Hawaiian Traditions | Page 75 | Images of Old Hawaiʻi

September 13, 2017 by Peter T Young Leave a Comment

South Side of East Maui

“The high lands all along the south side of East Maui … are very fine for farming. It is the region in which most of the Irish potatoes are raised for the ships at Lāhainā, and all the wheat raised at the Islands is grown here.”

“Its climate, also, is highly salubrious, and it will yet be the garden of the Sandwich Islands, from which not only whale-ships, but the hotels of San Francisco, shall obtain their supplies.” (Cheever, 1851)

The first written description of the region was made by La Pérouse in 1786 while sailing along the southeast coast of Maui in search of a place to drop anchor:

“I coasted along its shore at a distance of a league (three miles) …. The aspect of the island of Mowee was delightful. We beheld water falling in cascades from the mountains, and running in streams to the sea, after having watered the habitations of the natives …”

“… which are so numerous that a space of three or four leagues (9 – 12 miles, about the distance from Hāna to Kaupō) may be taken for a single village.” (La Pérouse, 1786; Bushnell)

“But all the huts are on the seacoast, and the mountains are so near, that the habitable part of the island appeared to be less than half a league in depth.”

“The trees which crowned the mountains, and the verdure of the banana plants that surrounded the habitations, produced inexpressible charms to our senses…”

“… but the sea beat upon the coast with the utmost violence, and kept us in the situation of Tantalus, desiring and devouring with our eyes what it was impossible for us to attain … After passing Kaupō no more waterfalls are seen, and villages are fewer.” (La Pérouse, 1786; Bushnell)

“Two days and nights of continued mule-riding and canoeing from Wailuku, through the bishopric of Mr Green and the Blind Preacher (Pua‘aiki – Bartimeus) have brought us, worn and weary, to the quiet station of Hana, East Maui, where visitors, or haoles of any sort, seldom make their way.”

“It is too inaccessible, and far from any port, for sailors to get to; and the way is too rough and long for common travellers and explorers.” (Then Rev Henry T Cheever describes the Alaloa (long trail) in southeast Maui, built by Kihapi‘ilani and improved by Hoapili.)

“Yet it is a way not devoid of interest and novelty, especially that part of it which runs from Honuaula to Kahikinui and Kaupo; for it is a road built by the convicts of adultery, some years ago, when the laws relating to that and other crimes were first enacted, under the administration of the celebrated chief Hoapili, in whom was the first example of a Christian marriage.”

“It is altogether the noblest and best Hawaiian work of internal improvement I have anywhere seen. It is carried directly over a large verdureless tract, inundated and heaved up by an eruption from the giant crater of Hale-a-ka-la …”

“… and when it is considered that it was made by convicts, without sledge-hammers, or crowbars, or any other instrument but the human hands, holding a stone, and the Hawaiian Oo, it is worthy of great admiration. It is as great a work for Hawaiians, as digging the Erie Canal to Americans.”

“A Yankee engineer, to stand on either side of that vast field and yet, by reason of its pits, and ravines, and blown-up hills, and dislocations, not a field, but a chaos of blackened lava-would be confounded and put to his wit’s end to know where to begin and carry a road.”

“Were the waves of the ocean, in a tempest, when wind and current, or the former swell, were in conflict, to be suddenly congealed to the depth of twenty or thirty feet, and the water below to be then in a moment let off, or vanish, the bed of old Ocean would not exhibit such a rugged, confused, and unnavigable waste as these tracts of broken lava.”

“Or, as I have seen it somewhere illustrated, if the furious rapids of a mighty river had been turned into ink, and the cold of a winter’s day at the poles applied, and every part had become instantaneously congealed in the position …”

“… where it was just then whirling, tossing, foaming, and tumbling, while millions of flint-like particles, shivered from the mass by the suddenness and intensity of the operation, lay scattered about, it might perhaps present an aspect like that of this old current from a volcano.” (Cheever, 1851)

“Straight over such a tract, crime itself, under the energetic management of Hoapili, has built a commodious road from Honolulu to Kaupo. Like the old man in ‘The Rime of the Ancient Mariner,’ we almost ‘blessed it unawares,’ as our mules safely trotted or cantered by moonlight over the path it had made.”

