Place Names | Page 102 | Images of Old Hawaiʻi

November 29, 2018 by Peter T Young Leave a Comment

Cherokee Mission

The first of the missions of the American Board of Commissioners for Foreign Missions (ABCFM) on the continent was to the Cherokee and Choctaw Indians of the southeast.

“Other Indian missions were begun shortly after this; in fact the next two decades saw the most widespread efforts of the Board upon the American continent. Many of these missions to Indian tribes were short lived and not very productive but there are three which stand out as of special interest: the mission to the Cherokees. the Oregon mission and the mission to the Dakotas.”

“Only one of these is still continuing, the Dakota work which has been carried on by the American Missionary Association since 1883. The Oregon mission was ended by massacre in 1847 and the general break-up which followed the massacre.”

“The Cherokee enterprise was the scene of some of the most stirring events in the history of our country and also of some of the most tragic and shameful actions. When the tribe was deported to the west in 1838 the mission continued but the great promise of earlier days was never fulfilled and the tribe ceased to be the significant nation that it once had been.”

“When Cyrus Kingsbury went to the land of the Cherokees in 1817 the tribe had already had a long and discouraging experience with the white man.”

“Their land had been taken from them piece by piece, treaties had been repeatedly broken – and that was to continue – and they had been in one way or another involved and had suffered in the wars between the French and the English and between the British and the Americans.”

“The Cherokee nation at that time was located mainly in the western and northwestern part of Georgia, in southern Tennessee and northeastern Alabama. The pressure of white settlers was increasing yearly especially upon the part of the nation located in the state of Georgia.”

“But if relations with white settlers and governments had been adverse to the Indians there were already established missions, especially that of the Moravians, which gave support and encouragement to Kingsbury and those who soon followed him.”

“Their first station was located on Chickamauga Creek not far from the present city of Chattanooga and was named the Brainerd Mission after the early evangelist to Indians in the north. This became the center of a work that extends into Georgia and Alabama and other stations in Tennessee.”

“Cyrus Kingsbury went through Washington on his way to Tennessee and secured approval for the opening of a mission. President Monroe himself was interested in it.”

“Later after a surprise visit to the Brainerd station he declared himself to be more than satisfied with its program and promised to have means supplied for the building of a substantial frame house to take the place of the log structure then in use, a promise that was fulfilled.”

“Robert Sparks Walker declares that ‘the Brainerd Mission has the distinction of being the first school in North America to give instruction in systematic and scientific agriculture, also trades, domestic science and domestic arts.’ This educational program lay at the root of the ‘civilizing’ the mission felt that it must do.”

“Among tribes that never settled down to a life of work and discipline such as is involved in farming and the trades little progress has ever been made in the teaching which is necessary to the introduction of an ordered Christian life.”

“(T)he Brainerd mission was at once a school, a farm and a place of apprenticeship to such necessary trades as carpentry and blacksmithing. The long day of the Indian students was divided between study and work. … Both boys and girls, in separate schools, made up the industrious community.”

“Some of the test friends and helpers of the mission program were half breeds. One of these, Charles R. Hicks, was a chief of the Cherokees and a Christian.”

“Every one who reported on the progress of his people has called him the best friend of the mission and the most helpful in all dealings with the Indians. Elias Boudinot probably had some white blood in his veins. He studied in the mission school at Cornwall, Connecticut, married a daughter of one of the best families of that town and returned to be a leader of his people.”

“It is of interest to note that the school at Cornwall came into existence largely because of the plea that the Hawaiian, Obookiah, made for an education. Its function was to train both American students and young men from mission fields for the work of the mission.”

“It was closed in 1827 and at least one reason for its abandonment was the Opposition created in the town by the marriage of Cornwall girls of good family to Indian students. One of these students was Elias Boudinot; the other was John Ridge. Despite the opposition of the people of Cornwall both these marriages were successful.”

“The most noted Cherokee, however, was Sequoia, or George Guess as he was known among white people. Sequoia could neither read nor speak English. He was greatly distressed that his own language had no written form.”

