Hawaii Island | Page 36 | Images of Old Hawaiʻi

August 7, 2014 by Peter T Young 1 Comment

Waialua Female Seminary

Education in the US at the beginning of the 19th-century was primarily triggered by the need to train the people to help grow the relatively new nation.

Back then, it was believed that women should be educated to understand domestic economy, because they were to play the major role in educating the young, primarily in their homes, and later (as the school population grew and there was a shortage of teachers) as school teachers. (Beyer)

Although schools for upper-class women were in existence prior to the 19th-century, the female seminary for middle-class women became the prevailing type of institution from 1820 until after the Civil War. The most prominent female seminaries were Troy Seminary (1821,) Hartford Seminary (1823,) Ipswich Seminary (1828,) Mount Holyoke Seminary (1837) and Oxford Seminary (1839.)

The seminary’s primary task was professional preparation: the male seminary prepared men for the ministry; the female seminary took as its earnest job the training of women for teaching and motherhood. (Horowitz, Beyer)

The founders of the female seminaries were at first men who were committed to providing education for women, but as time went by, more of the founders were women. The financial backing for these seminaries was typically from private sources and the tuition charged the students. Their enrollment varied between 50 to 100-students; they preferred girls between the ages of 12 and 16. (Beyer)

Western-style education did not begin in Hawai’i until after members of the American Board of Commissioners for Foreign Missions (ABCFM) arrived in 1820.

Because the primary educators responsible for developing the education system of Hawai’i were Americans, the educational practices for Hawaiian girls tended to mirror, but not necessarily duplicate, what was taking place on the continent. (Beyer)

In 1835, at the general meeting of the Mission, a resolution was passed to promote boarding schools for Hawaiians; several male boarding schools and two female boarding schools were begun (Wailuku Female Seminary on the island of Maui and the Hilo School for Girls on the island of Hawai’i.) Before the 1850s, both of these schools had closed.

Wailuku Female Seminary (or the Central Female Seminary, as it was first called) was the first female school begun by the missionaries. It received support at a time when the missionaries were experimenting with both boarding schools and a manual labor system.

The first female seminary to be established on the island of Hawaiʻi was the Kaʻū Seminary. In 1862, Orramel Hinckley Gulick and his wife, Ann Eliza Clark Gulick (a graduate of Mount Holyoke Seminary,) began the school. Both were the children of missionaries (Peter Johnson Gulick and Fanny Hinckley Thomas Gulick; Ephraim Weston Clark and Mary Kittredge Clark.)

Due to the isolated location of the seminary, it was difficult to attract many students to the school. As a consequence, tuition and board were free, as long as the girls were placed under the parental care of the teachers of the school until the girls were married or obtained employment.

In 1865, after struggling to fill the school, it was decided to move the school to Waialua, Oʻahu, on the Anahulu Stream. It opened there on August 7 with 50-students, ranging in age from 11 to 15. As with other schools at the time, the students were instructed in the Hawaiian language.

The girls are selected by the pastors, from among the most promising girls of the parishes; and every major district in the islands had one or more representatives in the school. It was hoped that this institution would raise up a class of educated women, who might make teachers, and suitable partners for native Hawaiian ministers and missionaries. (The Missionary Herald)

The large two-story building, surrounded by a veranda, housed the girls, their four teachers, one temporary assistant and two children of the teachers. A second large building was the school-house, the lower floor of which was a spacious school-room, while the upper story was divided into recitation rooms. (The Missionary Herald)

The girls at Waialua Female Seminary came from families where the traditional Hawaiian culture was still practiced. However, at school the girls were dressed in calico, as opposed to their usual holoku; they slept in beds, rather than on mats on the floor; and they ate at a table with silverware, instead of on the floor using their fingers.

The schedule for the day began with breakfast, followed by each girl reading from the Hawaiian Bible; after the principal offered a prayer in Hawaiian, they were dismissed to begin the routine work, which included all the work necessary to maintain the school (except for carting and carrying firewood and baking and pounding the taro for poi.)

The older girls put the food away, washed the dishes and swept the floor. The younger girls did various tasks, which included sweeping and dusting the parlor, the sitting-room or the schoolroom, gathering up the litter of leaves and branches from the yard and garden paths, or putting the teachers’ rooms in order. Some of the girls were involved with preparing the meals; all the girls washed and ironed clothes once a week.

