Hawaii | Page 239 | Images of Old Hawaiʻi

January 4, 2022 by Peter T Young 2 Comments

Dealing With The Changes In The Early-1800s

In researching and preparing these posts on Hawai‘i, I have had growing appreciation for the way Hawai‘i handled the diversity, complexity and profound nature of the changes it was going through in the early to mid-1800s.

As you can see, here, from the end of the 1790s to the middle of the 1800s the legal, social, religious and economic structures of the pre-existing society are upended and completely changed.

Here are just a few of the things going on around the first-half of that century:

1795 – Kamehameha I invades and conquers O‘ahu at the Battle of Nu‘uanu, uniting the eastern islands under single rule

1805 – Sandalwood trade begins, starting the transition from a subsistence-based society to a barter, trade and monetary system (over the next 20-years the Islands’ Sandalwood forests are decimated)

1810 – Kamehameha and Kaumuali‘i come to an agreement and the islands are unified under single rule for the first time

1819 – King Kamehameha I dies, the role of King is passed to his eldest son, Liholiho

1819 – King Kamehameha II ends the kapu system, ending 500-years of religious, political and social structure

1820 – New England missionaries arrive to spread the gospel and convert the islanders to Christianity

1820 – As the Sandalwood trade is diminishing, the islands start to serve as a central Pacific provisioning site for whaling ships (at its zenith in the 1840s, over 85% of the American whaling fleet was in the Pacific)

1824 – Liholiho (Kamehameha II) and his Queen Kamāmalu contract measles and die in London; Kauikeaouli, his younger brother and son of Kamehameha I, becomes King.

1835 – The first commercially-viable Sugar Plantation starts at Kōloa, Kaua‘i

1839 – Chief’s Children’s School (later renamed Royal School) was created by King Kamehameha III who hired Amos and Juliette Cooke to run the school and teach the next generation of Hawaiian royalty to become rulers.

1840 – The first Constitution is passed in the Hawai‘i legislature

1848 – The Great Māhele dismantles the traditional system of land tenure and instituted a system of private property ownership

1850 – The Kuleana Act of 1850 was passed, permitting land ownership by commoners who occupied and improved any portion of the lands controlled by the Ali‘i and Konohiki

Between 1800 and 1850, the language changed, the religion changed, the apparel changed, the housing changed, where and how people lived and worked changed …

Life became completely different – in a single generation.

Now put these into perspective on how some of these changes greatly affected the Hawaiian people:

• The health of many Hawaiians was weakened by exposure to new diseases, common cold, flu, measles, mumps, smallpox and venereal diseases

• As more ships came in, many of those who came to Hawaiʻi chose to stay and settle

• Many Hawaiians boarded these passing ships for either employment or to move to other areas (primarily, the North American continent)

• Hawaiʻi changed from a land of all Hawaiians to a place of mixed cultures, languages and races

• Many new plants and animals were brought to the islands, both on purpose and by accident (many turned out to be invasive to the native species)

• New products by foreign ships were traded, including firearms, beads, western dress and fabric, crystal lamps, mirrors, nails and metal goods, silk and liquor

• The economy and everyday life was changing from a subsistence way of life to a commodity-based economy that started with barter and trade, that eventually changed to a monetary system

• There was growth of business centers, where people ended up living closer to one another, typically surrounding the best seaports for western ships (small towns soon grew into large cities)

All of this set the foundation for the second half of the century, whose socio-economic status centered on the plantation industries of sugar and pineapple.

This changed the face of Hawai‘i forever, launching an entire economy, lifestyle and practice of monocropping that lasted for well over a century. With it came even greater foreign waves of workforce immigration.

If you look at the records, you’ll see that many of these changes were initiated, supported and promoted by the Aliʻi. They sought and acquired western goods; this caused many of the changes noted here.

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December 31, 2021 by Peter T Young Leave a Comment

Great Lāhainā Fire of 1919

Like any town with wooden buildings built side-by-side, folks in Lāhainā in the early-1900s were always wary of the possibility of fire getting out of control. Then, it happened.

New Years 1919, a fire (which broke out earlier New Year’s Eve) started in the Sing Lung Co. fruit store, “two doors from the corner of Front and Church streets, on the mauka side” and grew to engulf a large part of the business center of the town.

