Hawaiian Traditions | Page 97 | Images of Old Hawaiʻi

May 28, 2016 by Peter T Young 1 Comment

Kōkua Aku, Kōkua Mai

The following moʻolelo was told by Mary Kawena Pukui and published in the book titled, Tales of the Menehune – Help and be Helped.

This moʻolelo perpetuates the Hawaiian proverb, “kōkua aku, kōkua mai” (help and be helped.) In addition, it also brings attention to the importance of maintaining the resources of both land and sea. This moʻolelo is given below.

“Keoha, a canoe-maker of Hilo, had come to Puna. The trail was long, the day hot, and now Keoha stood looking longingly at a bunch of coconuts in a treetop.”

“‘Aloha, stranger! What are you looking at?’ A fisherman had stopped beside Keoha.”

“‘Those coconuts. Their cool milk would moisten my dry throat, and the meat of a tender young nut would taste very good.’”

“‘Come with me,’ the Puna fisherman invited. “’I have many coconuts and shall give you all you want. Come to my home.’”

“Keoha went gladly. The walk was long, but the Hilo man thought eagerly of the good food and drink that he could find. He hurried.”

“At last the fisherman stopped beside tall coco palms. ‘There are coconuts, stranger,’ he said smiling. ‘Help yourself.’”

“There they were indeed! High in the treetops! Years ago Keoha could have climbed one of those coco palms, but not now. ‘Thank you. I am no longer thirsty,’ he answered as he walked away.”

“A little later as he passed a group of houses the canoe-maker was called in. Boys climbed trees for coconuts, and Keoha and his hosts ate tender young nuts and drank cool milk. The stranger was refreshed and very grateful. These men became his friends.”

“The canoe-maker, however, did not forget the fisherman. ‘Someday I shall repay his kindness,’ he told himself.”

“Years later his chance came. The Puna man walked into the shed where Keoha was polishing a canoe. ‘My small fishing canoe was injured in a storm,’ he said. ‘I need another. Have you one?’”

“Keoha looked around. ‘Not here. These are all promised,’ he answered, speaking truly. ‘But there is one in the forest. Meet me early tomorrow, and I shall show you.’”

“Carrying food and water the two took the trail. The day grew hot, but they climbed on for the fisherman was eager to see his new canoe. “

“At last they reached the part of the forest where tall koa trees grew – the strong trees whose trunks can stand the beat of waves and scratch of pebbles.”

“Keoha looked from one to another of the great trees as he said, ‘Here are many canoes. Help yourself.’”

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Kokua Aku, Kokua Mai-koa trees – canoes-HWAP

May 23, 2016 by Peter T Young 6 Comments

William Francis James

“Dear Doctor (James) – I have taken this opportunity to express my heartiest appreciation and many thanks for the good treatment that I received at your hands while at the hospital for the last past three months.”

“I am enjoying sound health at present owing to your skilful medical attention given me and which I never, will forget.” (Hawaiian Star, December 7, 1909)
On the continent, the idea of unified, correlated national health services had been germinating slowly since the epidemic of yellow fever in 1793. Fast forward about a century … State Boards of Health were being organized in rapid succession.

In 1874 the National Association of State Health Commissioners was formed, and the obvious need for a central federal health agency became more and more apparent. Then in 1879, a National Board of Health was created.

In 1872, the small island off Iwilei in Honolulu Harbor – “Kamokuʻākulikuli” – became the site of a quarantine station used to handle the influx of immigrant laborers drawn to the islands’ developing sugar plantations.

