Hawaiian Traditions | Page 88 | Images of Old Hawaiʻi

November 17, 2016 by Peter T Young Leave a Comment

19th Hole

A standard round of golf has only eighteen holes. The 19th hole is a code term typically for a pub, bar or restaurant on or near the golf course, very often the clubhouse itself. Golfer will say they are at the ‘19th hole,’ meaning they are getting a drink after the round.

The Volcano House was advertising golf at “the sporty nine-hole golf course nearby with earthquake cracks for hazards.” (Thrum 1925)

“A golf course has been constructed near the rim of the crater of the vulcano Kilauea on Hawaii Island (in 1921,) which is comparatively flat on top. The course is claimed to be an ideal one and although there are lava holes here and there, these have been wired over so that balls will not be lost.”

“Now and then a golfer will be standing near one of these vents when a lot of lazy steam will come up through it, but Kilauea volcano is well tamed and golfers need not worry …”

“… unless they happen to be of the strong arm variety and shoot the ball to the 19th hole, which is the crater of Halemaʻumaʻu itself. Then it’s flowers for that particular ball and scores will not count.” (Golfers Magazine, December 1922)

“The nineteenth hole of Kilauea golf course at Hilo, Hawai‘i, provides the worst golfer in the world a chance to record his hole-in-one. It is the Halemaʻumaʻu fire-pit of Kilauea volcano and is half a mile wide and 1200 feet deep.” (Bismarck Tribune, February 27, 1931)

The Hawai‘i National Park was created by Act of Congress in 1916, and was formally received and dedicated as such in July, 1921. (NPS)

“It is the Halemaʻumaʻu firepit of the Kilauea crater in the Hawai‘i National Park on this (the largest) island in the Hawaiian archipelago. “Mammoth golf was played from the brink of the huge firepit long before the advent of the baby courses (miniature golf.)”

“Golfer, good, bad or indifferent, who play on this course are assured of making a hole in one, as the giant 19th offers a target that cannot be missed.”

“Tourist guides and chauffeurs act as caddies, supplying a golf stick and ball. Certificates are issued to travelers who make the shot, attesting that they have made ‘world’s greatest hole in one.”

“Because it can be played the year round, golf is a popular sport in Hawaii. There are twenty courses on the four principal islands. This Island (Hawai‘i) has seven courses; on Maui there are four; Kauai island has two; and on Oahu (the island on which Honolulu is located) there are seven courses.” (Prescott Evening Courier, November 27, 1930)

“The Secretary of the Interior, Hubert Work, Director Mather, and Governor Wallace R Farrington, who took a keen interest in the park, all took part in the dedication of the first park museum.”

“After dedicating the building, the Secretary exploded the charge of powder that initiated work on the triangle portal of the Chain of Craters Road. And after that, he became the first unofficial member of the “World’s Greatest Hole-in-One Club” by driving a golf ball into Halemaʻumaʻu.”

Hui O Pele (Society of Pele) was organized in 1923 at the suggestion of Charles C Moore, President of the San Francisco Pan Pacific International Exposition.

“Moore visited the Land of Pele the year before and was so impressed by the volcanic phenomena, the Pele legends and other features (in the area.”

“He suggested the formation of an organization that would perpetuate the name and tradition of the volcano goddess through the grant of membership certificates to persons who visited Pele’s fiery home.”

“Moore contributed $100 to begin the organization, and through the interest of various Honolulans it was formed the next year.”

“All of the organization’s funds are derived through the sale of one dollar membership certificates and subscribed to the park for the improvement of visitors’ facilities.” “(I)ts first donation for park improvements in 1927, and the existing shelter at the beginning of the trail into the Thurston Lava Tube was constructed with it the same year.” (Hawaii Nature Notes, November 1953)

Hitting golf balls into the crater was a popular stunt for park visitors. After the first tee collapsed into the Caldera, (Hui O Pele member LW) de Vis Norton strongly opposed the re-establishment of a new site. He pointed out the sacredness of the area to the Native Hawaiian people when he wrote:

“Most of the Hawaiians have a sincere reverence for Halemaʻumaʻu. To them the place is sacred – and they regard the stunt of pluggin golf balls into Pele’s abode much as you would view a game of craps played on the grave of the Unknown Soldier at Arlington.”