The academic work took place between 9 am and noon and 1 pm and 4 pm. The curriculum included geography, arithmetic, surveying, astronomy, singing, Bible history and the Bible in general. Manual training consisted of instruction in cutting and sewing dresses, in washing, ironing, cooking, cleaning house and painting; an hour and a half was spent on gardening and farming.

The school kept the girls until they graduated (40 percent of the enrollment,) married (34 percent of the enrollment,) were employed (4 percent of the enrollment,) left for health reasons (6 percent of the enrollment) or were dismissed for not applying themselves or for bad behavior (16 percent of the enrollment.)

In December of 1870, the school closed when the Mission sent the Gulicks to evangelize in Japan. Waialua Female Seminary reopened on April 3, 1871, under the direction of Miss Mary E Green (another missionary descendent and graduate of Punahou and Mount Holyoke Seminary.)

Miss Green ran the school until 1882, when she became ill and could no longer run the school. The property was sold and the money was given to the trustees of Kawaiahaʻo Seminary in Honolulu to make further improvements there. (Lots of information here from Beyer and Missionary Herald.)

The school was called ‘Hale Iwa’ by the girls (the first use of the name for this area.) Later, that name came back to this area when OR&L opened the Haleiwa Hotel (1899;) when the hotel closed (1943,) the name of the area remained as Haleiwa, and it continues to be called that today.

The image shows Waialua Female Seminary (1865.) In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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May 11, 2014 by Peter T Young Leave a Comment

Happy Mother’s Day!

The image shows my mother and grandmother in 1928 (my mother is the little girl sitting to the left, her mother is sitting nearby, wearing a hat.)

The scene is at Kailua-Kona at a site known as Pa O ʻUmi; over the years, most of this outcrop of land has been covered over with Aliʻi Drive – a small remnant remains extending beyond today’s seawall.

Here is where Chief ʻUmi-a-Liloa (who reigned about the same time Christopher Columbus was crossing the Atlantic) landed when he first came to Kailua by canoe, moving the Island’s Royal Center from Waipiʻo to Kailua.

On this point of rock ʻUmi ordered his attendant to dry his precious feather cloak (ʻahuʻula.) (The site is also referred to as Ka Lae O ʻAhuʻula.)

My mother was the great-great grand-daughter of Hiram Bingham, leader of first missionaries to Hawaiʻi who first landed in the Islands, here at Kailua-Kona in 1820. (Mokuaikaua Church, built by Bingham’s fellow missionary, Asa Thurston, is in the background, as well as Huliheʻe Palace (to the right.))

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March 14, 2014 by Peter T Young Leave a Comment

Kaloko-Honokōhau National Historical Park (KAHO)

Kaloko-Honokōhau National Historical Park (KAHO) was established in the Kekaha region of North Kona (Kailua to Kalaoa) in 1978 in order to preserve and protect traditional native Hawaiian culture and cultural sites.

The park is the site of an ancient Hawaiian settlement and is considered a locale of considerable cultural and historical significance. Cultural resources include fishponds, petroglyphs and a heiau (temple.)

The physical location of Kaloko-Honokōhau made the settlement easy to manage. Situated on the lower portions of a sloping terrain, the settlement’s activities were directed by kahuna chiefs, from a vantage point, such as the bluff overlooking the fishpond of ʻAimakapā, where a commanding view of Kaloko-Honokōhau was available.

“In ancient times, the chiefs would regularly live along the shore, that is, the chiefs of Kaloko and Honokōhau. At the place called Ahauhale, is where the chiefs of Kaloko lived. The place called Waihalulu, is where the chiefs of Honokōhau lived.” (“Ka Wai o Kahinihini‘ula” (1923) Kumu Pono)

“There were men, women, and children, the houses were filled with large families. Truly there were many people (in Kekaha.) … The lands of Honokōhau were filled with people in those days, there were many women and children with whom I traveled with joy in the days of my youth. Kaloko was the same … Those families are all gone, and the land is quiet. There are no people, only the rocks remain, and a few scattered trees growing, and only occasionally does one meet with a man today”. (“Na Hoonanea o ka Manawa” (1924) Kumu Pono)

The two dominant features in the Kaloko-Honokōhau National Park are Kaloko and ʻAimakapā Ponds. (Prior to conversion and utilization as ponds, they were originally inland bays.)

The two ponds are different types of Hawaiian fishponds. Kaloko is a loko kuapā (what we consider the typical coastal fishpond, artificially enclosed by an arc-shaped seawall (or in this case a seawall enclosing the mouth of a small bay) and containing at least one sluice gate (mākāhā.))

