MORMON PACIFIC historical SOCIETY

proceedings FIRST ANNUAL conference

MORMON HISTORY IN THE PACIFIC

AUGUST 121211 2 1 1980

BRIGHAM YOUNG universityuniversityhawaiiHAWAII CAMPUS LAIE HAWAII JWCNDRIM PACIFIC historical SOCIENSOCIETY PROCEEDISproceedings FIRST ANNUAL conference MORMON HISTORY rnIN THE PACIFIC TABLE OF CONTENTS 121 2 august 1980 A WJMKPERSONAL noieIWTENOTE leonard J arrington ON WRITING LATTERDAYLATTER DAY SAINT HISTORY 1 this conference was convened in hopes that those interested in the topic might be able to share that donald johnson IT IS NOT ALL CUT AND DRIED 6 interest in a manner appealing to both amateur and professional historians that over 100 people parti- agnes C conrad SOURCES FOR FAMILY HISTORY IN HAWAII 10LO cipated in this maiden venture was most gratifying to those who were involved in its organization requests eric B shumway PROBLEMS IN ORAL HISTORY IN TONGA 1120 for copies of papers prompted this assembling of the proceedings basically in the format in which they were R lanier britsch THE establishment OF THE CHURCH IN given us by the presenters it is our hope that these FRENCH POLYNESIA 184419171844 1917 1zaz27 will provide not only helpful information but pleasant memories of a most successful conference we are grate- leonard J arrington THE LDS HAWAIIAN COLONY AT SKIJLLSKULL ful to the institute of polynesian studies for their VALLEY UTAH 188918951889 1895 33 generous assistance in helping underwrite the cost of this printing joseph spurrier FAMILY LIFE IN HAWAII DURING THE it was a result of this conference of course that HAWAIIAN MONARCHY ss38 the mormon pacific historical society was created and the participants enrolled as charter members ishmael stagner NA MAKUAmaguaMIAKUA MAHALO liaitaIAIIA MORMON contributions TO HAWAIIAN MUSIC 56 co chairmen 1980 conference carl fonoimoana OPAPO MAN OF MIRACLES 59 kenneth W baldridge lance D chase vernice pere THE STORY BEHIND THE LEGEND OF THE 31 march 1981 SEVEN MAORI CANOES AND THE descending MAORI CHIEF 67 MORMON PACIFIC historical SOCIETY EXECUTIVE COUNCIL ertjlbertbertrt like preservation OF THE HAWAIIAN IDENTITY 1980811980 81 rtrt IN THE PRESENT DAY HAWAIIAN FAMILY 75 kenneth W baldridge president ncelancetance D chase THE HAWAIIAN MISSION CRISIS OF 1874 joseph H spurrier vicevicepresidentpresident CHARACTER AS DESTINY 87 lance D chase secretary marvel battad carl fonoimoana john P king bella linkee glenn lung PREBMSpresenters

LEONARD ARRINGTON appointed church historian in 1972 ALBERT LIKE of hawaiian descent BA U of H in sec recently named dir of the joseph F smith instdinst of church educdeduc teacher 23 arsyrs central inter school speaks hist phd univ of north carolina author of the hawaiian & studies hawaiian culture and history mormon experience great basin kingdomK charles C rich VERNICE PERE poet BYU mahangamacangaMa 1 artist BA author of hanga KEN BALDRIDGE involved in pacific history since 1960 pacific poempoemss ka polepotee laie won ist1st place 1980 lit prize dir BYUHCBYU HC cralcraieraloralorai hist program member oral hist assn in sousouthte pacific fest 0off arts 1st place poetry mormon hawaii hist society morronnormonmormon hist assn phd BYU history arts fest LANIER BRITSCH phd claremont grad school prof of ERIC SHLWAYSHUWAY vice pres & dean BYUHCBYU licHC phd univ of histflistalist & asainacain studies BYU served LDS missionhawamission hawahawaiiii vir authoraut or of tonga tongan code of laws 1850 intensive author of international church hist history of the course in tongan served abslbsLDSmission tonga church in the pacificpacipacl ic history ofo- t thee churchc in asia JOSEPH SPURRIER degree prof 2 edd utah state univ of ELLIOT CAMERON new BYUHCBYU HC pres edd formerly pres history and hawaiian studies BYUHCBYU HC author of great are snow college vice pres student services BYUBYIJ member the promises unto the islands of the sea of nat alsocassoc of student personnel administrators ISIIIAELISHMAEL STAGNER hawaii bombotnborn grad kam school BA LANCE D CHASE abstasst prof of eng chairman division CCH MA UCLA edd degree BYUBYIJ alsocassoc prof educdeduc of rel instdinst BYUHCBYU HC doctdoat diss recently accepted BYUHCBYU HC author of art culture & the gospel the marquette univ with wife londa know your religion hawaiian persperspectivefilmPerspective flimfilm speaker in march 1981 AGNES CONRAD archivist state of hawaii since 1955 edited journal don francisco de paulo marin hawaiian journal of history lib deg univ of calif berglbergiberkleyey papers also presented at world conference on records salt lake city utah august 1980 CARL fonoimoana administrative assistant PCC bomdomborndorn in laie served LDS mission samoa BA BYU grandson of opapo educdeduc system fonoimoana taught for church for 1oralboral history demonstration u Ah kee 2 years otaloraioral bella lin 3 welcoming remarks 2 august 1981 REX FRANDSEN archivist BYUHCBYU HC library since 1970 BA 1968 MLS 1970 U H church college of hawaii KS of edd 3explanationexplanation of archival holdings byuhawaiiBYU hawaii 1977 BYU archives preparation of pictorial exhibit on the LDS church in hawaii DON JCHNSONJOHNSON U of H hist prof pres hawaiian hist s6sasocc Fufulbrightright st lectureship aust 1956 author of the US in the pacific special interests and public policy us to be humble about our own achievements DAY SAINT HISTORY OSON WRITINCWRITING LATTERLATTERDAY third lt will help give1 us a knowledge of things as they were so tha arringtonarlington by leonard J we can be informed when discussing our religion with others it will give prepared for the polynesian LDS history association conference us accurate information to counter distorted histories and misunderstand- laielaicleielele hawaii august 1 1980 ings about the church it will provide accurate information to counter the by why the study of LDS I1 suppose we should start out recognizing arguments of apostates and others on the border of apostasy in short me reasons history isie important let suggest four it will help us be informed as we discuss the restoration with nonmembers first the study and writing of our history will help us better and business associates us more settings and circum- understand the lord it will tell about the and fourth we do history because the lord commands it on april 6 stances of the revelations it will provide examples of how the lord works 1830 the very day the church was organized in this dispensation the lord us more through uenwenmen and women and of what he expects of us it will tell commanded the prophet joseph smith to arrange for the keeping of a record and eeebershipmembership and how about the progress andproblemsandend problems of the church its of the churchs history D & C 211 oliver cowdery was appointed to do indcadondgad why these have taken place this and thus served as the first church historian and recorder eleven second the study and writing of history will help to strengthen church onthsmonths later on harchhanchmarchmanch 8 1831 john dutmervhitmermutmer was commanded by revelationrevelrevei alionallon unity by building in all of us a sense of commonality and pride in our past to write and keep a regular history of the church D & C 471 in a it will give us a sense of who we are our cultural and spiritual roots as well later revelation elder whitmer was instructed to continue in writing and as our biological and social roots it will give us a sense of appreciation for making a history of all the important things which he shall observe and our LDS ancestors studying church history is like studying the scriptures it know concerning my church D & C 693 other revelations attest to the gives us a society against which to compare or contrast our own we can lords insistence that the documents of the church be preserved and that compare ourselves with other cultures but it is not the same as looking histories be written with the encouragement of the prophets the church att people who have lived vithwithwlchwich the restored gospel the jews verewere a has fully complied with these commandcommandwatscoomandaen&swalswats from oliver cowderys first covenant people and they made mistakesis cakes the rephitesnephitesNepRephites and lamanitesLamanites were history later published in the latterlatterdayday saints messenger and advocate a covenant people and they made mistakes our LDS alcestoancestoancestorsra were a to the most recent works of the general authorities the history division 1 covenant peoplepeoplesondpeoples andsandsond they made mistakes we have the advantage of being a of the church and others latterlatterdayday saint historians have prepared and covenant people who follow all of these we can learn from their successes published historichistories of events eadaadandend petsmalitiespecsooalities important to the church in andnd failures this will heiphelphaip us see our problemproblems lain perspective and remind eachmchach stagetag of ifitslna development to this recordofrecordonrecorrecorddofof following the lords admonitions we have now the it isla more important to do stake and ward history than general church word of our prophet that we should also keep our personal and family history histories these instructions apply to all members in whatever part of it Is moremove important to do the history of your family than of the the world they reside and under whatever government they make their livlivinging history of the family in general

aesusaecus 1 1 church history is a record of our brotherhood and sisterhood in jesus As I say this seems ridiculous but I firmly believe that one who on christ & history which brings us home to an understanding of the lords concentrates hawaiis history can make more progress toward understanding kingdom and how we fit into it the aspirations experiences and achievements of mankind than if he has when the historical department of the church was organized in 1972 elected to study the history of the united states we looked over our written history and determined areas that had been only at the local level can the historian come to grips with reality neglected and needed further attention and we realized very quickly that ifits most elemental forms and more intimately than at any other level of we should give encouragement to studies of ethnic groups and their experi- pacespaceapace organization too much history has been written from above from ences studies of local leaders studies of ordinary men women and the important documents from the ivory towers as it were it needs to family groups studies of latterlatterdayday saints in their local settings and come up from the grass roots up from where the people live many of the studies of the borkiworkiworkingsngs of church programs at the local level significant administrative steps the church has taken had their beginnings now I1 aaan going to suggest something that may seem to be heretical at the grassrootsgrass roots level local innovations and suggestions were brought something that seems on the face of it to be ridiculous im going to to the attention of church leaders who then felt inspired to use them suggest that it is more important to study and write local history than it ass the basis for churchwisechurchwideChurchwide programs while many church members have is to study and write general history what I1X anam suggesting is that it felt that there was little room for individual initiative in a church is norenozemore important for you at any rate to do hawaiian history than directed by god and prophets at its head the most positive achievement general american history new zealand history rather than history of the has taken place when church members did not wait to be commanded in all british Cooncommonwealthwealth and so on things but did many things of their own free will D & C 5826295826 29 much of what we now have in many churchwidechurchwiseChurchwide programs began at the initiative of individual church members priesthood welfare program primary young womens progpeogprogramramg reliefbelief society holding of fast day oaon sunday and so on As our civilization maturesmanuresa cures as thetoecheune church grows the saga of the locality of the ward and stake and region and of the individual saint vs oaon greater significance moreoverMoremoreoveroreoveroverowerovey our general church history Is often too abstract and impersonal when history comes up from the grass individuals with a tremendous variety of temperaments talents and sens- roots up from where the people live and worship the individual can tiviitivitiesties further biographical studies of these women will help our identify personally with the general church experience sisters in charting their own life without feeling constrained to mold As to sources of pacific LOS history we have already had papers by themselves into existing stereotypes real models should be more useful agnes conrad and ken baldridge and had suggestions from several others than simply ideals who have been working in this area ward and stake records are in the second in our writing we should give due emphasis to intellectual LDS archives in salt lake city we have the diaries of many missionaries social and cultural accomplishments as ishmael stagner did this afternoon and others microfilm copies of many of these can be obtained for your in his film art culture and the gospel there is a tendency for us to archive don johnson gave fine suggestions this morning as to work that remember the tangible the material the visible simply because we can needs to be- done and joe spurrier gave a splendid example this afternoon see them and because they have had greater survival value we have tended of how it can be done to measure the accomplishments of earlier members by such durable achievement let ieme offer a number of suggestions that might be helpful in as the construction of canals and dams temples and meetingmeetinghouseshouses houses and compilingcoocompiling and writing the histhistoryoryocy of the church in the pacific cooperative stores but our forebears also made contributions in thought first give due iaimportanceportance to the work of the sisters lets not in poetry in music in games and dancing and recreation in human have histories that give lists of the bishops but not lists of relief relations in education these contributions are woremoreore difficult to discover society presidents as well lets include descriptions of the activities and to trace but they are nevertheless there and we should be aware of thennhenthemchem of the womens organizations as well as those of the priesthood it is third in our writing we must acknowledge that not every proprogramgraagram not incorrect to start out with the notion that since men hold all the important every organization proceeded smoothly this was illustrated by lance policypolicymakingmaking positions they are the ones who determine the course of events chases talk this morning on the crisis of 1874 our histories should make although the priesthood may hold certain key leadership offices the brethren us aware of some of the problems obstacles objections and difficulties are not exclusively responsible for everything that happens we it would be especially instructive to know the particular problems of applyinjapplying seas suetmuslwustmust avoid a salekelekeiemalemaie interpretation of mormon history anyone who spends a church procedures and programs in the south because of the differing substantial amount of time going through the materials in the church cultural and social backgrounds of the people archives suetmust gain a nevnovnewnow appreciation of the important and indispensable fourth wafwatwetwerweswas should give due attention to the socalledso called ordinary embersmemberswembers role of women lain thecheth history of the church not to mention newnemnownom insights of the church an ideal example of this was carl fonoimoanas paper on his opapo me into church history resulting froefrom viewing it through the yseyes of women grandfather should be concerned with both the obscure and bow famous general the historical studies of LDS womenwoman donedonadove thus far reveal thenchchamchew to bboibtw strong the the deacons as well as tltheche authorities actually one money may love his family may be generous and may have courage A whole get a more accurate reflection of the impact of the gospel on the series of qualities good and bad may exist in the same person and lives of members by studying the humble the unambitious the sometimes contradictory qualities the historian is obligated to give devoted ward worker wellwellknownknown people leaders mustmuse necessarily preserve some indication of this diversity this complexity this contradictory the image of their office by shovingshowing the world a mask in doing so they nature of historical persons I1 am not suggesting anything that nightmight may conceal their real selves they play the part that is expected for them serve to malign beloved ancestors or leaders it is of course distressdistressinglnainaing and with practice they learn to play it very well this public performance to think that the composer of a beautiful song was a less than completely may not always correspond with the man or woman within they hold in their beautiful person or that the author of a lovely poem aaynaymay have been stingy anger they will not acknowledge their doubts and disappointments the and small im just suggesting that we must acknowledge that everybody ha local scoutmaster the vardward primary president the second counselor in the weaknesses if we are made conscious that people we respect had faults as elders quorum on the other hand have far less need to create a personality to well as achievements we may come to believe that achievements eaymaxnaywaymay be protect themselves from the world or to impress it they are more often possible for us even with our own defects themselves the ordinary member provides a richer field for understanding my sixth point is that we should tell a straightforward story not bo the functioning of the church in the lives of people the unexpected down the narrative with attempts to moralize mormon writers have a people complexity and uncoached elements of their character tendency maybe we variety of the to moralize got into that habit by having to give 212 1 plan and manner can demonstrate the richness of the gospel the in which it minute talks in sunday school or perhaps by hearing the constant moralizimoralizemora lizi serve all men and women of parents and seminary teachers and missionaries the secret of good fifth we need especially in biographical and family histories to historical writing is to stick toco the point and to cut whenever you can people some of was alluded to in eric recognize the complexity of this there is a tendency for all of us those who are new at it to look upon Shuroshurmshumm on people tonga we get a mistaken view of shumwayswaysmays luncheon address the of our writing as something of a miracle that we should be able to put words shows A hour show an hour show cannot on humanity by watching television halfhourhalf paper at all when they are there out of our own brain if not straight can exploit only one facet of a from we develop fullfullroundedrounded personality the writer heaven look upon lheacheadheathem as sacred we cannot bear to sacrifice oneona one person as compassionate persons character and so he presents of them the best historians having cultivated the ability to write have c another with the single motive of wanting more another as ruelrueicruel still learned to cut with fortitude each of you as you write will hit upon a oneymoneywoney and a who wants to take to bed every pretty girl he meets fourth quotation a thought that seems so happy that to cut it is worse than having simple the naaaanmanan who finds hard to resist an but people are not that it a tooth out it is then that you must grit your teeth and accept the advantage of a girl mayay be hardhardworkingworking honest and opportunity to take advice of another reader that you respect if editorializing takes us unfortunate the maan who cannot resist an opportunity to ekeakemake kind to the 4 ewyamyawayeweyemey froerofrom the story we are trying to toilto I1 buldnuldimuld 0o ft 1 losepajosepa his granddaughter having died over a forty year was rallyfinallyFizallynaily I hope you will through1 your interviews and writingwrit ing convey fortyyear period he a the lovable spirit of hawaiians and pacific peoples their faith their sense of stalwart he had a thorough knowledge of the bible and the book of mormon and humor their playfulness their athletic prowess their love of nature their nademade regular trips to the temple in logan utah to do temple work on generosity their practical intelligence and happy nature caucasian mission- behalf of his kindred dead finally at about the ripe old age of 91 he aries who return tell of this special spiritandspirit and speak of it longingly as died still at losepajosepa he was described by president joseph F smith who if one cannot find this special spirit duplicated in the continental states spoke at his funeral as one of the most worthy faithful and trueheartedtrue hearted but we need not just the reports of the socalledso called white missionaries but latterlatterdayday saints he had ever known the stories the tales the characterizations of the pacific peoples there must be dozens of others that we could say similarly important illustrations from their ownomm lives of this spirit for this purpose we things about one of the signs of vitality of the restored gospel is its need interviews with bishops relief society presidents sunday school capacity to produce strong people people of faith and commitment and talent teachers and others we do not have suchmuch in the church archives I1 think of heleheiemele vea a native tongan who later lived in fiji she goes by reflective of it either historically or current mary ashley she was baptized a member at 14 and became a woman of I1 think of solomona piipiilani newe dont know exactly when he was tenacious faith a pioneer of the church both in tonga and fiji I1 think bornsometimesborn sometimes around 18001900 this brother first received the gospel under of helen sekaquaptewa the great hopi woman whose life is eloquently told me and mine okawa an woman george Q cannon in 1851 and was soon afterward ordained an elder he was in faith watabe americanbornamerican born japanese whose marriage her kanabe family aft fluent speaker in his native tongue a close and careful reasoner a arriage linked to the pioneer of the churchs first thorough scriptorialscriptorianscriptorian and a conscientious man he was among those who real expansion into japan lucile bankhead the faithful black member whose gathered to lalawaiPapalawailawai on the island of lanai in 1854 when laie was long wait for temple blessings was finally rewarded by the glorious announce purchased in 1865 and established as a gathering place he was among the wentmentent of june 9 1978 finally there was jonatanaJonatana H napela a hawaiian first to gather and labored on that plantation in 1879 his wife having judge in lahaina who met george Q cannon in 1851 and was written up by cannon died he decided to emigrate to utah taking along his granddaughter he president cannon he was baptized and ordained an elder was a fine speaker acquired a home in the salt lake nineteenth ward and made a modest living and reasoner a person of standing and influence in the community a charming man he went to the endowment housa to make his temple covenants and was the and intelligent who helped the ministry in many ways assisted with first hawaiian to receive his endowments when losepajosepa in western utah was translating the book of mormon healed the sick and in other ways showed i 18891389 obtained a the spirit of jesus established as a gathering place in he gathered there i city lot built a home and supplied it with the needed comforts he letlot me close by saying that we wish you well in all your endeavors managed to save enough to send for a grandson who stayed with him at offer also our facilities to help you to the extent we can what you are proposing to do is importantinportant to you to your wards and stakes and regionregionss and tp the church may the lord bless you in your efforts and all of us who are engaged in similar deavorsendeavorseni donald johnson first annual conference normonmormon history in the pacific 1 2 aug IT ISISNOTNOTWOT ALL CUT ANDAMD DRIED 12 1960 cic brubyuhawaiiBYU hawaii

BISTORYHISTORY IS MORE MUCH MORE THAN A SET OF FACTS TO BE BOWNOW THAT TOOyouyoo WILL SAY IS THE PROVINCE OF archaeology AND COMMITED TO MEMORY YET THIS AUDIENCE I1 AM SURE IS FAMILIAR anthropology AND THEIR auxiliaries WRITTEN DOCUMENTS THE WITH THE FACT THAT MANY SEEM STILL TO BELIEVE THAT AND SOMETIMES historians MATERIALS ARE LACKING THAT IS TRUE BUT Aanthro-NTHRO ll11EVEN TO TEACH AND WRITE THAT WAY LET US REMIND OURSELVES AND pologists USE THE WRITTEN ACCOUNTS OF EXPLORERS TRAVELERS OTHERS THAT OUR KNOWLEDGE OF THE PAST IS NO MORE THAN A FRAGMENT MERCHANTS ANDAMD missionaries WHO RAVEHAVE TRIED TO DESCRIBE AND EXPLAIN AMAND WE HAVE YET TO USE EVEN THAT FRAGMENT TO ANSWER MANY OF THE WHAT THEY SAW AT DIFFERENT TIMES IN THE PAST I1 FOR ONE AM NOT QUESTIONS THAT TODAYS STUDENTS AND TOMORROWS WANT ANSWERED altogether SATISFIED WITH THE WAY SOME OF THEM HAVE USED THESE THERE IS WORK TO BE DONE IMPORTANT WORK NOT JUST FOR TRAINED MATERIALS WE NEED TO KNOW MORE ABOUT THE preconceptions THAT professionals BUT FOR EVERY interested HUMAN THE fundamentals THESE MEN AND THE FEW WOMEN AMONG THEM BROUGHT TO THE PACIFIC OF THE historians CRAFT ARE SIMPLE AND EVERY MAN HIS OWN WHICH AFFECTED THEIR REACTIONS TO polynesians AND OTHER ISLANDERS historianoHISTORIAN IS NOT JUST RHETORIC IPIF I1 understand THE PURPOSE OF BERNARD SMITHS EUROPEAN VISION AND THE SOUTH PACIFIC SUGGESTS THESE SESSIONS CORRECTLY IT IS TO INVITE AS MANY AS POSSIBLE TO SOME GENERAL OUTLINES ON THAT SIDE AND THERE ARE STUDIES OF JOIN IN THE TASK OF increasing AND IMPROVING OUR understanding individual westernerswesteknersWESTEkNERS THAT TRY TO neasureMEASURE THEIR qualifications OPOF THE PAST particularly IN THIS CASE AS IT HAS INVOLVED A FOR understanding WHAT THEY SAW CHURCH AND A REGION OF THE WORLD I1 THINK THERE IS STILL MORE INSIGHT TO BE GAINED FROM wowNOWMOW OUR SPEAKERS TODAY AND TOMORROW WILL TELL US MUCH ABOUT ANALYZING AND COMPARING THE statements OF englishmen frerfeetfeerfrencilmenCHMEN SPECIFIC SOURCES OF information particular PROBLEMS AND SOME AND RUSSIANS TO NAME ONLY THREE nationalities ON WHAT THEY THINGS THAT OTHERS HAVE ALREADY LEARNED BEFORE US I1 LOOK FORWARD THOUGHT THE ISLANDERS WERE WHERE THEY HAD COME FROM AND WHERE TO LEARNING FROM THEM AS YOU DO I1 AM SURE feyMY TASK IS THE HAPPY THEY WERE GOING WERE THE polynesians AT THE PEAK OF THEIR ONE OF DEALING MORE IN generalities AS BEFITS ONE WHO CONSIDERS CULTURAL development WERE THEY ON THE RISE TOWARD WHAT WERE HIMSELF ONLY A BEGINNER IN1 THE STUDY OF MAN IN THE PACIFIC SO THEY PAST THE PEAK OF THE MATERIAL AND POLITICAL development THAT ONW WITH ITITWHATWHAT ARE SOME OF THE QUESTIONS LEFT FOR YOU AND ME THE ISLAND environments HADEMADE POSSIBLE WOULD THEY IF LEFT TO TO EXPLORE themselves HAVE FOLLOWED PATTERNS OF development PARALLEL TO FIRST OF ALL I1 SHOULD LIKE TO SUGGEST THAT WE NEED TO KNOW THOSE WHICH EUROPEANS OR ASIANS HAD KNOWN DID 19th CENTURY STILL horehodrMODE ABOUT THE STATE OF PACIFIC CULTURES AND THE PEOPLES WHO EUROPEAN VIEWSVIEWSONjonaon THESE QUESTIONS OWE MORE TO EUROPEAN BIAS THAN LIVED THEM BEFORE MEN ramFAW THE NESTERNWESTERN NATIONS CAME AMONG THEM TO understanding OF THE nennemMENMEM AND nohenmomenMOKENWOMEN MYvheyTHEY encountered IN THE PACIFIC

6 YOU ARE THINKING NO DOUBT THAT STUDIES HAVE ALREADY BEEN arzARE OTHERS STUCH STUDIES OF COMMONERS AS WELL AS CHIEFS CAN TELL

DONE ALONG SUCH LINES I1 SUGGEST THERE IS NEED OF MORE particularly US A GREAT DEAL ABOUT THE HUMAN IMPACT OF CHANGE IN THE PAST AND WITH A VIEW TO emphasizing THE IDEA OFCHANGEOF CHANGE AS A FACTOR IN PACIFIC IN THE PRESENT AS WELL ISLAND LIFE IN THE PAST I1 AM TIRED TO DEATH OF READING FLAT TWO IN HAWAII ONE MIGHT POINT TO ROBERT W WILCOX PRINCE KUHIO dimensional ACCOUNTS WHICH DEAL WITH THE ANCIENT HAWAIIANS AS JUDGE KEPOIKAI AND THE KANOAS OF KAUAI AS WORTHY OF STUDY MERELY THOUGH THEIR SOCIETY RELIGION POLITY AND MATERIAL CULTURE WERE IN THE PERIOD THAT BROUGHT THE END OF THE MONARCHY HONESTLY TOLD

SET IN STONE FROM THE DAY OF THEIR FIRST ARRIVAL HERE UNTIL THE THEIR STORIES WOULD THROW REALLY NEW LIGHT ON A MOST IMPORTANT ARRIVAL OF CAPTAIN COOK AND THEN everything CHANGED noln01NOI THE sheriodsperiod4period OF OUR HISTORY AND SOME personality STUDIES MIGHT BE

HAWAIIANS WERE GOING SOMEWHERE AND SO WERE SAMOANS TONGANS COMBINEDCCMBINED IN THE HISTORIES OF FAMILIES FROM THE KAMEkamehamehaHAMERA FOR

COOK ISLANDERS AND FIJIANS AND THE MOMENTUM OF THEIR CULTURES EXAMPLE TO SOME OF THE politically ACTIVE parthawaiianPART HAWAIIAN FAMILIES

HAD SOYXTHINGSOMETHING TO DO WITH WHAT HAPPENED AFTER CONTACT BY ASKING OF THE 20th CENTURY LIKE THE TRASKS HEENS KAUHANESKAURANES AND OTHERS NEW QUESTIONS OF OLD RECORDS I1 AM suggesting THAT WE CAN LEARN THE HAOLE THE PALAGI TOO CAN BE studleSTUDIESTUDIES15 IN THIS WAY FOREMORE ABOUT THIS karryearryBARRYNARRY MAUDE AND SOME OF HIS STUDENTS AND successors HAVE SHOWN THE

CLOSER TO THE THEME OF THIS MEETING IS THE STUDY OF CHANGE IN WAY BUT EACH OF US HERE COULD THINK OF A DOZEN SUCH individuals THE PACIFIC SINCE THE BEGINNING OF MODERN CONTACT WITH THE WEST WHOSE STORIES NEED TO BE TOLD HERE IS AN AREA FOR CHURCH historians HERE IS A FIELD OPEN TO THE investigations OF EVERY STUDENT OF TO STUDY THE LIVES AND THE THOUGHTS OF missionaries CHURCH LEADERS HISTORY AMATEUR OR professional THERE IS documentary MATERIAL AND THEIR IMPACTS UPON THE PEOPLES WHOSE LIVES THEY IN TURN HAVE IN GROWING ABUNDANCE AS WE MOVE FROM THE EARLY RECORDS TO THE TRIED TO INFLUENCE I1 WILL NOT ATTEMPT TO NAME ANY OF THOSE OF

PRESENTPPESENT AND IN THE PRESENT WE CAN supplement THE WRITTEN AND THE MORMON CHURCH FOR FEAR OF EXPOSING MY IGNORANCE EVEN FURTHER PRINTED PAGE WITH ORAL interviews SOME SKILL IS NEEDED IN THE BUT WHAT OF SUCH MEN AS HIRAM BINGHAM DR JUDD OR NATHANIEL GATHERING AND interpretation OF DATA FROM THESE SOURCES BUT EMERSON HAS ANYONE INQUIRED HOW CONTACT WITH THE HAWAIIANS hah0HOTTESTEST INQCIRYINQUIRY THE HEART OF scholarship IS THE KEY TO THE WHOLE influenced THEM HOW MAY WE USE THESE MATERIALS I1 SUGGEST THAT personality THERE IS A SPECIAL VERY EMOTIONAL PROBLEM INVOLVED IN STUDIES STUDIES CAN BE ONE OF THE MOST FRUITFUL LINES OF APPROACH OF individual personalities IT IS THE STRONG temptation TO TAKE particularly STUDIES OF MEN AND WOMEN OF THE PACIFIC undergoing SIDES TO TRY TO JUSTIFY DEFEND OR CONDEMN THE individual IN tteTHE TRIALS OF CHANGING TIMES PAUL EHRLICHS STUDY OF HENRY NANPEI OUESTIONQUESTION IMPUTING TO HIM OR HER MOTIVES THAT SPRING MORE FROM THE OF PONAPE IS A GOOD EXAMPLE KERRY HOWES WORK ON THE naisilinesNAISILINES OPOF WRITERS MIND THAN FROM THE SUBJECTS BUT SUCH PROBLEMS OF BIAS THE LOYALTY ISLANDS AND TIM macnaughts ON APOLOSI BR NAWAI OF iiiiriiiFIJI ARE THE historians CROSS WHEREVER HUMAN motivation ENTERS AND WE hosthustMOST TRY TO BEAR IT WITH HONOR THEN THERE AREABE institutional STUDIES evolutionary AND ECONOMIC institutions PROVIDE ANOTHER AVENUE OF APPROACH I1 comparative HERE THE possibilities FOR STUDYING INTERJNTERinteractionACTION OF WAS GOING TO SUGGEST THAT A STUDY OF lalesLAIESLAIEIS plantation HISTORY SULTURESSULTLRES SEESEEMM GREAT WE HAVE HAD A GOOD DEAL ABOUT WESTERN IMPACT MIGHT BE USEFUL BUT THEN I1 discovered THAT PROFESSOR ARRINGTON ON ISLAND institutions BUT MUCH LESS I1 FEEL ON THE counter- HAS ALREADY TAKEN THIS UP FOR US I1 LOOK FORWARD TO THAT BUT influence OF PACIFIC CULTURES ON THE EVOLUTION OF CHRISTIAN MISSION THEN I1 WANT TO ASK HOW THE ECONOMIC HISTORY OF THIS COMMUNITYCOMXUNITY WORK POLITICAL administration OR ECONOMIC development RELATED TO THE surrounding AREA OR TO OTHER MORMON CENTERS IN THE ON THE CONTACT OF RELIGIOUS institutions WE MAY ASK WHAT WERE ISLANDS WAS IT TYPICAL DIFFERENT WERE LESSONS learldLEALEAREDLEARNEDRED eirehireHEPEHERE THE REAL AIMS OF THE DIFFERENT MISSION GROUPS OR EVEN THOSE OF APPLIED ELSEWHERE OR VICE VERSA individual missionaries HOW WELL WERE THEY ATTUNED TO PACIFIC HOW DID THE introduction OF A westernstyleWESTERN STYLE MARKETMAR ECONOMY REALITIES HOW DID THE organization AND PURPOSE OF MISSION BOARDS AFFECT THE lifestylesLIFE STYLES OF PACIFIC PEOPLES DID THE KINDS OF IN EUROPE AND AMERICA RELATE TO THE experiences OF missionaries IN influences CHANGE WITH TIME WITH commodities DID THESE CHNGESCHANGES THE FIELD AND HOW DID THE CULTURES OF THE ISLANDERS AFFECT THE VARY FROM ONE SOCIETY TO ANOTHER THE CHANGE FROM THE SEARCH FOR OUTCOME OF MISSION EFFORTS DID THE RESULTANT CHURCHES TEND TO WATER AND provisions TO TRATTHAT FOR MARKETS AND commodities FOR lorldWORLD HAVE LOCAL variations reflecting LOCAL WAYS OR WAS RESSUREPRESSUREP TRADE AFFECTED WESTERN approaches HOW DID IT ALTER THE IMPACT OF FROM MISSION BOARDS ENOUGH TO ENSURE uniformity HAVE SYNCRETIC THE WEST ON OAHU NUKUHIVA OR NEW ZEALAND AND WHAT OF ISLNG KEPT SOME BITS OF OLDER FAITHS ALIVE WITHIN CHRISTIAN influences VIEWS OF THE WHALERS FFORMS0PPMISMISmas THE STORY OF LAND utilization AND PATTERNS OF OWNERSHIP OR THE WORK particularly THE FEELINGS AND OUTLOOK OF PACIFIC CONTROL IS ONE OF THE MOST IMPORTANT AND controvertedcontroverterCONTROVERTED OF ALL ISLAND christians WHETHER AS LAYMEN OR AS missionaries themselves ECONOMIC QUESTIONS IN PACIFIC ISLAND HISTORY IN THE MODERN AGE IS WORTHY OF BOTH particular AND GENERAL STUDIES THE behavioral HOW WAS LAND ALIENATED FROM ISLAND OWNERS OR RETAINED iliIN117 THEIR IMPACTS ON ISLANDER AND PALAGI OF CHANGE IN RELIGIOUS LIFE AND HANDS BY DIFFERENT administrative SYSTEMS WHY DID differences organization PROVIDE continuing SUBJECTS FOR YOUR investigation OCCUR HOW DID THEY AFFECT THE STANDARDS OF MATERIAL EXISTENCE MARTINSYUNRTINS AND KOSKINENS STUDIES OF THE POLITICAL influences OF OF THE PEOPLE IN THE ISLANDS AND WHY DID alienation TAYETAKE PLACE CHRISTIAN MISSIONS IN THE PACIFIC HAEHAVE MERELY SCRATCHSCRATCHEDEDTHETHE scratchedthe WHEN AND WHERE IT DID DID CHRISTIAN ETHICS PLAY A PART WAS IT SURFACE particularly WE AWAIT AS FAR AS I1 KNOW THE FIRST THE shortsightedSHORT SIGHTED GREED OF ISLANDERS OR CUNNING BY OUTSIDERS comparative STUDY OF CHRISTIAN CHURCH influences ON THE LONG WAS AND IS THE PROCESS OF CHANGE IN THIS 11TORTANTIMPORTANT MATTER aninevitable1nevlEVI z BLE STRUGGLE AGAINST colonialism AND ON THE CREATION OF NEW STATES GIVEN THE DIFFERING SOCIAL MORES OF THE 19th AND 20th CENTURIES THE NEW HEBRIDES OR VANUATA OFFERING JUST THE LATEST CASE HISTORY THE possibilities ARE ENDLESS PUBLIC RECORDS OF HAWAII THERE A WEALTH OF YATERIAL IN or OF01 COLONIAL DEVELOPED WE CAN IS F administrators SEE MORE CLEARLY 0.0 HAS ONLY LIGHTLY USED FIJI AND OTHER ISLAND GROUPS WHICH BEEN IN PERHAMPERHAPS THE DESIRE TO manipulate ISLANDERS FOR FOREIGN BENEFIT AND KELLY AN analytical WAY THUS FAR MARSHAL SAHLINS MARION I1 LATER THE manipulation WAS frequently COVERED WITH A BLANKET OF understand ARE WORKING ON THE SUBJECT FOR HAWAII IN THE LATTER RHETORIC WOVEN FROM THREADS OF ALTRUISMALTRUISMA CHRISTIAN CONCERN AND 19th CENTURY PETER franceisFRANCES CHARTER or THE LAND GIVES ONE VIEW THE WORK ETHIC A MINGLING OF ISLAND AND FOREIGN SCHOLARS IS OF THE STORY IN FIJI BUT MUCH OF WHAT HAS BEEN DONE LATELY SEEMS NEEDED YET TO FIND THE TRUTH FOR OUR TIME AND particularly TO JUDGE TO BE RATHER doctrinaire chipontheshoulderchipohtheshoulderCHIP OHON THE SHOULDER WRITING LOOSE TO WHAT EXTENT WESTERN POLITICAL AIMS AND METHODS HAVE blenBEBEENEN CON generalizations DEFENDING EITHER CORPORATE HOLDINGS OR ACCOUNTS DITIONEDOITIONED BY PACIFIC REALITIES