More than 30 separate buildings were destroyed before the fire was stopped by the townspeople who turned out in the middle of the night to try to battle the blaze after a mounted police officer gave the alarm by riding around town frantically blowing his whistle.

The fire appeared to be intentionally set.

“The fact that the back door to the Sing Lung store, in which the fire originated, was found to be open when the first fire fighters arrived on the scene, first gave rise to this impression.”

“Later, on Monday morning, Sheriff Clem Crowell, after a careful search of the ruins, found the padlock and hasp with which the door in question had been fastened, and both show unmistakable evidence of having been forced open.” (Maui News – January 10, 1919)

The community helped control the spread and the Maui News specifically praised the heroics of a Japanese boy named Aoki who saved the historic Baldwin House.

“This youth, with great grit and good judgment, mounted to the roof of the building with a garden hose, and, protecting himself from the terrific heat with a small table which he held in front of him as a screen, kept the roof and cornices of the building wet …”

“… and watched for sparks and embers which rained about him as he worked. The building was not damaged except for a badly charred cornice on the side next the fire.” (Maui News – January 10, 1919)

The big fire of 1919 destroyed all of the wooden buildings along Front Street from Dickenson Street to the Lāhainā Store, which was spared. Starting at Dickenson, those stores were: Yee Lip General Store, Sing Lung Fruit Store, Wa Sing Barber Shop, the Lāhainā Branch of Bank of Hawaii and Len Wai Store.

The buildings in what was called Library Park were also destroyed; the Japanese Hotel owned by M. Shimura, Yet Lung General Store, the Goo Lip Building, several small businesses, shacks and the fish market.

The Pioneer Hotel was seriously threatened, although some distance from the fire, by the shower of sparks carried upon it by the wind. By keeping the roof wet with water carried up in buckets, it was possible to prevent its catching fire.

“By the time fire fighters arrived on the scene the store was a mass of flames, and the heat was so great that no one could approach very near.” (Maui News – January 10, 1919)

“Fire hose from the court house was carried to the scene within a reasonable time, but a reducing coupling was missing It could not be attached to the fire hydrant. It developed that this coupling had been left at the scene of the fire which destroyed cottage at the Lahaina hospital at the time of the big wing storm, several weeks ago.”

“By the time it was found and brought to the scene the blaze had communicated to buildings on either side and the heat was so great that it was impossible to pass In front of them along the street.” (Maui News – January 10, 1919)

“By far the disastrous conflagration in the history of Maui, was that which started about 11:30 o’clock last Saturday night in the business center of Lahaina, and before it was finally checked had destroyed more than 30 separate buildings and had caused a loss aggregating between $125,000 and $150,000.” (Maui News – January 10, 1919)

The Lāhainā fire was not only started by burglars, who broke into the Sing Lung fruit store, stole a number of watches and about $8 in coin, but that the crime was committed by members of the gang of young bandits who robbed the Len Wai Co., store and planned to rob the Lāhainā bank.

“Partial confession has been secured from a number of boys more or less directly implicated, and the circumstantial evidence is all but conclusive against two of the gang.” (Maui News, January 17, 1919)

The fire, considered one of the worse in the history of Maui to that date, was the catalyst for important improvements to Maui urban life.

The following month, the County Board of Supervisors approved and funded the start of a fire department for Lāhainā. BO Wist was elected as the first fire chief and given the job of organizing a volunteer fire company. The Board went on to approve the purchase of two fire trucks – one for Lāhainā and one for Wailuku.

Because of the fire, the Lāhainā townspeople asked that the County install a large water main for fire purposes in the center of town as well as proper fire hydrants.”

“The Board instructed the county attorney and the county engineer to “collaborate in drawing up of fire ordinances for both Lahaina and Wailuku, fixing fire limits, and prescribing the class of buildings and equipment that may be maintained in the thickly built parts of town.”

Within a short time after the fire started the leading Japanese of Lāhainā had formed a relief organization for the benefit of those who had suffered loss from the fire.

The first work of this organization was supply food and drink to the hundreds who were engaged in fighting the fire. Later, it took up the matter of helping those sufferers of the fire.

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December 30, 2021 by Peter T Young 1 Comment

Leo Kiʻe Kiʻe

The earliest mention of the yodel dates back to the 4^th-century, when Roman Emperor Julian complained about the wild, shrieking songs coming from the mountain people to the north.