ʻAimakapā is a loko puʻuone (an shore fishpond containing either brackish or a mixture of brackish and fresh water, formed by development of a barrier beach paralleling the coast and connected to the ocean by a channel or ditch.)

Nearby (also in the Park) are the remnants of the ʻAiʻōpio fishtrap. An opening in the trap to the sea enabled fish to enter, and the walled sections of the trap allowed fish to be stored until needed.

At high tide, fish entered the trap by swimming through the seaward opening or over the submerged walls. At low tide, the fish were trapped in the enclosure and were easily netted. Fishtraps differ from fishponds in that the fish are trapped and caught, but not raised.

The 1,160 acre park, a landscape of rugged lava rock, was at one time a thriving ancient Hawaiian settlement. More than 200 archeological sites document the Hawaiian’s use of the area over time.

The Hawaiians of this ancient settlement harvested fish from the sea and from fishponds they constructed. They grew coconuts, sweet potatoes and gourds and raised chickens and pigs.

Those living closest to the shore harvested fish and other food from the sea, while others living within the ahupuaʻa (sea to mountain land division) grew staple resources such as taro, breadfruit, paper mulberry, wood, and fiber for clothing. To ensure everyone’s survival, they would trade these items with one another.

Archeological resources at Kaloko-Honokōhau National Historical Park also include kahua (ancient house site platforms), heiau (temples,) a holua (toboggan slide), kiʻi pōhaku (petroglyphs), papamu (kokane game boards), stone enclosures, ahus (stone mounds that serve as altars, shrines, or security mounds), lava tube shelters and parts of the Māmalahoa Trail (Kings trail.)

Of all the Aliʻi associated with Kaloko-Honokōhau, the most famous is Kamehameha l, who settled and established his Royal Center at Kamakahonu in Kailua-Kona. (Some believe Kamehameha was buried at Kaloko. Kaloko is also believed to be the resting place of King Kahekili from Maui.)

Hale Ho’okipa Visitor Center, the Hawaii Pacific Parks Association store, and the adjoining parking area are open from 8:30 am to 4:00 PM daily. (The Kaloko road gate is open from 8:00 am to 5:00 PM daily.) Admission to the park is Free.

The image shows Kaloko Fishpond at Kaloko-Honokōhau National Historical Park (USGS.) In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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February 13, 2014 by Peter T Young Leave a Comment

William Beckley

George Charles Beckley was known as “the English friend and military adviser of Kamehameha the Great.” (Taylor) Born in 1787, Beckley arrived in the Islands around 1804. About 1813, he married Ahia Kalanikumaikiʻekiʻe.

Ahia was daughter of Kaha, a trusted friend of Kamehameha I, a warrior and Kahuna Kalaiwaʻa (a priest who superintended the building of canoes) and of Makaloa, daughter of Malulani (k) and of Kelehuna (w) of Puna, Hawaiʻi. (Hawaiian Historical Society)

At the birth of the princess Nahiʻenaʻena (Kamehameha’s daughter) at Keauhou, Kona, in 1815, Beckley was made a high chief by Kamehameha, so that he might with impunity enter the sacred precinct and present the royal infant with a roll of China silk, after which he went outside, and fired a salute of thirteen guns in her honor. (Hawaiian Historical Society)

The Beckleys had seven children, William (1814,) Maria (1817,) Localia (1818,) Mary (1820,) George (1823,) Hannah and Emmeline (1825.)

Captain Beckley’s oldest son, William Beckley, born at Keauhou (August 1, 1814,) was hānai to Keōpūolani and brought up together with Kauikeaouli (later King Kamehameha III.) George Beckley’s two oldest daughters were brought up by Queen Kaʻahumanu. (Hawaiian Historical Society) William was also playmates of Keoni Ana, son of John Young, and Aikake, son of Isaac Davis.

John Young and Isaac Davis were two of the several foreigners who aligned with Kamehameha I. Young, a boatswain on the British fur trading vessel, Eleanora, was stranded on the Island of Hawai‘i in 1790. Davis arrived the same year on The Fair American. Both became close advisors to Kamehameha I.

With the arrival of Western ships, new plants and animals soon found their way to the Hawaiian Islands. In 1793, Captain George Vancouver gave a few cattle to Kamehameha I. When Vancouver landed additional cattle at Kealakekua in 1794, he strongly encouraged Kamehameha to place a 10‐year kapu on them to allow the herd to grow.

