General | Page 257 | Images of Old Hawaiʻi

May 1, 2015 by Peter T Young 1 Comment

May Day

May Day has been a traditional day of festivities throughout the centuries.

May Day is most associated with towns and villages celebrating springtime fertility and revelry with village fetes and community gatherings.

The earliest May Day celebrations appeared in pre-Christian times, with the festival of Flora, the Roman goddess of flowers and the Walpurgis Night celebrations of the Germanic countries. It is also associated with the Gaelic Beltane.

A more secular version of May Day continues to be observed in Europe and America. There, May Day may be best known for its tradition of dancing the maypole dance and crowning of the Queen of the May.

Fading in popularity since the late-20th-century is the giving of “May baskets,” small baskets of sweets and/or flowers, usually left anonymously on neighbors’ doorsteps.

May Day is Lei Day in Hawaiʻi.

Lei making in Hawaiʻi begins with the arrival of the Polynesians who adorned their bodies with strings of flowers and vines.

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

“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)

The lei known the world over, is a symbol of aloha. Great care is taken into the gathering of the materials to make a lei. After the materials are gathered, they are prepared and then fashioned into a lei. As this is done, the mana (or spirit) of the creator of the lei is sewn or woven into it.

The first Lei Day was in 1927 and celebrated in downtown Honolulu with a few people wearing lei. 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.”

From that it grew and more and more people began to wear lei on May 1.

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.

“Lei Day(‘s) … 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 – Hawaiʻi’s indigenous peoples – to all people of goodwill.” (Akaka)

When you give a lei, you are giving a part of you. Likewise, as you receive a lei, you are receiving a part of the creator of the lei.

“A lei is not just flowers strung on a thread. A lei is a tangible representation of aloha in which symbols of that aloha are carefully sewn or woven together to create a gift.”

“This gift tells a story of the relationship between the giver and the recipient. Many things can make up a lei. One can string flowers, seeds, shells, or berries into a lei.”

“One can weave vines and leaves into a lei. One can weave words into a poem or song, which is then a lei. The ultimate expression of a lei is kamalei – the child which represents the intertwining of aloha between the parents.” (Akaka)

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.

The video plays May Day is Lei Day in Hawai‘i with scenes from across the state.

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
Moloka‘i – Color: ‘Ōma‘oma‘o (green) -Flower: Kukui
O‘ahu – Color: Pala luhiehu (golden yellow) or melemele (yellow) Flower: ‘Ilima
Kaua‘i – Color: Poni (purple) – Flower: Mokihana
Ni‘ihau – Color: Ke‘oke‘o (white) – Flower: Pūpū (shell)

The image is ‘The Lei Maker’ painted by Theodore Wores in 1901.

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May Day

April 26, 2015 by Peter T Young 7 Comments

Infanticide

“I have often wondered why there were no more children here than there appear to be, upon asking a white man who has resided here many years …”

“… the reason he replied that many infants are strangled to death by their mothers, especially if they are not able to support them and many die for want of care when young. We have seen a number of latter case.” (Daniel Chamberlain. July 20, 1820; Tobin)

“A man and his wife, tenants of Mr (John) Young … had one child, a fine little boy. A quarrel arose between them on one occasion respecting this child. The Wife refusing to accede to the wishes of the husband, he, in revenge, caught up the child by the head and the feet, broke its back across his knee, and then threw it down in expiring agonies before her.”

“Struck with the atrocity of the act, Mr. Young seized the man, led him before the king, Tamehameha, … and requested that he might be punished.”

“The king inquired, ‘To whom did the child he has murdered belong?’ Mr. Young answered, that it was his own son. ‘Then,’ said the king, ‘neither you nor I have any right to interfere; I cannot say any thing to him.’” (Ellis, 1826)

“We have long known that the Sandwich Islanders practised infanticide, but had no idea of the extent to which it prevailed, until we had made various inquiries daring our present tour, and had conversed with Karaimoku Kapiolani, the governor, and several other chiefs, who, though formerly unwilling to converse on the subject, have, since their reception of Christianity, become more communicative.”

