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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

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'Hawaii,_The_Surf_Rider',_woodblock_print_by_Charles_W._Bartlett,_1921
‘Hawaii,_The_Surf_Rider’,_woodblock_print_by_Charles_W._Bartlett,_1921
Wahine_Surfing-Arago-1819
Alphonse_Pellion,_Îles_Sandwich;_Maisons_de_Kraïmokou,_Premier_Ministre_du_Roi;_Fabrication_des_Étoffes_(c._1819)
Alphonse_Pellion,_Îles_Sandwich;_Maisons_de_Kraïmokou,_Premier_Ministre_du_Roi;_Fabrication_des_Étoffes_(c._1819)
Surfing-Bathing_scene,_Lahaina,_Maui,_watercolor,_by_James_Gay_Sawkins-1855
Surfing-Bathing_scene,_Lahaina,_Maui,_watercolor,_by_James_Gay_Sawkins-1855
Hawaiin surfing-(culturemap-org-au)-early 1800s
Hawaiin surfing-(culturemap-org-au)-early 1800s
Hawaii_Harden_Melville-Surfing-1885
Hawaii_Harden_Melville-Surfing-1885
Hawaiian with surfboard and Diamond Head in the background-(WC)-c. 1890
Hawaiian with surfboard and Diamond Head in the background-(WC)-c. 1890
Diamond_Head-Surfers-1900
Diamond_Head-Surfers-1900
Charles_W._Bartlett_-_'Surf-Riders,_Honolulu'.,_1919
Charles_W._Bartlett_-_’Surf-Riders,_Honolulu’.,_1919

Filed Under: General, Hawaiian Traditions Tagged With: Hawaii, Missionaries, Surfing, Surf

August 14, 2017 by Peter T Young Leave a Comment

Kahuna to Christian

“The tradition of the ships with white wings may have been the progenitor of the Hawaiians’ symbol for Lono during the Makahiki. … With so many ships with white sails coming to Hawaii at that time, how would he know which ship would bring the knowledge of the true God of Peace?”

“He could not have known that, although the missionaries set sail on October 23rd, one day before the Makahiki began, they would take six months to arrive. Therefore, it was quite prophetic that, when he saw the missionaries’ ship off in the distance, he announced ‘The new God is coming.’ One must wonder how Hewahewa knew that this was the ship.” (Kikawa)

“Hewahewa knew the prophesy given by Kalaikuahulu a generation before. This prophesy said that a communication would be made from heaven (the residence of Ke Akua Maoli, the God of the Hawaiians) by the real God. This communication would be entirely different from anything they had known. The prophecy also said that the kapus of the country would be overthrown.”

“Hewahewa also knew the prophesy of the prophet Kapihe, who announced near the end of Kamehameha’s conquests, ‘The islands will be united, the kapu of the gods will be brought low, and those of the earth (the common people) will be raised up.’”

“Kamehameha had already unified the islands, therefore, when the kapus were overthrown, Hewahewa knew a communication from God was imminent.” (Kikawa)

After the overthrow of the kapu system, Hewahewa retired to Kawaihae, to wait confidently for the coming of a “new and greater God.” (Kikawa)

“Kailua Harbor, April 5, 1820. In the dawn of the day, as we passed near shore, several chiefs were spending their idle hours in gambling, we were favored with an interview with Hewahewa, the late High Priest.”

“He received us kindly and on his introduction to Brother Bingham he expressed much satisfaction in meeting with a brother priest from America, still pleasantly claiming that distinction for himself.”

“He assures us that he will be our friend.”

“Who could have expected that such would have been our first interview with the man whose influence we had been accustomed to dread more than any other in the islands; whom we had regarded and could now hardly help regarding as a deceiver of his fellow men. But he seemed much pleased in speaking of the destruction of the heiau and idols.”

“About five months ago the young king consulted him with respect to the expediency of breaking taboo and asked him to tell him frankly and plainly whether it would be good or bad, assuring him at the same time that he would be guided by his view.”

“Hewahewa speedily replied, maikai it would be good, adding that he knew there is but one “Akoohah” (Akua) who is in heaven, and that their wooden gods could not save them nor do them any good.”

