefs on horses and carriages, followed by the foreigners and natives.”

“The fort shall fire a salute, and at the arrival of the company at its destination another salute is to be fired from the small brass field pieces, to be followed by spear thrusting; after which, the company is to sit down to the feast. At the conclusion of the feast the company is to return to town.” (The term “lūʻau” was not noted.)

The use of the name grew.

“In the year 1869 the Duke of Edinburgh, Prince Alfred of England, arrived in the harbor of Honolulu, being in command of Her Britannic Majesty’s ship-of-war Galatea. As soon as the king learned of the duke’s presence he made special preparations for his reception”. (Liliʻuokalani)

“I gave a grand luau at my Waikiki residence, to which were invited all those connected with the government, indeed, all the first families of the city, whether of native or foreign birth. …”

“The sailor-prince mounted the driver’s box of the carriage, and taking the reins from that official, showed himself an expert in the management of horses. … Kalama, widow of Kamehameha III., drove out to Waikiki in her own carriage of state”. (Liliʻuokalani)

“When the prince entered, he was met by two very pretty Hawaiian ladies, who advanced and, according to the custom of our country, decorated him with leis or long pliable wreaths of flowers suspended from the neck.” (Liliʻuokalani)

A guest at King Kalākaua’s coronation celebration in 1883 noted, “Shortly after the coronation ball had taken place and we were wondering ‘what next,’ we received invitations to a large “Luau” or feast, to be held at Iolani Palace.” (Grant)

“Tables were draped with white, but the entire tops were covered with ferns and leaves massed together so as almost to form a tablecloth of themselves; quantities of flowers were placed about mingling with the ferns … The natives had turned out in great numbers, and the scent of their leis of flowers and maile leaves was almost overpowering.” (Grant)

While it’s not clear when the reference was first made, today, people still get together with family and friends at a lūʻau to celebrate special events.

Of course, in addition to the lei and entertainment (formal and informal,) now, you can also expect lots of the “typical” lūʻau food including kālua pig, poi, sweet potatoes, rice, lomilomi salmon (also a relative newcomer) and much more.

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Luau for a large group-(HHS-6045)
Luau_at_Ainahau,_1898
Royal_Luau_of_Kalakaua_in_1883
Kalakaua-Robert_Louis_Stevenson_at_Royal_Luau,_1889
Young_Kaiulani_enjoy_luau_with_friends_at_Ainahau
Stevenson,_Liliuokalani,_and_Kalakaua-at_luau_in_Waikiki
Hawaiian_man_gathering_leaves_for_luau,_c._1915
Hawaiians_roasting_pig_for_luau,_c._1890
Luau preparation 1912 Jerome Baker

Filed Under: Economy, Hawaiian Traditions Tagged With: Hawaii, Ai Noa, Lomi Lomi Salmon, Luau, Lei

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Images of Old Hawaiʻi

People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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