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July 5, 2016 by Peter T Young Leave a Comment

“Call the little baby Kīna’u.”

“I was born in the ‘Old Mission House’ in Honolulu on the 5th day of July, 1831. When I was but a few hours old, ‘Kīna’u,’ the Premier, came into the bedroom with her crowd of ‘kahus,’ took me into her arms and said that she wanted to adopt me, as she had no girl of her own.”

“My mother, in her weak state, was terribly agitated, knowing that the missionaries were unpopular and entirely dependent on the good-will of the natives, so feared the consequences of a denial. They sent for my father in haste, who took in the state of affairs at a glance.”

“’We don’t give away our children,’ he said to Kīna’u. ‘But you are poor, I am rich, I give you much money,’ replied the Chiefess. ‘No, you can’t have her,’ my father answered firmly. Kīna’u tossed me angrily down on the bed and walked away, leaving my poor mother in a very anxious frame of mind.” (Wilder; Wight)

“She accordingly went away in an angry and sullen mood, and was not heard from until the infant was being christened a few weeks later, when she again appeared, elbowed the father to one side, and exclaimed in the haughtiest of tones, ‘Call the little baby Kīna’u.’”

“Fearing that a second refusal would result disastrously, the parents agreed, and the child was accordingly christened Elizabeth Kīna’u Judd.” (The Friend, May 1912)

Kīna’u “seemed somewhat appeased after the (christening) ceremony, and, as I was the first white girl she had ever seen, deigned from that time on to show a great interest in me, either visiting me or having me visit her every day.” (Wright, Wight)

Kīna’u, daughter of Kamehameha I, became a Christian in 1830. She succeeded her aunt Kaʻahumanu as Kuhina Nui upon the latter’s death in 1832.

She acted as the Regent for her brother Kauikeaouli when he became King Kamehameha III, from June 5, 1832 to March 15, 1833. She would rule with him until her death. She was responsible for enforcing Hawaiʻi’s first penal code, proclaimed by the king in 1835.

Gerrit and Laura Judd were in the 3rd Company of missionaries. In 1839, at the request of King Kamehameha, Judd, a physician, looked after the royal children in the Chiefs’ Children’s School.

Judd left the mission in 1842 and for the next 10+ years served the Kingdom in various positions, including translator, Minister of Foreign Affairs, Minister of Interior and Commissioner to France, Great Britain & US.

The Judd’s child was not the only missionary child named for Hawaiian Chiefs or Chiefesses.

Maria Kapule Whitney was born October 19, 1820 to the Pioneer Company missionaries/teachers, Samuel and Mercy Whitney. She was “the first haole girl to be born in the Hawaiian archipelago,” and named for Kauai Chiefess Kapule, wife of Kauai’s King Kaumualiʻi.

Maria went to the mainland at the age of six to be educated; she returned to the Islands with the 11th Company. She married bachelor missionary Reverend John Fawcett Pogue of the 11th Company.

Reportedly, the daughter of Samuel and Nancy Ruggles (missionaries/teachers of the Pioneer Company) born on December 22, 1820, was named Sarah Trumbull Kaumuali’i Ruggles. (Some suggest her Hawaiian name was Ka‘amuali‘i.)

The Whitneys and Ruggles escorted Humehume (Prince George,) King Kaumuali‘i’s son, back to Kauai, where they set up a missionary station.

Lucia Kamāmalu Holman was daughter of Thomas and Lucia Ruggles Holman of the Pioneer Company (Lucia was Samuel Ruggles sister.) Holman was the mission’s first physician and was stationed in Kona. She was born March 2, 1821 on Kauai and named after Queen Kamāmalu, King Kamehameha II’s wife.

Elisabeth “Lizzie” Kaahumanu Bingham was born March 8, 1829 in Honolulu to Reverend Hiram and Sybil Bingham, leaders of the Pioneer Company of missionaries. She was named after Queen Kaʻahumanu, favorite wife of King Kamehameha I and a friend of the mission.

In 1840, Lizzie returned to the mainland with parents and, after graduating from Mount Holyoke, taught on the continent. Lizzie returned to Hawai‘i in 1868 to work at Kawaiahaʻo Seminary (until 1880.) She died November 27, 1899 in Honolulu.

Mary Kekāuluohi Clark was born to Ephraim and Mary Clark (from the 3rd Company of missionaries) on September 20, 1829. She was named for Kekāuluohi, who later became Kuhina Nui (as Kaʻahumanu III;) Kekāuluohi was mother of King Lunalilo.)