“He publicly renounced idolatry and with his own hand set fire to the heiau. The king no more observed their superstitious taboos.”

“Thus the heads of the civil and religious departments of the nation agreed in demolishing that forbidding and tottering taboo system which had been founded in ignorance, cemented with blood, and supported for ages by the basest of human passion.”

“They had, indeed, heard of the Christian’s God, but gave little evidence that they understood His laws, or loved His character, or feared His Holy Name. Whether they conceived him as worthy of their homage or not, they were convinced of the vanity of idols and the folly of idol worship.” (Extracts from a journal supposed to have been written By Mr Loomis; Gulick)

“Hewahewa … expressed most unexpectedly his gratification on meeting us … On our being introduced to (Liholiho,) he, with a smile, gave us the customary ‘Aloha.’”

“As ambassadors of the King of Heaven … we made to him the offer of the Gospel of eternal life, and proposed to teach him and his people the written, life-giving Word of the God of Heaven. … and asked permission to settle in his country, for the purpose of teaching the nation Christianity, literature and the arts.” (Bingham)

Hewahewa later retired to Oʻahu and became one of the first members of the church established there. This church is located in Haleiwa and is called the Liliʻuokalani Protestant Church. (Kikawa) “He lived in the valley of Waimea, a faithful, consistent follower of the new light.” (The Friend, March 1, 1914)

“In the days of Kamehameha I, Hewahewa was the highest priest in the land. A direct descendant of Pā‘ao, the priest who came from Tahiti and established the kapu system in Hawaiʻi, he performed his religious duties at the famous Puʻukoholā heiau at Kawaihae, a heiau built by Kamehameha I for the worship of the war god, Kukaʻilimoku.”

“But in the days between Kamehameha’s wars of conquest and the time of the Conqueror’s death in May, 1919, Hewahewa developed doubts about Hawaiʻi’s pagan system and the gods – Kane, Ku, Lono, and Kanaloa – who ruled over it.”

“He observed foreign traders who ignored or even scoffed at the sacred kapus yet suffered no ill. As the death of Kamehameha approached, he heard the great king forbid the human sacrifices that many loyal followers thought would save his life, saying that the men should be spared to serve the next generation.”

“Thus it was not strange that when Liholiho (Kamehameha II) asked Hewahewa’s advice about breaking the eating-kapu, the priest in a few words indicated that he would not oppose such a move.”

“Well aware of the young king’s intentions in November 1819, when a feast was prepared at Kailua, Kona, Hewahewa had his torch ready; and as soon as Liholiho sat down with the aliʻi women and began to eat, the priest went to a nearby heiau and set fire to its contents, destroying everything but the stone platform.”

“These flames spread – if not literally, at least figuratively – the change had been defeated in battle at Kuamoʻo, Hewahewa retired to Kawaihae to await confidently the coming of a new and greater god.”

“In about five months occurred the event he expected. At the end of March, 1820, a foreign ship brought visitors who could tell Hawaiʻi about the One Great God, who ruled the universe.”

“Apparently Hewahewa did not meet the newcomers until they reached Kailua, Kona, but he doubtless heard that they had called at the presence of the prime minister at Kawaihae, and that Kalanimoku had taken his whole household on board the foreign brig to sail to Kailua, where the king was.”

“Hewahewa hastened southward overland and told those at the king’s court, ‘The new god is coming. He is going to land right here.’”

“And, sure enough, on the morning of April 4, two of the missionaries came ashore, seeking permission from Liholiho to settle in Hawaiʻi and teach about their God. At the first opportunity Hewahewa went out to the Thaddeus to welcome the missionaries. (Loomis; Kawaiaha‘o)

Hewahewa is noted as saying, “I knew the wooden images of deities, carved by our own hands, could not supply our wants, but worshiped them because it was a custom of our fathers. My thoughts have always been, there is only one great God, dwelling in the heavens.” (Ohana Church)

On July 27 1830, Hewahewa wrote a letter to Levi Chamberlain, the superintendent of secular affairs for the mission and a missionary teacher. At the time of this letter, Hewahewa had converted to Christianity and was living in Lahaina, Maui.