The earliest written record where a yodel is mentioned by name is found in a collection entitled Bicinia Galca, Latin Germanica, from 1545, where it was described as “the call of a cowherd from Appenzell.”

Many experts agree that yodeling was used by those living in the Central Alps as a method of communication between herders and their stock or between Alpine villages, with the multi-pitched “yelling” later becoming part of the region’s traditional lore and musical expression.

Yodeling is a form of singing that involves singing an extended note which rapidly and repeatedly changes in pitch from the vocal or chest register (or “chest voice”) to the “head register;” making a high-low-high-low sound.

In Hawaiʻi, in 1793, the first cattle were given as gifts to the King. This was followed shortly thereafter (in 1803) with the first gifts of horses.

Three decades before the American West was running cattle, in 1832, King Kamehameha III brought Spanish cowboys (paniolo, from español, meaning Spanish) from California to train Hawaiians in horse and cattle handling.

The paniolo who came to the Big Island from southern California may also have brought their yodeling. There is no concrete evidence to support this claim, though Mexican singers do use falsetto. Robert Sonomura wrote in his 1973 study of falsetto in Hawaiʻi that “the best of the early Hawaiian falsetto singers came from the island of Hawaiʻi.” (Kanahele)

Records indicate Band Master Henri Berger used yodeling in his voice instructions. Later, Theodore Richards began conducting the Kamehameha School Boy’s’ Choir in 1889. Charles E. King wrote in The Friend of Richards …

“He used many native songs in his work, and it was he who introduced the yodel which is now the rage with Hawaiian singers.” (The Friend, December 1 1928) By 1890 falsetto seems to have been widely known, often accompanied by yodels.

Many believe the Hawaiian falsetto, in part, was derived through the technique of yodeling – to reach notes out of the singer’s ordinary range, where only the edges of the vocal cords vibrate, as opposed to the whole length.

Falsetto singing is defined as the ability to go from a lower register “chest voice” to a higher register “head voice.” (Kanahele) (The word falsetto is derived from the Italian falso, ‘false.’)

Many Hawaiian chanters used a certain vocal ornament involving the transition from regular chest voice to falsetto voice. At this transition a characteristic break occurs. Mele with dialogues between male and female characters were reportedly chanted in two different registers, where the female response was occasionally delivered in falsetto. (Kanahele)

The origin and development of falsetto singing in Hawaiʻi is not clear; it is safe to assume that no single individual can be credited. (Kanahele)

Hawaiian falsetto is a blend of pre-European Hawaiian chant practices, early hymn singing and the popular European music of the latter half of the 19th century. (Kanahele)

It wasn’t until a 1973 Hawaiian Music Foundation falsetto concert that the Hawaiian falsetto was coined – Leo Kiʻe Kiʻe (high-pitched voice.)

“As for the word haʻi, Hawaiian speakers and owners of the Kawena Pukui dictionary alike know that the word translates as ‘break,’ and in this context refers to the technique of emphasizing the transition between a singer’s lower and upper vocal registers.” (Kanahele)

Likewise, many male Hawaiian falsetto singers insist that the aim of falsetto is not to imitate women’s voices. Likewise, the issue of whether women can accurately be described as “Hawaiian falsetto singers” has been complicated by the unfortunate use of the word haʻi as a gender-specific term for women who sing in a style that would otherwise be described as “female falsetto singing.”

“The modern Hawaiian term for Hawaiian falsetto singing by members of either sex is leo kiʻe kiʻe (it was previously known as leowahine (female voice.)) … Hawaiian female falsetto singers were falsetto singers, not ‘haʻi singers.’” (Kanahele)

The relevant translation relates to a style in which singers voice a break when moving between their lower register (“chest voice”) and upper register (“head voice.”)

Hawaiian falsetto singers use this technique to emphasize or add emotional intensity to a phrase or passage, whereas traditional European-American falsetto singers try to eliminate any hint of it.

December 29, 2021 by Peter T Young 2 Comments

Transit of Venus

Interest in the heavens goes back far into the ancient fabric of Polynesian culture. Many of the early Polynesian gods derived from or dwelt in the heavens, and many of the legendary exploits took place among the heavenly bodies.

Early Polynesians, who trusted their navigational instincts and skills to the nighttime stars above, currents, winds and waves, sailed thousands of miles over open ocean across the Pacific to Hawai‘i.