“So he proceeded to create an alphabet of eighty-six characters which represented the language phonetically so well that it was soon adopted in preference to one upon which missionaries were at work. This became and remains the medium of all written or printed Cherokee. The Bible, of course, was translated into the language with the use of Sequoia’s alphabet.”

“The achievement of Sequoia’s deserves at least to be compared to the Laubach invention. To honor this Cherokee Indian, Stephen I. Endlicher in 1847, gave the name of Sequoia to the big trees in California.”

“The mission inevitably suffered from the encroachment of the citizens and the state of Georgia upon the lands of the Cherokee nation and their eventual deportation west of the Mississippi.”

“A law was passed by the Georgia Legislature requiring an oath of allegiance to the state by anyone who wanted to live within its boundaries and declaring null and void all laws and customs of the Cherokees.”

“As a result of refusal to take the oath several of the missionaries were arrested and Dr. Samuel A. Worcester and Dr. Elizur Butler were sentenced and kept in prison for more than a year.”

“Meantime, the lands of the Cherokees within the state of Georgia were divided up and opened to white settlers and the properties of the missionaries and mission were taken over by them.”

“The end of the mission in Tennessee and Georgia, however, was in sight. In final violation of the rights of the Cherokees as often affirmed in treaties, the whole tribe was transported to the Indian territory.”

“Some had gone west many years before and a mission was begun there in 1821. But the tribe disintegrated and the mission was closed in 1860. A mission to the Choctaws was also discontinued at about the same time.” (All from Hugh Vernon White, Secretary, The Congregational Church)

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Brainerd Station

ABCFM Mission Arkansas

November 28, 2018 by Peter T Young Leave a Comment

Kahuā

“Kahuā means the beginning, the source, the foundation and this is what our property has been built on.” (Monty Richards)

Another meaning of the word Kahuā is place of encampment. This definition makes historic sense because Kamehameha I trained his warriors for battle on the steep slopes of cinder cones near Kahuā’s main ranch house. Also, the ranch may have been named after a star, kahu‘a.

Kahuā 1 was awarded to Lot Kapuāiwa (later Kamehameha V) and Kahuā 2 was awarded to his sister, Victoria Kamāmalu. Cattle have probably been found on the lands of Kahuā for 100 years or more. About 1880 the lands were controlled by Allen and Stackpole. (UH)

“The main house on (the) Ranch is over a hundred years old and there aren’t many of these old places left around here. The original house was built around 1870 or 1880.” (Monty Richards)

On January 1, 1879, Queen Emma signed a lease with Allen and Stackpole for nearby land at Kawaihae; a new agreement was signed on July 1st, 1883.

Kahuā Ranch had its beginnings with George Frederick Holmes at about the 3000’ elevation. In April 1886, the Ranch was purchased by three English brothers, Godfrey, Ernest and Fred Burchardt, and John McGuire, “partners under the style of the Kahuā Ranch Company”. (Hawai‘i Supreme Court)

In 1891, Maguire bought out the Burchardt share of the ranch, when they returned to England. In 1895, Maguire sold a half interest in the property to Frank Woods, who later purchased the remaining interest.

Frank Woods invested heavily in a new scheme to turn Kahuā into a sugar plantation. What he needed was water, and he knew where to get it.

About ten years earlier, Kohala sugar planters built Kehena Ditch to funnel water from the mountain forests above Pololu Valley to their thirsty plantations along the coast.

Kahuā had the right to siphon off a little water, but Woods planned a major waterway, some eight feet wide and four feet deep, capable of diverting a virtual river of water his way.

Woods was within one hundred feet of tapping into the Kehena Ditch when the Kohala sugar planters, alarmed and angry, stopped him. Woods was not able to keep the ranch.

Ronald von Holt had been ranching at Hono‘uli‘uli on the Ewa Plain for Oahu Railway & Land Company. His grandfather, Hermann von Holt from Hamburg, arrived in Hawai’i in 1851 and stayed to open a successful store.

Ronald wanted to get into ranching on his own and was looking for a start. Atherton Richards was also searching for a ranching opportunity, preferably on an outer island.

When news of Frank Woods’ dilemma reached O’ahu, Ronald approached Atherton Richards about the possibility of buying Kahuā Ranch.

