General | Page 181 | Images of Old Hawaiʻi

March 7, 2018 by Peter T Young 3 Comments

Land Matters

Malo notes, “The office of an independent king (Ali‘i ‘āi moku, literally one who eats, or rules over, an island) was established on the following basis …”

“He being the house, his younger brothers born of the same parents, and those who were called fathers or mothers (uncles and aunts) through relationship to his own father or mother, formed the stockade that stood as a defence about him.”

“Another wall of defence about the king, in addition to his brothers were his own sisters, those of the same blood as himself. These were people of authority and held important offices in the king’s government.”

“One was his kuhina nui, or prime minister; others were generals (pukaua), captains (alihi-kaua), marshals (ilamuku), the king’s executive officers, to carry out his commands. … So it was with the king; the chiefs below him and the common people throughout the whole country were his defence.” (Hawaiian Antiquities, Malo)

“Controversy and bitterness have arisen in recent years because of the widespread and seemingly well-established belief that land owned by early foreign settles was dishonestly acquired …”

“… either through cajoling the king or a chief, so that gifts of large tracts resulted; or through some vague arrangement whereby the common people were induced to part with their land for less than the current value.” (Pageant of the Soil, Hobbs, 1935)

Jon Osorio suggests, “The single most critical dismemberment of Hawaiian society was the Māhele or division of lands and the consequent transformation of ‘āina into private property between 1845 and 1850.”

He boldly suggests, “No one disagrees that the privatization of lands proved to be disastrous for Maka‘āinana”. He goes on to suggest, “The Māhele was a foreign solution to the problem of managing lands increasingly emptied of people.” (Dismembering Lāhui, Osorio)

Actually, some disagree.

“The accusation of dishonesty in regard to land transactions by foreigners seems to be directed most bitterly and emphatically toward the missionary group.” (Hobbs, 1935)

“The popular theory that missionaries acquired land by dishonest practice is unsupported by facts.”

However, “There is indisputable evidence that individual missionaries refused many opportunities to acquire gifts of land, either for themselves or for the mission.” (Hobbs, 1935)

“A page-by-page research of all records of land conveyance in the Territory of Hawaii was made in order to determine the amount of land acquired by each individual member of the American Protestant Mission, the amount paid for it, and, in general, the disposition made of the property.”

“In most instances it is clear that these lands were disposed of for very nominal sums and that comparatively small areas were left by will to descendants.” (Hobbs, 1935)

Hobbs notes that “Close scrutiny of the records of the Land Office in Honolulu will reveal, however, that a much larger area of land remained in the possession of Hawaiians and part-Hawaiians than is generally thought to have been the case.”

Likewise, Donovan Preza “offers a correction to the perceived results of the Māhele.” He notes “that the particularities of Hawaiian history should be properly explored, contextualized, and not be pre-judged.”

“These kinds of pre-judgments lead to a kind of colonial determinism which allows for the acceptance of less-rigorous arguments to be accepted as truth.” (Preza)

In looking at the Māhele, Preza makes the argument that “This division took place between the King and each individual konohiki whereby the rights of all of the Konohiki to the various ahupua‘a were divided.”

“These rights were codified in the 1839 Declaration of Rights. These vested rights refer to ‘interests’ in land, but these interests were segregated by class and did not imply an equality of rights between the government, Konohiki class, and Maka‘āinana class.”

“Under Kālai‘āina (the carving/distribution of land), the King can be thought to have held absolute title to land as sovereign and was the source of governance, “The Government was as exclusively in him as the titles to the lands were.” (Preza)

The Māhele ‘event’ resulted in the division of the previously ‘undivided’ rights of the Konohiki class in the dominium of Hawai‘i. The Māhele ‘event’ did not establish one’s title to land. (Preza) The first māhele, or division, of lands was signed on January 27, 1848; the last māhele was signed on March 7, 1848.

