Hawaii | Page 532 | Images of Old Hawaiʻi

May 4, 2015 by Peter T Young 3 Comments

Academy of the Sacred Hearts

In the early-1500s, Jean de Joyeuse presented a wedding gift to his young bride, Francoise e Voisins; it was a dark hardwood statue (11-inches tall) of the Blessed Mother, depicted as a dignified Grecian matron with the Christ Child on her left arm and an olive branch in her right hand – it was known as “Virgin of Joyeuse.”

Over the years, the statue was passed down through the family; then, one family member joined the Capuchin Franciscans in Paris and brought the statue with him to the monastery.

Over the next couple of centuries, the statue – with the olive branch in her hand and the Prince of Peace on her arm – was acclaimed (and renamed) Notre Dame de Paix … Our Lady of Peace. On July 9, 1657, before a large crowd (including King Louis XIV,) the papal nuncio to France blessed and solemnly enthroned the Blessed Mother’s statue.

The French Revolution, which started in 1789, put Our Lady of Peace in hiding; when peace had been restored, the statue was given to a priest in Paris (Father Marie-Joseph Pierre Coudrin,) who gave it to a nun (Mother Henriette Aymer de la Chevalerie.)

On May 6, 1806, the statue was enshrined in a convent chapel in the Picpus district of Paris. (In 1800, the priest and nun co-founded a community of sisters, brothers and priests – the Congregation of the Sacred Hearts of Jesus and Mary and the Perpetual Adoration of the Blessed Sacrament – members were known more simply as the Picpus or Sacred Hearts.)

In Hawaiʻi, King Kamehameha III donated land for the first permanent Catholic Church; it was named the Cathedral of Our Lady of Peace (it’s the oldest Roman Catholic Cathedral in continuous use in the US.) It was dedicated on August 15, 1843; a statue of Our Lady of Peace stands on the mauka side of the cathedral.

On May 4, 1859 the Sisters of the Congregation of the Sacred Hearts of Jesus and Mary and the Perpetual Adoration of the Blessed Sacrament arrived at Honolulu.

On July 9 of that year, they opened the Sacred Hearts Convent, a boarding and day school for young women, at the Catholic mission. (Initial enrollment was just five girls, but the population increased greatly by the time of the new school building’s opening.)

Five bays of the original 20 bay building remain on Fort Street. The bays included the relief moldings spelling out “AD 1859” to commemorate the year of the sisters’ arrival and the beginnings of the Catholic Church’s school, not the date of construction (it was built in 1901.)

A separate chapel, infirmary and additional classroom spaces were on other parts of the Cathedral grounds. The sisters resided in rooms near the large school house and among the girls in the dormitories located at the rear of the Cathedral property.

Between 1906 and 1909, representatives of the Catholic community acquired a five-and-a-half acre tract of land on the makai side of Waiʻalae Avenue, just off the streetcar line in the growing suburban area of Kaimuki.

In 1909, Bishop Libert Boeynaems, SS.CC., asked the Sisters to establish a Catholic secondary school for women in Kaimuki. Academy of the Sacred Hearts welcomed its first seventy-five students and nineteen boarders on September 12, 1909.

The new Sacred Hearts Academy opened officially with its dedication on September 5, 1909; classes for the first class of 33 boarders and 20 day students began on September 13. Eleven sisters, formerly residing at Fort Street, moved to the new school. Within a short time, the school expanded to include young women from kindergarten to the twelfth grade.

In addition to the Convent and the Academy, the Sisters opened an orphanage, St Anthony’s Home, in 1909. They began St Patrick School, Kaimuki, in 1930; St Theresa School, Liliha, in 1931; Our Lady of Peace School, Nuʻuanu, in 1933; and Immaculate Conception School, Līhuʻe, in 1951.

The building back on Fort Street remained in service until 1937, when the school’s educational functions shifted to other church properties and the resident sisters moved to a new convent at the former Baldwin Estate near School Street in Nuʻuanu.

The new owners converted the building to a more conventional commercial frontage. The mauka side commercial front probably dates from the 1940s, when the new owners stripped the decorative façade and replaced it with a smooth concrete facing.

