Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Ka Lanakila O Ka Mālamalama Hoʻomana Naʻauao O Hawaiʻi Church

In ancient times, the windward coast of the island of Lānai was home to many native residents.  Maunalei Valley had the only perennial stream on the island and a system of loʻi kalo (taro pond field terraces) supplied taro to the surrounding community.

Sheltered coves, fronted by a barrier reef, provided the residents with access to important fisheries, and allowed for the development of loko iʻa (fishponds), in which various species of fish were cultivated, and available to native tenants, even when the ocean was too rough for the canoes to venture out to sea.  (Lānai Culture and Heritage Center)

There was once a time in the year 1900 when Keōmoku was the island’s population center, and over 1,000 workers flocked to the town to work in the area’s fledgling sugar plantation.

The plantation built a large community with houses, stores, an inn, a sugar mill and hospital.  However, with inadequate finances and water shortages, the plantation failed and closed in March 1901.

In 1903, the Hawaiian families of Lānai joined an association of Hawaiian churches and began construction of a wooden church at Keōmoku. Dedicated on October 4, 1903, the full name of the church was “Ka Lanakila o ka Mālamalama Hoʻomana Naʻauao o Hawaii.”

Ka Lanakila services were performed solely in the Hawaiian language, and structured in three distinct Sunday services, Kula Euanelio, Hālāwai Haipule and Kula Sabati. Families arrived at church before 10 am and remained there through 1 pm.

Also in those early days, no work was allowed on Lāpule (Sunday), so families prepared all food the day prior to service, and then returned home for a quiet day of rest and reflection.

By 1930, the population of Keōmoku Village had mostly moved to the uplands with the development of more extensive ranching operations and the Dole Pineapple Plantation, though Ka Lanakila church remained in regular use until 1951, when Reverend Daniel Kaopuiki, Sr. and his wife, Hattie Kaenaokalani Kaopuiki relocated from Keōmoku to Lānai City.

The town faltered with the closing of the plantation, and in the 1950s the town’s last resident moved to Lānai City.  The population of Lānai rapidly declined to around 125 individuals.

By 1954, Ka Lanakila was abandoned and decommissioned as a church, and the land was returned to the owner, the Hawaiian Pineapple Co.  In the late 1980s, a restoration project was begun, and large sections of the church wood work were removed and replaced.

Unfortunately, the work was left incomplete, and over the next 20-plus years, siltation buried the footings of the church, and posts and piers below the church rotted. Framing, walls and roofing materials also rotted, and the floors began to sink.

Following lengthy discussions with elder Hawaiians of Lānai – to assess whether Ka Lanakila should be allowed to collapse or if it should be stabilized – it was decided that this historic feature should be cared for.

The Agape Foundation Charitable Trust and Office of Hawaiian Affairs provided major funding for the project, community members and state-wide partners offered support, and Castle & Cooke Resorts, LLC granted a right of entry agreement to the Lānai Culture & Heritage Center to undertake the stabilization work which was begun in October 2010.

While no longer considered a “formal” church by the elder Hawaiian members of Lānai’s community, the building continues to hold a special place in the hearts and minds of the people, who, since its closing in 1951, continued to make visits to Ka Lanakila Church and tried to care for the site.

Several of the Kūpuna (elders) and their ‘ohana (families) hope to once again hold an occasional service at Ka Lanakila, and encourage its respectful use for family gatherings and educational purposes. This historic wooden church is a connection with earlier time in Lānai’s history, and is the last physical structure of what was once the most significant settlement on the island.

The building is 24-feet wide by 40-feet long.  Ka Lanakila Church is the last wooden structure existing in the former Keōmoku Village.

Hoʻomana Naʻauao o Hawaiʻi was the first independent Hawaiian Christian organization in the Islands; it was founded by John Kekipi in 1889.

He named his denomination “Hoʻomana Naʻauao,” which non-members translate as meaning “reasonable service.”  Its mother church, Ke Alaula oka Mālamalama, is in Honolulu.  (Lots of information here from Lānai Culture and Heritage Center; Maly.)

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by Peter T Young 1 Comment

A Day in the Life

“June 29th. A busy day. – – – -”

In part, the sole entry for that day in Sybil Bingham’s journal (1820) helps to describe what life was like for the families of the early missionaries in Hawaiʻi.

