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November 2, 2017 by Peter T Young Leave a Comment

Overboard

“On our way towards China my poor friend Thomas fell overboard. He was so careless, not knowing what he was about, he went outside of the ship and drew salt- water to wash plates with (for he was a cabin’s boy.) When the ship rolled he got in the water.” (‘Ōpūkaha‘ia)

“It was early in the morning, while my Captain was fast asleep in the cabin. But while I was in the water, longside of the ship, I called to one of my shipmates, who stood on the helm, ‘Mix, Mix’.”

“He heard me. Then he cried out, ‘Thomas is overboard.’ (Hopu)

“The Captain calls all hands upon the deck, and ordered to have all the sails pull down in order to let about-While we were working upon our sails, my friend Thomas was out of sight.” (‘Ōpūkaha’ia)

“At this time, the wind blew very high, so that the waves roared, and the ship was going at about nine knots an hour. It was a considerable time before the necessary orders could be given, to put the ship about for my rescue. In the mean time, I lost sight of the ship, after which I was swimming in the water.”

“In this situation, though I was an expert swimmer, I gave myself up for lost.” (Hopu)

“While he was in the water he pulls all off his clothes in order to be lighter. We turned our ship and went back after him.” (‘Ōpūkaha’ia)

“Then I cried to my god, Akooah, for help, and made my vow to him, in the hour of trouble, that if he would save me out of the great and mighty waters, and I might reach the ship, I would devote to my god, Akooah, a fine jacket, which I had received from my Captain, as a present.”

“And I also made several short prayers to the great Spirit, while I was swimming in the water, before that I could see the ship. I considered myself in the greatest danger of being swallowed up in the mighty ocean.”

“I expected to die before the ship would reach me. While the waves of the sea were breaking over my head, every moment, I then thought that it must be a very hard thing for me to die, in the full strength of this mortal body.”

“While I was thinking in this situation, I saw a bird come from God, as I thought, out of the clouds, down to me, on the water. I was very glad to behold him flying over my head, and I was greatly rejoiced to see such a messenger sent down to me from the great Spirit.”

“I then talked to him in these words, ‘If you are a bird of God, please to go back to your master, and tell him that I have already given a jacket to your master and come quickly and save me, that I perish not in this deep water, where is no bottom.’”

“Then the ship again reached me …” (Hopu)

We found him almost dead. He was in the water during the space of two and a half hours. O how glad was I then to see him for he was already gone.” (‘Ōpūkaha’ia)

“ … and I was taken on board: but I could not speak a word to any one of my shipmates, because I was almost dead when I got on board the ship.”

“Immediately after I got on board, a great shark came alongside of the ship. I suppose the shark followed my track.”

“O! What a wonderful mercy of God is this, that God who is infinite in kindness to so unworthy a creature as I am; and whose hand is not shortened, that it cannot save, neither his ear heavy, that it cannot hear.”

“When the poor cry for help, in their troubles, he is always near to save them.” (Hopu)

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Thomas_Hopu
Thomas_Hopu

Filed Under: Missionaries / Churches / Religious Buildings, Prominent People Tagged With: Hawaii, Henry Opukahaia, Thomas Hopu, Hopu, Opukahaia

October 30, 2017 by Peter T Young 2 Comments

How did the missionaries feel about Hula?

“Hula is the language of the heart, and therefore the heartbeat of the Hawaiian people.” (attributed to Kalākaua)

“Their dances … are prefaced with a slow, solemn song, in which all the party join, moving their legs, and gently striking their breasts, in a manner, and with attitudes, that are perfectly easy and graceful … .” (Captain Cook Journal, 1779)

“Hula is not just a dance, but a way of life, an ancient art that tells of Hawaiʻi’s rich history and spirituality.” (attributed to many)

Did the Missionaries really stop Hula in Hawaiʻi, as we are most often led to believe?

In taking a closer look into the matter, most would likely come to a different conclusion.

First of all, the missionaries were guests in the Hawaiian Kingdom; they didn’t have the power to ban or abolish anything – that was the right of the King and Chiefs.

Most will agree the missionaries despised the fact that hula dancers were typically topless; they also didn’t like the commingling between the sexes.

So, before we go on, we need to agree, the issue at hand is hula – not nudity and interactions between the sexes. In keeping this discussion on the actual activity and not sexuality, let’s see what the missionaries had to say about hula.