The makai side became the Ritz Department Store in 1954. The Ritz completed the conversion of the Fort Street façade to a large, stark concrete panel, embellished by a vertical “RITZ” sign and horizontal metal canopy stretching across the entire frontage. (The Catholic Church repurchased the property in 2007, converting a space used by the Church of Scientology into a Catholic museum.)

In 1990, the Sisters passed the administration of Sacred Hearts to a lay staff, but the school continues the traditions of providing a quality Catholic education for Hawaii’s women. The governance of the Academy rests in a Board of Directors, with specific powers reserved to a religious Board of Members.

The school has grown to 1,100 students, in grades preschool to 12th grade. In 2003, the school was recognized as a national service learning school and, in 2007, it was recognized as a national school of character, one of 10 in the nation.

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Our Lady of Peace-Statue-Fort Street

Our Lady of Peace Cathedral, Honolulu, 1890

Cathedral (left)-Congregation of the Sacred Hearts of Jesus and Mary’s School and Convent-(right)

Congregation of the Sacred Hearts of Jesus and Mary School and Convent-Fort Street

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Honolulu and Vicinity-Dakin-Fire Insurance- 06-Map-1906-noting cathedral, convent and Sacred Hearts School FortStreet

Downtown Honolulu 1938-cathedral and convent noted

April 30, 2015 by Peter T Young 6 Comments

Puʻu O Mahuka

Waimea, “The Valley of the Priests,” gained its title around 1090, when the ruler of Oʻahu, Kamapuaʻa (who would later be elevated in legend to demigod status as the familiar pig deity) awarded the land to the high priest Lono-a-wohi.

From that time until Western contact and the overturn of the indigenous Hawaiian religion, the land belonged to the kahuna nui (high priests) of the Pāʻao line. (Kennedy, OHA)

The valley is surrounded by three Heiau. Pu‘u o Mahuka (“hill of escape”) is located on the north side of the valley; it is the largest heiau on Oʻahu (covering almost 2 acres.)

On the opposite side of the valley near the beach is Kupopolo Heiau. In the valley is Hale O Lono, a heiau dedicated to the god Lono. Religious ceremonies to Lono were held during the annual Makahiki season to promote fertility of the resources.

Puʻu O Mahuka Heiau may have been constructed in the 1600s. Built as a series of 3 walled enclosures, the stacked rock walls ranged from 3 to 6-feet in height and the interior surface was paved with stone. Within the walls were wood and thatch structures.

Archaeological research has indicated several changes in the heiau structure over time. Initially, the heiau consisted of the upper, mauka enclosure with a paved floor of basalt and coral boulders. At a later time, a paving of smaller stones known as ʻiliʻili was laid over the boulders. (DLNR)

A story of its origin notes, in 1773, a leadership change was decided on Oʻahu where Kahahana would replace Kumahana; this was the second chief to be elected (rather than conquest or heredity) to succeed to the leadership of Oʻahu, the first being Maʻilikukahi who was his ancestor. Kaʻopulupulu was Waimea’s presiding kahuna (priest) and served Kahahana.

A story says Kahahana asked Kaʻopulupulu to determine whether the gods approved of him, and whether the island of Kauai would surrender if he invaded its shores. Kaʻopulupulu requested that a temple be built where he could “speak to the great chief Kekaulike (of Kauai) through the thoughts of the great akua Mahuka.”

At first, Heiau Kupopolo was built on the beach of Waimea Bay; however, when Kaʻopulupulu used it, he received no answer from Kaua‘i. It was thought the temple was in the wrong location.

Off shore of this area is Wananapaoa, a small group of islets. Several believe they were so named (Wananapaoa literally translates to “unsuccessful prophecy”) because Kupopolo heiau there did not live up to its intended function.

Because the kahuna believed that “thoughts are little gods, or kupua, that travel in space, above the earth … they fly freely as soaring birds,” he had another heiau, Puʻu O Mahuka built high on the cliffs. From there, Kaʻopulupulu sent out thought waves, and the answer quickly returned – Kauai wished for peace. (Johnson; OHA)

Puʻu O Mahuka included a Hale O Papa, a specialized heiau designated specifically to women; kapu (forbidden) to men. The Hale O Papa were associated with the great Kū heiau (luakini), which demanded human sacrifice and were usually in areas of greater population. Without a luakini, there would be no Hale O Papa. (Kamakau)

Malo describes the ceremonies and rites in dedicating the luakini heiau:
“(A)ll the female chiefs, relations of the king, came to the temple bringing a malo of great length as their present to the idol. All the people assembled at the house of Papa to receive the women of the court.”