The Prudential Committee of the ABCFM in giving instructions to the pioneers of 1819 said: “Your mission is a mission of mercy, and your work is to be wholly a labor of love. … Your views are not to be limited to a low, narrow scale, but you are to open your hearts wide, and set your marks high. You are to aim at nothing short of covering these islands with fruitful fields, and pleasant dwellings and schools and churches, and of Christian civilization.” (The Friend)

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 184-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

One of the first things the missionaries did was to learn the Hawaiian language and create an alphabet for a written format of the language. Their emphasis was on teaching and preaching.

The missionaries were scattered across the Islands, each home was usually in a thickly inhabited village, so that the missionary and his wife could be close to their work among the people.

In the early years, they lived in the traditional thatched houses – “our little cottage built chiefly of poles, dried grass and mats, being so peculiarly exposed to fire … consisting only of one room with a little partition and one door.” (Sybil Bingham) The thatched cottages were raised upon a low stone platform. Later, they lived in wood, stone or adobe homes.

The missionaries did not bring much furniture with them (and there were no stores or lumber yards,) so boxes in which their goods had been packed coming to the Islands served as tables and chairs.

However, “To-day I have been presented with what I may call an elegant chair …. My husband, I believe, was never a chair-maker before, but happy for me and the Mission family that he is every thing.” (Sybil Bingham, June 22, 1820)

(When the Binghams left the Islands in 1840, they took the chair with them; Sybil refused to part with it. Her wish was that when the last summons came she might be found in that chair, and her wish was granted when she died in 1848. (Bingham Journal))

The missionary family’s day began at 4 am (… it continued into the night, with no breaks.)

The mission children were up then, too; in the early morning, the parents taught their children. “We had one tin whale-oil lamp between us, with a single wick…. Soon after five we had breakfast.” (Bishop)

By 9 am, after accomplishing all domestic duties and schooling of the children, the wives would begin the instruction of the Hawaiian children – and taught them for six solid hours, occasionally running into the house to see that all was straight.

“Very soon I gathered up 12 or 15 little native girls to come once a day to the house so that as early as possible the business of instruction might be commenced. That was an interesting day to me to lay the foundation of the first school ever assembled”. (Sybil Bingham)

These early missionaries taught their lessons in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians. (In later years, the instruction, ultimately, was in English.)

“It has been a busy day – have done fitting work, of gowns, for two or three native women, – attending to the reading of others, – instructing our school children, entertaining Mr. Allen, and his little Peggy who has been with us through the day, writing a little, etc., etc. The days glide smoothly with us inwardly.” (Sybil Bingham)

“During the period from infancy to the age of ten or twelve years, children in the almost isolated family of a missionary could be well provided for and instructed in the rudiments of education without a regular school … But after that period, difficulties in most cases multiplied.” (Hiram Bingham)

“Owing to the then lack of advanced schools in Hawaii, the earlier mission children were all ‘sent home’ around Cape Horn, to ‘be educated.’ This was the darkest day in the life history of the mission child.”

“Peculiarly dependent upon the family life, at the age of eight to twelve years, they were suddenly torn from the only intimates they had ever known, and banished, lonely and homesick, to a mythical country on the other side of the world …”

“… where they could receive letters but once or twice a year; where they must remain isolated from friends and relatives for years and from which they might never return.” (Bishop)

Missionaries were torn between preaching the gospel and teaching their kids. “(M)ission parents were busy translating, preaching and teaching. Usually parents only had a couple of hours each day to spare with their children.” (Schultz)

Very prominent in the old mission life was the annual “General Meeting” where all of the missionaries from across the Islands gathered at Honolulu from four to six weeks.

“Often some forty or more of the missionaries besides their wives were present, as well as many of the older children. … Much business was transacted relating to the multifarious work and business of the Mission. New missionaries were to be located, and older ones transferred.” (Bishop)

The annual gathering of the Cousins, descendants of the early missionaries, continues. Our family is part of the Society and Cousins. Hiram and Sybil Bingham (Hiram was leader of the first 1820 group of missionaries to Hawai‘i) are my great-great-great grandparents.

Today, the Hawaiian Mission Children’s Society, a nonprofit educational institution and genealogical society, exists to promote an understanding of the social history of nineteenth-century Hawai‘i and its critical role in the formation of modern Hawai‘i. I am proud to have served as President of the Society.

