Images of Old Hawaiʻi

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Aliʻi Letters John Papa Ii to Amos Cooke April 10, 1843

Hawaiian Mission Houses Historic Site and Archives (Mission Houses) collaborated with Awaiaulu Foundation to digitize, transcribe, translate and annotate over 200-letters written by 33-Chiefs.

The letters, written between 1823 and 1887, are assembled from three different collections: the ABCFM Collection held by Harvard’s Houghton Library, the HEA Collection of the Hawaii Conference-United Church of Christ and the Hawaiian Mission Children’s Society.

These letters provide insight into what the Ali‘i (Chiefs) were doing and thinking at the time, as well as demonstrate the close working relationship and collaboration between the aliʻi and the missionaries.

In this letter, John Papa ʻĪʻī writes to Amos and Juliette Cooke at the Chief’s Children’s School in Honolulu, informing them about things in Lahaina, where he and Dr. Judd are traveling with students from the school.

John Papa ʻĪʻī began his service in the royal court when he served as an attendant to Liholiho, Kamehameha II. Īʻī later became a trusted advisor and chief in the court of Kauikeaouli, Kamehameha III and continued to serve the sovereigns of Hawaiʻi until his death in 1870. At the time of this letter, he is escorting the boys from the Chiefs’ Children’s School as they travel in Lahaina.

Mr. Amos Starr Cooke was a missionary with the eighth company. He and his wife, Juliette Montague Cooke, ran the Chiefs’ Children’s School. Sarai, the wife of John Papa ‘Ī‘ī at the time of this letter, assisted at the Chiefs’ Children’s School.

In part, the letter notes:

“Wainee, April 10, 1843”

“Greetings to you two, Mr. and Mrs. Cooke,”

“Because we are apart these days, unable to converse one mouth to another, it is necessary to clarify by letter the various aspects of our stay. Because of that, I am informing you about us and the boys of ours.”

“From the first day of our stay here until now, it has been as it is when we all stay together, either there or here. They do not resist, and they are not a burden; our stay here is pleasant.”

“The domicile is peaceful, staying here at the house and going to the ocean to swim last Saturday, horseback riding that evening, and going to church yesterday.”

“The boys went to English-language services twice, all of us in the morning and then just Dr. Judd and the four boys went again.”

“And that night we sailed to the ship, the four boys and the two of us. Dr. Judd took over Sunday School. We saw someone talking with Dr. Judd, possible help for all of us, however it was not clear. …”

“We miss you folks very much and pray to God on your behalf, to help you folks and us as well. Much affection to the two of you and the young girls”.

Here’s a link to the original letter, its transcription, translation and annotation (scroll down):
https://hmha.missionhouses.org/files/original/77b4e4f2532453409fd570f4b9a498c5.pdf

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) They arrived in the Islands and anchored at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “stations” for the regional church and school centers across the Hawaiian Islands.

Hawaiian Mission Houses’ Strategic Plan themes note that the collaboration between Native Hawaiians and American Protestant missionaries resulted in the
• The introduction of Christianity;
• The development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
• The promulgation of the concept of constitutional government;
• The combination of Hawaiian with Western medicine, and
• The evolution of a new and distinctive musical tradition (with harmony and choral singing).

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Ii to Cooke April 10, 1843-2

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Power of Attorney

In college, William Richards was a member of the Mills Theological Society and also of the Philotechnian Literary Society, of which he was, for a time, president. He was a superior student, graduating with Phi Beta Kappa rank. At Commencement, he had a Philosophical Oration, the subject of his address being “The Nature and Effects of Dew.”

After graduating in 1819, Richards pursued his theological studies at Andover. In February, 1822, the ABCFM having planned to reinforce the mission at the Hawaiian Islands, Richards offered himself for that service and was accepted.