“One end of the malo was borne into the heiau (being held by the priests), while the women chiefs kept hold of the other end; the priest meantime reciting the service of the malo, which is termed kaioloa.” (Malo)

“All the people being seated in rows, the kahuna who was to conduct the service (nana e papa ka pule) stood forth; and when he uttered the solemn word elieli (completed), the people responded with noa. The kahuna said, “Ia e! O Ia!” and the people responded with noa honua (freedom to the ground). The consecration of the temple was now accomplished, and the tabu was removed from it, it was noa loa.” (Malo)

“With such rites and ceremonies as these was a luakini built and dedicated. The ceremonies and service of the luakini were very rigorous and strict. There was a proverb which said the work of the luakini is like hauling ohia timber, of all labor the most arduous.” (Malo)

Hale O Papa, or Heiau No Na Wahine, was used by royal women who were not permitted to worship the gods of the men, or to touch or eat foods which were acceptable offerings to the male gods.

Kamakau notes that such heiau belonged to the high chiefesses (pi‘o and ni‘aupi‘o) and “were for the good of the women and the children borne for the benefit of the land. … Only the sacred chiefesses, whose tabu equalled that of a god, went into the Hale – o – Papa and ate of the dedicated foods of the heiau.”

After Captain Cook was killed at Kealakekua Bay in 1779, Captain Charles Clerke took command of his ships, Resolution and Discovery. Searching to restock their water supply, they anchored off Waimea Bay in 1779. This was the first known contact of the white man on the island of Oʻahu.

Cook’s lieutenant, James King, who captained the Resolution, commented that the setting “… was as beautiful as any Island we have seen, and appear’d very well Cultivated and Popular.” (HJH)

King noted that the vista on this side of Oʻahu, “was by far the most beautiful country of any in the Group … the Valleys look’d exceedingly pleasant … charmed with the narrow border full of villages, & the Moderate hills that rose behind them.” (HJH)

Clerke wrote in his journal: “On landing I was reciev’d with every token of respect and friendship by a great number of the Natives who were collected upon the occasion; they every one of them prostrated themselves around me which is the first mark of respect at these Isles.” (Kennedy, OHA)

Clerke further noted, “I stood into a Bay to the W(est)ward of this point the Eastern Shore of which was far the most beautifull Country we have yet seen among these Isles, here was a fine expanse of Low Land bounteously cloath’d with Verdure, on which were situate many large Villages and extensive plantations; at the Water side it terminated in a fine sloping, sand Beach.” (HJH)

Waimea was a large settlement, though the actual number of inhabitants is unknown. With an almost constant water source and abundant fishing grounds, in addition to cultivation of traditional foods, Waimea was a classic example of the Polynesian managing natural resources. (pupukeawaimea)

Kamehameha took the island of O‘ahu in 1795, and he gave Waimea Valley to Hewahewa, his Kahuna Nui. He was the last Kahuna to preside over the heiau (temples) in the valley.”

“Hewahewa died in 1837 and is buried in Waimea Valley. Waimea Valley has a total land area of approximately 1,875-acres and was originally part of the larger moku (district) of Koʻolauloa, but was added to the district of Waialua in the 1800s. (pupukeawaimea)

In 1826, Hiram Bingham, accompanied by Queen Kaʻahumanu, visited Waimea to preach the gospel and noted, “Saturday (we) reached Waimea … the residence of Hewahewa, the old high priest of Hawaiian superstition, by whom we were welcomed ….”

“The inhabitants of the place assembled with representatives of almost every district of this island, to hear of the great salvation, and to bow before Jehovah, the God of heaven.”

“There were now seen the queen of the group and her sister, and teachers, kindly recommending to her people the duties of Christianity, attention to schools, and a quiet submission, as good subjects, to the laws of the land.” (Bingham)

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Puu O Mahuka Heiau-(NPS)-1962

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April 28, 2015 by Peter T Young Leave a Comment

Often Overlooked – Not Forgotten

When you think of military facilities out on the ʻEwa Plain, your attention is most often brought only to the Naval Air Station Barber’s Point. Yet, that was not the first military installation, there. An often-overlooked airfield and battlefield are there, too.