In the decades that followed, cattle flourished and later turned into a dangerous nuisance. (By 1846, 25,000-wild cattle roamed at will and an additional 10,000-semi‐domesticated cattle lived alongside humans.)

Kamehameha III lifted the kapu in 1830 and the hunting of wild cattle was encouraged. The king hired cattle hunters from overseas to help in the effort; many of these were former convicts from Botany Bay in Australia.

The hapa-haole Beckley was for a number of years in charge of the king’s cattle on Hawai’i. After the death of Governor Adams Kuakini on December 9, 1844, Beckley was appointed konohiki of Waimea, as well as manager of all the cattle there belonging to the king and the government. (Clark/Kirch)

Kamehameha III, although a king, was one of the first ranchers in the islands, owning the largest on the Big Island, from the top of Mauna Kea to the sea. He had William Beckley for his partner and afterwards Olohana Davis (son of Isaac Davis.) (Taylor)

Beckley carried his own portion independently; they were identified as Waʻawaʻa, Waikani and a pahale (houselot) at Līhuʻe. In addition, some land nearby (Waiemi) was awarded to his wife (a granddaughter of Kameʻeiamoku (one of the four Kona Uncles and close associates with Kamehameha.)) (Clark/Kirch)

Beckley called his piece “Little Mexico,” where he raised thoroughbred horses. This was at Waimea, and a portion of this is now part of Parker Ranch. (Taylor)

The “Mexico” reference may tie into one of the stories about how the initial vaqueros (Español – paniolo (cowboys)) came to the islands; one story suggests William Beckley recruited vaqueros from Veracruz Mexico. (Barna)

The earliest Hawaiian bullock hunters hunted alone, on foot, and used guns and pit traps. By 1830, a few vaqueros who had perfected methods of capturing wild cattle on horseback in Alta California began working for the Hawaiian monarchy and teaching the Hawaiians their techniques. (Mills)

Most histories credit Kauikeaouli (Kamehameha III) with the idea of hiring vaqueros. Joaquin Armas arrived in Hawai‘i on April 4, 1831 and stayed in Hawai‘i at the bequest of the King. Armas had grown up in Monterey, where undoubtedly he learned how to rope cattle and process hides. Other contemporary vaqueros on Hawai‘i Island were Miguel Castro, a man named Boronda, and Frederico Ramon Baesa. (Mills)

Hawaii’s cowboys became known as paniolo, a corruption of español, the language the vaquero spoke. The term still refers to cowboys working in the Islands and to the culture their lifestyle spawned.

By 1840, there was concern that the great herds of cattle would be diminished because of consistent hunting pressure. So, another kapu was placed on the cattle.

Under Beckley, more lands were converted to pasturage and holding pens; and, according to Lorezo Lyons, Waimea had turned into a “cattle pen” and “(b)y another unfavorable arrangement 2/3 of Waimea have been converted to a pasture for government herds of cattle, sheep, horses, etc.” (MKSWCD)

In 1847, the branding of wild cattle became a government function, overseen by William Beckley. That same year, John Palmer Parker purchased the first acres of land that would become Parker Ranch. (Bergin)

Shortly after, in 1850, the King appointed George Davis Hueu, of Waikoloa, as “Keeper of the Cattle” at Waimea, Mauna Kea and surrounding districts. (MKSWCD) William Beckley died March 16, 1871.

The image shows an early view of Waimea (Engraved at Lahainaluna.) In addition, I have added some other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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January 19, 2014 by Peter T Young Leave a Comment

Moku

Prior to European contact, each of the major islands or independent chiefdoms in the Hawaiian chain comprised a mokupuni (island.) Over the centuries, as the ancient Hawaiian population grew, land use and resource management also evolved.

The traditional land division of pre-contact Hawaiians was based on the sustainability and self-reliance within ahupuaʻa (community watershed areas) as well as within larger regions (moku) and lastly individual sovereign islands (mokupuni.)

The mokupuni were subdivided into land units of varying sizes, and the largest division was the moku (district – literally: interior island,) administered by high-ranking chiefs.

They were either relatives of the high chief of the island, trusted supporters or high ranking individuals who pledged their support to the high chief but were allowed to remain relatively independent.

Each island was divided into several moku or districts, of which there are six in the island of Hawaiʻi, and the same number in Oʻahu. There is a district called Kona on the lee side and one called Koʻolau on the windward side of almost every island. (Alexander)

It appears that the six districts on the islands of O‘ahu and Hawai‘i, and the system of developing smaller manageable units of land became formalized in the reigns of Māʻilikūkahi and ʻUmi-a-Līloa, respectively (about the time Columbus was sailing across the Atlantic.)