“To me, it is sacrilege of the worst kind and I sympathize sincerely with their inner feeling that white men should at least respect their age-old beliefs.”

“You can do a lot of good by saying a good word for the Hawaiians now and again. After all, it was their country until we grabbed it, and while they parforce, must accept the situation – they are very ready to appreciate a friendly feeling among those who now rule over them, and respond with real affection to any evidence of love for their race.” (Nakamura)

The fad continued for a number of years, but later stopped. Today, Hawai‘i has Hawaii has 108 golf courses to choose from (including the now 18-hole course at Volcano.) (golflink) (Lots of information here is from NPS and Nakamura.)

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Kilauea-Halemaumau 19th Hole

Kilauea-Halemaumau 19th Hole-sign

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Kilauea Golf-Halemaumau 19th Hole

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Kilauea 19th Hole

19th Hole

Hawaii Volcano National Park-general map-1926

Volcano Golf Course-1926

November 16, 2016 by Peter T Young 1 Comment

Islands in the Bay

With the Bay as our backyard, we were fortunate kids growing up on Kāneʻohe Bay. Within the body of water were a number of small islands we would boat to, camp at, fish, party, etc.

Mokoliʻi (little lizard)

While Hiʻiaka the goddess (Pele’s younger sister) was returning to meet with Pele, as she approached Kualoa, she came upon a moʻo (lizard, dragon) who tried to stop her.

Hiʻiaka crushed the evil moʻo and left a piece of his tail as a landmark – Mokoliʻi at Kualoa (his body became the foothills below the steep Kualoa cliffs (‘long back’.))

Today, because of the obvious shape of the island, many generally refer to Mokoliʻi Island as “Chinaman’s Hat.” We’d land and camp on the seaward side. Back then, we’d also climb to the top of the island (about 306-feet high.)

Kapapa (shoal island)

As recently as the 1950s, scholars from Bishop Museum conducted modest digs on Kapapa. In addition to the koʻa, their work revealed a canoe house and also unearthed tools, jewelry and human remains (and reportedly a heiau.)

“Kapapa was always an important stopover for fishermen. It was difficult to navigate in the bay of Kane‘ohe, because of the patch reefs. But Kapapa is outside the reefs, and fishermen would always go there to camp and to dry their catch.” (Kawelo; Hollier)

Kapapa Island is located two miles off the shore of Kaneʻohe Bay. The small island is inhabited by many seabirds. These seabirds fledge anywhere from 150 to 300 chicks a year. (Sabado)

“Seabirds are really sensitive to the intensity and frequency of human activities. Adult birds can fly away, but the chicks are stationary in their burrows. The main thing is that having people around affects the nesting birds and the seabirds’ ability to reproduce.” (Misaki; Sabado)

The islet is protected as a sanctuary with access restricted, as well as prohibited activities on the island to permit holders only.

While Kapapa was once used recreationally for fishing and camping (things we frequently did,) visitors are now limited to just fishing, and only around the perimeter of the island in the daytime; the islet is closed to access between sunset and sunrise.

Ahu O Laka (Alter of Laka)

I have heard of three different traditional stories associated with the naming of Ahu O Laka. The first references the sand and links this site to Laka, goddess of the Hula.

The second refers to Chief Laka, born in Haili, Hilo. He reportedly died in Kualoa (some say on the island) and was subsequently buried in ‘Iao Valley (a place reserved for the highest of chiefs.)

The final story suggests that the place served as an ancient dividing line between fishers from the regions of Kualoa and Kailua.

As a kid, we called it ‘Sand Island’ (it went along with the “Island” references we used in the bay, i.e. Coconut Island and Coral Island.) Over time, the common name transitioned to Sand Bar. At low tide it forms into an island, otherwise it is covered with water.

Moku O Loʻe (Loʻe’s Island)

Three brothers, Kahoe, Kahuauli and Pahu, and their sister, Loʻe, were sent from ʻEwa to live in Kāneʻohe. Kahuauli was a farmer at Luluku (in the area of Puʻu Kahuauli).