The Society operates the Hawaiian Mission Houses Historic Site and Archives, comprised of three historic buildings and a research archives with reading room. The Society also compiles the genealogical records of the American Protestant missionaries in Hawai‘i and promotes the participation of missionary descendants in the Society’s activities.

Through the Site and Archives, the Society collects and preserves the documents, artifacts and other records of the missionaries in Hawai‘i’s history; makes these collections available for research and educational purposes; and interprets the historic site and collections to reflect the social history of nineteenth century Hawai‘i and America.

© 2024 Hoʻokuleana LLC

Persis_Goodale_Thurston_Taylor_–_Kailua_from_the_Sea,_1836
Persis_Goodale_Thurston_Taylor_–_Kailua_from_the_Sea,_1836
Kailua, about 1836. As it appeared to one of Mrs. Thurston's daughters.
Kailua, about 1836. As it appeared to one of Mrs. Thurston’s daughters.
P-03-View of Country back of Kailua
P-03-View of Country back of Kailua
Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835
Kaawaloa, Kealakekua Bay. A copperplate engraving from a drawing by Lucy or Persis Thurston about 1835
P-06 View of Waimea-Engraved at Lahainaluna
P-06 View of Waimea-Engraved at Lahainaluna
Lahainaluna from Dibble
Lahainaluna from Dibble
P-11 Lahaina as seen from Lahainaluna-noting_whaling_ships_off-shore
P-11 Lahaina as seen from Lahainaluna-noting_whaling_ships_off-shore
The Mission Seminary at Lahainaluna on Maui in the 1830s, from Hiram Bingham I's book
The Mission Seminary at Lahainaluna on Maui in the 1830s, from Hiram Bingham I’s book
P-15 Lahainaluna
P-15 Lahainaluna
fig-11_hhs-003 Kaluaaha Molokai
fig-11_hhs-003 Kaluaaha Molokai
P-01 Hilo Mission Houses
P-01 Hilo Mission Houses
MISSION HOUSE AND CHAPEL-from 'Eveleth's History of the Sandwich Islands,' Philadelphia-(LOC)-1831
MISSION HOUSE AND CHAPEL-from ‘Eveleth’s History of the Sandwich Islands,’ Philadelphia-(LOC)-1831
P-27 Honolulu_puawaina (View of Honolulu from Punchbowl)-1837
P-27 Honolulu_puawaina (View of Honolulu from Punchbowl)-1837
P-32_hmcs Meetinghouse&School Kaneohe
P-32_hmcs Meetinghouse&School Kaneohe

by Peter T Young Leave a Comment

Alumnae

Founded in 1839, O‘ahu’s first school was called the Chiefs’ Children’s School (The Royal School.)  The cornerstone of the original school was laid on June 28, 1839 in the area of the old barracks of ʻIolani Palace (at about the site of the present State Capitol of Hawaiʻi.)

The school was created by King Kamehameha III; the main goal of this school was to groom the next generation of the highest ranking chief’s children of the realm and secure their positions for Hawaii’s Kingdom.

Seven families were eligible under succession laws stated in the 1840 Constitution of the Kingdom of Hawai‘i; Kamehameha III called on seven boys and seven girls to board in the Chief’s Children’s School.

The Chiefs’ Children’s School was unique because for the first time Aliʻi children would be brought together in a group to be taught, ostensibly, about the ways of governance.

Amos Starr Cooke (1810–1871) and Juliette Montague Cooke (1812-1896), missionaries from the American Board of Commissioners for Foreign Missions, were selected by the King to teach the 16-royal children and run the school.

In a letter requesting the Cookes to teach and Judd to care for the children, King Kamehameha III wrote, “Greetings to you all, Teachers – Where are you, all you teachers? We ask Mr. Cooke to be teacher for our royal children. He is the teacher of our royal children and Dr. Judd is the one to take care of the royal children because we two hold Dr Judd as necessary for the children and also in certain difficulties between us and you all.”

The students ranged from age two to eleven, and differed widely in their temperaments and abilities, goals and destinies.  But they all had one common bond: their genealogical sanctity and mana as Aliʻi-born.

The school building was square-shaped, about seventy-six square feet in area, with a courtyard in the center and a well.  The thirteen or so rooms included a large classroom, kitchen, dining room, sitting room and parlor, and living quarters for the students and the Cookes.  The entire complex was surrounded by a high wall, apparently intended as much to keep people out as to keep them in.