OF LOST patrimonies NEED TO BE CAREFULLY EXAMINED AND BACKED UP NO IT IS NQIM ALL CUT AND DRIED WE STILL NEED TO LEARN A REATGREATG wixWTHWIT SOLID DATA THE PICTURE THAT THEN EMERGES MAY BE BLACKER DEAL ABOUT WHAT HAS HAPPENED IN THE PACIFIC IF WE ARE TO understand THAN EITHER SIDE OR ANY SIDE THINKS OR IT MAY BE ONE MUCH EASIER WHAT IS GOING ON TODAY HAPPILY THERE ARE OTHERS ALREADY IN THE FIELD

TO comprehend ANDTIOAND TO CORRECT IN TERMS orOF HUMAN FAILINGS READY TO WELCOME YOU AND ME AS colleagues IN THE CAUSE REVIVING

ETHNIC consciousness AMONG PACIFIC PEOPLES HAS ALREADY HAD A STRONG TIMUTFINALLY AND I1 MAKE 50 suggestion THAT THESE REMARKS BEGIN TO 114pactIMPACT ON THE WORK OF WESTERN historians ONCE SEEING THE PACIFIC ONLYCNLY EXHAUST THE LIST OF WORK 70TO BE DOSEDOME LET ME SUGGEST THAT POLITICAL AS A MINOR FIELD OF uesiibuwilternwiitern INFLUENCE A generation OF THEM NOW HAVE CHANGE AND VARIATION STILL NEEDS naherFURTHER institutional STUDY TRIED OFTEN AGAINST GREAT ODDS OF LANGUAGE AND CULTURE BARRIERS TO especially FROM AN ISLAND POINT orOP VIEW HOW WERE PACIFIC PEOPLES SEE THE SUBJECT FROM THE OTHER SIDE THE WORK OF THE CROCOMBESCRCCOMBES AND TH PERSUADED TO ACCEPTFOREICT FOREIGN CONTROLCONTBOL TO WHAT EXTENT DID ISLAND YOUNG SCHOLARS AT THE university OF THE SOUTH PACIFIC GIVEN US MODELS conditions ALTER OR VARY THE administrative AIMS AND organizations SIONE LATUKEFU AND OTHERS AT THE university OF PAPUA NEVnemNEW GUINEA FORM OF THE FOREIGN POWERS HAS THE fOVEMENTMOVEMENT towarllowarlTOWARD independence BEEN ANOTHER CENTER ALREADY LONG AT WORK AND IN AUSTRALIA AND NEW ZEALAND conditioned MORE BY PURPOSE OR BY ACCIDENT OF kak2 STORYHISTORY IPIF PURPOSE A NUMBER OF universities AND SCHOLARS ARE WELL AHEAD OF US WHOSE AND ONCE independence IS ACHIEVED ARE DIFFERENT ISLAND HERE IN HAWAII WE HAVE VIRTUALLY THE ONLY CENTERS OF STUDY OF THE GROUPSCROUPS FINDING DIFFERENT BALANCES BETWEEN traditional AND MODERN PACIFIC ISLANDS TO BE FOUND IN AMERICA TODAY LET US HOPE THAT HERE MAYSWAYS WITH keatnhatWHAT LIKELY RESULTS AMONG US ilayMAY SIT ONE WHO WILL REVEAL MORE CLEARLY THAN ANYONE HAS YET AGAIN THD TASK OF estlestimatibeestimatincestimatingESTIESTIMAMATIBEtingTINC fdtivationsmotivations MAY BE THE MOST DONE THE MUJUAL influences OF OUR CULTURES UPON EACH OTHER AND THEIR DIFFICULT PART THE airsalmalmsAIMAIMS OF COICNIALCOIDMIAL POLICY WERE SELDOM CLEARLY COMMCOMMON potentials FOR A FULLER LIFE FOR ALL OUR PEOPLES BETOKEN GOODGO 0 REASONS RATHER THAN STATED EXCEPT IN TERMS ehatTHAT BLVXEN goad DONALD D JOHNSON UNIVERSITYTY OF HAWAHAWAIII1 I1 AT MANOA BEFORE SELF 1INTERESTJMST universityUNIVERSIuniversityof amszalazalBEAL CMceesONES IN texTRZTHE FIRST STAMSSTAGES wrone bureaucratic auzarlyselyBUZ I AUGUST 1 19bq

9 agnes C conrad page 2

SOURCES FOR FAMILY HISTORY literate countries in the world in 1839 king kamehameha litIII111 IN HAWAII by granted a constitution and a western form of government began to agnes C conrad develop along with the constitutional government caseeesecameeeme registrars hawaii state archives licenses and a court system private ownership of landlaudlendleud began after the hahelekahelemahele or land distribution in 1848 another date to receabftrremember lain order to understand the written resources on genealogy and isie june 1900 although hawaii was annexed to the united states in the family lain hawaii it isie necessary to know something about 1898 the territory of hawaii was not organized until 1900 and hawaiis history and government those of you who are familiar with many functions were taken over by the federal government including this will have to bear with me as I1 have found that we cannot take immigration naturalization and census I1 stress these dates to for granted that everyone knows about hawaii that you wont expect to find a record of an 1820 marriage a 1830 the islands were inhabited by polynesians for about 1000 years land deed or an 1905 immigration record before they were known to the western world they had no written another important point to rearememberemberremembey is that hawaii has always language but did have extensive oral literature much of it related had a very centralized government from that first constitution up to to genealogy between cooks visit in 1778 and the arrival of the the present time there was no local government before annexation american protestant isaionariesmissionaries in 1820 the islands were visited in 1898 and even today we have only two levels the state and by several ships of exploration by fur traders and sandalwood four counties which function primarily as municipalities the fou merchantserchantachentachanca by adventurers and deserting sailors the primary source counties correspond to the major islands oahubahu the city and of information on life in hawaii during thisthiathibuhla period are theche reports county of honolulu hawaii kauikaufmauimaul including molokai and lanai indsndand anon the voyages manyany of which have been published usually the only kauai including niihau these basic uditsunitsunitauniusud1ts are the same as thosthoachoathostchoat hawaiian nanesnames which appear are those of the ruling class or alfalgaigaliiairiairl under the kingdom when island governors were appointed by the and some of the high priests there are only a few journals of central government and were responsible to the central government residents from this period and information on what life was like in for local government activities one important result of this isin hawaii before 1820 is scarce that the county court house as most of you know it here in the the americanAeeame ricanelcannican missionaries brought a printing press and a sealzealbealbeai continental united states does not exist and the county clerk is for education lonsionslongalong with their christian fervor one of their first not a recorder of vital statistics but a clerk primarily respanrespanalbresponsibialbeibnih tasklesknesktasketaskscaske was to turn the oral language into a written one and they did for council matters this so successfully thatchatkhatkhetghegghag by 1840s rewallhawaii vvac onaoneome of thatoachalmaema oatsootwost 10 thetb courtcourts tiateareatw au&uU stalstafsualstatestage courtcouetcourts il-ples es C conrad agnes C conrad page 3 page 4 the kingdom of hawaii organized in 1842 and the records are official one for recording all vital statistics primarily trial cases probate civil criacriminalinalinai all land recording most pre1900pre 1900 records created in compliance with these laws and other types of recording was and continues to be done by the and which survived eventually were deposited in the state archives bureau of conveyances now a division of the state land department however there are some missionary records in the archives which pre- births marriages and deaths were registered by various agencies date the laws and are as early as 1826 the department of health of the central government until 1896 when the registrar of vital has some records dating back to 1863 but the bulk are after 1896 statistics in the department of health was given full responsibility the archives marriage records have been completely indexed both by all public schools and libraries hospitals tax offices are the name of groom and bride and the indexes are available for public directly operated by the state in some ways this makes searching use the health department records are indexed by groups of years for family history in hawaii rather simple as most of the pre and by island and therefore it is necessary to have an approximate 1900 records are in the state archives later ones are with the date and place before requesting information from them creating agency while hawaii has been a kingdom a republic a there are some limiting factors on using the departmentDepartnentmentmenc of territory and a state during the past 150 years the laws were health records they are not open for public search and a 2002002.00 continuous and many of the agencies were also so that you dont fee is charged for each search made by a staff member this have to know whether a court was a royal one or a territorial one includes a copy of any record found but must be paid whether or to find the information you need not anything is found information isie made available only to a since a search for family history asaa well as genealogy usually person having a direct and tangible interest usually meaning a begins with vital statistics this isin a logical place to begin descendant many of the pre1900pre 1900 registrations dreareereace by a given naaename hawaiis earliest lavaiavalawalaws on registration of births and marriages only and identification is difficult unless dates are available were passed in 1842 in the case of births the tax officer was to an 1860 law required that the fathers name become the family name be informed for marriages the governor of the island issued the but it vesvaavanwasweswaa enyanymanywany years before this became the common practice among written assent reporting of deaths vanwaswan not required until 1859 hawaiians and chinese furthermore some of the early records have lain later years the school teachers became registrars and reported hawaiianized foraformeodaeora of a foreign naaeaemename kalikakaaikak&mika for smith or even lest to the secretary of the board of education the requirement anon useful only the nationality of the father pake chinese pukikipukini reporting marriages performed varied over the years and for oneonaon portuguese thezheth law statesthatstates thatchatchal index information thatisthalthatuhal is naaenawename and period only the agent who granted the license bad to report nanmameaamm place and dafdatedag of eventliseventlisjisgisie available to ththathenha public it also stateacatestatesscates in 1896 the office of registrar of vital statistics waswaawea created that ricrofilasicsicrofilanicRicmicrofila copiescoplescopicopl of infvnfevents that occurred more than seventyfiveseventy five under theta board of health and that office conlcontinuescontlau to be the agnes C conrad agnes C conrad page 5 page 6 years ago may be made available for genealogy researchers these in addition to the official registration of marriagemarriages with the records have all been filmed by the genealogical society but a department of health after hawaii became a territory in 1900 use copy hashaabaabanhan not been obtained by the department As a consequence federal law required thatchat marriages also be registered at the research cancon be oremore readily done in salt lake than in honolulu circuit court in each county this was done from 1900 to 1949 you can expect that many births and deaths in the nineteenth these records certificates are available at both the circuit courts and and early twentieth century verewereveyeweye not reported family friends archives they are either arranged alphabetically or an index isin Ididwivesmidwiveswives verewere in attendance and although the law required registra- available but by the name of the groom only while these certificates tion it wasulwasntwasut always done marriages had to be licensed and include only the names ages and address of the parties it is performed by a licensed person which meantweant betterbelterbelcerbeuter recordrecordkeepingkeeping sometimes easier to find a marriage date through them then apply but even then the reports were not always filed the law did not to the department of health for the marriage record require mediateimmediateIn notification of marriages in fact it anticipated another important source of genealogical information is the that this would notalwaysnotnoc always be done and required executors of the circuit court records especially probate and equity cases the estate of anyone who had performed marriages to file any records four circuits correspond to the four counties but are state courts they found aaAs this was not always done soassosomeas of these nineteenth these records date back to the 1840s and for the years up to 1900 and even early twentieth century records of marriages are in private are in the state archives with indexes later years with indexes hands churches and museums unfortunately anywanymany have also been are in each of the circuit courts the probate records whether lost vithwithwichwlch wills or intestate cases give the names of spouses children pre1900pre 1900 marriage records will seldom give more information and sometimes surviving parents and siblings A researcher should than the nalsnalenamenames of the bride and groom and the district they lived look at all cases under the family surname as claims made by rela- in the archives does have some license applications for 1900 to tives waymaymey include a family genealogy disputed claims are frequently 1929 and the department of health also has some which give names the most useful asan genealogies were included as evidence equity of parents and nationality whether or not the persons have been cases are of value as they frequently were filed to cleatclear title or married before and ages all of this information of course laIs on for partition of land and again relationships might be a part of the more modern records A word of caution however the parentpezentparents the evidence if you want more than the family line read through nameded anon marriage applications are not always natural parents even all of the records including the fiscal accounts in a probate easecase if there daanowaanovaawaa no formal adoption inventories villwill tell you hovhow the housebouee vaswaswaa furnished accounts am y 12 tallcailcaligaail you wharwhakwherewhare inoreminors verewerevr attending school and nbonhoho their su&rdlaaachardtcuardt agnes C conrad agnes C conrad page 7 page 8 verewere testimony given eaymay also give hints on personal relationships the hanai system was a very old hawaiian custom of giving a child at civil casescasee can be informative on family businesses and land disputes birth to a close relative or friend particularly if the foster unfortunately if your ancestors were peaceful lawabidinglavlaw abiding citizens parent had no children and to this day it isie usually an inforcinforminformalal you are going to have eoremoremorcmoue trouble finding out about theathenchenthemchem than if they rather than a legalized and recorded act consequently few recordrecords verewere contentious people who were constantly in the courts the praprepne are available for hanai adoptions another hint children born out 1900 proprobatesbatesbaneabades are on microfilm and available at the genealogical of wedlock were sometimes adopted by their natural fathers parti society cularlyocularly if the mother was hawaiian and the father was caucasian A vordword of warning in using court records in hawaiian feraetermsdermedermaterma conveyance records can give you much more than genealogy lands of relationship are not always clear kuahinehakuahinemakuahineHaMa can mean otherochermother bought and sold mortgages made and paid off or not paid off some- aunt or female cousin of the parentparentaparents generation makuakane can be times chattel mortgages as well asan those on land are listed in father uncle or saleaalenalenaiemalemaie cousin doing bomesomesomaaoma research on the marinmerinmarln family one of the most important another state office that has information which kaywayay be of help records I1 found there was an agreement to annul a marriage is the bureau of conveyances located in the Kalanikalanimokumoku building there are other sources for vital statistics besides official honolulu the records begin in 1846 and continue to the present records notice of deaths and marriages began to appear in neunewspapeuevepapwnewnewspaperspape time land transfers were sometimes nademade between parents and as early as 1836 in the first english language paper births are no children or grandparentgrandparents and grandchildren and the statement of listed until many years later the only index to such notices relationship included in the deed wives were required to sign before 1929 is in the state archives both english and hawaiian deeds to release rights in addition prior to 1915 thelahthelawtheche lewlaw newspapers were indexed but not completely even for the notices required that adoptions be recorded here indexes are available published and of course many were devernevernevar published generally by island and by date the name of the person bakingmaking the adoption obituaries notices before 1900 give little information beyond the is in the grantee index the person releasing isin in the grantor name date of death and sometimes age and place of birth later index after 1903 the circuit court judges had jurisdiction over obituaries listed survivors and particularly for hawaiiansHawaii ans some- adoptions and from 1903 to 1945 the record will be found in times gave ancestors if you hivehave a death date for an hawaiian probate cases in the circuit courts in 1945 a lavlaw vanwaswaaweawan passed during the years hawaiian language papers were being published akingwakingmaking all adoption records confidential and intinfcreationinfinformationcreation can be 183419271834 1927 it mayay be worthwhile to search for an obituary the obtained only by order of the court although the law between 1859 sasame is true for japanese and chineschineachinese newspapers if you have a date i and 1915 required that optionsoptionaadoptionop tiona be recorded few Mmammaliansbawaiianalians did so can read thmahmth they are not indexed therheth archives toppedstopped indexing 1 1 aleeaceeaanes C conrad agnes cconradC conrad page 9 page 10 newspapers lain 1950 the printed index to the honolulu starbulletinstar bulletin information isie the 1900 census the first US census in hawaii as and honolulu adbertadvertiseradyertiseriber covers the later years and continues to hawaii was annexed in 1898 include obituaries one other group of records in the archives which may not give church records of marriages and christenings are a common much genealogy but naymay tell something of family interest are the source of information but except for the carriagemarriage records on file real property tax records property taxes in hawaii began in 1860 vithvilhwilhwith the archives few have been preserved from the nineteenth and for oahubahu hawaii molokai and kauai we have most of the records century however if the religion of the person being researched from i8601860 to 1935 arranged in the early years by districts and for is known and the area where he lived a request for information can some records after 1900 by nationality mauis unfortunately were be oadeeademade to the church in the area these records are usually destroyed many years ago if you know where your family lived these records show not only how much real property they owned or chronological and an approximate date ustmust be available will I1 city directories are available for hawaii from 1880 to the leased but also personal property as this type of tax vaewae in force present time and all islands are covered these can help to in hawaii during all these years it will tell you whether they were how many they had they establish when a person came toCO hawaii and where helie lived the raising rice or cattle animals unless names of children will begin to appear as they became adults and hid them from the tax collector the number of carts and just about continue to live in the same household marriage dates can some- anything else that could be taxed after 1935 taxes are listed by key number and much personal maps time be guessed at by the date they betqetsetbecben up their own household tax are less tax are available directories sometimes give a date of death which assists in to show the location by tax key number if a piece of land has been locating obituaries or death certificates equally important for in the family for anykanymany years the tax maps and tax asseiisoentassessmentasseasment notices the family story is information on occupations and business will furnish a clue to the ordinalorginal title and how the property was one ccommonon source of information that up to now has not been obtained eryevytrycry available in hawaii is the census records hawaii began taking there are some special sources in the state archives which a census in the 1840s but in only a few cases have the schedules ightnight be useful for biographical information on family members or lists of names been preserved the most complete in the archives naturalization records cover the years from 1844 to 1894 and are are those for 1890 for all islands and for honolulu only for 1896 indexed these give the name and place of birth when the applica- they are arranged by island and by district and are not indexed tion is on file it will usually give the period of residence after however if you have the time toco search you may be rewarded with the republic of hawaii was created in 1894 naturalization was 14 w information ona who lived iain the housebousehowse their abesabeaageaages relationships replaced by special rights of citizenshipcitixeashipcitizeaship thesethehaseuhase granted the right place of birth andad occupation one of thenhech newt sourcesoure of agnes C conrad agnesagnee C conrad page 11 page 12 to vote but did not require renunciation of other citizenship grandparent a& person who can identify an ancestor who received land denization was a similar process carried out between 1846 andend 1898 at the time of the kahelemahele wayweymaymey find infinformationormstionormistionormstionanlonaglon here to add another these last two were almost a dual citizenship but were not felogfecogrecog- generation to the family chart nized by the US governmentgoverment after annexation citizens of hawaii there is a published indices to awards oadewadewadamade by the board automatically became citizens of the united states and many who arranged geographically then by personal name and also by award held the special rights thought they became US citizens but unless number if you do not have an award number to findfind an individuals they were originally froafromaroa the US they did not if your family land holdings you need the island and district the index to the histories cielaclaim soaesome cabersbabersembersmembers verewerewarewace citizens but nanesnamesnemesnemee do not appear testimony and register of documents isin available only at the state in the naturalization records it may be forthisforfoe thischis reason many archives and is by award number these originalawardsoriginal awards of title voted in elections after 1900 but found out about their true statesstatus verewere made to soaebomesome foreigners who were in hawaii before 1848 and when applying for US passports information on their first years in hawaii may be included or as in hawaii namebnamesnapes can be officially changed by a petition to the many married hawaiian women on the wifes family lieutenant governor or between 1900 and 1959 to the secretary of the testimony and registers were kept in both english and the territory who issued the decree an index to the new name isin hawaiian and one of our main projects during the past 10 years has available at the archives through 1953 and the lieutenant Covergovernorsgovernorsnoranoes been to translate all of the hawaiian into english it is valuable office for later years As the law requires recording of the decree for information other than land grants because it gives an insight at the bureau of ofconveyancesconveyances this is a public record and there it into the land that was made available to the ordinary hawaiian a is indexedistudexed under both the old and the new nainenaaenaimename the petition is a house lot usually small a taro patch or two some kula plots as restricted record available only to the persons concerned opposed to the very large grants made trtp the chiefs who controlled special sources of information are available for some ethnic most of the land or the konohikikonohiki or land agents for the foreigners groups for ravaliHawaiihswaiianshawaiiansans the records of the board of cc missioners who did get land at this time the documents usually tell when they to quiet land titles are useful before 1848 all land belonged to came to hawaii who gave thenthemchem ththe right to use the land and what the king the hahelekahelemahele or land division was the beginning of fee service they performed that entitled them to the land incidentally staplesimplewimple titles to substantiate a cisleelateclaim to a piece of land oral inirs searching land records as a source of information a knowledge of testimony and written documentation had to be presented to the how original titles were received is essential land commission board these often davebevasavesevagave the nanomaaewanewamemame of the person ffromtrom whowhom the award or LCA number and a royal patent or RPR number indicatesindiciodiclodicatesatea an claimant received the landloadlaud AS thisthlechis frequently was a parent ator 15 wardewardawardmward at6 theuheghekheeghee liaellnatimslime of the kahelekabele a crgr or grant number indicates a agnesagnen C conrad agnes C conrad page 13 page 14 purchase of government land the first two were recognition of land arriving place of origin age and persons who accompanied him such that had been used by the claimant before the kahelemahele on the other as wife and children special indexes are available for the chinese hand grants were outright purchases of gogovernmentverment land and you will japanese portuguese and other groups of contract laborers A few seldom find family information in the records italians came in 1899 however groups who came in after june 1900 two institutions have collections of traditional hawaiian such as korean spanish puerto rican and filipino in addition to genealogies the bishop museum and the state archives there are the later groups of Portugueportuguesesessea japanese and chinese are not no indexes to individual names but usually some identification of included in the state archives records as by this date 44grationtnaigratlon family island or progenitor some of these list descendants into was the responsibility of the US government in order to obtain the twentieth century ostmost however are traditional and end in the information on those who came as immigrants after 1900 it isin necessary to nineteenth century therefore it is necessary to establish two or a form with the US immigration and naturalization service it is three generations in order to tie in to the books some families necessary to know the exact date of arrival ship and port of entry have such books in their own possession care must be taken in the fee is 550 for the search and report and the information will using the traditional genealogies which precede the migration to be made available only to the person concerned or someone with the hawaii some of these have been printed such asan the kumilipoKumi lipo and right to the information such as a descendant the entry may give fornanderspomanders hawaiian antiquities and folklore names of progenitors names of family members who came as a group I1 waymay also give have been shown to be related to cosmogony rather than to family complete spanish or portuguese names lines another fact to be remembered in looking for precontactpre contact the information if they entered at honolulu is now on micro- genealogies is that only the alilaliiailiaill or chiefs had a genealogy at that film at the san francisco office of the immigration service an time of coursecouras preserved orally A commoner waswaa not allowed a application for the information can be filed at the honolulu office genealogy and one cannot be supported beyond about 1820 or direct with san francisco however reports that I1 have received records in hawaii for nonhawaiiansnon havailanshawaiians do not go beyond the person indicate that there are long delays before answers are received if who casecame to hawaii except for an occasional probate which will they ever are I1 asked one of the local representatives of a senator mention surviving parents who are not living in hawaii the first what he considered a reasonable time to vaivalvattwaiwattvatnt for a reply before you records available for oatostmost foreigners are the passenger manifests cartedstarted puttingpressureputting pressure on the office his answer vaawabvanwaswaa 60 days 1842 to june 1900 into the state archives these have been icrocicrouicroacro then contact us with full information and we villwill follow up by genealogical most are indexed two ghe groups 1 nentionad problem filedeliedfilmed the society of these 16 of thethacheehe I entionad are a spatialspecial the information given ona the aeiaelaaifestmaniftaaimaniatfestgealgeat isie usually oeasesusesasee of the person puerto ricans and the serlyearly villviiirilipiaoe7111place7111place the puerto ricans enteredcatered anges C conrad agnes C conrad page 15 page 16 through novnewnow orleans as nationals and attempts that I1 know of to selbelgatgotsegsog in the village contain ancestral information the consulate has information hevahavahave been useless the filipinosFillpinos came largely on retained the index to these records and it is recommended that it contracts with the plantations and hawaiian sugar planters associa- be contacted before the museum isin called if the consulate cannot tion has maintained records on nanymany of thennhenthemnhem arrival family find a record you can write the museum but they do need informa- embersmembers returns and plantation assignments if you are looking tion on approximate tinecinetimecime of arrival and if possible the ken of for creationinformationinf on filipinos who came on contract the filipinoFillpino origin bureau at the HSPABSPAaspa officeatea alea hawaii can be helpful these there are several source of special information on the chinese records deal primarily with those arriving before 1941 but again up to 1900 when the federal government took over imaigratioimmigratioimmigrationimmig ratio cemeteries of course are another source of information with besides the immigrationpassengerimmigration passenger lists in the 18909 there were gravestones revealing birth and death dates there are many seailamailsmallsmailamali special lavelawslawe concerning chinese hawaiian born children who had ones scattered throughout oahu and the other islands for most of gone to china and wanted to return had to have special permitspennies these no records are available and a search of the grave barkersmarkers merchants applied for permits women were given special permits is necessary one notable exception isto the oahu cemetery on again these have a special problem because chinese frequently nuuanu avenue there isin snan index there to burials back to 1842 changed their names and transliteration into the roman alphabet can while the index prior to 1952 sivesgivesgiven only the name and location of give many variations this of course isin also true of the japanese burial plot barkersmarkersmarkees both for the person being researched and others so look for variations in spelling if you are interested in buried in the same plot waymayay reveal or confirm relationships for searching for chinese ancestors jean ohai hasbasbaahaaban compiled a list of example a relationship between snan early honolulu merchant and a sources and an explanation of how to use them woman thought toco be his granddaughter was confirmed when their these are the main sources of official records in hawaii anon tombstones were found sidtsideeldealde by side along with one for her son family history there are of course other resources A source of information for persons of japanese descent isin the there are two major photograph collections in hawaii and records of the consulate general of japan in honolulu which are several small ones these are important because they include now at the hawaii immigration heritage center at the bishop museum negatives from commercial photographers and many individual these are the records of japanese who came to hawaii between 1885 portraits and flllymilysamily groups taken by thealheathenthemchem are here one iain at the and 1910 and include the names of the imigrantiooigrantimmigrant family members state archives the other at the bishop museum both of these are birth and death dates and sometimes prefecture and village of indexed by names there are smaller woremoreorft specialized collections origin this isetlaallask is specialapecialofipecialof interest as registers maintained 17 at the vallanhawaiianHa mission childrens society for protestant agnesagnee C conrad abnesagnesagnee C conrad page 17 page 18

museum missionaries and their descendants lyman in hilo for the published memoirs which beemseem to correspond in liaetimecime and position island of hawaii kauai museum lihue for the island of kauai there are a few large collections of prprivateivateavate papers which waymayay in addition to portraits there are photophotos of honolulu and other or may not reveal iuformationinformation on your family again the bibishopshop areas which will show you what the areas looked like in 1930 1900 museum and the state archives have the largest collections 1860 there are very few photographs before that time although primarily covering the nineteenth and early twentieth century some daguerreotype and tiuclucintintypestypes are in the collections mentioned the hawaiian mission childrens society has letters and journals of there isto some oralhistoryoralorai history available of course the best oral many of the missionaries and their wives letters written between history of your family is that which you would do your self since missionaries on different islands give numerous details of family this isnt always possible there are some transcripts available life and what living in hawaii was like lyman house hilo has adsademade by the university of hawaii ethnic studies oral history programProkraakramgraa letters of the missionaries on the island of hawaii unfortunately they focus on what it was like to be a hawaiian or chinese or almost none of this material has been published portuguese living on a plantation in the 1920s 1930s and later newspapers asalreadyas already mentioned were published in honolulu and the experience would have been similar for anyones ancestor in asan early as 1836 in both english and hawaiian and good sets of the same situation similar compilations have been made for some these have survived most are now on microfilm portuguese districts in honolulu and rural areas on other islands another language papers appeared in the 1890s1890a and early 1900s but few source of similar information is a university of hawaii sociology copies have survived japanese and chinese papers also began in process club publication called social in hawaii compiled from the ibgos and some continue until the present time english student interviews of their parents grandparents and otheothersreandbreandand the language papers were established on the island of hawaii in 1895 accounts published an early and unsophisticated type of oral on maui in 1900 and anon kauai in 1911 all of these continue to history perhaps but one of the few sources on what it was like to be published and have been microfilmed I1 mention thesethedechese papers be a picture bride or the conditions in china that made emigration as they are a source of information on family members the honolulu to the unknown country seenseem like a good idea or family relationships papers have been selectively indexed by the archives prior to 1950 in a crowded plantation home it may not deal with your ancestor a printed index isia available fortheforfoe theche two major papers from 1929 to but you can get an idea of what their life was probably like today A limited amount of indexing has been done on outer island there are few letterletters or journals existing for nineteenth and papers I1 know of none for the japanese and chineachineschinese papers twentieth century hawaii if you have soaesomasomeaoma in your family you are 18 fortunate lackingthielackisigthleLacking thie you may want to look at some of the alneaagleaignesagnesagnea C conrad agnes C conrad page 19 page 20

