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January 21, 2020 by Peter T Young Leave a Comment

Makawao Union Church

First known as Makawao Foreign Church and Congregation, Makawao Union Church received a charter from the Hawaiian government in 1861, although the Reverend Jonathan Green had been holding services in his Makawao home from 1857.

Reverend Green came to Hawaiʻi in 1828 with the Third Company of missionaries, and served at various locations until 1843.

He then helped the Hawaiian people in the Makawao area form the first self-supporting church in Hawaiʻi at Poʻokela. He continued to serve as the pastor of this church as well as the Makawao Union Church which was started to meet the needs of the English speaking, foreign community around Makawao.

A church was built in 1861 at the location of the present Makawao cemetery, and continued to serve the community until 1888, when a parishioner, Henry Perrine Baldwin, donated land and built a new church outside of Paia, which was closer to the population center of the district.

This church was built on the foundation of Baldwin’s former sugar mill at Paliuli, near Rainbow Gulch. This frame church was dedicated on March 10, 1889, and served the community until it was torn down in 1916 to make way for the present memorial church.

In 1914, the Pā‘ia Community House was built adjacent to the church for the express purpose of serving not only the church’s congregation, but the greater community, and was in continuous use by various island groups for plays, concerts, dances and other gatherings.

After Baldwin’s death in 1911, his family built a new stone sanctuary in his memory. The new building designed by noted architect CW Dickey is a basically Gothic design in the style of the English village church.

It combines a Norman tower with a distinctively Hawaiian roofline. With its intricate, carved-oak interior and unique pew arrangement, the sanctuary has long been noted for its exceptional structural design.

When this church building was dedicated in 1917, Harry Baldwin, eldest son of Henry Perrine and Emily Baldwin, gave the principal address and stated, “Makawao Union Church is built to provide a permanent meeting house for the people of this community and future comers for the purpose of upholding and improving the moral and religious standing of the community for generations to come.” (Maui Weekly)

“The first and second Sundays in September hundreds of Maui people were in attendance at the services of dedication of the Henry Perrine Baldwin Memorial Church of Paia. A deeper impression upon worshippers has seldom been made in this Territory than during these two Sundays.” (The Friend, September 1917)

“Our sanctuary building is a real landmark in the Pā‘ia – Makawao area – a constant reminder of the historical significance of our church and its relationship with Henry Baldwin,” said present church pastor Rev. Schlicher, during the church’s 150th anniversary celebration. (Maui Weekly)

“Besides being a pioneer in Hawai‘i’s sugar industry, Baldwin was a deeply religious man who gave of his time, wealth and services to his church, his community and the people of Hawai‘i.”

In 1843, Samuel Thomas Alexander and Henry Perrine Baldwin, sons of pioneer missionaries, met in Lāhainā, Maui. They grew up together, became close friends and went on to develop a sugar-growing partnership.

In 1869, they purchased 12-acres of land in Makawao and the following year an additional 559-acres. That same year, the partners planted sugar cane on their land marking the birth of what would become Alexander & Baldwin, Inc.

By 1876, the partners had expanded their sugar acreage and begun to seek a reliable source of water for their crop. Although not an engineer, Alexander devised an irrigation system that would bring water from the windward slopes of Haleakala to Central Maui to irrigate 3,000 acres of cane – their own and neighboring plantations.

In 1883, Alexander and Baldwin formalized their partnership by incorporating their sugar business as the Pāʻia Plantation also known at various times as Samuel T. Alexander & Co., Haleakala Sugar Co. and Alexander & Baldwin Plantation.

In 1889, Baldwin was instrumental in forming the Hawaiian Sugar Company Plantation at Makaweli on the island of Kauai, and oversaw the construction of the Hanapepe ditch on that island.

In 1894, he and Samuel Alexander formed Alexander & Baldwin which operated as the San Francisco agent for their plantations.

The Articles of Association were filed June 30, 1900 with the treasurer of the Territory of Hawaiʻi. Alexander & Baldwin, Limited became a Hawaiʻi corporation, with its principal office in Honolulu and with a branch office in San Francisco. They were one of Hawaiʻi’s Big 5.