Ronald Von Holt partnered with brothers Atherton Richards and Herbert Montague Richards, to buy Kahuā and the lease in 1928. They named it Kahuā Ranch Limited.

Ronald Von Holt was grandson of a German immigrant to Hawai‘i. Brothers Atherton Richards and Herbert Montague Richards were grandsons of an early missionary pioneer to Hawaii.

Herbert Montague Richards, moved up to Kahuā with his wife to try his hand at ranching. In 1929, Herbert Montague ‘Monty’ Richards, Jr. was born at Kahuā, and Ronald von Holt was asked to be his godfather.

Although the Richards family returned to Honolulu in 1931 when Monty was just a youngster, he enjoyed summer visits at the big ranch house later in his childhood.

“In 1956, Atherton Richards moved to Kahuā to manage the ranch. After two years, he turned the operation over to Monty who has skillfully run the ranch ever since. With his trademark sweatshirt, baseball cap, suspenders and ever-present radio, Monty Richards has pushed Kahuā well into the next century.”

“A first time visitor to Kahuā Ranch has a difficult time knowing what to look at — the gorgeous cattle, the woolly sheep, the greenhouses filled with carnations and lettuce, or the spinning windmills generating electricity for the entire ‘Kahuā village.’”

“Soon there will be a Ranch Store (housed in a converted slaughterhouse), a pistol range and a spanking new Paniolo Porch for tour group picnics and ranch parties.”

“‘Monty is a very open, diversified thinker,’ said Pono von Holt, talking about his former boss. ‘That’s how Kahuā ended up with sheep, wind farms and tomatoes.’” (Melrose)

In the mid 1980s the IRS stated that a single business must have a single corporate structure and the families decided to split the ranch to become Kahuā Ranch Ltd and Ponoholo Ranch Ltd. Both ranches still work together in operations as well as joint ventures. (Kahuā) (Monty Richards recently passed away.)

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November 25, 2018 by Peter T Young 2 Comments

Early Recollections of Missionary Life in Kailua, Hawaii

“As a settlement of some 4000 people crowded along one third mile of sea-shore, Kailua was the only place in Hawaii worthy the name of town, except perhaps the one at Hilo Bay.”

“Kailua consisted of native houses thatched either with pili or lauhala, the majority in various stages of decay. The aspect of the people was sordid, evincing ignorance, degredation, poverty and much ill health.”

“Here and there were dwellings of petty chiefs in whose yards were, cocoanut and kou trees of great luxuriance, as well as an occasional puhala.”

“When the pioneer missionaries in 1820 made their first landing at Kailua, it had recently been the chief residence of the aged Kamehameha, and was still in some degree the capital city of the group.”

“It was the permanent residence of Kuakini, the imperious Governor of the island, whose stone house stood at the north end beyond the little bay, which has always been the principal landing.”

“Beyond the Governor’s house, was Kamehameha’s old habitation where he died. Seaward still was a platform upon which stood five gigantic and hideous wooden idols, elaborately carved.”

“(These) had ceased to be worshipped but for some reason, probably respect for the deceased monarch, had escaped the general destruction of the idols in 1819.”

“I recall few names or faces of the native people. Very distinct in memory is the benevable face of a line old Christian lady Kekupuohi.”

“She had been a young wife of King Kalaniopuu, and had personally witnessed the death of the unfortunate Capt. James Cook, on the 4th of February, 1779, when he rashly attempted to force the King on board of his ship as a hostage.”

“I also well remember the immense and portly form of Governor Kuakini, who used to make a periodical foreonn visitation at our home, some times sitting at our table.”

“This royal chief was estimated to weigh not less than 500 pounds. The Governess Keoua, somewhat less ponderous, also of royal lineage frequently visited us.”

“Kuakini used to occupy my father’s large arm-chair into which he could hardly squeeze.”

“Missionary Work – I remember the Thurstons and Bishops as very busy in labors among the people. The two ministers held meetings twice on Sabbath in the immense thatched tabernacle at Kailua as well as every Wednesday afternoon.”

“The congregations in Kailua church were large, often over a thousand present. Sunday school was held after morning service, the natives having many copies of portions of scripture which they commit to memory quite diligently.”