“It is made by running two parallel walls about twenty feet apart, then partially macadamizing the space between, and covering it with grass or stubble.”

“For fifteen or twenty miles it runs almost like a railroad, only turning a little now and then to avoid some gigantic boulder, or forced into a zigzag to get over some precipitous ravine, which it would seem as if an impetuous after-stream of devouring fire from the mountain had ploughed and eaten through, till it reached the sea.” (Cheever)

Because Haleakalā creates a rain shadow effect, the leeward lands at Kahikinui are quite arid. They typify what the Hawaiian scholar David Malo called the “dry lands,” the ‘āina malo‘o.

In such areas the sweet potato was the principal crop of the Hawaiian inhabitants, although dryland taro might also have been grown in the higher elevations. In Malo’s words, farming such an ‘āina malo‘o “was a laborious occupation and called for great patience, being attended with many drawbacks”. (Pacific Legacy)

A little farther north is Kaupo. Historic records note that this region was identified as “the greatest continuous dry planting area in the Hawaiian islands,” both in ancient times and well into the 1930s. But this old culture was vanishing due to a combination of economic and climatic circumstances.

Oral traditions state that sweet potatoes were cultivated from sea level up to about 2,000 feet elevation and great quantities of dry taro were planted in the lower forest belt from one end of the district to the other.

Using high-resolution color aerial photographs of Kaupō and then confirming their findings on the ground, archaeologists identified grid patterns over significant parts of the landscape, confirming the existence of a major dryland field system, the first to be identified for Maui Island.

The field system a closely spaced grid of east-west embankments and small field plots bisected at right angles by longer north-south trending walls; it covered an area of 3,000 to nearly 4,000-acres and could have supported a population of 8,000-10,000 people. (Kirch)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

Historic_Moku_of_Maui-(WC)-Map

Historic_Mokus_of_Maui_Map_(Kahikinui)-AhaMoku

Photo of Naholoku Fan at Kaupo Gap-(Kirch)

Map of Features and Soil Age-(Kirch)

Kaupo_Dryland_Field_System

Kahikinui-gullies-hawp

Leeward_Haleakala_Kahikinui_Forest-DLNR

Hoapili_Trail-LaPerouse-Bay

Hoapili_Trail-Honuaula-(Project_Kaeo)-(Horse-Cart-1824-1834)

Hoapili_Trail-Kula_Honuaula_Kahikinui_Kaupo-(Project_Kaeo)-(Horse-Cart-1824-1834)

Hoapili_Trail-Kanaloa_Point

Hoapili Trail

Hoapili Trail-(NPS)

September 9, 2017 by Peter T Young 2 Comments

E Ho‘opono

“(T)he importance of this forest is that it’s so diverse. It’s been able to withstand a lot of lava flows. And so, in the destruction or covering of portions of the forest, they’ve been able to regenerate and come out with a healthier, stronger species.”

“Same with the birds that are able to survive at a lower area, despite the mosquitoes that bring the avian malaria. These birds are healthy. They’re low-lying and they’ve built up an immunity to the avian malaria disease.”

“And so wiping out this forest, they don’t go to other places. This is their home. Just like the people around here; they can’t go to other places. This is where they’ve been raised, where the generations have been raised.”

“This forest, the last low-land rain forest is intact and is very necessary to re-seed the lands that Pele has covered. So the important thing is that these lands need to be intact if we’re going to re-grow our forests a thousand years from now.” (Aluli, Kumupaʻa)

“The Hawaiian people followed protocols when they gathered and harvested from native ecosystems. These required that the gatherers prepare themselves spiritually before setting out and that they maintain an appropriate mental attitude before, during and after collecting the desired materials.”