Harriet Keōpūolani Williston Richards was born in 1829 to Reverend William and Clarissa Richards of the 2nd Company of missionaries. (Harriet was sent to the continent and lived with the Willistons; when her father died, she was adopted by the Willistons and took their name.)

Harriet was named for the mother of King Kamehameha II and III. When the 2nd Company arrived in the Islands (1822,) Richards and others escorted Keōpūolani to Lahaina where Richards was stationed. William Richards left the mission in 1838 at the request of King Kamehameha III to become the King’s translator, counselor and political advisor.

Douglass Hoapili Baldwin was son of Reverend Dwight and Charlotte Baldwin of the 4th Company of missionaries. He was born in 1840 and died in 1843; Hoapili was Governor of Maui and lived in Lahaina (where the Baldwins were stationed at the time of Douglas’ birth.

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Elizabeth_Kinau_Judd-WC
Elizabeth_Kinau_Judd-WC
Elizabeth_Kinau-1836
Elizabeth_Kinau-1836
Kinau-Returning from Church-PP-98-2-007-1837
Kinau-Returning from Church-PP-98-2-007-1837
Gerrit and Laura Judd
Gerrit and Laura Judd
Elizabeth Kaahumanu Bingham gravestone
Elizabeth Kaahumanu Bingham gravestone
Queen_Kaahumanu
Queen_Kaahumanu
Hiram and Sybil Bingham-1819
Hiram and Sybil Bingham-1819
Maria Kapule Whitney Pogue
Maria Kapule Whitney Pogue
Samuel and Mercy Whitney-1819
Samuel and Mercy Whitney-1819
Samuel and Nancy Ruggles-1819
Samuel and Nancy Ruggles-1819
Thomas and Lucia Holman
Thomas and Lucia Holman

Filed Under: Ali'i / Chiefs / Governance, Missionaries / Churches / Religious Buildings, Prominent People Tagged With: Hawaii, Kamehameha II, Lunalilo, Kamehameha, Missionaries, Alii, Kaahumanu, Kapule, Judd, Whitney, Hoapili, Holman, Keopuolani, Bingham, Kamamalu, Clark, Kaumualii, Richards, Kinau, Baldwin, Kekauluohi

June 5, 2016 by Peter T Young 1 Comment

Mahiole

The love of personal decoration appears very early in the history of the human race. (Brigham)

Hawaiian featherwork consists first of lei or strings of feathers worn in the hair, or in later times the neck; Kāhili used as royal insignia; ahuʻula cloaks or capes worn by chiefs; mahiole helmets; images of the god Kūkaʻilimoku, the war-god of Kamehameha; and a few other items. Brigham)

The Hawaiians were a close observer of nature. The hunters know the haunts of birds they sought and the season when the plumage was at its best.

The rare birds were never killed, but captured alive and released, after the feathers desired were plucked.

When the British ships Resolution and Discovery entered Kealakekua Bay, Hawaii, in January 1779, they were greeted by thousands of people in canoes.

They had arrived during the Makahiki festival, dedicated to the god of peace and productivity, Lono. Presentations of cloaks and helmets were made to Captain Cook. (British Museum)

In contrast to the feathered cloak, which was also found in Tahiti and New Zealand, the feathered helmet is peculiar to Hawai‘i. Together with the feathered cloak, the crested helmet belonged to the insignia of the high chiefs, or later the king. (National Museum of Australia)

In the Hawaiian Islands, feathered cloaks, capes and helmets were worn by male chiefs to signify their status. These were worn during ceremonial occasions, which often took place at heiau (temple areas,) as well as during makahiki.

All of a chief’s garments were considered kapu, having a divine or sacred power, and would not be worn by anyone else.

It was a custom to cut the hair close at the sides of the head leaving a ridge of still, erect hair, like a mane on the top of the scalp, and this mane-like ridge was called mahiole, the same name given to the helmet. (Brigham)

Mahiole were constructed of the aerial roots of the ʻieʻie vine, woven into a basketry frame. They were perfectly fitted to an individual, and protected the most sacred part of the body, the head.

A net of olona fibers was laid over the framework, and feathers attached in bundles in the same way as for the cloaks. The featherwork starts from the bottom, so each new row conceals the quills of the feathers below. (Museum of New Zealand)

Small feathers of a uniform size were attached. Red feathers were gathered by specialist bird-catchers from the ‘i‘iwi bird, a honeycreeper, and the black and yellow feathers from honeyeaters. Garments made of these feathers were reserved for particularly high-ranking chiefs.

