“The advent of the white man in the Pacific was inevitable, and especially in Hawaii, by reason of its size, resources, and, most important, its location at the crossroads of this vastest of oceans, rapidly coming into its own in fulfilment of prophecies that it was destined to become the chief theater of the world’s future activities.”
Years before the westward land movement gathered momentum, the energies of seafaring New Englanders found their natural outlet, along their traditional pathway, in the Pacific Ocean.
Practically every vessel that visited the North Pacific in the closing years of the 18th century stopped at Hawai‘i for provisions and recreation. (Frear, 1935)
“During the forty-two years from Cook’s discovery to the arrival of the first missionaries, and long afterwards, there came this way thousands of whites beach-combers, Botany Bay convicts, fur-traders, whalers, and others, including black-birders in the South Seas, who, with noteworthy exceptions …”
“… lived up to the then-prevailing motto that ‘there was no God this side of Cape Horn,’ or, when they rounded the Cape, ‘hung their consciences on the Horn,’ as it was said, and who, bent solely on their own profit and pleasure, brought muskets, alcohol, and infectious and contagious diseases, promoted licentiousness and exploited the natives, without a thought for their rights or welfare.” (Frear, 1935)
“The natives were quick to imitate the white man, whether as to clothes, liquor, tobacco, cards, or other things.” (Frear, 1935)
On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) There were seven American couples sent by the ABCFM to convert the Hawaiians to Christianity in this first company.
“In this the hand of God was seen preparing for the introduction of his word among the people. The vessel sailed to Kailua (and anchored there on April 4, 1820), and the chiefs went on board to see the missionaries and their wives – the ‘long necks’ as they were called.” (Judd)
“White women were, as might have been expected, objects of great curiosity to the chattering natives, who thronged around them, as they walked along, to gaze at their costume …”
“… their white hands and faces, running before them and peering under their projecting bonnets, laughing, shouting, trotting around with bare feet, heads and limbs, men, women and children, and singing out occasionally, ‘A-i-oe-oe’ a phrase signifying long, protruding neck.”
“This term they doubtless applied from the appearance occasioned by the large, projecting fore-parts of the bonnets, in the fashion of 1819, so widely different from that of Hawaiian females, whose heads were usually bare, but occasionally ornamented with a simple chaplet of natural flowers, or small feathers.” (Hiram Bingham)
“For three weeks after going ashore, our house was constantly surrounded, and our doors and windows filled with natives. From sunrise to dark there would be thirty or forty at least, sometimes eighty or a hundred.”
“For the sake of solitude, I one day retired from the house, and seated myself beneath a shade. In five minutes I counted seventy companions.”
“In their curiosity they followed the ladies in crowds from place to place, with simplicity peering under bonnets, and feeling articles of dress.”
“It was amusing to see their efforts in running and taking a stand, that so they might have a full view of our faces. As objects of curiosity, the ladies were by far the most prominent.”
“White men had lived and moved among them for a score of years. In our company were the first white women that ever stepped on these shores.”
“It was thus the natives described the ladies: ‘They are white and have hats with a spout. Their faces are round and far in. Their necks are long. They look well.’ They were called ‘Long Necks.’ The company of long necks included the whole fraternity.” (Lucy Thurston)
In a summer of 1822 letter to Kamāmalu (telling her of her marriage to Kaumuali‘i), Ka‘ahumanu notes, “Here is a letter from your aunt and your uncle, from your new uncle, my new husband. …”
“Here is my word to you, there you are among the longnecks, so send letters here. There are many people, but few letters. I want [you] to send eight hundred Hawaiian letters. We want literacy, it may make us wise. Give our affection to Mr. and Mrs. Bingham and all the longnecks.” (Ka‘ahumanu)
“She, and some others, much wish to have bonnets – this is a pleasant circumstance to us. The inquiry has sometimes been made, in our letters, what could be sent as presents that would please these waihines.”
“Indeed, I have hinted to the queen, that perhaps some of the good ladies in America since she was attending to the palapala, would probably send her one.”
“Considering that, I would here request, that if it could easily be done, one, at least, might be sent by an early conveyance. As soon as I can have a green one, I shall present mine where I think it will do the most good”. (Sybil Bingham Journal, October 4, 1822)
Collaboration between native Hawaiians and the American Protestant missionaries resulted in, among other things, the introduction of Christianity; the creation of the Hawaiian written language and widespread literacy; the promulgation of the concept of constitutional government; making Western medicine available; and the evolution of a new and distinctive musical tradition (with harmony and choral singing.)
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