As hula is the dance that accompanies Hawaiian mele, the function of hula is therefore an extension of the function of mele in Hawaiian society. While it was the mele that was the essential part of the story, hula served to animate the words, giving physical life to the moʻolelo (stories.) (Bishop Museum)

Hula combines dance and chant or song to tell stories, recount past events and provide entertainment for its audience. With a clear link between dancer’s actions and the chant or song, the dancer uses rhythmic lower body movements, mimetic or depictive hand gestures and facial expression, as part of this performance. (ksbe-edu)

So what did the missionaries really think?

As Hiram Bingham once noted, they “were wasting their time in learning, practising, or witnessing the hula, or heathen song and dance.” (Remember, heathen simply means ‘without religion, as in without God.’)

Others were more supportive.

“The hula was a religious service, in which poetry, music, pantomime, and the dance lent themselves, under the forms of dramatic art, to the refreshment of men’s minds. Its view of life was idyllic, and it gave itself to the celebration of those mythical times when gods and goddesses moved on the earth as men and women and when men and women were as gods.” (Emerson, son of missionaries)

“(W)hen it comes to the hula and the whole train of feelings and sentiments that made their entrances and exits in the halau (the hall of the hula) one perceives that in this he has found the door to the heart of the people.” (Emerson, son of Missionaries)

In describing a hula danced before Keōpūolani and her daughter Nāhiʻenaʻena, in Lāhainā in 1823, Missionary CS Stewart wrote:

“The motions of the dance were slow and graceful, and, in this instance, free from indelicacy of action; and the song, or rather recitative, accompanied by much gesticulation, was dignified and harmonious in its numbers. The theme of the whole, was the character and praises of the queen and princess, who were compared to everything sublime in nature, exalted as gods.” (Missionary Stewart)

And how did Hiram Bingham feel (again, the one most often accused of a Hula ban?)

“This was intended, in part at least, as an honor and gratification to the king, especially at Honolulu, at his expected reception there, on his removal from Kailua. Apparently, not all hula was viewed as bad or indecent.” (Missionary Hiram Bingham)

“In the hula, the dancers are often fantastically decorated with figured or colored kapa, green leaves, fresh flowers, braided hair, and sometimes with a gaiter on the ancle, set with hundreds of dog’s teeth, so as to be considerably heavy, and to rattle against each other in the motion of the feet.” (Hiram Bingham)

“They had been interwoven too with their superstitions, and made subservient to the honor of their gods, and their rulers, either living or departed and deified.” (Hiram Bingham)

The missionaries most often opposed nudity, drinking and ‘wasting’ time. Even today, laws forbid nudity in public; frown on excessive drinking and, likewise, we tend to encourage people to be productive members of their community (kind of like the concerns expressed by the early missionaries.)

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Danse_des_femmes_dans_les_iles_Sandwich._Dess._et_lith._par_Choris._Lith._de_Langlume-1816
Danse_des_femmes_dans_les_iles_Sandwich._Dess._et_lith._par_Choris._Lith._de_Langlume-1816

Filed Under: Missionaries / Churches / Religious Buildings, Hawaiian Traditions Tagged With: Hula, Hawaii

October 28, 2017 by Peter T Young Leave a Comment

Aliʻi Letters Kalanimōku to Hiram Bingham October 28, 1826

Hawaiian Mission Houses Historic Site and Archives (Mission Houses) collaborated with Awaiaulu Foundation to digitize, transcribe, translate and annotate over 200-letters written by 33-Chiefs.

The letters, written between 1823 and 1887, are assembled from three different collections: the ABCFM Collection held by Harvard’s Houghton Library, the HEA Collection of the Hawaii Conference-United Church of Christ and the Hawaiian Mission Children’s Society.

These letters provide insight into what the Ali‘i (Chiefs) were doing and thinking at the time, as well as demonstrate the close working relationship and collaboration between the aliʻi and the missionaries.

In this letter, Kalaimoku (Kalanimōku) writes to Rev. Hiram Bingham dismissing the blame placed on the missionaries for other foreigners’ misconduct. He encourages their goodness and their teachings and professes his own faith in God.

Kālaimoku, also known as Kalanimōku and William Pitt Kalanimōku, was a trusted advisor of Kamehameha I. During the travels of Liholiho and Kamāmalu to Great Britain, he co-ruled with Kaʻahumanu, maintaining a leadership role during the first reigning years of the new king, Liholiho’s younger brother, Kauikeaouli.

