Hawaiian Traditions | Page 84 | Images of Old Hawaiʻi

March 6, 2017 by Peter T Young 2 Comments

‘The Hope of the Nation’

“On the eve of the 14th inst, at 7:30 o’clock Frank James Woods and Eva Kalanikauleleiaiwi Parker were married at the Parker residence at Mana by the Rev CH Tompkins, the parson of the Anglican Church of Hāmākua.”

“Members of the families of the contracting parties and a few intimate friends had been invited to attend the ceremony and the fine residence was filled with the guests who were cordially welcomed by the genial host and hostess.”

“Among the guests were noticed the Princess Kaʻiulani, Prince Cupid and wife, Prince David J H Wodehouse, Captain John Ross, Miss K Vida, and a few other Honolulu friends. …”

“It was nearly 6 o’clock in the morning and the dawn was breaking when the young couple bade good bye and drove away among showers of rice, tears, laughter, flowers and old shoes.”

“At Waimea Mr and Mrs Woods stopped at the Parker residence at Puopelo to see the venerable Mrs Hauai Parker and after a short rest they proceeded on their journey to their beautiful home at Kahua. …

“The bridegroom is the second son of the late James Woods a prominent rancher and planter on Hawaii. He is the owner of the Kahua ranch in the Kohala district and is a worthy young man an honor to his race and to his family.”

“The bride is the oldest daughter of the Hon Samuel Parker who since her return from England where she received her education has been a favorite in society in Honolulu as well as in San Francisco.” (Independent, December 19, 1898)

The future seemed uncertain for Princess Kaʻiulani when she headed to the Island of Hawai‘i for the wedding of her friend Eva Parker.

Disillusioned by life in Americanized Honolulu, saddened by the injustice of circumstance, she expressed herself in letter to Lili’uokalani, written as 1898 drew to a close, feelings alive in most Hawaiian hearts.

“They have taken away everything from us and it seems there is left but a little, and with that little our very life itself. We live now in such a semi retired way, that people wonder if we even exist any more. I wonder too, and to what purpose?” (Kelley)

Even with Kaʻiulani’s attempts to gain support for the monarchy, the US Congress voted for annexation, and on August 12, 1898, Hawai‘i officially became an American territory.

Then, the sad news, “Princess Ka‘iulani is dead.”

“Her young life went out at two o’clock this morning (March 6, 1899,) at her residence, Waikiki. The sad event had been feared for more than a month, and deemed hourly imminent for a week past.”

“It was about four months ago that the Princess was first attacked with the illness that has cut her off in the springtime of life. Rheumatism induced by exposure to rain upon an excursion into a valley near Honolulu, undertaken for a short visit to a country retreat there, was the malady.”

“Relief was sought in change to the dry mountain air of Hon Saml Parker’s residence on Hawai‘i, and was gained in some degree when a fresh cold from bathing caused a relapse.”

“Ultimately, about a month ago, it was deemed necessary to have the Princess brought home. Her father and Dr St DG Walters attended her on the trip.”

“Alarming reports came from her bedside a week before the end. She was constantly attended by Dr. FL Miner and Dr Walters, but the disease had advanced beyond the power of medical skill to check.”

“Still there was hope of a favorable turn until close to the last hour. The fact that the affection was threatening the heart, however, made the case critical.”

“Half an hour before the end it was certain the Princess was dying, and intimate friends were called in to join the stricken father at the bedside. There were present in the death chamber the following:”

“Hon. AS Cleghorn, Mr. and Mrs. Jas. W. Robertson, Mr. and Mrs. Jas. H Boyd, Miss Kato Vida, Miss Helen Parker, Col. S Parker, Dr. St D. G. Walters and wife, Dr. FL Miner, Prince David Kawānanakoa, Lumaheihei, Miss EIsie Robertson and Kaʻiulani’s maid.”

“Princess Victoria Kawekiu Kaʻiulani Lunalilo Kalaninuiahilapalapa was the daughter of Hon AS Cleghorn and Princess Miriam Likelike.”