In this school were educated the Hawai‘i sovereigns who reigned over the Hawaiian people from 1855 (age noted is the age at death:)

Alexander Liholiho (February 9, 1834 – November 30, 1863 (age 29))
Son of High Chief Mataio Kekūanāoʻa (Royal Governor of Oʻahu, as well as Kuhina Nui (Prime Minister (1863-1864)) and Princess Elizabeth Kīnaʻu (Kuhina Nui (Prime Minister) as Kaʻahumanu II (1832-1839.)) He was the grandson of Kamehameha I.  Hānai by his uncle, King Kamehameha III.  Alexander Liholiho became King Kamehameha IV and ruled over Hawaiʻi January 11, 1855 – November 30, 1863

Emma Naʻea Rooke (January 2, 1836 – April 25, 1885 (age 49))
Daughter of High Chief George Naʻea and High Chiefess Fanny Kekelaokalani Young and hānai to by her childless maternal aunt, chiefess Grace Kamaʻikuʻi Young Rooke, and her husband, Dr. Thomas CB Rooke.  On June 19, 1856, Emma married Alexander Liholiho and became Queen Emma.  They had one child Prince Albert.  In 1859, King Kamehameha IV and Queen Emma founded Queen’s Hospital.

Lot Kapuāiwa (December 11, 1830 – December 11, 1872 (age 42))
Son of High Chief Mataio Kekūanāoʻa (Royal Governor of Oʻahu, as well as Kuhina Nui (Prime Minister (1863-1864)) and Princess Elizabeth Kīnaʻu (Kuhina Nui (Prime Minister) as Kaʻahumanu II (1832-1839.))  Hānai by his grandmother Queen Kalākua Kaheiheimālie and step-grandfather High Chief Ulumāheihei Hoapili.   Lot Kapuāiwa became King Kamehameha V and ruled over Hawaiʻi November 30, 1863 — December 11, 1872.

William Lunalilo (January 31, 1835 – February 3, 1874 (age 39))
Son of High Chief Charles Kanaʻina and High Chiefess Miriam Auhea Kekāuluohi (Kuhina Nui (Prime Minister) as Kaʻahumanu III (1839-1845.)) He was grandnephew of Kamehameha I and second cousin to King Kamehameha IV and King Kamehameha V.  The first elected King of Hawaiʻi; he became King Lunalilo and ruled over Hawaiʻi January 8, 1873 – February 3, 1874.

David Kalākaua (November 16, 1836 – January 20, 1891 (age 54))
Son of High Chief Caesar Kapaʻakea and his mother High Chiefess Analeʻa Keohokālole.  Hānai to Keaweamahi Kinimaka and High Chiefess Haʻaheo Kaniu.  Under Kalākaua’s direction, the cornerstone for ʻIolani Palace was laid on December 31, 1879 (it was completed in 1882.) He earned the nickname “Merrie Monarch.”  He defeated Queen Emma in an election to the throne and ruled over Hawaiʻi February 12, 1874 — January 20, 1891.

Lydia Liliʻu Kamakaʻeha (September 2, 1838 – November 11, 1917 (age 79))
Daughter of High Chief Caesar Kapaʻakea and his mother High Chiefess Analeʻa Keohokālole.  Hānai to Abner Pākī and his wife Laura Kōnia.  Hawaiʻi’s last reigning monarch, she was named heir apparent (and her name was changed to Liliʻuokalani) and succeeded her brother to the Hawaiian throne and ruled over Hawaiʻi January 29, 1891 – January 17, 1893.

Bernice Pauahi (December 19, 1831 – October 16, 1884 (age 52))
Daughter of High Chief Abner Pākī and Laura Kōnia. Pauahi was married to businessman Charles Reed Bishop.  Hānai to Princess Kīnaʻu (Kuhina Nui (Prime Minister) as Kaʻahumanu II (1832-1839.))  Great-granddaughter of King Kamehameha I, her estate operates the Kamehameha Schools (established in 1887) according to Pauahi’s will.

Elizabeth Kekaʻaniau Laʻanui (September 12, 1834 – December 20, 1928 (age 94))
Daughter of High Chief Gideon Peleioholani Laʻanui and High Chiefess Theresa Owana Kaheiheimalie Rives; she was great grandniece of Kamehameha I. She married Franklin Seaver Pratt on April 27, 1864.  She was the last Royal School alumnus to die.