“Much time was spent by Messrs. Thurston and Bishop in school work. They occupied many hours a week in personally teaching, and many more in superintending the work of the very incompetent native teachers whom they had trained and located in various districts.”

“Very great occasions indeed were the quarterly hoikes or school exhibitions, when, the schools and teachers assembled from the districts and displayed their proficiency in the presence of the Governor and the missionaries.” (Sereno Bishop; Pacific Commercial Advertiser, February 23, 1897)

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November 18, 2018 by Peter T Young Leave a Comment

My Mother Was A Daughter

“An organization to be known as the ‘Daughters of Hawaii’ was formed November 18, (1903) by Mrs. Emma Dillingham. Mrs. Sarah Colin Waters, Mrs. Lucinda Severance, Mrs. Ellen A. Weaver, Mrs. Annie A. Dickey, Mrs. Cornelia H. Jones and Miss Anna M. Paris.”

“Its object is ‘To perpetuate the memory spirit or old Hawaii and to preserve the nomenclature and correct pronunciation of the Hawaiian language.’”

“No one is eligible to membership who was not born in Hawaii of parents who came here before 1860.” (Hawaiian Star, December 7, 1903)

“The society, ‘Daughters of Hawaii,’ aims to number among its members, those who take an interest in the legends, traditions history and scientific discoveries relating to our native land.”

“Age seems to have a fascination with all who desire to trace an ancestry or recall historic events. Those who interest themselves along these special lines, find to their surprise, that according to the researches made by students of languages, customs and general evolution of races, the Hawaiian stands pre-eminent among the Polynesian people.”

“Not only have they no superior in the Pacific, but through the East Indies, on to the Malay Peninsula, in the vast country of India, and even to Arabia are there traces of their long descent.”

“Words, customs, legends leave no doubt of this fact. In the far time of their “beginning the ancestors were of white complexion, but climatic conditions, and inter mixture of bloods produced many variations during the centuries that followed.”

“It is the intent of this society to search the pages of the past, and glean all possible information relative to the long procession of events which have resulted in the Hawaiian of today. It is impossible to give even a synopsis of these possibilities in these few remarks, but the amazing genealogies of the Hawaiian families will support these intimations.”

“Our society is still young. Not a year has passed since we first met, a little band, as Daughters of Hawaii. The need of some fitting recognition of our birth-right in this fair land …”

“… a something that should redeem from oblivion a past swiftly fleeting, unique in its charm and teeming with memories almost sacred – had long been felt by some of us. It needed the supreme moment to give it life.” (Pacific Commercial Advertiser, November 26, 1904)

In addition to their group meetings, with music and reading historical accounts, the Daughters placed plaques and included historical stories of interest in the local newspaper. There are early interest in the Pali at Nu‘uanu.

That expanded into other areas in Nu‘uanu … A notice in the Pacific Commercial Advertiser (November 11, 1890) noted that the government Water Works department purchased Hānaiakamalama (Queen Emma Summer Place) for $8,000.

It was acquired “for the special purpose of a site for establishing (water system) filter beds, and a distributing reservoir for the city, which was looked upon then as one of the much-needed public works recognized, as a public necessity by the then administration.”

“The scheme then under consideration and practically settled upon was part of the plans in connection with the storage reservoir above Luakaha, for the increased capacity of the Nuʻuanu system.” (Pacific Commercial Advertiser, April 30, 1906)

The water works plan waned and thoughts of a park at the site were considered; there was, reportedly, a proposal to tear down the house and put in a baseball diamond.

However, “Governor Carter has expressed his disapproval of the retention of the Queen Emma property in Upper Nuʻuanu valley for park purposes in a letter to the secretary of the Improvement Club in that district, which passed resolutions urging that that be done.”

“I beg to say that I do not approve of the setting aside as a public park of the Hānaiakamalama premises, for the following reasons: First. Public parks are for the relief of thickly populated districts, where the congestion is such that the residents do not have breathing spaces … “

“… Second. The taxpayers are contributing at present about all they can stand and this is not sufficient to properly take care of all those areas that are already parked.” (Carter, Pacific Commercial Advertiser, September 6, 1906)

On May 12, 1906, The Pacific Commercial Advertiser noticed, “there will be sold at Public Auction … the following certain portions of land situate in the District of Kona, Island of Oahu, TH: … The land known as ‘Hānaiakamalama’ or the ‘Queen Emma Place’ (upset price of $10,000, possession given September 1, 1906.)”