there are other published sources of infonaatiouinformationinformatiou which waymayay give these are the major sources for family history in hawaii As you details not available elsewhere telephones came to hawaii in you can realize many correspond to the sources you will mdfind 1880s and directories are available from 1894 published on micro elsewhere a few are unique to hawaii fiche by the telephone company up to 1940 they were issued twice a year and are a better indication of where people lived than the city directories which are likely to contain yearoldyear old information of course this Is a source only if kouryourgour ancestors had a telephone but even the date the family showsshown up will give information on improvement in financial status detailed maps of honolulu called fire sapseapssapamapsmapa because they were issued for the use of fire insurance companies date back to 1879 and for urban areas on other islands to 1912 these sapsmaps plot every building in the center of the city for the early years expanding as the city spread they give information on type of construction number of floors and placement bf buildings on lots there Isto no better way to visualize what living vaavanwaswaa like in honoluluhonolulus chinatown in 1896 before it was destroyed by fire or in 1910 when supposedly conditions were improved than to see the density of the building on the lots and the size of the lots not only Is the type of building identified but itsitaicelualue use Is also given there are some special indexes in the state archives that may be useful there Isin a list of government office holders from 1850 to 1959 including legislators giving offices held and dates there Is also a list of civil war and spanish american war veteranveterans who died in honolulu and of residents who served during world war I1 this last index gives enlistmentenlistnt and discharge datedaledatesdaneadages unit served lain aadand usually serial ua&ernumbermumber 19 PROBLDSPROBLEM INI1 ORAL HISTORY INIM toscaTONCA by I1 am scill amazed atac the number of writers about tonga even in the church eric B shuhayshunway still BYLBYU llawaii11awaii campus who assureassume a hardened allknowingnessallknowingness which stops informative discussion rather than solicits it the insistence for example of some non LDS aloha my purpose today Is to discuss some of the practical and cultural scholars thatchatthacchac there isnt the slightest possibility that there were any problems facing those who attempt to gather oral history in tonga my remarks migrations into polynesia from ancient america and the equally pacableimpacablein areanere based largely on experience and inference rather than on any study of insistence of some members of the church that all the ancestors of the polynesians mine about how to write history I1 an not presuming that my ideas have not could have come from nowhere else my first encounter with this closedmindedclosed minded been ocntionedcentionedmentioned before elsewhere they may have I1 have simply discovered arrogance was in 1962 on the top deck of the copra boat tafuatofua which made its thealheathenthem on aymy own in the field I1 have no bibliography to offer my focus monthly rounds throughout southern polynesia I1 was waving goodbye to many Is on tonga but what I1 say about tonga is true of many other areas of the friends and saints after having completed 2 years of missionary service among pacific the tongan people I1 stood next to a& bearded contemplative rannanman with a pipe at the outset I1 would like to say thatchatnhatchac aymy attachment to the language whoho after watching aymy sentimental exchanges with the people made a comment and people of tonga is suchouchmuch oremore than intellectual curiosity or professional boutabout their childlike simplicity and their primitive mentality when I1 suggettsuggesteded high seriousness much of what I1 am today I1 owe to the experiences I1 had something quite the contrary he looked at me down his nose and said my young as a missionary in tonga for 24 years from 1959 to 1962 as a lenberwebbermemberwember of wanmanan this is myy third circuit on the tofuatafua to these islands I1 ought to know a peace corps training tealcealteam in 1967 and 1968 and as a student of tongan what ilim talking about my two and a half years among the tongan people and oral culture from 1973 to the present I1 love tonga I1 love the tongan myy fluency in the language could not stirstivsuir hiahlahim from his own authoritative people and I1 asaa deeply concerned that they preserve and promulgate the bestbeatbesubeau opinions but I1 have found the same rigidity in others from government 1 wane my tonga simply of their culture I ventvantwantwent to declare love for in the beginning officialsofficlala toco graduate students spending sixaixalx months in tonga writing aA because it wont fit anywhere elseeiseeleeeine in aymy talk and there will be omentsfomentsmoments when dissertation to peace corps volunteers who spent their entire tenure railing I1 naymay sound a little blunt even disrespectfully critical of some of the forces against tongas rulevulevuierules on the sabbath and the sovereignty of the chiefly class in people that aakemake oral research very difficult in tonga but I1 suspect that in tonga the pitfalls I1 discuss in gathering oral history will reflect upon the searcher another pitfall in myy judgment Isto the lack in most researchers of himself as suchasbuchasmich as upon the subjects of his searching aillkill in the tongan language what isto so abundantly selfevidenteifelfselfseif evident to me the historian will durant says that humnhumenbumen history is a brief spot in iaIs apparently lost on soassome gatherergatherers of knowledge about tongansTongans namely that pacespace and its first lesson in odestyodmodestyesty I1 would like to say that a without an adequate commandand of the language it isie oslostat difficult to gather the preeminent characteristic of the researcher or historian isto odastyodmodestyastyeanymany right information evaluate it compare ftwithatwithatxt withwichwlch other gathered data and then 20 3 ee to it that the proper record isla made because a larger population oftongogtongof tontanatonganaam many cases the desire to record a crackin good story not a wealweak cancenan newnowmewmow corcoccom nunitunicateaunicateauni catecace somewhat in english and because at every turn there are is just of the himself face he encouraged and wea willing informants and interpreters who for a couple of paannapaangaaaanna will extract researcher in fact is andabettedabetted in that by tongansTon gans the bestbesubestoest information you ever heard out of any informant too many researcherresearchers the the cultural forces which drive one to want to tell a great are and you consider that there are valid tradeoffstrade offs for fluency in the language story endless cannot live very long in tonga without being by them A famous tongan neongo knowledgeable and honest interpreters are one of the endangered species of infected proverb capsulatescapsulatedcapsula tes the problem xfongo ene ke m3l1e even this world at least they are in tonga more than one serious researcher loi kae kehe alieife though its a lie just so it is splendasplend in other words the struggle to be objective in dealing with tongan has been embarrassed by the improvising of his interpreter and it isin not maue twice asan simply simply because the interpreter isin a dishonest fellow or in some cases that materialsBatebauerialselais is difficult because the recounting of history personal or otherwise is a foreform of oratory and oratory never was tonga hebe is not trained in historical investigation in many cases it is simply in supposed to be a nediummedium of objective factual truth but rather of splendid because he is programmed by certain cultural forces which will color I1 entertainment and ingenious metaphor whichwhjlch waymayay or waymayay not touch on a higher perhaps even distorthisdistdistortdiscorthishis lofioeineinformationormationmatianmatlon these cultural forces aayanymay be anything philosophical truth from an overbearing national pride to a chiefly party line which mistmust be followed I1 do not hesitate myself to admit that although I1 cherish myy missionary tettateyetsyensyeu on the other hand I1 do not believe that it isto realistic to expect every journalJ and conconsiderlder a very valuable document myy enjoyment of reading abo culture become as the tongan language it researcher of tongan history and culture to fluent in purnlpural andpnd ideridee pastpascat experiencesx ri nce is somewhat tainted by a reliresidualnehlnebldual suspicion that I1 naymay have asofil his own but he ought to be conversant and knowledgeable the real answer embellished an account which really needed no embellishment I1 an sure that to this problem is to carefully traintraincompetenttraincompetentcompetent tontanatonganatongans in both the ethics and ai orenoeeworemore than one returned missionary has passed for truth what is really fiction tbttheehenheghe methodology of historical research to my knowledge we do not have a single or at least wishful inference tongan historian in the church all of this perhaps leads us to a more detailed consideration of using certainly another pitfall of some researchers is the desire to sensationalimssensationalims tongan informants as resources of information whether they be church robersmembersee to exploit a church stereotype of the sweet simple faith of the tongan discussing churchrelatedchurch related topics or any tongan discussing his culture people the tongans themselves takecake great delight in feeding this stereotype I1 will touch briefly on certain cultural forces which mayay impinge upon the anybody with a nose for a spiritual story will be amply accommodated by tongan veracity of his information first of all beware of anyone who poses as an ia saints the beautiful people syndrome permeates suchmuchwuch of what is still written onOB tongan language and culture the first sign that youve probably got a duduc boutaboutboug tonga thepuggestionthe uggestion is that their simplicity of material life mewneansmeansweans when he announces that he can tell you morewore about tongan culture and history t that therefortherefore they are more happy loving novelmoralmorai sndandad therefortherefore righteous anyone else and that it will be unbiased and uncluttered by official protocol than other people this mynaymay notmotnogmog be true in factface it is blatantly untruuntrueungru lain Is thinking of the relatively largelargenumbersnumbers of tongan who bang around the fiattdatelineline hotel sadandbadaaa4 ply with ffairly good english those visitors who daledaiedalmclaim 2 1 they vartkantuarlvarlwant to know about tonga manyM iny of these tongans are displaced persons interesting tongan authority alive today is semisi iongilongi with whoawhonwhom I1 salsatcatsacgac for aliensallens in their own culture who have been educated out of the bush but anynanymany hours discussing many aspects of the tongan language and culture but tc ausfcausec of lack of connections or title have not assumed any of the positionpositions with nearly every question I1 would put to hishiehim he would slyly ask well now they covet in the government or society but who are illingwilling again to haubauhatwhat did veehalaVe chaiachalaehala say or now what was halukavasnalumalukavasHaluMalu kavas explanation on thatulatchatulacchac point rescue any brighteyedbright eyed graduate student or storystoryhungryscory hungry foreign correspondent I1 got the distinct presstonimpressionla that I1 had fallen into a competition among with all sorts of tales and authoritative pronouncements in the church we authorities on tongan oral culture mr longiengiongi was determined not to be outdone have these kinds of people who love to sit with newly arrived missionaries by veehalavcehalaveVc ehala or malukavaMalukava or teachers and tell theuhethennhemghen at length houtboutboucaboutaboul tonga I1 ana not saying that a lot another related problem which ieIs in my judgment a serious obstacle to of good infurnainformationtioncionclon cannot coneeonecome fromfrowreom these people I1 anaw suggesting along with the gathering of objective and true history in tonga results from the kinds of thoaasthomas babbington mccauley that we simply maintain a healthy watchful communications which are culturally enforced between the various castes in and searching skepticismskeptic isslseise tongan society from the ulastimecimsulmsdime a tongan isto born he is imbued with a sense of again in using a tongan informant one mistmisumustmusu beware of what I1 have rank and a sense of propriety in how to communicate with people of higher rank described as the creative memory we must neibernewberreremember that anynanymany tongans would in every group no matter how small or informal the sense of rank dictates rather die than say 1 I dont know it is a foraform of severe humiliation to the kind of communication that hebe will express it Is a batterbatteemattermatteemantermantez of social have to admit ignorance about anything that is supposed to be tongan it survival to become skilled in theuhekhe language of fakahekeheke is a loss of what thehe tongans call personal neelsnjels1 or glory and self respect or fomalizedformallzedformalized praise the tendency to aggrandize those of higher rank becomes the informants greatest desire will be in satisfying you hego cannot ilnlinalninstineinutine second nature to the traditionally instructed tongan therefore to be that a no answer or an 1 I dont know answer will satisfy anybody objective low key and frank is to be in direct opposition to the cultural occasionally I1 have hadbad a very wellinformedwell informed tongan tell mee hebe didnt knew insistence that you aggrandize embellish or fakahikihikifakahikihikt exalt those above somethingsorbonsonething and doubted that anyone else knew but then the next day he savesawegaveg m you namely your sister and her children your family your parents your a agniflcentmagnificent answer to myy particular question sonesome informants even thesetatheve tillagevillage your village chief your village history your family history your with high integrity will sometimes deliberately give false information ancestors that is you are not truly tongan unless you elevate all of these simply because of a cultural notion that it isto better for you to have a biodviodgsod to a stature larger than objective truth story simply because it will satisfy you than to tell the truth and yoraotnotnoe afaintagaintgain many of the subjects that a storianbihistorian would be interested in ararsareacs the I18 have a story at allthatallailali thatthau Is you and your happiness in having somethingsoethlsoetheso ethleuhlethy very seatofseatorbeatbeaumeau of one of the oslostwostmost important of the tongan performingpocforming arts namely Is1 moremozeore important than the truth formal oratory an orator or raconteur does not win his reputation by sticking 22 another problem occuroccueoccurs when you have rival informants or when yonyouyowyom frytrygeyuey toco strict references of verifiable historical facts but rather by creating xo check thecheth veracity oneon by makinsasking another soodso you find homnarnaebom areaee to of unsungeakins ti79 aar&ar iaJalealougadousalou embellishments variations of andad additlawdeldeiaaltiodaltiodaltio to the factfaces so what feeding yoeyenyouyem & lililllistliw perhaps theeheebeth mostwostSKWI articulararticulate andif certainly the mennowmew you have intn longatonga are living evolving histories and storiesallstories allailali the better for leahaullleahauliLeaLeahaulihaullaull Is a formidable orator at any social gathering that requires formal us who are interested in the poetics of oral culture but all the woremore frustrating repartee among the high chiefly attendants or spokesmen he does not want for the historian who wants only the facts beforehand to share allailali11II his ammunition in private rehe preferprefers to wait for the again the embellishment is to exalt not just the subject but the listening appropriate public moment in which he can resolve an argument vanquish an audience as well this is why some of your best informants in tonga are women opponent or become the final word in a discussion upuntil I1 talked to hishim who do not have to maintain a public image of a brilliant orator they sesaseeaseenseem to last three years agagoako0 he had consistently refuserefusedd to give information about anipulacemanipulate the truth for their own sake less than do oenmen my ovaownowa children tongan culture to the tongan traditions committee the cfficialofficial government have recognized the tongan desire to please the listener orenorenoeemore than toco tailtelluellueliuail the organization forfozfox the gathering and preservation of tongan oral culture I1 truth last monday night we had the express privilege of having in our holhoeboeboahow do hope that he has since relented for a family hosehome evening one of my fonnerformer issionarymissionary companions who iein A variant to the person who wants to hide or withhold certain information approaching his bothboch birthday his name is Kinikin il to whoawhom I1 owe uchsuchwuch of for personal status reasons is the person who deliberately tries to suppress what I1 know about the tongan language and custom uhenwhen I1 announced to the certain kindkindskinda of information that saysny seem to reflect negatively on the tongan children that he was cominscoming and would be giving our foullyfamily hosekoaekomehome evening lesson character there are some usually very reliable tongan informants who which I1 would translate for theethenthem aaron myy youngest boy said 1I know daddy insist that cannibalism was never practiced in tonga in spitespicsspicespine of the fact thatchatchagghag all hell do isin come over andbragand hragbraghzag about how good a missionary you were there is abundant recorded evidence to the contrary when I1 asked one startled by this realistic assessment of the tongan naturesnature I1 determined to infoinforiantinformantriant about the ancient practice of moheofoooheofooheofo060 namely the bringing of a young listen objectively to killshullsmulis storiesstoriesorlesoeles painfully I1 had to conclude what ruckbuckhuck to the kings compound to have a baby by hishlahiahim and thus elevate her family to a rinn said about harkmark twains account of tootomzoncon sawyersewyer mr twain toldloldloidcoldnoidnold the truth higher rank he simply said there lain no good reason to repeat that information ainlyainalymainly with booebomesome stretchers asso I1 said before anywhere in print hewe dont want people to think theuhetherthee worst of our ancient and then you have the opposite problem with nenynanymanymeny very valuable Infinhinformantsornta monarchy which is the hiding or withholding of information simply becaubebaubecausese certain another obstacle for boresorebomesomenome researcherresearchers lain tonga IsI1 the problem of knowledge about their family and culture is precisely what gives theethencheechemghen prestige authority who said what when where there is among tontanatonganstongana an irresistible and power in the society to divulge that information would lain a sense tendency to ascribe their knowledge or information to a person of high rank be a relinquishment of prestige sometimes prestige is simplysimplyknowingknowing usually queen silotebilote they put into the mouths of princes aadapd kings things that you havesave an understanding that no one else in the kingdom has this was that they never said this appeal to authority lain partly done in an effort precisely the response to noe of the high chiefly attendant leahaullutahvullLeahaull when hahe to silenceslienci questionerquestioners or criticcelticcritics if queen sisalote really conceived every told mee hoshohowhohomhow he chuckles with self satisfaction geryveryeveryegery timedimanima habe bears thethalkacheuhauka honorable wifewisewl saying andad aphorism and proverb ascribed to brbarhar she would indeed be the veehalaveebalaVeeVelevesebalshalabalahaia thethche recognized autauthorityauebority on tongan culture sivegive a discourse overaveraveeoveeavey thokhakbgha tongan solsoisoloeonsholoeonSolo eonmon queen malewatemate haaheoboo bcoebaoelecome in the memoriesorlea of thezhenheth people 23 radio we saidsald mauthatmat youngster justjuat doesnt know what hobesbewhew talking about the cebodleentembodicentembodiment of allailali11II that isie beautiful intelligent praiseworthy and of onaone of the mostoc fascinating probieproblems that I1 encountered in gathering good report of thecheth tongan people while thlthithis may be a worthy memorialeorlallaiial to oral history in tonga was the mixture of pagan and christian elements queen salotesalone it doedoes open the door for further exaggeration and closes the many of my informants told stories of supernatural experienceexperiences apart from door of further searching4ndaearching andend verifying it alsoaisoalao becomes a foreformeore of what mormons would call a mystical or spiritual experiencexperience for arpleampleampieexampleex tyranny upon other informants who have excellent information but who will mull kinikinikinlkinikinikinl myy fonnerfohnerformer missionarylaslonarynazy companion who laIs now nearly 800 always defer to authority and will bow humbly before the nemorymemory shadow swears that the certain natural phephenomenanoena unique to his home island of of queen salotesalotomaloto meulnauina in faapalhaapaihaapal are directly connected to the fortfortunesfore unesunea or misfortunesiafortunes of there isie no question that queen salote lato the greatest tongan poet and the royal family thatthauchaughat at the death of any member of the royal household philosopherphilosopherof of the 20th20tb century but her awesome rhetorical powers and her a huge ballbellbalibail of flaceflamefiame calledfansafi fanaafi bursts skyward fromreom the ancient royal vast reservoir of information were garnered frowfromreom anyzanymany other people cemetery by the seashore and that the water along the beach in front of hishie whoawhom she would bring to her palace to live with herbarheeheu while she heard their village turns a deep red he toldcoidcoldcoig ieve that he saw the fansafifanaafi as a young baneanman stories and histories and made their knowledge herbarheehae own but now few in tonga be was fishing in the bay latsletelate at night the village had received word a few will presume to comment much lesslees challenge anything in the large corpus of days earlier that the queens son tukuahotukulahoTuku ehoaholahosaho had been ill hullhulimullmuli paddled his poetic works that queen motesalote left as part of herbarbaxhaxhey inheritance to the people canoscanoacanoe to shortshoreshoraahova to find the entire village preparingprepayins for the voyage to the rainmalnmain I1 shall never forget aymy disappointment several yearsyesrayearayesus ago when I1 organized island for the funeral they had received no other indication of06 the royal a large kava party and invited some of the finest poets and commentators death but from the fanaaflfanaafifanefana afi they selsetsec sail for tonga tapu the next orningmorning on tongan oral culture to attend my purpose was toco distribute copies of and nelnetmetmec halfway with the government boat sailingnorthsailing north with the news that the several of queen SSsalotelotes poems andend ask these ienaeneenmen in the friendliness of young prince had died our kava circle to elucidate and interpret the queens poetry I1 was astonished there are countless stories like this that are prominent in the histories at their reticence and all of aymy prodding could not provoke any one of themchemchew of failllesfailraisfamiliesrams llesiles and villages throughout tthechehe tongan islands I1 have never been ablabiahirableahie to venture forth with anything more than the largest boslmostmoatmoetBOSC obvious generalizations to entirely disregard these events as curious aberrations of the tongan nindbindmind about queen SilotessilotessaloteasaloneasaiSaliotesotesotea poetry I1 plied them with kava cake and boiled bananas nor have I1 been able to believe theethenuhenthem outright to no ivallavailagail until one of theethenthem addressed mee in a rather formal way saying two other problems that impact on the gathering of history and the use anhsted ralvaraivafaivaclafalvaolaFalvaFaivaclaolaoia you should know why none of us can speak about our queens poetry of certain inforigantsinformants the first Is that many bongartTontongarttongaftsgartgantgann simply are not enhenchanted it is not for us to presume any kind of interpretation of herbarharhazhez writing bereerreereveeg by the labor of writing things of the past down since adoniaoonimoonnoon truth so often poetry simply is it is an altar not to be gilded by extraneous alterafteralteematterwatteewatner gives vayway to silesliemillsmilis or splendid rhetoric anyway the tongan raconteurracanteur or storyteller waymayay say that he needs not write anything down for when the 24 occasion requires he can compose spontaneously something just as good as he staredscaredstayed atac the old man in bewilderment those in elementary school were verever did in the past or he eightmight deplore anyeanymany of the legends and stories of engrossed in a okane0uanegame of making faces at or tickling each other one teenage the past which seen silly and childish to hishiahlahim they contain no moral1 no humor girl would look up occasionally from the true romance comic book she cradle and are of no real value except that they are very old between her feet the older teenage daughter kept looking at the clock the other problem isto a definite and unfortunate social chesechasechasm between the and trying unsuccessfully to suppress her yawns the parents of the generations this Is especially seen among families whose children have left children repeatedly barked out helpless commands mingled with threats to tonga received their education elsewhere and areoreaee ameownow busily engaged in the salsargarsow listen of cerialmateriala acquisition that is enyanywanymany children can no longer speak for their fatherrathersfathers in tonga too there Isto a cultural chasechasm between the generations ittt sadaadeadand othersmotherswothers I1 hallheliheiishallsheilsheli never forget the hoshoehomehoms evening I1 attended in one of our tongan no longer a pleasure for the young people to sitsicsig in the kava circles and lilitlisils familiesfealfaaifemlliesllesiles in laielatelaialalalahe a few years ago it provided a clear example of one kind of cultural to the poems and tales of ancient tongansTon gans or to trycrygry to rastereastereastenmastermastenmastee the language defection eadaadandend the generation gap the lesson that evening was given by the of the chiefs when they could be down to a rock concert on the beach or at 78 year old grandfather justusjustup from tonga the children who have been in the latest japanese boviemoviemovle or when they could be working five hours overovertillovertovertilkoveetilttiiktilkla america for four years and attend laislaielatelale elementary aadeadandendank kahukukahuhu hishhigh sveevewereworewezeere linedlimed att their job for an extra 75e75c up anon the couch the subject of the lesson was avoiding sin and remembering I1 hope that myy discussion of the pitfalls facing the investigator of tongan wowho toutooyouyoo areayere and acting accordingly in their case said the old wanmanan they oral history does not appear that it is allaliail11II a hopeless case and that vevyveryevery tongan a and you any you were tongadstongansTonbanssansgadsgans they camcagcambcame froefromtromtyoe tonga they are here to get an education and is liar that cant trust intinfinformationortlon thatchatchac a they should prepare to return to help their people the lesson was given inio get from native ioforoantinformant surely not every investigator will weetmeetet all of these problemprobleobie but I1 do they keep a typictypicalalsalbaib violent oratorical style the old wanmanan flailed the air in eightymighty believe are important to in mindind actually 1 aaiaeiaelsm quite howbow tongans sweeps andana flourishes he denounced the life styles which were corrupting the I optimistic about hov theelvesthethemselveselves can be organizedorganixed and trained in the principleprinciples investigation and recording so fontanstontanstongans in americaAaerica the concern for moneywoney the wearing of lodesimmodest clothes of that there be an check the lack of regard for their elders the breaking of the sabbath as you know will effective against the overexuberanceover exuberance or the reticence of an infinformantorwant the sabbath iain tonga lato kept by ththe people on pain of fine or imprisonment 1 also believe generally a healthy anongawongamong the addiction to cosmetics aadand horror of horrors the inability to speakapeak I that there is objectivity thoschos who speak tongas past somesommso very fluent tongan despite the spectacular display of classic tongan oratory for important people are not particularly eager to presspraseprosepease somesomsso of thechache current claicialclaims concerning the sophistication of aiairatr ur attention waswms irawsbrawsdraw to the children anon the coachcouck thetwe1 yaryverywary young701yek oessoass tongan crafts andend wanwaywayaways of doing things it seeseems that somesomsso writers trying t establish thenbsuheghe polynesian identity with a proud heritage aaynayanyuayuny exaggerate the advancedod netaagnagnature of early einrilixationsclviliz&tums I1X reberyebergebeeremember Isin a conversation with king taufsahoutaufaaaaw I1X emtengententloneausietionedlonea something that I1X haghadh teadread abortabout the remarkable 25 nnvipilionalrllvignlional skill of the early tongansTon gans his goodnaturedgood natured reply was simply

B humbug theibeilleilietlle ancancientient toscanstoncanstongans sailed by dead reckoning if they could get as cloae as 150 nilesmiles to either side of an island they would simply follow the flocks of sea birds toco the island that is they would set sail for a distant land travel until they sawsow the birds and then take the first flight honehome finally much more work needs to be done in gathering organizing and recording oral culture and histories many precious accounts of faith perseverance and pioneerlikepioneer like courage which reverberate over pulpits in tonga but are not written down may be lost after the departure of this generation many people who have rare cultural information and skills of communication are forgotten in the rush and bustle of more practical matters such as economic survival higher education and technology As I1 mentioned before there are no longer young people in the kava circles of the elders the majority oiof the current generation are not interested in family genealogies or in preserving and enriching the tongan language in 1977 I1 had the privilege of organizing a tongan language and culture curriculum committee at liahona high school the purpose of our organization was to gather as many materials in print as possible and to conduct extensive investigation for information not in print the committee to aymy knowledge is tillstill working to create tongan language and culture manuals to be used in each of the various classes at liahona from class 7 to foraformrorarona 6 I1 hope through our enthusiasm for historical and other forms of research we will help stimulate needed investigation in tonga and elsewhere I1 predict that if there is not this kind of eenthusiasm and if the people themselves do not participate inthis research then the tongan people like the hawaiiansHawaiians will someday wake up to a desire to hearken back to their heritage and their identity but find that the cultural heroes are long dead and their compositions and histories lost I1 trust that this will not beb soao

26 the establishment of the church in french polynesia 184418951844 1895 day saints were missionaries the bronzedskinnedbronzed skinned polynesians of tubulitubuai by R lanier britsch pleaded with elder pratt to remain among them the islanders were in the spring of 1843 a former sailor who was now a latterlatterdayday already nominal christians but they wanted a permanent minister saint received a mission call from joseph smith his destination was to finding it impossible to turn down their request addison removed his be vermont an area where a number of his family members lived it is belongings from the timoleon and bade his two companions goodbyegood bye they not clear why or how the old salts mission call was changed to the ailedsailed north to tahiti which now became their destination pacific islands but on haymay 11 1843 addison pratt was told he should pratt whoawhom the polynesians called palaitaparaitaparaltaParaita went to work with a serve there three other menbenjamineenmen benjamindenjamin F grouard who had also sailed will since he could speak but a few words of hawaiian he was limited the pacific and had lived in hawaii noah rogers and knowlton F rankshanks in hishie teaching to a small group of caucasian sailors who had settled on were also assigned to take the restored gospel to the peoples of oceania the island taken wives and become shipbuildersshipbuilders it was one of their pratt grouard and rogers were married men hanks was a bachelor number ambrose alexander who was the first person in the pacific area the little company of missionaries left nauvoo illinois on haynaymay 23 to receive baptisebaptism from an LDS elder five weeks after alexanders with no idea of course that one of their number elder hanks would baptisebaptism on june 15 18441944 nine more converts joined the church among soon die of consumption at sea or that another of their group elder the number were four polynesiansPolyne sians sabota and his wife teliicelii baumapauaapauma and grouard would not leave his mission field in the south pacific until ramoe the first of their race to affiliate with the church in late haymay 1852 nine years later elder rogers alone would briefly see nauvoo july peraitaperalta organized thetubuli tubuai branch of the church with eleven again only to leave with the saints and die at htmt pisgah in new emberswembersmembers bedford massachusetts they found a whaling ship the timoleon that although elder pratt enjoyed his associations with the white members was bound for the sandwich islandshawaiitheirislands hawaii theircheir destination their of the branch he believed he had an obligation to teach the local voyage which began on october 10 1843 tookthemtook thewthem around the cape of people in order to learn the language he moved from hatauramatauramanaura to mahu oodgood hope through the indian ocean and finally into the south pacific herehenewhere he could speak no english eithhithvithwith the help of an englishtahitianenglish tahitian after six months of sailing they sighted the ovalshapedoval shaped island of grammar and many hours of practice pratt was preaching in tahitian by tubulitubuai 35p35 miles south of tahiti that day april 30 1844 marked the september 18441944 beginning of IDSLDS missionary work in the pacific islands during brattsbraltsprattspratta first year on tubuaihetubulitubuai he converted and baptized sixty i both pratt and grouard had lived in lawallhawaii and planned to return people a third of the islands population including all but one of the there but the situation in tubulitubuai and the other islands in the vicinity caucasians on the island caring for the members of his little flock of tahiti caused thethenzhenthem to reconsider on learning that the three latter waswagas a desundiogandingdealdeeldemiandingdemi responsibility lotlolsolnotsocyot only did he find himself deeply 27 involved in all religious and spiritual matters but he was also sought word from the church or his faifarfaitilyfairilyfartilyfaatilyally disheartened american newspapers out for advice on nattersmallersmaltersmatters of law and gogovermentgovernmentvermentvergent carried by passing ships confirmed vague news of trouble in illinois and meanwhile elders rogers and grouard were engaged in missionary the death of joseph smith he feared for his family of nine children at work on tahiti and other islands to the northwest they arrived at nauvoo he himself had suffered violence at the hands ofo-f missourians in papettepapeetePapeete tahiti on may 14 1844 and soon discovered that social and 1840 he knew what could happen the opportunity piesprespiesentingpresentingenting itself he political conditions were tense and unsettled tahiti was technically took Tthehe three brothers to the states he arrived at nauvoo december under local polynesian control but the french government was daily 29 1845 and was united with his family only to die in the spring 29 tightening its authority over the area because of these problems the exodus from nauvoo elders found the local people unwilling to listen to their message of benjamin F grouards experience on the lowlyinglow lying atolls of the course the elders also had a serious language deficiency tuamotusTuamotus was almost the exact opposite of rogers when he arrived on it was not until august 11 that rogers and grouard had their first anasanaagnas on may 1 1845 grouard initiated the most productive era of the baptisms on that day mr and mrs seth george lincoln friends from mission anasanaa with its population of 2000 or 3000 offered a bleak the timoleon joined the church they proved to be loyal members who existence the island provided little more than coconuts and the sea provided room and board for the elders as well as facilities for church provided fish the peoples ways were still essentially primitive meetings although there were one hundred or so nominal christians on the island when two american sailors joined the church on august 18 some grouard could not easily distinguish between them and their fellow members of the foreign community became upset representatives of the islanders london missionary society LKSLMS circulated derisive stories about joseph perhaps because of their circumstances rather than in spite of smith and harassed church membermembers in other ways but a few other sailors them the people and chiefs of anaa were eager to have elder grouard tillclilstill chose to join with the saints live among them no other white missionary had lived on anatanaa when late in 1844 rogers and grouard spend time on huahinehuakine and tubulitubuai grouard arrived he was already fluent in tahitian and only had to modify respectively by february 18451945 they were both back in papettepapeetePapeete after his language a bit to speak his hearers listened well to his sermons working there for a few weeks they were convinced that other areas would only six weeks after he commenced his work elder grouard took his first be more productive their two paths rogers to the leeward islandislands of twentyfourtwenty four converts into the ocean to baptize them by the end of the society islands group and grouards east to the tuamotu islands august chete were 355 baptized members of the church on september 21 brought contrasting results by the middle of june writewellewelzewritesweileswelles S george 1945 grouard organized branches in allailali11II five villages behe had baptized alsworthulsworth111sworth itogerrogers wasas back in tahiti alone without success without 620 polynesianpolynesians in four onthsmonths by october his administrative burdens became too heavy and he once in tahiti elder pratt started looking for a ship that would decided to get pratts assistance he sailed for tahiti on a pahi take him to california between november 1846 and march 23 1847 when Paupaumotumotu a large double canoe although the boat wrecked grouard ademade he finally sailed pratt developed a branch of twentyseventwenty seven emberswembersmembers at his way to tahiti and sent word to elder pratt to come there by huau near papettepapeetePa peete when pratt arrived in san francisco on june 11 he february 3 1846 the two aenmen were on anaa they worked together until immediatelydiately started looking for anyone who could tell him the location june when grouard began a preaching tour that took hiihishim to nine other of the saints and where his wife and four daughters eightmight be he found islands when he returned in Septseptembererberenber grouard reported 116 oremore bomesome church members who had come to california with samuel brannan and baptisms they told him that the saints had been driven from nauvoo they were when elders pratt and grouard held the first conference of the waiting for brannan to return with better information on the whereabouts church in the pacific on anaa on Septseptembereaberember 24 1946 they gathered of the alnainrainmalnmain body of the church it was not until the next spring that saints frowfrom ten branches there were 866 members in the pacific church addison was able to travel with a remnant of the mormon battalion toward over three years hadbad passed since the elders had left nauvoo and there great salt lake valley when he arrived there on september 28 he was had been only two or three letters frowfrom home evidently no replacements overjoyed to be reunited with his wife louisa and their daughters who were on the way ititvasatvaswas therefore decided that paralta should return to had reached that city only eight days before from the east the body of the saints wherever that was and bring other missionaries only a week or two later elder pratt reported on his mission in to help with the work grouard whom pratt had married to tearo a general conference the conference voted to send addison and a& contingent 3 polynesian girl in april 1846 would remain in the islands of new missionaries back to polynesia as soon as possible louisa hoped when an interislandinter island ship cawcamcase to anaa in novemberNoveaberember 1846 paralta that would not be too soon took passage on it 1I shall never forget the parting with brother during the winter of 184818491848 1849 addison taught the tahitian language grouard n wrote addison he and I1 have been yoked together in this to prospective missionaries and other interested people in late summer issionassionmission for three and a half years we have withstood the frowns of pratt and a young veteran of the mormon battalion james S brown left poverty the opposition of wenmenen and devils the frowns of hunger for california and the pacific twentyonetwenty one other missionaries and traveling over the sharp coral rocks and slippery mountains with our family members left later among thealheathenthem louisa and her daughters and toes out of our shoes and our knees and elbows out of our clothes caroline barnes crosby louisas sister and her husband and family f i living a part of our tiwetime on cobotscocotscocomatscocometsmats and raw fish and sleeping on the addison and james S arrived in papettepapeete on may 24 1850 the second ground for the sake of obeying the saviors commands and preaching the contingent arrived on tubulitubuai on october 21 1850 4 gospel to the natives of these solasolmsoashsowa sea islands 29 when sister pratt and her companions reached tubulitubuai they were and acquitted james S brown was deported and some local saints lost delidelldeildelightedhtedeted to see benjamin F grouard again but they were shocked to their lives on anaa because they insisted on worshippingwors hipping as Morcormonsmormonsmons learn that pratt and brown were still in papettepapeetePapeete they had been detained pratt grouard and company left for america in may 18521851 leaving there by the french governor who demanded written statements about what behind james S brown who was on distant raivavaeRaivavae outside french the mormons taught they were finally given permits to travel in the control and sidney alvarusalvadus hanks who was far east iain the tuamotusTuamotus islands but the government made missionary work difficult pratt did brown sailed from tahiti in november 1852 hanks did not leave the not arrive in tubulitubuai until january 28 1851 islands until 1857 when pratt left the islands behe estimated church the second period of the misssionmiss sion was neither easy nor successful eaberembershipembermembershipship at nearly 2000 by 1850 the roman catholic french government was firmly in control and after brown left in late 1852 the church members were left alone the edicts of religious toleration of four years before were no longer until 1892 when missionaries were sent from samoa the story of the 5 respected the government was uneasy about foreigners and gave preferen- IDSLDS in french polynesia for the next forty years is sketchy at best tial status to catholics these realities combined to create a near government and roman catholic harassment was severe until 1867 when impossible situation for the Morcormonsmormonsmons three missionary faaifaalfamiliesliesllesiles sailed religious toleration was extended to all people in the protectorate in home for america in the spring of 1851 among those who remained the meantime the church had split into various groups with strange new pratt grouard crosby sidney alvarusalvadus hanks simeon A dunn and julian names between 1852 and 1864 a convert named john hawkins who traveled moses traveled widely particularly in the tuamotusTuamotus sisters pratt and the islands as a trader provided what leaderleadershipleaderskipskipship the church received crosby opened a school for their own and the island children and also the polynesian saints created two gathering places or zions the taught homemakinghooehomemaking skills to the polynesian women older was at mahu tubulitubuai the second zion or tiona was at faaeafaaa three in march 1852 the government placed all matters ofofreligionreligion under and onehalfone half miles west of papettepapeetePa peete there the island saints built fatecalehatestatestace control and created a new office of district minister to direct honeshomes a school and a meetinghouse it was into this little community and correlate religious affairs throughout the protectorate all mission- that two missionaries of the reorganized church came in december 1873 aries were ordered to keep to one district and to preach only when they they were headed for australia but during their short visit in papettepapeete had written invitations from their congregations but neither mormons they convinced at least part of the community that they represented the nor protestants followed these laws when they could avoid them unfortu true inheritors of joseph smiths authority and church before they i batelynately however the latterlatterdayday saints did not have enough missionaries left they baptized fiftyonefifty one people into the rldschruchRLDS chruch other RLDS or sufficient financial backing to counteract the french government issionariesmissionaries followed during the next few yearyears and won over half of the 4 before long elder grouard was summoned to papettepapeete on trumpeduptrumped up charges reiningremaining salatsaintselntsaints in french polynesia to their church 30 latterlatterdayday saint missionary work in french polynesia was resumed on elder brown returned to papettepapeete on december 1 and almost immediately january 27 1892 when elders william A seegmiller and joseph W damron learned that the remnant of the saints in the tuamotusTuamotus were going to jr arrived in papettepapeete from agiaagla samoa they hadbad been sent by president hold a conference on faaitefaaete on january 6 1893 elders daarondamron and jones william 0 lee of the samoan mission after establishing themselves in had established contact with these people and strongly encouraged brown an inexpensive cottage the elders began asking for information concerning and his son to come to that area as soon as possible they arrived on any remaining mormoasmormons from the early mission they were told to go to takaroatamaroa on december 26 and five days later they were on faaitefaaete the faaeafaaa tiona when they arrived there on february 9 they learned that assembled saints were delighted to have missionaries from salt lake city everyone in the village was RLDS but they were told that there were among them they considered utah the center of their church mormons in the tuamotu islands and on tubulitubuai not knowing french or not long after james S brown stepped ashore he was confronted by tahitian seegmiller and damron were severely hampered in their work an elderly blind aannanman named haiheamaihenmaihea maifeamaihea was the leader of the polynesian realizing that they needed a connection with the past the elders saints he claimed to have received his authority form elders pratt and wrote to the first presidency in salt lake city to ask whether any grouard haiheamaiheamaihen asked brown some questions satisfied with the answers missionaries from the first mission could be sent the first presidency he aldaidsaidsald we receive you as our father and leader but hadyouhad you not come repondedreponrespondedded by callingjamescalling iamesjames S brown now sixtyfivesixty five years old and having back personally we would have refused to receive any foreign missionaries lost one leg to return to french polynesia as mission president he as so many false teachers have been in our midst and decoyed many from along with his son elando and elder thomas S jones arrived in papettepapeete the gospel of jesus christ haiheamaiheamaihen then told brown and his young on june 1 1892 brown was persona non grata when he left the islands companions how he and his people had prayed constantly for soreeoremore mission- in 1852 and for a time it appeared that he would bring the new mission aries and now after forty years their prayers had been answered oremore trouble than help but with the assistance of the american consul As the conference proceeded the elders learned that there were ten in papettepapeetePapeete elder brown convinced the french government that he would organized IDSLDS branches with 425 members seventeen members were yet cause no problems liveslivesilvealive who had been baptized before 1852 in august brown received a letter asking him to visit the saints in in july 1893 james S and elando brown sailed for home three tubulitubuai it proved to be the opening the elders had been hoping for months before a new contingent of eight missionaries had arrived from tehahe who wrote the letter of invitation said his people had been utah elder damron was appointed president of the nowstablenow stable mission i i left in the dark many years without one ray of light at the same time the porkforkworkmorkmock surged forward and by 1895 the tahitian hissionmission of the church the elders learned of other groups of mormons who were still active in had 1040 emberswembersmembers and children the church in french polynesia was ready thetuanotusthe tuaaotusruaTuaaotuswotus with elder seegmiller brown traveled to tubulitubuai where to move into its second phase of developmentofdevelopment they soon baptized sixtyfivesixty five people into the church 3 1 notes

1 all of the materials in this paper are documented in my book A history of the latterlatterdayday saints jinin the pacific deseret book docCoccompanypaaypany forthcoming 1981 2 S george ellsworth zion in paradise early mormons in the south seas the faculty association utah state university 1959 p 13

3 grouard who pratt said was wedded to his mission field wrote nerousnumerousnu letters to his wife in nauvoo but recirelievedrecievedeved no answers they had been emotionally disaffected from each other before his mission call he concluded that she had left him and the church unfortunately tearo died not long after giving birth to a baby girl grouard then married nahina who eventually bore three sons 4 andrew jenson manuscript history of the french polynesia mission november 14 18461946 archives the church of jesus christ of latterlatterdayday saints salt lake city utah 5 see R lanier britsch foundingrefoundingresoundingRe of the LDS mission in french polynesia pacific studies 3 fall 1979 668066 80

32 cannon was determined to learn hawaiian was very sharp and did so finally THE LDSLOS HAWAIIAN COLONY AT SKULL VALLEY UTAH 188919171889 1917 he and soaesome others began to make some converts brigham young then sug- by leonard J arringtonarlington gested they set up a temporary gathering place where they could all live prepared for the polynesian LDSLOS history association conference laie hawaii august 2 1980 together A committee investigated all of the islands after a careful survey they finally decided on lanai an island which was almost uninhabited one of the nostwostmost solidly established principles of the early church riding to the interior the committee found what they were looking for and was the gathering the lord instructed the saints as early as 1831 that selected the crater of lalawaiPapalawailawai this crater was about three and a half the elect should gather out of babylon to live work and worship liesilesmileswiles videwide an important obstacle was the lack of water but the committee together as a community of saints this principle was applied as the thought this could be overcome by building reservoirs the owner of the body of the church moved1ronoved froaaroa new york to northeastern ohio to jackson land faaleleahaaleleaHaa lelea agreed to letietlot the saints experiment with itit rent free for county clay county and caldwell county missouri and to hancock county four years it was a 200acre200 acraaracre site which they called the city of joseph in illinois it continued after the grationmigrationai to the salt lake valley and the valley of ephraimEphralaraiaraim tens of thousands of saints gathered out of scandinavia the british in 1854 the gathering became a reality by that time there were about isles germany and switzerland and from elsewhere in the world into the 3000 members ofok the church in hawaii directing the laying out of the great basin region city was ephraim green the plowing of the first furrow was a moment of the principle of gathering was likewise extended to thethesaintsche saints in great rejoicing and soon there began to appear plots of wheat oats the pacific and a principal responsibility of church leaders in the potatoes onions and beans among the keawe trees the crops were sold in iineteenthlineteenthnineteenth century was to establish places of gathering for those who the markets of honolulu to supply whaling vessels an english language icceptedtcceptedincepted the gospel in the countries and islands of the pacific school wawass established with morning classes for children and evening classeclassess the first aissionarymissionary activity resulting in a gathering occurred for adults leading the colony were silas smith F A hammond and john after ten LDSLOS gold miners in california were assigned to go to hawaii to T caine after a year they decided the experiment was successful and introduce the gospel their place of destination at that cleetimecime was referred leased the land for fifteen years at 175175 per year and the privilege of to as sandwich islands the idea was to preach the gospel primarily to the purchasing if they wished the lease was to commence january 1 18s8 whites who benieweniewentweng there for thetoe winter but they didnt have sucheuchmuch success sutbutoutsubbub the gathering began to decline due to lack of water an invasion with the whites and didntdiandidn t seesseeaseem to be able to irnlearn hawaiian so wostmost of ofot peelua woresmoreswormswurms and the lack of building materials so ththe0 mission the missionaries left but one of the young gold missionaries george Q decided to find another gathering place but then occurred the utah war and