“The Māhele itself does not give a title. It is a division, and of great value because, if confirmed by the Board of Land Commission, a complete title is obtained. … By the Māhele, His Majesty the King consented that [Konohiki’s name] should have the land, subject to the award of the Land Commission” (Kenoa et al v. John Meek, October Term 1871)

After a Konohiki took their claim to the Land Commission, their rights and interests in land were confirmed and title to land was established through the issuance of a Land Commission Award.

Preza argues, “If the Māhele produced an initial dispossession, one would expect to see the majority of the land transferring into foreign hands.”

Actually, “Interpreting the Māhele as a division of land (versus rights in land), contributes to this confusion due to the large amount of land initially divided between Kauikeaouli (2.5-million acres) and the remaining Konohiki (1.5-million acres).”

Foreigners were not part of the Māhele. Some nonaboriginal Hawaiians who arrived in Hawai‘i prior to the Māhele were consolidated into the Konohiki class, such as John Young and Isaac Davis “foreigners who came and worked for Kamehameha were treated in a manner similar to kaukau ali‘i”. (Preza)

Then, the Kuleana Act was one mechanism which was used to divide out the interests of the maka‘āinana class.

Foreigners were not included in the system of Kālai‘āina and were not considered to be of the Maka‘āinana class, they were outside of it. Foreigners, even those naturalized as Hawaiian Nationals, were not considered Native Tenants and therefore, they were not eligible for a Land Commission award from the Kuleana Act. (Preza)

“On March 8, 1848, the day after the great division (Māhele) between the Konohiki class, Kauikeaouli divided the 2.5-million acres of land in his possession between his private estate and the government.”

“As a result of this division he kept approximately 1-million acres of land for himself as his private property (King’s Land) and relinquished 1.5-million acres of land to the Hawaiian Kingdom government creating what is called “Government Land”.”

“Government Lands are those lands which are considered to be used for the benefit of the country as a whole and constitute approximately 1.5-million acres. Any proceeds from Government Lands went to the government treasury and were used to benefit the citizenry of the country.” (Preza)

In 1850, a law was passed allowing maka‘āinana (the ‘native tenants’) to claim fee simple title to the lands they worked.

“The makaʻāinana were the planters and fishers who lived on (ma) the (ka) lands (‘āina;) the final na is a plural substantive.” (Handy) Or, they may be viewed as maka (eye) ‘āina (land) – ‘the eyes of the land.’ Pukui notes the name literally translates to ‘people that attend the land.’

Some suggest the foreigners bought up all the land.

In 1850, provision was made to permit foreigners equal privileges with Hawaiians; on July 10, 1850, the Hawaiian legislature passed ‘An Act To Abolish The Disabilities Of Aliens To Acquire And Convey Lands In Fee Simple’ (sometimes referred to as the Alien Land Ownership Act); it allowed: …

“That any alien, resident in the Hawaiian islands, may acquire and hold to himself, his heirs and assigns, a fee simple estate in any land of this kingdom, and may also convey the same by sale, gift, exchange, will or otherwise, to any Hawaiian subject, or to any alien, resident …” (Penal Code 1850)

At its August 19, 1850 Privy Council meeting, “Mr Wyllie brought forward & read a report of a committee appointed on the 29th April & powers enlarged on the 24th June to report respecting lands applied for by Missionaries.” The ‘Report on Missionary Lands’ was published in the Polynesian on May 7, 1852.

In part, that report notes, “The missionaries who have received and applied for lands have neither received and applied for them, without offering what they conceived to be a fair consideration for them.”

“So far as their applications have been granted, your Majesty’s government have dealt with them precisely as they have dealt with other applicants for land, that is, they have accepted the price where they considered it fair, and they have raised it where they considered it unfair.” (Signed by RC Wyllie and Keoni Ana)

WD Alexander, Superintendent of Government Survey, notes that “Between the years 1850 and 1860, nearly all the desirable Government land was sold, generally to natives. The portions sold were surveyed at the expense of the purchaser.” (Alexander, 1891)

Preza validates that and also shows Hawaiians out-purchased Non-Hawaiians. “Purchases by Hawaiians (1,856) in the 1850s alone outnumbers the total number of purchases by Non-Hawaiians (1,020) from 1846-1893. More Hawaiians bought land in the 1850s than Non-Hawaiians did between 1846 and 1893.” (Preza)