Kahoe was a farmer near Haiku and Keaʻahala; and Pahu was a fisherman in Pohakea (in the area of Puʻu Pahu). Loʻe lived on Moku o Loʻe (Loʻe’s island). (Jokiel, HIMB)

It came under the ownership of Bishop Estate. In 1933, Chris Holmes, owner of Hawaiian Tuna Packers (later, Coral Tuna) and heir to the Fleischmann yeast fortune, purchased the island for his tuna-packing factory.

Later, Holmes tried to transform Coconut Island into his own private paradise. He enlarged the island, built the ponds, harbors and seawall surrounding the island (it even housed a small zoo for a short time with donkeys, a giraffe, monkeys and a baby elephant.) (HIMB)

He also planted large numbers of coconut palms which gave rise to its popular name, ‘Coconut Island.’

After Chris Holmes passed away in 1944 Coconut Island was used for an Army Rest & Recreation center; later Edwin Pauley bought it and a concept plan was developed to use the island as a millionaire’s playground and exclusive resort, an ultimate “retreat for tired businessmen.”

By the early 1950s Edwin Pauley was approached by the marine biologists at the UH’s fledgling Marine Laboratory to use the island’s boat facilities as a base for their research vessel. (HIMB)

Instead of a millionaire’s playground, the island became a haven for world-class scientists at the Hawaiʻi Institute for Marine Biology (HIMB) (and it was featured in the opening scene of Gilligan’s Island, a 1960s television sitcom.)

Coral Island

The earliest modifications to the natural marine environment of Kane‘ohe Bay were those made by the ancient Hawaiians. The construction of walled fishponds along the shore was perhaps the most obvious innovation.

The development of terraces and a complex irrigation network for the cultivation of taro no doubt had an effect on stream flow, reducing total runoff into the Bay.

Then they started to dredge (records of dredging permits issued by the Army Corps began in 1915.) Almost all of the early permits were for boat landings, piers and wharves, including the 1,200-foot wharf at Kokokahi and the 500-foot wharf at Moku O Loʻe for Hawaiian Tuna Packers (in 1934.)

Although some dredging was involved in the construction of piers and small boat basins, probably the first extensive dredging was done in 1937 when 56,000 cubic yards were dredged “from the coral reef in Kāne‘ohe Bay” by the Mokapu Land Co., Ltd.

The great bulk of all reef material dredged in Kane‘ohe Bay was removed in connection with the construction at Mokapu of the Kaane‘ohe Naval Air Station (now Marine Corps Base Hawai‘I – dredging for the base began on September 27, 1939, and continued throughout World War II.)

Appropriately named because it was formed by stockpiling coral dredge material on a nearby reef, at low tide it was a single island but became two when the tide came in. A small cove was on the lee side of the larger island, this is where we anchored.

‘Coral Island’ is now gone; constant pressure from the tides and waves leveled and lost the island.

Like any other place, use and demeanor here and elsewhere should be courteous and respectful. This does not mean we can’t have a good time while enjoying the Bay, but it does place responsibility on each of us to understand, care about and, ultimately, care for special places in Hawai‘i.

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November 15, 2016 by Peter T Young 1 Comment

Timeline Tuesday … 1800s

Today’s ‘Timeline Tuesday’ takes us through the 1800s – horses arrive, sandalwood economy and Henry ‘Ōpūkaha’ia sails to New England. We look at what was happening in Hawai‘i during this time period and what else was happening around the rest of the world.

A Comparative Timeline illustrates the events with images and short phrases. This helps us to get a better context on what was happening in Hawai‘i versus the rest of the world. I prepared these a few years ago for a planning project. (Ultimately, they never got used for the project, but I thought they might be on interest to others.)