The shape of the crest echoes the crescent designs found on cloaks, and in men’s hairstyles and tattoo designs. The Hawaiian word for crescent, hoaka, means to ‘frighten away’, but also indicates brightness, splendor and glory.

The mahiole represented the political status of male chiefs who had various authority.

There are many different kinds of mahiole that can be seen today found in museums around the world from the mahiole haka (short crested helmet,) mahiole pōheoheo (knobbed helmet,) mahiole haka kahakaha (striped short crest helmet,) spoked crescent helmet and others.

On the island of Hawaii, helmets with a high crest were favored. Other helmets, which had mushroom-like ornaments on top, or which were decorated with human hair, were worn by warriors or lesser chiefs. (National Museum of Australia)

Kaumuali‘i’s mahiole is consists of red ‘i‘iwi, yellow and black feathers and knotted a million times into a lacy filigree. The mahiole was a gift from Kamehameha I in 1810 after Kaumuali‘i stepped down as high chief of Kauai. It is the only feathered mahiole whose owner can be confirmed. (Bishop Museum)

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Mahiole-British Museum
Mahiole-British Museum
Gorro de príncipe hawaiano (M. América, Madrid) 01
Gorro de príncipe hawaiano (M. América, Madrid) 01
Arago_–_Guerrier_des_Iles_Sandwich-1819
Arago_–_Guerrier_des_Iles_Sandwich-1819
Kaiana_(PP-96-7-001)-1787
Kaiana_(PP-96-7-001)-1787
Mahiole_British_Museum
Mahiole_British_Museum
Mahiole_of_Kaumualii,_1899
Mahiole_of_Kaumualii,_1899
Mahiole-British_Museum
Mahiole-British_Museum
Mahiole-BritishMuseum
Mahiole-BritishMuseum
Mahiole-British-Museum
Mahiole-British-Museum
Mahiole-ieie-BritishMuseum
Mahiole-ieie-BritishMuseum
Mahiole-ieie_vine-Vancouver-1791-1795
Mahiole-ieie_vine-Vancouver-1791-1795
'Man_Wearing_Feather_Cloak_and_Helmit',_attributed_to_Rembrandt_Peale-c. 1805-1810
‘Man_Wearing_Feather_Cloak_and_Helmit’,_attributed_to_Rembrandt_Peale-c. 1805-1810
Aniheneho._L'un_des_Premiers_Officiers_de_Tahmahamah-Jacques_Arago,_1819
Aniheneho._L’un_des_Premiers_Officiers_de_Tahmahamah-Jacques_Arago,_1819
'A_Man_of_the_Sandwich_Islands_with_His_Helmet'_c._1800
‘A_Man_of_the_Sandwich_Islands_with_His_Helmet’_c._1800
Portrait_of_Kaneena,_a_chief_of_the_Sandwich_Islands_in_the_North_Pacific-between 1778 and 1779
Portrait_of_Kaneena,_a_chief_of_the_Sandwich_Islands_in_the_North_Pacific-between 1778 and 1779
John_Webber's_oil_painting_'A_Chief_of_the_Sandwich_Islands',_1787
John_Webber’s_oil_painting_’A_Chief_of_the_Sandwich_Islands’,_1787
Tianna_a_Prince_of_Atooi,_c._1787
Tianna_a_Prince_of_Atooi,_c._1787

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Alii, Chiefs, Mahiole, Ieie

September 26, 2015 by Peter T Young Leave a Comment

Ranks of Chiefs

Each Hawaiian was born into a class of people, and at the top were the rulers, a small but powerful class of chiefs, known as the aliʻi and in those days, the aliʻi was the government.

Of all the people, it was the king who held the greatest respect and the one whom no one questioned. But this class of royalty did not just consist of the king and his family, the aliʻi or the government system was more complicated and consisted of more than what most people think of when they hear of the Aliʻi. (Seleska)

The aliʻi were not all equal in rank, it is just a word that people are accustomed to using – they give the name aliʻi to all those from the very high to very low rank. In olden times, the kinds of aliʻi were classified according to their birth and the height at which each aliʻi stood. (Kamakau)

Special care was taken in regard to chiefs of high rank to secure from them noble offspring, by not allowing them to form a first union with a woman of lower rank than themselves, and especially not to have them form a first union with a common or plebeian woman (wahine noa.) (Malo)