“The physical process of gathering always involved going about one’s business quietly, asking permission, giving thanks, and treating the plants or animals to be collected – and everything else in their environment – with respect.”

“Every aspect of the gathering process, whether mental or physical, spiritual or practical, was reflected in a single guiding principle: ‘treat all of nature’s embodiments with respect.’ The overall effect of this attitude was to minimize the impact of gathering on native ecosystems.”

“‘Entry chants’ were offered to ask permission of the forest or other plant community for entry and to protect the collector from misfortune.”

“The chants were an expression of the gatherer’s respect for and good intentions toward all of the beings that lived there, including the akua, plants, animals, rocks, streams, etc.”

“Similarly, chants were offered before any plant was collected, out of respect for the plants themselves and for the akua to whom those plants were dedicated.”

“A quiet demeanor not only displayed the appropriate attitude of respect, but it allowed the collector to be alert to signs that were ‘bad omens.’”

“For example, some signs might indicate that a particular plant should not be picked for medicinal purposes, as it might make the medicine bad.”

“Other signs might indicate that this was not the right time for collecting anything at all, and that the collector should turn around and go home.”

“Plants and plant parts were removed carefully, and one never took more than was needed. Ferns were broken carefully at the base of the frond, taking care not to uproot the plant.”

“Besides showing appropriate respect for the plant, this conservation ensured that the plant would survive and remain healthy, so that it could produce more fronds later. Similarly, other plant parts were removed in ways that minimized the impact to the plant.”

“Gathering typically was spaced out in some way, taking a little here and a little there, as expressed just above. According to several other kupuna, the reasoning behind this practice was that it prevented the other plants of the type being collected from becoming lili (jealous) and squabbling among themselves.”

“Ecologically, of course, this practice helped to ensure that no area was completely stripped of a certain plant species and that harvesting could be sustained.”

“Most people would agree that these gathering principles embody appropriate treatment of those we love and respect. For example, when we enter the home of a friend today, we usually ask permission; we try not to impose on their hospitality or damage their home.”

“So it was that Hawaiians approached gathering from native ecosystems – good manners and plain common sense guided their behavior.” (Anderson-Fung and Maly)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

Apapane in Ohia lehua

August 31, 2017 by Peter T Young 3 Comments

Niu

Revelations 22:2 refers to the coconut as “the tree of life, which bears twelve manner of fruits, and yieldeth her fruit every month.” Scientists generally believe that coconut came from the Indian Archipelago or Polynesia. (Tsai)

Early Arabs and Europeans in the first half of the ninth century mentioned that travellers to China referred to the use of coir fiber and of toddy. Medieval writers called the coconut the Indian nut, a palm tree the frond of which produced a fruit as large as a man’s head.

The genus name of coconut (Cocos) probably was derived from the Spanish word coco, used to describe a monkey’s face, because of the three “eyes” at the base of the coconut shell. (CTAHR)

When the first Polynesians landed and settled in Hawaiʻi (about 1000 to 1200 AD (Kirch)) they brought with them shoots, roots, cuttings and seeds of various plants for food, cordage, medicine, fabric, containers, all of life’s vital needs.

“Canoe crops” (Canoe Plants) is a term to describe the group of plants brought to Hawaiʻi by these early Polynesians. One of these was ‘niu,’ the coconut; they used it for food, cordage, etc.

Hawai‘i is on the edge of the coconut belt. The coconut bears better nearer the equator, where it is more widely used than here. In Hawai`i there are other plants, native and introduced, that provide as well for people’s needs.

This palm is the most useful plant of the tropics. It is said that more uses are made of it than any other tree in the world. Besides drink, food and shade, niu offers the possibilities of …

… housing, thatching, hats, baskets, furniture, mats, cordage, clothing, charcoal, brooms, fans, ornaments, musical instruments, shampoo, containers, implements and oil for fuel, light, ointments, soap and more. (CanoePlants)

The tree bears fruit around the seventh birthday, for up to 70-100 years, providing food for a human lifetime. There may be up to 50 fruit a year. A he‘e (octopus) was often planted in the bottom of the hole, furnishing fertilizer and giving the plant the idea of roots that spread and grip, and a body that is fat and round.

