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May 22, 2019 by Peter T Young Leave a Comment

It Was a Real Estate Deal

Although the park was initially touted to create “a tract of land in the vicinity of Honolulu as a place of public resort,” where “agricultural and stock exhibitions, and healthful exercise, recreations and amusements” could occur, its literal purpose was far from it.

On the dedication day in 1876, King Kalākaua and James Makee (Kapiʻolani Park Association’s first president) stressed the public space, which they said was needed for a modern city to be civilized, to allow “families, children, and quiet people” to find “refreshment and recreation” in the “kindly influences of nature,” and to be a “place of innocent refreshment.”

However, when Kapiʻolani Park was first conceived, the motivation wasn’t about creating a public place. Kapiʻolani Park began as a development project, run by the Kapiʻolani Park Association.

The association was founded with a two-fold purpose: (1) building residences for its stockholders along the ocean at Waikiki and on the slopes of Diamond Head and (2) laying out a first-class horse-racing track as a focal point of this new suburb.

Scotsman Archibald Cleghorn, Governor of Oʻahu and father of Princess Kaʻiulani, was the park’s designer. Vice-president and later president of the Kapiʻolani Park Association, Cleghorn planned the park’s landscaping, including the ironwood trees along Kalākaua Avenue.

200 shares were sold at $50 each. (King Kalākaua was a shareholder.) Every owner received the right to lease a beachfront house lot in the park, and as a result a number of residences were built along the park’s shores and around the race track during the 1880s.

The McInerny home and estate (founder of the McInerny retail stores) is where the New Otani Kaimana Beach Hotel now stands.

Samuel Northrup Castle family’s three-story beachfront home “Kainalu” became a prominent landmark in Waikīkī, as well as the landmark for the takeoff at Castles surf-spot. The mansion was razed in 1958 to build the Elks Club.

William Irwin’ home is where the 1927 World War I Memorial Natatorium now stands.

At the time, the park contained both arid spaces and wetlands, and the association focused on making the site usable and attractive. They soon distributed lots and established a prime racetrack complete with grandstands and stables.

All of this cost a considerable amount and the association was in debt in less than ten years. The legislature granted appropriations throughout the 1880s, and while there were some calls for transparency on the spending of public funds, the association generally slid by without much scrutiny.

The public funds did not increase public access, either, and the ocean remained blocked to the public. Later, moves were afoot to bring the public into the focus of the picture.

In 1896, an understanding was reached and later consummated between (1) the Kapiʻolani Park Association, which held a little over nine acres of land in fee, and a larger area on lease from the Republic, as a park, (2) William G. Irwin, who owned 19 waterfront lots and (3) the Republic of Hawaii. Irwin ended up with 18-mauka lots, known as “Irwin Tract.”

Beginning with the deeds of July 1, 1896, Kapiʻolani Park was a public charitable trust, and the park commissioners were its trustees.

The Legislature of the Republic of Hawaiʻi passed Act 53, which placed Kapiʻolani Park and its management to the Honolulu Park Commission, which was created specifically to manage this park.

Act 53 provided that the park was to be “permanently set apart as a free public park and recreation ground forever.” The commission had no authority to lease or sell land in the park, a prohibition that still governs the park trust and would be key to the preservation of the park and later battles about it.

The understanding was that lands used for park use would become a free public park and that a commission formed to oversee the park had an express provision that “[t]he said Commission shall not have authority to lease or sell the land comprising the said park or any part thereof[.]”

Facing the same kinds of constraints we see today, the commission worked with budgetary constraints and labored with little public clout, but they continued to construct the park and then in 1904, first facility for the public was erected, a small aquarium.

The Territorial Legislature passed Act 103 in 1905 “to declare certain lands as public parks.” This led to the final acquisition of the oceanfront land along Kapiʻolani Park as the leases on the land to homeowners were allowed to expire, and in 1907, Kapiʻolani Park became a beach park for the first time.

In 1913, the Territory of Hawaiʻi transferred administrative authority to the City and County of Honolulu, which still manages the park.

Later park improvements include, the Honolulu Zoo (1915;) the Waikiki War Memorial Natatorium (1927;) the Eastman Kodak Company was given permission to stage a Polynesian review at Sans Souci Beach (1937;) the Waikiki Shell was completed and opened (1954;) in 1969, the Kodak Company moved to the area adjacent to the Waikiki Shell.

Kapiʻolani Park’s racetrack closed in 1926, but approximately half the infield area of the racetrack remained in open space.

Lots of good stuff in this post came from the Kapiʻolani Park Preservation Society website. This group continues to monitor and protect the public activities at Kapiʻolani Park.