The site is described as “little more than a raised platform of sand and pilings to house the station, with walkways leading to the harbor edge wharf, where a concrete sea wall had been constructed” and as “a low, swampy area on a reef in the harbor”. (Hawaiian Gazette, March 23, 1881)

By 1888, Kamokuʻākulikuli Island had been expanded and was known as “Quarantine Island.” If vessels arrived at the harbor after 15 days at sea and contagious disease was aboard, quarantine and disinfecting procedures were required at Quarantine Island. (Cultural Surveys)

At the request of the Territorial authorities an officer of the United States Public Health Service was detailed for duty as sanitary adviser to the Governor of Hawaii. (Journal of Public Health, 1913)

The work of the Public Health and Marine-Hospital Service in Hawaii was divided into four sections: quarantine operations; plague-preventive measures; immigration inspection; and marine-hospital relief.

“At Honolulu the service has a first-class quarantine and disinfecting station with a wharf capable of accommodating vessels of 35 feet draft. The quarantine station has accommodations for 75 cabin and 600 steerage passengers in the regular quarters and barracks.”

“In addition there are tent platforms of United States Army Regulation, 14 by 15 size, which can be made available at short notice for 1,280 soldiers, with the cooperation of the Quartermaster Department of the Army or of the Hawaiian National Guard. There is also tentage capacity on the island for at least as many more troops or other persons.”

“At Hilo the service maintains a second-class quarantine and disinfecting station with facilities for fumigating vessels by the sulphur-pot method. There is as yet no provision for handling numbers of persons in quarantine except on shipboard or by arrangement with the board of health for use of its quarters temporarily.”

“At the subports of Mahukona, Kahului, Lāhainā, Port Allen and Kōloa acting assistant surgeons of the service board and inspect incoming vessels.” (Surgeon General Annual Report, 1911)

Dredged materials from improvements to Honolulu harbor had enlarged Quarantine Island again and by 1906 the island was encircled by a seawall and was 38-acres. By 1908 the Quarantine Station consisted of Quarantine Island and the reclaimed land of the Quarantine wharf (with a causeway connecting the two.)

Quarantine Island (what is now referred to as Sand Island) became the largest United States quarantine station of the period, accommodating 2,255-individuals. This facility included two hospitals and a crematorium. (Cultural Surveys)

One of its residents was William Francis James. James was born in Darwhar, Bombay Presidency, India, November 11, 1860, the son of Cornelius Francis and Caroline Sophia James.

Dr William Francis James was married to Sarah Ellen “Helen” Robinson in San Antonio, Texas on June 16 1886. The couple were parents to eight children: William Walter James, Francis “Frank” Leicester James, Stella James, Caroline Ella “Cherie” James Morren, Sophie Ethel James Fase, Gracie James, Naomi James Jacobson Hart and Ruth James Lord. (Schnuriger)

James was a graduate physician (Tulane, 1893) and surgeon in private practice since 1888 in San Antonio Texas. He enlisted in the US Army in the Rough Riders, 1st Volunteer Cavalry during Spanish American War in 1898 and then came to the Islands in 1903 to work for the Public Health Service; his salary was $200 per month.

His duty as Acting Assistant Surgeon required him to board vessels wanting to enter the port of Honolulu and examine their passengers and crew and ascertain if there are any diseases there among that would prevent the vessel from entering the port. (US Circuit Court of Appeals)

“(W)e treat free of charge all sailors on United States boats, and also hospital treatment and outdoor patients treatment, and boarding vessels for the purpose of examining the crew and passengers on board the boats as to their health, and contagious diseases especially.” (James)

His services went beyond medicine … “Voicing the unanimous sentiment of the Japanese community, the members of the Japanese Hotel Union of Honolulu desire to express their deep appreciation of the heroic act …”

“… by which a Japanese woman, Sei Shibata, was saved by you from drowning in Honolulu harbor on the 23rd of September, 1912.” (Honolulu Star-Bulletin, October 3, 1912)

“Plunging into waters infested with sharks, Acting Assistant Surgeon WF James, of the public health service, stationed at Honolulu, rescued a Japanese woman from drowning on September 23.”