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November 9, 2016 by Peter T Young Leave a Comment

First Medical School

“There is and has been a greater need of native doctors than of native lawyers. The Missionaries have educated the native pastors … The native lawyers have educated themselves … but the medical profession, has been like a sealed book …” (Introduction, Anatomia)

“In an early period of the Hawaiian Mission the subject of educating persons for physicians was agitated, but nothing of importance done.” (The Friend, July 1, 1871)

“There was a time when a large proportion of the population applied to the Missionaries for medical aid. The funds of the American Board were largely drawn upon for medicines, and the Missionaries devoted a great deal of time in attendance on the sick …”

“Subsequently the Hawaiian Government undertook to furnish the Missionaries with medicines for the sick; of late years this source of relief has dried up, and even the voluntary practice of the Missionaries has been discountenanced. In places where there are no educated physicians”. (Bushnell)

Dr Gerrit P Judd had published the first medical textbook in 1838, Anatomia, 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.

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)

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)

Then, the legislative session of 1868 brought forth An Act to Establish a Hawaiian Board of Health; the preamble noted, “the outer districts of this Kingdom are greatly in want of physicians … it is thought advisable to establish a system of licensing Hawaiian practitioners of medicine ….” (Bushnell)

In 1871, the Hawaiian Evangelical Association admitted “there is a pressing necessity for educating a sufficient number of native pupils to meet the wants of the people and to check the serious and rapidly growing evil … the question arises how and by whom it is to be done.”

They concluded, “It should be conducted in the Hawaiian language, by one or more medical men who understand the language, and are acquainted with the prejudices and superstitions of the people.”

“Pupils when educated should be distributed all over the islands, at least two in every election district, licensed to practice and authorized to charge for their services according to a schedule to be provided for their guidance. They should be under a constant supervision.” (Bushnell)

“The last Legislature of this kingdom (1870) appropriated a sum of money ($4,000) to be expended in educating young men for this purpose. The Vice President of the Hawaiian Board, Dr GP Judd, was appointed to take charge of the instruction of these young men.”

Judd, a medical missionary, had originally come to the islands to serve as the missionary physician, intending to treat native Hawaiians for the growing number of diseases introduced by foreigners.

He immersed himself in the Hawaiian community, becoming a fluent speaker of Hawaiian. Judd soon became an adviser to and supporter of King Kamehameha III.

In May 1842, Judd was asked to leave the Mission and accept an appointment as “translator and recorder for the government,” and as a member of the “treasury board,” with instructions to aid Oʻahu’s Governor Kekūanāoʻa in the transaction of business with foreigners.

In 1846, Judd was transferred from the post of minister of the interior to that of minister of finance (which he held until 1853, when by resignation, he terminated his service with the government.)

“On the 9th of November, 1870, he opened a school with ten pupils. This, we think, is a move in the right direction, and by the blessing of God, may be made the means of counteracting some of the evils, which arise from the number of native doctors among the people, and of prolonging the existence of the nation.” (The Friend, July 1, 1871)

The students included, SW Kaneali‘i, Jr, Kauai – Hanalei;) SK Kauai, Jr (Kauai – Waimea;) John W Kalua (Molokai;) Ceo W Kalopapela (Maui – Waihe‘e;) Henry P Ka‘ili (Maui – Makawao;) John Kalama (Hawai‘i Island – Kohala;) Henry Mana (Hawai‘i Island – Kawaihae;) Kona, S Na‘onohi (Hawai‘i Island – Kona;) Daniel P Aumai (Hawai‘i Island – Kāʻu;) and John Kelia (Hawai‘i Island – Puna.)

Their classwork and lectures were supplemented by a practicum in a dispensary (pharmacy/doctor’s office.) Dr. Judd most likely taught this school at his private hospital and dispensary at 31 Punchbowl St and during visits to the Queen’s Hospital.

Conceived and organized in the manner of one-man medical schools of that time in America, with which he and many of his colleagues would have been familiar, Dr Judd’s school was probably just as good as many of them, and no worse than most. (Bushnell)

The school ended on October 2, 1872, when Laura Fish Judd (Dr Judd’s wife) died. He recommended to the Board of Health that all 10 students be certified and licensed medical physicians. The licenses were issued on October 14, 1872. (Mission Houses)

Judd participated in a pivotal role in Medicine, Finance, Law, Sovereignty, Land Tenure and Governance in the Islands. Gerrit P Judd died in Honolulu on July 12, 1873.