Moses Kekūāiwa (July 20, 1829 – November 24, 1848 (age 19))
Son of Mataio Kekūanāoʻa and Elizabeth Kīnaʻu. He was a grandson of Kamehameha I.

Jane Loeau (December 5, 1828–July 30, 1873 (age 44))
Daughter of High Chief Kalaniulumoku and High Chiefess Kuini Liliha (descended from Kahekili II, Mōʻi of Maui, and High Chief Hoapili through her mother.)  She was hānai to Ahukai (Kaukualiʻi.)

Victoria Kamāmalu (November 1, 1838 – May 29, 1866 (age 27))
Daughter of High Chief Mataio Kekūanāoʻa (Royal Governor of Oʻahu, as well as Kuhina Nui (Prime Minister (1863-1864)) and Princess Elizabeth Kīnaʻu (Kuhina Nui (Prime Minister) as Kaʻahumanu II (1832-1839.)) She served as Kuhina Nui (Prime Minister) as Kaʻahumanu IV (1855-1863;) as Kuhina Nui, she effectively served as “Queen” for a day and proclaimed her brother Lot Kamehameha V the rightful successor to Kamehameha IV, when the latter died unexpectedly in 1863.)

Peter Young Kāʻeo (March 4, 1836 – November 26, 1880 (age 44))
Son of Joshua Kāʻeo (Judge of the Supreme Court of Hawaiʻi) and Jane Lahilahi.  Hānai to his maternal uncle John Kalaipaihala Young II (Keoni Ana) (Kuhina Nui (Prime Minister) (1845-1855) and son of John Young, the English sailor who became a trusted adviser to Kamehameha I)

William Pitt Leleiōhoku (March 31, 1821 – October 21, 1848 (age 27))
Son of the Kalanimōku (Prime Minister) and Kiliwehi (daughter of King Kamehameha I.)  Hānai to John Adams Kuakini (Governor of Hawaiʻi Island and brother of Queen Kaʻahumanu.)  Entering the school in 1844, he was the last boy to enter the school.  He was married to the Princess Nāhiʻenaʻena and later to Princess Ruth Keʻelikōlani.

Abigail Maheha (July 10, 1832 – ca. 1861 (age 29))
Daughter of High Chief Namaile and High Chiefess Kuini Liliha; Hānai to her aunt, Princess Kekauʻōnohi (granddaughter of Kamehameha I.)

James Kaliokalani May 29, 1835 – April 2, 1852 (age 16))
Son of High Chief Caesar Kapaʻakea and mother High Chiefess Analeʻa Keohokālole.  Hānai to his maternal grandfather High Chief Aikanaka.)

Mary Polly Paʻaʻāina (1833 – May 28, 1853 (age 20))
Daughter of Henry Coleman Lewis and High Chiefess Fanny Kekelaokalani (daughter of John Young, the advisor of Kamehameha I, and was also grandniece of Kamehameha I.) Entering the school in 1843, she was the last girl to enter the school.

In the classroom students were divided by their age and or length of time as the school. The older group consisted of Moses, Lot, Alexander, William, Jane, Bernice, Abigail and Elizabeth who had attended the school since 1839.

The next class consisted of Emma, James, Peter and David. Mary was in the youngest class together with Victoria, Lydia, and John Pitt due to her late attendance.

The custom was for a boy and girl to march side by side; the lead being taken by the eldest scholars. Moses and Jane had this distinction, next Lot and Bernice, then Alexander Liholiho with Abigail, followed by Lunalilo and Emma, James and Elizabeth, David and Victoria, Mary and Peter, and John and Lydia being the last.  (Liliʻuokalani)

No school in Hawai‘i has ever produced so many Hawaiian leaders in one generation.

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by Peter T Young Leave a Comment

Lāʻie

During ancient times, various land divisions were used to divide and identify areas of control.  Islands were divided into moku (districts;) moku were divided into ahupuaʻa.  A common feature in each ahupuaʻa was water, typically in the form of a stream or spring.

The Island of Oʻahu has six Moku (districts:) Kona, Koʻolaupoko, Koʻolauloa, Waialua, Waiʻanae and ʻEwa.  The Moku of Koʻolauloa extends from Kalaeokaʻoiʻo (ʻOiʻo Point) in Kualoa to Waimea Bay.