“Greetings to you, Mr. Chamberlain, and Mrs. Chamberlain, This is my short message to you. I again testify to you about the grace God bestows upon me as I go on.”

“I walk in fear and awe of God for the wrongs of my heart, for he is the one who knows me. The love of the son of God is true indeed. It is of my own volition that I tell this to you. Regards to all the church members there.” (Hewahewa to Chamberlain, July 27, 1830; Ali‘i Letters Collection, Mission Houses)

Click HERE for a link to the original letter, its transcription, translation and annotation.

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Hewahewa-Brook_Parker

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Prominent People Tagged With: Hewahewa, Kahuna, Christianity, Hawaii, Kapu

August 12, 2017 by Peter T Young Leave a Comment

Koʻieʻie Loko Iʻa

At one time, Hawai‘i had more than 400 fishponds throughout the islands; chiefs were considered wealthy if they had fishponds within their ahupua‘a (land divisions.) The greater the number of fishponds, the wealthier the chief was considered to be.

The Hawaiian walled fishpond stands as a technological achievement unmatched elsewhere in island Oceania. Hawaiians built rock-walled enclosures in near shore waters to raise fish for their communities and families. It is believed these were first built around the fifteenth century.

Only in Hawaiʻi was there such an intensive effort to utilize practically every body of water, from seashore to upland forests, as a source of food, for either agriculture or aquaculture.

The ancient Hawaiian fishpond is a sophisticated land and ocean resource management technique. Utilizing raw materials such as rocks, corals, vines and woods, the Hawaiians created great walls (kuapā) and gates (mākāhā) for these fishponds.

The general term for a fishpond is loko (pond), or more specifically, loko iʻa (fishpond). Loko iʻa were used for the fattening and storing of fish for food and also as a source for kapu (forbidden) fish.

Samuel M. Kamakau points out that “one can see that they were built as government projects by chiefs, for it was a very big task to build one, (and) commoners could not have done it (singly, or without co-ordination.)” Chiefs had the power to command a labor force large enough to transport the tons of rock required and to construct such great walls. (Kelly)

The ahupua‘a of Ka‘ono‘ulu is one of six major Kula land divisions which extend from the ocean to the upper reaches of Haleakala. Ka‘ono‘ulu is situated near the center of the Kula District, with Pulehunui and Waiakoa to the north, and Waiohuli, Keokea and Kama‘ole to the south.

The presence of fringing reefs along the shoreline of the Kihei area was one factor which permitted the construction of three, and possibly four, fishponds along the shoreline of the Kula District (Kula Kai,) Maui.

In building the sea walls men were stationed in long lines, passing stones by hand from the rocky sidehills miles away to the workmen laying the courses for the walls in the sea.

The trampings of so many people raised much dust, and workmen throwing dust at one another prompted the Konohiki to call them derisively, ‘Kanaka o Kalepolepo eku i ka lepo’ or ‘Men of Kalepolepo root in the dirt.’ (Wilcox)

The name Kalepolepo was used to refer to the general coastal area where three ponds were located. (Kalepolepo Park is on South Kihei Road between the Hawaiian Islands Humpback Whale National Marine Sanctuary and the Menehune Shores condominium.)

Ko‘ie‘ie Loko I‘a (fishpond) (also called Kalepolepo Fishpond) is the smallest and northernmost of three documented ponds that were present in Kula Kai. Immediately south of Ko‘ie‘ie is Waiohuli Kai Pond, and Keokea Kai is south of that.

The presence of these fishponds would have significantly increased the economic potential of the coastal Kula area, which received relatively little rainfall (average of 12 inches annually.) In general, the Kihei area was not particularly well suited for intensive traditional agricultural.

It was, however, well suited for aquaculture, and with proper maintenance, the fishponds would have provided quantities of fish species such as ‘ama‘ama (mullet) and awa (milkfish;)

Like many other Hawaiian fishponds first use of Ko‘ie‘ie is associated in oral tradition with the menehune, a mythical race of people who were the first occupants of the Hawaiian Islands.

Restoration work on the pond was conducted under the direction of three prominent chiefs who were overlords of either all Maui lands or all Hawai’i Island lands (ʻUmialīloa, Kekaulike, Kamehameha and Hoapili.)