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  • Henry Perrine Baldwin scanned from a page from “The Story of Hawaii and its Builders” Hawaii

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Maui, Makawao, HP Baldwin, Alexander and Baldwin, Makawao Union Church, Hawaii

January 16, 2020 by Peter T Young Leave a Comment

The Battle of Honolulu – 1826

The Hawaiian Islands in the early-1800s were in a state of social and political upheaval. With Kamehameha’s death in 1819, the subsequent breaking of the kapu by Liholiho and the acceptance of the missionaries and their beliefs meant significant changes were taking place.

The first visit to the Hawaiian Islands by the US Navy was in 1826 when the warship USS Dolphin came into port in Honolulu. Commanding the ship was Lieutenant John Percival (aka “Mad Jack” Percival.)

Percival had been sent to the Pacific to bring the mutineers of a whaling ship to justice and to enforce the settlement of debts owed by Hawaiʻi’s ruling chiefs to American sandalwood dealers.

As the ship sailed into Honolulu Bay, these objectives were not uppermost on the minds of the crew, however. The men of the Dolphin, like mariners then, had expectations of female companionship while in port.

They arrived on January 16, 1826, and were surprised to find the port unusually tranquil and utterly devoid of the welcoming maidens the crew had anticipated.

After making inquiries in the village they learned that, under the influence of the missionaries, the chiefs had not only forbidden the women to swim out to the ships, but had restricted the sale of alcohol. His men were outraged.

In a frenzy, Percival demanded to see the Queen in person, warning that if the leader of the missionaries (Hiram Bingham) interfered, he “will shoot him: that he was ready to fight, for though his vessel was small, she was just like fire.”

Percival attempted to persuade the Queen to release her women, reasoning that “It is not good to taboo the women. It is not so in America!”

The Queen replied, in a letter, that she had a “right to control her own subjects in this matter; that in enforcing the tabu she had not sought for money … she had done no injustice to other nations, or the foreigners who belonged to other nations; and that while seeking specially to save the nation from vice and ruin, they had been lenient to strangers … (and) that strangers, passing from one country to another, are bound, while they remain in a country, to conform to its laws.” (Bingham)

Percival said, “Why tabu the women? Take heed. My people will come: if the women are not forthcoming they will not obey my word. Take care of your men, and I will take care of mine. By and by they will come to get women, and if they do not obtain them, they will fight, and my vessel is just like fire.” (Bingham)

Kaʻahumanu replied, “Why make war upon us without a fault of ours as to restraining our women? We love the Word of God, and therefore hold back our women. Why then would you fight us without cause?” (Bingham)

Finally, able to hold his temper no longer, Percival clenched his fists with rage and shouted that the next day he would issue his men rum and turn them loose, where, if they were still denied, they would pull down the houses of the missionaries and take any women they pleased by force.

Kaʻahumanu replied, “Why are you angry with us for laying a tabu on the women of our own country? Had you brought American women with you, and we had tabued them, you might then justly be displeased with us.” (Bingham)

There were several other crews in port, of whom many sympathized with this commander and a large part of his crew. On a Sunday, the commander of the Dolphin allowed double the usual number of his men to spend the day on shore at Honolulu. The violent among them, and the violent of other crews, attempted to form a coalition to “knock off the tabu.”

First, they knocked out seventy of the windows at Kalanimōkū’s house (where church service was being held, with Kaʻahumanu, Kalanimōkū, Nāmāhana and Boki in attendance.) Then, the mob went on to the home of Hiram Bingham, the leader of the missionaries.

When the mob surged forward and one of the sailors struck Bingham, the riot ended as the Hawaiians responded by clubbing the ringleaders unconscious and overcame the remainder.

Shortly thereafter, the captain was back at the palace, admitting that his men may have overreacted, however, repeated their demands for prostitutes. He then told the Queen that the Dolphin would not leave port until his men were taken care of.