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Kapiolani_Park_Association-Stock_Certificate-(kapiolani_park-a_history)
Kapiolani_Park_Association-Stock_Certificate-(kapiolani_park-a_history)
Kapiolani_Park_Horse_Race_Ad
Kapiolani_Park_Horse_Race_Ad
Kapiolani_Park_Horse_Race_Ad-April 30, 1881
Kapiolani_Park_Horse_Race_Ad-April 30, 1881
DH-track
DH-track
Horse races were a popular activity at Kapi‘olani Park-(waikikivisitor-com)
Horse races were a popular activity at Kapi‘olani Park-(waikikivisitor-com)
Kapiolani_Park-1900
Kapiolani_Park-1900
Kapiolani-Park-Racetrack
Kapiolani-Park-Racetrack
Man riding a bike on the Kapi‘olani race track-(waikikivisitor-com)
Observation balloon being readied for flight at Kapiolani Park, c1921-1923
Observation balloon being readied for flight at Kapiolani Park, c1921-1923
People in the stands at a horse race-(waikikivisitor-com)
People in the stands at a horse race-(waikikivisitor-com)
Overlooking lilly pads from one of Kapi‘olani Park’s bridges-(waikikivisitor-com)
Overlooking lilly pads from one of Kapi‘olani Park’s bridges-(waikikivisitor-com)
AlfredMitchellHouse(right-foreground)-IrwinHouse(center-background)
AlfredMitchellHouse(right-foreground)-IrwinHouse(center-background)
Waikiki-Kaneloa-Kapiolani_Park-Monsarrat-Reg1079 (1883)
Waikiki-Kaneloa-Kapiolani_Park-Monsarrat-Reg1079 (1883)

Filed Under: Economy, Place Names Tagged With: Kapiolani Park, Natatorium, Hawaii, Kalakaua, Kainalu

April 30, 2019 by Peter T Young 2 Comments

Hawaiian Dynasties

The Kamehameha Dynasty ruled for nearly a century from the late-1700s to the late-1800s, while the Kalākaua Dynasty ruled from 1874 to 1893.

Kamehameha Dynasty

Kamehameha I, Paiʻea, Kamehameha the Great (1758-1819)
Born in North Kohala on the Big Island, Kamehameha united all the major islands under one rule in 1810.

The king traded with foreign ships arriving in the islands and enlisted some of the foreigners into his service. During his reign, the export of sandalwood to the Orient brought about the ability for island chiefs to purchase merchandise from abroad.

Kamehameha II, Liholiho – (1796-1824)
The son of Kamehameha and his sacred wife Keōpūolani, Liholiho overthrew the ancient kapu system by allowing men and women of the court to eat at the same table. At the same time, he announced that the heiau (temples) should be destroyed with all the old idols.

Believing like his father that the islands were under the protection of Great Britain, Liholiho and his favorite wife Kamamalu traveled to England in May of 1824, where they were received by the government of King George IV. However, measles afflicted the royal party and Kamāmalu died on July 8 followed by Liholiho on July 14, 1824.

Kamehameha III, Kauikeaouli (1813-1854)
The younger brother of Liholiho had the longest reign in Hawaiian history. He was 10 years old when he was proclaimed king in 1825 under a regency with Ka‘ahumanu, his father’s favorite queen, as joint ruler.

Realizing the need for written laws to control growing problems brought about by increasing numbers of foreigners settling in the kingdom, the declaration of rights, called the Hawaiian Magna Charta, was issued on June 7, 1839. The rights of residents were repeated in the Constitution of 1840.

The Great Mahele (division), the first legal basis for land ownership in the kingdom, was enacted and divided the land between the king, his chiefs and others.

Kamehameha IV, Alexander Liholiho (1834-1863)
The nephew of Kauikeaouli, Alexander Liholiho was the son of Kekūanāoʻa and his wife Kīna‘u, the grandson of Kamehameha I, younger brother of Lot Kapuāiwa and elder brother of Victoria Kamāmalu.

He ascended to the throne after the death of his uncle in December of 1854. On June 19, 1856, he married Emma Rooke.

Concerned about the toll that foreign diseases were taking on his subjects, the king signed a law on April 20, 1859 that established a hospital in Honolulu for sick and destitute Hawaiians. He and Emma personally solicited funds to erect Queen’s Hospital, named in honor of Emma.

Kamehameha V, Lot Kapuāiwa (1830-1872)
Four years older than his brother Kamehameha IV, Lot would also rule for just nine years. In 1864, when it appeared that a new constitution could not be agreed upon, he declared that the Constitution of 1852 be replaced by one he had written himself.