13 all the elders were called back during the winter of 1857 1sg18s8usg158 although 6000 acres of the island he refused to turn this over to the church the mission was left in charge of native elders converts gradually the church under the direction of joseph F smith then hunted for drifted away and the lalawaipalawai colony went along without any help from the a& second gathering place the place chosen was laie where stand today headquarters of the church the temple the college the cultural center and otherocher properties here A flamboyant adventurer now comes into the picturewalterpicture kaiternalterwalter murray the land was bought in january 1865 soaesome 6500 acres it cost 14000 gibson born on the sea raised in south carolina gibson had lived in in oidgoldold and had been owned by thomas T dougherty it was thought to be sumatra and indeed conducted a war to liberate sumatra frofrom dutch rule a good buy the land had produced tobacco cotton and sugar cane and he was caught and jailed for a year later he became an admiral in the the saints were particularly interested in sugar cane so that was the guatemalan navy he was ambitious he wanted to be a savior of the principal product downtrodden pacific peoples he wanted to build a great pacific kingdom the plantation was now ozeoremore of a business enterprise to produce sugar gibson had visited with brigham young in salt lake city he had for utahn than a gathering place at laielaiclale cane was growing wild when the converted to the church and been ordained an eldereiderolder and he had been set issionariesmissionaries took over the plantation in 1868 a mill was erected to mill apart as a kind of roving missionary to japan and southeast asia but on cane the liiwillill cost about 9000 and had a daily capactiy of 3000 pounds the way he stopped in honolulu and visited the mormon colony at lalawaipalawaiPalawai of sugar natives were employed soesome seventy native saints were employed waving a ribribbonerribbonedboned document written by himself signed and sealed by brigham on the felofarnfarofelmfarm growing corn rice kalo and other c7pscapscrops in addition to young he proclaimed his call to be chief president of the mission the sugar cane A total of 200 saints were gathered at laielaiclale some five acres we albersembersambers 0off the church in hawaii were overjoyed at his arrival and gave hiahlahim planted in 1868 fortyfiveforty five acres in 1869 soaesome of this was sold in utah their support he was eloquent in hawaiian and unscrupulous as a leader george nebeker left in 1869 with 130 bags of sugar and 80 barrels of choice he ruled with an iron hand forced members to work under conditions equal classesmolasses all produced at laielaiclale all taken to san francisco then sacramento to that of slavery collected gifts of goats fowl cattle donkeys and then ogden then salt lake city the plantation did well and entirely paid f furniture which he sold for cash to make payments on land and even sold its own way in 1870 they produced 8090 tons of sugar and 200 barrels of priesthood certificates he raised 3000 to pay the king for the lalawaipalawai classesmolasses soaesome of which was sold in san francisco and soaesome in salt lake city lands A school was opened enrolling seventyfiveseventy five students about 300 embersmemberswembers brorsrrorsibmors began to reach salt lake city about his unorthodox conduct were at leielaielele hawaiiansHawaiiansens 7 caucasianscaucasionscauca31onsCauca sloassions and I11 scotsmanScotsaan they gradually and a group of three apostles and two others were appointed to go to hawaii diversified obtaining cashmerecesCashaerehaene goats doing hayhey eakeekmakbakinging and so on the to investigate gibson was excommunicated but by then 1863 he controlled kin savesavogave the project his sanction under the management of H H cluff 187918821879 1882 they built a new in order to provide a gathering place for hawaiian saints who wished mill at a cost of 24000 dug some artesian wells began to produce rice to conecome to zion the first presidency of the church in may 1889 still later under the management of samuel E woolley they developed an appointed a hawaiian colonization committee to arrange for the pu chase improved irrigation system but with the passing of time the operation of a suitable site and to supervise the immigration of hawaiian members proved to be unprofitable because of low prices and the competition of this committee which consisted of william MW cluff frederick A other plantations the billingmilling at laie was abandoned and the cane was mitchell and harvey H duffcluff all of whoawhom had been missionaries to ground at kahukukahuhu plantation in 1931 the land at laie was leased to hawaiihawbli arranged for the purchase of a ranch in skull valley belonging to kahukukahuhu plantation ending the churchs great experiment john T rich son of apostle charles C rich this brings us to the desire on the part of soaesome of the hawaiian upon the request of the hawaiian colonization committee the church saints to datherjathergather with the saints in utah and work in the temple about to agreed to endorse their note to make possible a loan which would take care be completed in salt lake city the place set aside for them was at skull of the down payment on the ranch this loan was eadeoademade in july 1889 and an valley tooelethoele county on the edge of the great salt lake desert seventy additional loan also guaranteed by the church was made the following five ailesmiles southwest of salt lake city far from the sparkling surf of month later seven notes signed by the committee and the first presidency kaikalwaikikiNaikiki this desert wilderness was the home for more than a hundred were given to brother rich promising to pay the purchase price of the hawaiian latterlatterdayday saints from 1889 to 1917 when they abandoned it after real estate in seven yearly instalmentsinstallments the completion of the temple in hawaii the ranch thus secured the comitcommitteetee took steps to organize a skull valley was inhabited by the gosiute indians at the time the joint stock company to operate it the group incorporated as the Ililosepaosepa pioneers entered the valley of the great salt lake in 18471947 although porter agriculture and stock company loseralose2alosepa is the hawaiian name for joseph rockwell had established a ranch there in 18so ISSI1851 the first permanent the colony was named after the prophet joseph smith the american white settlers in the area went there under the direction of elder williammilliam incorporators W W cluff F A mitchell H H cluff john T caine lee in 1869 to live and work with the indians elder lee and his associates albert W davis and henry P richards subscribed for stock which was helheihe established indian ranches at skull valley and deep creek and eventually by thenchenthemchem in trust for the church the leader of the prospective hawaiian succeeded in converting oremore than a thousand indians in tooelethoeleto6ele county in colonists I1 W kauleinamoku also subscribed for some stock these i the 1880s however most of the indians were moved under the auspices of incorporators then joined with the first presidency in a meeting in august the federal government to reservations in juab and uintah counties after 1889 at which it waswesas decided that H H cluff would be president manager this some of the land wasas homesteaded or purchased bylatterby letterlatterlatterdaydayy saints and superintendent of the colonizingcolonising company and F A mitchell secretary 355 elders cluff and mitchell were later set apart for these responsibilities the land was apportioned as in ancient israel by drawing lots by the first presidency the first presidency also set apart elihu each adult male and each widow were permitted to draw and two weeks barrell to serve as the schoolteacher and storekeeper and F W marchant after their removal to the hawaiian colony all were reported to be feeling to supervise the care of the livestock well and happy A branch of the church was set up andtheand he various it was also agreed that each of the stockholders would be given a quorums and auxiliary associations were organized A short time later city lot when the new town was surveyed that the lots fronting on the town the land was dedicated by president wilford woodruff in the english square would be reserved for possible public uses that a combination language and by president joseph F smith in the hawaiian language meetinghouse schoolhouse twenty feet wide and thirty feet long would houses were built the schoolhouse was completed and a general store be built that arrangements would be made to homestead lands adjoining was constructed the ranch under the desert land act and tree culture act that negotiations an irrigation system was soon constructed using water from springs would be entered into to buy a sawmill which was located in the stansbury in the stansbury mountains lucealucern beets wheat catsoats barley corn mountains immediately east of skull valley that the company would render potatoes and squash were all raised A reservoir was built and the water such aid as it could to the colonists in building their houses as a loan piped for house and garden use the honeshomes soon sprouted lawns with and that the company would obtain a seal with the motto the rising sun borders of flowers and trees after the first harvest the saints counted in hawaiian characters 1826 bushels of wheat 1837 bushels of barley 2267 bushels of corn and company officers managed to buy the sawmill and appurtenances for an unspecified quantity of potatoes and squash this production was 1500001500.00 paying for it with funds received from the sale of property of divided among the laborers at the rate of 3000300030.00 a month for each person hawaiians who had signified their intention of participating in the venture within three years after the initial settlement of losepajosepa the elder mitchell surveyed the townsite everything thus arranged for the deseret news published the following report of the president on the conditiocondittoconditio reception of the colonists the first presidency requested the president of the colony of tooelethoele stake to call upon the saints of his stake to furnish teams and the colony is in a prosperous condition our crops are abundant there being four hundred acres under cultivation in hay wagons to take the hawaiian saints and their effects from salt lake city and grain we have now gathered oarour first crop of lucern amounting to over three hundred tons chirour crop of what oats and barley to which they had previously gathered to the newly established losepajosepa will reach about six thousand bushlesbushlenbushles we enclosed with cedar posts and wire fencing last spring 1600 acres cleared off in skull valley on august 28 1889 fortysixforty six polynesian latterlatterdayday the sagebrush and planted the new land with grain vegetables and vines this to the extent of about seventyfiveseventy fivelvefive acres the saints arrived in skull valley to begin a newnow life water supply has been abundant this season there are some few cases of sickness in the colony but nothing of a serious character

36 this is the first mention of the problem of sickness and disease who assisted the islanders which was to cause a high mortality rate among the people during the years the financial outlook of the colony became so poor by 1897 that to come but apparently it was no serious worry in 1892 because in that serious consideration was given to a plan to rent the farafarmearayaxa to a prominent year plans were made to purchase and to homestead some of the surrounding stockstockgrowergrower and have him hire the people however this was not done lands to make expansion possible the extent of church aid of course was not known by such observers as by 1901 there were about eighty hawaiian saints in losepajosepa all J cecil alter they commentedcommenced on the brilliant colonization efforts of employed on the ranch and demonstrating according to the report thrift the hawaiians and their leaders industry and prosperity their granary on one occasion heldheidholdhoid 14000 apparently there was no market for the shares of stock in the bushels A decade later when a prominent utah historian J cecil alter company it is probable that the disastrous depression of the 1890s adsaadnadmadade a study of the colony he wrote with its long period of declining farm prices was responsible for most there areoresveave 1120 acres practically all in use and half as much of thetho financial problems of the colony and the need for church help othoiotheaothe3 doreworemoreore that is being brought under the magic wand of the hawaiian irrigator every hawaiian in the united states who had coneconacome church colonies required similar assistance certainly the hawaiian here to be nearer the mormon people was given the opportunity to go there and move into a house that was built for him and his saints did not lack the qualities of industry and frugality family and work on the ranch at good wages and have besides a largegardenlarge garden patch for his own use thetho eventual disbandment of the colony seems to have resulted in part suffice it to say that totodayday the several hundred folk there from problems of health the prospects of the colony took a serious have water in their houses just the same as we have in salt lake city and a power plant will sometime give them their electricelectticric turn for the worse in 18961696 when the county physician found three cases of lights their schools and meetinghouses are as good as the best and since they grow theirthein own food and raise their own animalanimals leprosy two or three other cases developed later the local history they are far better off than many farmers who have lived in this country all their lives the mormon people conceived the plan for bAlumiindicatescates how this problem was handled them and the church made its perfection possible A house was built about 1 12 miles south of the ranch house at a recent annual celebration there by hawaiiansHawaii ans when near a fresh water supply and those afflicted with thedisea5ethetho disease president joseph PF smith governor william spry and other men of were quarantined there A flagpole was set up and when something prominence attended lorenzo 0 creel a government indian official was needed from the outside a flag was raised the leprosy victims from washington who was studying the indians in tooelethoele county at were treated at intervals by a doctor but all died the time rose before the great hawaiian uniformed audience after having been shown all over the place and with much feeling said therhethorho outbreak of leprosy was undoubtedly one of the reasons for the my friends if this is a sample of the mormon colonization work the best thing the government of the united states could do would lack of enthusiasm of some of those participating in this colonization bebo to assist theathenthemghea in every way possible j experiment bvevenewenewan orooveoremoreworewove eriousserious frofromgrotrom thethodhedhoghe standpoint of thetho production record despite these generally favorable reports it appears that the colony of thetooghe colony however yerewerewove thetho frequent outbreakoutbreaks of allalinilmilderder torasforms of wasweswa never fully elteitelfseltseitself supporting and the church found it necessary to rekarekoaakenakomake several appropriations to pay the salaries of the local latterlatterdayday saint 37 MILYFAMILY LIFE IN HAWAII DURING THE HAWAIIAN MONARCHY joseph H spurrier illness among the natives accustomed to island conditions the consti- tutions of the hawaiiansHawaii ans despite a fiercefaithfierce faithfaichfalch did not adjust readily the hawaiian monarchy was formed when the hawaiiislandhawaii island chief to the rigors of the burning heat of the summer sun and the driving winds kamehameha united the islands by conquest this task was completed and zero temperatures of the skull valley winters the high rate of by 1810 it ended when queen Liliuliliuokalaniokalani was overthrown in 1893 mortality is indicated by the large number of markersinmarkersonmarkersmarkersinin the village in this span of eightythreeeighty three years family life in hawaii underwent cemetery severe changes as it was transformed fron the native ohana family great sadness broke out when I1 W kauleiKaulaikauleinamokunamoku mentioned earlier to the euro american christian pattern that the family was signi- as leader of the natives died in 1899 at the age of sixty two his ficant among the islanders is attested by the number and frecfaemfrequencyY of grave enclosed in an iron grill fence and covered by a white marble terms and phrases in the language which refer to it the hawaiian tombstone may still be seen at the losepajosepa cemetery word which is commonlyoanoonnonly translated as family is ohana in casual when church officials announced to the group in 1915 that a temple usage ohana can mean an institutionalized corporate body the 2 would be built in hawaii that cash would be paid for all personal and extended family or it may simply designate a kinsman or relative corporate holdings in the colony and that the church would provide most commonlycaacanoannonly it meant the general grouping of persons related by 3 transportation back to the islaisiaislandsadsnds for those unable to pay for their own blood marriage or adoption others might live 2nanin the household most of the colonists decided to return to their homeland most of the though they were not ohanalohana these were the chuaohua which signifies 4 returnees settled on the church plantation at laie oahubahu many faithful retainers sojourners or those likened to passhigerspassengers in a canoe among the derivation of the word is in the symbolism of the oha buds141d church members today are the descendants of the skull valley I1 5 hawaiian pioneers which occur on the conn of the taro plant ooicolocasiaOolocasia esculentesculentaa sprout top conncorm which root the church sold the ranch in 1917 to the deseret livestock company these buds at the of the is that rootlikelike phrase then oha which moved some of the original buildings away and razed others to obtain portion of the plant that is propagatedpropogated the is ana springing shoots as children springing from a materials with which to construct a ranch headquarters near the site of the or the of off parents 6 ohana togo farther old village the ranch now produces hay and serves as a center for livestock single pair of the contraction is and express the idea of the primary or nuclear family in modemmodern usageusager grazing the story of losepajosepa is a story of hope courage and hard work aucleanuclea 7 the phrase ohana ampono i the true family was required this sti- pulated a father mother and the children born to them

38 spurrier joseph H A descrjmdescription of family life at the beginning of this period spurrier joseph H amtoust oanecameoamecome fran the fitting together of fragments of observations be left work in notes but this work suffered sane in translation and franfronfrom accounts written for other purposes the sources which can be editing which was done by a missionary son his hawaiian antiquities consulted begin with the journals of captain james cookodokodow the dis shows both his cmown converted christian bias as well as that of his 8ci 17 18 covadveroovercoverercoverorooverorerorenoror wilemilemlle his account contains alalmostt no direct references editor and translator kamakau was also a converted christian to hawaiian families sane few statements can be used to draw infer historians ethnologistsetbnologists andpoligistsanthropoligistsanthropologists sociologists and 9 in10 ekoesenoes the ships logs of portlock and dixon bryon and the other scholars have gleaned and culled from these sources to put Jounjournalsyounrials of thetileeuleuele wilkes expedition amaxe useful in a similar fashion U together valuable studies of that early hawaiian society cneone fine 12 itthe writings of john ledyard a marimmarinemacine with captain cookodok the example is the polynesian family system inn xakauxauu hawaii by E S 13 publicationicationmication of archibald caqeu an injured whaler who spent a craighill handy and mary kacenakawena pukui charles E tuttle canconcoq3anycorpanycoqpanyCOqpany year in honolulu in 1808 and an account attributed to john B witmitmih lasins rutlandlUtfubland vermont 1972 dr handy is a prominent polynesian nanmwman all makemakeimaket fleeting comments about men and waumwomen as parts of ethnologist and mary pukui is the leading hanahawahawaiian scholar of this households generationrnepneration a lexicographer and incidentally a latterlatterdayday saint hiram bingham puritanical leader of the first company of this work is nahnxhmuch enriched by references to the family found in the protestant missionaries franfrom boston recorded his inxxmssicnsinpressionsimpressions in what languagelanguaige terms and phrases which give insight into the spirit and sawsamsane have called awkward and biased language in A resireslPesiresidencedence of twentyZ practice of family life at laie in the later years of the kingdom 15 one years izin the sandwich islands his book while intended tottotoo be lain compiled from notes taken from over thuthirtyty missionary journals an accurate observation is nannonvammore bingham than hawaii other mission- kept by elders who labored in hawaii fromerom 1850 to 1890 aries kept journals which are available both published andnd unpublish- winemune these elders had little intention of recording family ed txthese add pieces to the puzzle william ellisM I1 i a london miss- history enough can be gleaned to perceive a little about the lives ionary society minister left a somewhatbanesanesonenhatkhatwhat more synsyupatheticsympathetic picture of of bomesome families who lived thentherethem then unfortunately hawaiian latter society in hawaii due to his having spent several years in tahiti be- day saints were notriot yet sufficiently conditioned to a literate tra- 16 fore comingitocomincominggitoto honolulu dition to keep lourjourjournals1 hawhanymawmany of them performed illustriousi1blat Ian church thetha islanders themselves left little other thanthen the writings arviceervioewrviceerviceloeioe filled adtiplenuloulnuioultiplemultipletiple aismissionsmlsmibsiansslanssions and led lives of heroic faith but of such as david naomalomaiowaomao and saauelsanuel KM kamakau heloheiomalo vaswasweawae oneove of the this heritage isin lost due to theirthe fanumfailure to jrjrmiijcu&1aiamiiqiai as their lives arlyariyorlyablyawly converts to chrichrisianityChrisichristianityanity and eventually beaebeabe a liscenAlisoenaedliscenaeded preacher 39 spurrier joseph H spurrier joseph H A revival of interest in things hawaiian the resurgence of enthusiasm smaller piepieshapedshaped portions which ranged from two thousands to two about genealogies and a turning of scholarly interest to local and oral hundred thousand acres these were called ahuahupuaapuaa the territerziterritorytorybory history may urveraurverunoover documents and records heretofore unknown andrakeaniandvakeand dakemake contained in this division was bordered on each side by a natural possible a structuringrestructuringre of a heritage that can be held in high boundary such as a stream bed or ridge of high ground ran framfrom the 21 esteem summit of the mountains to the seashore A number of ohana in discussing the ohana in the formative years of the kingdom lived within each ahupuaa and usually all members of any one ohana consideration muslmustmost be given to four influences which were powerful lived within its boundaries all nuclear and extended families living detunentsdetenninents of hawhow the hawaiians lived first thentherethem was the structure within one ahupuaa enjoyed full use and access rights to all land 22 functioning of the ohana itself it was a dispersed community with otherwise not used 19 family daubersmembers living primarily within one general locale the vari- A third influence was the division of the society into classes ous groups of a single ohana were nutuallyvutuallynutumutuallyallyaily supportive these living aliiaillmiimillii or chiefs and makaainanamakaainana or owronersoonncners the chiefs hels rank near the seashore obtained their sustenance frum the sea while others which was inherited and with the degree of rank determined framfrom care- lived inland and cultivated or gathered food plants wienmienwhen a marlermattermembermarcer fully kept genealogies the highest ranking of chiefs might rule an of the inland group went to the beach a basket of taro or other food entire island or perhaps only a moku one of the large districts intoindo fronfrom the mountains would be carried to give to the family on the shore which the island was divided while those of lesser rank might serve the basket would not be returned empty fresh or dried fish or other as retainers or be given charge as land manager in an ahupuaa the seafood would be given in return this was not an equal exchange of second largest divisondavison of land the cimmon people worked the land goods or barter it was rather a reciprocal giving for which the and the sea for the support of all they were not however bound to word obligation may be too strong the ethic which motivated action the land in the way or the european serf of the mimiemiddlemiddie ages on 23 and shaped living patterns was cooperation wdandadd the giving rather than provocation they ahtmightght move franfronfrom place to place freely although rrylttitionocxnpetition and acquiring 20 rank was not held among the onraomraconvenersners the eldest son or daughter was A second influence was the nature of the land system eabekbeach given recognition and the rightdight to the title of haku lord of the island was divided into large districts nichwhich were called SHnptat usual ohana further the first son or daughter of the eldest succeeded ly fran four to seven per island eachbacabaah mokamokupoka wasas divided into to that title and position thus estestablishinglishing senior linesiines within the family from these senior lines canecame the leadership for the 40 chanadhanaohana the haku divided the fish of a ocnnunaloommmal catch directed any brierwrierscurriesscurriedScurspurmrierMrlerierrieszierzies joseph H work that required a total family effort presided at family councils havingmoving was a serious and derudermdemandingdemmkUngxungmung effort and was the representative of the grawgramgromgroup when the chiefs canecame each year marriages mong both classes might involve multiple mates and to collect the taxes the haku also occupied the aimainaalna family harehanehadehone there were occasional justifications for ritual infidelity A chiefly place which was recognized as the geographic center of the family family might be polygynous polyandrous or both at the same time therethime might be several ohanaschana in each kapuaaahupuaaeapuaa and each would have ftnongawngaang the 00avanersocuncners the institution of punalua literally a second 24 its aina or center spring was the more cannon pattern this practice involved the A fourth influence was the early hawaiian religion wilemilemllewhile the acceptancesocepta of a fully participating second wife or husband into the religion was quite highly developed and ccnplexocnplex the most obvious familynily if the MMnow partner anrewxvnre to be mlmala thezhech acrangenanfc& qww11 waswaaVOSw ini- aspect was the kapuM those limitations and restrictions imposed by tiated by the first husband with the permission of the wife and was that religion these required separation of men and women when eating mostwost often a brother or near kinsman of the first husband should 28 prescribed foods vichwichwlchw henmen could not be eaten by nomenwomen and commoners and the newnow partner be female the opposite held true permeatedpohnponnpatponnpatmahpah every phase of living the sanctity of the chiefs was the dwellingdwellingof of a family was several thatched houses each with a purpose houses were one roamedroomed protected by thetiletuletiye samsemkapus8m it was the system of kiikliyilsocial control and the different the small oneroamedoneroomed structures 25 basic guide to general behavior it was changes in themthese four which may be likened to the roaroansroamsrooms of a modemmodern house the number factors which brought about the transformation of familyfand ly life through depended upanupon the wealth or rank of the occupant regardlessFegregardless however tietheteeeee period of tinetimellmaclma under consideration of rank or status certain minimums prevailed there was always a A brief description 21of family life in the early year of the kingdom elaylamua or alsamsmens house this housed the family god or whatever material representation there was of this being here also the vrrdennervermen did indoor mate selection and marriage among the alii weremenemerw decided upon consider- odenorkwork held their councils tooktcxacx theirmir walswaismalsmeals and generally lived the ations of rank and gersealog1genealogieses and therefore marriages were arranged lir 26 second house was the halebalehaie noa free house where the entire family by parents well in advance of the event anong camrtonersccocoaccomonerscoomoners mates slept and could meet together if no other building were erected wewere selected with regard to more njanemundane critericriteriat appearance talent for the purpose the mcmenwcmen also did their work here A third building personalpersonalityi ty or where one lived chiefly families were on the monmommove a was the halthalihalghaig kahtmkahamkahumu or cook house hezbezherebenenezee food wwwasmas prepared separately lot since thetae responsibilities of a chief required travel within onesa her 27 for men and manenmananwanenwomanwomen ftiwtadditionalinnalannal hmmhouses might be put up for storage ounown district around the island or interislandinter island theibe famicamifimlueI1 i of tithe housing of canoes or other purposes scoesconso chiefly households the coboonexscmmmwa tended to remaindemain within the confines of anecneone &ahuahupuaapuaapumaa might have as many as ten houses the extras included a rather unique spurrier joseph H srailarallsmallsmail house used to shelter women during that one week a month when and the child was left to fend for hinrhinehimselfelfeif among those of his own 29 33 they were considered ritually unclean age group he was nuchmuch under the supervision of olderoldeg brothers As has been mentioned the makaainanamakaainana or cannon people did and sisters or cousins of the learnings most desired for children the work on the land the work was clearly delineated as to what was the skills for the accomplishment of daily tasks and the requirements appropriate for men and wamanwomanwomen men did the planting harvesting for observing the kapu were the most urgent other traits favored fishing done with nets or from canoes and the cooking amenwmenwanen assist- ereberewere the ability and willingness to be aluolu aluolulolu pleasant and to ed with weeding gathering certain kinds of uncultivated plants and loneionejohe give heed these meant to be amenable to the desires of others 34 searching the shore for seaweed and shellfish indoor work included and to avoid disagreementsts and confrontations whenever possible the making of tapa native paperlikepaper like cloth weaving mats and care of the truly drastic changes for the ohana began with the arrival small children inside work for the men was the making and repairing of captain cook in january of 1778 the strange and lusty men franfromeraneron of tools and implements mending of nets or making of canoes the the ships marewerewezemaeemeze attractive and attracted to the island women who wore 35 boys after they had made the transition srm the womens house to marriage as a light mantle despite the infoinformalitymality of the ohana matters sexual the association of the women with that of the men assisted the men in all of the tasks done wr blehie the in of fidelity the 30 girls did the womens work mmmen franframfrom the ships placed strains on the relationships within the 36 the work day began early since work with growing plants was to family in addition with the strangers came diseases for which the be done before daylight or after sunset according to the old reli- islanders had no innunityinninuimmunityunity these new diseases plus the cultural shock 31 gion forflorfloc fishermen it was good to be well out to sea by the time of being brought into contact with a civilization some sixsixthousandthousand thetileteleeele sun was up for wamenmomenwomen gathering food in the uplands or at the years ahead in time would cause the native hawaiian to become sterile beach was done more comfortably before the sun was high 32 during and would decimate the population in less than a century the heat of the day and when thereatherthemeatherthe weathermeather was unfavorable indoor work the wars of the cmxp3erorconqueror and the new interest in sandalwood as was attended to by all a cash crop caused men to be absent from their families for extended children filled a special place in the household especially periods of time thus forcing on the women roles previously held only when they werewarewecewacewane smallsmailam L thesthey were objects of elchsuchouch attention Asan they by menm inadditicninladditicn to allailaliau of this mawmww of the foreigners took island reached the age to begin wawalkingwaikingmaulingulingUting this attention diminished markedly omen for wives and expectedP n I1 P j them ralrolratnotnoc only to prepare their food but spurrier joseph H spurrier joseph H 37 to eat with thanthenthem as well the family system and the socioreligioussocio religious week program and only one day set aside for prescribed activity all 40 fabric was so weakened that the chiefs finally in 1819 cast off the but demolished the hawaiian way of life kanukadukapu altogether the family situation among the hawaiians deteriorated rapidly in 1820 when protestant missionaries arrived franfronfrom new england children were splysinplyaply not being bomborn disease was wiping out the still another pressure was brought to bear on the ohanaghana family existing population by the hundreds many hawaiians were leaving life among the hawaiians was already in a lamentable state of disarray the islands to migrate to other lands the population had declined and the newly arrived preachers assumed that this was the natural fifty percent within fifty years A european visitor described the state of affairs one reported that there was nothing like family situation well in 1836 38 lifeilfewe or domesticdonestic felicity among the natives the efforts of the unless haste is made there will be nownomnone left at the sandwich islands to civilize except the civilizers new glandersBtenglanders to bring the faltering practices of the ohana into line themselvesisle41 with christian ways were generally thought of as beneficial though deaths outnumbered births by an alairaming ratio and conditions were not almost everything hawaiian became unacceptable unsuccessful or sin- getting any better ful the race was not likely to prosper or to regain any cultural by the late 18401840sIs the pressure of foreigners haihadbad brought an labilitystability in such circumstances end to the old land system that system while feudal in nature and thetha effects of christianity on the ohana were subtle but providing only temporary land tenure was well suited for the island importantlanttant first was the insistence notriot only on monogamy in marri- situation where land is limited under the new system of individual age but fidelity as well while this in itself is good and proper ownership land became a connoditycommodity to be bought and sold and for to a people accustomed to exactly the oppositeite the way was opened for speculation the use and access rights so necessary for life in the 39 adultryadultlyadultry a rownew sin later to becanebecomebecame the national sin A second old way was ended and eventually the native islanders were to be influence was the perpezperceptioneption of the foreigner that the male should be replaced as landownersla amerswmers by those who could afford to purchase or 42 thetiieeuleuele provider while the female was to remain in the home this womabwasmas otherwise acquire this ooanodityounriodity the ohanalohana was now alumtalumaalmost strange indeed in families where it had taken all hands to acconplishaccomplishacampluimah pletelypletclyplemely broken up sincea its operation had depended so ahauchouchnuchxh on free thetileeileeele kackkockworkwock of sustenance tootheranother change was that of thetiletiieeele calendar the access to lindlandnind newly narriedmarried couples might no longer settle in the lunar calendar of the hanihanlhakiiansHakibanaiianshanaihanalBaNailansianslanb had titinestimes nights and daysgassgays appointed sambsaneaanesame ahupiaaahupuaa as the restdestres of the familyfmmilyemmily the old cooperativeemki oe mutuallynutuallyaily to the tasks of man the christian calendar with iftitslet beveneevenwyftw ddaye a spurrier joseph H spurrier joseph H supportive interaction among family members was also gone the new the church design was the nuclear or primary family and the new style was the the ohana to which kaleohano belonged was an maanimaanttqportant one as americanAneanannarican competitive and achievementorientedachievement oriented way of doing things his grandfather being a high ranking chief franfronframfrom the district of kaukalu it is obvious from the forgoing description that the new ways were in on the island of hawaii in his middle years he sailed away fromfromm direct contrast with the old thenuemue loss for the hawaiians is almost the islands with boki governor of oahubahu01ahu in search of sasandalwoodkawoodk1wood prehensibleinaninaminapprehensibleinamprehensibleinocnprehensible in the south seas 46 his wife and son were given lands on maui where in the later years of the hawaiian monarchy the reigns of an uncle hoapilihoaBoapili was governor this land was located on the north- king kamehameha IV kamehameha V and the early years of that of kala west flank of mauis majestic mountain haleakala here with the 43 kaua island life was as its most colorful it was during these kapu broken the son grew up with only the status and wealthwealth that years that the church of jesus christ of latterlatterdayday saints established ingeingenuitymuity might bring this was the father of kaiedkaleokaleohanoKaledhanobano the Sarxsarusandwichwichwlch islands mission thehienie first elders arrived in december the kaleohano of our history was borborn at pulehupulphu in the kula 47 of 1850 and after two months of indecisive operation the work was district in 1831 his bringing up must have been a strange mixture 44 begun among the hawaiian people there were also notable early of the old and new since a protestant mission station was established 48 successes among white men who had settled in the islands and were nearby in 1832 his parents accepted the new religion nominally at 45 raising families mormons coaveconveconvertedstedxted more unitewhite men in threeemW years least and he was sent to the missionary school taught by meagerly 49 than the protestants had in thirty an interesting peculiarity prepared hawaiian teachers herehem he was taught reading writing however developed in the conversion pattern anongamongemong the mormons in singing and sanesome figuring although the old religion had been official- that nenmenpen were converted and baptized before their wives producing ly discarded twelve years before his birth kaleohano was still nichruchnuchmich partpartmembermember faniliesfaadliesfanifamiliesliesllesiles in anlyonly a few casecases was a latterlatterdayday saint under the influences of the old ways he learned about the family family style found prior to the founding of thetineeinetene agricultural mission auaumakuamakua he alsoaisoalao acquired rudimentary skillsinskillslinskillsinslinswin the ancient arts of 50 at laie in 1865 an actual family has been chosen here to Muillustratestratestrane healing and the arts of hula danceanddancelandcdanoeanddance and chant in his formal school- family life of this period rather than trying to abstract a set of ing kaleohano was a capable pupil and was chosen to attend the miss- i 51 characteristics the family history included here is that of the ionary semirfxyseminary at lahainalunaLahainaluna which had been established in 1831 naiekaieNalekaleohanonaleohanok&leohanoohano family this man was cneone of george Q cannons first con- by the age of twenty kaleohano had returned from school which verts a man of chiefly descent and the head of a large progenyinproprogenygerrygerny in umas a boarding institution with a fair grasp of western knowledge 44 spurrier joseph H spurrier joseph H and the ways of the white nanman in addition to theology sumsurveyingWing view of west maui one of theche rooms was for sleeping another nusicmasicmusic printing geageometrydetrymetry rhetoric grammar mentalmantalmantai aritharithmaticarithmeticmatic and 52 for eating while the remaining two served as work rooms at least natural philosophy science the young man had learned compet- until the house became a regular stopping place for utah missionaries tiitivenessveness rather than giving and individual success rather than the 58 moving across the island of maui cooking was done in a leantolean to gravgroup good these last precepts were not in the formal curriculum but 00ooon the west side of the house using both open fire and underground were everywhere present among missionaries tradlerstraders whalers and oven much work was done the visitors 53 of the underneath raised floor of the house where one was protected from the sun and weather on his return to kula he iretmet and married a young lady of toilet 54 needs were managed largely out of doors and well away from the banesoreazresanesome rank kaahanui and with his newly acquired skills was able to water was a nearby gulch which was supplied secure for himself legal title to the land anon which his family had house carriedfrodcarried ifronafron s5sa from the run which occurred higher up the mountain lived for two generations he settled with his wife at kealla runoffoff of rains was was he was pulehupulphu laundry done in this stream bed where large stones served as which four miles from the place where born at paehu 59 washboards and drying when the was wet he was living here when in april of 1851 elder george Q camioncannon camscame as surfaces weather into that district it was here that the ingyoung eldereiderel preached his clathingclothing was hung on lines underneath the house 56 first sermon in hawaiian and made his first baptism kaiekaleohanoKaleoham and kaleohano provided for his family in the running of a 57 his wife were wmswmv tiletllethese elder cannon became a renter of the few head of cattle fishing on occasion and from some cash income a from tayocayo kaleohano householda and this marked tehten beginning of a new kind of frotro the family acreage beef and fish were traded for tartaro for the liferifewe for the yvyoung hawaiian coupiecouple making of eblebipolpoi221 the staple of thechebhe hawaiian diet the remainder of the dwelling of this familywasfamily was a four roaaoazoa frisfrixframe building their food needs were notmetmeceegmeg by the efforts of kaahanui in the keep- raised some five to seven feet off the ground the roof was of ing of a large welltendedwell tended garden this good wife had also thatched eliipili grass but there were glass windows the floors were learned somewhat of needlework and was able to make clothes for her- covered with mats woven franfronfram the leaves of the pandanus or screw pine selfif and her husband such ready made clothing as they required lauhala steps led franfronfrom the rocky ground up to a awlmgtsmallamaliamailI1 lanai orCW me purchased from rcantilemercantile establishments lain ualwaluailWaiwailulawailukawailukuWailukulukaiuka neuineulmauimaulnemi or 9 parchparahporch ubichwhich faced V 4 h and took advantage of the mspectaculareclaectacularcutar on infrequent trips to the city of honolulu

45 17

spurrier joseph H spspurrierurrierler joseph H mediatelyimmediatelyIn afteaateafterr his baptism into the church kaleohano kaleohano served here for three years during auchwilchwhich timetune the was called to accompany elder cannon on a missionary journey to missionaries selected the basin of lalawaipalawai on the island of lanai 60 65 the koolau windward district of maui this was the first of his as a gathering place for the saints in hawaii in additionadclion to his many nismissionsmlsmib sions and he was of incalculable aid throughout his life work with his branch assignment he was called to recruit men and to the utah elders his chiefly status earned him a hearing where warenwanenwaxen to go as pioneers to the new settlement it is significant to ever he went and his education gave him ease in dealing with the note that cneone carpanyoonpanycampany of pioneers anon lanai was knanknwnaxam as the kula 66 he was also assigned to gather foodstuffs implements and precepts of the gospel his training in the language and poetry of livestock to provide for the colony until should beoonebedonebeocrm self the ancient chant gave him fluency and grace of expression in hishiehlahia it supporting own language his talent and training was furthermanifeemanifest manifest two in allaliail of this service to the mission kaleohanos wife years later when the first meeting house on the island was dedi- kaahanui was a strong supporter and second for her husband her cated at kula for thatchatthacchac occasion kaleohano organized and led a 61 patient help and wannwarm hospitality became legend among the american choir of singers in which his wife and father sang elders the family entertained the young missionary joseph F snithsmith on the twentysecondtwenty second of april 1853 the family was blessed during the sunnierburniersummergummer months of 1856 while the fifteen year old elder by the arrival of a baby girl who was named lucy the father was 167 learned the language he was ill much of the time but when he so proud that on the following sunday he led a procession to the 9 departed the honehouehome he was able in hawaiian and acclimated to the meeting house with his baby daughter in his arms in the words of 62 food and ways of the islands the friendship formed in these months elder ephraim green as proud as a king later in the day would endure for many years and across generations as president snithsmith when called upon toco preach the exhuberant kaleohano returned repeatedly to hawaii and as deersmaersmeersmembers of the family moved to held forth for two hours thirteen mo luhs later a second child 68 63 utah in the late 1880s18801s a was bornaboraborn a son who was given the name kamuela samuel in the in 1861 walter fmaymurraymorray gibson arrived in hawaii and in a few months early infancy of these children their father was away much of the appropriated the leadershipI1 of the church in the islands kaleohano time in service to the mission by april of 1854 he had completed 69 ai6i6 served for a weiewelew niehiemie under gibsons regime but ronnsoonsonn began to recognize even missiomissionaryaarynary assignments at that time he was assigned as i1 strangeness in the ways of the nmnew learterlenrterI1 and withdrew quietly remain- eadereadezleaderleaden of the honuaula branch of the church which was near hishie holhowho ing closecl to hisbisbin hehome in kula and he was able to live at howhoghooehome for a time