Māʻilikūkahi is noted for clearly marking and reorganizing land division palena (boundaries) on O‘ahu. Palena, or possibly an evolved term “palena ʻāina” are place boundaries. (Beamer)

Defined palena brought greater productivity to the lands; lessened conflict and was a means of settling disputes of future aliʻi who would be in control of the bounded lands; protected the commoners from the chiefs; and brought (for the most part) peace and prosperity.

Fornander writes, “He caused the island to be thoroughly surveyed, and boundaries between differing divisions and lands be definitely and permanently marked out, thus obviating future disputes between neighboring chiefs and landholders.”

Kamakau tells a similar story, “When the kingdom passed to Māʻilikūkahi, the land divisions were in a state of confusion; the ahupuaʻa, the ku, the ʻili ʻāina, the moʻo ʻāina, the pauku ʻāina, and the kihapai were not clearly defined.”

“Therefore, Māʻilikūkahi ordered the chiefs, aliʻi, the lesser chiefs, kaukau aliʻi, the warrior chiefs, puʻali aliʻi, and the overseers (luna) to divide all of Oʻahu into moku, ahupuaʻa, ʻili kupono, ʻili ʻāina, and moʻo ʻāina.”

Malo gives a detailed description of the kuleana that a kālaimoku aliʻi who divided lands for Mōʻī had to fulfill: “There are two important aspects in being a kālaimoku, to take care of the aliʻi, and to take care of the makaʻāinana, for these two reasons the kālaimoku guides the aliʻi at his side, with the careful attention to these two things, things were to be done properly.” (Malo, Beamer)

What is commonly referred to as the “ahupuaʻa system” is a result of the firm establishment of palena (boundaries.) This system of land divisions and boundaries enabled a konohiki (land/resource manager) to know the limits and productivity of the resources that they managed.

In the late-1400s, through warfare and alliances with other chiefs, ʻUmi gained control of the entire Island of Hawaiʻi. ʻUmi made himself the aliʻi nui, or high chief, for the whole island.

ʻUmi divided his island into separate moku, or districts. These moku were subdivided into smaller sections called ahupuaʻa.

In the time of ʻUmi, son of the great chief Līloa, the Hawaiian islands were divided into political regions. The four mokupuni (larger islands) of Kauaʻi, Oʻahu, Maui, and Hawaiʻi were divided into moku (districts).

The smaller islands of Molokaʻi, Lānaʻi and Kahoʻolawe became moku of Maui, and Niʻihau a moku of Kauaʻi.

Traditionally, the Island of Kaua‘i was divided into five moku (districts): Haleleʻa, Kona, Koʻolau, Nāpali and Puna. However, after the battle of Wahiawa in 1824, the land of Kaua‘i was redistributed and district boundaries changed. The new district names became: Hanalei, Kawaihau, Līhuʻe, Kōloa and Waimea. (Cultural Surveys)

For ease in collecting annual tribute, the moku were subdivided into ahupuaʻa, land sections that usually extended from the mountain summits down through fertile valleys to the outer edge of the reef in the sea (or if there was not reef, one-mile from shore.)

The size of the ahupuaʻa depended on the resources of the area with poorer agricultural regions split into larger ahupuaʻa to compensate for the relative lack of natural abundance. Each ahupuaʻa was ruled by an aliʻi or local chief and administered by a konohiki.

These natural land divisions were the result of the flow of water over the land (streams or springs.)

From the earliest days, streams were among the most important natural resources sought after by native Hawaiians. Battles were fought and lives sacrificed for the right to use stream water.

The Hawaiians called freshwater wai, and considered it to be sacred. People using wai from streams took only what was absolutely necessary. They were expected to share the wai with others. This was done without greed or selfishness.

Such practices gave Hawaiians their word for law which is kanawai, or the “equal sharing of water.” Water was so valuable to Hawaiians that they used the word “wai” to indicate wealth. Thus to signify abundance and prosperity, Hawaiians would say waiwai.

In keeping with this concept of wealth being fresh water, the traditional land tenure system in ancient Hawaii had at its very core the presence of streams, or kahawai. Although of many shapes and sizes, each ahupua’a consisted of three area types: mountain, plain and sea.

The image shows the Moku of Oʻahu (ksbe.) In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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