Another important historic figure, who saw first-hand the contrasts between tradition and westernization, is associated with Kalepolepo. David Malo, who was among the first generation of Christian ministers, lived there as overseer of the pond and as the religious guardian of the place and its people.

Malo expended considerable energy in improving the local community. He was an industrious individual who quickly learned western technology and put it to practical applications.

He planted cotton and had it spun and woven, and used to make his own clothing. He planted sugar cane and manufactured an excellent quality of Molasses

Malo was either living at Kalepolepo, or frequently visiting from Keokea during a ten year period (1843-1853.) He built Kilolani Church, completed in 1852. Malo died in 1853 and his body was returned to Lahainaluna for burial.

Associated sites adjacent to the pond included western trading interests at Kalepolepo between c. 1850 and 1860 of John Halstead and other American traders that settled there.

These focused on the whaling and maritime trading industries, and co-existed with the continued traditional activities that focused on fishing and maintaining the ponds.

Halstead built a large Pennsylvania Dutch style house entirely of koa next to the south wall of the pond, and opened a trading station on the lower floor. Whalers came ashore to buy fresh produce that was brought in by the farmers via the Kalepolepo Road.

Kula produce was also shipped out by Halstead to California during the gold rush era. During this period, Hobron’s interisland schooner, Maria, made regular stops (c. every 10 days) at Kalepolepo, on its route between Honolulu, Lahaina, Makee’s Landing (Makena) and Kawaihae.

This area was visited by Kamehameha III, IV and V between 1850 and 1870. Halstead’s house served as the social center during these visits. He moved upcountry to ʻUlupalakua in 1876 and died there in 1887. The koa house remained standing until it was burned down in 1946 by the Kihei Yacht Club.

The beach area at the northern end of the pond wall is now owned by the County of Maui, along with a small parcel fronting the central portion of the pond.

The County Park is the principal access area to the pond, although people may easily walk in along the shoreline from either side. The site is a popular fishing area, particularly for net throwing and catching small fry bait fish. The shallow, calm waters of the pond are used for swimming.

While I was at DLNR I was fortunate to have visited the Ko‘ie‘ie Loko I‘a during restoration efforts – Kimokeo Kapahulehua gave me an ‘Ao‘ao O Nā Loko I‘a O Maui t-shirt that I regularly wear. (It has a notation: Revitalizing a Wall, Revitalizing a Culture)

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Koieie-Fishpond-NPS
Koieie-Fishpond-NPS
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Kaleopleo Beach Park-MauiGuidebook
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Kaleopleo Beach Park MauiGuidebook
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Kihei Coastline-Kalepolepo-Pepalis

Filed Under: Hawaiian Traditions Tagged With: Hawaii, Maui, Fishpond, Kihei, Koieie Fishpond

August 10, 2017 by Peter T Young 2 Comments

Malia

The Malia is a 6-man Hawaiian racing canoe hewn from a single koa log in Kailua-Kona on the island of Hawaii in 1933. Malia is also part of the National Historic Register of Historic Places.

Her builder, James Takeo Yamasaki, designed her expressly for racing, one of the favorite sports of Hawaiian Royalty, dating back to King Kamehameha V (1863-1872).

She was purchased in 1936 by Dad Center of the Outrigger Canoe Club on O’ahu, but by 1948 became the property of the newly formed Waikiki Surf Club and has remained in their care ever since.

When launched she measured 39′-2″, but over time was modified twice. In 1950 she was lengthened to 39′-6″, and in 1973 she was lengthened to her present racing measure of 40′-1″.

Between 1952 and 1954 the Malia won fourteen straight Senior Men’s Races, and she has proven a dominant factor in canoe racing since. Her greatest accomplishments were performed in the very popular, highly prestigious, and very difficult 40 mile race from Molokai to O’ahu across the Molokai channel.

From the beginning of the annual Molokai-O‘ahu race in 1952, the Waikiki Surf Club, paddling the Malia, won first place a total of twelve times, six of which were consecutive, (’53, ’55, ‘58-’63, ’66, ’69, ’72 and ‘73). No other single canoe has ever won as often or for such a long continuous stretch.