The Hawaiians by this time were very anxious to see the end of this and fearful of further violence, agreed to lift the taboo.

The prostitutes then came to the ship, and apparently the Navy’s Hawaiian mission was accomplished. Captain Percival arranged for the repair of the damaged homes and put two of the most violent sailors in irons.

After a visit of about three months, the Dolphin sailed, having obtained the name of “the mischief making man-of-war.” The incident was quickly christened “The Battle of Honolulu.”

Mad Jack’s actions were later renounced by the United States and resulted in the sending of an envoy to King Kamehameha III.

Kalanimōku wrote a letter to Hiram Bingham concerning the battle – in it he notes, “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.” (Kalanimōku to Bingham, October 28, 1826)

You may see that letter (written in Hawaiian) and its translation in the Ali‘i Letters Collection at Hawaiian Mission Houses – here: https://hmha.missionhouses.org/collections/show/178.

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Filed Under: Economy, Missionaries / Churches / Religious Buildings, Sailing, Shipping & Shipwrecks Tagged With: Percival, Battle of Honolulu, Mad Jack, Hawaii, Hiram Bingham, Kaahumanu

January 13, 2020 by Peter T Young Leave a Comment

Tea Party

The mission compound at Kawaiaha‘o was always a bustling place. There were many duties to attend to by the mission women: cooking cleaning teaching, entertaining guests and visitors, and raising their own children to name just a few.

These many domestic labors were hard on the mission women, so many of them hired for wages, Native Hawaiians to aid them in this domestic work. This interface between Native Hawaiians and Missionaries, and the women in particular was a major one, as it occurred on a daily basis, and occurred within the 1821 Mission House. (Mission Houses)

Then, they invited the leading chiefs to a tea …

“On Tuesday of last week (December 11, 1827,) Mrs. Bingham & Mrs. Richards, undertook to make a ‘tea party’ to bring all the chiefs in the place & the members of the mission family together to join in a friendly & social cup of tea, to shew Christian kindness & civility to our Sandwich Island neighbors and to promote kind feelings among the chiefs themselves now assembled from the different Islands.”

“The two sisters with their native domestics spent most of today in preparing biscuit, cakes &c. & making such arrangements as seemed to them desirable.”

“We sent out our billets in due form in the morning to the king & Ka‘ahumanu, and all the chiefs of the first & second rank and to some others connected with them by marriage. As soon as Kaahumanu received her invitation she sent over a supply of good white sugar for the occasion.”

Those in attendance included, Ka‘ahumanu, Kalākua, Pi‘ia, Kauikeaouli (Kamehameha III,) Nahienaena, Kuakini, Naihe, Kapi‘olani, Hoapili, Kaikioewa, Keaweamahi, Kapule, Kaiu, Kekāuluohi, Kīna’u, Kekauōnohi, La‘anui, Keli‘iahonui, Kana‘ina, Leleiōhoku and Kamanele.

“But look, for a few moments, at the present group: twenty-one chiefs of the Sandwich islands mingling in friendly, courteous and Christian conversation with seven of the mission family, whom you have employed among them. Contemplate their former and their present habits, their former and their present hopes. They have laid aside their vices and excesses, and their love of noise and war.”

“(T)o this interesting group we should have been happy to have introduced you, or any of our Christian friends; and I doubt not you would have been highly gratified with the interview. …”

“Listen, and you will not only hear the expressions of gratitude to us and to God for the privileges they now enjoy, but you will hear these old warriors lamenting that their former kings, their fathers, and their companions in arms, had been slain in battle, or carried off by the hand of time, before the blessed gospel of Christ had been proclaimed on these benighted shores.”

“Your heart would have glowed with devout gratitude to God for the evidence that, while our simple food was passing round the social circle for their present gratification, the minds of some of these children of pagans enjoyed a feast of better things; and your thoughts, no doubt, like ours, would have glanced at a happier meeting of the friends of God in the world of glory.”