As food, the niu flesh or meat is used for different purposes, depending upon the maturity of the nut. The jelly-like spoon meat of a green nut is called ‘o‘io. The next stage is haohao, when the shell is still white and the flesh soft and white.

Half ripe, at the ho‘ilikole state, it is eaten raw with Hawai`i red salt and poi. At the o‘o stage, the nut is mature, but the husk not dried.

The flesh of a mature nut at the malo`o stage is used to make coconut cream, which when mixed with kalo (taro) makes a dish called kulolo; with ‘uala (sweet potato) it is called poipalau; and paipaiee with ripe ‘ulu (breadfruit.) (CanoePlants)

The trunks used to make house posts, small canoes, hula drums, or food containers. Leaves (launiu) used to for baskets, thatch and for fans, known as some of the finest in Polynesia. Leaf sheaths used as food or fish-bait wrappers.

Husk fibers also used for cordage to make nets or lashing, known as ‘aha; the cordage could be coarse or fine. The cordage can be made into supports for ‘umeke (bowls) or other round-based objects.

Shell of fruit was used for eating utensils, such as spoons, bowls, plates, as well as ‘awa cups and strainers for ‘awa. Niu shells also served for storage containers, lids, and knee drums or puniu; the fibers are made into a drum beater

A musical instrument, the hokiokio, can also be made from coconut shell. Small mortars and bull roarers (oeoe) are also made from the niu shell. Sometimes the niu “shell” used to make ‘uli‘uli (hula rattles.)

Niu water used as a drink, and flesh eaten raw or with poi. Oil from meat used on body and hair. The mid-rib of the niu leaf is used as the “skewer” for a kukui nut torch (kali lukui). (Bishop Museum)

Later, some commercial uses of niu included copra. “Samples of copra (dried meat of coconut) grown here have been forwarded to San Francisco ….”

“The quality of the product is excellent, comparing favorably with that of the best grade received in that market, and the price per pound is satisfactory. So well pleased are the people on the Coast that they have signified a willingness to take all that can be shipped to them.”

“The copra is compressed and the extracted oil used in the manufacture of soaps, and as oils in the manufacture of high-grade paints. Another use to which it is put is the manufacture of shredded cocoanut, which is utilized by confectioners and bakers. The fiber is made into hawsers (ropes) for towing purposes.” (Pacific Commercial Advertiser, May 12, 1907)

“One of the uses to which copra is put and for which there has not yet been found an available substitute is in the production of salt water soap, soap that will lather and be effective in salt water. (Pacific Commercial Advertiser, September 15, 1907)

“‘Don’t wait to get fresh milk from Honolulu. Use the cow of the Pacific.’ The coconut is known as the cow of the Pacific. Its milk is very nourishing. I said, ‘Get me two nuts and I’ll show you how to make both cream and milk.’” (Fullard-Leo)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

Coconuts

niu_base_pahu_hula-bishopmuseum

Niu_and_Kukui_Light_(BM)-7745

Rope from coconut husks

Readying_Canoe_for_a_Voyage-(HerbKane)

Niu-Coconut-(NPS photo by Bryan Harry)

Coconut container-nuts

baby_coconut_trees

Coconut

August 22, 2017 by Peter T Young 2 Comments

Kauakaiakaola Heiau

“Leaving Kairua, we passed through villages thickly scattered along the shore to the southward. The country looked unusually green and cheerful, owing to the frequent rains, which for some months have fallen on this side of the island.”

“Even the barren lava, over which we have traveled, seemed to veil its sterility beneath frequent tufts of tan waving grass, or spreading shrubs and flowers.”

“The sides of the hills, laid out for a considerable extent in gardens and fields, and generally cultivated with potatoes, and other vegetables, were beautiful. The number of heiaus, and depositories of the dead, which we passed, convinced us that this part of the island must formerly have been populous.”