Let’s look back.

On December 17, 1903, Orville Wright piloted the first powered airplane 20-feet above a wind-swept beach in Kill Devil Hills, North Carolina; the flight lasted 12 seconds and covered 120 feet. Over the following years the fledgling flight industry evolved and grew. Within a decade, tactical use was evident in the US military.

Prior to powered, winged flight, military used blimps, airships and dirigible balloons (lighter than air craft using gas to lift the craft.) The US military looked to bring them to the Islands.

On March 28, 1917, folks looked for a location for a lighter-than-air base in Hawaiʻi; “the most suitable site for the location of a rigid airship station in Hawaiʻi is, on the south side of Oʻahu, between Pearl Harbor and Barber’s Point.”

Back then, runways weren’t needed/used for the airship; they were tied to mooring masts (a line from the mast was tied to the bow of the airship to hold it there, while not in use.)

On May 4, 1925, the Navy contracted with Louis R Smith of Honolulu “to erect the mooring mast, clear the site, erect buildings, and install incidental machinery and piping.” A circular railroad for tethering the airship was later added. (Frye & Resnick)

The ʻEwa Mooring Mast was meant to be used by the helium-inflated airships USS Akron and USS Macon. They were designed for long-range scouting in support of naval operations. Each carried Curtiss Sparrowhawk biplanes which could be launched and recovered in flight, extending the range over the open ocean, looking for enemy vessels.

Sometime later, the Navy also constructed an oil-surfaced, 150-foot by 1,500-foot emergency landing field at ʻEwa.

Although intended to provide an air station for lighter-than-air craft, none ever visited the station. The crashes of the Akron (1933 off New Jersey) and the Macon (1935 off California) resulted in the Navy cancelling the program. But that didn’t end aviation activities in the ʻEwa Plain.

On February 15, 1935, the Honolulu Advertiser reported on the closure of the Mooring Mast and also noted “The field will be put in condition to make it suitable for emergency airplane landings.”

That year, the Army broke ground for a more than 2,000-acre airbase to be known as Hickam Field. Additional work continued at the ʻEwa Field.

The construction of what would become Marine Corps Base ʻEwa (ʻEwa Field) was part of the US military and economic expansion into the Pacific region starting in the 1930s and early-1940s to counter the Japanese Empire.

The US Navy’s plan for expansion of its bases was part of a larger mobilization of the American economy for war, which began in 1939, picked up sharply in mid-1940 after the Germans overran Western Europe.

Because of the growing needs of Naval and Marine Aviation in the Pacific as part of the expansion to a 10,000-aircraft Navy, the Navy decided to make ʻEwa its own base for the Marines, rather than a part of the larger Naval Air Station.

ʻEwa was made available for Marine Corps aircraft use in 1939. In September 1940, after the original lease expired, an additional 3,500-acres were acquired from the Campbell Estate for the enlargement of the emergency landing field.

Ewa Field’s war-time configuration was begun in January 1941 when Marines arrived to begin expanding the station from the short landing mat and airship mooring mast into an installation that could house a Marine aircraft group. By January 29 of that year, it was pronounced “available for use … for carrier landing practice”.

Additional construction on the station commenced that month; men were quartered in tents for several months until housing was finished in late-1941. In the interim, runways and permanent operations and support facilities were built. A control tower (‘crow’s nest’) for the emerging runways was built in the mooring mast. (AECOM & Mason)

By December 1941, the station had paved runways in the form of a large X, a concrete aircraft warm-up platform, and many support and operational buildings.

The Marine Corps’ ʻEwa Field and the surrounding vicinity was one of several areas on Oʻahu that Japanese forces targeted during their surprise attack on December 7, 1941; it appears that ʻEwa Field was attacked approximately two minutes before Pearl Harbor.

While the ultimate Japanese military objective was the temporary destruction of the American Pacific fleet, a secondary objective included the targeting of aircraft (on the ground and in the air,) including ʻEwa Field, to guarantee air superiority and ensure success of the mission. (Frye & Resnick)

The Marines had 48-aircraft stationed at Ewa Field; in the attack the action was perceived as coming in three “separate and distinct attacks” and was undertaken by a large number of aircraft.