“The Young brothers’ launch Water-witch with visiting newspapermen was soon at the scene, and the woman and her brave rescuers were hauled aboard. From the launch they were transferred to the ‘Korea.’ Drs Trotter and James worked over the woman for some time before she was restored to consciousness.” (Honolulu Star-Bulletin, September 24, 1912)

“(James) was lauded for bravery by Secretary of the Treasury MacVeagh, who yesterday called attention to his ‘humanitarian and unselfish action.’ Dr James was formerly a Roosevelt Rough Rider.” (Honolulu Star-Bulletin, November 4, 1912) He died May 23, 1944 in Honolulu.

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Sand Island Wharf-Dr. William F. James and family (heavenlycolors)

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Dr William F James with his wife Sarah Robinson James

Quarantine Station-Dr William F James with his wife Sarah Robinson James-(heavenlycolors)

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Honolulu Harbor Light Station (L) and the Quarantine docks (R)

Honolulu-USGS_Quadrangle-Honolulu-1927-noting Quarantine Island

Honolulu_USGS_Quadrangle-Honolulu-1933-noting Quarantine Island

Honolulu_Harbor_to_Diamond_Head-Wall-Reg1690-1893-noting Quarantine Island

May 10, 2016 by Peter T Young 1 Comment

Olonā

The ancient Hawaiians made use of a considerable range of fiber plants. Some of these they brought with them; others were discovered in the new island home.

Naturally available to the Hawaiians were a variety of vines, grasses, and tree barks that could be used as cord with little or no modification, but they found that, with a bit more effort, they could produce string, twine, or rope that was easier to handle and lasted a longer time.

First among the Hawaiians’ cordage resources, however, was an endemic forest plant, olonā. Its excellence made olonā cordage a highly valued item, not only among the Hawaiians themselves but also, later, among Western sailors, and its virtues enabled Hawaiians to create some of the finest pre-contact handcraft in the Pacific. (Abbott)

“Olonā was a thing highly prized by one and all. It was very valuable and planters raised it extensively. … There were, however, few places where olonā would grow and hence, not all people cultivated.”

The ancient Hawaiians undoubtedly discovered the valuable fiber of this plant at a very early time. They were intimately familiar with the local flora and its economic utilization. The olonā is mentioned in many of the old songs and legends.

“It grew in rainy districts and in marsh lands and in those parts of the mountain which were saturated with moisture; it did not grow on bare mountain sides but on those ridges where bananas grew and water ran constantly and where there was plenty of moisture. It throve on the windward side of the islands and few places besides.”

“When people in old days planted olonā they first looked for a good place in the mountains to plant, a valley where it was fertile and flat, perhaps below a cliff in the bed of a stream.”

“Here they cut down the pulu ferns, chopped down the trees and cleared out the weeds. The planting was done like the planting of the wauke from the young shoots or cuttings from the ground stem.”

“A field of olonā that grew uniformly with every stalk and every leaf alike was the planter’s delight, and if it grew on a level, two or three acres or more of it, his joy knew no bounds. It all grew up like the hairs on the head, with straight stalks and rounded leaves. In a year or more it was full-grown and the leaves began to turn yellow.” (Kamakau; Bishop Museum)

Special interest is attached to the olonā fiber as it is generally recognized to be the strongest and most durable fiber in the world. No other fiber is recorded to exceed it in these two important characteristics.

This fiber is the best of all fibers known at the present time. The three dominant features are (1) the great tensile strength (about three times the strength of commercial Manila – about eight times as strong as hemp;) (2) its great resistance to deterioration in salt water; and (3) its pliability, and thus its adaptability for spinning by hand.

Among the Hawaiians it was put to a great variety of uses. All fishing lines and nets of the best quality were invariably made of olonā, because of its high resistance to the action of salt water. (MacCaughey, 1918)

Fishing lines and nets made from this fiber by expert Hawaiians present an appearance of so uniform a caliber and twist that it would lead one to believe that the fiber had been made by the most intricate machinery.