“The latter were built with fragments of lava, laid up evenly on the outside, generally about eight feet long, from four to six broad, and about four feet high. Some appeared very ancient, others had evidently been standing but a few years.”

“At Ruapua (Puapua‘a) we examined an interesting heiau, called Kauaikaharoa, built of immense blocks of lava and found its dimensions to be 150 feet by 70.”

“At the north end was a smaller enclosure, sixty feet long and ten feet wide, partitioned off by a high wall, with but one narrow entrance. The places were the idols formerly stood were apparent, though the idols had been removed.”

“The spot where the altar had been erected could be distinctly traced; it was a mound of earth, paved with smooth stones, and surrounded by a firm curb of lava. The adjacent ground was strewed with bones of the ancient offerings.”

“The natives informed us that four principal idols were formerly worshipped there, one of stone, two of wood, and one covered with red feathers.” (Ellis, 1823)

Kauakaiakaola (Ka-ua-kai-aka-ola – also known as Kauaikahaola (Ka-ua-i-kaha-ola)) Heiau was a temple for increase of food and fish (Heiau Ho‘oulu ‘Ai, Ho‘oulu I‘a.) (Kekahuna) (It translates to ‘the rain which gives life to all living things.’)

“It is related that when King Kamehameha I, on the advice of a kahuna of the island of Kauai, decided to restore the old heiau in his day, he approached it by canoe”.

“From a distance he saw several people about the place, but when he drew near not a single person was to be seen.”

“The reason, he learned later, was because there is at the shore, near the southwest corner of the heiau, the submerged entrance of a cave leading upland, through which the people had fled.”

Today a large boulder, known as the Queen Emma Rock, as it is said to have been cast up by the sea during a severe storm at the time of Queen Emma’s death April 2, 1885 – has its lower end held fast in a hole just east of the cave entrance.”

“There were four principal idols worshipped in this heiau, one of which was said to have been brought from a foreign land. These were Kāne-nui-akea (Great Kāne whose Power Extends Far and Wide (akea,)) from the island oif Kauai …”

“… Kāne-lūl̄u-moku (Kāne who sows (lūlū) – or creates – islands, Lola-maka-Èha (Lola with Eyes in the Four Cardinal Points, probably foreigh,) and Ke-kua-ài-manu (The God that Eats Birds (or overcomes human victims by its power,)) which was covered with red feathers.”

“Above the heiau lies the present road and the Plain of Kāhelo (Ke Kula o Kāhelo,) upon which, in the 1880s, races were held between horses of the Parker Ranch, in Waimea, Kohala and those of Kona ranches, as well as other sports, which were patronized by King Kalākaua and members of his court.” (Kekahuna)

It is believed the heiau was built during the time of ‘Umi (about the same time of Christopher Columbus crossing the Atlantic to America.)

It was later restored by Kamehameha. It sat abandoned, then Curtis V Crellin purchased the property with ‘a pile of rocks.” (Hawaiian Holiday) He later learned it was a heiau and in 1947, with guidance from Kenneth Emory at Bishop Museum, restored it.

“The old stonework had fallen victim to earthquakes and to the roots of plants and vines. That was the first and heaviest task, to rebuild the walls with the original lava stone, and then repave the interior platform with smaller rocks and pebbles.”

“The Kahuna’s house was framed in the traditional manner, and thatched with pili grass. The proper site of the oracle tower was located, and a new wooden structure put up in the manner described and sketched by the earliest explorers.” (Hawaiian Holiday)

“The workmen who loyally participated in the restoration included: Clement Kanuha, Joseph Kanuha, J Timothy Makuakane, Moses Makuakane, John Kunewa, George Moike and George H Laioha.” (Crellin) By 1962, the site was reported to “becoming quite overgrown.” (HTH) It is again in disrepair. (In today’s context, the heiau is just north of the Casa de Emdeko condominiums, just outside of Kailua-Kona.)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