“When our thanks were returned at the close of our humble repast, though you might not have been familiar with the language, you would have lifted up your heart in thank-fulness for what had already appeared as the fruits of your efforts here, and for the prospect of still greater things than these.” (Bingham, December 15, 1827)

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'OLD MISSION HOUSE' (LOC)-photo ca 1907

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings Tagged With: Kaahumanu, Chiefs, Kauikeaouli, Kapule, Kamehameha III, Kaiu, Nahienaena, Naihe, Hoapili, Keaweamahi, Leleiohoku, Kekauonohi, Hawaii, Kinau, Laanui, Kuakini, Kekauluohi, Keliiahonui, Kapiolani, Kalakua, Kamanele, Missionaries, Piia, Kaikioewa, Kanaina

December 30, 2019 by Peter T Young Leave a Comment

Ali‘i Gifts to the Missionaries

In pre-contact Hawaiian culture, cooking was done by men, men and women ate in separate hale, and certain “male” foods were forbidden to women. Everything was based upon the ‘ai kapu (eating or food kapu). The ‘ai kapu ended in November of 1819 when King Kamehameha II ate with Ka‘ahumanu and Keōpūolani and let them eat forbidden foods ‘ai noa, free eating, and the kapu came to an end.

Like New England though, there was a gendered division of labor in pre-contact Hawai‘i. The labor of clearing fields and digging up the land was done by men, while the actual planting of plants was usually done by women.

Hawaiian food crops included: sweet potato, kalo, bananas, sugar cane, ‘awa, yam (uhi), arrowroot (pia) coconut, breadfruit (ulu), mountain apple, and bitter gourds. Other plants that Hawaiians cultivated were ‘ie and olona for fiber and cordage, wauke for making kapa, and many other plants and vegetables. The staple food was kalo. Kalo was made into poi and pa‘i ‘ai. It was also baked, roasted, and fried. Other foods included luau leaf, chicken, pig, and dog. (Smola)

The missionaries had to adapt to a new diet; for the most part, the missionaries had a very Hawaiian diet. Fish (i‘a), taro (kalo), poi, pigs (pua‘a), chickens (moa), bananas (mai‘a), sweet potatoes (‘uala) were regular parts of the missionary diet. (HMCS)

In addition, the missionary diet included: melons, squashes, cabbages, cucumbers, green corn, beans, fresh pork, goat, goat’s milk, bread, rice, mountain apples, bananas, pineapples, butter, wine, plus spices such as cinnamon and allspice, beef, and fish. Also, the missionaries ate New England foods shipped to them: dried apple rings, sea biscuits, salted beef and pork, and things made from wheat flour. (Smola)

Some food came from the missionaries buying food with money, from trading or bartering items like cloth and books, and from agricultural land given to the mission. The items of New England food that they got came by supply shipments from the ABCFM usually brought out in whale ships or merchant ships that were already headed to Hawai‘i or were brought here to be planted once the missionaries landed. (HMCS)

Much of the food came in the form of gifts from the ali‘i. According to the account books, these gifts of food from the ali‘i occurred virtually daily for over 10 years. (HMCS)

This meticulous listing of ‘Donations’ (as Chamberlain labeled his list in his account book), shows the regular interactions between the ali‘i and the missionaries – as well as the constant conveyance of gifts. Click to see the attachment that shows a later listing of food and other donations to the mission.

Notable names on the prior and following listing include, Kauikeaouli (Kamehameha III), Ka‘ahumanu and Kalanimōku (noted as Karaimoku in the account books). You can also see here that others contributed, as did Captain Osborne (10-gallons of cider on November 24, 1825).

“(T)he missionaries described a seemingly endless bounty of provisions. The gifts were undeniably generous; their quantity and abundance attested to this.”

“In the first weeks and months after their arrival, missionaries received a host of gifts, ranging from fruit to potatoes and sugar cane to an ‘elegant’ fly brush. The gifts that ali‘i provided to American missionaries during the initial stages of contact suggest the political and diplomatic savvy developed in the decades leading up to the missionaries’ arrival.”

“(G)ift giving and generosity appeared as a means by which ali‘i might engage in a display of mana – that is, divine power. In the extension of gifts, Hawaiian royalty provided not just for the needs of their guests but, in the process, simultaneously created a debt between themselves and the missionaries while enhancing their own status.” The missionaries developed a reciprocal gift-giving relationship.

“(M)issionaries were well aware of the ways in which the gift of clothing might allow them to begin in earnest the process of transforming and converting the Hawaiian people. Additionally, they hoped to win the favor of the Hawaiian people through the strategic placement of things”.

“(A)s the mission period progressed (the) missionaries developed a close association with ali‘i …“The relationships constituted around gift giving and exchange created a necessary favorable link between American missionaries and ali‘i in this period.” (Thigpen)

Check out the Mission Account Books for yourself; click HERE.

Click HERE for more information on Gifts from the Ali‘i.

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Portion of Depository Book-Gifts-Donations
Portion of Depository Book-Gifts-Donations
Portion of Depository-Book-Gifts-Donations
Portion of Depository-Book-Gifts-Donations

Filed Under: Missionaries / Churches / Religious Buildings, Ali'i / Chiefs / Governance Tagged With: Hawaii, Missionaries, Alii, Chiefs, Gifts

December 26, 2019 by Peter T Young Leave a Comment

Benjamin and Mary Parker

From the time of early Polynesian settlement the ahupuaʻa of Kāneʻohe was a desirable place to live.

With its fertile land and abundant water sources, it is estimated that the 1779 population of the Kāneʻohe Bay area was probably somewhere between 15,000 and 17,000 people.

When foreigners began to settle in Hawaiʻi, Kāneʻohe was relatively isolated. The Bay did not provide a good anchorage and the trail over the Pali was treacherous.

The American Protestant missionaries decided to open a mission in Kāneʻohe.

The Rev. Benjamin Wyman Parker (born October 13, 1803 in Reading, Massachusetts) and his wife Mary Elizabeth Parker (known in Hawaiʻi as “Mother Parker” – of Branford, Connecticut) were in the Sixth Company of the Sandwich Island Mission, arriving in Honolulu on May 1, 1833 on the ship “Mentor.”

Almost immediately they joined the Alexander and Armstrong families to open a mission in the Marquesas, on July 21, 1833. Their first and only son, Henry Hodges Parker was born there. They returned to Honolulu and were assigned to the “Kāneʻohe Station” on Windward Oahu.

“We reached this little nook after a voyage of two days in safety. This little bay—Kaneohe—is now our home. The people speak to us in an unknown tongue, yet are exceedingly kind. We have a large grass house to live in, without a window, partition or floor—not one fixture—not even a shelf.”

“Almost all we had was left behind … Surely we may live and feel like pilgrims without any difficulty. Our cookhouse is two stones sheltered only by the open heavens.” (Mary Parker, The Friend, May 1933)

When the Kāneʻohe Mission Station first opened in 1835, “high chief Liliha, who officiated as a sort of ‘Mother-superior’ of the place [Koʻolaupoko], located her ‘new teachers’ [Missionary Parker and his family] on a little bluff on the edge of a beautiful bay [Kaneohe Bay]”

In 1835, Parker opened a school for 60 children; and another for men and women. The following year, he had 100 children.

“The high Chiefess Liliha had located her “New Teachers,” as she called them, on this bluff overlooking a beautiful bay. The locality was called “Aipaakai,” literally an invitation to eat salt. Here they began the work of a lifetime.”

“The Hawaiians from Waimanalo, one extreme, to Kualoa, the other extreme of the district, numbered about 10,000. The barrier of language was soon removed as they learned to speak the Hawaiian language; and within a few weeks (Parker) preached his first sermon to his people.” (The Friend May, 1933)

The school was initially in a grass hut. Later, they moved into a stone mission house provided again by Liliha, a quarter mile inland.