Strafing with their machine guns and cannon, the Zeros concentrated their fire on the “dispersed tactical aircraft” firing short bursts, the reversed course for repeated passes at their targets. (The first wave had destroyed all of the aircraft at ʻEwa.)

“(W)e noticed 20 or 30-airplanes in a traffic pattern at ʻEwa, the Marine landing field. We found they were Japanese dive bombers strafing the field.” (Welch; Bond)

With the expansion of naval bases in the Pacific, including the continued expansion of ʻEwa, the US created a new air base at Barbers Point, designed to provide the necessary landing field facilities for the plane complements of two aircraft carriers.” (The new airfield at Barbers Point started in November 1941.)

So, there were two nearby air stations built at the ʻEwa Plain: ʻEwa Field, the first (and smaller) and the Naval Air Station Barber’s Point, the larger. (After 1942, ʻEwa Field was known as Marine Corps Air Station (MCAS) ʻEwa.)

ʻEwa was officially closed on June 18, 1952 and its property assumed by Naval Air Station Barbers Point. (The thirty-two revetments on the property, originally designed to shield aircraft from bomb blasts, have served as stables since the 1950s and provide a home for approximately 50 horses.)

Barber’s Point was decommissioned by the Navy in 1998 and turned over to the State of Hawaiʻi for use as Kalaeloa Airport and is used by the US Coast Guard, Hawaii Community College Flight Program, Hawaiʻi National Guard and general aviation, as well as an alternate landing site for Honolulu International Airport.

Several installations on Oahu associated with the December 7 attack are listed on the National Register as National Historic Landmarks: Pearl Harbor, Hickam Field, Kaneohe, and Wheeler Field.

ʻEwa Plain Battlefield, which is composed of former ʻEwa Field, was the only major battle site from the Japanese attack not currently listed in the National Register of Historic Places (on February 9, 2015, the Keeper of the National Register noted the Ewa Mooring Mast Field is eligible for listing on the National Register.)

Efforts continue to get it appropriated listed with the other battlefields. (Lots of the information here is from John Bond, Frye & Resnick and AECOM & Mason.)

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Ewa Field on December 2, 1941 NARA

Barbers (L) – Ewa Field (R)

Marine Corps Air Station Ewa (right) and Naval Air Station Barbers Point, left

Marine Corps Air Station Ewa (left) and Naval Air Station Barbers Point, right, September 1944

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April 27, 2015 by Peter T Young Leave a Comment

Ralph Sheldon Hosmer

“The forests and timber growing therein, shall be considered as government property, and under the special care of the minister of the interior, who may from time to time convert the products thereof into money for the benefit of government.”

Thus, through King Kamehameha III’s Act No. 2, Chapter III, Article I, Chapter VI, Section VII of April 27, 1846, ‘forestry’ began in Hawaiʻi.

Around 1870, Henry Perrin Baldwin of Maui, “had systematically planted blocks of forests on his lands on the lower slopes of Mount Haleakalā” with several hundred thousand koa, eucalyptus, ironwood, silk oak, cedar and Java plum trees. (anderson)

On the continent, on November 30, 1900, seven foresters formed the Society of American Foresters (Mr Gifford Pinchot, Mr Overton Price, Mr William Hall, Mr Ralph Hosmer, Mr Thomas Sherrard, Mr ET Allen and Mr Henry Graves.) Today, it’s the largest professional organization for foresters in the world.

On May 13, 1903, the Territory of Hawaiʻi, with the backing of the Hawaiʻi Sugar Planters’ Association, established the Board of Commissioners of Agriculture and Forestry. (HDOA)

The next year, Ralph Sheldon Hosmer (one of the Society founders) became the first Superintendent of Forestry in the Islands.

Hosmer, son and grandson of Unitarian ministers, was born on March 4, 1874 in Deerfield Massachusetts. (The Hosmer family first came from Kent, England to Boston in 1635, then settled in Concord in 1637.) His mother’s side of the family (Julia West (Sheldon) Hosmer (of the Williams family)) went to Deerfield in the Connecticut Valley about 1650. (Maunder)

After completing his preparatory education, two years of which were at the Boston Latin School, he entered Harvard University from which he was graduated in 1894.