Hānaiakamalama (Queen Emma Summer Palace) was saved from demolition by the Daughters of Hawaiʻi. Almost immediately, the newspaper announced, “Rules and regulations bearing on Hānaiakamalama, the Nuʻuanu home of the late Queen Emma, were adopted at a meeting on Wednesday of the Daughters of Hawai‘i, which society now has charge of the home.” .” (Honolulu Star Bulletin, October 19, 1916)

In addition to Hānaiakamalama, the Daughters own and maintain Kamehameha III’s birth site at Keauhou Bay, Kona. Through an agreement with the State of Hawaiʻi, the Daughters use and maintain Huliheʻe Palace in Kailua-Kona on the Big Island.

Shortly after King Kalākaua finished building ʻIolani Palace in Honolulu (1882,) he purchased Huliheʻe from Bernice Pauahi Bishops’s estate in 1885 and turned Huliheʻe into his summer residence.

He completed some major renovations so that the palace would more closely resemble the modern structures he saw during his travels. He stuccoed the entire lava rock exterior and plastered over the koa-paneled walls. He felt that the palace was outdated and that these renovations were necessary so that Hawai’i could portray itself to the world as a modern society.

The same year he finished renovation to Huliheʻe (1887,) Kalākaua, under threat of force, signed the ‘Bayonet Constitution.’ The King spent the majority of his time at Huliheʻe Palace after he signed the new constitution.

He continued to make improvements to Huliheʻe while living there and had a telephone line installed in the palace in 1888, which was one of the first telephones on the island of Hawai’i. He continued to entertain foreign visitors at the palace.

Kalākaua died in 1891 and his wife, Queen Kapiʻolani, inherited the palace. Kapiʻolani resided at Huliheʻe throughout the period of the subsequent overthrow.

Upon her death in 1899, the property went to her nephews, Prince Jonah Kūhiō Kalanianaʻole and Prince David Kawānanakoa. Fifteen years after the Princes inherited the palace they sold it to a wealthy woman, Mrs Bathsheba Alien, for $8,600. (She died just one month after the transaction.)

For years the property sat vacant and eventually fell into a state of disrepair. In 1925, the Territory of Hawaiʻi purchased the property then turned it over to the Daughters of Hawaiʻi to run it as a museum (which they continue to do today.)
All of these sites are worth visiting and the Daughters of Hawai‘i is worth supporting.

Today, membership is open to any woman who a) has a direct lineage to, or b) has been legally adopted by, a resident of Hawai‘i in or prior to 1880, without restriction as to race. In 1986, membership to the Daughters of Hawai‘i opened and expanded with the Calabash Cousins.

My mother was the great-great granddaughter of Hiram Bingham; she was a Daughter. One of the photos is her Daughters feather lei (Daughters wear white mu‘umu‘u and feather lei.) (The lei was the thing of hers I wanted when she passed away, I am glad my sisters let me have it – I had it framed, it has a prominent place in our home.)

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Hulihee_Palace,_before 1884

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Makai_side_of_the_Hulihee_Palace.

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Queen_Emma_Summer_Palace_(Hanaiakamalama) 1875

Queen_Emma_Summer_Palace_(Hanaiakamalama) circa 1890

Queen_Emma_Summer_Palace_(Hanaiakamalama)

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Daughters of Hawaii

November 17, 2018 by Peter T Young Leave a Comment

Makāluapuna

According to oral tradition, Piʻilani unified the entire island of Maui, bringing together under one rule the formerly-competing eastern (Hāna) and western (Wailuku) multi-district kingdoms of the Island. In the 1500s, Chief Piʻilani (“stairway to heaven”) ruled in peace and prosperity.

The traditional moku (district) of Kāʻanapali consisted of five major stream valleys Honokōwai, Kahana, Honokahua, Honolua and Honokōhau).