He was ordained in New Haven, Connecticut, on September 12 of the same year; on October 30, 1822, Richards married Clarissa, daughter of Levi Lyman, of Northampton, Massachusetts. On November 19, he, with his wife, joined the Second Company of American Protestant missionaries to Hawai‘i; they arrived in the Islands on April 27, 1823.

In the spring of 1838, the king and chiefs, who felt the need of reform in their government, asked Mr. Richards to become their teacher, chaplain and interpreter. With the consent of the ABCFM, he accepted this position and resigned his appointment as missionary and then spent his time urging the improvement of the political system.

He prepared a book No Ke Kalaiaina, based on Wyland’s, Elements of Political Economy. This book and Richards interaction with the king and chiefs helped shape the initial Hawaiʻi Constitution (1840).

In 1842, the delegation of Richards, Ha‘alilio and Sir George Simpson traveled to the US, France and Britain seeking recognition and diplomatic ties for Hawai‘i.

Kamehameha III issued a ‘Letter of Credence’ and power of attorney granting to Richards, “though a citizen of the United States of America”, “full and complete powers and perfect right to transact all and every kind of business whatsoever …”

“… for and in my stead and on my account, as fully and as perfectly in all respects and particulars, as I in my own proper person might or could do.” (Kamehameha III)

The Letter of Credence states, in part, “Kamehameha III., King of all the Hawaiian Islands, to Her Majesty, Victoria, Queen of the United Kingdom of Great Britain and Ireland. Great and good friend,”

“We have made choice of Sir George Simpson, Knight, Timoteo Haalilio, our private secretary, and member of the House of Nobles and Rev. William Richards, as our Envoys Extraordinary and Ministers Plenipotentiary to your Majesty.”

“They are especially charged in relation to certain important objects which have been introduced in letters written by us to your worthy predecessor, and more to your Majesty.”

“The Rev. Mr. Richards is perfectly acquainted with most of the facts mentioned in those letters, and knows all our views and feelings and wishes in relation to them.”

“They are all well informed of the relative interests of the two countries and of our sincere desire to cultivate and strengthen the friendship and good feeling which has existed between us …”

“… and from a knowledge of their probity, fidelity and good conduct, we have entire confidence that they will render themselves acceptable to your Majesty by their persevering endeavors to preserve and advance the interests and happiness of both nations.”

“We therefore request your Majesty to receive them favorably and to give full credence to whatever they shall say on the part of our kingdom, and most of all when they shall assure you of our friendship as* wishes for the prosperity of your Majesty and your Majesty’s subjects.” ((Kamehameha III and Kekauluohi (Premier), April 8, 1842)

The accompanying power of attorney, “Know All Men By These Presents, that I, Kamehameha III., King of all the Hawaiian Islands, have constituted, ordained and made, and in my stead and place put, William Richards, a citizen of the United States …”

“… and by these presents do constitute, ordain and make, and in my stead and place put the said William Richards, to be my true and lawful attorney, for me and in my name and stead to ask, demand, levy, require, recover and receive of and from all and every person or persons whomsoever the same shall and may concern …”

“… all sums of money, debts, goods, wares, merchandize, effects and things whatsoever and wheresoever they shall and may be found due, owing, payable, belonging and coming unto me, the constituent, by any ways and means whatsoever.”

“And moreover, for the well being of my Government, and for divers other good causes and considerations, I have appointed, and by these presents do appoint, the said William Richards, who, though a citizen of the United States of America …”

“…is now in the employ of my Government, my special agent for the purpose of negotiating within the United States of America, Europe, or any other place he may visit, a loan for and in behalf of my Government, to any amount not exceeding fifty thousand dollars …”

“… in such a manner as in his judgment shall best subserve my interest, hereby authorizing him to execute such bonds or obligations as may be necessary therefor, and hereby pledge the full faith and credit of my Government for the approval of all acts of my said agent, and for the payment of the loan at the time and place which shall be stipulated by my said agent.”