“The mother was a sister of King Kalākaua and Princess Liliuokalani afterward Queen, and died in 1887 when Kaʻiulani was but eleven years and four months old.”

“Here, from her cradle to the end of the monarchy, Princess Kaʻiulani was regarded as ‘the hope of the nation.’ Appreciating the responsibility attaching to her expectations, her widowed father sent her to England at fourteen years of age for higher education.”

“From her infancy she was known as the heir presumptive to the throne of Hawaii, and at the accession of Queen Lili‘uokalani was proclaimed as the Heir Apparent.” (Evening Bulletin, March 6, 1899)

“As a little girl here, Kaʻiulani was considered bright and beautiful and was a favorite with all the young people, of her circle. … Cultivated and charming in every way she at once gained a place in the hearts or all with whom she came in contact.”

“She was a patroness and active worker for every charitable, society and took the deepest interest in the welfare of the lowly and the afflicted. In the society here she was a bright light, was welcomed everywhere, received with the highest honors and often entertained at her home.”

“Always gracious, always thoughtful of others, she gained the strongest affection of all. She was idolized by her own people and was held in the highest esteem by the foreign population.” (Hawaiian Gazette, March 14, 1899)

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March 1, 2017 by Peter T Young 1 Comment

Blending Traditional and Modern Medicine

In the Islands, “Medicine is generally practiced by the priests (kahuna la‘au lapa‘au,) whose contemplative way of life has led them to acquirement of some knowledge of botany …”

“… they understand the use and application of vomits and clysters, which are drawn from the vegetable reign, and sometimes exhibited with success.”

“Topical bleedings is also in use, but a larger share of priestcraft and mummery enters into their practice. Fortunately the good constitutions and temperance of these islanders prevents their having often occasion for the skill of their physicians.” (Shaler, 1804)

The medical practice in the 1820s and 1830s was not as advanced as many people might assume. The end result of treatments by Western doctors and Hawaiian doctors were the same: purging, vomiting, sweating or managing pain.

Disease was not well understood and was attributed to a mixture of outside influences and physical influences of the afflicted person. Climate, age, temperament, gender, lifestyle, and “constitution” (a subjective idea of how susceptible to disease people were) were thought to cause disease.

Remedies included changes of climate, cupping or bloodletting (in order to weaken the disease you had to weaken the patient), changes in diet, herb or plant based ingestible medications, external topical plasters, and chemicals were all part of the Western pharmacology.

Dr Gerrit P Judd was one of the very few Western doctors in Hawai‘i that was interested in learning about Hawaiian medical practices and remedies. He hired Native Hawaiian assistants and apprentices. (Mission Houses)

Judd’s fairness would not let him condemn everything about the native materia medica. No doubt other haole physicians had indulged a curiosity about kahuna medications, might even have tested or used some of them.

But Dr. Judd was the only haole physician of the 19th century who has left evidence that he knew from personal experience the properties of at least some of the native medicines.

Always inquisitive, always sympathetic to the good things his adopted people could offer, and genuinely fond of them as individuals, Judd investigated their pharmacopoeia very early in his career as a physician among them. (Bushnell)

“It has been an object with me not to oppose the practice of the native physicians in mass, but to endeavor by the best means in my power to correct and modify their practice so that it shall save, not kill, the people.”

“It is my intention, if possible, the coming year to make Ho‘ohano (his assistant) acquainted with the native practices as it now exists and make him the agent for collecting facts on the subject.”

“It is out of the question for us to think of putting down the native practice unless we will attend all the sick ourselves, since it is not human nature to be sick & die without seeking some means of alleviation.”

“The idea of improving the native doctors has therefore suggested itself to me as an exceedingly important one demanding immediate attention.” (Judd, Report to Sandwich Islands Mission, 1839)

“At the commencement of the year (1839) I took a young man who had been at the Seminary six years, with a view to giving him instruction in the Medical art.”