Kauakaiakaola Heiau-with Historical Notes-Kekahuna-BM-400

Kauakaiakaola Heiau-Reconstructed Anuu Tower

Beach Scene at Kauakaiakaola Heiau

Curtis Crellin in front of reconstructed kahuna hale-HawaiianHoliday Jan 6 1957

Kauakaiakaola Heiau-Reconstructed Anuu Tower-HTH-June 29 1962

Kauakaiakaola Heiau-with Historical Notes-Kekahuna-BM

South of Kailua-Kona-UH_Manoa-USGS-1208-1954-zoom

August 21, 2017 by Peter T Young 1 Comment

Did the Missionaries Ban Surfing?

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

Invariably there are definitive statements that the missionaries “banned” and/or “abolished” surfing, hula, even speaking the Hawaiian language.

However, 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 Hawaiians typically surfed in the nude and 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 surfing and 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 surfing.

Let’s look at surfing …

Here is what Hiram Bingham had to say about surfing (Bingham was leader of the Pioneer Company of missionaries to Hawaiʻi, he was in the Islands from 1820 to 1840 – these are his words):

“On a calm and bright summer’s day, the wide ocean and foaming surf, the peaceful river, with verdant banks, the bold cliff, and forest covered mountains, the level and fertile vale, the pleasant shade-trees, the green tufts of elegant fronds on the tall cocoanut trunks, nodding and waving, like graceful plumes, in the refreshing breeze …”

“… birds flitting, chirping, and singing among them, goats grazing and bleating, and their kids frisking on the rocky cliff, the natives at their work, carrying burdens, or sailing up and down the river, or along the sea-shore, in their canoes, propelled by their polished paddles that glitter in the sun-beam, or by a small sail well trimmed, or riding more rapidly and proudly on their surf-boards, on the front of foaming surges, as they hasten to the sandy shore, all give life and interest to the scenery.” (Bingham – pages 217-218)

“(T)hey resorted to the favorite amusement of all classes – sporting on the surf, in which they distinguish themselves from most other nations. In this exercise, they generally avail themselves of the surf-board, an instrument manufactured by themselves for the purpose.” (Bingham – page 136)

“The inhabitants of these islands, both male and female, are distinguished by their fondness for the water, their powers of diving and swimming, and the dexterity and ease with which they manage themselves, their surf-boards and canoes, in that element.” (Bingham – pages 136-137)

“The adoption of our costume greatly diminishes their practice of swimming and sporting in the surf, for it is less convenient to wear it in the water than the native girdle, and less decorous and safe to lay it entirely off on every occasion they find for a plunge or swim or surf-board race.” (Bingham – page 137)

Missionaries also Surfed

Another of the missionary group at the time was Levi Chamberlain, the mission quartermaster in the 1830s;) here is what he had to say:

“The situation of Waititi (Waikīkī) is pleasant, & enjoys the shade of a large number of cocoanut & kou trees. The kou has large spreading branches & affords a very beautiful shade. There is a considerable extension of beach and when the surf comes in high the natives amuse themselves in riding on the surf-board.” (Chamberlain – Vol 2, page 18)

“The Chiefs amused themselves by playing on surfboards in the heart of Lahaina.” (Chamberlain – Vol 5, page 36)

Another set of Journals, belonging to Amos S. Cooke, also notes references to surfing (Cooke was in the 8th Company of missionaries arriving in 1837:)

“After dinner Auhea went with me, & the boys to bathe in the sea, & I tried riding on the surf. To day I have felt quite lame from it.” (Cooke – Vol 6, page 237)

“This evening I have been reading to the smaller children from “Rollo at Play”–“The Freshet”. The older children are still reading “Robinson Crusoe”. Since school the boys have been to Waikiki to swim in the surf & on surf boards. They reached home at 7 o’clk. Last evening they went to Diamond Point – & did not return till 7 1/2 o’clock.” (Cooke – Vol 7, page 385)

“After dinner about three o’clock we went to bathe & to play in the surf. After we returned from this we paid a visit to the church which has lately been repaired with a new belfry & roof.” (Cooke – Vol 8, page 120)

James J Jarvis, in 1847, notes “Sliding down steep hills, on a smooth board, was a common amusement; but no sport afforded more delight than bathing in the surf. Young and old high and low, of both sexes, engaged in it, and in no other way could they show greater dexterity in their aquatic exercises.”