Six West Maui bays were a place Pi‘Ilani frequented. Collectively, these picturesque and productive bays are called Nā Hono A Piʻilani, The Bays of Piʻilani (aka Honoapiʻilani.)

From South to North they are: Honokōwai (bay drawing fresh water), Honokeana (cave bay), Honokahua (sites bay,) Honolua (two bays), Honokōhau (bay drawing dew) and Hononana (animated bay).

All were extensively terraced for wet taro (loʻi) in early historic and later times. Honokahua Valley has been described as having loʻi lands. Sweet potatoes were reportedly grown between the Honokohau and Kahakuloa Ahupuaʻa.

Oneloa and Honokahua Bays were once joined as one larger bay. However, during the time of Honolua eruptions (Pleistocene Period, 2.6-million to 11,700 years ago), lava formed Makāluapuna Point (Lit., spring hole (as for planting taro)), creating two bays. (Kyselka & Lanteman)

The pineapple plantation village of Honokahua was behind Makāluapuna Point. Farther up, the double lines of Norfolk pines was the plantation house of Pineapple Hill. (Kyselka & Lanteman)

Makāluapuna Point has an interesting lava formation that has earned the name, Dragon’s Teeth. It is a unique lava flow that was influenced by high waves as the ancient lava flow hit the ocean.

The wave energy at the time of the flowing lava was strong enough to curl up the edges of the lava before it cooled leaving these unique giant tooth-like structures.

In addition, there is a labyrinth. Labyrinths are tools for walking meditation and spiritual growth. They are based on patterns that date back thousands of years and have roots in many cultures and traditions.

What seems like a maze or simple ring of concentric circles is actually a pattern with a purpose. The many turns on the labyrinth’s one path reflect the journey of life, which involves changes of direction, transition, realization and attainment.

Makāluapuna Point on the Kapalua coast is the home of Maui’s largest labyrinth. Built by an anonymous builder, the white coral labyrinth was constructed as a peace project in 2005. (Schumacher, Lāhainā News)

In 1962, Maui Land & Pineapple Company, Inc. was formed when Baldwin Packers merged with Maui Pineapple Company. Maui Land & Pine created the wholly-owned subsidiary named Kapalua Land Company, Ltd., which conceived of and developed the master-planned Kapalua Resort featuring the Kapalua Bay Hotel at the shore of Honokahua ahupuaʻa.

The hotel opened in 1978, beginning the change of the former ranch and pineapple lands of Honokahua into a world-class destination resort complex.

Mauka of Makāluapuna Point, starting in 1987, to prepare for proposed ocean-side construction of the Ritz Carlton at Kapalua more than 900 ancestral native Hawaiian burials were excavated from sand dunes at Honokahua, Maui. When the extent of the burials became more widely known, native Hawaiians from around the state staged protests.

Eventually a plan was devised in September 1989 for the proper reburial of the native Hawaiian remains disinterred. Associated with that, the state paid $6-million for a perpetual preservation easement and restoration of the burial site. A 14-acre site is now a historical and cultural landmark.

In addition, as a result of this, Hawaiʻi’s burial treatment law, passed in 1990, gives unmarked burials, most of which are native Hawaiian, the same protection as modern cemeteries. The law:
• Burial Sites Program was set up within DLNR’s Historic Preservation Division
• Burial Councils were set up at Kaua’i-Ni’ihau, O’ahu, Maui-Lānaʻi, Molokaʻi and Big Island
• Procedures to deal with the inadvertent discovery of human skeletal remains were established
• If human remains are found during a construction project, construction, there stops and if the remains appear to have been buried 50 or more years, procedures were established to preserve them in place or relocate them
• Provided penalties for unauthorized alteration, excavation or destruction of unmarked burial sites

“Honokahua changed the history of Hawaiʻi. They have set precedent that we will never ever go back to this complacency and complete disregard for the iwi of our kupuna.”

“Honokahua has created the laws, Honokahua is the law, this stands as the kahili (feather standard, a sign of royalty) for all burial sites from here on to perpetuity. This is the battleground, this is the piko (navel, umbilical cord) of these new laws.” (Naeole, DLNR)

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