They had names for their star guides: Ka Maka – the point of the fishhook in the constellation Scorpius; Makali‘i – the Little Eyes within the Pleiades; Hoku‘ula – The Red Star in the constellation Taurus; and Hokupa‘a – the North Star (fixed star,) as well as others.

After the Polynesians came, in 1778, the Europeans, under the command of Captain James Cook, arrived. He brought with him spyglasses, clocks, sextants, charts, foreign ideas and techniques – new tools of navigation.

A new awareness of the skies was reborn under the scientific patronage of King David Kalākaua, (Kalākaua reigned over the Kingdom of Hawai‘i from 1874 to 1891.)

Kalākaua had a great interest in science and he saw it as a way to foster Hawai‘i’s prestige, internationally.

The opportunity to demonstrate this interest and support for astronomy was made available with the astronomical phenomenon called the “Transit of Venus,” which was visible in Hawai‘i in 1874.

The King allowed the British Royal Society’s expedition a suitable piece of open land for their viewing area; it was not far from Honolulu’s waterfront in a district called Apua (mauka of today’s Waterfront Plaza.)

They built a wooden fence enclosure and soon a well-equipped nineteenth-century astronomical observatory took shape, including a transit instrument, a photoheliograph, a number of telescopes and several temporary structures including wooden observatories.

Subsequently, auxiliary stations – though not so elaborate as the main station in Honolulu – were established in two other island locations: one at Kailua-Kona and the other at Waimea, Kauai.

In addition, Hawai‘i was not the only site to observe the transit; under the British program, observations were also made in Egypt, Island of Rodriquez, Kerguelen Island and New Zealand. (Other countries also conducted Transit observations.)

On Dec. 8, 1874, the transit was observed by the British scientists; however, the observation at Kailua-Kona was marred by clouds. But the Honolulu and Waimea sites were considered perfect throughout the event, which lasted a little over half a day.

After the Transit of Venus observations, Kalākaua showed continued interest in astronomy, and in a letter to Captain RS Floyd on November 22, 1880, he expressed a desire to see an observatory established in Hawai‘i. He later visited Lick Observatory in San Jose.

It was not long after this that a telescope was purchased from England in 1883 and set up at Punahou School.

In 1884, the five-inch refractor was installed in a dome constructed above Pauahi Hall on the school’s campus (the first permanent telescope in Hawai‘i.)

In 1956, this telescope was installed in Punahou’s newly completed MacNeil Observatory and Science Center. (Unfortunately, it is not known where that telescope is today.

Why was the Transit of Venus important?

Although Copernicus had, by the 16th century, put the known planets in their correct order, their absolute distances remained unknown. Astronomers still needed a celestial yardstick of “Astronomical Units” with which to measure distances among the planets and to link the planets to the stars beyond.

The mission of the British expedition was to observe a rare transit of Venus across the Sun for the purpose of better determining the value of the Astronomical Unit – that is, the Earth-to-Sun distance – and from it, the absolute scale of the solar system.

The orbits of Mercury and Venus lie inside Earth’s orbit, so they are the only planets which can pass between Earth and Sun to produce a transit (a transit is the passage of a planet across the Sun’s bright disk.) Transits are very rare astronomical events; in the case of Venus, there are on average two transits every one and a quarter centuries.

Ironically, on December 8, 1874 the big day, the king was absent, being in Washington to promote Hawaiian interests in a new trade agreement with the United States.

When American astronomer Simon Newcomb combined the 18th century data with those from the 1874/1882 Venus transits, he derived an Earth-sun distance of 149.59 +/- 0.31 million kilometers (about 93-million miles), very close to the results found with modern space technology in the 20th century.

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December 28, 2021 by Peter T Young 1 Comment

Through the Eyes of W Somerset Maugham

“The Pacific is inconstant and uncertain like the soul of man. Sometimes it is grey like the English Channel off Beachy Head, with a heavy swell, and sometimes it is rough, capped with white crests, and boisterous.”

“It is not so often that it is calm and blue. Then, indeed, the blue is arrogant.”

“The sun shines fiercely from an unclouded sky. The trade wind gets into your blood and you are filled with an impatience for the unknown.”

“(Honolulu) is the meeting place of East and West. The very new rubs shoulders with the immeasurably old. And if you have not found the romance you expected you have come upon something singularly intriguing.”