Olonā lines and nets which have been in more or less constant use for over a century are almost as good as new, and are handed down from generation to generation as precious objects. Most of the natives are very unwilling to part with any of their fishing gear that is made of olonā.

The very serviceable carrying-nets, koho, in which the wooden calabashes and other objects were borne, were commonly made of olonā fiber. Olonā was not used for making the bark-cloth or kapa itself, but threads and cords of olonā were used for sewing the kapa.

A stout cord of olonā was usually attached to the wooden war-clubs and dagger-like swords, for suspending the weapon from the wrist. This prevented the loss of the weapon during the fray. For fastening the stone adz, ‘o‘o, to its wooden handle, olonā was always the preferred fiber.

It was used for the very fine and pliable netting which served as a groundwork for the feathers, in the construction of the splendid garments and insignia of the ancient royalty and ali‘i. The brilliant scarlet and yellow feathers were skillfully woven by the women upon the imperishable framework of olonā. (MacCaughey, 1918)

“Olonā is so universally the basis of Hawaiian feather cloaks, that feathers mounted on any other substance would be at once classed as foreign to the group.” The fineness of the net varies as does the size of the thread used for cloaks.

In featherwork, feathers are mounted and tied with olonā cordage to nets made of well twisted, closely netted olonā. Feathers are inserted in rows and bound by two or three turns of the olonā threads. (Brigham)

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Shark fish-hook made of bone, twine, cord (olona fibre)-BritishMuseum

Olona

Olona_Cordage-NMA

Detail of reverse of a cloak, showing olona fibre netting-BritishMuseum

Swivel-headed adze made of wood, olona, and polished stone used primarily for working on the interior of canoe-BM

Shark fish-hook made of bone, twine, olona fibre cord-BritishMuseum

Olona-Cordage-NMA

hawaiian-soul-scoop-nets-mauimagazine

WLA_haa_Lei_Niho_Palaoa_Neck_Ornament-Carved sperm whale tooth, braided human hair, olona cordage

April 13, 2016 by Peter T Young Leave a Comment

Myrtle Boat Club

Throughout the years of late-prehistory, AD 1400s – 1700s, and through much of the 1800s, the canoe was a principal means of travel in ancient Hawaiʻi. Canoes were used for interisland and inter-village coastal travel.

Most permanent villages initially were near the ocean and at sheltered beaches, which provided access to good fishing grounds, as well as facilitating convenient canoe travel.

The ancient Hawaiians also participated in canoe racing. When they wished to indulge this passion (including betting on the races,) people selected a strong crew of men to pull their racing canoes.

If the canoe was of the kind called the kioloa (a sharp and narrow canoe, made expressly for racing) there might be only one man to paddle it, but if it was a large canoe, there might be two, three or a large number of paddlers, according to the size of the canoe.

“The racing canoes paddled far out to sea – some, however, stayed close to the land (to act as judges, or merely perhaps as spectators), and then they pulled for the land, and if they touched the beach at the same time it was a dead heat; …”

“… but if a canoe reached the shore first it was the victor, and great would be the exultation of the men who won, and the sorrow of those who lost their property.” (Malo)

Then, another form of racing, rowing, debuted in Hawai‘i in the late-1860s. (Honolulu Rowing Club)

An early account of competitive rowing appeared in the December 16, 1871, issue of the Pacific Commercial Advertiser: “There was a race between two-oared boats, of which four were entered, Young America the winner … there was splendid rowing exhibited, and the winners became such by purely hard work.”

King Kalākaua’s birthday on November 16th, 1875 marked Hawai‘i’s first regatta with extensive rowing competition. The King, a rowing buff, viewed the event from his yacht along with other members of his royal family.