“It prevails throughout all the islands, and, with the exception of the higher class of chiefs, is, as far as we could learn, practised by all ranks of the people.”

“However numerous the children among the lower orders, parents seldom rear more than two or three, and many spare only one; all the others are destroyed sometimes shortly after birth, generally during the first year of their age.” (Ellis, 1826)

“Several mothers presented their offspring, with the pride of old Roman matrons. We counted the number of those who had living children, and then requested those who had none to rise.”

“The scene that followed I can never forget.”

“Why are you childless? we inquired. Very few had lost children by a natural death. One woman replied in tears, holding out her hands.”

“’These must answer the question: I have been the mother of eight children, but with these hands I buried them alive, one after another, that I might follow my pleasures, and avoid growing old.’”

“’Oh, if I had but one of them back again to comfort me now! If tears and penitence could restore the dead!’”

“She was followed by others, making the same sad confessions of burying alive, of strangling, of smothering, until sobs and tears filled the house.” (Laura Fish Judd, 1880)

“There can be no doubt but that infanticide was prevalent among them and that a very large percent of the children born were disposed of in various ways by their parents, soon after their birth.”

“Generally speaking, it appears that in Hawaiʻi, as throughout Polynesia, the struggle for existence and life’s necessities, was largely evaded by restricting the natural increase in population in this way.” (Bryan, 1915)

“But as we are told that parents were fond of their children and parental discipline was not rigorous, and as children were left largely to their own devices, their care could hardly be regarded as a serious burden …”

“… moreover, more girl children were destroyed than boys, indicating that the former reason was the more economic and, therefore, the more human and logical one.” (Bryan, 1915)

“The extreme skewing of the sex ratio among Hawaiians in the nineteenth century is open to many explanations … Overwork and general exploitation may well have erased more adult women than men, but the likeliest candidate as the chief killer of females was infanticide, either by direct intention or, as is much more common, indirectly and semi-intentionally.” (Crosby)

“(B)y European contact the Hawaiians were actively practicing several methods of population control, including abortion and infanticide, perhaps in response to pressure on local food supplies and the limitations of agricultural land.” (Kirch)

“Several of the early Christian missionaries in the Hawaiian archipelago were sure that infanticide, especially female infanticide, was widespread despite decrees against the practice and assurances that it had stopped circa 1820.” (Crosby)

“Abortion and infanticide, known to exist in pre-contact times, reached new highs in 1819-1825 and 1832-1836.” (Schmitt)

“Artemas Bishop reported in 1838, ‘the majority of children born in the islands die before they are two years old.’ Indeed, the infant mortality rate was so high that microbiologist OA Bushnell uses the term ‘genocidal decline’ in discussing Hawaiian infants in this period.” (Kanahele)

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April 22, 2015 by Peter T Young Leave a Comment

Royal Palm

It is suggested that initial Polynesian discovery and colonization of the Hawaiian Islands occurred between approximately AD 1000 and 1200. (Kirch)

These early Polynesians brought “Canoe Crops” (Canoe Plants) with them – shoots, roots, cuttings and seeds of various plants for food, cordage, medicine, fabric, containers, all of life’s vital needs.

One of these was Niu (Coconut) – it was used for food and cordage.

Not included as a canoe crop was another palm, the Royal Palm. Other than the obvious regal look to it, it is not clear when/where the Royal Palm got its name.

Actually, technically, its scientific name was Oreodoxa regia. That was changed to Roystonea to honor US Army engineer General Roy Stone who built roads in Puerto Rico (the tree is native to that Island territory.) It’s the national tree in Cuba, and featured on their Coat of Arms.

The Royal Palm is symbolic in the design of Hawaiʻi’s State Capitol. Forty columns, rising 60-feet and surrounding the building, represent Royal Palm trees.

How it first came to the Hawaiian Islands is a bit of coincidence – and a little bit of a family legend for an early missionary family.