In the 1960 race, Malia set a record time of 5 hours 29 minutes that was not surpassed by either a koa or a fiberglass canoe until 1981 when a California club, in the koa canoe Mālama, beat Malia’s record by a scant 4 minutes.

In 1959, two Koa outriggers were shipped to North America for the first Catalina Channel Crossing: one hull named, “Malia” (calm waters) and the other named, “Niuhe” (shark).

There were only two official entries in that first Catalina race, and “Malia,” manned by an all-star Hawaiian crew, won the crossing in a time of 5 hours, just eleven minutes ahead of a relatively in-experienced Californian team in the “Niuhe.”

The Malia’s contribution to canoe racing goes well beyond her own accomplishments. In 1959, the first fiberglass mold was made – actually pirated. (NPS)

“This shell, reportedly taken without authorization while she awaited shipment back to Hawaii was later made into a mold. From this mold, and hulls of canoes that came from it, other molds were made. … thus the Malia inadvertently sired a noble fleet of fiberglass-and-resin canoes.” (Holmes; Mancell)

The 1960 Catalina Channel Crossing Race hosted five, fiberglass Malia’s and the following year there were 8. By 1981, Malia mold canoes had achieved a remarkably wide distribution, including: Samoa, Australia, Japan, Great Britain, Canada, Illinois, Louisiana, Florida, New York, Hawaii and California.

The first mold, since it had been taken from a hand-crafted Koa hull, had some inconsistencies on its surface so better molds were manufactured as the number of Californian clubs grew and built their fleets of malias. Today, the majority of fiberglass canoes in both Hawai‘i and California are progeny of the Malia mold.

One boat from Hawai‘i inadvertently gave birth to outrigger canoe racing in North America. The malia mold is an integral part of Canadian and North American paddling history. Without the malia mold, outrigger racing in Canada may never have taken hold as early as it did.

From a single hull, there are now enough outrigger canoes to support more than 50 outrigger racing clubs throughout North America. There is still a “Malia Class Race” in Southern California. (Mancell) (Lots of information here is from Holmes, Mancell and NPS.)

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Malia-Waikiki Surf Club-first Molokai-Oahu-1952-IanLind
Malia-Waikiki Surf Club-first Molokai-Oahu-1952-IanLind
Malia NPS
Malia NPS
Malia NPS
Malia NPS
Abel Gomes shaking hands with another man alongside the Waikiki Surf Club’s canoe, Malia-IanLind
Abel Gomes shaking hands with another man alongside the Waikiki Surf Club’s canoe, Malia-IanLind

Filed Under: General, Hawaiian Traditions, Economy Tagged With: Hawaii, Canoe, Malia

August 6, 2017 by Peter T Young Leave a Comment

Eclipse

“On that day, says the Lord God,
I will make the sun go down at noon
and darken the earth in broad daylight.”

Said to refer to the solar eclipse of June 15, 763 BC.
From: Amos, Chapter 8, verse 9 (Old Testament)

An eclipse is the obscuring of light from one heavenly body by another. When the moon blocks the sun we have a solar eclipse; when it goes into the earth’s shadow we have a lunar eclipse. Solar and lunar eclipses occur with about the same frequency, about twice a year.

Everyone on the darkened side of earth can see a lunar eclipse because the earth casts a large shadow. In a solar eclipse, however, the moon’s shadow is only a few miles in diameter, and only a relatively few observers are in the path of totality.

Solar eclipses are of three kinds. In a total eclipse the moon completely covers the sun, revealing solar streamers and coronal flashes. For a thousand miles or more on either side of the path of totality is a region of partial eclipses where the moon takes a bite out of the sun without swallowing it.

And in an annular eclipse the moon appears smaller than the sun because its elliptical orbit takes it farther from the earth. Then it is too far to completely cover the sun, so the moon is ringed with a thin rim of sunlight. (Kyselka)

Hawai‘i averages an eclipse a decade. Using a figure of 10 per century, that’s about 100 in Hawai’i in its approximate 1,000 years of human habitation.