Government Grants refer to the fee-simple sale of Government Land and take the form of ‘Royal Patents’, ‘Royal Patent Grants’, or ‘Grants’. Of the 3,470 awards, 2,450 (71 percent) of the Government Grants were purchased by ‘Hawaiians’. ‘Non-Hawaiians’ purchased 1,020 awards (29 percent). (Preza)

Some blame sugar planters for buying all the land. “The Māhele of 1848 created the potential to own private property in Hawai‘i.
Immediately following the Māhele the sugar plantations were more likely to lease land rather than purchase land …”

“… due to the economic risks involved in purchasing large amounts of land with little re-sale value. Trends in the sale of Government Lands show that Hawaiians were active participants in the purchase of these lands.” (Preza)

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Na Mokupuni O Hawaii Nei-Kalama 1837

March 3, 2018 by Peter T Young Leave a Comment

Pī ʻā pā

“We are happy to announce to you that, on the first Monday of January (1822), we commenced printing, and, with great satisfaction, have put the first eight pages of the Owhyhee spelling book into the hands of our pupils”. (Joint letter of the missionaries, February 1, 1822)

Native Hawaiians immediately perceived the importance of “palapala” – document, to write or send a message. “Makai” – “good” – exclaimed Chief Ke‘eaumoku, to thus begin the torrent of print communications that we have today. (HHS)

“On January 7, 1822, on the mission press set up in the (Levi) Chamberlains’ thatched house we commenced printing the language in order to give them letters, libraries, and the living oracles in their own tongue, that the nation might read and understand the wonderful works of God. … Most of the printing done at the islands has been done by native hands.” (Bingham)

The first printing was pages of the pī ‘ā pā; the name of the first little primer or spelling book printed in the Hawaiian language. It included the alphabet, numerals, punctuation marks, lists of words, verses of scriptures and a few short poems.

In the initial instruction, the missionaries taught by first teaching syllables – adding consonants to vowels, just as Noah Webster noted in his speller.

“As far back as one can trace the history of reading methodology, children were taught to spell words out, in syllables, in order to pronounce them.” Webster wrote.

“The teacher begins with vowels: says A. The scholars all repeat in concert after him, A. The teacher then says E. They repeat all together, as before E, and so on, repeating over and over, after the teacher, until all the alphabet is fixed in the memory”. (ABCFM 1834)

The classroom exercise of spelling aloud also focused on syllables: Pupils first pronounced each letter of the syllable, and then put the sounds together and pronounced the syllable.

This practice of spelling aloud gave the Hawaiian alphabet its name. Just as American schoolchildren taught with Webster’s speller began their recitation by naming the letters that formed the first syllable, and then pronouncing the result: “B, A – BA,” so did Hawaiian learners.

The early missionary teacher said to his pupil, b, a – ba; the Hawaiian would repeat, pronouncing “b” like “p” and said “pī ʻā pā; hence the word that is now known as the Hawaiian alphabet and the name of the book. (Schutz)

Then, on July 14, 1826, the missionaries established a 12-letter alphabet for the written Hawaiian language, using five vowels (a, e, i, o, and u) and seven consonants (h, k, l, m, n, p and w) in their “Report of the committee of health on the state of the Hawaiian language.” The report was signed by Bingham and Chamberlain. The alphabet continues in use today.

“To one unacquainted with the language it would be impossible to distinguish the words in a spoken sentence, for in the mouth of a native, a sentence appeared like an ancient Hebrew or Greek manuscript-all one word.”

“It was found that every word and every syllable in the language ends with a vowel; the final vowel of a word or syllable, however, is often made so nearly to coalesce or combine with the sound of the succeeding vowel, as to form a dipthongal sound, apparently uniting two distinct words.”

“There are, on the other hand, abrupt separations or short and sudden breaks between two vowels m the same word. The language, moreover, is crowded with a class of particles unknown In the languages with which we had any acquaintance.”

“There were also frequent reduplications of the same vowel sound, so rapid, that by most foreigners the two were taken for one.”