Known as “the bachelor king,” Lot Kamehameha did not name a successor, which led to the invoking of the constitutional provision for electing kings of Hawai`i.

William Charles Lunalilo (1835-1874)
The grandson of a half-brother of Kamehameha I, Lunalilo was the son of Charles Kanaina and Kekauluohi, a sister of Kīnaʻu.

He defeated David Kalākaua in 1873 to become the first king to be elected (therefore, technically, not a part of the Kamehameha Dynasty, although he was related.) He offered many amendments to the Constitution of 1864, such as abolishing the property qualifications for voting.

Lunalilo died of tuberculosis on February 3, 1874, a little more than a year after his election. He became the first Hawaiian to leave his property to a work of charity, creating the Lunalilo Home, which accommodates elderly Hawaiians who are poor, destitute and infirm.

Kalākaua Dynasty

David Kalākaua (1836-1891)
After the death of Lunalilo, Kalākaua (married to Kapiʻolani) ran against and defeated the queen dowager, Emma. Kalākaua was the first king in history to visit the United States.

“The Merry Monarch” was fond of old Hawaiian customs, and he attempted to restore the people’s lost heritage – such actions gave rise to anti-monarchy movements, such as the Reform Party.

In 1887, Kalākaua signed the “Bayonet Constitution,” (signed under threat of an armed uprising) that stripped the king of most of his power and gave foreigners the right to vote. Kalākaua died while on a trip to San Francisco on January 20, 1891, leaving his younger sister Liliuokalani to ascend the throne.

Queen Lili‘uokalani, Lydia Kamakaʻeha Pākī (1839-1917)
Liliʻuokalani (married to John Owen Dominis and living at his mother’s home, Washington Place) inherited the throne from her brother, King Kalākaua, on January 29, 1891.

Two years later, a group composed of Hawaiian Nationals, Americans and Europeans formed a Committee of Safety seeking to overthrow the Hawaiian Kingdom, depose the Queen and seek annexation to the United States; the Queen was deposed on January 17, 1893.

Queen Lili‘uokalani flew the US flag over her personal residence, Washington Place, in 1917 to mourn and honor Hawaiians killed in World War I.

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Kamehameha-Kalakaua_Dynasties
Collage of Kamehameha and Kalakaua dynasties-HSA
Collage of Kamehameha and Kalakaua dynasties-HSA
Collage of images of Kamehameha and Kalakaua dynasties-HSA
Collage of images of Kamehameha and Kalakaua dynasties-HSA

Filed Under: Ali'i / Chiefs / Governance Tagged With: Kaahumanu, Kauikeaouli, Kamehameha III, Keopuolani, Hawaii, Kamamalu, Queen Liliuokalani, Kalama, Kalakaua, Liholiho, Kapiolani, Kamehameha II, Lunalilo, Kamehameha, Kamehameha IV, Kamehameha V, Queen Emma

October 30, 2018 by Peter T Young Leave a Comment

Looking Into The Past

It looks like Kalākaua’s vision is becoming a reality …

Kalākaua’s interest in modern astronomy is evidenced by his support for an astronomical expedition to Hawaiʻi in 1874 that came from England to observe a transit of Venus (a passage of Venus in front of the Sun – used to measure an ‘astronomical unit,’ the distance between the Earth and Sun.)

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.)

Kalākaua addressed those astronomers in 1874 stating, “It will afford me unfeigned satisfaction if my kingdom can add its quota toward the successful accomplishment of the most important astronomical observation of the present century and assist …”

“… however humbly, the enlightened nations of the earth in these costly enterprises to establish the basis of astronomical distance.” (Pacific Commercial Advertiser, September 19, 1874)

Kalākaua reinforced his positive feelings toward modern astronomy – and noted the importance of scientific learning versus the financial aspect of it. On November 22, 1880, King Kalākaua wrote to Captain RS Floyd noting his interest in telescopes and astronomy:

“I must thank you sincerely for the pamphlet you sent me of the ‘Lick Observatory Trust.’ Something of this kind is needed here very much but we have so few people who take interest in scientific matters. Everybody is bent upon making money on sugar and the all might dollar.” (King Kalākaua)

In Kalākaua’s time they were measuring an astronomical unit, using now-considered rudimentary equipment; today’s cutting-edge telescopes are making discoveries about new planets, interacting galaxies and seeing stars at the edge of the observable Universe.

Astronomy looks into the distant past.