Let’s look back …

In 1849, there was turmoil in the Islands between the Kingdom and the French. Largely due to personal hostility to RC Wyllie (minister of foreign affairs,) French Consul William Patrice Dillon had initiated a systematic and irritating interference in the internal affairs of the Kingdom.

On August 12, 1849, French Admiral Louis Tromelin arrived in Honolulu Harbor and immediately met with Dillon. A list of “ten demands” was presented to the Hawaiian Government, with threat of cancellation of the existing treaty, and to “employ the means at his disposal to obtain a complete reparation.”

The demands not being met after the purported deadline, the French took possession of government buildings and wrecked the weaponry and the fort. Then, the Admiral and his men left the Islands.

King Kamehameha III sought restitution for the damages, as well as a new treaty with France. He appointed Gerrit Parmele Judd to lead a mission to France.

Joining him was James Jackson Jarves, as well as Prince Alexander Liholiho (later Kamehameha IV) and Prince Lot Kapuāiwa (later Kamehameha V.)

Arriving in Paris, negotiations did not go well; the French feared loss of face. Judd and the others could not negotiate a new treaty, and ten days later went to England.

There they agreed upon the basis of a new treaty with the British, similar to one concluded at Washington in December, 1849, was concluded with Great Britain July 10, 1851. (Case)

Later, with respect to the French, instead of restitution, a compromise was decided upon. Consul Perrin, successor of Dillon, the Minister of Foreign Affairs wrote: “There is no need to tell you that indemnities are out of question. The word itself should be avoided: however, the Prince-President … wishes that … in his name, you put in the hands of King Kamehameha a very costly present.”

The present turned out to be an elaborate silverware table service. Today, the heavy, ornate silver service sent to Kamehameha III by Louis Napoleon of France is the formal tableware of the Governor of Hawaiʻi in Washington Place.

Judd and the two princes sailed from New York in the middle of July, 1850, homeward bound.

It is on that return trip that we pick up the story on the Royal Palm …

On September 9, 1850 (their arrival in Honolulu from this mission,) Judd’s wife was looking over his clothes and shaking out some small round seeds; she asked her husband what they were.

His said he had seen a beautiful palm while his ship stopped at some port in the West Indies (presumably Kingston, Jamaica.) He had a local boy climb up and pick a couple of seeds for him.

The Judds then planted the seeds on the grounds of Judd’s sister, Mrs Asher B Bates (at the corner of Bates and Nuʻuanu.) One of them grew. (The property subsequently fell into the hands of Mr. Charles Gray, and from him passed to Captain Hobron, then to his son, Mr TW Hobron.)

Hobron later confirmed (January 13, 1916) that the palms there were the first in the Islands. He noted a photo he was shown was “the grand old original palm … You can be certain that this is the grandfather palm of the Islands.” (Judd, Hawaiian Forester and Agriculturalist, 1916) From this one seed have come all the royal palms in the Islands. (Thurston)

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First_Royal_Palm_in_Hawaii-1936_Nuuanu_Avenue-at_Corner_of_Bates_Street-(TheHawaiianForesterAndAgriculturist-1916)

General_Roy_Stone

Coat_of_arms_of_Cuba

Hawaii_State-Capitol-Royal_Palm_Columns

Avenue_of_Royal_Palms,_Queen’s_Hospital_grounds-Underwood&Underwood-1900

Royal Palm Drive – Wahiawa

Statehood-Marching band at the Iolani Palace on Statehood Day-(HSA)

Iolani_Palace-Royal Palms

Iolani_Palace-windows_whited_out_in_area_where_Quenn_Liliuokalani_was_held-(WC)

Reconstruction of Barracks – Iolani Barracks, Richards & Hotel Streets-LOC-April 17, 1965

Palm_Drive-Punahou_Preparatory_School,_Honolulu-(WC)-(1909)

Palm_Circle-Officers_Quarters-(Army-mil)

Quarters5_USAMH70_l-Completed in 1909, Quarters 5 originally served as the Post Commander’s quarters-1916