46 spurrier joseph H spurrier joseph 11 when elders ezra tafttafu benson and lorenzo snow arrived in to satisfy the need for cash in the white mans economy 1864 to deal with the gibson affair kaleohano was still at his there was some income fronfrom leasing and sale of lands on maui in honehodehome where elder alma smith found him when he toured mauimaul to re- addition kaleohano worked intermittently as a sugar boiler at the order the branches of the church a month later elder joseph FP billmill to receive credits at the plantation store which was operated 5 smith had returned with the deputation from salt lake city and was by sister nebeker eventually even the kaleohano children worked left in charge of the church in hawaii although the mission had anon the plantation as well president nebeker was pleased when he 40 not been establishedreestablishedre aeAs conference was called at honolulu found that the children of laie wished to work when not in school in october of 1864 kaieKalekaleohanookano was in attendance and addressed the he arranged work for them atAC tasks appropriate to the ages and they 72 metingmeeting rejoicing in the restoration of the link with church also received credits at sister nebekersNeb ekers store 7 headquarters and with the authority of the prophet when the the work day began early as it had always among the hawaiiansHawaiians decision was made later that year to send an agricultural colony with all the family doing chores around the household children were to hawaii and laie anon oahu was chosen as the site the kaleohanokaleohanos sent to school which in these years was taught by missionaries or decided to move there their wives kamuelaKaouela lucy williemaVillleaalemaiema and kanihonui as well as within a year after their arrival at laie the family had the two youngest all attended the schools at laie kaahanui kept erected a frame house one of the few owned by hawaiian families the house made mats in the old way or did needle work in her own there the plot they chose for their home was well inland and the house she did not visit much among the homes in laie there was place came to be known as kaleohano gulch here they found themselves and is a strong aversion to women visiting from house to house and 73 tending to their physical needs very suchinmuchinmuch in the old way taro was few women were thought less of than thosechose who did it kaleohano planted tended and harvested in the wetlands along the river bed if not anon a eismissionmismlssionslon tended the livestock or worked at the eliiwillmill fishing was good at the shore three miles distant and as ever at the close of each day which was earlier in those days of no kaahanui kept a garden in addition the low mountains were abun- electric lights the family wetmetmecet for the pule ohana family prayer dant with fruits and plants for gathering some livestock was and devotions scriptures were read or recited a hymn was sung i also raised swine chickens a few head of cattle and some borshorsborseshorsesbogs and family prayer was said catecare was exercised to to use these for riding tilstimsclaestimes for just before seeking rest for instruction lecturing scolding or recriminations this was characteristic of being 74 oluoluolulolu pleasant andend non confronting snan ideal of earlier times

4 7 spurrier joseph H spurrier joseph H 81 the family residence at lalelaie as it had been on haulmauimaul was a kapiolani called atac laie on their first roundtheislandround the island tour i oremore or less constant home for missionaries it was the practice of lucy vavaswass selected by her majesty as being of suitable ranktoranatorank to serve 82 the mission presidents to assign new elders out to hawaiian families as ladyinwaitingladyledyiedy in waiting for this visit in subsequent visits and on 75 to aid in learning the language this family was favorite for that omeoaesome other occasions the king and queen used kaleohano as an u- purpose the missionaries became very much a part of the family nofficial contact within the church community if a visit were as many who have labored in the islands can testify almost always planned to laie or if some other assdsiationass6siation with the saints were the living example of these elders before the family plus the bles- contemplatecontemplateddt kaleohano was the person notified on each visit toco sings which accrue from providing for the lords servants doubly laielatelale the royalty spent the time at the kaleohano home blessed many island families the kaleohano home had enjoyed As they kaleohano family and others of the hawaiian saints nearly constant missionary occupation since 1851 had gathered to laie a number of seemingly incidental developments the first marriage among the kaleohano children occurred in brought about one of the little known but important events of hawaiian 1873 when lucy was wedded to the young mail carrier of laie the history in this new location they lived in proximity not only 76 son of one of kaleohanos converts from the island of hawaii to other latterlatterdayday saint families but chosen familiessofamilies socalledso called another event of some importance to the family was the mission because they had chosen to gather there there was a strong feeling 77 call which came to Kamuelakamuelaaa year earlier kanihonui was taking for communitycomacommunityunicy with residents responsible to end dependent upon other trumpet lessons and some years later would play in the lalelaie brass residents this sense of mutual support and cooperation came out 78 band much service to the church was being renarenderederededed by of the fact that all were church members and the general atmosphere the brethren of the family but the sisters played their parts as was ouchwuchmuch like that experienced in earlier days when the ohana was veilwellweliweil lucy was well known as a sunday school teacher and her functional in a sense the security and advantages of the ohana otherochermothermolhermocher was called as a counselor in the first relief society had been restored 79 organization to be formed in hawaii in 1873187 later kaahanui A second regularizing influence which characterized laie would be called to serve with sister partridge wife of the mission was the factthatfact thatchacchec the entire ahupuaa of laie had been purchased for 80so 83 president inalnainiainja missionwidemission wide organization of the relief society the church tyby elder francis A haondhanndhamoond in early 1865 those who what wustmustusuust have been one of the highlights in the life of the gathered there found again the full use and access rights they had family occurred in april of 1874 when king kalakaua and hishie queen njoyedunjoyedenjoyed under the old land system the hawaiianahawaftansHawaiiansana felt sucheuchmuch at home

48 spurrier joseph H spurrier joseph H A third element of life at laie which represented a kind of society of sisters and felt it to be important to the revitalization restoration of an old way was the structure of church leadership of the race these impressions were responsiblee for her establishment in the mission president george nebeker presided over the plan- of the queens relief society the hui hooulu a roola lahui assoriaassocia 88 tation and the missionary activity in this capacity he had much the tion for strengthening and giving life to the race in 1877 kaleo- same powers over the ahupuaa as had been held in the old times by the hano was instrumental in the acmeanme of her majesty for assisting in konchikiwhokonchikkonohikikonohikiiwhonhowhomho was a chief and land manager the organization of a number of chapters of this society in various 89 As a fourth consideration the principles of the gospel had places around the islands he was further called upon from time to 90 replaced the old system of kapu it was a religion a code of moral time to address the assembled women of the society kaahanui and behavior and a framework of social controls when the heubeukapu was her daughter lucy were both active in the queens organization at abandoned it wawass replaced unintentionally by new england protestantism laie where the kapu had ruled by fear and protestant christianity had been almost by way of turning back to the beginning kaleohano and repressive the principles of the gospel seemed benign hisbis family were called upon in the october conference of the mission in view of these restorative circumstances it is not surprising in 1886 to demonstrate innocent hawaiian amusements which included 91 to note a recovery among the hawaiiansHawaiians the deadly direction of the examples of the chant and dance fromerom that time on laie became population trend in the kingdom was reversed at laie president one of the centers of interest for the preservation of hawaiian nebeker was able to report in the early 1870s that births were ex dance and chant each conference included demonstrations and even- 84 ceedingbeeding deaths three to one on the plantation this was happening tually competitions in these arts many of theprominentthe prominent dance 92 at no other place in the kingdom king david kalakaua and queen instructors and performers look back to find their origins at laie kapiolani on their visit to laie in 1874 found the number of children the life and activity of the latterlatterdayday saint family has been 85 there astonishing both commented upon it repeatedly the sense of much strengthened since the turn of the century many innovations worth of cultural stability and of ability to cope was restored to have enriched family life the kukunakupuna old folks however remember the people in there circumstances ththe queen recorded that her people with fondness and nostalgia the days of their growing up among the 86 at laie hadahadjhadjregainedbadjregainedregained their former dignity and self respect saints at laielale and the large strong families of the final decades of another impression made upon queen kapiolani in her association the last century 87 with laie was the relief society she was nuchwuchmuch interested in this at the beginning of the period of the monarchy in hawaii family life was in a deplorable state due to the impact of the discovery the 49 24

spurrier joseph H H spurrier joseph FOOTNOTES changing economic systemsystems the loss of the kapu the revolution in the 1eaeE S craighill handy and mary kacenakawena pukui the polynesian family system vermont E system and the dissolution of the functions of the ohana the at kau hawaii rutland charles tuttleluddletutlacluc lietielle land company 1972 references throughout race was dying out when was established as a gathering place laie bibid2ibidbid p 3 for the latterdayday saints many of the old ways were restored or re- latter acharles3charlescharlescharies W kenn lecture series given at brigham young placed with beneficent substitutes cultural identity family sta- university hawaii campus may 1291 29 1980 tapes in writers posses- sion tape sl1 and the will to persevere returned also and the race began 4 bility 4irvingairvingirving goldman ancient polynesian society chicago the press p a recovery which was not to become general among the people until the university of chicago 1970 235 5maryamary mid ninteenkinteen hundreds the kaleohano family has been selected to mary kavena pukui and samuel H elbert englishhawaiianenglish hawaiian il- dictionaryhonoluludictionary honolulu university of hawaii press 1964 p 54 lustratejustrate family1ifefamily lifeilfe during the monarchial period because it existed glennkenn lectures tape fflfal1 under all of the conditions described 71d7ibidbibid a 8captaincaptain japes cook and james king A voyage toto the pacific ocean undertaken by the command of his majesty for making Disdiscovertcoveri in the northern hemisphere toco determine theche position and extenczxtencextence of the west side of northnorchnordh america its distance from asia and the practicability ofor a northern passage to Eueuroperoe performed u adernderunder the direction of captains janesjames cookcouk clerke and gore in his majestys ships the resolution and discoversdiscovervdiscoveryDiscoverv in the years 1776 1777 17781773 177917801779 1780 3 vols london W A strahan for G nicol boo- kseller MDCCLXmdcclxxxivvxiv II11 9captaincaptain george dixon A voyage round the world but more particularly the northwest coast of america performed in 1785 1786 1787 and 1788 in the king george and queen charlotte and2nd ed london george gaitlinggautlingGaut ling 1789 iolorddolordlord byron voyage of the blonde to the sandwich islands inin the years 182418251824 1825 london john hurraymurray 1826 11 licharleslacharleslicharlescharies wilkes narrativekarvaKarranarvativecive of tetheche united states exploring expedition during theche years 1838 1839 1840 1841 1842 5 vols philadelphia lea and blanchard1845Blanchard 1845 12jadesjanes kenneth mumford eded john ledyards journal of captain cooks last voyage oregon state monographs corvallis oregon oregon stateuniversityState University press 1963

50 spurrier joseph H spurrier joseph H 13 25 archibald campbell A voyage round the world from 1806 E S craighillCraighlll handy cultural revolution in hawaii to 1812 in which japan Kamickamchatkahatkahacka the aleutian islands and the preliminary paper prepared for the fourth general session of the sandwich islands were visitedvisicedVis iced including A narrative ofot the authors institute of pacific relations to be held at hanglowhangkowHangkow china shipwreck on the island of sannockbannockSannock his subsequent wreck in the october 21st to kovnov ath4th 1931 honolulu american council ships longboat with an account of the present state of the sandwich institute of pacific relations 1931 p 27 and a vocabulary language new york van winkle islands of their 26A and company 1817 appp 9611596 115 samuel manalakalanimanaiakalaniManaiakalani kamakau ka poe kahikokaciko the people of old translated mary kacenakawena pukui ed dorothy barrere 14 john dominis holthoieholehoid ed the hawaiian journal of john B bishop museum special publication 51 honolulu published by the whitman 181318151813 1815 an account of the sandwich islands honolulu museum 1964 p 25 topgallant publishing corpanycompany ltd & peabody museum of saleasalem saleasalem massachusetts 1979 27 ibid p 4 15 hiram bingham A residence of twentyonetwenty one years in the 2andyaandyhandy cultural revolution in hawaii p 8 and of sandwich islands or the civil religious political history 29 those islands cocotiprtsingnprisin a particular view ofor rhe missionary handy pukui polynesianpolyne sianslan family systemsysteatem appp 9149 14 and progress of operations connected with the introduction 30 christianity and civilization among the hawaiian people ard3rd ed joan boggs hawaiian adolescents and their families revised and corrected new york praeger publishers 1969 hana Makamaka 0 nanakuliNanakuli studies in A Hawhawaiianalianallan community pacific number 1 gaiiimoreimoreimonelimore and howar 16 anthropological records ronald CalcallcaligaigalcollimorecallimoreGaii alan william elliseilis journal of william ellis narrative of a editors honolulu bernice P bishop museum 1968 p 66 coarconr of hawaii or owhvheeouhyowhyheeOwhy hee with remarks on the history traditions manners customsCus toastoms and language of the inhabitants of the sandwich ikenn3kennkenn lectures tape 933 islands reprint of the 1829 and hawaii 1917 editions honolulu advertiser publishing companycoaConpany ltd 1963 32 ibid 33 17david halomalomeiomelomaio hawaiian antiquities mooleloMoo lelo hawaii transi cathie jordon ronald gallimorecalicallGaiiimore barbara slogget and edwar from the hawaiian by dr nathaniel 3 emerson 1898 honolulu kubangbubang the family and the school na Makamaka 0 nanakuliNanakuli studie bishop museum press 1951 in A hawaiian comaunitycommunityComacomm nicyunityunicy pacific anthropological records numbersunnunsumnernev I11 ronald gallimorecalicailGaii imore and alan howard ed honolulu bernice P bishop saauelsamuel1 henalamadaiaManaiamanaiakalanim&naiakalanikalani kamakau mooleloMoolelo hawaii hawaiian museum 1968 p 57 traditions unpublished typescript bound in two volumes translated by martha beckwith and mary lavenakavena pukui held by the bishop museum 34alan howard aint no big thing coping strategies in a Coccon press 10 hawaiianamericanhawaiian american communitymunity honolulu the university of 19kennlennkenn lectures tape fl01 hawaii an eastvesteast vest center book 1974 p 29 20 35 ibid bengt nielssendannielssenDan love in the south seas transi by F H lyon new york reynal company 1956 p 106 21jon great kahele land division of joa J chinen the hawaiis 36 1848 honolulu university of hawaii press 1958 p 1 sanuelsamurisamuel M kamakauKaokameamakau ruling chiefs of hawaii honolulu the Kemahkeoahemehakemahemehaemeha schools press 1961 p 101 22 M neil H levy native hawaiian land rights california 37 laulawlamlow review vol 638436384863943 1975 p 84949 romanzo adams interracial marriage in hawaii boston the macmillanHaceillanlilan company 1937 p 18 23goldman23GoldmanGolfgordmandaendaan op cit p 212 38marshall38 24 TtarshallMarshall sahlins and dorothy Barerbarerrcbarerrebararrebarerrerc ed willianwilliam richar ibid on hawaiian culture andkadhadbad political conditions of the islands in 1841 the hawaiian journal of history devoted to the history of hawaii an the pacific area vol VII 1973 p 32

51 spurrierspur rieruterulen joseph H spurrier joseph H 39 55 39williamwilliam farrer diary 182119061821 1906 containing journal 1849- lecterlelder55letterletter kalenhinoealenkalenhanokaleohanoKalen hinohano toco land commissionersconnissicoaConnissimissi bonersoners april 20 1851 1854 typescript library brigham young university entry for interior department file 1851 state archives hawaii july 23 1852 1 56 I george Q cannon waiakoa maui henry A1 letter at SI to 40kennkenn lectures tape iti-l W bigler at honolulu june 23 1851 letters to and from missionaries CHD 4theodoretheodortheodore adolpheadoiphe barrot unless haste is made A french skeptics account of the sandwich islands in 1836 transi rev 57ibid daniel dole kailua hawaii press pacifica 1978 p 1 58 journal A raamondraumondhammondhaunaHannarannaond 185218931852 1893 42levy of francis microfilm of tevynevy op cit p 849 holograph library BYUHCBYU HC entry for june 12 1852 43 59 gavan daws shoal of time A history of the hawaiian islands interview with josephine kanekoa hana maui april 21 honolulu the university press of hawaii 1968 p 155 1952 relative to the ways of the old timers in rural hawaii 44 journals of henry william bigler 184618991846 1899 microfilm of 60andrew60andrew jensen the hawaiian mission bound typescript holograph library brigham young universityhawaiiuniversity hawaii campus entry 6 volsvoisvole unpaged library BYU HC velveivoivol I1 august II11 1851 for february 11 1851 61 45 diaries of james keeler 1850551850 55 BYUMSSBYU MSS 436 entry for letter from george Q cannon at waiakoa haulmauimaul H I1 to august 10 1852 henry W bigler and william honolulu december 1 1851 farrer at 62fy letters to and from missionarmissionalMissioMissmissionareaionarlonarnaresnareanacescs in the sandwich islands 185118601851 1860 diary of ephraim green 185218561852 1856 photocopy of holograph bound typescript church historical department salt lake city utah BYUMSSBYU MSS 227 entryforentry for may 1 1853 46 kaaeankamakauKanakau ruling chiefs of hawaii p 294 63family63 family group sheets laie hawaii stake genealogical library laislalelaielales hawaii 47family47family group sheets stake genealogical library laie laie 64 hawaii joseph H spurrier sandwich islands saints unpublished 48 anuacriptmanuscript in writers possession appp 1771861777186 missionary album portraits and biographical sketches of the american protestant missionaries to the hawaiian islands enlarged 65jensen65jensen hawaiian mission typescript october 5 1854 from the 1901 HonoluluhonolulupublishedPublished by the hawaiian mission edition 66 childrens society 1937 p 16 hansHannhanmhammhannnondnondnd journal entry for october 7 1854 49 67 benjamin 0 wist A century of public education in hawaii jensen hawaiian mission typescript january 13 1855 october 15 1840october1840 october 15 1940 honolulu hawaii educational review 1940 p 26 68journal68 journal of joseph henry dean 181418931814 1893 microfilm library 50 BTUBYU HC entry for january 30 1884 from reddin A kula haulmauimaul 5S 1 to letter allred at I 69 deseret news deseret news vol 5 p 344 sunday april 10 1853 the shepherd saint of lanai priest ofmelchisidec melchisedec and chief president of the islaes of the sea rich primacy revelations wisl31wistwist op cit p 90 gathered from various sources and produced in historical shape for time the saturday press G thrum 52 first in honolulu thos s2ibtdibid publisher 18824882 p 20 53 70 ibid letter fronjosephfronfrowfrom joseph F smith at coloakoloa kauai H I1 to kayhaymay 20 1864 54 david taylor salt lake city letters to and from 54familyfamily group sheets laie hawaii stake genealogical library missionaries CHD laie hawaii

52 spurrier joseph HU spurrier joseph H 90 71 ibid jensen hawaiian 7 1864 mission typescript october qaq1 9ljensenjensen op october 7 1886 72ibid august 20 1872 tit 73 92nana makua mahalliamahalolamahaloiaMah alolaaloiaaiola older family members to whoawhom we are charles W kenn notes from class lectures in hawaiian grateful videotape of awards ceremonies honoring day 101 BYU HC latterlatterday saint studies 101basicbasic hawaiianaHawaii ana taught at winter semester composerscoocomposers and performers of hawaiian music held RYUHCBYURYU HC march 1980 at in possession of writer 19 1980 videotape at library BYUHCBYU HC 74 howard op cit p 189 75 diary of hyrum A woolley microfilm of holograph at library BYU HC entry for march 18 1877 76 diary of john stillmanStillBanman woodbury 185118771851 1877 typescript of document in 3 vol BYU entry for august 518775.18771877 1877.1877 77 journal of simpson montgomery holenmolenmoien 183218901832 1890 typescript of scriptnuscriptnumanuscript document 1670 CHD 78 78deandeandeen journal entry for october 17 1880 7079 79jensenJensen op cit july 6 1875 so ibidibiiblibtdd 8101 journal of FredericfrederickfredecickTc augustus herman frank hitchellmitchell 1835-1635- 1923 microfilm nsf 109 CHD 82 journals of henry phineas richards 183119121831 1912 microfilm nsematnae 409 CHD june 16 1881878 in which he refers to an earlier event letter from francis A hammond at laie koolau oahubahu HI to president daniel H wells salt lake city haynaymay 7 1865 letters to and from missionaries CHD letter fronfrom george nebeker laie HI to editors millenialmillennialMillenial star june 3 1872 millenialmillennialMil lenial star vol 34 p 458 1872 85kingking at laie hawaiian gazette april 22 1874 86 letter from jane E molen laielatelale RH I1 to womens exponent andendeddmw published in deseret news vol 27 p 407 87rH 7P richards journal september 27 1877 ibidibtd 89h P itrichardichardskichard journal march 31 1878

53 spurrier joseph H

bibliography OaDanielssen bengt love in the south seas transi by F H lyoalyon publihedpublished books and articles new york reynal company 1956 adadadansadamss romanzo interracial marriage in hawaii boston the macmillan daws gavan shoal of time A history of the hawaiian islands company 1937 honolulu the university press of hawaii 13681968 barrot theodore adolphe unless haste is1 made A Frencfrenchfrencskepticsskeptics dixon captain george A voyage round the world but more particu- account of the sandwich islands in 1836 transi rev daniel larly the northwest coast of america Perperformedforred 1785 1786 press 1978 in dole kailua hawaii Pacipacificapacl ticafica 1787 and 1788 in the king becrygecrygeorgee aandnd queen charlotte and2nd ed london george gaitlinggautlingGaut ling 1789 binghamBinghaaham hihiram A residence of twentyonetwenty one years in the sandwich islands or the civil religious and PolitipoliticalCL Lhistorystorvsatorv of ellisbills william journal of william ellis narrativeKarranarra tivecivedive of a tour of comprisingcompri sing a particular view of the missionary hawaii or ouhyheeOuhyhydeeowhyhyheehee with on digonslons those islands proprogress N remarks the history tr diionsditionsdi ions operations connected with the introduction and resscess of manners customs and language of the inhabitants of the christianity and civilization among the hawaiian people sandwich islands reprint of the 1829 and hawaii igiigl1911517 editions 3rd ed revised and corrected new york praeger publishers honolulu advertiser publishing company ltd 1963 1969 Golgoigoldmandoendoan irving ancient polynesian society chicago the university boggs joan hawaiian adolescents and their families na Makamaka of chicago press 15701970 0 nanakuliNanakuli studies in A hawaiian community pacific anthropological records number 1 ronald gallimore and randybendybandy E S craighill cultural revolution in hawaii preliminary alan hoeardhovardhoward editors honolulu bernice P bishop museum paper prepared for the fourth general session of the instituteinscitutein3titure 1968 of pacific relations to be heldheid at hanglowhangkowHang kow china october 221st1st to nov uthuch 193119 jl honolulu american council of the insti- byron lord voyage of the blonde to the sandwich islands in the tute of pacific relations 1931 years 182418251824 1825 london john murray 1826 bandy ES craighill and mary kacenakawena pukui the polynesian family A voyage from 1806 to 1812 campbellcampbeliCaacampbell archibald round the world system at kau hawaii rutland vermont charles E tuttletulcietuccietuttuc tieciecle in which japan kamchatka the aleutianislandsAleutian Islands and the company 1972 sandwich islands were visited including A narrative of the HLs shipwreck on dledietheuhe island of sannocksunnockSansjnnocknock rishishesres subsequent boltholtroin john dominisDo ed B untUni authors present roit ninisminis the hawaiian journal of john whitaanwhithanuniitmanitman wreck in thechetheshipsships lonelonzboatlongboatlongdoatLonzLong boatboacDoat with an account of the 181318151813 1815 an account of the sandwich islands aionoOlonohonolululululuiu state of the sandwich islands and a vocabulary of their topgallant publishing company ltd andfeabodyandpeabodyand Peabody museum of Lansulanguageage new york vanwinkle and company 1817 saleasalensalem massachusetts 1979 chinen jon J the great kahelemahele hawaiis land division of 1848 ovardowardbovard8boward alan aint no big thing coping strategies in a hawaiian honolulu university of hawaii press 1958 american cornunitycomnunityCornconncommunityunity honolulu university press of hawaii an eastwesteast west center book 1974 cook captain james and james king A voyage to the pacific ocean undertaken bvby the cobmandconmandcommand of his majesty for mikinmakin pisco jordon cathie ronald gallimore position barbara slogget and edward kubangbubang veries in the northern hemisphere todecodetoDatodaterminetodacermineterminedermine the ntheanthethe family and the school nanajmakamakaNaJManaamakamakam2kamaka 0 nanakulinanakulilNana kulikullkuilkulil studies and extent of the west side of north america its distance iniu A hawaiian community pacific jtsatspassage anthropological records from asia and the practicability of a northern to number JL1 ronald gallimore and alan howard ed honolulu europe performedPer forrfornfour ed under thechethedirectiondirection ofcaptainsofcaptains james bernaeibeibet niceice P bishop museum 1968 cook clerke and gore in his majestys ships the resolution and Discodiscoveryverv in the years 177617771776 1777 177817789 1779 1780 kaaakaukamakauKaak&mk&ueameemakauskau samuel hanaiakalanimanaiakalanit ka poe kacikokahiko the people of old 3 vols london WAW A strahanScrahannahan for G nicol bookseller trandltranalbranal mary kavenakamena pukui edited by dorothy barrere bishop ndcclivmdcclxxxiv vol II11 museum special publication 51051 Honoluluhonolulupublishedhou01ulupublishedPublished by the ftseuahuaeua 1964

54 spurrier joseph H spurrier joseph H newspapers and periodicals kamakau samuel M ruling chiefs of hawaii honolulu the kamehameha deseret news sajasaj6sajusaj c lake ity utah vol 27407 schools press 1961 hawaiian gazette honolulu hawaii april 22 1874 levy nellneilneli HM native hawaiian land rights california lavlaw review vol 63 1975 hillenialmillenialHilmiimillennialMillenial starastarvstarstacsuar salt lake city utah vol 34458 malo david hawaiian antiquities mooleloMoo lelo hawaii transi by dr nathaniel B emerson 1898 honolulu bisbishopp museum press unpublished manuscripts 1951 jensen andrew the hawaiian mission unpublished typescript missionary album portraits and biographical sketches of the american bound in 6 voltvoitvolumess unpaged library brigham young unive- protestant missionaries to the hawaiian islands enlarged from rsity hawaii campus laie hawaii the 1901 edition honolulu published by the hawaiian mission childrens society 1937 spurrier joseph H sandwich island saints manuscript in poss- ession of writer laie hawaii humfordmumfordMuafordmford james kenneth ed john ledyards journal of captain cooks last voyage oresonoregon state monographs corvallis oregon letters to and from missionariesfromhissionaries in the sandwich islands 185118601851 1860 oregon state university press 1963 bound typescript church historical depertodepernoDepartodepartmentent salt lake cilcitcitacitj utah pukui mary kacenakawena and samuel H elbert englishhawaiianenglish hawaiian dictionary honolulu university of hawaii press 1964 diaries and journals Sahlisahlinscs marshall and dorothy barrere ed william richards on journals of henry william bigler 1846189919461899184618661946lagg 1899 microfilmMicro fliefileflim in library hawaiian culture and political conditions of the islands in BYU HC laie hawaii 1841 the hawaiian journal of history devoted to the history of hawaii and the pacific area vol VII 1973 journal of joseph henry dean 181418931814 1893 microfilm library BYU HC laiilalilaielale hawaii the shepherd saint of lanai priest of melchisidecmelchisedec and chief president of the isles of tchee sea rich primacy revelations gathered diarynarynazymazy of william farrer 182119061821 1906 containing journal 194918541949 1854 from various sources and produced in historical shape for typescript in library BYU provo utah the first time in the saturday press honolulu thos G thrumchrum publisher 1882 diary of ephraim green 185218561852 1856 photocopy of holograph BYUMSSBYUZISSBYU rissMSSZISS 227 BYU prowprovo utah vilkeswilkes charles narrative of the united states exploring expedition during the years 1838 18391829 1840 1841 1842 5 vols journal of francis A hammondHananond 185218931852 1893 microfilmMic rofila in library philadelphia lea and blanchard 1845 BYU HC laie hawaii vist benjamin 00. A century of public education in hawaii october diaries of janesjames keeler 1850551850 55 BYUMSSBYU MSS 436 BYU provo utah 15 18401940 october 15 1940 honolulu hawaii educational review 1940 journal of fredierickfredderickFredierick augustus herman frank mitchell 183119121831 1912 microfilmicrofila mcfmsf 109 church historical department salt lake city utah journal of siopsonshopsonslippsonSlippson montgomery molen 183219001832 1900 typescript mad 1670 church historical department saltsalcsalesaic lake city utah

55 na makua mahalo iailallalaa mormon contributions to hawaiian music production dr ishmael stagner as he was even prior to the coming of the first missionaries for kacenakawena byuhawaiiBYU ranallhawaii pukui the strength of the hawaiian was spiritual and that nothing that he did was without cosmological or spiritual importance indeed all of life was a there Is a hawaiian saying holhohoii ana oe nana i1 ke fumukumu or go and spiritual exercise in which art ie singing dancing composing weaving look to the source the sources used in this program are recognized authorities carving and painting served two important functions first to remind men on various aspects of hawaiian culture in addition to being musicians poets of their interrelatedness with the universe and the gods who dwelled there composers and performers for many many years they also represent long long and secondly to demonstrate the kind of godlikegod likeilke behavior men should display years of devoted mormon church service thus singing dancing and performing were all part of not only entertaining in this group of kukunakupunakupu1na are doctor mary kacenakawena pukui lexicographer menen but also of instructing them for ahaaraa wallanyalianhawaiian then ththee implications of author composer of more than three hundred songs and chants and recipient of the zathz9th29th section are extremely significant all things unto me are spiritual two honorary doctorates edith kanakaole composer chanter author translator and not at anytime have I1 given unto you a law which was temporal for the poet dancer and recipient of state national and international awards in Hawahawaitanhawaiianitan indeed all things were very very spiritual ancient hawaiian dance alice namakelua composer translator hula dancer secondly the gospel uses art especially music to develop personal and slackslackkeykey guitar artist whose bestsellingbest selling album was made when she was strength it was one thing for christianity to say blessed are they that eightytwoeighty two years old alvin K isaacs prolific composer of a wide ranger of oummourn but sorrow and grief became much much easier to bear when they were hawaiian music such as hulas chants contatascontarascontatas marches hymns and movie scores tempered with the promise that 0 it shall come to pass that those that die and john K meldameidaalmeidaAl often called the dean of hawaiian composers in me shall not taste of death for it shall be sweet unto them in the in visiting with these people a number of coricoiacommoncora n threads or responses hawaiian word aloha is the promise that those parting are destined to meet emerged from discussing how they perceived the gospel as affecting their cul- again whether in this life or the next in the words of alice namakelua ture and art first all agreed that the gospel if properly understood and thank god for my music for without it I11 would have died long ago thank god practiced posed little or no threat to their culture in 1977 kamena for the church because it taught me to enjoy and appreciate the joy and beauty pukui stated that some aspects of hawaiian culture ought to be forgotten of singing N especially because the gospel offered better alternatives in her book kininininananang aunty alice Is the rule rather than the exception because the history

I1 kejicumuke fumukumu she strongly asserts that christianity gives answers to questions of the hawaiian people is a history of & basically happy people constantly awash riisedraised rather tionthan answered by the old hawaiian religion and that even orenoremore in seas of conflict and turuturmoiloliolloil certainly a people who could survive the importantly christianity helped to explain why the hawaiian was as spiritual almost total decimation of their population in less than a century mstusteustmust have

56 had spiritual strengths and resources of great magnitude body of hawaiian music so what gave the hawaiians the will to survive perhaps the best answer the famous hawaiian dancer the late lolani luahine was asked how she Is in the lines of the hawaiian hymn hawaii aloha na ke akuaabua e reconciled her church membership with many of the apparent pagan or heathen llamamalama mai laia oe haNs retmetmea blinoglino5 kamahaokamanaoKama hao no lono aaiaalinalmaiinai which translated aspects of her perfoperformancesmances her answer was startling she said that when she means god protects you the holy light from above did those dances they were no longer pagan because the people watching her another response to the question of the relationship of the gospel to the knew both ohpwhpwho she was and what shshe was thus for her a christian the dances hawaiian arts Is that the gospel teaches us to want to share our knowledge of now became christian if especially they were seen andanianiunderstoodunderstood in their ins- the arts and the culture with others andthatand that in doing so we become greatly tructional and entertainment contexts rather than in their original religious blessed aultyaunty edith kanakaole in her acceptance speech for her distinguished ones what aunty iovo very fifirmlyraly believed and lived as advancera danceradancer was that among O up service award fromthefrom the byuhawaiiBYUayuOYU hawaiihawalt campus on june 23 1929 advised 0 dont other things her art was reantmeant to cheer people and to allow both they and forget to especially give of yourself all that which you have itsit thethlethiethib only the dancer to have some fun for her then the gospel perception tolerance way it may come back to you a hundredfold for her then culture wasmas only and even encouragement of culture as a meansbaansbeansneansmaans of having and promoting fun was useful and beneficial as it was shared thus the gospel of jesus caristcarlstchrist and so extremely important the life of service it teaches was totally compatible with aultyaunty ediths certainly for all those who are hawaiian or who are hawaiian in heart hawaiian background there is no great conflict between what the gospel teaches about fun and what fourth the churchs doctrine of the sacredness of families struck and the culture teaches about fun continues to strike a responsive chord in hawaiian culture in a society such in an interview with kacenakawena pukui in 1977 she stated iaim a chronic as the hawaiians had the family was everything to a very large extent a scribbler by this she meant that ever s incefacetace whe was a young girl she had persons claim to immortality was through his family protection security been writing things down either in journal form or for professional publication identity and fulfillment came together when one was in a family many hawaiian one of the great losses currently being experienced in the hawaiian community chants are genealogies carefully preserved and added to from generation to Is that most hawaiians do not speak the hawaiian language and that those few generation the tradition of recording and retainingretareCa ining genealogies was oraloraiora and who do do not speak the hawaiian of earlier times means were through or songs certainly if culture helps to give a people an identity then language the either chants i 0 an aspect plays a A later trend in hawaiian culture was the use of the mele inoa or the as of culture critical role in establishing and defining bamenamnawnowname song this involved the dedication of a song to a person or to a persons that identity this appreciation of the gospel for culture has not been lost family as a sign of respect and constitute persentlype tlyaly a large portion of the on the hawaiiansHawaii ans or for that afterattermatter any efof the other polynesian peoples