In part, the letter notes:

“Honolulu, Oahu October 28, 1826”

“Greetings to you, Mr. Bingham,”

“Here is my message to all of you, our missionary teachers. I am telling you that I do not see your wrongdoing. If I should see you to be wrong, I would tell you all.”

“No, you should all just be good.”

“Give us literacy and we will teach it; and give us the word of God, and we will heed it.”

“Our women are restricted, for we have learned the word of God.”

“Then foreigners come, doing damage to our land, foreigners of America and Britain.”

“Do not be angry, for it is we who are to blame for you being faulted, and not you foreigners.”

“Here is my message according to the words of Jehovah. I have given my heart to God and my body and my spirit. I have devoted myself to the church for Jesus Christ.”

“Have a look at my message, Mr. Bingham and company, and if you see it and wish to send my message to America, to our chief, that is up to you.”

“Greetings to our chief in America. Regards to him. From Kalaimoku”

Here’s a link to the original letter, its transcription, translation and annotation (scroll down):

https://hmha.missionhouses.org/files/original/48a090b14ab39c3e64644c9a03b6b1dd.pdf

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) They arrived in the Islands and anchored at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “stations” for the regional church and school centers across the Hawaiian Islands.

Hawaiian Mission Houses’ Strategic Plan themes note that the collaboration between Native Hawaiians and American Protestant missionaries resulted in the
• The introduction of Christianity;
• The development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
• The promulgation of the concept of constitutional government;
• The combination of Hawaiian with Western medicine, and
• The evolution of a new and distinctive musical tradition (with harmony and choral singing).

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Kalanimoku - Bingham - Not Seen Your Wrongdoing-1826-1
Kalanimoku – Bingham – Not Seen Your Wrongdoing-1826-1
Kalanimoku - Bingham - Not Seen Your Wrongdoing-1826-2
Kalanimoku – Bingham – Not Seen Your Wrongdoing-1826-2
William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion
William Pitt Kalanimoku (c. 1768–1827) was a military and civil leader of the Kingdom of Hawaii-Pellion
Hiram_Bingham-Morse
Hiram_Bingham-Morse

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Missionaries, Kalanimoku, Hiram Bingham, Alii Letters Collection

October 27, 2017 by Peter T Young Leave a Comment

“… your people must all read and write …”

“If you wish to have me for your friend, you and your people must all read and write. If you do not attend to instruction, I shall not be your friend.” (King George of England to Boki, 1824)

Boki asked him whether preachers are good men, and the King said, “Yes, and they are men to make others good. I always have some of them by me; for chiefs are not wise like them.”

“We in England were once like the people in your islands; but this kind of teachers came and taught our fathers, and now you see what we are.” (ABCFM Annual Report, 1826)

The exchange was at the sad time of when Liholiho (Kamehameha II) and his Queen Kamāmalu died in England. Boki was with them at the time; Liholiho and Kamāmalu died without ever getting to meet King George IV. Boki returned May 6, 1825.

Learning to read and write had already been on Liholiho’s mind, well before he travelled to England. In 1820, missionary Lucy Thurston noted in her Journal, Liholiho’s desire to learn.

“The king (Liholiho, Kamehameha II) brought two young men to Mr. Thurston, and said: ‘Teach these, my favorites, (John Papa) Ii and (James) Kahuhu. It will be the same as teaching me. Through them I shall find out what learning is.’”

Hawaiian was a spoken language, but not a written language. Historical accounts were passed down orally, through chants and songs. The planning for the formal written Hawaiian language in the early part of the nineteenth century was started by the Protestant missionaries who arrived in Hawaii, starting in 1820.

The missionaries selected 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).

The missionaries established schools associated with their missions across the Islands. This marked the beginning of Hawaiʻi’s phenomenal rise to literacy. The chiefs became proponents for education and edicts were enacted by the King and the council of Chiefs to stimulate the people to reading and writing.

“Throughout the islands, the schools prospered; though, from the system pursued … At Lahaina, 922 pupils were present at one examination, of whom 500 could read, and 300 had read all the books in the language. At Honolulu, 600 pupils were examined in April.”

“As early as February, about 40 schools were known to be in operation on Hawaii, and the number was greatly increased during the year. In October, 16,000 copies of elementary lessons had been given out, and it was supposed that there were nearly that number of learners on the islands.”