There were aquatic sports, including five-oared whaleboat races, canoe races, yacht races, and swimming. Capping the day were spectators who climbed greased poles extending over the water. (Honolulu Rowing Club)

“The Myrtle Rowing Club is the first boat club ever organized in this city, we believe. Last February some of the most energetic young gentlemen in town entered into the project of getting up the club, and it is now in a thriving condition.” (Pacific Commercial Advertiser, July 7, 1883)

“At present they number only ten, their ages vary from 16 to 22 years, yet, being very fond of boating they have built a boat house and purchased a four-oared barge, and a pair-oared shell. Unfortunately they have contracted a little debt, which it is at present out of their means to pay.”

“They are not starting their club with too much enthusiasm, and intention of letting their ardor cool down, for they intend to stick to it; but they want a little public encouragement and some pecuniary assistance to enable them to purchase better boats, either here or on the Coast, a good four-oared racing boat and a good shell.”

“They cordially invite people down to their bout-house that they may see for themselves what sort of a start has been made; and, knowing the generous support that is always given in Honolulu to encourage young men in athletic exercises, I hope that my appeal in their behalf may not be in vain. I am Old Oarsman.” (Letter to Editor, Pacific Commercial Advertiser, July 7, 1883)

“Every evening the members practice in the harbor, and a laudable spirit of enterprise is manifested in the manly sport of rowing. The club owns two boats, one of which was donated to the organization by Mr. George Ashley. They also have a neat boat house down on the Esplanade, with racks for oars and other necessaries. “

“The club deserves encouragement. There is not enough life and enterprising activity among the young men in sporting matters, as a general thing, in Honolulu, but the members of this club have taken the matter of rowing in hand with the evident intention of making the sport popular, and we are confident they wili succeed.” (Pacific Commercial Advertiser, July 7, 1883)

“It would be well if another rowing club could be organized to compete generously with the Myrtle Rowing Club. Competition in sporting matters, as well as in matters of business, always promotes and invigorates, when it is entered into with a friendly desire to excel. But whether another club is organized or not, the Myrtle Rowing Club is bound to succeed, for it is very judiciously managed and has the best wishes of the whole community. (Pacific Commercial Advertiser, July 7, 1883)

Other clubs formed; in 1890 the Healani Boat Club, with president WE Wall, and the Leilani Boat Club, headed by David Kawānanakoa, were formed. Two years later the first regatta at Pearl Harbor was held, all three clubs raced at Pearl Harbor. (Honolulu Rowing Club)

“Rowing is very popular, especially at Honolulu, where the Myrtle and the Healani Boat Clubs have for more than twenty years been rivals in four-oared shell, six-oared and pair-oared sliding seat barge rowing contests.”

“Regatta Day, the third Saturday in September, a legal holiday, is the important rowing carnival day, but races are also held on July 4, and at other times. Occasionally crews from the other islands or from the Pacific Coast participate in these races.” (Aloha Guide, 1915)

In the 1920s, there were five rowing clubs in Hawai‘i. The men’s clubs were Myrtle and Healani from Oahu and Hilo from the Big Island. The Oahu-based Kunalu and Honolulu were the two women’s clubs. Kunalu was coached by Healani, while the Honolulu Girls were affiliated with Myrtle. (Honolulu Rowing Club)

In 1957, the Interscholastic League of Honolulu added rowing to its list of sports. Five schools competed for the inaugural ILH title: ʻIolani, Kaimuki, Mid-Pacific, McKinley and Punahou.

In 1964, ʻIolani became the first high school team in the nation to race in the finals of the Olympic Trials. “To reach the finals, we had to win a trial race (known in rowing as a “repechage.”) To do that, we had to beat the New York Athletic Club and the Penn Athletic Club. Those were all former college oarsmen and several had competed in the Olympics in the past. One of the boats was stroked by a former Olympic gold medalist.” (Rizzuto)

“Needless to say, we made it to the finals after a very hard-fought race.” (Rizzuto) The Red Raiders four-man crew finished a respectable sixth place behind winner Harvard. Despite ʻIolani’s success, the ILH dropped rowing in 1966 due to a lack of teams. ʻIolani continued their program another nine years before the sport was dropped in 1975. (Honolulu Rowing Club)

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Myrtle Boat Club-PP-16-9-002-00001

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Healani Boat Club-formed in 1890 and was the only active rowing club during World War II

April 9, 2016 by Peter T Young 2 Comments

First Settlement

‘Āina as the term for homeland identified the Hawaiian as a food producer. The word is compounded from the verb ‘ai, to eat, referring specifically to vegetable foods, with the substantive suffix na, which makes it a noun. The word ‘āina, then, means ‘that which feeds.’