Situated on the koʻolau (windward) side of the island, much of Koʻolauloa had ample rainfall, rich forests, streams, sheltered valleys, broad flat lands, reef protected shores, and rich estuarine environments to support nearshore fisheries.

The area that we refer to today as Lāʻie in Koʻolauloa (short for “lau ʻie; ʻie vine leaf; Pukui – referring to the red-spiked climbing pandanus tree) is made up of two ahupuaʻa, Lāʻiewai (wet Lāʻie) and Lāʻiemaloʻo (dry Lāʻie.)

Hawaiian mythology notes the ʻie vine is sacred to the god Kāne, the procreator, and the goddess of hula, Laka. The area of Lāʻie, prior to Western contact, provided rich resources with its many lo‘i kalo (taro terraces) and ke kai (the ocean ) filled with marine life. In historical times, it also provided sanctuary as a puʻuhonua, a sacred place where fugitives could seek safety from their pursuers. (Benham)

Early descriptions of of this area of Oʻahu were noted by Captain Clerke in 1779, who, following the death of Captain Cook, had succeeded command of the Resolution:
“Run round the Noern (northern) Extreme of the Isle (Oʻahu) which terminates in a low Point rather projecting (Kahuku Point;) off it lay a ledge of rocks extending a full Mile into the Sea … the country in this neighborhood is exceeding fine and fertile; here is a large Village, in the midst of it run up a large-Pyramid doubtlessly part of a Morai (heiau.)”

Lieutenant King also noted the north side of Oʻahu: “We…sailed along its NE & NW sides but saw nothing of the Soern (Southern) part. What we did see of this Island was by far the most beautiful country of any in the Group … Nothing could exceed the verdure of the hills, nor the Variety which the face of the Country display’d.”

“… the Valleys look’d exceedingly pleasant, near the N Point (Kahuku Point) we were charmd with the narrow border full of Villages, & the Moderate hills that rose behind them … the low land extended far back, & was highly cultivated. Where we Anchord was a charming Landscape (Waimea Bay.)”

With its favorable climate and environment, the Lāʻie area was traditionally divided into a number of smaller sections, each with a sizeable permanent population engaged in intensive cultivation of the relatively flat, low-lying lands between the hills and the coastline.

The area just mauka of the present day Mormon Temple was formerly the largest single wet taro location in the ahupuaʻa.   As evidence of kalo cultivation in the area, just south of Lāʻie, towards Hauʻula, extensive systems of stone terraces for wet taro cultivation (loʻi) were widely distributed, from prehistory into historical times.

After the conquest of Oʻahu in 1795 by Kamehameha I, Lāʻie was given to his half-brother, Kalaʻimamahū who eventually passed it on to his daughter, Kekāuluohi, who in turn passed it to her son with Charles Kanaʻina, Lunalilo.  The entire ahupuaʻa remained under the control of Lunalilo until the Great Māhele.

In March 1865, Brigham Young (President of The Church of Jesus Christ of Latter-day Saints from 1847 until his death in 1877,) in a letter to King Kamehameha V, requested permission to locate an agricultural colony in Lāʻie. The king granted his request.

Mormon missionaries purchased 6,000-acres of the ahupuaʻa of Lāʻiewai to Lāʻiemaloʻo for the Mormon Church.  One thousand acres were arable the remaining land was used for woodland and pasture for 500-head of cattle, 500-sheep, 200-goats and 25-horses.

By 1866, 125 Hawaiian members were living on property and helping with the planting and picking of a substantial cotton crop the land was considered to have a good potential for growing sugarcane.

At the time in the Islands, sugar production was growing in scale; in addition to farming for food for the mission, the Lāʻie land was considered to have a good potential for growing sugar cane.  In 1867, the first sugar cane was planted; in 1868 a mule-powered mill was installed.

Sugar played a central role in providing early members of the Church of Jesus Chris of Later-day Saints (Mormons) on the Lāʻie Plantation with income and financial sustainability.