His first government position was with the US Department of Agriculture Division of Soils from May 1896, to November 1898. In the latter year, he became interested in Forestry and transferred his activities to the Division of Forestry.

His early work in the field was spent principally in the Adirondacks and the White Mountains. After several years, Hosmer took a leave of absence to attend the newly established Yale School of Forestry, obtaining his Master of Forestry Degree in 1902. He was a member of the first class to be graduated from this School.

Shortly after, Hosmer left for Hawaiʻi to fill the Superintendent position.

On December 30, 1913 that Ralph Hosmer of Newton Massachusetts was married to Jessie Nash Irwin; their three children were born on the continent: David Irwin, Jane Sheldon (Mrs. Robert Hall Llewellyn), and Emily Francis (Mrs. Marc Daniels)

From 1908 to 1914 he was chairman of the Territorial Conservation Committee of Hawaiʻi, and from 1907 to 1914, vice-president of the Board of Regents of the College of Hawaiʻi. (Harvard)

A lasting legacy of Hosmer is the result of his implementation of the Forest Reserve System, created by the Territorial Government of Hawai’i through Act 44 on April 25, 1903.

With Hawai‘i’s increase in population, expanding ranching industry, and extensive agricultural production of sugarcane and later pineapple, early territorial foresters recognized the need to protect mauka (upland) forests to provide the necessary water requirements for the lowland agriculture demands and surrounding communities. (DOFAW)

After more than a century of massive forest loss and destruction, the Territory of Hawai‘i acknowledged that preservation of the forest was vital to the future economic prosperity of the Islands.

Urged by sugarcane growers and government foresters concerned about the vanishing woodlands, the forest reserve system became the basis for the largest public-private partnership in the history of the Islands. (Last Stand)

Hosmer considered “nine-tenths of the forest proposition of Hawaiʻi forest protection problem,” arguing, “What is needed is simply to leave the forest alone, keeping man and animals out.”

While forest reserves were important watersheds, their boundaries were drawn “so as not to interfere with revenue-producing lands,” and such lands were not generally thought to be useful for agriculture. (hawaii-edu)

Hosmer’s second priority was to explore the opportunities for planting trees on eroding hillsides where the native forest did not regenerate and to experiment with trees of value for lumber, fuel, posts, bridge timbers and other uses. Except for the endemics koa and ʻōhiʻa, none of the native tree species were considered valuable for commercial purposes.

Hosmer believed that the forest reserves were useful for two primary purposes: water production for the Territory’s agricultural industries, and timber production to meet the growing demand for wood products. The forest reserve system, he said, should not lead to “the locking up from economic use of a certain forest area.”

Even in critical watersheds the harvesting of old trees “is a positive advantage, in that it gives the young trees a chance to grow, while at the same time producing a profit from the forests. (LRB)

A main concern was finding an alternative to importing redwood and Douglas-fir from California for construction timbers. In 1904 the government nursery was asked to grow timber tree species instead of its usual ornamental, flowering trees (pines, cypress, cedar and Douglas fir.) (Anderson)

“The diminishing supply of wood and timber on the American mainland, the consequent rise in price of all wood products, the local need for wood suitable for fence posts, railroad ties, bridge timbers and the like, not to speak of general construction timber and the necessity for a cheap fuel supply–that already in some districts is a serious problem – all point to the wisdom of tree planting.” (Hosmer; LRB)

Hosmer held the Superintendent position until 1914, when he became Professor of Forestry and head of the Department of Forestry at New York State College of Agriculture at Cornell University, a position he held until his retirement in June 1942. Hosmer died July 20, 1962 in Ithaca New York.

At the time of his resignation from service in Hawaiʻi, 37-areas had been designated forest reserve and acreage had grown from zero to 800,000-acres. The territory had set aside 550,000-acres, and private lands had contributed 260,000-acres.

Another legacy is the Hosmer Grove, located just inside the main entrance to Haleakalā National Park on Maui, at about 6,800-feet in elevation. It features many of the non-native species Hosmer experimented with. It also has a campground and picnic area (with picnic tables, barbecue grills, drinking water, and toilets.)