“In the oft recurring names of the principal island, the largest village, and of the king of the leeward islands, ” Owhyhee,” ” Hanaroorah,” and” Tamoree,” scarcely the sound of a single syllable was correctly expressed, either in writing or speaking, by voyagers or foreign residents.”

“Had we, therefore, followed the orthography of voyagers, or in adopting an alphabet made a single vowel stand for as many sounds as in English, and several different vowels for the same sound, and given the consonants the ambiguity of our c, s, t, ch, gh, &c., …”

“… it would have been extremely difficult, if not impracticable to induce the nation to become readers, in the course of a whole generation, even if we had been furnished with ample funds to sustain in boarding-schools, all who would devote their time and labor to study.” (Bingham)

“The power of the vowels may be thus represented: – a, as a in the English words art, father; e, as a in pale, or ey in they; i, as ee or in machine; o, as o in no; u, as oo in too. They are called so as to express their power by their names – Ah, A, Ee, O, Oo.”

“The consonants are in like manner called by such simple names as to suggest their power, thus, following the sound of the vowels as above – He, Ke, La, Mu, Xu, Pi, We.” (Bingham)

“There were some difficulties to be encountered in distinguishing several consonant sounds, and to determine which of two characters in the Roman or English alphabet to adopt for certain sounds that appeared somewhat variable in the mouths of the natives.”

“The following appeared sometimes to be interchangeable: b and p, k and t, I and r, v and w, and even the sound of d, it was thought by some, was used in some cases where others used k, l, r or t. For purely native words, however, k, I, p and w were preferred.”

“The opening to them of this source of light never known to their ancestors remote or near, occurred while many thousands of the friends of the heathen were on the monthly concert, unitedly praying that the Gospel might have free course and he glorified.”

“It was like laying a corner stone of an important edifice for the nation.”

“A considerable number was present, and among those particularly interested was Ke‘eaumoku, who, after a little instruction from Mr. Loomis, applied the strength of his athletic arm to the lever of a Ramage press, pleased thus to assist in working off a few impressions of the first lessons. These lessons were caught at with eagerness by those who had learned to read by manuscript.”

“Kamāmalu applied herself also with renewed vigor to learn, both in English and in her own language, and exerted an influence, on the whole, favorable to the cause of instruction, and soon had a school-house built for the benefit of her people.”

“Liholiho requested a hundred copies of the spelling-book in his language to be furnished for his friends and attendants who were unsupplied, while he would not have the instruction of the people, in general, come in the way of their cutting sandalwood to pay his debts.” (Bingham)

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Noah Websters Speller-page 28

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March 2, 2018 by Peter T Young Leave a Comment

When Women Lost Their Citizenship

At the time of the founding of the US, female citizens did not share all of the same rights as men, including the right to vote. It wasn’t until August 18, 1920, when the 19th Amendment was passed and American women were granted the right to vote.

But at that time, a woman’s suitability for citizenship still depended on her husband’s status – he had to be “eligible” whether he wanted to swear allegiance or not. (Archives)

On March 2, 1907, Congress passed the Expatriation Act, which decreed, among other things, that US women who married non-citizens were no longer Americans.

Congress mandated that “any American woman who marries a foreigner shall take the nationality of her husband.” Upon marriage, regardless of where the couple resided, the woman’s legal identity morphed into her husband’s. (Archives)

If their husband later became a naturalized citizen, they could go through the naturalization process to regain citizenship. But none of these rules applied to American men when they chose a spouse. (NPR)

“(There was a) time that we went through when American women lost their citizenship when they married men born in foreign countries who had not yet become Americans.”

Hawai‘i’s “(Gobindram (GJ) Watumull) was within a month of becoming a citizen when the Supreme Court of the United States handed down a decision that people coming from India would not be considered by the average man on the street as a white man …”

“… and, therefore, he could not become a citizen; and the attempt was made subsequently to take away the citizenship of those who already had it.”

“The case that went to the Supreme Court was that of Dr. Thind, an Indian whom all of you know, but being a Sikh, he had a full beard and a turban and of course he had very bright fiery eyes.”