To this end diligent search was first made by the genealogists into the pedigree of the woman, if it concerned a high born prince, or into the pedigree of the man, if it concerned a princess of high birth, to find a partner of unimpeachable pedigree …

… and only when such was found and the parentage and lines of ancestry clearly established, was the young man (or young woman) allowed to form his first union, in order that the offspring might be a great chief. (Malo)

Aliʻi Niʻaupiʻo:
The father was a high chief, an aliʻi nui, with no one low in rank on the side of either his father or mother; the kapu moe, the prostrating kapu, and his kapu. So also on the side of the mother. Their kapu were equal – one need not remove the oneʻs kapa in deference to the kapu of the other, and their regard of each other was equally warm. Their children were aliʻi niʻaupiʻo.

Aliʻi Piʻo
If two aliʻi niʻaupiʻo united to guard their kapu against loss to another and had great affection for each other, their children would be aliʻi piʻo. The kapu of these aliʻi were of the very highest, and they were called gods; they conversed with men only at night.

Aliʻi Naha
The kapu of the two fathers were equal – they were both niʻaupiʻo – and the mother was a niʻaupiʻo. She had children, a boy, kane, by one and a girl, wahine, by the other, who united to preserve the kapu. The children of these two were aliʻi naha, and they were sacred chiefs, aliʻi kapu.

Aliʻi Wohi
The mother was an aliʻi niʻaupiʻo, and the father was from the family of the high chief; or the father was an aliʻi niʻaupiʻo, and the mother was from the family of the aliʻi nui. Their children were called aliʻi wohi.

Lo Aliʻi
The chiefs of Lihuʻe, Wahiawa, and Halemano on Oʻahu were called lo aliʻi. Because the chiefs at these places lived there continually and guarded their kapu, they were called lo aliʻi. They were like gods, unseen, resembling men.

Aliʻi Papa
The mother was an aliʻi niʻaupiʻo or an aliʻi piʻo, and the father was a kaukau aliʻi; their children were aliʻi papa.

Lokea Aliʻi
The father was a niʻaupiʻo or an aliʻi piʻo, and the mother was from the family of the aliʻi nui; their children were called lokea aliʻi and sometimes aliʻi wohi.

Laʻauli Aliʻi
The father was from a chiefly family and so was the mother; their ranks were equal; their children were laʻauli chiefs.

Kaukau Aliʻi
The father was a high chief, an aliʻi nui, and the mother was a chiefess of little rank, he wahi aliʻi iki; their children were kaukau aliʻi.

Kukae Popolo
The father was a chief of little rank, and the mother was a noanoa, a woman of no rank; or the mother was a chiefess, and the father was a noanoa. Their children were called hana lepo popolo.

Because they were the ruling class, the aliʻi had special things that only they could use. As signs of royalty, they wore feather cloaks, lei and helmets. Nobody else could wear those symbols. (Wong) The image shows ‘Gathering of Chiefs’ by Brook Parker. (Lots of information here is from Kamakau.)

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Gathering of Chiefs-Brook Parker
Gathering of Chiefs-Brook Parker

Filed Under: Ali'i / Chiefs / Governance Tagged With: Hawaii, Alii, Chief

June 7, 2015 by Peter T Young Leave a Comment

Chief’s Canoe

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.

As long distance voyaging declined, the need shifted from voyaging canoes to large canoes for chiefly visits and warfare within the Hawaiian Islands, resulting in changes in canoe design.

For these short coastal and inter-island trips, paddling replaced sailing as the dominant power mode. Never certain when hospitality might turn sour, chiefs prudently traveled with bodyguards. On a visit to another chiefdom, they might prepare his food to avoid poisoning.

Their numbers were a silent announcement of his status. At a signal, they could launch a raid, fight a skirmish, or conduct a guarded retreat to the canoe landing. (Kane)

The canoe was used by the chiefs as a means of ostentation and display. On a voyage the alii occupied the raised and sheltered platform in the waist of the canoe which was called the pola, while the paddle-men sat in the spaces fore and aft, their number showing the strength of the king’s following. (Malo)

And for a chief eager to make a quick getaway regardless of wind conditions, his bodyguards could also be put to work as paddlers. No longer need he wait for a favorable wind, or beat upwind to a destination on long tacks. Paddling provided great freedom of mobility, the ability to move canoes in any direction despite calms or adverse winds. (Kane)

Royal Centers were where the aliʻi resided; aliʻi often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

The Hawaiian court was mobile within the districts or kingdom the aliʻi controlled. A paramount’s attendants might consist of as many as 700 to 1000-followers made of kahuna and political advisors (including geologists, architects, seers, messengers, executioner, etc;) servants which included craftsmen, guards, stewards; relatives and numerous hangers-on (friends, lovers, etc.)