“Proxima Centauri, which is the closest star to us (other than the Sun), is about 4 light-years away. This means that the light we see from it now left the star about 4 years ago.”

“(T)he light from the Sun takes about 8 minutes to reach us here on Earth, so when you look up at the Sun, you see it as it was 8 minutes ago (but don’t look at the Sun) … The speed of light is about a foot per nanosecond (billionth of a second)”. (Masters)

It wasn’t until nearly a century after Hawaiʻi’s participation in the first Transit of Venus that a high elevation observatory was constructed in Hawaiʻi – in 1964, a NASA-funded 12.5-inch telescope was installed on Puʻu Poliahu to see if Mauna Kea provide the right observation conditions.

Dr. Gerard Kuiper’s team began “seeing” studies. Kuiper concluded that “The mountaintop is probably the best site in the world – I repeat – in the world – from which to study the moon, the planets, and stars.” (Ironwood Observatory Research)

At the close of the decade Mauna Kea saw the construction of a 0.6-meter (24-inch) (1968) and 2.2-meter (88-inch) (1970) telescopes, provided to University of Hawaiʻi by the US Air Force and NASA.

Now, Hawai‘i has another opportunity … the Thirty Meter Telescope.

The Hawai‘i Supreme Court has upheld the Board of Land and Natural Resources decision to issue the Conservation District Use Permit for the construction of the Thirty Meter Telescope (TMT).

TMT will be three times as wide, with nine times more area, than the largest existing visible-light telescope in the world. This larger telescope will deliver sharper and deeper images than existing telescopes both on the ground and in space.

These gains can only be realized if we correct the blurring effects of the Earth’s atmosphere with special adaptive optics. Maunakea is one of the best sites in the world for using adaptive optics to sharpen images, as the atmosphere over Hawaii is calm, steady, and most often free of clouds and weather.

As a result, TMT will likely revolutionize our understanding of the universe and will help to ensure that Hawaii remains the global leader in astronomy. (TMT)

TMT will be able to study the earliest galaxies that formed, when the universe was only a small percentage of its present age; galaxies containing stars comprised of raw materials from the Big Bang.

TMT will also extend the studies of the shapes, dynamics, and chemistry of early galaxies – from 5 to 6 billion years ago and further back in time to almost 13 billion years ago, when the very first structures in the universe were forming.

TMT will also study individual stars in our local group of galaxies at a volume nearly 100 times larger than currently possible.

By resolving and studying these individual stars, we can determine how our Milky Way Galaxy and its nearest neighbors have grown, interacted, and possibly even merged (i.e. captured dwarf galaxies) over the history of the universe. (TMT)

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Filed Under: General, Economy Tagged With: TMT, Kalakaua, Astronomy, Thirty Meter Telescope

April 7, 2018 by Peter T Young Leave a Comment

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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Lei_Mamo_Singing_Girls_(PP-32-8-014)
Lei_Mamo_Singing_Girls_(PP-32-8-014)

Filed Under: Economy, Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Kalakaua, Hula, King Kalakaua, Merrie Monarch, Hui Lei Mamo, Hawaii

March 4, 2018 by Peter T Young Leave a Comment

Kini Kapahu

Ana Kini Kapahukulaokamāmalu Ku‘ululani McColgan Huhu (Kini Kapahu – Jennie Wilson) was born March 4, 1872, the daughter of a Hawaiian woman and an Irish immigrant to Hawai‘I, John N. McColgan.

As an infant, she was adopted by a Hawaiian woman, Kapahukulaokamāmalu, who was an expert chanter, hula performer, and friend of Queen Kapi‘olani, Kalākaua’s consort. She and her adoptive mother lived on a property adjacent to the royal palace. (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)

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)

Kapahu was fourteen years old when she joined Kalākaua’s hula court; other members of the group included Pauahi Pinao, Annie Grube (transliterated in Hawaiian as Ani Gurube), Malie Kaleikoa, Aiala and Namakokahai. All the girls were daughters of court retainers except for Kapahu. (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)

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.

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 Kauai.

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, including Kapahu. 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.

At the end of their graduation, Kapahu and three others graduates and two men as chanters and musicians were chosen to go to Chicago for the Exposition in 1893. They were the first hula dancers to dance on the mainland, or for that matter, anywhere in the Western world. (Kealiinohomoku)

They were a ‘smashing success’. While they left the Islands with a 6-months contract, they extended their tour for four years, during the time they travelled over Europe and Russia. (Kealiinohomoku)

“On the way back from Europe, Jennie met Johnny Wilson in Chicago. They were both 24. He was managing a tour of Hawaiian Band — another big hit on the vaudeville circuit. They’d been childhood playmates. Now they simply fell in love.”