“The people were not allowed to wait in ignorance for accomplished teachers. Everywhere the chiefs selected the most forward scholars, and sent them out to teach others. Such of these teachers as were conveniently situated for that purpose, were formed into classes for further instruction.” (Tracy, 1840)

By 1831, in just eleven years from the first arrival of the missionaries, Hawaiians had built over 1,100-schoolhouses. This covered every district throughout the eight major islands and serviced an estimated 53,000-students. (Laimana)

The proliferation of schoolhouses was augmented by the missionaries printing of 140,000-copies of the pī¬ʻāpā (elementary Hawaiian spelling book) by 1829 and the staffing of the schools with 1,000-plus Hawaiian teachers. (Laimana)

The word pīʻāpā is said to have been derived from the method of teaching Hawaiians to begin the alphabet “b, a, ba.” The Hawaiians pronounced “b” like “p” and said “pī ʻā pā.” (Pukui)

By 1832, the literacy rate of Hawaiians (at the time was 78 percent) had surpassed that of Americans on the continent. By way of comparison, it is significant that overall European literacy rates in 1850 had not risen much above 50 percent. (Laimana)

In 1839, King Kamehameha III called for the formation of the Chiefs’ Children’s School (Royal School.) The main goal of this school was to groom the next generation of the highest ranking Chiefs’ children and secure their positions for Hawaiʻi’s Kingdom. The King asked missionaries Amos Starr Cooke and Juliette Montague Cooke to teach the 16-royal children and run the school.

The King also saw the importance of education for all. “Statute for the Regulation of Schools” was passed by the King and chiefs on October 15, 1840.

Its preamble stated, “The basis on which the Kingdom rests is wisdom and knowledge. Peace and prosperity cannot prevail in the land, unless the people are taught in letters and in that which constitutes prosperity. If the children are not taught, ignorance must be perpetual, and children of the chiefs cannot prosper, nor any other children”.

This legislation mandated compulsory attendance for all children ages four to fourteen. Any village that had fifteen or more school-age children was required to provide a school for their students. The creation of the Common Schools (where the 3-Rs were taught) marks the beginning of the government’s involvement in education in Hawaiʻi.

By 1853, nearly three-fourths of the native Hawaiian population over the age of sixteen years were literate in their own language. The short time span within which native Hawaiians achieved literacy is remarkable in light of the overall low literacy rates of the United States at that time. (Lucas)

Over the course of a little over 40-years (1820-1863 – the “Missionary Period,”) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

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George_IV_1821

Filed Under: General, Missionaries / Churches / Religious Buildings, Prominent People, Economy Tagged With: Hawaii, Missionaries, Literacy, King George IV

October 21, 2017 by Peter T Young Leave a Comment

British View of the Islands in 1843

The following is a letter from the Earl of Aberdeen, Secretary of State for Foreign Affairs, to William Miller, British Consul General for the Hawaiian (Sandwich) Islands, September 28, 1843 (as noted in the Report of the Historical Commission, Territory of Hawaii, 1925.)

Miller had just been appointed to this position. These instructions were given to him before his departure from England. It helps illustrate the policy of Great Britain toward the Hawaiian Islands at that time.

“The internal condition of the Sandwich Islands and their position with regard to Foreign Powers, and especially to Great Britain, are so peculiar that a few words of observation on my part may be required in order to enable you to form a correct judgment respecting the proposed policy of HM Govt, and the manner in which they would wish you to regulate your own conduct towards the Govt, of a Country so situated.”

“The Sandwich Islands are scarcely more than nominally governed by a Native Sovereign and native Chiefs. Citizens of the U. States are in fact the virtual Rulers and Directors of the Govt. The Constitution and the Laws are framed, and are administered chiefly by Americans; and American Missionaries in like manner direct the affairs of the Church, and keep, as it were, the consciences of the King, the Chiefs, and the native subjects.”

“It is obvious that the King and his native Councillors could of themselves have possessed little capacity for devising a Constitution or code of laws like those of the Sandwich Islands, and can have as little practical ability for administering them.”

“It must be fairly admitted that great credit is due to those American Missionaries who by their pious and unwearied labours first introduced the lights of Christianity and Civilization into those Islands …”

“… nor ought an equal share of credit to be withheld from those who, following up the advantages thus originally conferred by the Missionaries, have brought the Islanders, however imperfectly as yet, under subjection to a regular administrative system.”

“We have no right to entertain jealousy of the influence thus honourably acquired by the Americans amongst that people.”