“Multitudes could be seen when the surf was highest, pushing boldly seaward, with their surf-board in advance, diving beneath the huge combers, as they broke in succession over them, until they reached the outer line of breakers …”

“… then laying flat upon their boards, using their arms and legs as guides, they boldly mounted the loftiest, and, borne upon its crest, rushed with the speed of a race-horse towards the shore; from being dashed upon which, seemed to a spectator impossible to be avoided.” (Jarvis – page 39)

Even Mark Twain notes surfing during his visit in 1866, “In one place we came upon a large company of naked natives, of both sexes and all ages, amusing themselves with the national pastime of surf-bathing. Each heathen would paddle three or four hundred yards out to sea, (taking a short board with him), then face the shore and wait for a particularly prodigious billow to come along …”

“… at the right moment he would fling his board upon its foamy crest and himself upon the board, and here he would come whizzing by like a bombshell! It did not seem that a lightning express train could shoot along at a more hair-lifting speed. I tried surf-bathing once, subsequently, but made a failure of it. I got the board placed right, and at the right moment, too; but missed the connection myself.–The board struck the shore in three quarters of a second, without any cargo, and I struck the bottom about the same time, with a couple of barrels of water in me..” (Mark Twain, Roughing It, 1880)

As you can see, there were foreigner reports on surfing throughout the decades. Obviously, surfing was never “banned” or “abolished” in Hawaiʻi. These words from prominent missionaries and other observers note on-going surfing throughout the decades the missionaries were in Hawaiʻi (1820 – 1863.)

Likewise, their comments sound supportive of surfing, at least they were comfortable with it and they admired the Hawaiians for their surfing prowess (they are certainly not in opposition to its continued practice) – and Bingham seems to acknowledge that he realizes others may believe the missionaries curtailed/stopped it.

So, Bingham, who was in Hawaiʻi from 1820 to 1840, makes surprisingly favorable remarks by noting that Hawaiians were “sporting on the surf, in which they distinguish themselves from most other nations”. Likewise, Chamberlain notes they “amuse themselves in riding on the surf-board.”

Missionary Amos Cooke, who arrived in Hawaiʻi in 1837 – and was later appointed by King Kamehameha III to teach the young royalty in the Chiefs’ Children’s School – surfed himself (with his sons) and enjoyed going to the beach in the afternoon.

In the late-1840s, Jarvis notes, “Multitudes could be seen when the surf was highest, pushing boldly seaward, with their surf-board in advance”.

In the 1850s, Reverend Cheever notes, surfing “is so attractive and full of wild excitement to the Hawaiians, and withal so healthy”.

In the mid-1860s Mark Twain notes, the Hawaiians were “amusing themselves with the national pastime of surf-bathing. Each heathen would paddle three or four hundred yards out to sea, (taking a short board with him), then face the shore and wait for a particularly prodigious billow to come along; at the right moment he would fling his board upon its foamy crest and himself upon the board, and here he would come whizzing by like a bombshell!”

Throughout the decades, Hawaiians continued to surf and, if anything, the missionaries and others at least appreciated surfing (although they vehemently opposed nudity – likewise, today, nudity is frowned upon.)

Above text is a summary – Click HERE for more information on Surfing and the Missionaries

Planning ahead … the Hawaiian Mission Bicentennial – Reflection and Rejuvenation – 1820 – 2020 – is approaching (it starts in about a year)

If you would like to get on a separate e-mail distribution on Hawaiian Mission Bicentennial activates, please use the following link:

Click HERE to Subscribe to Hawaiian Mission Bicentennial Updates

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger