Missionaries / Churches / Religious Buildings | Page 77

May 27, 2019 by Peter T Young Leave a Comment

Day 149 – March 19, 1820

March 19, 1820 – Lord’s Day. – Favored with the privilege of public worship on deck. The attentive audience listened to a discourse from Luke 23: 39-43, in which the prominent and distinguishing doctrines of grace were illustrated by Br. B. Our only hope with respect to the seed sown is in God who giveth the increase. Tamoree absented himself from public worship as he often does from our family devotions. He has, to our grief, expressed some skeptical views respecting Christianity. His intercourse with a Deist on board has been no serious advantage to him. We still hope the Lord will save him from the power of the enemy and make a blessing and not a curse to his countrymen. (Thaddeus Journal)

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May 26, 2019 by Peter T Young Leave a Comment

Day 150 – March 20, 1820

March 20, 1820 – Special mercies received in answer as we believe to special prayer. in the case of a member. (Thaddeus Journal)

March 20th. Sail rapidly at the rate of 200 miles a day. Expect to see our long wished for Owhyhee (Hawaii) in 6 or 8 days. O how shall we rejoice again to set our feet on land. (Samuel & Nancy Ruggles)

March 20.-When I gave my hand to Mr. Thurston, and came out from my father’s house, to go far away to a land unknown, I felt assured of the care and friendship of one precious friend. But my expectations have been more than realized. To be connected with such a husband, and engaged in such an object, in the present state of the world, is, of all situations in life, what I choose. (Lucy Goodale Thurston)

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May 25, 2019 by Peter T Young Leave a Comment

Day 151 – March 21, 1820

March 21, 1820 – no entry. (Thaddeus Journal)

21st. Today have been thinking much of beloved brethren and sisters in Brookfield; perhaps some of them are now in eternity, if so, O that it may be a blessed eternity. Do you my dear friends enjoy the stated ordinances of Gods house? Do Christians in B. feel for the heathen? Tell them to be up and doing for the Lord, requires their exertions, the heathen are calling for their assistance. (Samuel & Nancy Ruggles)

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May 24, 2019 by Peter T Young Leave a Comment

Day 152 – March 22, 1820

March 22, 1820 – Proposed some important measures of economical polity for the regulation of our domestic concerns. Some objection being offered by one of the brethren, against one of the principles established by the Board with respect to common-stock, the passing of the Byelaws was postponed till tomorrow evening. (Thaddeus Journal)

March 22nd. We are no longer languishing under a vertical sun, wishing for the favorable winds of heaven. Saturday last, when about the 5 deg. of lat. we were brought into the trade winds which at once took us on in one uniform rapid course. We had then 2000 miles remaining of our journey, but counted it almost the last stage. This morning a log of wood passed the vessel, upon which the Capt. cried, ‘from Owhyhee’. Something less than a week we hope will land us there. 0, am I so near that heathen land J I cannot say, what I have been permitted to say through all these pages, my health is good. But I would call upon my heart for gratitude for what I have enjoyed. It was uninterrupted for four months. I think not one day after commencing systematic study that I was interrupted by ill health, till within 2 deg. of the Equator, two weeks ago last Saturday. The day before, I had recited my last lesson in logic, through which I had been, very laboriously, and that day came to the last theorem in the first book of Euclid, and came almost as near what I desired to do in some other things. So you will see how I have been favored. Do not think study has hurt me, I am not seriously unwell, and hope to be allowed, before sending this, to speak of comfortable feelings, if no more. With little strength, and no appetite, I feel the scarcity of our board after a five months voyage. Nothing fresh—not one kind of vegetable —no bread, no butter, no milk. The sea biscuit I cannot now taste. But very many are our comforts. I think I feel them, I would consider myself bound by them to cheerful, active obedience. (Sybil Bingham)

Thursday. 22d. Lat. 12° Long. 137 West. Owhyhee is now the nearest land-much talk about preparations for landing on the shores of the heathen. May the Lord prepare us for whatever awaits us in his providence. and O! that the Heart of the King may be prepared to receive the law of Christ. (Lucia Ruggles Holman)

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May 23, 2019 by Peter T Young 1 Comment

Holokū and Mu‘umu‘u

In pre-contact Hawaii, the predominant form of dress for women was the pā‘ū.

This consisted of a rectangular piece of kapa (or tapa, which was fabricated from the inner bark of wauke (paper mulberry) trees) that was wrapped several times around the waist and extended from beneath the bust (for royalty) or the waistline (for commoners) to the knee (it looked like a hula skirt.)

After contact (and particularly in the early-1800s with the start of the sandalwood trade in 1810 and then the whaling industry,) fabrics made of silk, satin and gingham began to replace the kapa fabric for the pa‘u. This was especially true among the Ali’i.

An even more important change in dress began in the 1820s with the coming of the New England missionaries, who sought to cover the bodies of Hawaiian women, who traditionally wore nothing more than the skirt.

The missionary wives modified their New England-style dresses to adapt to the hot, humid environment. They replaced the high waistline of Western fashion with a yoke.

The end result was a basic design (referred to as a “Mother Hubbard”) which was simply a full, straight skirt attached to a yoke with a high neck and tight sleeves.

The missionaries established women’s societies that advanced the notion of modesty.

The diaries of missionary women report that Hawaiian women who had been Christianized adopted the holokū as daily dress by 1822 and it became standard dress of all Hawaiian women as early as 1838.

“All the women wore the native dress, the sack or holokū, many of which were black, blue, green, or bright rose color, some were bright yellow, a few were pure white, and others were a mixture of orange and scarlet.” Isabella Bird 1894

“At first the holokū, which is only a full, yoke nightgown, is not attractive, but I admire it heartily now, and the sagacity of those who devised it.”

“It conceals awkwardness, and befits grace of movement; it is fit for the climate, is equally adapted for walking and riding, and has that general appropriateness which is desirable in costume.” (Isabella Bird, 1894)

Various stories place the naming of the garment very early in its creation. According to one, the term holokū was created from two Hawaiian words, holo meaning to go, and kū meaning to stop.

Wearing the garment for the first time, the Hawaiian women are reported to have said “Holo! Kū!” Very roughly translated, this means “We can run in it – we can stand!”

The more commonly cited explanation for the term, holokū, suggest native seamstresses, when sewing their dresses, would say “holo!”(run) as they turned the wheel to operate the sewing machine, and “kū” (stop) when they wished to stop at the end of a seam. Consequently, these two words were connected and the term is explained.

The holokū was worn with a loose-fitting undergarment, the mu‘umu‘u (meaning cut-off, shortened.) Eventually, the mu‘umu‘u came to be worn as an outer garment, as well.

The muʻumuʻu in the early days was a dress for home wear. It was made full and unfitted with high or low neck and long or short sleeves

It is the more comfortable muʻumuʻu that has challenged the present day designers to create many variations for home, street and party wear.

Although it originated in Hawaii in the 1820s as a loose gown without a waistline or train and was worn for everyday wear, the holokū today is a long formal gown with a train.

For formal events, and other celebrations related to Hawaiian culture and ethnicity, the holokū is the quintessential Hawaiian gown.

While both holokū and mu‘umu‘u continue to be very important in Hawai‘i, it is the mu‘umu‘u that is regarded by most of the world as Hawaiian dress and the holokū that is practically unknown outside of Hawai’i.

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