“And my said agent and attorney is hereby further endowed with full and complete powers and perfect right to transact all and every kind of business whatsoever, for and in my stead and on my account, as fully and as perfectly in all respects and particulars, as I in my own proper person might or could do.”

“And he is furthermore authorized to sign my name and affix my seal of state, with which he is entrusted, to any and all documents and papers that may be required in the execution of his agency.”

“And he, the said William Richards, is hereby authorized and empowered to revoke, reclaim and nullify and render void, any and every power and document heretofore given under my hand, which I in my own proper person could revoke, nullify and render void …”

“…hereby giving and granting unto my said attorney and agent full and whole strength, power and authority in and about the premises, and to take and use all means and process in law for effecting the same, and of recoveries and receipts thereof in my name to make, seal and execute due acquittance and discharge …”

“… and for the premises to appear, and the person of me the constituent to represent before any governor, judges, justices, officers and ministers of the law whatsoever, in any court of justice, and there on my behalf to answer, defend and reply unto all actions, causes, matters and things whatsoever, relating to the premises.”

“Also to submit any matters in dispute to arbitration or otherwise; with full power to make and substitute one or more attornies under my said attorney, and the same at pleasure to revoke; and generally to say, do, act, transact, determine, accomplish and finish all matters and things whatsoever on all subjects …”

“… as fully, amply and effectually, to all intents and purposes, as I the constituent, if present, ought or might personally, although the matter should require more special authority than is herein comprised …”

“… I the constituent ratifying, allowing and holding firm and valid, all and whatsoever my said attorney or his substitutes shall lawfully do or cause to be done by virtue of these presents.” (Kamehameha III and Kekauluohi (Premier), April 8, 1842)

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Hui Lei Mamo

Hawaiʻi’s last King, Kalākaua, has been referred to as a Renaissance man. Concerned about the loss of native Hawaiian culture and traditions, Kalākaua encouraged the transcription of Hawaiian oral traditions, and supported the revival of and public performances of the hula.

He advocated a renewed sense of pride in such things as Hawaiian mythology, medicine, chant and hula. Ancient Hawaiians had no written language, but chant and hula served to record such things as genealogy, mythology, history and religion.

While seeking to revive many elements of Hawaiian culture that were slipping away, the King also promoted the advancement of modern sciences, art and literature.

He is remembered as the “Merrie Monarch” because he was a patron of culture and arts, and enjoyed socializing and entertaining.

All of Kalakaua’s dancers were kept on retainer and were given a place to live on the palace grounds. These dancers, musicians, and chanters were all compensated for performing. Dancing the hula for entertainment was their source of income. (Tong)

Kalākaua believed his nation and people would prosper with cultural rebirth and brought hula teachers from the countryside and neighboring islands to his court. At his 1883 coronation and 1886 50th birthday jubilee, Kalākaua’s dancers performed publicly on palace grounds for about two weeks on each occasion. (Imada)

“Kalākaua always had dancers in his court dancing for his pleasure…. There were parties for his guests from the mainland on their way to Australia with dancers as well. They weren’t only for his friends, but for everyone in Honolulu.” (Kupahu; Tong)

Through chanted poetry and bodily movements, these hula performers celebrated the births and achievements of ali‘i, recorded the genealogies of high chiefs, and relayed Hawaiian epics. Hula was also embedded in a culture of sexual arousal.

In 1886, the same year of his jubilee, Kalākaua assembled Hui Lei Mamo, a group of eight Hawaiian women and girls under the age of 20. Hui Lei Mamo was a ‘glee club’; it performed acculturated hula performance as well as choral music. (Imada)

As a member of the royal family and the reigning monarch of Hawai‘i, King Kalākaua had the rightful authority to dictate when the hula would be performed. (Tong)

While Kalākaua’s older court dancers performed pre-contact forms of hula with indigenous instrumentation and chanting, the young women of Hui Lei Mamo performed only the hula ku‘i, ‘the modern hula’.