However, “Back home in Honolulu, Johnny’s mother refused to allow him to marry a hula dancer. … Johnny and Jennie respected his mother’s feelings, but finally she passed on and in 1908 they were married.” Kapahu then became known as Jennie Wilson.

“Johnny became a builder of sewer systems, roads, breakwaters and even of the highway over the Pali. And he built respect for social new deals along democratic lines and that’s why the people of Hawaii came to love and respect him”. (Honolulu Record, November 21, 1957)

Johnny Wilson brought Jennie to Pelekunu to live in 1902. The entry in Johnny’s diary for Tuesday, April 8, 1902, reads, “Arrived Pelekunu & occupied Koehana’s house”. According to Bob Krauss, Jennie was “one of Hawai‘i’s premier hula dancers” and not used to country life; the Hawaiians in the valley wondered how long Jennie would stick it out.

In the beginning Johnny and Jennie lived at the shore, but sometime after the 1903 tsunami Johnny built Jennie a house farther back in the valley. Later, Johnny bought Jennie a piano, the only one in Pelekunu. (Krauss)

Jennie did stick it out for quite a while. She helped teach the children in Pelekunu and ran their taro operation while Johnny was away. Eventually, however, Jennie did leave the valley; in the summer of 1914, Jennie finally got tired of the rain. She staged a one-woman mutiny and moved to a drier place on Molokai at Kamalō, where Johnny had a cattle ranch.

Wilson tried to aid the small native Hawaiian farmers by arranging for a steamer schedule to remote taro- and rice-producing areas. When his plans for a commercial line fell through Wilson convinced the federal administration to place a post office in Pelekunu, guaranteeing regular steamer visits to deliver the mail. (Cook)

However, when his wife left (she was postmistress,) no one filled the post and the post office closed. The steamships tried to keep regular schedules to Pelekunu to support the valley’s residents. However, they were not regular enough and eventually others abandoned Pelekunu valley, deeming it as too isolated to remain viable in a cash economy. (Cook)

John (Johnny) Henry Wilson was born December 15, 1871 to Charles Burnett (CB) Wilson and Eveline (Townsend) Wilson. His parents’ friends included the John and Lydia Dominus (Lili‘uokalani) and Kalākaua.

“We had known Mr. Wilson quite well as a young man when he was courting his wife. My husband and myself had warmly favored his suit; and, with his wife, he naturally became a retainer of the household, and from time to time they took up their residence with us.” (Liliʻuokalani)

During her imprisonment, Queen Liliʻuokalani was denied any visitors other than one lady in waiting (Mrs. Eveline Wilson – Johnny’s mother.) Johnny would bring newspapers hidden in flowers from the Queen’s garden; reportedly, Liliʻuokalani’s famous song Kuʻu Pua I Paoakalani (written while imprisoned,) was dedicated to him (it speaks of the flowers at her Waikiki home, Paoakalani.).

Johnny Wilson got involved with politics and is credited as being the most important Democrat in the first half of 20th-century Hawaiʻi; his name is used with Jack Burns in the party movement. He was in a meeting on April 30, 1900 that organized the Democratic Party of Hawaiʻi.

He would serve three stints as mayor: 1920 to 1927, 1929 to 1931 and 1946 to 1954. (From 1941 to 1946, he was Director of Public Works.) Jennie Wilson made her most significant strides for women’s rights in 1919 as first lady to the Honolulu mayor.

She organized what’s considered “the first meeting of women in the territory to discuss the new sphere of womanhood” that the 1920s suffrage movement ushered in. (Hawai‘i Magazine) Johnny Wilson passed away on July 2, 1956 at the age of 84; Jennie Wilson died July 23, 1962 at the age of 90.

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Kini_Kapahu,_c._1890s
Kini_Kapahu,_c._1890s
Kini_Kapahu,_c._1896
Kini_Kapahu,_c._1896
Kini-Kapahu (center, standing) Liliuokalani's_Lei_Mamo_Singing_Girls_(PP-32-8-014)
Kini-Kapahu (center, standing) Liliuokalani’s_Lei_Mamo_Singing_Girls_(PP-32-8-014)
Jennie Wilson (L)
Jennie Wilson (L)
Hula touring troupe in San Francisco-PP-32-8-008-1892
Hula touring troupe in San Francisco-PP-32-8-008-1892

Filed Under: Prominent People Tagged With: Hawaii, Liliuokalani, Kalakaua, Johnny Wilson, Kini Kapahu, Jennie Wilson, Hui Lei Mamo

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