“I commenced the investigation of the native practice and by the aid of these two assistants (Ho‘ohano & Kalili) obtained from several native Drs the various doctrines and practices of the art which have come down through the legalized channels mai ka wa kahiko mai (from ancient times.)”

“These investigations occupied several weeks in the early part of the year and have been continued as opportunity afforded.”

“We also instituted a series of experiments on native medicines which resulted pretty much as all experiments of the kind usually do.”

“We found we could prepare from the native Gourd alone, or combined with Koali (morning glory) or Pipa (Japanese plum) and extract which would physic most delightfully & like Brandreths Pills to any amount which might be desirable.” (Judd, Report to Sandwich Islands Mission, 1839)

Over the years Dr Judd modified his practice to include Native Hawaiian ingredients in his treatments. He also published the first medical textbook in 1838, Anatomia, and founded the first medical school in the Kingdom of Hawai‘i in 1870. (Mission Houses)

Anatomia is the only medical textbook written in the Hawaiian language. Dr Judd, for a time the only medical missionary in the Islands, wrote the text in 1838 to teach basic anatomy to Hawaiians enrolled at the Mission Seminary (Lahainaluna.)

Working from a standard elementary textbook of the time, Judd provided his students with more than a simple, straight translation. He devised a new vocabulary and explained medical functions and practices in words that would be understood by a Hawaiian.

Judd’s use of Hawaiian terms and descriptions gives us insights into native cultural and healing practices in the early decades of the nineteenth century.

Anatomia is a valuable addition to the growing collection of translations on native health and will be greatly appreciated by linguists, historians, and students of Hawaiian language and culture. (Mission Houses) The image shows the Judd Dispensatory at Mission Houses.

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February 26, 2017 by Peter T Young 1 Comment

“It Was Not Done By The Missionaries”

John Papa ʻĪʻī began his service in the royal court when he served as an attendant to Liholiho (Kamehameha II.) Īʻī later became a trusted advisor and chief in the court of Kauikeaouli (Kamehameha III) and continued to serve the sovereigns of Hawaiʻi until his death in 1870.

On February 26, 1829, he wrote an account of events of that day dealing with drunken foreigners who wanted to tear down the missionary house because “they guessed that the missionaries had made the sanction” forbidding prostitution.

‘Ī‘ī notes in his letter, “but that was not so; the chiefs had laid the sanction for they knew that the word of God was right saying not to commit adultery, not to commit prostitution and that is why they forbade it. It was not done by the missionaries.”

The letter is part of the Ali‘i Collection at the Hawaiian Mission Houses Historic Site and Archives. The collection is part of a translation project spearheaded by Puakea Nogelmeier and Awaiaulu. Here is the full translated text of ‘Ī‘I’s account:

“Here are the actions of the house wreckers that we saw carrying out destruction.”

“On Sunday, the 26th of February in late afternoon, about four o’clock, they arrived at the yard of Kalaimoku’s house. We saw them running this way, drunk on rum, and they entered the stone house of Kalaimoku and climbed atop that stone house with clubs in their hands.”

“I entered after them and we looked from below at them doing damage above the door of that building and the glass panes of three windows were smashed by them as well as that of the main door, a fourth, which they scattered down in pieces.”

“Many people came at that time for evening prayers, for they intended to hear the word of God, but before we prayed those troublemakers arrived so a great number of people sat quietly and calmly watched their mischief. My thought to Boki was that we should hold them without beating them, because these scoundrels had no right, and that is what I said to Boki.”

“Because of that statement that I made to him, he ordered all the people sitting there to not make trouble to them, that it was fine as it was. Kahalaia was there, another chief, and the people everywhere in Honolulu heard so they came thinking that it was just a battle, for it had been heard that they were coming to tear down the house of the missionaries and to beat them. “

“Women were the offense, for they guessed that the missionaries had made the sanction, but that was not so; the chiefs had laid the sanction for they knew that the word of God was right saying not to commit adultery, not to commit prostitution and that is why they forbade it. It was not done by the missionaries.”