“Our new stone meeting-house, now nearly finished, is 95 feet in length by 42 in width. It has been erected by the voluntary effort of the church members. Our old grass house, in which we had worshipped eight years, had become too poor to allow of our assembling in it much longer. …”

“The people are poor, and destitute of every facility for erecting a permanent house. Yet they entered more than willingly upon the work … not more than 75 (of the 100 male members) are able to labor at such work, a number being aged and infirm.

“Yet these 75 have collected the materials for the house, consisting of stone, wood, and lime; they have assisted in laying the walls; they have been to the mountains to cut and draw timber, besides contributing in other ways to pay the carpenters and masons. The female members of the church have contributed monthly 12 ½ cents in money, or in some available articles, for the same object.” (The Friend, May 1933)

“(Parker) preached to large congregations; organized schools; taught classes; took long journeys either on foot or horseback to outlying districts, going from house to house, advising, helping, instructing his people; inspected the schools, guided the Hawaiian teachers; collected timber in the mountains for building purposes; superintended the building of churches and schoolhouses; planted trees; laid out roads; and directed the course of a stream of water from the mountains.”

“The brook which runs its way in front of the modern public school is due to his foresight.” (The Friend, May 1933) He also helped survey the Koʻolau lands for the Great Māhele.

Their three daughters were born at the Kāneʻohe Station, Mary in 1835, Harriet in 1837 and Caroline in 1840. All of their children carried on their parents work. Mary and Caroline were in charge of a boy’s reform school in Pālama. Their son, Henry became pastor of Kawaiahaʻo Church in 1863 and served in that position for 54-years.

“A telescope leveled on the pali for coming visitors told the Parker girls how much taro and sweet potato to prepare for dinner. That telescope and the handbell used as a signal for the sexton to ring the church bell, were part of the family belongings for years.” (The Friend, May, 1933)

In 1848, Rev. Parker reported the foreign population of Koʻolaupoko to be only seven (one Swede, two Englishmen and four Americans) , three of whom were married , each having one child. One was a house carpenter and the others “cultivate the soil to some extent”.

Following the Māhele, Parker acquired Koʻolaupoko lands, the ʻili of Lilipuna and other Kāneʻohe lands (over 55-acres total in 1851) and almost 650-acres of Waiheʻe, in 1855. By 1869 Parker owned all the land of Waiheʻe except for the kuleana lands.

His son Henry formed the Parker Sugar Company and had about 80-acres in cultivation in 1880; they were only planters, the grinding was done at the nearby Kāneʻohe Sugar Plantation.

In 1894, the Parker family, the major landholder in Waiheʻe, leased rice property to the Sing Chong Company, a hui that also possessed or leased lands in Kaʻalaea and Kahaluʻu

In 1853, the Hawaiian Missionary Society reopened the Marquesas mission; Reverend Parker accompanied local emissaries in 1853 and 1867. Later in 1867, he retired and moved to Honolulu. He died in Honolulu March 23, 1877 at the age of 74.

In December 1905, the Hawaiian Mission celebrated the one-hundredth birthday of Mother Parker, noting, “For many years you have remained the sole survivor of that large band of missionaries with whom you labored more than sixty-five years ago …”

“… for the spiritual and social uplifting, through Christ, of these beloved Hawaiian people, while children who remember those early days have grown aged or gone on before.” Governor Carter came with congratulations, and a call from the former Queen was highly appreciated.

In 1927, The Reverend Benjamin Parker School (originally called Kāneʻohe School) opened in Kāneʻohe, Oʻahu, on land donated by the Parker family. It is the first school in the Windward district. It started as an elementary and intermediate school, grades 1-8.

Over the years, it expanded in size and grades taught; in 1937 it became an elementary and high school, grades 1-12. In 1951, when Castle High School opened, Parker reverted to an elementary school, serving grades K – 6.

A fire destroyed portions of the school and it was reconstructed in 1973. (Lots of stuff here from The Friend, Kāneʻohe: A History of Change and the Benjamin Parker School website.)

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Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Oahu, Kaneohe, Benjamin Parker

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