Palm_Circle

Nuuanu-Paty_John-‘Buena_Vista’-late 1898, looking east (US Army Museum)

Nuuanu-Palms_noting_Paty_Driveway_to_’Buena_Vista’-in_lawn_of_Community_Church_of_Honolulu

Moana_Hotel-exterior-LOC

Entrance-to-Hapuna-Beach-Prince-Hotel

Hapuna Beach Prince Hotel entrance

April 21, 2015 by Peter T Young 1 Comment

Hilo Yacht Club

While the Club’s website suggests it formed in 1913, the January 20, 1897 issue of Pacific Commercial Advertiser noted, “The past week has recorded another innovation in Hilo the organization of the Hilo Yacht Club …”

It will “aim to encourage aquatic sports and athletics. The initiatory meeting was held on Saturday evening, the 9th (1897)… Within five days the membership roll included 75 names…”

The original site of the Club was the CC Kennedy home built before 1900 and situated near Reeds Bay. The Club maintained a small boat house and several boats to support the lively interest in competitive rowing. During the early years the Club entered rowing competitions in both Hilo and Honolulu against Honolulu rowing crews.

By 1919 the growth and success of the Club prompted members to begin a drive to replace the Kennedy house. Likewise, members concerned with the potential liability from the Club’s indebtedness wanted the protection of the corporation and incorporation was accomplished on December 18, 1919.

Then, expansion took place.

“Architect Davis of the firm Ripley & Davis is preparing plans for the Hilo Yacht Club building, which is to be erected on the Cocoanut Island side of the Hilo Wharf. There is much enthusiasm among the members of the newly formed club and all are anxious to get into their club quarters.” (Star-bulletin, August 16, 1913)

On September 10, 1937 the Yacht Club’s lease came up for renewal. Charles C Pietsch, a prominent Honolulu realtor, outbid the Yacht Club trustees after spirited bidding.

The Inter-Island Steamship Company, the Hilo Hotel and Doris Duke Cromwell were among the possible interested parties.

By April 1938, the community learned that a group of Hilo businessmen headed by Senator WH “Doc” Hill, a Yacht Club member, was negotiating a lease from Pietsch for the purpose of building the Naniloa Hotel.

Having lost the lease, the Hilo Yacht Club, in 1939, moved, again, relocated and renovated the Keaukaha home of Frank Harlocker, on 2.84-acres. (Wilson)

Frank Arakawa, county architect, was hired to draw up plans and specifications for a combination dance pavilion and badminton court, a bar room, alterations to the former Harlocker home and a swimming pool and bathhouse.

The Clubhouse included the new pavilion and the former Harlocker home. The remodeled home included a reception room, dining room, kitchen, ladies’ dressing room, and men’s smoking room.

In 1939 the Club membership included: 106-resident members, 21-lady members, two-junior members, four-life members, one-honorary member and 66-nonresident members.

Just before 7 am on April 1, 1946 a devastating tsunami hit the Island of Hawaiʻi; the water rose up to the level of the steps. Staff was able to escape by the back roads the tsunami washed away all buildings on the site of the Yacht Club.

A bathhouse was quickly rebuilt at the swimming pool, and by July the swimming pool was reopened. The Clubhouse was not so easily restored. The Yacht Club made arrangements with the Girl Scouts to use their clubhouse (until 1949 when the present clubhouse was completed.)

I recently attended a function at the Hilo Yacht Club; unlike prior days (with a ‘boathouse’ and ‘several boats,’) there were no boats in sight.

It seems the mission of organizing a ‘social club’ promoting ‘other’ pastimes is being fulfilled.

The club website notes, “The recreational focal point of the Club is the spacious ocean view pool enjoyed throughout the year. For those who prefer outdoor sports, the club maintains three tennis courts, a black sand volleyball court and a new Fitness Center.”

A recent Club newsletter notes current membership includes: 511-resident members, 38-allied members, 20-honorary members and 55-nonresident members (624-total.) (Lots of information and images from Hilo Yacht Club.)