“When their destruction ended, they all came down from that house and stood with the people, saying to us, ‘There is no goodness about the missionaries, they are deceitful people. It is not that way in Britain and America. The missionaries are liars.’ And that is how they spoke to us.”

“Their statements having ended, it had reached five o’clock and they all left that place, going off to destroy Bingham’s house. He followed after them on a different path, coming from among the people, but none of the people followed along behind him. The place was filled with people sitting quietly.”

“His wife, (Mrs) Bingham had seen the rogue foreigners with sticks in their hands headed there so she closed the door and locked it. They quickly reached the door of the house, it being the second house they attacked, and wreaked damage there. They shattered the glass panes of the windows which scattered down.”

“They saw Bingham going there from where we were. So they gathered together to beat him with the wood from the door of his house, but he was caught by a foreigner from the whaling fleet who had come with the scoundrel foreigners, and he was saved by that foreigner.”

“So he quickly came back with that foreigner who had saved him and we followed after to take care of him. He came and stood with us and with a chiefess, Lidia Piia, she being a student of his, and she stood in front of him. I was there as well.”

“The foreign scoundrels followed him all the way with no fear of our great numbers, and then stood with us, some with clubs, others with jack knives, with evil statements coming from their mouths, and Bingham was talking with one of the foreigners.”

“Then one of those foreign scoundrels suddenly struck at him with a stick, hitting his umbrella. The blow on that umbrella was fended off by Lidia and then I grabbed the stick from the hand of that foreigner.”

“I seized it, and because of that the foreigners were afraid and they fled. The people talked of seizing them all, for finally we should make trouble to them for their prior mischief to our chiefs for no reason, and that is the same way that they attacked the teachers, who had made no transgression. Because of that, they were all seized and held.”

“Ka‘ahumanu saw us and that the foreigners had all been seized by us, so she called down to us from up on the house, ‘Do not beat the foreigners; you should take care of them.’ The people heeded her words and sat quietly.”

“That is my message. I am reporting to all of you in that land of America so that you know the wrongdoings of some of your people here, those foreigners.”

The following shows a short discussion by Marie Alohalani Brown on John Papa ‘Ī‘ī’s letter and other information related to this 1826 event.

The following shows a short discussion by John Laimana on a related letter written by Kalanimoku that addresses this 1826 incident, as well as the role of decision-making by the ali’i related to situations like this (the ali’i made the decisions, not the missionaries).

The following shows a portrayal of John Papa ‘Ī‘ī (by William Hao;) it’s part of the Mission Houses Cemetery Pupu Theater; describing Hawai‘i of his time (not the events of February 26, 1829).

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John Papa Ii recount of actions of drunk foreigners-blaming the missionaries for the prostitution ban-1

John Papa Ii recount of actions of drunk foreigners-blaming the missionaries for the prostitution ban-2

John Papa Ii recount of actions of drunk foreigners-blaming the missionaries for the prostitution ban-3

John Papa Ii recount of actions of drunk foreigners-blaming the missionaries for the prostitution ban-4

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February 13, 2017 by Peter T Young 1 Comment

Anahola

Poetically the island is reportedly called, “Manōkalanipō”, or “Kauai a Manō” after the ancient chief who was largely responsible for elevating Kauai’s ancient society to sophisticated heights of advancement and productivity. (NativeKauai)

Geologically, Kauai is the oldest of the main inhabited islands in the chain. It is also the northwestern-most island, with Oʻahu separated by the 70-mile long Kaʻieʻie Channel.

Kauai is the fourth largest island in the Hawaiian chain, comprised of a land area of 352,000-acres. Kauai was traditionally divided into 5 moku (districts) including: Koʻolau, Haleleʻa, Nā Pali, Kona and Puna.

(Common district names that are universally used across of the Hawaiian Islands include “Koʻolau” marking the windward sides of the islands; “Kona” – the leeward sides of the islands; and “Puna” – indicating regions where springs and fresh water abound.)

Moku were changed in the late 1800s to Kawaihau, Hanalei, Waimea, Kōloa and Līhuʻe. In 1877, Hanalei and Līhuʻe shared a common boundary.