Charles S Judd, who succeeded Hosmer, was Hawaiʻi born and descended from the early missionary, Gerrit P Judd. He took over in 1914 and followed Hosmer’s lead in designating reserve areas. By 1930, more than 1,000,000-acres had been set aside. (Robinson)

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April 26, 2015 by Peter T Young 7 Comments

Infanticide

“I have often wondered why there were no more children here than there appear to be, upon asking a white man who has resided here many years …”

“… the reason he replied that many infants are strangled to death by their mothers, especially if they are not able to support them and many die for want of care when young. We have seen a number of latter case.” (Daniel Chamberlain. July 20, 1820; Tobin)

“A man and his wife, tenants of Mr (John) Young … had one child, a fine little boy. A quarrel arose between them on one occasion respecting this child. The Wife refusing to accede to the wishes of the husband, he, in revenge, caught up the child by the head and the feet, broke its back across his knee, and then threw it down in expiring agonies before her.”

“Struck with the atrocity of the act, Mr. Young seized the man, led him before the king, Tamehameha, … and requested that he might be punished.”

“The king inquired, ‘To whom did the child he has murdered belong?’ Mr. Young answered, that it was his own son. ‘Then,’ said the king, ‘neither you nor I have any right to interfere; I cannot say any thing to him.’” (Ellis, 1826)

“We have long known that the Sandwich Islanders practised infanticide, but had no idea of the extent to which it prevailed, until we had made various inquiries daring our present tour, and had conversed with Karaimoku Kapiolani, the governor, and several other chiefs, who, though formerly unwilling to converse on the subject, have, since their reception of Christianity, become more communicative.”

“It prevails throughout all the islands, and, with the exception of the higher class of chiefs, is, as far as we could learn, practised by all ranks of the people.”

“However numerous the children among the lower orders, parents seldom rear more than two or three, and many spare only one; all the others are destroyed sometimes shortly after birth, generally during the first year of their age.” (Ellis, 1826)

“Several mothers presented their offspring, with the pride of old Roman matrons. We counted the number of those who had living children, and then requested those who had none to rise.”

“The scene that followed I can never forget.”

“Why are you childless? we inquired. Very few had lost children by a natural death. One woman replied in tears, holding out her hands.”

“’These must answer the question: I have been the mother of eight children, but with these hands I buried them alive, one after another, that I might follow my pleasures, and avoid growing old.’”

“’Oh, if I had but one of them back again to comfort me now! If tears and penitence could restore the dead!’”

“She was followed by others, making the same sad confessions of burying alive, of strangling, of smothering, until sobs and tears filled the house.” (Laura Fish Judd, 1880)

“There can be no doubt but that infanticide was prevalent among them and that a very large percent of the children born were disposed of in various ways by their parents, soon after their birth.”

“Generally speaking, it appears that in Hawaiʻi, as throughout Polynesia, the struggle for existence and life’s necessities, was largely evaded by restricting the natural increase in population in this way.” (Bryan, 1915)

“But as we are told that parents were fond of their children and parental discipline was not rigorous, and as children were left largely to their own devices, their care could hardly be regarded as a serious burden …”

“… moreover, more girl children were destroyed than boys, indicating that the former reason was the more economic and, therefore, the more human and logical one.” (Bryan, 1915)

“The extreme skewing of the sex ratio among Hawaiians in the nineteenth century is open to many explanations … Overwork and general exploitation may well have erased more adult women than men, but the likeliest candidate as the chief killer of females was infanticide, either by direct intention or, as is much more common, indirectly and semi-intentionally.” (Crosby)

“(B)y European contact the Hawaiians were actively practicing several methods of population control, including abortion and infanticide, perhaps in response to pressure on local food supplies and the limitations of agricultural land.” (Kirch)

“Several of the early Christian missionaries in the Hawaiian archipelago were sure that infanticide, especially female infanticide, was widespread despite decrees against the practice and assurances that it had stopped circa 1820.” (Crosby)

“Abortion and infanticide, known to exist in pre-contact times, reached new highs in 1819-1825 and 1832-1836.” (Schmitt)

“Artemas Bishop reported in 1838, ‘the majority of children born in the islands die before they are two years old.’ Indeed, the infant mortality rate was so high that microbiologist OA Bushnell uses the term ‘genocidal decline’ in discussing Hawaiian infants in this period.” (Kanahele)

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