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Hilo Yacht Club

Hilo Yacht Club 1920s-eBay

Hilo Yacht Club

Hilo-Waiakea-Makaoku-DAGS-HTS776-1920

April 20, 2015 by Peter T Young 1 Comment

Future Farmers

Boys were leaving the farms.

The Smith-Hughes Vocational Education Act (1917) sought to “provide for the promotion of vocational education … in agriculture and the trades and industries”. Initially not available in Hawaiʻi, the provisions of the Act were extended to the Islands on March 10, 1924.

The law provided funding “for agricultural education that … is under public supervision or control; that the controlling purpose of such education shall be to fit for useful employment …”

“… that such education shall be of less than college grade and be designed to meet the needs of persons over fourteen years of age who have entered upon or who are preparing to enter upon the work of the farm or of the farm home”. (USDA)

Later, on the continent, Walter S Newman proposed forming an organization that offered farm boys “a greater opportunity for self-expression and for the development of leadership. In this way they will develop confidence in their own ability and pride in the fact that they are farm boys.”

In 1925, Newman and a few other Virginia Tech agricultural education teacher educators (Henry Groseclose, Harry Sanders, and Edmund Magill) spoke of forming agriculture classes for boys.

The idea was presented during an annual vocational rally in the state in April 1926, where it was met positively. The Future Farmers of Virginia was born. Two years later, the idea reached the national stage during the American Royal Livestock Show in Kansas City, Mo.

‘Manual education’ was not new in Hawaiʻi, especially agricultural training and hands on experience.

Instruction in elementary agriculture for boys and in homemaking for girls became a strong feature of public education under Richard Armstrong’s administration.

Armstrong was the second Minister of Public Instruction in Hawaiʻi (and often referred to as the father of American public education in Hawaiʻi.) His administration made very real contributions to education in agriculture in Hawaiʻi.

JE Higgins was appointed teacher of agriculture for the Honolulu schools in 1900. His work in 7 schools consisted mostly of growing vegetables, flowers, sorghum, sweet potatoes, strawberries, corn, carrots, and the beautification of the school grounds.

In 1908 an itinerant vocational instructor was appointed for each of the major island. The instruction was mainly prevocational and consisted, for the most part, of practical instruction in gardening. (History of Agricultural Education)

Back on the continent … in 1928, 33 students from 18 states gathered in Kansas City to form the Future Farmers of America.

Then, in the Islands … on December 28, 1928, delegates from seventeen island chapters met at Lahaina, Maui to draft the Territorial Constitution.

The following chapters were represented: Kona, McKinley, John M. Ross (Hakalau,) Maui, Lahainaluna, Laupāhoehoe, Haiku, Honokaa, Hilo Intermediate, Aiea, Pāhala, Makawao, James Dole (Leilehua,) Pahoa, Molokai, Kohala and Hilo High. WW Beers was the first Territorial Adviser of the Hawaiian Association Future Farmers of America.

On April 20, 1929, Charter Number 13 of the Future Farmers of America was issued to the Hawaiian Association. By winning the State association award in 1934, the Hawaiian Association became the outstanding association of the Future Farmer organization for that year.

In 1929, national blue and corn gold became the official colors of FFA. A year later, delegates adopted the official FFA Creed and by 1933 the familiar Official Dress of blue corduroy jackets was adopted.

Girls were restricted from the earliest forms of FFA membership by delegate vote at the 1930 national convention. It wasn’t until 1969 that females gained full FFA membership privileges (today, females represent more than 45 percent of FFA members and roughly half of all state leadership positions.)

Since 1928, millions of agriculture students have donned the official FFA jacket; all 50 states are currently chartered members of the national organization, representing 610,240 individual FFA members and 7,665 local chapters. It’s a testament to the power of common goals and the strong ideals of the FFA founders.

Their mission was to prepare future generations for the challenges of feeding a growing population. They taught us that agriculture is more than planting and harvesting – it’s a science, it’s a business and it’s an art. (FFA)

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