Kawaihau was set apart by King Kalākaua, who gave that name to the property lying between the Wailua River and Moloa‘a Valley.

Formerly, Anahola (fish poison cave) was part of the moku or district of Ko‘olau. Within the Ko‘olau district were the ahupua`a of: Kīlauea, Kāhili, Waiakalua, Waipake, Lepe‘uli, Ka‘aka‘aniu, Moloa‘a, Papa‘a, Aliomanu and Anahola.

Lae Kuaehu (also Kuaehu) is the promontory that divides Anahola from Aliomanu. Lae Lipoa serves as the southernmost boundary in the Anahola Ahupua‘a – the boundary line runs toward Kalale‘a mountain from east to west.

The Kalale‘a mountain at Anahola includes two prominent mountain peaks known as Hōkū‘alele peak and Kalale‘a Mountain. This latter pu‘u can be seen from land and sea and is spoken of in chants and mele.

With the Anahola Stream as its main water source, generations of native Hawaiians thrived in the ahupua‘a of Anahola inhabiting mostly the valley and nearby coastal areas.

The principal location of the house sites is on the shore line, especially near the mouths of the river valleys where the taro was growing; in the mountains are some house sites and small villages.

In pre-contact times, prior to transformation of ancient Hawaiian religious and political systems, Anahola’s population was comprised of ali‘i, kahuna and makaʻāinana that were experts in the professions of planting and farming, fishing, healing and kapa making.

Commercial sugar cultivation began in 1880 and continued until 1988. The shift from subsistence lifestyle to commercial agricultural impacted the Anahola Hawaiian community.

Cultural traditions like canoe construction, tapa making and traditional houses were lost with the shift of lifestyles.

Department of Hawaiian Home Lands (DHHL) is one of the large landowners in the region with approximately 5,000 acres in the Anahola region. DHHL’s 20,565-acres make up 6 % of the total land area of Kauai.

The Hawaiian Homelands Program was started in 1921 with the passage of the Hawaiian Homes Commission Act. The department extended the first homestead lease on the island of Kauai to native Hawaiian families in Anahola in early 1957.

An Anahola Japanese community was established by first generation Japanese immigrants from DHHL leaselands in the early 1900s.

Records show that prior to 1947, there were 70 Japanese families living in the Anahola area as farmers. By 1991, there were 19 Japanese families.

In 2008, it was estimated that Native Hawaiians accounted for approximately 5,700 (9%) of the 63,000 residents on the island of Kauai.

Anahola is home to the largest population of Native Hawaiians, approximately 61%, residing on Kauai. Based on historic trends and proposed development, the population in the Kawaihau region can be expected to increase between 8-10% over the next 10 years.

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Rice cultivation and former loi kalo (looking mauka) in Anahola-KauaiMuseum-1890-1898

Kalalea Mountain Range, pineapples fields 1941-KauaiMuseum

Kalalea Mountain Range-KHS

DHHL-Anahola-Town Center Illustrative-Plan

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February 6, 2017 by Peter T Young Leave a Comment

‘Ōpūkaha‘ia – The Inspiration for the Hawaiian Mission

In 1808, a young Hawaiian boy, ʻŌpūkahaʻia, swam out to the ‘Triumph’, a trading ship anchored in Kealakekua Bay. Both of ʻŌpūkahaʻia’s parents and his younger brother had been slain during the battles on the island.

Also on board was Hopu, another young Hawaiian, as well as Russell Hubbard. They eventually headed for New York. “This Mr. Hubbard was a member of Yale College. He was a friend of Christ.… Mr. Hubbard was very kind to me on our passage, and taught me the letters in English spelling-book.” (ʻŌpūkahaʻia)

They landed at New York and remained there until the Captain sold out all the Chinese goods. Then, they made their way to New England.

ʻŌpūkahaʻia was eager to study and learn. He “was sitting on the steps of a Yale building, weeping. A solicitous student stopped to inquire what was wrong, and Obookiah (the spelling of his name, based on its sound) said, ‘No one will give me learning.’”