“He was a man of energy, courage and sincerity of purpose. He was an able physician, and he developed great aptitude for the administration of public affairs. The benefit of his talents was freely and liberally given to a people who he knew needed and deserved assistance.” (Hawaiian Mission Centennial Book)

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November 6, 2016 by Peter T Young Leave a Comment

‘Aumakua

The Hawaiian Kumulipo is a genealogical prayer chant linking the royal family to which it belonged not only to primary gods belonging to the whole people and worshiped in common with allied Polynesian groups, not only to deified chiefs born into the living world within the family line …

… but to the stars in the heavens and the plants and animals useful to life on earth, who must also be named within the chain of birth and their representatives in the spirit world thus be brought into the service of their children who live to carry on the line in the world of mankind. (Beckwith)

There were also family gods, and gods for individuals. Each family had its own ʻaumakua (personal god) that watched over and protected them.

For some it was a shark, others a pig, and so on. It was thought that spirits could communicate to the living through dreams and often appeared in the form of the family’s ʻaumakua.

Hawaiian traditions surrounding ritual practice allowed for the reciprocal exchange of mana (spiritual power) between the ʻāina (land, earth) the akua, and kānaka.

These rituals varied from strict ceremonies accompanied by mōhai (offerings) of food and sacrifice, to the utterance of a chant or prayer. (Pukui)

Beckwith explains, “The great gods each had his own form of worship, his priests and heiaus, his own special symbols of ritual distinction…”

“Besides the great gods there were an infinite number of subordinate gods descended upon the family line of one or another of the major deities and worshiped by particular families or those who pursued special occupations.”

Malo further explains, “Each man worshipped the akua that presided over the occupation or the profession he followed, because it was generally believed that the akua could prosper any man in his calling.”

And so with this way of life, it became a custom for kānaka to approach any kind of undertaking with the acknowledgement of Hawaiian deities and their various manifestations.

In the upland forest, there were several cultural activities that involved ritual protocol. For example, the god Kū was invoked when gathering material for luakini (temple) construction, kālai kiʻi (image carving), and ritual objects.

“If the King was minded to worship after the rite of Kū, the heiau he would build would be a luakini. The timbers of the house would be of ʻōhiʻa, the thatch of loulu palm or of uki grass. The fence about the place would be of ʻōhiʻa with the bark peeled off.”

“The lananuʻu-mamao had to be made of ʻōhiʻa timber so heavy that it must be hauled down from the mountains. The same heavy ʻōhiʻa timber was used in the making of the idols for the heiau.” (Malo)

Canoe construction was another activity that involved ritual practice in the upland forest. Malo explains that when a koa tree was chosen for a canoe, the kahuna took the axe of stone and called upon the gods: “O Kū-pulupulu, Kū-ala-na-wao, Kū-moku-haliʻi, Kū-ka-ʻieʻie, Kū-palalake, Kū-ka-ʻōhiʻa-laka.”

These were the male deities. Then he called upon the female deities: “O Lea and Ka-pua-o-alakai.” In another instance, bird-catchers would appeal to the god Kū-huluhulu.”

It is written in the book titled, Nānā I Ke Kumu, “With little formality, the Hawaiian would ask forgiveness for taking from nature’s bounty.”

The bird-catcher would speak to Kū in his manifestation as a god of hulu (feathers): “Oh Kū-huluhulu, forgive me for catching this bird and taking his feathers. They are needed for a kihei [mantle] for my chief [named]…” (Pukui)

Plant gathering for medicinal use was another occasion in which certain akua were called upon. For example, Kū and his wife Hina were invoked when medicinal plants were gathered, as they are the akua associated with the male and female properties in healing plants and in ritual. (Pukui)

The native Hawaiian relationship with the ʻāina is spiritually guided by reverence and a deep seeded respect. This connection is depicted in the Kumulipo, a highly detailed genealogical creation chant, where kānaka descend from Papahānaumoku, Earth Mother, and Wākea, Sky Father.

Therefore, to disrespect the land is to disregard one’s ʻohana. So sustaining a pono connection to the ‘āina, or that which feeds, is essential to the balance of all life and to the well-being of our society. (Kumupa‘a) (Image by Patrick Ching.)

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