An acculturated dance that developed in the king’s cosmopolitan court, hula ku‘i merged Western music and instruments with traditional hula steps. It is suggested that Kalākaua himself was the inventor of this hybrid genre …

“[The king] took some steps out of the old-fashioned [hula] and put them into the modern [hula] with guitar. He was the first one to start this.” (Kapahu; Imada)

Performed in Hawaiian language and accompanied by guitar and ’ukulele, this hula utilized polka or waltz tempos, couplet verses and a vamp that separated the verses.

Every Thursday afternoon from 2 to 5 pm, Kalākaua invited friends and out-of-town guests to Healani, his boathouse in Honolulu Harbor, where his younger court dancers performed hula ku‘i. (Imada)

When Kalākaua died in 1891, the dancers no longer had a place in court. Nevertheless, they continued to benefit directly from Kalākaua’s cultural renaissance through training in hula ‘schools’.

Called hālau hula or pā hula, these schools became gendered institutions through which a critical subset of Hawaiian women received rigorous training in performance, history, religion and protocol.

Namake‘elua (who is sometimes recorded as Nama-elua), a hula teacher Kalākaua summoned for his jubilee, had decided to remain in Honolulu instead of returning to his home on the island of Kaua‘i.

The handful of students undertook training in hula genres associated with Indigenous pre-European contact traditions, very different from the hula ku‘i of the court. (Imada)

Four women entered the hālau hula. Three of them were Hui Lei Mamo dancers. Their intensive training commenced in 1892, with the young women taking residence in the teacher’s home.

For about six weeks, the dancers were kapu (sacred or consecrated). They dedicated themselves to the goddess Laka, the patron of hula, and erected a hula kuahu (altar), imploring Laka to give them knowledge.

They danced for about six hours a day, taking swims in the ocean and meals in between practices. The repertoire was ‘very religious’. Hula practice was a part of a sacred realm and governed by strict rules, because hula performances manifested the gods’ and ali‘i’s mana (sacred power) and rank.

On the day of the ‘ūniki (ritual graduation), graduates of other hula schools came to watch the four women dance. Only after undergoing ‘ūniki were they released from sacredness and became noa (free). The following day, they celebrated their release with a feast and public performance for friends and family.

In 1893, some of these dancers went to the Chicago World’s Fair as part of the Midway Plaisance, a street of themed villages from around the world. The 1893 Chicago World’s Fair was the 400th anniversary of Christopher Columbus’s arrival in the New World.

The Midway Plaisance was inspired by the 1889 Paris Universal Exposition, where the French government and prominent anthropologists turned representations of the French colonies into ethnological villages featuring people from Africa and Asia. (Tong)

The performers who went abroad directly benefited from King David Kalākaua’s national revival of hula and traditional cultural arts during his reign from 1872 to 1891. (The image is believed to be the members of Hui Kei Mamo.)

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Aliʻi Letters John Papa Ii to Amos Cooke April 6, 1843

Hawaiian Mission Houses Historic Site and Archives (Mission Houses) collaborated with Awaiaulu Foundation to digitize, transcribe, translate and annotate over 200-letters written by 33-Chiefs.

The letters, written between 1823 and 1887, are assembled from three different collections: the ABCFM Collection held by Harvard’s Houghton Library, the HEA Collection of the Hawaii Conference-United Church of Christ and the Hawaiian Mission Children’s Society.

These letters provide insight into what the Ali‘i (Chiefs) were doing and thinking at the time, as well as demonstrate the close working relationship and collaboration between the aliʻi and the missionaries.

In this letter, John Papa ‘Ī‘ī writes to Mr. and Mrs. Amos Cooke to inform them of their arrival in Lahaina with the boys from the Chiefs’ Children’s School and tells of their activities there.

John Papa ʻĪʻī began his service in the royal court when he served as an attendant to Liholiho, Kamehameha II. Īʻī later became a trusted advisor and chief in the court of Kauikeaouli, Kamehameha III and continued to serve the sovereigns of Hawaiʻi until his death in 1870. At the time of this letter, he is escorting the boys from the Chiefs’ Children’s School as they travel in Lahaina.