The student was Edwin Dwight. “(W)hen the question was put him, ‘Do you wish to learn?’ his countenance began to brighten. And when the proposal was made that he should come the next day to the college for that purpose, he served it with great eagerness.” (Dwight)

Later, the American Board of Commissioners for Foreign Missions (ABCFM) formed the Foreign Mission School; ʻŌpūkahaʻia was one of its first students. He yearned “with great earnestness that he would (return to Hawaiʻi) and preach the Gospel to his poor countrymen.” Unfortunately, ʻŌpūkahaʻia died on February 17, 1818.

Dwight put together a book, ‘Memoirs of Henry Obookiah’ (the spelling of the name based on its pronunciation). It was an edited collection of ʻŌpūkahaʻia’s letters and journals/diaries. The book about his life was printed and circulated after his death.

ʻŌpūkahaʻia, inspired by many young men and women with proven sincerity and religious fervor of the missionary movement, had wanted to spread the word of Christianity back home in Hawaiʻi; his book inspired missionaries to volunteer to carry his message to the Hawaiian Islands.

In giving instructions to the first missionaries, the ABCFM, noted: “You will never forget ʻŌpūkahaʻia. You will never forget his fervent love, his affectionate counsels, his many prayers and tears for you, and for his and your nation.”

“You saw him die; saw how the Christian could triumph over death and the grave; saw the radient glory in which he left this world for heaven. You will remember it always, and you will tell it to your kindred and countrymen who are dying without hope.”

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the American Board of Commissioners for Foreign Missions (ABCFM) set sail on the ‘Thaddeus’ for the Hawaiian Islands. Their 164-day voyage ended They landed at Kailua-Kona April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”), about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM.

On August 15, 1993, ʻŌpūkahaʻia’s remains were returned to Hawai‘i from Cornwall and laid in a vault facing the ocean at Kahikolu Church, overlooking Kealakekua Bay.

Click HERE to view/download Background Information on ʻŌpūkahaʻia

Planning ahead … ʻŌpūkahaʻia Celebrations – the Hawaiian Mission Bicentennial is approaching; the following are some of the planned activities (it starts in about a year):

Hawaiian Mission Houses – February 17, 2018 – Free Open House marking the start of the Hawaiian Mission Bicentennial, Reflection and Rejuvenation 1820 – 2020 celebrations – activities follow services at adjoining Kawaiaha‘o Church commemorating ʻŌpūkahaʻia (details to follow).

Kahikolu Church (Napo‘opo‘o (Kealakekua Bay)) – 10 am, February 17, 2018
Kawaiaha‘o Church (Honolulu) – 10 am, February 17, 2018
Cornwall, Connecticut – 3 pm (EST) February 17, 2018

ʻAhahui O ʻŌpūkahaʻia is proposing three simultaneous services/celebrations at the above churches on February 17, 2018 (the bicentennial of his death) to honor ‘Ōpūkaha‘ia.

Anticipated activities at Kahikolu Church include a church service, gravesite commemoration and pa‘ina (food). ʻAhahui O ʻŌpūkahaʻia will be coordinating the activities at Kahikolu Church; Woman’s Board of Missions for the Pacific Islands will be coordinating services at Kawaiaha‘o Church.

This replicates the celebrations in 1968, when 3 events were held. The intent is to hold the Hawai‘i events at 10 am (HST), so the Connecticut event would be at 3 pm (EST). Related to this, each site would be on video, then combined into a single video.

Missionary Period

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”), about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

Collaboration between Native Hawaiians and American Protestant missionaries resulted in, among other things, the
• Introduction of Christianity;
• Development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
• Promulgation of the concept of constitutional government;
• Combination of Hawaiian with Western medicine; and
• Evolution of a new and distinctive musical tradition (with harmony and choral singing)

If you would like to get on a separate e-mail distribution on Hawaiian Mission Bicentennial activities, please use the following link: Click HERE to Subscribe to Hawaiian Mission Bicentennial Updates

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