“However, although he lost his right to citizenship by the Supreme Court decision, he soon became an American citizen because he joined the U.S. Army, but the rest of the Indians had to suffer from it.”

“And I, who had married (Watumull), an alien not eligible for citizenship, then lost my American citizenship. Of course for several years I did not leave the Islands, much less go to a foreign country, but had I traveled I would have had to obtain a British passport which I was very averse to doing.” (Ellen Watumull)

This inequity in citizenship rights prompted Ohio Congressman John L. Cable to act. He sponsored legislation to give American women “equal nationality and citizenship rights” as men.

Ellen Jensen, an American from Portland, married GJ Watumull, from India, in 1922. He had the Watumull stores and later foundations and investments in Hawai‘i. Ellen lost her American citizenship because she had married a British East Indian subject.

Ellen Watumull was involved with the League of Women Voters in Hawaii to rescind the law, which prevented American-born women from retaining US Citizenship when marrying non-citizens. (SAADA)

Ellen fought the law, and won.

“(T)he Cable Act, as it was then called, was amended, enabling American women to retain their citizenship if they married foreigners who were eligible for citizenship.”

“But it was not until 1931 that the law was further amended, stating that no American woman would lose her citizenship no matter whom she married, whether the man was eligible for citizenship or not.” (Watumull)

“Immediately afterwards, (she) went to the Federal Court in Honolulu and became naturalized (the first woman to do so following the passage of the law).”

“And you will all remember that on the fifth of May, 1971 (Ellen) observed the fortieth anniversary of my becoming a two-hundred-percent American.” (Ellen Watumull)

“As far as we know too, (GJ Watumull) was the first person to become naturalized when the law was passed and signed by the President.”

“I shall never forget when the telephone rang and (GJ Watumull) said, ‘This is Citizen Watumull speaking.’” (Ellen Watumull)

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February 27, 2018 by Peter T Young 1 Comment

Henry Chee

His vessel, Malia, was known as the ‘Grey Ghost of the Kona Coast’. He had the uncanny ability to venture solo away from fleets and find the best marlin fishing available. (Cisco)

“Neither (he nor his father) had ever been in a boat, until the day in 1935 that (Henry) went fishing with someone here.” (Chee; LA Times)

Born in Honolulu in 1910, Henry Chee and his wife Ellen moved to Kona in 1931. (IGFA) From a family of banana farmers, Chee entered the charter fishing business in 1935.

Interestingly, many believe bananas are a jinx and bring bad fishing luck. Not so for Chee. (Rizzuto) “He went out with Findlayson one afternoon, and they caught a marlin. Dad told me the sound of that very first screaming reel stayed with him all those years.” (Chee; LA Times)

“‘When Dad started out here, in the late 1930s, there was no such thing as radios on boats. So he was in partnership on his first boat with a man named Charlie Findlayson, who owned a bunch of pigeons.’”

“‘So if someone fishing with Dad caught a marlin, he’d write a note on a tiny piece of paper, put it in a capsule on the pigeon’s leg, and release it.’”

“‘The pigeon would fly back to Kona, through Mrs. Findlayson’s kitchen window. She’d spread the word around town. If it was a big fish Henry would be bringing in, she’d arrange for the newspaper photographer to be there, at the pier.’” (Chee; LA Times)

Throughout his lifetime, Captain Chee set an unprecedented number of game fish catch records which helped make his favorite fishing grounds, the Kona Coast, world famous. (HIBT)

“Henry Chee originated marlin fishing on the Kona Coast. He developed it, he pioneered it, he taught everyone how to catch those big blues.”

“There are a lot of young skippers here today using techniques that they don’t even know Henry started. It’s no exaggeration to call Henry Chee our Babe Ruth.” (Phil Parker; LA Times)

He started using the first plastic marlin lures in Hawai‘i in the 1950s. And he made them himself. (LA Times)

Plastic was new in 1949 and Henry was one of the first to experiment with it. Intrigued when he came upon a screwdriver embedded in resin hardened in a jar, and using the family kitchen as his laboratory …

Henry borrowed bar glasses for molds; inserted copper tubing, doll eyes and shell (for color and reflection); poured in fiberglass resin; boiled the glass on the stove; and removed the hardened blank.