“All these strange people live close to each other, with different languages and different thoughts; they believe in different gods and they have different values; two passions alone they share, love and hunger.”

“And somehow as you watch them you have an impression of extraordinary vitality. Though the air is so soft and the sky so blue, you have, I know not why, a feeling of something hotly passionate that beats like a throbbing pulse through the crowds.”

“Though the native policeman at the corner, standing on a platform, with a white club to direct the traffic, gives the scene an air of respectability, you cannot but feel that it is a respectability only of the surface; a little below there is darkness and mystery.”

“It gives you just that thrill, with a little catch at the heart, that you have when at night in the forest the silence trembles on a sudden with the low, insistent beating of a drum. You are all expectant of I know not what.”

“If I have dwelt on the incongruity of Honolulu, it is because just this, to my mind, gives its point to the story I want to tell. It is a story of primitive superstition, and it startles me that anything of the sort should survive in a civilisation which, if not very distinguished, is certainly very elaborate.”

“I cannot get over the fact that such incredible things should happen, or at least be thought to happen, right in the middle, so to speak, of telephones, tram cars, and daily papers. …”

“The place seemed to belong not to the modern, hustling world that I had left in the bright street outside, but to one that was dying.”

“It had the savour of the day before yesterday. Dingy and dimly lit, it had a vaguely mysterious air and you could imagine that it would be a fit scene for shady transactions. It suggested a more lurid time, when ruthless men carried their lives in their hands, and violent deeds diapered the monotony of life.”

“When I went in the saloon was fairly full. A group of business men stood together at the bar, discussing affairs, and in a corner two Kanakas were drinking. Two or three men who might have been store-keepers were shaking dice. The rest of the company plainly followed the sea; they were captains of tramps, first mates, and engineers.”

“Behind the bar, busily making the Honolulu cocktail for which the place was famous, served two large half castes, in white, fat, clean-shaven and dark skinned, with thick, curly hair and large bright eyes. …”

“‘What’s Iwelei?” …

“‘The plague spot of Honolulu. The Red Light district. It was a blot on our civilisation.’”

“Iwelei was on the edge of the city. You went down side streets by the harbour, in the darkness, across a rickety bridge, till you came to a deserted road, all ruts and holes, and then suddenly you came out into the light.”

“There was parking room for motors on each side of the road, and there were saloons, tawdry and bright, each one noisy with its mechanical piano, and there were barbers` shops and tobacconists.”

“There was a stir in the air and a sense of expectant gaiety.”

“You turned down a narrow alley, either to the right or to the left, for the road divided Iwelei into two parts, and you found yourself in the district.”

“There were rows of little bungalows, trim and neatly painted in green, and the pathway between them was broad and straight. It was laid out like a garden-city.”

“In its respectable regularity, its order and spruceness, it gave an impression of sardonic horror; for never can the search for love have been so systematised and ordered.”

“The pathways were lit by a rare lamp, but they would have been dark except for the lights that came from the open windows of the bungalows.”

“Men wandered about, looking at the women who sat at their windows, reading or sewing, for the most part taking no notice of the passers-by; and like the women they were of all nationalities.”

“There were Americans, sailors from the ships in port, enlisted men off the gunboats, sombrely drunk, and soldiers from the regiments, white and black, quartered on the island; there were Japanese, walking in twos and threes; Hawaiians, Chinese in long robes, and Filipinos in preposterous hats. They were silent and as it were oppressed. Desire is sad.”

“‘It was the most crying scandal of the Pacific,’ exclaimed Davidson vehemently. ‘The missionaries had been agitating against it for years, and at last the local press took it up.’”

“‘The police refused to stir. You know their argument. They say that vice is inevitable and consequently the best thing is to localise and control it.’”

“‘The truth is, they were paid. Paid. They were paid by the saloon-keepers, paid by the bullies, paid by the women themselves. At last they were forced to move.’”

“Iwelei, with its sin and shame, ceased to exist on the very day we arrived. The whole population was brought before the justices.” (W Somerset Maugham, 1921)

William Somerset Maugham (born Jan. 25, 1874, Paris, France – died Dec. 16, 1965, Nice) was an English novelist, playwright, and short-story writer. He wrote about the Islands in ‘The Trembling of the Leaf’ in 1921.

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