“The changes effected by the Americans may have been somewhat over-hasty, considering the circumscribed intellectual condition of the people amongst whom they were introduced; but undoubted advantage has accrued to them from those changes.”

“It is certain, however, that the natives are, of themselves, incompetent to administer either their constitution or their laws. They must be, and are, practically administered by their Masters in Civilization.”

“The judges are, in part, Natives. The Juries are generally Americans. In fact all who are really engaged in carrying the laws into effect are not natives, but foreigners, and moreover foreigners from one country.”

“As such, they are of course liable to be swayed by the same feelings, whether of prejudices or prepossession, by which the generality of their countrymen are animated in their own country.”

“And on the other hand the same feelings, whether for good or for evil, are naturally liable to be directed against them by other foreigners in the Islands, It is sufficiently evident that a great jealousy has prevailed between the English and Americans established there.”

“It is difficult to say on which side the most embittered feelings have been exhibited; but it must be confessed that if on the side of the Americans a tendency to domineer and to avail themselves unfairly of their influence with the native Govt, has been not unfrequently visible …”

“… the conduct of the English residents has certainly not been marked either by prudence or by a spirit of conciliation. In fact it appears to have been as nearly as possible the reverse of what good sense and good policy would have dictated.”

“It is clear that it is not by openly striving against the dominant influence of the Americans that we can hope to combat it with effect.”

“The Americans, having in the first instance obtained a paramount controul over the natives by their religious efforts, and being both by their numbers, by the weight of established authority, and also by their landed acquisitions by marriage or otherwise, superior, in point of political and social position to other foreigners resident in the Islands, will continue, in spite of our efforts, to exercise that controul.”

“Under these circumstances our policy ought to be to seek to conciliate the real rulers of the Islands, not by any unbecoming subserviency, but simply by observing towards them a proper courtesy of demeanor, and by giving them fair credit for the good which they do.”

“At the same time we should seek, by our propriety of conduct, our fair-dealing, our steady observance of the laws, when justly administered, and our firm but temperate determination to insist upon their just administration, to inspire all persons, whether native or foreign, with confidence and respect.”

“If palpable injustice is done to a British subject, that injustice must be repaired without delay or subterfuge; and care should be taken to impress this necessity constantly on the minds of the Sovereign and his Chiefs, as well as on those persons in whose hands the Govt, may be practically placed.”

“But on no occasion should intemperate language or disrespectful demeanor be indulged in either towards the Chiefs or towards the subordinate officials of Govt.”

“By pursuing such a course of conduct HM Govt, have little doubt that they will, in a short time, cease to have! Complaints presented to them of outrages or acts of injustice done in the Sandwich Islands towards British Residents.”

“From what has been above said you will be enabled to form a clear conception of the principles on which it is wished that you should regulate your official conduct.”

“HM Govt, further think it desirable that you should apply yourself to every honorable means, to gain the ear and confidence of the Sovereign of the Country and of his most influential Advisers.”

“By so doing you may be enabled to obtain, without the necessity of official representation the correction, in embryo, of many an act, which, if not at once stop, might lead to altercation, and a disturbance of our mutual friendly relations.”

“When the British Residents see that the principal British Authority assumes a temperate and courteous tone and bearing towards the Sovereign and his Advisers they will not be long in following his lead.”

“We shall thus in due time substitute a kindly feeling and a spirit of good fellowship for those acrimonious and unconciliatory sentiments and demeanor which has so long prevailed on both sides, and to which, in great part, if not entirely, may be attributed the differences which have arisen between the two countries.”

This letter was written shortly after the Paulet Affair (when, on February 11, 1843, George Paulet raised the British flag and issued a proclamation annexing Hawai‘i to the British Crown.)

After five months of British rule, Queen Victoria, on learning the injustice done, immediately sent Rear Admiral Richard Darton Thomas to the islands to restore sovereignty to its rightful rulers. On July 31, 1843, the Hawaiian flag was raised again.

On November 28, 1843, the British and French Governments united in a joint declaration and entered into a formal agreement recognizing Hawaiian independence (Lord Aberdeen signed on behalf of Britain, French ambassador Louis Saint-Aulaire signed on behalf of France.)

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Downtown and Vicinity-Street_Names-Map-1843-over Google Earth

Filed Under: General, Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings, Place Names, Prominent People, Economy Tagged With: Britain, British, 1843, Hawaii, Paulet

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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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