He turned it on a lathe and hand-cut the attack angle with a miter box — all by eye so no two of his ‘straight runners’ were exactly alike.

Skirts were made from red inner tubes, fish skins and oilcloth tablecloths. Each lure was tested in the most scientific way: if it caught fish, he kept it; if it didn’t, he didn’t. (IGFA)

Elsewhere in the fishing world, anglers were convinced marlin would only take baits. The ‘obvious’ truth to bait fishermen: a marlin attacked food fish with its bill and then ate its prey only after it had battered the injured baitfish into submission.

Any lure-catch would, therefore, be a total accident, and there was no useful percentage in accidental catches.

But Henry and his followers were catching those ‘accidents’ every day including some astonishing world record blue marlin and yellowfin tuna. (Rizzuto)

“In 1955, when everyone but Dad was using bait, there were 175 marlin caught. Dad caught 63 of them, all on plastic lures.” (Chee; LA Times)

By the 1950s, Henry Chee’s fame had spread to the mainland. Pictures of celebrities standing next to huge blues caught in Hawaii began to appear in newspapers and magazines. He was the guide for Henry Fonda, Errol Flynn, Lucille Ball and Desi Arnaz, Arthur Godfrey, Roy Rogers, Gordon McRae, Hal Wallis and Walter Lantz. (LA Times)

“‘In the old days, when I started running a boat here in 1954, there were four boats. Now look out there. There are something like 54 to 60 now. I can’t keep track of them.’”

“‘Looking back, it seems like there were more fish then. But then, we lost a lot of marlin. Our gear wasn’t as good as it is today.’” (Parker; LA Times, 1986)

Back then, caring for linen fishing line was a full-time job. (IGFA) “Dad had to work a lot harder in the old days, when skippers had to dry out the line every night, to prevent rot.”

“Dad would wrap it a few times around his back and roll his shoulders, trying to break it. If it broke, he’d throw it all out and load up with new line.” (Chee; LA Times)

Chee died in 1965. “He had a stroke one day while gaffing a marlin, and died three days later (at the age of 55).” (Chee LA Times)

The Henry Chee Memorial Award was established in 1965 by the Hawaiian International Billfish Tournament Board of Governors; it is given to the charter boat captain with the highest number of billfish points scored on their boat during the five days of tournament fishing. (HIBT)

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Henry-Chee-Lures-Rizzuto

Henry Chee-IGFA

February 25, 2018 by Peter T Young Leave a Comment

Varsity Victory Volunteers

When Pearl Harbor was attacked, Japanese Americans, like everyone else in Hawaii, responded to the emergency. They pitched in with other locals to aid the wounded, sort through the rubble, give blood, and bury the dead. (GoForBroke)

Soon after Pearl Harbor was bombed on December 7, 1941, leaders of the University of Hawai‘i Reserve Officers’ Training Corps (ROTC) assembled their student members and ordered them to report for combat duty at the Manoa campus. (100thBattalion)

The ROTC students were assigned to the Hawai‘i Territorial Guard. Their responsibilities included guard duty over utility installations and Iolani Palace, the temporary headquarters for the military governor in charge of martial law in the Hawaiian Islands.

But on January 19, 1942, the Army disbanded the Hawai‘i Territorial Guard – only to reform the unit the following day without its Japanese American soldiers. By the end of March, all Japanese American men of draft age were redesignated as “IV-C” or “enemy aliens.” As enemy aliens, they could not enlist in the armed forces.

Then, on February 19, 1942, President Franklin Roosevelt issued an order authorizing the evacuation of all persons deemed a threat to national security from the West Coast to relocation centers further inland. (ourdocuments-gov)

In all, between 1,200 and 1,400 local Japanese were interned, along with about 1,000 family members. The number of Japanese in Hawai‘i who were detained was small relative to the total Japanese population here, less than 1%.