Thirty-two ‘notable’ solar eclipses (when the moon covers at least half the sun) have occurred in Hawai’i in the last 300 years

Adding Easter Island, New Zealand Tonga, and Tahiti to that figure, and extending time back 3,000 years to the arrival of the first settlers, we find that 1,500 solar eclipses have taken place in Polynesia over the last 30 centuries. (Kyselka)

“I had announced to the people that there would be an eclipse of the sun at mid-day on the 26th of June (1824), at fifty-seven minutes after twelve o’clock, and gave a brief account of its extent and duration, with which the event accorded.”

“During its progress, this phenomenon, which they had been accustomed to regard with superstitious awe and forebodings of evil, I endeavored to explain as the mere passing of the moon between us and the sun, so as to throw a shadow upon us for a time.” (Hiram Bingham)

“The old time Hawaiians viewed eclipses of the sun and moon with astonishment and great fear, believing them to be a token of the displeasure of their gods; and hence presaging the death of a high chief or some other public calamity.” (Baldwin; Keyselka)

“The people asked (Bingham) what event it was a sign of, and he told them it was not a sign of anything about to happen, according to the ideas of his country, but an occurrence when happened naturally from time to time and was not everywhere visible at the same time.”

“They told him that it was the Hawaiian belief that this was a sign from God foretelling some great event like war, the overthrow of the government, the death of a ruling chief, and that they believed war was imminent.” (Kamakau)

“Some, supposing me to be able perhaps to take the place of their old astrologers, demanded of me the ‘ano’, purport of the wonder, or to tell the event indicated by it.”

“But I could not, from that phenomenon, predict either war or peace, famine or plenty, death or prosperity, as their pretending astrologers had been accustomed to do.”

“Some, however, prognosticated war, and this was thought by others to be an indication that war was desired, or was already meditated.”

“The gloom of the moon’s shadow on the islands corresponded with the political gloom that then hung over Kauai, while many of the inhabitants lived in apprehension of evils, against which they had no competent protection.”

“Some feared oppression from the windward chiefs, should their control be undisputed. Others feared oppression or destruction from Kauai chiefs, now divided into parties.”

“Some, decidedly favoring the new order, provoked the envy and hostility of those who disliked to yield to windward supremacy. The want of integrity, and of the means of intelligence and intercommunication, magnified the difficulty; and distrust, disaffection, and danger, seemed to envelope the island in clouds.” (Hiram Bingham)

Hawai‘i has had two total eclipses in the last 300 years, one in 1850 and another in 1991. The next total will occur at 5:49 on the morning of May 3, 2106. South Point will be at the edge of totality, so for best viewing, travel 60 miles farther southward to be in the path of centrality. (Kyselka)

A total solar eclipse is coming to the US on August 21, 2017 – in the Islands, folks will be able to see two different types of eclipse phenomenon.

A couple weeks earlier (starting at 5:50 am, August 7, 2017), in the Islands, there will be a partial lunar eclipse (Earth’s shadow darkening about 25% of the setting Moon).

Then, again at sunrise (5:50 am, August 21, 2017), while folks across a swath on the continent will see a full solar eclipse, in the Islands, a partial solar eclipse will start – with maximum coverage (about 27%) at 6:35 am.

Do not look directly at the sun. The only safe way to look directly at the uneclipsed or partially eclipsed sun is through special-purpose solar filters, such as “eclipse glasses” or hand-held solar viewers. Homemade filters or ordinary sunglasses, even very dark ones, are not safe for looking at the sun; they transmit thousands of times too much sunlight.

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Eclipse of the Sun Above Mauna Kea-1991-Serge Brunier
Eclipse of the Sun Above Mauna Kea-1991-Serge Brunier
A composition of 29 eclipse images taken between 2nd contact 10:10:40 UT, 3rd contact 10:13:08 UT. The solar corona can only be observed during a solar eclipse.
A composition of 29 eclipse images taken between 2nd contact 10:10:40 UT, 3rd contact 10:13:08 UT. The solar corona can only be observed during a solar eclipse.
total-eclipse-sun-hawaii-medallion
total-eclipse-sun-hawaii-medallion
NASA map of the US showing path of totality for the August 21, 2017 total solar eclipse
NASA map of the US showing path of totality for the August 21, 2017 total solar eclipse

Filed Under: General, Hawaiian Traditions Tagged With: Hawaii, Eclipse

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