In less than two years the little colony had grown to seven families from Utah, a Scotsman and 300-Polynesians.  By 1871, a store, dairy and several frame houses had been built there was also a school that nearly 100 boys and girls attended regularly.  During 1883, a substantial new meeting house was built and dedicated the King Kalākaua attended the dedication

In 1890, Kahuku Plantation Company and Oʻahu Railway and Land Company (OR&L) worked together to establish a railroad connecting the sugar industry facilities between Kahuku to the north and Kahana to the south – passing through Lāʻie.  (This served as a common freight carrier until 1931.)

By 1895 the old sugar mill had stood idle almost six years.  The cane was being processed by the Kahuku mill at a much cheaper price than the Lāʻie plantation could produce it.

By the turn of the century many changes had taken place in Lāʻie.  The old mission home was gone, although a new one was in its place; the old sugar mill was no longer functioning; the cane crop was being processed at the Kahuku mill; 450-acres were planted in cane; the homes of the Polynesians had been removed from the sugarcane fields; 250 acres of rice was being cultivated by Chinese families.  (Berge)

The Mormon Temple in Lāʻie – started in 1915 and dedicated on Thanksgiving Day 1919 – was the first such temple to be built outside of continental North America.  The over 47,000-square-foot temple’s exterior is concrete made of crushed lava rock from the area and tooled to a white cream finish.  It attracted more islanders from throughout the South Pacific.

When the Mormon missionaries bought Lāʻie, they hoped to create a gathering place where Native Hawaiian converts could settle, grow strong in their faith, and learn Western-styled industry.  (Compton)

Today, the Temple, Brigham Young University – Hawaiʻi, Polynesian Cultural Center and a variety of other Mormon facilities and followers dominate the Lāʻie landscape.

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by Peter T Young Leave a Comment

Friday Female Meeting

The missionaries led busy lives, and the wives worked from dawn to well after dark. Their first and perhaps most monumental task was recording the Hawaiian language so that the scripture could be translated, and Hawaiians could be taught to read Hawaiian. (Fullard-Leo)

Before becoming members of the church, folks needed to be prepared.  Those who belong to the po‘ahā are brought, in some degree, under the watch and care of the church, and, so far as they are conscientious, they are bound to correct principles and practices.  (Missionary Herald)

Po‘ahā – Thursday – a reference to these Bible study meetings, held on Thursdays at Kawaiaha‘o Church in Honolulu, that prepared one for baptism and membership in the church congregation.

“The numbers of the natives, both men and women, who desired admission to the church, multiplied, and some were formed into classes which met weekly, on Thursday, for prayer, inquiry, and instruction, and from which candidates were, from time to time, selected, propounded, and received to fellowship.” (Bingham)

Then, “Under the direction of the missionary females, an association of women to meet weekly for prayer and improvement, was commenced on Friday of that week.”

“It embraced, at first, twelve or fifteen native females, among whom there appeared some evidence of sincere love to the truth, and of understanding the duty and privilege of prayer.” (Bingham)

Lucy Thurston, wife of Asa Thurston, and Elizabeth Bishop, wife of Artemas Bishop, “conceived the idea of endeavoring to lift our female population, by meeting with them every Friday PM.”

“We were each to sustain the responsibility of the thing, by alternately presiding at the meetings.” (Elizabeth (Edwards) Bishop had been childhood friend of Lucy (Goodale) Thurston; both became missionary wives who came at separate times, but were reunited in Hawai‘i.)

Lucy tells us, “For many months they have been attended. At first, I think, there was not an individual who had learned to say ‘Our Father.’ Now they can lead in prayer with great propriety, and think it a great privilege.”

“In acquiring this gift, they exhibit the greatest simplicity and freedom, never neglecting to exercise one talent, because they have not ten. With great freedom, and seriousness too, they express their religious convictions.”

“We read to them a portion of scripture. But Bible leaves in the Hawaiian language have been very scarce. Once I was driven to extremity, being obliged to take the first chapter of Matthew, the only portion remaining. That was the way they rehearsed the names of their own kings, and preserved them by simply retaining them in memory.”

“Two women of cultivated tenacious memories, came up to our house after meeting, and wished me to read that chapter again. After I did so, they assisted each other, and began by repeating the line of names from Abram to David, to the captivity, to Jesus. They went through successfully only asking aid in recalling two names.”

“One more subject was brought up in these meetings. This people were in a state of nature. There was only one point where I ever saw them exhibit shame. Both men and women were disposed and allowed to move around in public in a state of perfect nudity.”