However, the mass exclusion and detention of all Japanese Americans living in the West Coast states resulted in the eventual incarceration of 120,000 people.

The former UH ROTC cadets felt deep despair when confronted with such racism. But community leaders convinced the demoralized students to persevere.

The students petitioned the military governor: “Hawaii is our home; the United States is our country. We know but one loyalty and that is to the Stars and Stripes. We wish to do our part as loyal Americans in every way possible, and we hereby offer ourselves for whatever service you may see fit to use us.”

The government’s response was allowing the formation of a volunteer civilian work unit, the Army Corps of Engineers Auxiliary at Schofield Barracks. They identified themselves as the Varsity Victory Volunteers (VVV, also referred to as the “Triple-V”). (100thBattalion)

The group of 155 students worked for nearly a year on a variety of jobs involving heavy labor at Schofield Barracks. In time, the group grew to 169 young men, including some prominent amateur boxers who were recruited off the streets of Honolulu.

When they left campus on February 25, 1942, for their new lives as Army volunteer workers, they had no idea that it would be nearly a year before the US War Department would change their classification as “enemy aliens,” thus preventing any Japanese American from serving in the military. (100thBattalion)

On the Army base, under the direction of Chinese American Lieutenant Richard Lum, Native Hawaiian former football star Tom Kaulukukui, two haole sergeants and civilian supervisor Ralph Yempuku, the young men organized themselves into work teams that painted buildings, constructed field iceboxes for combat units, dug ditches and quarried rocks.

But they also participated in Army life on the base, playing respectably in basketball, football and baseball leagues and competing well in boxing tournaments. They also held their own competitions, including golf and tennis.

Some of the VVV members kept up their studies with instructors brought in for special lectures and by enrolling in some courses providing college credit. Most of their interaction with the regular Army troops at Schofield was fine. (100thBattalion)

“We were civilians, but we were assigned as a unit to the 34th Construction Engineer Regiment. So, in being assigned to them, we did the same work that a US Army Engineer outfit was doing, and well, this called for building up the defenses of Oahu …”

“… from digging ammunition pits to creating new roads in the mountains, repairing bridges, building housing for the troops. One unit was sent up to Kolekole Pass and they upgraded the stone quarry. So, we just did what the US Army Engineers were doing.”

“We were actually Federal Civil Service and we got paid the equivalent of an Army Private, I think that was $90 a month, but a lot of that was taken away for housing and food.”

“So, you know, we were lucky and most of us bought war bonds, so we had only a few bucks left every month and that went on for one year.”

“(T)hese guys are all university kids, but they stopped their education, gave up their education, and are volunteering and doing all this crappy work because that is the only way that they can, you know, show their loyalty.”

“And that, you know, we think, had a dent, an impression on the Secretary of War, because within a month, the announcement came for the formation of the volunteering for the 442.” (Ted Tsukiyama, GoForBroke)

The Varsity Victory Volunteers finally got their chance to fight.

On January 28, 1943, the War Department announced that it was forming the all-Japanese American 442nd Regimental Combat Team and called for 1,500 volunteers from Hawaii. An overwhelming 10,000 men volunteered. The Varsity Victory Volunteers made up the core of the 442nd while other members served in military Intelligence.

At its request, the VVV was inactivated on January 31, 1943, so that its members could volunteer for the Army. Many went on to serve in the 442nd Regimental Combat Team. (GoForBroke)

“It was the VVV which marked the turning point in the treatment of the people of Japanese ancestry in this Territory and their acceptance by the rest of the community.”

“What followed afterward – the record of the 100th, the formation of the 442nd and its history of hard-won battles, the less publicized but equally important and impressive record of the interpreter groups, and the work of the civilians on the home front …”

“… was the natural result of the trend which was started in the early months of the war when a group of young men, who numbered at no time more than 170 …”

“… demonstrated to a suspicious and skeptical community that the Americans of Japanese ancestry were every bit as American and every bit as loyal to this country and to her ideals as any other group of Americans, whether they were white, yellow, black, or brown.” (Shigeo Yoshida; Oda)