Mr. Amos Starr Cooke was a missionary with the eighth company. He and his wife, Juliette Montague Cooke, ran the Chiefs’ Children’s School. Sarai, the wife of John Papa ‘Ī‘ī at the time of this letter, assisted at the Chiefs’ Children’s School.

In part, the letter notes:

“Luaehu, April 6, 1843”

“Greetings to the two of you, Mr. and Mrs. Cooke, and to the girls and Sarai,”

“We landed here in Lahaina yesterday, Wednesday, at four in the afternoon. Because of the fair winds, the boys did not suffer; Lota was the only boy weak from vomiting, and recovery was quick upon reaching the shore.”

“The men’s strong paddling was one of the reasons for arriving quickly. From morning time on they paddled that day until we neared our anchorage. All the canoes were already at hand and took all of us, the boys, Dr. Judd and Kekūanāoʻa.”

“We saw Auhea and Kuakini, who both give their greetings to the two of you and all the girls. The king has not reached during these days; he is in Wailuku and may or may not arrive tomorrow. This Sabbath day is up to me, and the work begins.”

“We slept here in Luaehu last night along with Dr. Judd, and he and I talked with Auhea about how we should go inland, and for Judd to stay with her; and that seems to be what was decided. Auhea and I went up there this morning to put things in order and the boys came up too.”

“By 10 am, all of us, the boys and Dr. Judd, mounted horses, and we rode to Lahainaluna for the presentation. We returned in the evening before dinner. “

“Dr. Judd went to Mr. Baldwin’s place for the foreigner’s meeting to abolish liquor. At nine, he returned. At that meeting, there were twenty foreigners as well as the officer of the ship. They are liquor abolitionists. …”

“Many whaling ships are anchored here these days. There are perhaps thirty ships anchored, and the rest are coming, according to what we saw of the ships between yesterday and today.”

Here’s a link to the original letter, its transcription, translation and annotation (scroll down):
https://hmha.missionhouses.org/files/original/9c5073d1f4378c8887d761505e16a8d7.pdf

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US, led by Hiram Bingham, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) They arrived in the Islands and anchored at Kailua-Kona on April 4, 1820.

Over the course of a little over 40-years (1820-1863 – the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands.

One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “stations” for the regional church and school centers across the Hawaiian Islands.

Hawaiian Mission Houses’ Strategic Plan themes note that the collaboration between Native Hawaiians and American Protestant missionaries resulted in the
• The introduction of Christianity;
• The development of a written Hawaiian language and establishment of schools that resulted in widespread literacy;
• The promulgation of the concept of constitutional government;
• The combination of Hawaiian with Western medicine, and
• The evolution of a new and distinctive musical tradition (with harmony and choral singing).

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John Papa Ii to Amos Cooke April 6, 1843-1
John Papa Ii to Amos Cooke April 6, 1843-1
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John Papa Ii to Amos Cooke April 6, 1843-2
John Papa Ii to Amos Cooke April 6, 1843-3
John Papa Ii to Amos Cooke April 6, 1843-3
John Papa Ii to Amos Cooke April 6, 1843-cover
John Papa Ii to Amos Cooke April 6, 1843-cover

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Japanese Language Schools

Japanese came to Hawai‘i to work on the plantations between 1885 and 1924, when limits were placed on the numbers permitted entry.

“The government contract workers who arrived in Hawaii in the 1880s did not have much time or energy to worry about their children’s education.”

“Their only aim was to make enough money to return to Japan. With mothers going to work from early in the morning the children were virtually left to themselves all day long.”