“But if they appeared so without having one hand become a substitute for an apron of fig leaves, it would among themselves be severely condemned.”

“Childhood was ever taught to press in and be present at the birth of children. In all social acts, they too were taught to be alike skilled with those of adult years.”

“They divided and subdivided this knowledge, laid it up on their tongues, and then scattered it right and left to vaunt their own knowledge or promote their pastimes. Impurity of speech with both parents and children had become a giant in the land, stalking everywhere. We could not defy it in its native element.”

“But we were moved to drive it from our retired sitting rooms, the homes of our children. Whoever wished the privilege of crossing the thresholds to those apartments, consecrated to purity, must be subject to criticism. Whatever was there uttered which we disapproved, we penned, and read in the Friday meeting.”

“Thus we tried to give them a standard of what was right, and began by endeavoring to form a healthy moral atmosphere in two rooms, eighteen feet square, where natives were allowed to tread.”

“I carried my little manuscript book and pencil in my pocket, and used them on the spur of the occasion, and thus prepared notes for a future meeting.”

“I had a severe struggle with my own feelings in establishing these things, and passed painful, sleepless hours, lest I had offended. But it proved the reverse. For heavenly dews had prepared the soil to receive seed as into good and honest hearts.”

“Mr. Thurston has only been able to command time for his meals. From morning till night he has been in his study chair, with an individual or a cluster at his feet; sometimes a company of fifty or sixty, which entirely filled the room. Some days we have received calls from several hundreds.”

“I devote as much time to the instruction of the women as I can redeem from my family. My labors are more particularly directed to the members of the Friday Female Meeting.”

“Two years ago their names were enrolled and a discipline introduced. A moral standard was raised. Whoever wished to join the Society must forsake all their former vile practices, and pay an external regard to the Word and Worship of God.”

“They must uniformly have a full covering for their persons, both at home and abroad, and follow whatever is lovely and of good report. Such has since been the change in public opinion, that scenes which were then familiar to the eye, would now be scouted out of the village as shameful indecencies.”

“This Society has prospered; meetings were all divided into classes, and each class has a particular teacher to whom to look for instruction. The number of female teachers has risen to twenty, all hopefuly pious. This is my class. I teach them what I wish them to teach others.”

“The men’s society is conducted on the same plan. Two large thatched houses have been erected for the accommodation of these societies.” (Lucy Thurston, Life of Lucy Thurston)

Elizabeth (Edwards) Bishop died February 28, 1828, after a lingering and painful illness, the first adult death in the mission family. (Wagner)

The ‘Friday Female Meeting’ began in 1827, which in two years grew from 70 to 1,500 members, then by 1830, 2,600 women attended the weekly classes. (Zwiep)

“That organization being increased from time to time, has doubtless, in the course of twenty years, tended not only to call into healthful action many of its regularly entered members, and to incite others to the important duties which it was designed to encourage, but also in some measure to call down successive showers of spiritual blessings upon the nation.” (Bingham)

As noted by Lucy Thurston in 1830, “Mr. Thurston is entirely devoted to works of a public nature. My duties are of a more private character. I am the housekeeper, the mother, and the domestic teacher.”

“What time I can redeem from family cares, I give to our native females. Twenty-six hundred have been gathered into our Friday meetings. This society is in a very flourishing state.”

“As I cannot see them all at our house, I teach them by proxy, selecting from the most intelligent ones a class of teachers to come under my instructions.”

“When night closes upon me, and there is a suspension of maternal and domestic duties, I take my chosen season to meet the natives. I pass from a hushed nursery to the long dining room, where a table is extended for the accommodation of twenty-five.”

“It is lighted up and the women are in their seats. Our governor’s wife attends. It is on the whole a social interview. But one theme is before us in everyone’s hand. We turn over together the pages of Holy Writ, as it is issued from the press.  The Word of God is powerful.”

“I have lived to see both sides of the picture. I saw this neglected portion of our race, groping along in all the darkness of nature, listening to messages from Heaven with indifference and contempt, and for a long time hearing as though they heard not.”

“Man can speak only to the ear. I looked again, and a secret energy was transforming their moral characters. Those very beings who were once bowing down to stocks of wood and stone, worshiping sharks and volcanoes, and slaves to all the sins which degrade human nature, are now sitting at the feet of Jesus, learning and doing his will.”  (Lucy Thurston, October 30, 1830 letter)

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