Using stratigraphic archaeology and refinements in radiocarbon dating, studies suggest it was about 900-1000 AD that “Polynesian explorers first made their remarkable voyage from central Eastern Polynesia Islands, across the doldrums and into the North Pacific, to discover Hawai‘i.” (Kirch)

When the first colonists reached Hawai‘i they found along the shores a flora with which they were familiar in tropical Polynesia: beach morning glory or pohuehue, naupaka, hau, milo and kamani.

The rich valley bottoms which later they would clear, terrace, and irrigate for wet-taro cultivation were, in their pristine state, dense jungle, probably covered mostly with the hau shrub which, where it runs wild, produces a dense, tight jungle. For this jungle the first settlers had no use.

What taro tops they had, they planted along the banks of the streams, as taro is still planted along the banks of irrigation and drainage ditches. If they had sweet-potato shoots, these were planted in sandy soil near their huts.

It is more likely, however, that the first settlers had little or nothing to plant. The plants and more colonists were probably brought by canoes sent back to the homeland.

For generations the small, slowly growing population clustered around shore sites near streams that supplied them with water. Such sites are best for inshore fishing.

In the course of native settlement, as the early kanaka colonizers spread from fishing sites on the shore to inland areas and fanned out over the plains and hills from original centers of settlement, households with ties of relationship became scattered.

Some located on upland slopes (ko kula uka,) some on the plains toward the sea (ko kula kai) and some along the shore (ko kaha kai.) Neighborly interdependence, the sharing of goods and services, naturally resulted in the settling of contiguous lands by a given ‘ohana rather than in a scattering over an entire district.

When they had acquired taro, they no doubt rapidly cleared away the jungle along the streams to make room for taro patches, and there was a beginning of terraced flats that could be irrigated directly from the stream.

Fishermen and their families living around the bays and the beaches, or at isolated localities along the coast where fishing was practicable, led a life that was materially simpler than that of planters who dwelt on the plains.

Once they had discovered the great koa trees in the uplands, they were in a position to build large voyaging canoes, and it would take only a few men to sail these back in the direction of the Society Islands, or to the Marquesas, Samoa or Tonga.

Later, Polynesians 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.

“The people had ample cultivable land in the moist upland from two to four miles inland at altitudes of one thousand to twenty-five hundred feet. … The soil is most fertile, being formed from the decay of recent lava flows.”

“There the natives found their chief means of subsistence, and, in good seasons, were sufficiently fed. In bad seasons there were droughts, and more or less of ‘wī,’ or famine.” (Bishop)

The food plants of Hawaiʻi can be divided into three groups: those known as staple foods (the principal starchy foods – kalo (taro,) ʻuala (sweet potato,) ʻulu (breadfruit,) etc;) those of less importance (to add nutrients and variety to the diet;) and those known as famine foods. (Krauss)

Eventually, most of the makaʻāinana (‘common people’) were farmers, a few were fishermen. Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.

There was a high degree of stability or permanence of tenure despite the general turnover of authority and titles to the land whenever a new aliʻi came into power, owing to the fact that particular ‘ohana enjoyed the rights of occupancy and use and faithfully fulfilled their obligations.

In many cases their ancestors had pioneered the area and cultivated it since the earliest era of Hawaiian settlement. (Lots of information here is from Handy, Handy & Pukui.)

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