57 the mormon church has always been viewed as being an encourager of the enlarge our souls her favorite saying was ulu aeale ke weltnawellnaweitna a ke aloha performing sndendand the exhibiting of hawaiian arts and crafts many of the journalsjoumalsmais or the the growth of love Is the essence within the soul of the early mormon missionaries talk about the gathering of the saints at there Is currently shoulderingsmoulderingsmoulder ing among many young hawaiianskawaiianshamaihamalKawaiHawaii ianslansans the very real conference and the great singing and dancing contests and festivals that were question as to whether they can ble both allallhawaiianhawaiian and illallaliailblibil christian they always part of those conferences perceive a& real conflict between the two for people such as aunty edith tutu indeed the laielatelale tradition of the hukllauhukilau became famous through a song kacenakawena aunty alice and alvin isaacs there was and Is no conflict art written by a visitor to a church gathering and all that takes place or should culture and the gospel of jesus christ teach us to love each other and to give take placeplage now at the polynesian cultural center to a large extent existed in thanks to supreme forcesforcesbothboth outside and within us if we are honest in this some forrorform in laleleielaielate ever since the saints began to gather there in 1865 pursuit ththenen this is all that can be asked of us by either god however he Is in fact narynanymany knowledgeable people in the hawaiian music industry credit defined and by our felfeifellowienfellowmenlowienlowmen even more importantly we should see that there the bodemmodernmodem revival of hawaiian male dancing to the efforts of professor wyliwyliewyilewylle Is conflict only when we do not completely understand and asprecapprecappreciateI1 ate both ourounou r swapp sndnd his troupe of church college of hawaii male dancers in the middle culture and the gospel 1950s19501s so we say in gratitude to people such ass aunty volrosvos aunty edith and all after thethie arrival ef the early ristianchristianCb missionaries in 1820 duchnuchbuchmuch of the kukunakupuna who have been our KUOHJ teachers ina ua like ilni 0 ka poltpottpolepoe the old hawaiian religion went either underground or disappeared totally hawaii me kou ilnifialfinivial e baumau ansana no ka lahui if we the hawaiianshamHawaHans had desires what survived of the old religion after the initial onslaught of christianity such ass younyours then we should never perish ass a people was assimilated into hawaiian cult4rcultculttpculter tp as the new hawaiian religion however the metaphysics of the earterearlier religion saw god nature and art as being aspects of each other lost somewhere was the former hawaiian belief that god and art through culture were compatible As a result for a number of years in hawaii much of the hula and its metaphysical ties to the hawaiian uniuniversiaunlversleuniversieversieverste were either taught secretly or not at all thus someone such as edith kanakaole whose chants were as much biological zoological and botanical is they eremerewere cultural MSwasmas in veryevery sense of the terrteraterm a real treasure for her the message of her hawaiian tureandcultureandculcuiculture sndand the essageessayemessage of the gospel were the amsaassaeesame ueve mstaustmust uvlivetive and iovtovloveiove unselfishly because thats the only wjkeywaymey we 5558 2 opapomanopapo man ofor miracles from obscure beginnings from bethlehem thatcher from kohal a and so it was with opapo fonoimoana who canecame fromfromm a village called fogatuliFogatuli talofal im grateful to be here this afternoon to present this even in the subsistence existence of the savaiisavailsavallsavalli villagesFoga fogatulituli was paper I1 too like dr spurrier anam a little apprehensive about this poor compared to the rest young opapo lived a very normal young samoan paper I1 have never at any time tried to write something as long as life and probably faced the difficult stigmas and pressures given to this and give it as ive written it impa usually one who enjoys the children with mixed parentage for although his mother maliamaltameilemallamaila toa was a

I1 cratitgratitgratitudeude of just getting up with a few notes and just winging it samoan maiden of the toa family in fogatuliFogatuli his father was a foreigner some people say but its a great opportunity for me and it has forced a foreigner of the worst kindanotherkind another polynesian As the family story mee to do something that ive wanted to do for some time goes opapos father while a young adult not the church young adult a when I1 was asked by brother ken baldridge to consider doing a paper young man went fishing one day and was caught in a storestorm or got lost and on opapo fonoimoana for this conference it was with a great amount of landed on savaiisavelisavell in the village of fogatuliFogatuli his origin his beginning pride and wonderment to meroemoe to accept this assignment not because of was uvea or known today as wallis island its located about 500 miles myy literary skills or anything that I1 have to offer but because of west of Savailisavaiisavailsavall its not samoa I1 have since found out that his one and the individual that I1 was asked to speak about opapo fonoimoana only name was fonoimoana and this land of uvea was settled and is today ehatkhatwhat I1 am going to give this afterafternoonafternoonsafternoonisnoonisis like dr shumwaysShumways inhabited by tongans and people of tongan lines and ancestors I1 have without bibliographies and strictly from what I1 have learned as part of also located several tongan families now residing in niuatoputapu with myy oral history training in my family the name fonokimoana in their lines going back to uvea or nallisvaillswallis island I1 had always thought of opapo as merely my grandfather a man of that was probably opapos fathers real nabenanename fonokimoana faith and a lot of hard work however when a nonsamoannon saaoansaamansamoan historian such other than the uniqueness of his father opapos life was a very as dr baldridge asked me to speak about him I1 soon began to realize the normal one until one day he had a dream in his dream he saw two significance of this mans life in a historical setting and as I1 review palagi faifeau for foreign missionaries coming into his village and his life in this historical setting I1 saw that as this historical signifi- walking right up to their fatefalerate walked right in and sat down that was cance my grandfather opapo like most all polynesians of that era did not the end of his dream but later on when two mormon missionaries entered keep a journal the things that I1 will be relating this afternoon are into their village and came up to their house and walked in he not only 1 things that I1 have heard from other people his children his friends recognized thethchee two as the men in his dreams but by his own account the not euchouchwuchmuch is known about his early life in fogatuliFogatuli Savailivelsisavaiisevell the spirit told hishiehim that their gospel message was true it was then that the village of his birth in issaiss91859 it seems that great wenmenen in history come stasestage wasmasas set for this simple aarwarmanan to do a great work for the church among the samoan people or jews or israelites or whatever are greatly affected by miracles the records show that he and his wife were baptized together in and manifestations theres something about a good oilollol01011 miracle that 1890 two years after the lamoansaraoansamoanaamoan Itismissionsionslon was opened in 1888 opapos gets us every tinecinetimecime fellkeilwellmeilmell that seems to be the role that opapo own story to his son teila my father was that he netmetmec his wife toai played in fulfilling his role in the church in samoa he was a man of as she brought food to feed the warriors in a war between malietoamaliethaMalietoa miracletoiraclemiracle to bear witness of the powers of the priesthood to testify and mataafa opapo was a supporter of malietoamaliethaMalietoa the story continues that the mormons spoke for god and to remind the saints of their need that when opapo joined the church and sought to serve the church his to live righteous livesalllivesilves allaliail of these were accomplished by his spiritual extended family ostracized hishiahlahim he therefore took as his last name gifts I1 have noted here to make a commentary on miracles with Morcormonsmormonsmons his fathers cneeneone and only name fonoisoanafonoirooanafonoimoana and went by opapo fonoimoana and iaim just going towaitto kaitnaltwait on it for a little while thus beginning the line and the family now known as fonoimoana the christian church had arrived in samoa in 1830 and by the opapo and toai then joined a new young foreign church with the nature of polynesian people theres a certain affinity to great faith in london missionary society arriving in 1830 the catholics and methodists these people miracles were not and have not been the sole property of soon after the mormons were a little late by 1888 however the lord mormons in samoa neither have they been a corner from the priesthood seems to have his own timetabletime table of success by this time all of samoa miracles have been performed by polynesian people beforechristianitybefore christianity were one of three religions and the young upstart mormon cowboys as and after christianity by the mere faith they had in the lord jesus they were called cowboys because of the reference in joseph smiths christ and what we have here is really an attesting of the power of the story of his farm but thats another story these young upstarts had priesthood to perform miraclesnowmiracles now I1 just like to throw that in because a difficulttaskdifficult task of converting people already christians to mormonism the rest of my presentation has to do with some of these miracles what which was religiously nonsensical to the Sasamoanssammansmoans needless to say the iaslamlemI1 as saying is that the samoan people had been seeing miracles in the young church with its limited membership was hard at work name of jesus christ prior to the church coming to samoa but now they now let me stop here and go back quickly to aymy theme opapomanopapo manmen of were seeing it for the first time by the power of the priesthood miracles it appears that whenever the lord begins a dispensation it is not quite certain when opapo began to exhibit these particular establishes his gospel or organizes his church he allows a tremendous strengths but the saying quickly spread throughout the mission wha- outpouring of the gifts of the spirit in the form of manifestationsmantfesmantzes ationsactions and tever you do dont be cursed by opapo many saints living today have i tradesmiracles nolenoteno for the glory of the individual or the people involved or substantiated the fact that whatever opapo said would come true if he because of thelttheirthele righteousness only but for the sake of the church and blessed you you webewerewe blessed if he cursed you you merewereme cursed its growth umnow Sasoanssoensmoans like all polynesiansPolynesians or book of hormonmormon people in 1904 opapo elisala thelttheircheitchelt wives and a few others were asked to 60 establish a wilderness area in the mountains of upolu for the gathering village saw that the people were preparing a ftafiafoafoa or luau upon and protection of the saints in samoa they called it sauniatu or inquiring he found that a young girl and boy were to be married soon preparing to go forward in this area they carved out a beautiful and so he called for the young girl to come to his fateraleratefazeralg mienwhen she opapo settlement that was later described by president mckay as the most arrived questioned her only as a church leader could make an beautiful place on this earth perhaps it was because of the great per- interview and found out all that he desired to know then suddenly secutionse at the time or the hard struggles that the saints experienced without any explanation opapo told this girl not to marry this young that the lord saw a need to have strong fearless leaders so that the man because if she did she would soon be saddened well the girl you saints would not falter but remain strong and faithful no one who has wept sorrowfully and cancelled the wedding have to understand ever lived in sauniatu will ever speak differently of opapo one story that opapos words were treated as prophecy A couple of months is told of the first chapel built in sauniatu one day the small cook- later the young intended bridegroom passed away and the entire ing house in the back of the chapel caught on fire and the alarm of village said no wonder firefirel spread throughout the village everyone ran to get their during opapolsopapos years as the head of sauniatu in spite of his containers and run down to the river so that they could get water for spiritual gifts he was not spared the individual tests of god of the fire because itwasetwasit wasmas spreading too quickly it looked as itif for a the fourteen children born to opapo and his wife toai ten died as amentoment that the fire would spread to the chapel and the chapel would children one at age 25 and only three lived to marriage adulthood bee lost the people however began to notice that opapo had climbed to and to have children toa the oldest of the three eseta still the top of the chapel and was sitting there straddling the roof he living in laie and my father teila who is 72 this year these looked up to heaven and raised his right arm and said father we can tragedies seemed to strengthen him noremore and caused him to be more humble spare the small house but we cannot spare the big one in the name of more prayerful and woremore industrious he was known for his hard work jesus christ and by the power of the holy priesthood I1 conrandconurandconcommandurand the he worked for his own substance and also cared for the needy people wind to change the wind changed and blew down the small house and the especially the widows and the fatherless where ever he lividlived he chapel was saved the saints were not only spared a chapel but their was known for his long tireless labors planting cleaning and building faith had increased in god in a very difficult time of the settlement several people have also recounted his practice of praying every morning of sauniatu at 5S an and every evening at 5S ppam and several tinestimes in between opapo oftenoaten samoasemoe there atleaileareere many stories stestemingstepeningseemingpening froerofromerom sauniatu that would take too orten traveled to other parts of saroasenoasanoa to do missionary work as assigned by church days wenmenen were uckuchnucheuckmuck time to recount but let me tell another opapo had just returned the in those often sent ffro fromerg a three month trip to another island andend upon his curnreturnturn to tieticsieekeyke sauniatu to accooaccompanypany palagi or american missionaries in proselyting to other areas and returning later to sauniatu using sauniatu as a home where they were sleeping was a woven coconut basket and it indeed had base on one such journey opapo and his longtimelong time friend elisala and some freshly baked food it was hot and delicious and as no one was one or two american missionaries were sent to manulamanuamanuta to preach the seen bringing it or leaving it from the area the food was attributed gospel to the people of hanulamanulamanua when they arrived they had found by the missionaries to the angels that their arrival had been forforwamcdfozforwardedforwarnedwarned and that the king tultuimanuaTuinanulamanula had during the end of their stay an elderly lady broubrought1zht some food given strict instructions forbidding anyone from receiving housing for the missionaries being old anyway she stated that if she had to feeding clothing or assisting the mormon missionaries in any way it die for this act of kindness it was all right with her for she did was a difficult situation for all concerned even though some people not fear tultuimanuaTuimanula weeks was becoming were maxmayway have wanted to accept the missionaries and care for them as is after several it evident that they not their normal custom to care and assist ministers the fear of reprisals going to succeed and the missionaries began winding up their messages opapo from this dominant king and his harsh edict was too much forrorfortor anyone to in preparation of their departure in this view and elisala go against the consequence of accepting these missionaries would be an spoke directly to tultuiaanuatuimanuatuimanulaTuimanula and his people that if they did not repent immediate stoning of the individual or individuals the prospects of and be baptized that very shortly they would feel the wrath and power god As any conversion was hopeless nevertheless the missionaries were very of cod against them the missionaries were preparing to board the opapo determined and stayed two months on manulapanulamanua without other food to longboat back to tutuila paused at the edreedge of the village of manua eat they relied heavily upon fallen coconuts on the beaches and other fitiuta manula and ceremoniously dusted the airtdirtwirt off of his feet as small staples without a fatefalefalcratefazeyate for shelter and sleeping they had to a witness against them A couple of weeks later the worst hurricane dig holes on the beach they would enter the deep holes and the last in manulasManu as history hit the islands with such devastation that many one would cover they heads with leaves so as to protect them from mo- people died all of the houses were destroyed save one and all of quisquitoestoes unfortunately the last had to suffer for the night having the crops above ground were destroyed the only house saved was that of no one to help cover his head and eacheack night these missionaries would the elderly lady and her daughters the manulamanua people have since stated mauga take turns being the last one to brother tapusoa who lives in the community of laie that if the on one particular night after several weeks of this grueling ordeal hurricane had lasted a little while longer not a soul would have survived opapo recalls being awaken by the smellswell of some freshly baked food the hurricane and all would have perished 1 a books having survived on a simple diet of old coconuts for a few weeks the the didisastersister appears as historical entry in the history but manua who smell of freshly bakl4baklebaked goods were strong enough to awaken hishim fromerom his to the people of hanusnanus were there and to the saints during that sleepsloop As he investigated the smell he found that near the location period the powers of god and the authority of the priesthood were noremore 62 firmly established that he has entrusted this authority to men on the of sauniatu were greatgreatlyly uplifted and strengthened by the visit of this earth was illustrated and the church grew stronger because of the saints great apostle and man of god soon after elder mckays visit opapo his trust in their local leaders now bear in mind that miracles are done wife and their family decided to move to tutuila and locate there in pre- for many reasons just as disasters have been done for many reasons parationparation to the comingcoining to hawaii they subsequently settled in the village during the time of christ when he performed many of his miracles it of mapusaga building their house right adjacent to the graveyard havinghaying accomplished many different ends some to the convincing of the jews of their house next to the graveyard brought about some interesting encounters his divinity and others to the hardening of their hearts against him of opapo with some spirits and theyre good for stories for midnight As in the case of lazareth after the lord had raised him from the dead it camping up in the hills but we wont go into those stories at this time states that many did believe on his name but immediately the scriptures however there are two incidents that happened while they were in turn those people who after seeing what christ had done went and told the tutuila that I1 would like to recount and these incidents have affected pharisees so that they could continue their plot against hihim the the work of the church in samoa ever since disaster in manulamanua had that type of an effect although the people knew during the earearly1yay 1920s19201s the members of the church in samoa were fronfrom whence the disaster otginatedorginatedorginaoriginatedted it nevertheless did not assist in sorely persecuted and hated as in other parts of samoa but in tutuila building the church in manulamanua to the contrary the church frofronfrom that acutely so brother pinemua soliai who recently passed away and who was period had a difficuldifficultt tinetime in establishing itself in the islands of the grandfather of president cravens tells the story of him and opapo nanuamanulamanulemanuamanue and it wasnt until 1974 that a branch as part of a stake was one day as they were walking along the road towards pago pago opapo as actually organized on the other hand the saints in tutuila having was always the case in a missionary ministry in samoa always had an heard of the incident in manulamanuamanuemanuta their faith was greatly enhanced thereby umbrella As they walked along the road opapo noticed the bus coming and enabling much of the work to novemovewovemome forward in the islands of tutuila the he lifted up his umbrellaumbtellato to stop the bus so that they might get a lift to disaster in manulamanusmanua did not have any handful effect on the islands of town As the bus stopped ahead they began to pick up their pace thinking tutuila although its only 40 miles apart that they were going to get a ride into pago pago As they approached the on the return fronfrobfrom renuananuamanulamanua opapo and his companions settled again in bus the driver must have noticed that these were the two mormon missionaries sauniatu where they assisted the womoaworkA of the church there in 1921 the and quickly pressed on his accelerator and left the two men standing there visit of elder david 0 mckaymcnay was the major event of the year for the brother soliai turned to opapo and said well now its going to take us samoan people there are numerous accounts of the visit of eidereldereidereldereidet mckay a long tinecinetiwetimecime to getgot up to town atatwhichwhich time opapo turned and said no to sauniatu which are oremore vivid mdemdemo explicit then what I1 could explain well get to town before he does As they continued their walk to town in this account but suffice it to sysamsay that opapo elisala and the saints they cle upon an accident after a silealiewilemilemlle and as they came to the accident they found that this smaeamae bus that had left them had run into another control of the land now when mrs puailoa witnessed the blessing truck the driver of that bus was immediately killed it is difficult that opapo had given to the soliai children she immediately asked in recounting stories such as this to place a judjudgementgement upon the whys for a blessing at his hand napomapoopapo refused to give her a blessing be- and wherefores of an accident such as this and I1 dont pretend to have cause she wasnt a member of the church so she decided that she was the answer as to whether this is a common practice or a common allowance going to be a member of the church and receive a blessing after going by heavenly father of those who hold the priesthood or whether there through the proper steps of the mission home and missionaries and the were eternal consequential reasons for things like this happening my branch there she became a member of the church and then requested a only point in recounting the story is the effect that it had upon the blessing but before receiving the blessing she related this problem saints and the powers that seem to be given to certain people and espe- about the land in the blessing opapo promised that the land would cially to opapo by the things that he said come to her without any problems and that the people and those who the second incident in tutuila during that period had to do with a would stand in her way would not be a factor he continued in the nonmembernon member lady by the name of salataimaSalat aima in the village of nuuuli lived blessing that not only would she receive this land but the time would this soliai family the family was the only bomberfamilymemberfamilybomberwembermembermomber family of the church cobecome when she would have the opportunity to use this land for the further- during that period the head of the family Pinepinemuamua who I1 referred to ance of the work of the church in american sanoasamoa and that if she were earlier one day requested that his good friend opapo conecome and riveeiveelvenivegive his faithful she would be an instrument in the lords hands to dod0 a great children blessings as he had done before to have opapos blessings on work in american samoa for the church with that land in the early his house blessings on his property and blessings on his friends 19sos that blessing had its fulfillment in that she had the opportu- agreeing to the request of his friend opapo came to their fateratefazesaze and nity to sell that piece of land to the church and it became the center proceeded to bless each individual child in the home at the time was a of the church and church activities for the island of tutuila on that good fried of sister soliai a woman by the name of Salatsalataimaaima puailoa property the church built a high school and faculty housing a large mrs puailoa was from the fanene family but had married into the puailoa welfare farnfannfarm and also recently built a stake center and was the proposed family they had control of a large portion of land in the mapusaga site of the temple in american samoa last nightinnight in the dinner that I1 valley through mr Puailoapuailoaspuailoalsls family however they had no children and had with elder pinegar he said that the church has just been reaffirmed when mr puailoa passed away the control of that land was left with that property by the courts of american samoa in the case and that land mrs puailoa now the puailoa family seeing that if they didnt do som- has now been tested again as the property of the church so again the ething immediately this land would be controlled by this lady nhowhomhoho married blessing that was given to Salatsalataimaaima in the 1920s1920ts continues and carries into their family and so they proceeded to do somethingsorsooething to regain the anon today

64 in 1926 my father teila arrived in hawaii to prepare the way for husbandtobehusband to be for the first time knowing that they had no other choice his family to come to hawaii and be close to the temple in 1928 opapo but to get married thosetwoThosthoseetwotwo are still married by the way theyre and his wife were called by the church to come to hawaii and do temple sitting here in the audience such was the case of teila fonoimoana work for samoans in the hawaii temple so in that year the opapo and mataniu tulatuia who are my parents during that period of time also fonoimoana family moved to hawaii and established themselves in the opapo and his son teila had built a house and this house was built thenstillthen still small community of laie opapo and his wife and many of the on the property that is presently leased by bishop joseph ah quin samoans that had come at that time had faithfully worked in the temple now I1 tell this next story not to scare anyone who is a friend to and labored to build the church in the community of0 laie from that time bishop Aah quin or his family but again its the story about this man however in 1933 opapo had a dream in which he was told that he opapo and some particulars of that house needed to bring all of his family and children out of samoa opapo my notherbothermother recalls every so often passing his room when the door was returned to tutuila and while leaving his wife in tutuila proceeded closed and hearing opapo speaking as if he were speaking to someone to the island of savaiisavalisavallsavalli where in the middle of the night went to the at first she thought the old man had become senile and she didnt want family of his daughterinlawdaughter in law and grabbed his grandson sepi who had to bother him with any questions but after constantly hearing these so been given to them to care for and stole him in the middle of the called conversations she couldnt help herself and she asked him who night bringing him back to tutuila and hawaii now this sepi let me he was talking to at which time opapo said my friends he would then just stop here still lives here in laie he has many children and one is name their names and describe them according to opapo they all passed married into the family of ken baldridge so that little act of stealing away but these are people that were hawahawaiianiianilanllan and people of other the child in the night has had some implications right here in this room nationalities opapo even gave a little description that the fair ones in 1935 opapos wife toai passed away of pneumonia and was buried here were good but the dark ones were really bad isythymy mother didnt know how in laie she at the tiretinetime of her death was 70 years old and had supported to take his explanation and sweresansweredansweresan to her questions and so she dropped her husband faithfalthfaithfullyliylly and contributed generously to the work of the church the issue and didnt pursue it any further two months prior to the death of toai teila had married mataniu tuia in 1958 on a trip that my mother made to hawaii to meet her son opapo wedding was one finishing his mission in hawaii she by chance happened into a surveyors the daughter of apiapt tuia a close friend of their I1 that was arranged by opapo and his friend aniantapiapt without the two children office to inquire about some information about former leases when she ever having metmecget each other or knowing each other it was one of those happened to come across an old hawaiian map that was on top of the desk weddings that you read about that was prearrangedpre arranged where the bride travel- at this particular office and this map showed certainroadscertaincertainroadsroads and trails ing from a foreign country by boat arrives and meets her intended when my notherbothermother asked the wanman what this wapmap was and what the trails were 01on1.1 the map of laie the man replied this is an old hawaiian map which opapo fonoimoana was trucrutruly1yay an extraordinary man he labored in shows as the hawaiian legends say the trails that go from the ocean the church because of his faith and belief in god and christ and the to the mountains where all the spirits who die in the ocean walked in an restored gospel and the faith and belief that if we are faithful in the attempt to go to the mountains and meet the savior in the resurrection church we will be blessed he was rivengiven many spiritual gifts im to my mothers surprise that trail passed right through a little corner sure so that in turn he could bless the people and lift thenthem in of our house which is opapolsopapos room not to any other part of the house difficult times when the church was young in samoa but through that part of the house his family has truly been blessed as well and I1 would assume its without a doubt that opapo had the ability to communicate with that many of the blessings now being enjoyed by opapos children the spirits on the other side of the veil this fact has been attested grandchildren and great grandchildren and greatgreatgrandchildrengreat great grandchildren to by anywanymany people relating stories of what they had known about opapo are partially because of his work in the history of the church in while he lived in laie but I1 suppose none of these gifts really have saasoasanoasamoa and the pacific opapo fonoiaoanafonoimoana was truly a man of miracles any meaning except as ive mentioned before to help strengthen the faith of the people especially the samoan people to the principles of the gospel the power of the priesthood the truthfulness of the plan of salvation and all that is taught within the framework of the church in 1938 in december opapo remarried a woman by the name of taimi who still lives today in a meeting I1 had with taimi about five years carl fonoimoana ago she told me that aterafteracer their marriage opapo gave her a blessing and he blessed her that if she were faithful in the church that the lord will bless her with long life andshehandsheand she would live to see many changes in the community of laie taimi is now about 90 years old and the latest report is that shes still very strong and healthy A couple of months after opapolsopapos marriage to taimi he contracted a cold and as was his practice never went to the hospital in refusing medical treatment and i by not going to the hospital this minor cold turned into pneumonia and in a couple of days opapo passed away he was buried next to his wife toai in the laie cemetery near his bithgith birthday and there he rests today the story behind the legend of the seven maori canoes and the descending maori chieffchiefs by vernice pere

the migration legend of the coming of the maori to new zealand grandfather whatongaWhatonga also made it to new zealand where he was reunited in a great fleet of seven voyaging canoes has its origin in ancient with his grandfather and both men settled there permanently inter chants As in other claims laid against oral historical evidence the tarryingmarrying with the tangatatrangata hhenuawhenua legend has its detractors some refute the idea 0off a migratoryemigratory fleet the great fleet legend persists today and tribes still trace their of canoes usually laying claim to descent froafromaroa an earlier single lineage to crew members of certain canoes in the fleet the legend voyage that establishes their older history in the new land and hence dates this major migration at 1350 JUAD it is thought that conflict arlierearlier claim to land titles in hawaikiprawaiki promptedted the exodus for theubausa purpose of colonizing kupes upe is named as the maori discoverer of new zealand in about known land far to the south these clocanoes wrwerewazewarm gilwllnellnelivell fcockdstacked vitawitawith pre-pro- thethath riddlekiddlemiddlemiddie of the tenth century I11 behe returned to HaKawaiki the ancestral visions for the voyage and also with foods for cultivation in the home of the maori thought to be raiateaRaiatea in tahiti but described only as MMW land songs chants and ancient poetry record the names of these central polynesia by te rangi hiroo the famous maori anthropologist canoes buck points out however thatthadthat22 be relates that kupes sailing direction in the lunar month of november the fame of particular canoes depends upon whether not they harehavehayehage been recorded in song and 2 or december was a little to the left of the setting sun and that tozytorystoryatoryetory by bards and historians A continuity of do- minant chiefs and supporters is further required to flofrompro various traditions there is little doubt bring the record down to modern times 4 that subsequent voyages were made on these sail- ing direction that were handed down orally in poly- the seven canoes named in most chants as comprising the great nesia 0 3S heelneelfleetneet aresores tainui te arawa hataatnaHatamataatuamataetnaatna komarutokomaruTotoyomaruTokoaarumaru takitioutakitimutakitumuTakitioucloutimulimu kurahaupo buck further suggests that voyagervoyagers blown offcourseoff course by stbrsabrstormsa andaoteaand Aotea in many respects the isformationinformation we have today derived from eventuallyev ntually reached new zealand and became the tangatatangafcatrangata whenua feorepeople the oral traditions is very specific the tainui canoe under the of the land then in the twelfth century legend has it that ihatongatmhatongawhaMhatonga leadership of hoturoaHoturoa prepared to sail frocfroin havaikihawaiki on the brongoorongo the grandson of toi became lost in a storm while participating in a night 27th of the lunar month respondingcorrespondingcaecaccoe to october november but canoe race in central polynesia his grandfather sailing south to the old benmen advised hotureahoturoa to delay sailing until the stormy tamateas search for him landed at what is now called the bayday of plenty in new ath6th to ath9th nights of the following months had passed hoturoa replied zealand and settled there in the mcainmeantimetime whatongaWha tonga arrived safely home 1011I wilwillwll sail out now and meet the tamateas anon the open sea he surmountsurmoun having found shelter for a period oftimeulms tine on yet another polynesian a odd all storms and trials to make safe landfall at cape runaway S3 island he then provisioned his canoe and sailed south in search of his an interesting point here is thatshatchalchatghat legend further documentdocuments the 4 3

tama occupy arrival in fewlewnew zealand as being a season when the naiivenativenative pohutukawa the descendants of te kapua the coastal and thermal lands verevezewereweze in bloom their scarlet flowers cover the large trees and make around rotorua while those of ngatokcarangiifgatoroirangi became the twharetoatuwharetoa peo- their appearance in november or december the story goes that as the ple of the lake taupo area the matatua was captained by toroa and sail- canoes approached the new land one of the chiefs saithesawthesaw the brilliant ed upriver in the bay of plenty to beach on the shore toroastoroalscoroas daughter zzed of the trees and took off his head ornament of red feathers a was ill and she lay anon the beach near the canoe to rest while the crew prized polynesian symbol of leadership to throw it into the sea saying explored inland As the day passed the tide rose and the canoe began that the chiefly red of havaikihawaiki is cast aside for the chiefly red of to float away the woman saying to herself 1 I must act like a narmarman the new land hence we can reckon the sailing timegimegima to have heenbeenheon about exerted all her strength and marieedmarimar&rjedmarueedwed to save the canocanoefromcanoeefromfrontron floating four to six weeks fxfrom havaikihawaiki to ao tea boaroa new zealand svayavayswayoayray to this day that river Isasxs called whakatane actact likeilke a manroanmoarnman and soaesome events surrounding the story of the voyage are known today the descendants of this canoe spreads rea frofrom capscape Rinrunawayaway to whakatanewhakacane KV one lelitellleiltellsleiis ofofttaroaama te kapua the chief of the to arawa canoe kidnapped and inland over the rugged Jrejreweraureveragreverawera country the priest of the tainui canoe forcing hiahlahim to sail with to arawa mis the kurahaupo went north and its people settled north auckland behavior between tamatanoatamma te kapua and the priests wife further enraged the and later taranskiTaranaki and an area between wanganuiWanganui and lake horowhenuahoro benuahenua priest andend he summoned a storm which almost sank the to arawa the tainui the ThTokomaru captained by maraiamanaia navigated by thetho priest rakeioraRakeiora ageagamademadaade landfall before the te arawa and the two crews went separate wanwayways ailedsailed around north cape and beached at the mohakatinoMohakatino river in north 0 the tainui salicselic south from whangaparaoaangaparaoa to the taranskitaranakiTaranaki the people spread frontroatronfrom the lokaumokau river to south of todays tamaki strait just outside auckland the crew me- mbers went ashore to pioreexploreex and found that only a city of new plymouth takitimutakitumuTaki timu captained by tamatea landed on the narrow isthmus separated themfron from another harbourharbhaub ouri which they named the manukaumanutauplanukauManukau they hauled the tainui east coast of the northkorth island and its people are the gisborne tribes across the isthmus and sailed down the west coast to kashiakawhia where they finally settled their descend- today the aotea canoe is said to have left the ancestral homeland in ants spread out and became the waikato people occupy- ing a large section of the north island from south an offseasonoff season and was driven west to the keekenaadeckermadecKermadec islands where the crew auckland to to kultikuiti hanshanyraayranymany generations later when to 1 rauparaha led a joint expedition of agativqatikgati toa and agatingati gathered karaka berries which they later carried to new zealand the raukawabaukawa warriors south in the 1320s1920s tainui descendants onschonfchmonth march the kennadecskermadecs when ehonha carynocarpuscorynocarpus were established6established in the southern part of the northkorthworth of in is thethoeha karaka lae island as well 6 vigatamigata is ripe landllandinglandijigLandijig on the west coast of the northhorthborth island thaytheythoy covedmoved toeeevee arawa landed at cape runaway turned up the coast and landed inland to vanganuiVangwanganuiWanganuianul the damesnanesnames of the canoe captain and the steering passengers at haketumaketamaketu near taurangaTauranqa hereuponwhereupon they spread inland itilsitslla pamiepawlepaddlepaggie are recorded in chant translated by jamesjamasjawes cowan as follows tainui lines from hoturoahoturoatHoturoa tbthathe paddle songsony of theth aotoaaotea canacanom hamlin 20 generations to rothmarotumahotuxoa aoteaisacteaAotea is the canoe turi Is the chief ugaporamgapora composite to roku o whitl is the paddle 23 generations behold my paddiepaddle toT rangihaeata it is laid by the canoe side 1727 generations to hoturoa now it is raised on high the paddle 1828 generations to rothmahoturoarotuma poised for the plunge the paddlepaddiepaddlespaddies IS25 generations to tamcekapuatamacefcapua now wew leap forward xvikauxwikau behold my paddlepeddlepaddie to roku o whitiuhitilwhitil I1 34 generation s ago to hoturoanoturoa which is too long see how it flies and flashes it quivers like a birds wing lkinsonwilkinsoni this paddle of eineoinemine 20 generations to haturvahoturoa ah the outward lift and the dashing taaaaucutamamutuTamamutumucu the quick thrust in and the backward veepweepsweep 2618 generations to kgatoroiranginqatoroirangi and puhikaiariki the swishing the swirling eddieseddles foamingroaming white wake and spray names was the 7the the reuheuheuheu genealogy obviously contains extra and perhaps that flies from my paddle not correctly understood by grey the others vary from about twentythreetwenty three to seventeen generations other genealogies show a fair agreement on aboutaaoutaagut other canoes are mentioned in other chants one being the horouta twenty generations before 1850 this would suggest a possible waximwmc axiaum datedacedane of about 1000 or a minimum date of about 1450 with about 1300 being li-elyely which peopled the east coast from cape runaway to gisborne ifits descend- dr bertonrobertonBo in the work cited gives a date of 1290 for the birth of hoturoa antants becomingbecardbecord ng the kqatingatinagati foroufarouporou of today subtribessub tribes throughout flowhiowhiewnew zealand such conflicting information is present in all reports of the legends trace ancestry to different personalities on the voyaging canoes an example of kuper tolthltot and the great fleet Howhowevereverteveetewert the legends persist maoris ofcifels this is the ngai tahu tribe of the south island who are descendants of today are not so much concerned with establishing exact dates of birth rahu a younger brother of porougorou rangirangl the ancestor of ngatiagati pokou or ventsevents a task which becomes increasingly impossible as the language oveova of the difficultiesdifficultieq in pinpointing dates with names in these legends iein further lost with the passing of ticatldetidecldetime as they are with erphasizingerphaeephasizingemphasizingsizing lieileUs with the multiple sources reporting the genealogical chants solsomso thethoeheehokho point that these people did live and did accomplish anyman3rmanar of these recorders were oraoremore concerned with establishing their identity and ancestriancsancestryancestri igratoryigraadgratoryadoratorytory feats in this the whole concept of the origin of the maori is as chiefly than they were with probing out thechezhenhe factfactsfacks toan example ofox at question modern scholars have suggested the origin of the race as conflicting inforsotioninforajtion is the follaw9tfollafc ing being asia malaysia melanesiahsiKelanesiaanesla ericaamericaAa and even recently another pianetplanetplanett for nostmostmosk flaorismaarismaorisflaslasiaorisogis unwaikibawaiki isie inzu tahiti although there anadsareage also tabot3bothose I1 bo suggested quite recently that unali is duallyactually thekhetkhee rawalkinawaikinawacki 0 owghe 69 the legends in 1978 a& small group of maoris from rotorua visited hawaii in a real reservoir of emergency provender but the the course of their visit they asked especially to be taken to the ereaareaeceare seashore had little to offer in hard times there waswag almost no shallow water and there were no reefs of kau anon the big island of hawaii they wished to hold a norialmemorialne shellfish and seaweed were never plentiful 9 service there before returning home to new zealand for they believed randy further records that I1 all legendary and archaeological that kaukalukasu was the place of their beginning the havaikihawaiki of the old chants evidence points to kaukalumalumasuxau as a landing place for polynesian settlers froefrog andnd legends at kaukaaxau there are several holes carved in the lava rocks kahikixahikikaahiki not necessarily tahiti who cadecadacamea as early as AD 700 10 that line the cliffs the maoris believed these holes to have been for owing to the ruggedness of the shore food was obtained from the sea thezheuheth purpose of coringmooring the canoes of the great fleet before their dedo only at great risk and with difficulty there were no lagoons and few parture in hawaii it is accepted as certain that the kau area was beaches the area is a goadqoodgood deepseadeep sea fishing spot for the currents one of the first areas settled by the early hawaiians who arrived fronfrom 00cameooms around both the east and west sides of the island to meet and somewhere south kauwuxau is thetho southernmost point of the hawaiian chain gnp at kaukalu an interesting event is recorded by randyhandy the area has never been considered in lawaiibawaiibawadi to have been a departure a A few years ago a group of nalidaildallnalihinimalihinimalimail hinihinl formed a fishing bulbutbuihulhui for deepseadeep sea fishing olfoff ka lielaebiabla in kau and point for any migratorybd fleet heading south and it is my opinion that against the eneencemeencraticenchaticenphatichatichacic advice of hawaiian old tirersairers they proceeded to build at considerable expense a any study of the geographical area leads to disbelief that the location concrete landingstagelanding stage for their boats just below the cliffs just to the west of the point previously thethathozhe could have supported the stocking of voyavoyaginggingqing vessels the area is one only course had been to haul the canoes up over the cliff by means of block and tackle the malihinimali hini verewere of severe drought anciently the hawaiians lived in family groups and eueereerenelyserenelynely confident of their strongly anchored landing but in the first heavy kona stomstornstorm the gigantic waves are known to have been either planters high on the slopes of kaunamauna blesliegblegloa crushed it like so much crockery and piled the concrete up gainstagainst the cliff in broken shards hawaiians shook ercc fishermenshermonfishermen scattered along the coast their heads in sorrow that anyone should so misjudge the eightymighty forces of their land 1 on hawaii the area that was most subject toseveretoroseveresevere remines was kau all the slopes below the forest line such research leads us to several questions of kau as a suitasuitpsuitableblebie through the district koreverewerewenewone well populated and the care- fully cultivated land was dependent entirely on rain departure place for a voyaging fleet first the holes carved in the the winter season was certain to produce ample rains from southerly cyclonic stemsstorms therefore one crop of rocks definitely exist some hawaiians sayay they are of recent origin aweelweetsweet potatoes could be counted on as sure and also one crop of the peculiar dry taro typical of the plains cut for the convenience of fishermen who tie their lines to them others of jakinipakini and kanaoakanabakacwoaKanaoa izlerlaterlaxerlazek crops often failed we have records of severe famines when anywanymany of the people would sayay that kaeehaeehaxamehmwh& I1 had theithoithemzhem carved in the rocks so thatchalchatuhalnhat he could find refuge elsewhere erinlywrinlyweinly in konanona and in PunapunasooapunasomaSomasomo provision against hard limestimes was adeodemade in stores of dried oorr hihis canoecanoes there as he sailed around thethkhe island kdchanehaskamehamehas flabeishgish andndang dried sweet potatoes also thelnetoakneehmuhm uplands mehere werere esinoeainoos were not voyaging canoes however and there is a great differdifferenceeuce 70 between a fishing canoe and a voyaging vessel A voyaging cancels octo earlycarly laorismaoris like all early polynesiansPolynepolynesiansne siansslans knew these thirdsthings inti- elgh estiestlestiratedestizastizestimatedratedalbedmatedabbed to weighwelgh at least five tons by the polynesian voyaging society mately this knowledge was necessary to the survival of island dwell who built the hokulahokulehokulel a which has madmade several trips to tahiti in the orre an example is cementedcowentedcomentedcowencomen tedced on in a recent book by herb kane last two years what size thickness sennit would be required to moormooz AX brotherhood of eapexp rtsarts tohunga or kahuna trained to acute poerspo ers of observation and berner iryoryony a canoe weighing that hwahowbow many times would such sennit be wrapped polynesian navigators kedewedewereere also priests in the sense that they could invoke spiritual help and conduct roundaroundazound a scoringmooring in orderardorordekodder to secure that weight in the kind of cross the rituals of their profession unlike the modernnocarn navigator whose instruments enable him to fix his currents described above by handymandy are the holes large enough for such position without reference to his place of depart- ure the polynesian navigator used a system that was ennitbermit to be wrapped and tied more than once further the subsistence home oriented he kept a mental record of all courses I1 steered and ailallali phenomena which affected the rove daluredaluzenaturemature of the area would not be very helpful in the furbishing of a lentbenlmentmenk of the canoe tracing these backwards in his eindmind so that at any tiretinetime he could point in the approx- voyaging canoe and there are other places along the coast much betlerbetterbettorbetzer imate direction of his hoehomekome island and estimate the ailingsailing tiretinebiretimehirmbime required to reach it a complex feat suited to such a venture the hawaiian legends do not mention the of dead reckoning in 1761769 in tahitiahiti captain james cook took aboard the navigator tupalatupaia who guided cook doparturedeparture of a migratory fleet and where kaukalukasu is concerned such an 300 miles south to the island of rurutu coo sailed to new zealand by a ziszigzagzig zag course then to australia idea goes against existing data which names the area as the first landing then northward through the great barrier reef touching at new guinea he then sailed on to batavia where place for travellerstravellers coming from the south malaria and dysentrydysenterydysentry killed tupaia and many of the endeavors crew throughout the entire voyage tupaia maori chants give differing descriptions of the type of canoe used had been able upon requestreque strscesue to point in the direction in which tahiti laylayl 221 for migration purposes both double and single canoes are mentioned in hishie reference notes kane goes further to explain that a contr- the very large elaborately carved and decorated single canoe of themaorithe maori oversy exists between two schools of thought 1 those who believe that waka taua were mainly war canoes hewn from a single tree newpew zealand the polynesianpolynesians possessed sufficient maritime skills to bakeeukewakemakemuke deliberately I1Is one of the few pacific islands where large straight trees that are navigated voyages over great distances and 2 those who believe that suitable for building this kind of canoe grow the doublehulleddoublegodbie hulled canoe is such skills did not exist and that the scattered islands of polynesia shorter in length with a platform between information regarding this were populated by drifting canoes heme concludes that in the present day type in early new zealand is meagre although both abel tasman 1642 and the drifting canoes theory is not accepted and study centers on the body axqxcook 37697317697337691769 73 mention seeing thenthemthew of knowledge necessary to theehe losslaag oyatesoyaoesvoyages undertaken byoy these early anyA discussiondiscussiqn of polynesian voyaging requirerequires mention of a vast vlvlgatorsnavigatorsvalorsgators and sailors body of knowlknowledgeefteemteemme about currentcurrents winswindwindswings seasonal weather champschanges uantanstarsskarsstaes