There was no regular schedule for movement between Royal Centers. In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt.

In addition to personal economic support, the king also required tribute and taxes by which to maintain and display his political power.

Structures associated with the Royal Centers include heiau (religious structures) and sacred areas, house sites for the aliʻi and the entourage of family and kahuna (priests), and activity areas for burial, bathing, games, recreation, and crafts.

Religion and politics were closely interwoven in Hawaiian culture. The Royal Centers reflect this interrelationship with residential sites, heiau and sacred sites present within a defined royal compound.

Puʻuhonua (places of refuge) were often associated with these Royal Centers, reflecting the strong association between puʻuhonua and sites occupied by the high-ranking aliʻi.

A ruling chief moved his court as desired, travelling along the coasts by canoe with his attendants and setting up temporary establishments at certain sites for purposes of business or pleasure.

The canoes “have the bottom for the most part formed of a single piece or log of wood, hollowed out to the thickness of an inch, or an inch and a half, and brought to a point at each end.”

“The sides consist of three boards, each about an inch thick, and neatly fitted and lashed to the bottom part. The extremities, both at head and stern, are a little raised, and both are made sharp, somewhat like a wedge, but they flatten more abruptly, so that the two side-boards join each other side by side for more than a foot.”

“They are rowed by paddles, such as we had generally met with; and some of them have a light triangular sail, like those of the Friendly Islands, extended to a mast and boom. The ropes used for their boats, and the smaller cords for their fishing-tackle, are strong and well made.” (Captain Cook’s Journal)

“This village (at Kealakekua Bay) we found to be the residence of (Kamehameha;) from whence, before the ship was well secured, eleven large canoes put off from the shore with great order, and formed two equal sides of an obtuse triangle.”

“The largest canoe being in the angular point, was rowed by eighteen paddles on each side…. (The Chief’s) canoe was advanced a little forward in the procession, to the actions of which the other ten strictly attended, keeping the most exact and regular time with their paddles, and inclining to the right or left agreeably to the directions of the king…”

The Chief “conducted the whole business with a degree of adroitness and uniformity, that manifested a knowledge of such movements and maneuver far beyond what could reasonably have been expected. In this manner he paraded round the vessels, with a slow and solemn motion.” (Captain Vancouver)

Later, “Near sunset, our distinguished guests took leave and returned to the shore on their state vehicle-their double canoe, seated on a light narrow scaffolding which rested on the semi-elliptical timbers by which two large parallel canoes, each neatly carved from a tree, are yoked together, five or six feet apart.”

“Their large canoes are two to three feet in depth, and thirty to fifty in length. The thin sides are raised by the addition of a nicely fitted waist-board. Additional pieces of thin wood, ingeniously carved, are attached at the ends, covering a few feet as a deck turning up some fifteen inches at the extremity, and giving the appearance of greater finish, beauty and utility.”

“The favored passengers on a Hawaiian double canoe sit three or four feet above the surface of the water, while the rowers sit on thwarts in the canoe with their feet below the surface and their faces forward. The steersmen sit in the stern.”

“Their paddles have a round handle from three to four feet long, and a thin blade from twelve to eighteen inches long and eight to twelve wide, and are grasped by one hand at the extreme end, and by the other, near the blade, and are used by main strength.”

“The chiefs, on this occasion, were rowed off with spirit by nine or ten athletic men in each of the coupled canoes, making regular, rapid and effective strokes, all on one side for a while, then, changing at a signal in exact time, all on the other.”

“Each raising his head erect, and lifting one hand high to throw the paddle blade forward beside the canoe, the rowers, dipping their blades, and bowing simultaneously and earnestly, swept their paddles back with naked muscular arms, making the brine boil, and giving great speed to their novel and serviceable sea-craft.” (Hiram Bingham)

The image shows Kalaniʻōpuʻu, Chief of Hawaiʻi, bringing presents to Captain Cook (John Webber.)

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Kalaniopuu, King of Hawaii, bringing presents to Captain Cook-John_Webber-1779
Kalaniopuu, King of Hawaii, bringing presents to Captain Cook-John_Webber-1779

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Canoe, Alii

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