“Takie Okumura, posted in Hawaii as a minister after his graduation from Doshisha University, was astonished as he made his pastoral rounds at how little communication the immigrant children had with their parents.” (Duus)

“Christian missionary Reverend Takie Okumura, who started Honolulu’s first Japanese language school, was moved by a little girl’s peculiar Japanese: ‘Me mama hanahana yōkonai’ in response to his question ‘Are you with your mother?’[“

“He learned that ‘me mama’ was pidgin for ‘my mother’, ‘hanahana’ was the Hawaiian word for ‘work,’ and ‘yōkonai’ was a Japanese expression equivalent to ‘cannot come.’”

“Okumura credits this exchange for his strong urge to establish a school.”

“After several failed attempts to receive support from either the Japanese consul general in Honolulu or politicians in Japan, Reverend Okumura decided to establish a school independently.”

“On April 6, 1896, he opened the Nihonjin Shōgakkō (Japanese Elementary School) in a room of the Queen Emma Hall, originally used as Queen Emma’s residence, with 30 students. Okumura purchased desks and chairs from $15 in donations and was able to use the room for free.”

“The first Japanese language program at a public school was established at McKinley High School in Honolulu on October 1, 1924.

“The first instructor of Japanese language at the public school was University of Hawaii Japanese Professor Tasuku Harada, who had a close relationship with Reverend Okumura. Harada was a former president of Dōshisha University (Congregationalist).” (Asato)

“Both Harada and Okumura were on the Japanese committee of the Hawaiian Evangelical Association and members of the Textbook Revision Joint Committee.”

“This Japanese language program was arranged by the Committee for Oriental Language Studies, chaired by University of Hawaii President Arthur L. Dean, who also was an American member of the Joint Committee for Textbook Revision.”

“The minutes of the Japanese committee of the Hawaiian Evangelical Association, dated September 10, a month before the Japanese program at McKinley High School began, reveals who was involved with this movement.”

“During the meeting, Treasurer Theodore Richards expressed his concern about female high-school students who attended the Hongwanji School for advanced Japanese language study, saying that they ‘were getting led away from Christianity.’”

“Richards was discussing the Hongwanji Girls’ High School (Hawai Kōtō Jogakkō) established in 1910, the girls’ counterpart of Hongwanji’s junior high school, Hawai Chūgakkō, established three years earlier.”

“Okumura and Imamura had a long history of confrontation over creating their own high schools. Imamura invited Ryūsaku Tsunoda, who later established Japanese Studies at Columbia University, to be principal of the first Japanese junior high school, the Hawai Chūgakkō.”

“Okumura tried to compete by offering a junior-high-school-level class at his “secular” Honolulu Nihonjin Shōgakkō, although this advanced class was short-lived because of low enrollment.”

“Then, in 1910 the Hongwanji Girls’ High School opened, and Okumura again countered by expanding his Japanese school with both its junior high school and girls’ school, renaming it the Hawaii Chūō Gakuin or Central Institute.”

“So it was no surprise that in 1924, after discussion, the Evangelical Association appointed Harada and Okumura to ‘investigate the matter of organizing a Japanese high school.’”

“At their next meeting, on October 8, 1924, Reverend William D. Westervelt reported that Japanese instruction at McKinley High School was arranged by working with Superintendent Willard E. Givens, University of Hawaii President Dean, DPI supervisor of foreign language schools Henry B. Schwartz and McKinley High School Principal Miles E. Cary. “

“Westervelt also reported that the University of Hawaii agreed to recognize the credits students earned from the Japanese program at the high school as entrance credits for the university. Okumura stated that ‘this plan was satisfactory for the present taking care of the Japanese High School teaching’”.

“Although Japanese instruction began at public schools in 1924, it did not seem to prosper. Besides McKinley High School, only one other public school seems to have offered Japanese. Reverend Kikujiro C. Kondo of the Hawaiian Evangelical Association began teaching Japanese at Maui High School in 1925 while taking care of the Paia church on Maui.”

“Reverend Kondo later moved to Honolulu to take over the McKinley High School Japanese program from Mr. Kunimoto, Harada’s successor, in 1926.” (Asato)

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