71 11

12

at this point it should be added that many contemporary scholarscholars eneneven kupecupe is seen to be a much later personality than the classic Uin kewneunew zealand do not hold the theory of long ocean voyages to be correct legends iellbelltell us and here sir george grey is quoted from a paper titled inxa hihis recent 1976 book the great new zealand mythhythmyth DR SIsimon people of the pacific arittewrittewrittenn in 1893 and published in the auckland discusses many sources ofor the great keetheetfleetmeet legend and compares notenotes star from 13 october to 24 november 1928k1928 thustthqst some of the old chiefs stoutly maintained that their ancestor kupecupe had originally discovered ao- the european tradition of a fleet of six large tea roa had navigated its coast and cooks strait seagoingsea going pahipahl with their living freight of over and had then returned to havaikihawaiki and had persuaded five hundred people men women and children his relatives to go to kewrewnew zealand and settle there put out to sease a from the shores of raiateaRai atea has they cited an ancient song in proof of this been shown to be a rationalisationrationalization of disparate other chiefs however disputed the occurrence of canoe traditions which gradually became more and this tradition alleging that it together with the loreborebokemore accepted as factual and historical as liaelinecinetimecime poem related sirplefsippltf to the successive discoveries passed this arose out of the desire of european madeade by early arrlarriarrivalsarzi valsais and settlers of new zealand to provide a coherent framework by which scholars 13 in coasting from one part of its shores to ancanothertherchecchee to interpret the prehistory of new zealand the tradition is thus involved in too ouchmuch doubt to hownowallow any reliance to be placed on 15LS kanymany of the old chants nadename birds flora and fauna in both Hawhawalkihawaikihawalkaalkiaiki it whalwhat remains of course is the fact that the polynesians existed andaagangad the newnow land ao tea boaroa the fact that the plants named are native batbalhal before captain cook and lived a highly ordered life with tinafinaelnafirm religious to new zealand and in some cases to no other place gives rise to his beliefs a highly developed art philosophy and body of local know- obeervtiontcbservationt ledge they were scattered on all known islands that could support life the traditions if they are to be taken as they are and not pruned to fit preconceived notions include they knew of the existence of other islands where dwelt other people native plants birds pa and other specifallyspecifspeciaallyaily new zea- land iteaitemilemitems as an integral parttpareparm of the total tradition and their languages were linked byaby a common bond bf linguistics even would suggest very simply that the tohunga knew this i hauhatwhat they were saying and that the havaikihawaiki of the trad- today it is possible for cook islanders Rawaliamwallamhawaiian laorismaoris and tahitians ition is not outside tnewew zealand the mention of pa and kumaraflumarafcumara storage both of which arbareazeaxe newmew zealand items re- to all converse together and understand one another when we consider the ininforcesforces this view 14 thousands of miles of ocean that separate these iarticularbiarticularparticular groups this writer sees the masaikihawaikimawaiki of the arawa tainui and aotea canoes it is difficult to rule out a camroncoreconcomron connection between themthethem The contention as being in northmorthlandKorth land new zealand he doesgoes concede that earlier bigmig of simonssimmons and others of his view is thatthaithaebhatthau the traditions that were first iratoryoratory canoes arrived in newnow zealand from elsewhere but believebellevebelieves that recorded in newmew zealand wokeworewerewera not really the ancient chants and legends the great tleetricctbleet of recorded chants merely applied the HIMnamesmames of theuchkuh arlicrarlicaearlieramilee but referredforced only to recoatrocootrecout knowledge of genealogies that laid claim to canoesnoes to otherotheeothers in the ancestry of theth tribes known to havhawhowhag travelled land akeabcareakeeareearea in the country that therlherthey ezewereere invested with antiquity by the to other placeplaueplaces within newnowwowow zealand fromrygeegreom northlandnorthnoethDorthworth land

72 proof underlying reason for preservation elders is further that the their in liselshi book the story of new zealand A RH reedbeed outlines the ownership was of the lands identified as tribal areas the greatest movementovement of peoples from jerusalem in 1000bc100obc these behe identifies as polynesia was difficulty that faced early students of the lack of a aryans of which 8 tribes scattered six of these tribes went to europe new zealand carving explained a written record of the culture in in from which the anglosaxonsanglo saxons descend one went to persia and were the some people even stylized bannereannermanner of the history of the but in the ancestors of the iranians today and one went to india from this group continued to make tapa which the people decorated with islands that have descended the peoples of the malay peninsular indonesia Sstrasumatratra malimaiismallsmail brushes dipped dye no language evolved aalloall hala in written to this java borneo the philippines new guinea micronesia the marianasmariakasMarianas ththechrche ft new genealogies were mustwustust beb added the fact that in zealand the surr- carolines thehe marshallMarmacshallsshalis the gilberts ellice island fiji tonga th ounded by nanymany capus they were considered sacred and entrusted to the society islands and from there tahitiraiateatabitiraiatea to new zealand 17 A iderseiderselders of the tribe they were recited with carcazcarecacecaze because the making of maorimaari lament is recorded as a mistake in the recitation was considered an evil omen because of the the fame of your canoes can never be dincdinndimmedned the canoes which crossed the ocean depths kapuspus associated with all form of record keeping early europeans seek- the purple sea the great ocean of kiwa aichhichnhich lay stretched before them 18 ing to write down the old chants were very often misinformed by the elders thisthiathle great ocean of kiwa is the 70 million square mile pacific inznan sunarsunarizingsuonarizingizing the work of his book simmons states ocean given the size of the tiny islands scattered across this vast the traditions given in this study are those of the tribes of the 19th century whose traditions have been xpanseexpanse of water is no wonder that men have always been curious as recorded they refer specifically to the origins of it those tribes from theithedtheche uncunoincima they became corporate social to how the area became populated some groups such as the maoris of groups they do not ai cannot be taken as referring to ventsevents of preceding periods when the original ancestors kevwevnew zealand have been isolated for some five centuries yet the old off the haorimaori settled aotearoa from polynesia the social groups who took part in the original settlement no longer legends have persisted in the culture these legends of an ancient exist the increase of population in prehistoric times tell led to new groups being formed each of which was concerned bomelandhomeland lost in the memory of only the old fromprom this land men sailed to validate its own mana chieftainship and claim to land archaeology can suggest what these groups were and how sturdy vessels onto the ocean following known starssharsstairs carried by known they each adapted to the conditions as they found them slars archaeology can also throw light on the material and social currents towards unknown lands the history of the maori in newmew zealand development of the late maori tribes tribal traditions exist to justify claims to aanananamana and land is another large body of information andad yet another chapter in the they arearcaee whawhatwhalt the tribes themselves believe about their origins and history and as such are extremely interesting continuing story of the race the grealgreat fleetricel is referred to often by in their own right 16

0 notesnobes

i I1 1 peter H buck Vikivikingsgs of the pacific chicagoChicasofgofsog the university press the maori especially anon all important ceremonial occasions the per of chicago 1938i1938 p 277 2 slstencesListence of the legend lends credence to it for without it who can ibid 3 answer the question of the origin of the maori people and who can ibid 4 splainxplainexplain the scattering of a polynesian nation across half of the globe ibid p 279 5 except by some planned voyaging in the modern day it is significant ibid appp 27980279 80 6 that the first question one maori asks another when meeting him for the anne salmond hui A study of maori ceremonial gatherings wellington A H i& reed 1975 appp 15556155 56 ciosclosme not who are you t but where breareaze you from the reply 7 first ti is buck p 283 area and pa and possibly canoe thus by asking for 8 will list tribal D R Sinsimmonsmons the great nevnew zealand nthmthpychhychmyth wellington A H & A VW origin identity is established is the same in the larger perspect- reed 1976 p 286 it 9 ES green maori quotes his legendary home as place of origin and thereby craighill handy and elizabeth handy with mary kavena ive the pukui native planters in old hawaii honolulu bishop museum press 1972 appp 27677276 77 reveals his identity in cultural heritage he islis secure in this all its 10 ibid p 547 knowledge scholars naymay never know the geographic location of the how- 11 it ibid p 567367 maori enough to kaowknow the name land for the it is 12 herb kawainui kane voyage thethediscoveryDiscovery of hawaii honolulu island X ahu eaiealaiwai tatou i havaiki nui havaikibawaikihawaiki roa heritage 19760 p 105 havaikibawaikihawaiki pamaogamaopammao 13 simmonssiusluSinmons p 105 14 ibid appp 32021320 21 15 ibid p 321 temicedemiceveraice pere 16 ibid 17 A H reed the story of hevhewnew zealand auckland fontana silver fernyern 1974 appp 242724 27 18 buck p 3

74 preservation OF THE HAWAIIAN IDENTITY As their pride in being hawaiian increases so will their desire to IN THE learn more about the traditional oractjuzpracucfis of their ancestors to them PRESENT DAY HAWAIIAN FAMILY research is a must if they want to know whence they came from and the tradition culture and practicespractipracki ces of their forefathers before I1 present my paper I1 wish to thank the world conference of prior to the coming of captain cook to the hawaiian islands the record for the invitation to be a participant I1 deemdeeradeema a privilege it early hawaiian family functioned as the most practical of a socio and an honor martaloMAHALO thank you economical educational unit within the family there was a divisiondj vislanvision young were by ALOHA As an introduction to my topic the preservation of the of labor the people tauohttaliatkttaught their elders boys were

1 fishinq and by moon hawaiian identity in the present day hawaiian family may I1 quote taught the art of fishinofisheno fanningfarming observinqobserving the different phases alexander haley in all of us there is a hunoerhunaerhunaker marrow deep to and monthly seasons of the year tp build grass huts and canoes carve do know our heritage to inovknokknovknow who we are and where we have come from to to feather works and other art crafts the girls were wdavwpavwpayp upa without this richinaenrichingen knowledge there is a bollowhollow yearning no taught to to beat urataratapa for clothing and covering to do fiber matter what our attainments are there is tillstill a vacuum an emptiness work and therather handicrafts to raise and care of children the children and a w-motootontt disquieting loneliness were taught personal clpanlinpclpanlinptn personal behavior and respect for the elders sex education was a family responsibility marriage in the howilownow true iiis this statement of mr haley as it modlies to the present family was not between two people it was a meroinqmeromq of two families day hawaiian ffamily not only of the native hawaiians but those of marriage agreement between the young people was made by the barentoarentoaparentsrentrents multicultural heritaqesheritages as the part hawaiians there is a hunderhunqer and it became a bindingabinding contract until death separate them the children a yearning among them to be identified beside its names color or blood born to them sealed the relationship between the two families the they want to trace their roots to learn to know and to understand wedding party and the childs firstbirthdayfirst birthday was a timeoftimeon great their hawaiian heritage its history and culture the problem is that rejoicing among families and friends they gathered together for a some of the older generations are reluctant to share their heritaaeheriherlheritageheritherlt tabetaqeaae and luau hawaiian feast A luau is a family activity it heansbeansmeans the gqealoqygenealoqygenealogy with others for to them these records are sacred and are not jcomingtogethercomin of the families it is a time when the families to be revealed to anyone so this deprives the young people a knowledge share their resources and work together working together was the of their ancestors therefore they go about searching their past essence of the luau not the luau itself the early hawaiian family seeking not only to find their anancestors but to leaalearnleamteam what it Is to be was taught to observe the religious rituals and ceremonial tapuscapus a hawaiian this religious discipline held the family together when the early missionaries arrived and found the nivenative family practicing and observing this close knit tletigtuetug among the distant cousins indiratpd in the past their ancient rituals and tacqtapqtapuscapus they labeled theathenthem pagans and set out to that ohana meant a family claqratherclaiclarciar rather than a nuclear or immediate convert them to christianity this the natives accepted they accepted family ohana today could mean either one or the other the ohana christianthechristianthe god and the written word the bible so great and so also include the immortals the aumakua or its ancestral gods in simple was their faithfalth in the written word of god that they found in it ancient hawaii relatives were both earthly and spiritual both were their strenqthstrength and comfort when his native land no longer was his but looked upon for advice instructional and emotional support this merely a part of an alien sovereignty the bible was their solace in communication with the supernatural was a normal part of an ohana tiretinetime of sorrow it was their comfort in times of strife and bitter tears the hawaiian had not only a sense of belonging to a luooortisuooortt unit of the present day hawaiian family need to observe this spiritual practice to family he also had a clear knowledge of his ancestry and an emotional maintain its identity in time of stress and bitterness this early sense of his link between his ancestorshecancestors hecbecomingoming gods in the dim past hawaiian family livedalaveda life of the stone age not as savages but as people and his yet to be born descendantdescendants the ohana system heins give the of culture ingenuity and industry they had a high order of intellect and hawaiian a healthy sense of identity loyalty plays a very important imagination these are reflectedraflectedreflprted in their mythology legends religion and part in ohana and the principle of helping one and another applies to family social system ohana they wrewere ruled by an absolute chief and the everyday activity of the family it places an indortantinDorijnoortanttant emphasis a priesthood and tapuscapus so exactexactinginq that none could live or survive in a on thecochecothe niedtncedtconceitconceot of being responsible unselfish sensitive respectful most liberal culture the land was its source of livelihood it was the and tolerant center and basis of its economic existence for it provided everything these attitudes transcend everything and permit problems to be food and shelter its resources came frofrom the land and the sea which solved by reason and emotion in the hope of opening greater insiahtinsiohtinsight and wregrewere inneimmediatediate at hand it determined the vitality of the family and where love for each member of the family this prohlfnotn1vinoprohlpn alvinonlvino concept in itU received its nuturinq the onateoncteancientanctentqt trtlonortlontralition was called hooponopono to set right what is the ohana or extended family of yesterday incincludedludedeluded the close circlcircacirclp atof wrong in a case of a oerpersonsdersonsder sons orlorigrievanceevance illness mishap unexpected relatives related by blood marriage and adoption family of the same root death or being possessed by an evil spirit the head of the familafamilv of origin no nattermatter how many offshoots came fronfrom it were still considered gather his ohana together all the nuclear or immediate family or those cousins one may be of a collateral line of the loth or lith generation most concerned with the problem are invite to this gathering where the ass it Is definedindefinedin the relationships chart today in the hawaiian terntermterra problem Is discussed openly the member appearsbeforeappears before the group and of ohana they are still brothers and sisters the youngsters will call presents his problem he speaks freely and openly about his feelings their cousins uncles & aunties and their elders grandma or grandpa particularly his anger and resentment or tutu 76 the zncntadientanient practices used the discussion adoanoanoroachaooroachroach as a safety valve many a time the scriptural interpretation bring about satisfying to handle old quarrels and grudges after the problem is resolved the result this Is hooponopono to set right what Is wrong the present ohana gather together to foroi4eforoiveforgive and receive him with love into the day hawaiian family needs this spiritual theraov to preserve its family circle this hooponopono has a spiritual dimension so vital to hawaiian identity the hawaiian family today this problemsolproblem solvinosolsor vinavino efforts are another concept of hawaiihawaiian identity is the concept of sharinasharinoavino it encouraoedencouragedawouraped in racerifacereface relations in hawaii this is a quote from dr Is a concept somewhat differentdifferentprent from tneane western and asian system of kiyoshi ikeda chairman of the hawaiian studies program university of sharing their ways of sharing implies that which is eineninemine is mine and hawaii the concept and process of hooponopono has provided and waymaywoymoy are shared only upon ho nrisofnopdoffrisofnoenwenopdofdor the family or their neighbors the be able to provide basis for exoloringexcloringexploringexo loringtoring unresolved stresses and conflicts hawaiian way of sharina is what is mine you are wolironedwrowronedwolromedwcoromednedmed this hosp- 4 both within and among diverse populations within hawaii such values itality expresses a warm and beneaeneousoeneousousqene giving and sharinasharinq whether food or and practices mymay be joined with supportive ideas and ideas share among companionship or concern and comfort always inalnain a person person familyfarally all populations within the islands we all need to attend to that rich person or family to family way many of the hawaiian family are cultural heritage and practices of hawaii which enable orderly chancechanqe observinqobserving this practice of what is now called hawaiian hospitality in race relations when theearlythe early protestant missionaries came to the the modern hawaiian family is accepting the viewpoints and operation islands in 1820 they phased out thithlthis ancient Eracpracticetice of hooponopono through the wisdom of their elders for they are the source that the young they fettfelt that its prayers and rituals were addressed to pagan gods people are trying to rediscover their rootsroot but what most of thenthem have then the total hooponopono was labeled paganism the natives discontinued not done is to structure their lives in such a ay that the influence the practice only to be reviddevidrevi pd among the present day hawaiian ohanachana of their ancestors physically morally and spiritually be a constant As time went on the hawaiian did not remember hooponaponohooponopono as a whole motivation forrforcforra to preserve the hawaiian identity in the present day but only bits and pieces of it hooponoponohoopopopono or this family psychological hawaiian family for it is very much slivealive todaytodey and for generations to therapy consists or is the sum total of many aartsoarts prayer discussions come contrition restitution forgiveness or being forgiven it Is a useful the young hawaiians or parthawaiianspart hawaiiahawaiianhawaiiansns of today look forward to the method to remedy and prevent family discord today a hawaiian family possibility of becoming polynesianhawaiianpolynesian hawaiian in body and spirit they in time of troublatromblattoubloubl or in need of solsoisoiritualspiritualritual uplift search the scripture begin to sense as only hawaiianskawalhawalKawai ianslans can sense thisparticularthis particular thing great- for an answer to their pilipilikiapilikijipilikiankiji or problems if the problem Is a serious ness Is somethingsoosomething intanqibleintangible yet powerful and enduring they are onepne the family goes into fastinefastino and prayer and a zeoberoeobermwber of the family linked to the ancients connected by inheritance to their appreciation will111 interpret the scriptural passage selected by the person in trouble of thatwetwebmeb it Is to be hwanhmanhuman

77 this Is the foundation of the aloha spirit it coniesconescomes from many many cases are on record where hawaiians have adopted japanese things among them all to care and truly care for the poor needy an4ana chinese or white children coresomecome families have adopted children from theth unwanted irrespective oftheirof their ethnic background be they of almost every racial group in hawaii these children live in the same caucasian or asian ancestry this concept of foster care or hanai household they grow up together as though they were of the same ethnic fijnctionpdfiinctionpri traditionally within the hawaiian family of yesterday blood relationship they learn to respect and love each other and their hanai or foster care is nearly equivalent to the term of legal adoption foster parents this is a common patternpa tternattern in a hawaiian community the difference between hanai or foster care and leoalleca7lecak adoption is that nowhere today is the survival of the old pattern of hanai so marked as the child in the hawaiian tradition is not separated from his or her in the contemporary hawaiian practices of adoption now that I1 have natural parents the relationship between the natural parents and child presented a few concepts and practices of our forefathers to be Is not terminated it is encouraged this pattern of hanai or foster preserved by our family today letlottot usux hawaiiansHawaii in now identify ourselves adoption is still very much alive among the hawaiian community the who we are and whence we came from essence for which seemed to be the assumption by parents of complete our ancestors were great and hardy seafaringsea faring men who sailed the social rights and duties of the parentchildparent child relationship over a child vast pacific ocean in the canoes the tradition of the hawaiian heri- which is not their offsprinqoffsorinqoffspring nowhere today is the survival of the tage had its beginning many many many centuries ago hawaiinuihawaii nui or older patterns of hanai so marked as in the contemoorarv hawaiian hawaiiloahawaii loa the legendary forefather of the hawaiian people was a noted practices of adoption for the hanai system continued the links be- fisherman he and his men who among them were astronomers mete0rometeorsmeteoro tween mother and child and retained for the child knowledge of his logistslogiste and navigators roamed the vast ocean in search of good fishing herplityheredityherodityherdherpherodfityitylity legal adoption outside the family breaks all ties with the grounds on one of these fishing excursions he discovered these ohana at its best this stronastronq traditional wetingfbelingabeling or hanai means islands and named one of them hawaii he found these islands to be the family support for the unwed mother and full acceptance of the child 11 best fishing grounds choicest above all the places he had travelled hawaiian kukunakupuna or grandfolksgrand folks feel so strongly that even a child of hawaiiloahawaii loa remained on the island for some time and stocked his canoes unwed parents should know his family background and object to legal with provisions and sailed back to his homeland kahikihonua kele adoption because it blots out the past A hawaiian couple who want to according to ancient tradition kahikihonua kele appeared to be a conti- adopt feel the same they are at all not concerned if the child is nent could this be the americasameriAmerl cas whence came hawaiiloahawaii loa the forefather legitimateillegitimate what they are worried about is taking a child whose of our ancestors many theories havhavee been advanced by anthropologists parentage is concealed there is no desire on the part of the hawaiian of whence came the hawaiiansHawaii ans parents to adopt only children of hawaiian blood

7 8 POINTS OF resemblance the ancient wargodwar god of the mexicans and the wargodswar gods of the the most popular and acceptable theory is that the native hawaiian hawaiians the companions ofKamehamehaofkamehameha the great in his wars had culture was derived from series of migrations of polynesian speaking the same attributes people from central polynesia beginning aboaboutut eighteen hundred years the quetzalcoatiquetzalcoatlQuetzal coati of the toltees and aztecsazteca and the sons of the ago during the uth and 12th generation these anthropologists made hanahawaiiansHawa lians had the same superstitions connected with them they were no mention of possible migrations from the americas the spectacular both lawgivinglaw giving and enlightened gods both went away with the promise voyage of kontikikon tiki from peru south america tothe amotustuamotusTu of the to return and the simplemindedsimple minded HawaiihawaiianshawaliansHawa liansans on the arrival of captain south pacific demonstrated that no sensible anthropologist has denied cook believed that lono had returned in the same faith that the aztec that hardy people accidentally or purposely travelled from the new on the arrival of cortez believed that quetzalcoatiquetzalcoatlQuetzal coati had returned world to hawaii when hawaiiloahawaii loa his family and his people among most of their minor gods were similar in character and attributes them fanfarmersners boat builders and their families returned to settle in their human sacrifices were the same their mode of featherfeatherworkwork was hawaii they brought with them their culture religion traditional identical and the cloaks of kamehameha the first and of montezuma were customs and practices closely related to some of the hebrew customs alike no other barbarous or semibarbaroussemi barbarous nations possessed the same and practices and also to those of ancient mexico in an article that art the obsidian axes and adzes of the aztecs and hawaiians are the appeared in the pacific ConconnericalconmericalcontConnericalmerical adverjjadvertiserAdver jj dated september 15 1866 same in structure the can6escancescanoes of the maritime aztecs and thothosese of the the headline read similarities of old hawaii and ancient mexico hawaiianshawaliansHawa lians were similar in construction their feudal system if not may I1 read some of the excerpts from this article that our ancestors identical has few points of dissimilarity may have come from the americas inferences we looked arounarounduponaroundduponupon the heiau temple how much the structure from all these facts are we not led to infer that the first resembled the platforms of the temples the pyramids the plans of inhabitants of the hawaiian islands were of the ancient toltec or sacrificial worship in ancient mexico hownow much the ancient hawaiian JPlaipleloiplemfjemoje aztec stock and that they emigrated from the coast of north america lelausic iauslaus the worship the sacrifices and the horrid gods resembled subsequently no doubt there was an accession of population from theirs then we thoughtthoughtofthoughiofof the many peculiapeculiaritiepeculiaritiesrities and superstitions polynesia malay and other regions to the vestwest do not natural causes which were common to both races the ancient aztec and the hawaiiansHawaii ans operate in favor of the hypothesis the maritime colonies of the ancient and we asked can this be a mere coincidence these people these mexicans were to the east and north east of these islands the trade superstitions busthust have had a common origin winds and ocean currents set from that portion of the coast in this direction near threefourthsthree fourths of the year the canoes of the ancient mexicans driven by these winds and currents in the precolumbuspre columbus tinestimes the ancient people sailed their ships would inevitably land on these islands driftwood from oregon califor- of commerce back and forth from north america to south america utilizing nia and northern mexico frequently lodges against the hawaiian islands the consistent flow of the japanese current glass ball floaters frofrom according to their traditions the aztecs emigrated originally fronfrom the japanese seas driftdriftwoodswoods and logs from the north coast of mexico the northkorthhorth destvest probabLprobablyly some of their earlier settlements extended to california and oregon drift onto the shores of hawaii one of the california and oregon then taking eitherelther point of migration the hawaiian familifamilieses traced her genealogy to hawaiiloahawaiihawalt loa 58 BC hownow probabilities are the same the hawaiian islands may have peopled at accurate and reliable this familys genealogy is I1 cannot say but that semicivilizationsemi civilization which existed among them at the time of the this I1 know that our early forefathers carecanecarmcame fromfroma the americas and conquest that we are cousins to the inhabitants of the north south and central reflereflectingctingacting on these facts as the shadows of night descended we america this early ohana or family kinship had its beginning 600 BC rose and walked away with the deliberate conviction that the crimitiprimitiprimitiveprialtimiti when lehi and his family left jerusalem read the book of mormon which stock of hawaii nelnei was from the western coast of america contains the history of the people living in the western hemisphere of it Is evident from this article that the early wallanshawaiiansHa came from which the hawaiiansHawa liansitans forefathers are the descendants of lehi this central america and not from central polynesia the book of mormon family kinship shared freedom and togetherness this togetherness was tells us about 55 BC harothhagothhagdth a nephite builder of ships built him the great strength that made the hawaiians survive when the culcuiculturaltyral a large ship and launched it forth into the west sea by the narrow revolution rapidly took place when the foreigners introduced the neck of land which led into thelandthe land northward this man build other western culture and later the asian culture this family spirit kept ships the first ship did return and many more people did enter into alive the determination and tradition of ohana family togetherness 4 it and they also took much provisions and set out again to the land with the abolishment of the tapu system the sanction of the economic northward it was never heard from it was supposed that they were activity with influence of education the sanction of the use of the drowned another ship with people and provisions sailed northward but hawaiian language in business in schools and in homes the uprooting they too were lost at sea the theory Is that these lost ships of of the individuals and family branches diminished the functional unit harothhagoth could have been blown off course and entered into these streamstreams of the social and economic affairs of the family togetherness the of ocean current known as the japanese current which passes the intangible bonds of group loyalty that held a community together hawaiian islands survived it is shown fntn that stressing of sentiments of collective responsibility and group solidarity among the members of the household andnd the wider kinship group set off the hawaiians of today from their western andnd asian neighbors hertalbertasbertashertbert like 80 it Is said that the hawaiians lack ambition and that his poor showing in the professions is not due to lack of intelligence or poverty difference of outlook difference of attitude conflict of inteinterestresl nostmost such or to lack of opportunity but solely to general laziness that is not between the young and old are characteristic of culture become when changing rapidl3rapidlyrapid so to the ethnologist the statement that the natives are lazy is merely conflicts of outlook more acute culture is majority whom are parthawaiianspart hawaiians an expression of the cultural myopia shortsightedness all that it the hawaiian families of today the of asians polynesians means is that the psychology of one culture is being judged in terms of of different multicultural heritages caucasians so of value derived from another when two cultures come into contact and and other ethnic ancestriesances tries great istheis the identification upon hawaiians with native heritage one submerges the other then the natives aversion to work is merely thousands thousands of these parthawaiianspart cosmopolitans as hawaiiansHawaii ans of a general lack of adaptation to the pattern of the new which is the that they think of themselves not as but even as as work habits of an alien the semisemiassimilatedassimilated native has often been in interviews after interviews parthawaiianspart hawaiians little 18 blood explained Is with the hawaiiansHawaii ans robbed of the work incentives in his own culture without being able hawaiian their identification according vi are about 8000 to find potent incentive in the new there is ample evidence that the to the bureau of vitalvitaitaltai statistics there pure Hawaii ans more today as to two hawaiian in his own culture was as industrious and able as his own native hawaiians or less 30000 natives ago on and within culture demanded subsistence farming and work was to provide to centuries the native hawaiians are the decline hawaiians implement the various economic obligation to the household kin neigh- another four or five generations the last of the native maker him heritage bor and chief the hawaiian planted his ground not great fields to will have returned to his taking along with his become wealthy but small fields that could be worked by the kin group and the aloha spirit 1891 rev samuel causes decrease cooperative work was a happy and satisfactory method of giving an in bishop in discussing the of the made hawaiian incentive where labor might otherwise be arduous the modern hawaiian of the hawaiian race this concluding statement the a e a noble racerac e works best and most regular at irregular occupations as contructioncontractioncontruction race Is worth saving with all their frailties themaretheyarethey ae men physically and morally they are nanlydanly cordial unselfish workers merchant ma riners cowboy ifelifetifeI1 or on jobs that gives him of no a very strenuous activity followed by period of relaxation the present day and generous should the hawaiian people leave posterity they have hawaiian family no longer subsist on fish and poi but upon the sweet generous interesting race will be lost to the world nationalionalna food of other ethnic groups naturally the urban hawaiian been too kindly too friendly too trustful which virtues the has adapted himself in respect more closely to his american or foreigner took advantage of their hospitality the ohana are structuristructunstrucstructuretunturiturtzuri nowhowallow everyone cakenakemake to good the communityconriunity oriental neighbors rather than the rural hawaiian among whom hosp- to to contributions the of itality Is proverbial still 81 aloha is a philosophical approach to living based on service rather giving than taking than than exploitation rather selflessness rather why make stone adzes when the white man has something better made wastefulness respect selfishness conservation rather than rather than of steel why bother pound out tapa when the white mansroansroamsmoans cloth could oppression love than these insights prompt one to think loveratherrather hate be purchased at so much less exertion change of habits concentration hawaiian and a yearning today among of his heritage identity there is in large urban cities subjection and often times unsuited clothing young people some a bring the for kind of unification that will the older food and drinks hastened the decline of the native people and younger generation and give the young people some the together finally there came a great number of foreigners from other countries cause dancing hula or singing for identification other than color the some to work on the plantation others to carry various business enter- songs prises who not having with them their own women eagerly intermarried As has been mentioned previously which held the it the discipline with hawaiian women thus the hawaiiansHawaii ans which has survived the impact was following kamehameha I1 family together religion the death of in of foreign civilization and the ravages of foreign diseases are slowly 1819 was and tapu system was abolished the old religion overthrown the losing its hawaiian moodblood in dilution todays hawaiian culture is & the power of the priesthood came to an end the moimolmot or sacred king was constructed on an entirely new type of foundation as the old culture no longer regarded as sacred and lost much of its supersupermacymacy when the declines and the new emerges the hawaiian family today are living in people saw that the gods did not destroy who had the tapuscapus there an entirely different economic climate this new economic life is was a breaking of the hated prohibitions and restrictions the field money it requires employment and skill if they want to survive was wide opened and a ready welcome for the protestant missionaries they must adopt this new way of lifetifelifeworkI1 ife work it Is no longer a subsis- when they arrived the following year 1820 who came to convert the tence economy where in the past the resources from land and sea were heathens to christianity these missionaries not only exerted a great immediate at hand and was their source of livelihood that they needed moral influence but reduced the language to writing taught the and the plants for medical use A study of themodernthe modern hawaiian reveals wallanshawaiiansHa to read and write served as advisers to the king and laid quite clearly that many of the traditional values of hawaiian culture the foundation for agricultural and commericalcommerical development that the still persist and figure importantly in life today traders played an important part in bringing about changes in hawaii in the feudaifeudalfeudal days the makaainanat4akaainanaMakaa leanainana or the common people were free some of these were unscrupulous in their dealings others just used too to move about the land except during the tapu days on certain lands euchouchmuch persuasion with childlikechild like natives who lacked sale resistances that was permanently forbidden forhisfor hishiehim tot6ta trespass the hawaiian when the traders took their food their products their sandalwoodsandal wood corooonerscommoners never held title in fee simpiesimple he therefore had no their lands and their women theretherewaswas a sudden change that the people understanding of the value of kind of property real property C infIN f living in the stone agefacecaf to face with persons well in advance in the achineachanemachine age 3282 before the great kahele of 1848 the land belonged to the kings and this brought to an end the ancient system of land tenure in the the alii as leaders of the community the common people were granted kingdom of hawaii to the native hawaiiansHawaii ans the ideas of private pro rights to live on a piece of land and to use provided each paid it perty was alien after the great kahelemahele of 1848 foreigners bought the tax which in those days were either products labor or service government lands at moderate prices even some of the missionaries the hawaiian crown and the altatiatt is nearly owned all the land because the aliis found land speculating was compatible with the spreading of the gospel people didnt know their rights and gave consent unknowingly and beset by ththee unscrupulous dealings of the foreigners debts and uninformed in 1846 the board of commissioners to quiet land titles mortgages the native owners gradually saw their lands taken into was established to check into claims of private individuals for lands control by some of the large estates managed by the white men the they were authorized to occupy land commissioners worked with two pressure during the first half of the 19th century by the american types of claims those supported by documents and those based on a and european settlers resulted in the subdividing of land titles in verbal assignment of land by a king or chief witnesses were usually hawaii at the time when the natives were unprepared to deal with land produced to testify to the assignment and also to the continuous use in terms of buying and selling by the closing of the 19th century of the land by the claimant or his heirs up to the time of the claim ownership and control of the best agricultural land shifted into the with a land commission award a claimant could obtain a royal grant hands of the white men then came the overthrow of the hawaiian upon payment to kingdom treasury of a cash commutation usually equally monarch in 1893 it destroyed the kingdom of hawaii by a revolution to a third of the lands value claimant must also pay and provide a the revolution of 1893 took from the hawaiian people their nation metes and bounds survey the great kahelemahele of 1848 led to the end of and public lands several years ago a humble taxi driver Ms louise the feudal system that existed in the islands although it was rice because of her intense personal experiences with reading the abolished the concentration of ownership continued the chiefs became hawaiis story memoirs of the late queen Liliulllluokalanililiuokalaniokalani organized fee simple owners of more than one third of the land another third ALOHA aboriginal land of hawaiian ancestry the sad accounts went to the governmentgovermentvergent and nearly one third was kept as crown land by of the illegal overthrow of the monarchy stirred this young hawaiian LAJJ the king of the four allalinilmillionlionilon acres less than 30000 acres were mother into a determined effort to begin anew the search for justice awarded to the native tenants these tracts of land awarded to the the aloha association filed their grievances with the executive branch native tenants consisted chiefly of taro land and were considered the of the federal government who with the support of senator daniel K boremore valuable lands in the islands this completed the kahele or inouye of hawaii investigated the claim of the illegal overthrow of division of land of the islands into crown land and goveggoveagovernmentnt lands the monarchy and the illegal possession of the public lands or the ccrownow I1andslands 83 the reports of the contemporaries investigations conducted by the the new consciousness of being a hawaiian did not really have an executive branch of the federal government of the circumstances leading impact in the hawaiian community until the 1960s its effect to the overthrow of the hawaiian monarchy clearly show that the taking heightened the hawaiians sense of identification with history and of dominion and sovereignty over the hawaiians was wholly without honor culture it also had the effect of making hawaiians morimorvmore conscious of fairness or justice and in violation of both international and domestic their rights and grievances that have actually erupted into several law of the united states with these reports or findings the aloha demonstrations and protests which began in the early 1970s at the association pressed for reparation the correcting of a wrong that has same tinetibetime hawaiians gained a greater sense of selfselfrespectrespect and faith created profound distress to the native hawaiian people for a long in their hawaiiannessHawaii anness the reawakening of the 70s so different in number of years it seekedmeeked the reparation of the crown lands or payment impact from anything in the past centuryiscenturyscentury Is as much spiritual as it Is fortorror some sort of obligation to repair or to redress for daddandanagedamageage done a cultural rebirthre birth there was a revitalization of the arts spoken to the native hawaiian people in 1977 senator daniel inouye introduced language and hawaiian culture a senate joint resolution calling for the establishing of a conmissioncommissionconcommission the most fundamental part of any resurgence is the language to study the question ofot the native hawaiian dalesmaiesclaimsmaims and to make especially the hawaiian language not too long ago the hawaiian reconnendationsrecrecxvxv ndations on the basis of its research several hearings were langulanguageage could have been affirmed oatthatmat it was a dying language held in hawaii on the resolution by membersrs of the united states house today it Is much alive ththee kukunaskupunas grandfolksgrandfolks still converse in of representatives and senate this bill passed the senate twice but their mother tongue of which I1 do the young hawaiians and those of unfortunately failed in the house this bill Is still active why nonhawaiiannon hawaiian ancestry of the present day generation are interested in speak of reparation because those who can trace their hawaiian learning hawaiian identity prior to the coming of captain cook in 1776 will be to learn the language several private and public schools teach recipients of the benefits of the hawaii reparation if the united hawaiian even kamehameha schools an educational institution for states government recognizes the truths that it had illegally possessed those of hawaiian ancestry who at one time did not proscribe teaching these public lands and made just reparations of the hawaiian language but punished any student who were caught the resurgence of hawaiian culture inrecentunrecentin recent years Is perhaps the speaking the language english had great prestige and all concentrated nostwostmost exciting chapter in the present day hawaiian cultural history on it to the exclusion of the hawaiian the reaction against the use although in the past two centuries after the arrival of foreigners of the hawaiian language was great that anyone heard speaking the to hawaii the cultural activities and ideas of ancient hawaii slowed language was branded an Ignoicnorantignorantignotanttantrangeang fool dowdog almost to a total decline and extinction off the native culture A corancomancorwon theme running through all of these efforts to preserve and the difference between the younger and older generation is really strengthen the hawaiian ideals and traditions is a need to research and one of outlook the old folks are rapped up in causes that really do study the past not only librarians but kukunaskupunaskupunas especially wellknownwell known not interest the young the old people live in the days of the past authorities are constantly sought out by the opio young people who they are keenly interested in politics and religion of an oldfashionedold fashioned could be a better teacher of its hawaiian heritage than our kukunaskupunas sort the young hawaiians are skeptical about the futures of the grandfolksgrand folks for they lived in the past think in the past and hawaiiansHawaii ans while the kukunaskupunas have always been fighting for it the practiced some of the culture of the past they will not want to talk kukunaskupunas will talk about rehabilitating the hawaiiansHawaii ans at any rate the boutabout their roots their heritage for they recalled events in which kukunaskupunas are now beginning to think that the young people are just as their ancestors suffered from the humiliation of allowing the culture much hawaiian as they are differing in outlook and what they think are of her people to be beaten to near extinction by strangers the worth fighting for kukunaskupunas know too well the pain and sorrow to be alienated from their with all interests and pressure hawaiian studies have come to be roots and land although our kukunaskupunas hesitate to speak about the recognized as a legitimate academic program at the university of hawaii past they will talk with their grandchildren about the future this and other community colleges Is a counsel of a grandmother to a grandchild for the hawaiiansHawaii ans it has reinforced their sense of identity and Grangranchildgrandchildchild you are asking or fighting for something that is not boosted their pride in themselves for those who feel that themaretheyarethey are yours any more did you earn it or is it because you are a hawaiian still strangers in their own land this added feeling of selfselfworthworth our culture is no longer ours what was real with deep meaning is may soothe the pangs of alienation and hostility on the other hand gone what is coming is a renewal of what was youYou are the ones of such feelings also lead to a greater awareness and high expectation today use the wisdoms of your kukunakupuna for that belongs to you not only of ones self but of others as well no doubt the hawaiian show them that you have love for your enemies and not hate or bitterness renaissance will continue to have an impact on the social and political for what is past is gone before you show your anger show under- consciousness of the hawaiiansHawaii ans it is a young movement its leadership standing and back it with wisdom most of all you have so much know- and activist supporters tend to be young hawaiianshawaiianseHawaii ansanse they are bright ledge use it wisely in you those of today and tomorrow lie the well educated articulate and confident they represent a new future my grandchild make your own present and the future for the generation infused with purpose and sense of perpetuating their past is no longer here make the renewal which was with deep hawaiian heritage and identity leaningmeaning and feeling you are your brothers keeper support and sustain them who ireare not as fortunate as you are 8 5 the family of today must cherish and work hard to preserve itsUs the motto of the state of hawaii which is ua haumau ka ea oka aina iidentitydenddn ti ty atabanyatanyany cost the tradition of ohana family togetherness ika pono the spirit of the land is preserved in righteousness is rusfrust be passed to the yyounger generation the hawaiian ohana is the sacred to the hawaiiansHawaii ans it represents the noble ideals and traits of backbone of the people of hawaii it Is good toliveto live the hawaiian hawaii andaridardd shouldatbeshould itbeibbe desecrated and tra6pledundertrampled under the feet of way to be a hawaiian is to learn how to live in this world of greed strangers hawaiivi11hawaii wiilwill nno longer be hawaii the priceless word

a and n waiwal oham and ry be hawaiian 1 to belong and bigotbigotry to hawaiian is to think act hawaiia1 aloha or aloha spirit will to the bast0astpast dissensions hatreds preciatepremiateappreciateappreciate the traditions and practices of his kurunakupunakupqna and pass them will trisearise among different racial groups they will foster preferences down to his loved ones and discriminations it will be a survival of the fittest for this nonnonhawaiianshawaiianshawa i ianslans have always played a role in preserving and perpe- island will be too small poverty and crime will be prevalent every- tiatituatingng hawaiian culture and ideals the haoleshables the japanese chinese where lust andgreedwilland greed willwiliwiil breed dishonesty in high placesandplaceplacessandand so 5 filipino and others who have no hawaiian ancestry but for one reason when thelastthejastthe last ortheof the hawaiians leave this earth he will take along or anotheanocheanotherr have come to identify themselves culturally psychologicallyp with him theahe noble traits uldandmid attributes of their forefathers the and ritualiyrituallyspirituallyspi ritua liy with hawaiiannessHawaiianness anyone who claims or wants hawaii present dayflawatianday hawaiian family isfullyis fully aware of its heritage and will to be home in somedegreesome degree or another wants to share in its hawaiian endeavor in eveteveveveryywayawaynayway to preserve its hawaiian identity andalidarid appreciate ness its culture and histories and be a part of hawaii its physicphysicalflyalpnty its hawaiianHawailantianllan heriheritagetaketAje moral and spiritual rebirthre birth of and the preservation of its identity these adopted children of hawaii of the 2nd and 3rd generationgenerationsgenerationsofsofof ALOHA t different ethnic heritage have learned to live togetherastogether as an ohana J intendediitendediitendedextended family they have learned to appreciate the traditions andnd culture of old hawaii some have taken upon themselves the characteristics and traits of hawaiiannessHawaii anness theyhavethey have learned to helpkelpheipkeipnelp to care to share and to give the hawaiian way generously and freely ththeyiyay have learned hawaiian artcraftsartcrafts handicraftsthehandicrafts theohethe ancient chants and dances all in all they are hawaiians in heart andipiritand spirit for they have the aloha spirit and hawaiian hospitality

86 THE HAWAIIAN MISSION CRISIS OF 1874 CHARACTER AS DESTINY

D lance chase three of vancouvers wenmen fromfromm the daedalus were captured by hawaiians litzerftftlitzerpulitzer prize winning author pearl buck said and sacrificed in the hills overlooking the bay in what were probably I1 have seen the missionary narrow uncharitable unappr- the last human sacrifices in hawaii thus with kahana the breath- eciative filled with arrogance in his own beliefs so sure that all truth wasas with him and him only I1 taking beauty which unfolds as you sweep up and around that hairpin have seen missionaries so lacking in ssathysympathyathy for the people theywerethey were supposed to be saving so scornful of any civili- tuturneurn just kahukukahuhu side of the crouching limlionllon has added significance zation except their own so harsh in their judgments thatthatt my heart has fairly bled with shame 1 ikenklennhsnnhenwhen ymyou know something about the history of that beautiful spot the eventthatevent that one participant called the most1most serious affaire THE PLACE that has transpired in the hawaiian mission save that of halternalterwalterwaiter gibson kahana valley one of the wettest in the hawaiian chain is 29 oedoccurred right here in laie it led to a separate gathering place thought by sanesomegane archaeologists to be among the first areas settled for mormons at kahana caused a serious if temporary rift between tyby pioneer polynesians on this island morere than twelve hundred years 3 the saints and resulted in the early release of the mission planta ago the valley is believed to have been an ancient ahupuaaahupuaa or tion president it widened the gap between hawaiian and haole and land division reaching fianfrom the sea to the mountains kahana has wfhasizedonphasized disdisagreementsgreementsgreeagreementsrentsments between the utah missionaries fortunately nousmousdimerous points of interest including one of the few surviving fish its lasting effects havebave been negligible only a tiny chapel and a ponds on oahubahu a fishing shrine and a heiau LDS missionary few moldering gravestones remain at kahana to rounddenind us of a mormon journals of the early 1850s contain accounts of baptismbaptisms into the munityoomunityammmityoo which once threatened to rival laie in size the following church at kahana and surrounding areas it later became part of account of that affair is an attempt to analyze the personalities the foster estate lands 4 conditionsat and practices which led to the breaking away from laie of much is known of the success of george Q cannon on maui between a considerable body of saints and the establishment of the mormon 1850 and 1853 but little has been written about the considerable suc- settlement at kahana in writing this paper I1 have no desire to cess of missionaries particularly elders willianwilliam farrer and henry grind any axes or reopen any wounds but hepakepehupa rather that the results bigler on the windward side of oahu during the same period records of this research will be increased understanding chovshowchow baptisms having occurred in sizeable numbers all along the wind- one whoho is intawsedixqpzessed by the violence of the ocean at waiteawaimeawairoea bay ward maslmastcoast but after the debacle involving walter hurraynanraymurraymarray gibson on anon oahu may look at that imelylovely spot with added interest if baho knows lawllawilamilanai the designated gathering plapiaplace for the hawaiian saints franfron that ann answering violence occurred anon the land in 1792 when 1854641854441854 4464 laielalegaiegale became a zimzion for church members in kaiaiihamallhawaii 4

george nebeker camcemcame with twelve other missionaries actually thirty long before 1873 a central concern of everyone interested in the five mormons disembarked fronfrom the arelinedrelinebneline at laie and their fam- hawaiian people was the survival of the race in the forty years prior to 1873 one showed hawaiians had ilies to the plantation bichwhich had been purchased franfron thonasthanasthomas T set of figures the diminished by near- 62162 6 everywhere dougherty for 14000 by 1868 a mule powered sugar mill had been ly but laielale the buthbuthratebirthratebutyraterate was down and the deathratedeathdeathragerate due largely smallpox up 1873 was purchased and was in operation with book of mormon translator jon- to the population in about fifty thousand hawaiiansHawaiians nearly two thousand minesechinese a thousand americans athan H napela as a work supersupervisorviser at the settlements beginning 4zand six hundred two hundred germans there were approximately 125 LDS and about the same number of non british a hundred french four hun- dred 7 members cnon the land the mill of 1868 employed sanesome thirty to sixty portuguese and nearly four hundred others workers including those who stripped cane twelve malesmaiesmules were utili- historicalSMUCAL SETISETTING zed each twelve hour shift and the operation proved successful it is helpful to see the rahanakahana affair of 1874 in its historical context than four years previous germany had soundly enough that the Mimormonsarmons proudly quoted a non vembermember whomho in 1869 was less defeated 105 ance francoprussianprussian war was m heard to say ikzxamormonism was no hunbughumbug when applied to a cane field ftfrencefrance in the franco it a time of imperialism by within ten years the machinery was wearing out and both mules and the major western powers and wars and reports of wars were rampant machinery were proving too inefficient for successfulbuccesucce sfulsaul large scale in the united states president andrew johnsons impeachmentt and trial sugar production by 1879 a new mill was under construction had occurred only six years earlier in that saasamsane year 1868 seward during the period of the first mill in laie the lumberrumbernumber of resi- follyballybailyFQUY alaska was purchased for seven millionminion dollars A year later eele dents rose considerably in 1871 at april conference there were thetiletele fifteenth amendment was passed and the franchise could no longer be due 1872 SSO grant was nearly 350 members in laie out of sane 1600 in the islands just restricted to race or color in ulysses a term by a year later swelled by new converts brought in by the missionaries reelected for second a wide majority over foracehorace greeley was a time widespread the figure had reached nearly 450 members in laie out of a total of it of government corruptioncorruptjm tesresless than two years was mormonsMozmozmonsmoc B 2600 during this time sugar was being shipped to utah leaving after kahanak3hana settled by the laie cormonsMormons rutherford hayes MSas elected president disputed 1876 same liellelalelaieLIP malolo on the steamer mokolilimekolimokoliMokoMokolilili until in 1873 sugar prices in in the election of in the iyearbyearyear was K hawaii ran higher than those in utah making entexport of sugar to salt the telephone invented followed the nextri year by the phono- lake city unprofitable graph and two years later by the electric light theretheme were about thirty eight million americans in thirtythirby seven with colorado 88 inthirty states about to be added just three years before the kahana affair age eighty eight anon july 26 1923 at logan utah the mormons had been thanked by the mayor of chicago for send- I1 have consulted three basic sources in my attempt to better understanunderstainunderstan ing aid to the stricken survivors of the great chicago fire frederick mitchell his own journal that of his contenporaryconturporarycontemporary harvey harris in hawaii william C lunaliloLuna lilo was elected king in january duffcluff and the jenson manuscript the following itemitans stand out for any- 1873 succeeding liholiho kamehameha V who had ruled for nine one wishing to come to grips with frederick mitchell the man and the crisis years the former reigned only thirteen months and was replaced of 1874 in1 the hawaiian mission by david kalakaua in february 1874 after some violence involving mienwianwienwhanwyan referring to his marriage in the journal of his first mission to followers of diomaemma and kalakaua rival claimants for the throne hawaii mitchells diction is peculiar he notes this day one year ago lain june 1875 the reciprocity treaty with the united states was I1 went through the holy ordealori of matrimatrimmwmatzimatzlmatrinonymatrimonynony 39 it would be both unfair signed aiding hawaiian sugar interests andnd unwise to make too much of this odd use of termteemteeg since there is little zheTHETRZ principals else in the journal which would shed further light on his arriagecarriagen suf- of the handful of principals involved in the rahanakahana affair fice it to say he must rotnot have intended his journal to be read by margarmangar fredrredfrederickerickezick augustus hermanhermahberman frank mitchell was the central one at et frederick mitchell had found parting from his wife very difficult but the time of his arrival in hawaii he was thirty eight years old xerecordedcorded that having weighed the corthecostheoost he found the reward was beyond barparcarparcoryar and had been a& member of the LDSLOS church since he was ten having ismibm 12 he gave her a blessing and dedicated her to the lord orsanorson been in the US nearly twenty years and had served in the sand- pratt no less had set mitchell apart asking the lord to give the twenty wich islands mission 1856581856 58 shortlybeforeshortly before he left for this cneaneone year old missionary patience wisdom understanding discermentdiscediscernmentdesce arentnrent and mission he married his fifteen year old sweetheart margaret every other necessary blessing and qualification 2 betherwhether 9 thompson on the front of his neatly written journal someone mitchell understood this counsel will be shown however he did frequent- has itemized his accomplishments according to this list he ly bear a strong testimony showed no little fanilcanilfamiliarityI1 ad ty with gospel prin- opened the first coal mine at Coalvillalville utah this was later ciples and was apparently anxious to share his faith with others in private oidoldsold to george nebeker in exchange for onethirdone third interest in the conversationomwersatioan or in large groups plantation at laie be opened the first ailallsallsaltsail mine on great salt on his wwwaywuy to his mission in1 1856 mitchell earned hisbis keep by serving lake imported blooded horses into utah diddid surveying imported as a cattle driver both during udsthisthinuus trip andad before he left his journal goods for sailsaleealeaale into utah was an engraver patriarch and 11templetempie nordbnowdbf I1 r I1 his izwolvbmnfc1w402vommit lain 9mccelsquanxle faichfalchwhich uggetfuggetsuggest he myy wtnotnoe hawhaqhavehawehewe been an worker hebe was also long lived finally passing wayaway at 89 easy man to get along with for instance there was a dispute with a suitor haneshoneshomes to battle drought and insects in the lalawaipalawai valley consequently of his sister lavinia kitchellmitchell objected to the vanman and in his journal the elder mitchell ardand other missionaries fromtrom utah in 1856581856 58 fourdfound a luke- young missionary accused his adversary of devilish malicious spleen and of warm reception at best among many of the local saints his journal record contemptible pusillanimous spirits not worth the ashes of a rye straw that the natives were stingy with food and support 134 nomo event accartaccortacoorc laviniasLaviniaa brother refused the suitors offer to fight replying he would ing to kitchellmitchellmitchall aroused his sympathies as did the death of a tiny hawailarHawaiLar not dirty hishiljhisj hands with any such a fool n whatever his skillski I1 I1 in baby fnfrcman apparent starvation when its parents refused to listen to the eifelfselfseif defense he could obviously handle insults with considerable facility missionaries counsel that the euldeuidchild be given cows milk when his uodiersboeversmotherseiersevers later enon the trail hitchellmitchell quarreled with a driver atioutiowho was appar- ran out ently not doing his share of the work and told the shirker he could not As I1 read and reread mitchellsmitchella journal and cluffduffsbuffsIs the pieces of trifle with and inposeiffiposeimpose himehimselfif anon mitchell and the others in return for the puzzle of the mansroansmoans true character seemed to neme to be consistent but this elder kitchellmitchell was roundly cursed but no further evidence as to the it was not until I1 read the account ofok his remarkable experience which cuoutcome of this dispute is nqigdnoted occurred in Placplacervilleplaoervilleerville california in 1856 that I1 felt thertheztherevastherewasthereewasvaswas suffi- cnan behalf of mitchellmitchellsa religiosity it nistastmistjst be added that each night cient evidence to nakevakemake a reasonably correct judgment arriving in that hebe and elder flobert rose retired from camp to have their nightly prayers mining town in july of 1856 elder mitchell was aghast at what he observed mitchell had been appointed clerkhistorianclerk historian to the group of elders while thecheahe7he missionaries according to him felt like strangers in a strange city vellingtratravelling and a counselor to elder john hyde toho was called to be presidpresidentmt reitfeltreibofelt the infinfluenceluence of hell every other house was a grog and gambling of the missionary oamoomcompanypany hyde had becamebecome disaffected fronfrom the church by house he observed passing through town with an elder william B france the tinetimelime he readiedreached hamallhawaii and published an antianciancl io tract during his mitchell oonnentedomommted anon how easy it would be for god to destroy the town bytry brief stay in the islands but thatisthalthatbhat is another story fire and wondered hewhow long the lord would allow such wickedness to be toler- unfortunately for mitchell he was called to serve in the sandwich ated such were the feelings of all the brethren he wrote the following islands at a tine hennhenwhennen the faith of the still active saints was at an all day elder itoserose and mitchell had just xearemxemreenfceredteredcered Placplaoervilleplacervilleerville to purctpunctpurchase stagstage s tinetime low ebb the missionaries were to be called haqhamhomehomb by brigham young coach tickets for the trip to sacramento when the cry of fire was raised within a year perhaps only anon lanai the designated gathering place was eldereldkidmid boserose mitchellmitchells trail frayingpraying qmnicnoqrpanian felt puptedprarptedpunted to help the uethe faith of the saints still stringstrung sinces4sa W of thathetileeilaeela nostoost loyal aanisawaisawal townspeople to rescue their belongings from the burningbuntingbunning buildingsbailduipsobuildingssoso vanymany of imiaamomoasamsnms hadbedbad gbbpondad to the call atof their leadersleadem adand left their achwchmchftichlelchellch we fraofrom andnu likeilke111 ostoatmostwost bining OHM highly susceptible to fireticefizerize 90 r but mitchellmiuMibchell overruled rose explaining that the firefize was the judgment of wisdom in his address in WWany event elder john A mstwestwesc nhowhomho with janes god on the wicked mining tamtown and it was wrong for us to give amcneone helping hawkins harvey cluff and brigambrighmBrigbrigharoharohamohamm morris young were missionmissien counselors harehardhanehand tato any utcreetorevtore or wtcrarasterwhoronaster 37 this intainteinterestingresting response was wrote in november 1873 to the general authorities in salt lake city apparently acquiesced in by the junior elder for the two of them clinbedclunbedclubbed a that many brothers and sisters had agreed to limpishrerelinquish tobacco awa beebeerbarzbaez hill north of town the better to watch the lord teakmeakwreak his vengeance etc I1 ntannafrom october until the end of the year mitchell kept tightening 1 mitchell recorded I had the satisfaction of seeing those persons nhennhonwhenwhonwhom the the screws anon his interpretation of the word of wisdon until on january 1a evening before had wallowed in aboninationabomination and filth bereaved of herehomeheumhomm and 1874 he made his irreversible announcement about which more later property 37 ironically the next day three of those Placplacervilleerville ladiesadl seven months after this mitchell had been released as mission president were in the coach with the missionaries anon the trip to sacramento and while and within thirteen months he was hanehonehamahomehoma but his involvement with hawaii did the three wildywildyboreswild boreswhores ltziedrjtried by throwing out blackguardblackguardishblackguardismish hints to engage not end there as you might have expected it to under the circumstances of the elders in conversation the brethren exchanger not amone word during the his release it is typicalatypicalistypicalisotypical of the hawaiians that they should so little hold whole journey 40 such an account in mitchells amown hand even given hishie mitchell intractableness against hihim that one of thanthem a brother kaulainraulairkkaplain relative youthfulness provides insight into the nature of the man who almost amda should accompanyy Mitchelmitchell1 to utah on the return trip two years later twenty years later was so positive about godIs jjudgmentagi3gi m t concerning the wordwore in april of 1877 elder henry P richards had an interview with king kalakaua of wisdom airing which he presented to the king the church books mitchell had rcmerberaraneirberet wienwhenwyen president mitchell arrived in hawaii for hishie secandsecond mission on to send franfraufrom utah according to his promise evenasdevenaseven as late as 1885 mitchell june 3 1873 he was acooipanieda by his wife margaret annarm and five childrchildren continued to show his concern for hawaii as he joined henry P richards in every missionary danandonanremembersronenbers the agitation felt when a new visitingvinit ingedgeng with mrs sansam parker in salt lakelawe city utah mrs parker was the lesionmission president took1xxaxx the helm and the sandwich islands mission of 1873 daughter of jonathan H nadalanapalanapela and was vellingtratravelling through the utah capital wasas no different under mitchell the tenor of the talks at the senisemiannualannual after representingceh esentingresenting the sandwich islands at the new orleans exposition conferencesferences in laielale sewedseemed to change one can allyonly guess but it seems not in 1889 welwhenwem the hawaiians gathered at what was to becamebecome losepajosepa in unlikely the new leader assigned solonwaonesoicsolcnonaSolcnona ansonsone of the trusted hawaiiansHawaiians to skuliskull valley utah it was mitaumitchell along with former hawaiian mission 6com- tellteuneunen his brethren at that october 18731973 conference that thetheyehe sustoustmast not expect panion harvey duftauffduffcluff who was cacalledI1 I1 ad by president hilfordwilford woodruff to locate to uvlive in lailallelwe without uoridngworkirgkingworkingworwozkirg and did lowloglongiong time mission secretary J ILH a gatharkqgathering place adand preparevmpare for its ettleettlenentactiesettlamntnent it wasa a neasuremeasure of the MWou receivedeceive instructions franeemeeg mitchell that bet ws to fhasixaqtwaixe the undnne 0 r0dowsmnflrtinc lain mitchoumischoumibdhell anon the partpekepeze at church leaders that be should be danden 91 and it was he who surveyed the site for the town itself apparently even more pronounced is his revulsion of feeling at the thought of his role in the crisis of 1874 was not held against him though his sitting in a chair just vacated by a native 123 fortunately like contact with the losepaiosepaiokepa colony appears to have been primarily in his vostmostroostmoost malimaiimailmalihinismalihlnisrhinis newranewcomersniersmiers harvey cluff was not so hardened in his capacity as surveyor prejudices that his bigotry was permanentpennanent by the time of his there is one other major principal in the kahana affair it is departure in 1874 both he and his wife had so endeared themthemselvesseiverselverselves to through the eyes of harvey auffduffcluff that we learn much of what trans- the hawaiians and vice versa that the parting was perhaps even noremore pired concerning this episode born in KirkirtlanckirtlanekirtlandKirtlanctlane ohio in january of erotionalerosionalerotemotionallanaiional than nostmostroostmoost As clurauffduffdurff recorded in his journal following his 1836 cluff lived a long life of faithful service in the church for offensive pronouncement about not sitting in a chairduaudyeudydx after a hawa- examleexanieexamaeexanpleexamleanleanie in 1888 he served five months in uncle sams hotel for plu- iian 0 I1 shall hereafter be under necessity of recording a changed ral marriage helashewashe was in HP henderson the sentencing judges esti- sentiment 123 behe then referred to a visionary dream he had had 10 mation not an ordinarily intelligent manroanmoan the record of his life related in his own mind to peters similar experience and change of substantiates this auffduffcluff served two missions in hawaii the second heart concerning the gospel being taken to the gentiles in acts as mission president wienmienwhen mitchell arrived to replace nebeker in duwerchapter ten 1873 the former has already served four years in hawaii and had elder cluff returned in 1879 to serve as mission president re- played a major role in building the plantation at laie he and turned home in 1882 to go on the wakwvkunderground for a while and was nebeker had gotten along well enough though as willwiil be pointed out finally imprisoned for six months for plural marriage earning a auffduffcluff canecame no better prepared than most for the shock of the inter- monthnth off his sentence for good behavior he was given the best cell cultural experience bemusebecause of his trustworthiness and allowed special privileges in it is probably fair totoobud say that the cultural shock for utah mis- fact upon his release in septemberSeptembw of 1888 he visited the first sionariessionslonariesarles arriving in hawaii in 1873 was greater than that in 1973 presidency also in hiding was questioned about prison conditions at least such an explanation softens the otherwise extremely prejudi- and apparently made the situation sowdsound favorable enough that the cial sustatenentsstatements in cluffduffss journal he was upon his arrival for his day after his release georgegeorgeq 0 amanomanamoncannon gave himself up and then took first hawaiian mission on decemberDecanber 28 1869 upset by elder hawkins cluffduffsIs place in the favored cell number 120 being over free in his associations with the natives w hebe noted in 1889 harvey duffcluff norenozemoremormmome than anyarryarny other was involved in the itwitmit baynrywrywaymay be I1 anam riotnot very cmwextedconverted to bakingmaking bosom friends of thanthauthem 120 establishment of the Hanxhanxiamsbawaiiansiamslams at 3ammloeepacamm behe was called again to 013adyaey servethemservserveethenethemthanthenchan and moved with his family to that wilderness site in skull up and mixed with water was effective in treating diseases franfron lep- valley to help make the desert blblossomossan as the rose hebe had chaired rosy and tuberculosis to toothache two local historians claim that the camutczmutcamitteecamutteeconniitteetee carrcargcomposedosad of himself mitchell and three hawaiians to as of 1850 it was illegal to drink awa the records do show that find a place for the hawaiians to gather in zionnziondzion close to a tenpietempletempie the local people of laie sold much of their crop to licensed govern- in hawaii under mitchells leadership things had not run smooth- ment officials who then shipped it to new york undoubtedlyUndoubtedtyrlyetye sanesamesome ly earlier under george nebeker there had been the usual disagree- of the amawa remained in laie where the root was pulverized sametscretime s ments one of these involved money cluff claimed he should have been chewed and spit out to be mixed with water before the liquid was paid for work done anon the plantation during duffscluffsmuffs report to the drunk frequently for ceremonial occasions taken in large quant- general authorities in 1874 he complained of this and they ordered ities awa has a narcotic effect and there is evidence that if heavy nebeker to pay which he did however mitchellmitchells s relationships were raawa drinking is continued over long periods of timetunecimehime deleterious troubtroublesomelesane franfram the outset one day not long after his arrival in effects are likely including blindness and even palsy 1873 as sane of the missionaries were touring the plantation mitchell frederick mitchellMitcheilchell was not one who could be belledlalabelledgabelled undecided wondered aloud which of two options offered by nebeker he should take or vacillating in his decisions with the same firmness which all- concerningzotcotzor arning financial arrangements of the plantation cluff offered owed him to watch a town bum without rendering aid twenty years his advice upon which mitchell told his surprised counselor when he earlier he declared that the awa crops then growing were to be antedwanted his advice he would ask for it with what appears to be his burned elder cluff spoke up at this point and told mitchellMitcheilchellcheli that characteristic reticence cluff thought to himself you certainly will president nebeker had allowed cultivation of the plant and the years have to ask nymy advice yet dear sirsizsira 143 but it was with mitchell crop was even then worth several thousand dollars cluff in describ- in the case irwirminvolvingolving awa that cluff had his greatest battle and ing whomhoho would benefit used an inclusive we he would not have used perhaps showed his clclearheadedness best frafranfron the october conference just a few years earlier when he told mitcheilmitchellmitchailMitcheilchallchali we need the money of 1873 enon mitchell was determined to enforce the fordsordlordhardward of wisdom on badly 145 he further renuremuremindedkled ritrihmitcheilmitdhellmitcheelMitcheil that to dig up and bumburn the hawaiianskawaiianshamaihamalKawaihamallHawaiiianslansans particularly concerning9 amawa the patches of awa would cost at least half of what it was worth WE puaPLWpuwPLANT AND difficulties ocncee81in5ortont CERNING IT cluffduffsIs counsel was for president ritwitdmumitchailmitcheilMitcheilchellcheli to be noriemore moderate and piper methysticucnedrysticum awa was used by the hawaiians for their own tenteutilltili the hawaiians that they oustwt plant no my e 0awa after the current oonsubption and as a cash ampcropczop swtheyshey believed that the rootdootz n ground chapccap nbswasas harvested and sold 11 cluff knew well what might result if mitchell were to be unre- soresanegategaregane of his caicatcompanionscanionspanionspanionslons nor was mitchell hinselfhinzelfhimself always such a lenting in his severity he warned his leader that an increase in stickler for word of wisdom observicecbservobservicence on his first mission to theft was likely if this important source of revenue was lost and hawaii he had not been averse to a good dose of brandy in such a transgression would be a far greater sin than that of the few an attempt to cure diarrhea 48 u who personally used the aaawa in a particularly modem sounding phrase TMTHE CRISIS AAND1zaz ITS AFTERMATH cluff noted that few of the hawaiians were what might be called awa tension must have mounted aangamong the local saints following fiends 1460460.46 but these pleas and more issued by other utah elders mitchells october 1873 announcenentannounceannouncementnent about the gaawa As it was un- fell on deaf ears and mitchell made clear he wanted no further con- derderstoodstood that the presidentpresidentmeantmeant to starlstaristand firm on this matter trary views on the matter surely sanesome of the hanaHawahawaiiansclansLians mistmust have felt the pressure although harvey cluff was no rebel where the mordword of wisdonwisdom was concerned the journals I1 read are not detailed on this matter to the hawal wienwyen he became mission and plantation president a few years later in ians the problem may not have been a moral one but rather economic 1879 he had a lawyer draw up a lease which the attorney said was the diversification of their agriculture for income purposes most likely toughest he had seen As part of the conditions under which the chi- was not for them the viable option it would have been for the utahnsutahna nese gained the lease to plantation land he had to agree to pay forbaubou those whose resolve and camatrentcamaoonnitnienttrenturent to the new gospel was less a substantial fine if he or his workers used liquor or opium on the than total this dilemedilennadeleme must have been acute subsequent actions premises and these were just a few of the conditions substantiate this notinotion in further ccrrnentingcomwmting on mitchellmitchells s inflexibility it must be ob- it was on january 1 1874 at the close of a luau that mitchell servedsermasarma that Brigbrighamharaharmhamm young was to live for nearly three years after chose to force the mirentmoment to its crisis standing in the doorway of the kahana affair and his sunnersumner hwehanehone in st george still has in it the meetinghouse in froitoffrcntof all the local church members and a con- the wine cask brigham drew franfrondrondrom at least for special guests in sidsiderableerable number of outsiders who were laietaielale residents mitchell madewade laie itself within six years of mitchellmitchells s declaration on awa the his asmoannouncementuncement cluff described this action as following the president of the church in salt lake city had advised and the saints ancient custoncustom of the konohikisYonchikyonchikilsils head nunman of an ahupuaaahuahupualapuaa when pro- lantedcantedlantedtwtwo thousand coffee trustrees Xat approximatelyappzappa WiMatelY the same timtime anecneone claiming the law1 of the land 141477 further violation of the ban of the utah missionaries on the plantation celebrated by quaffing a against growing awa waldwaidwould be punished by the law mitchell told the glass of wine in which exercise he woas joined by at least assaiassarassaiblyaesentilyllyliybly the announcenentannouncementannounceaam86xj151nent fell like a bomb shell and the hawaiians became infuriated beyond control 147 thousand acres at kahana and made plans for purchase by newnow mit- there is no record in the joseph F smithsmiithsmtith library of mitchells chell was in so deep that he could not gracefully withdraw though thoughts or actions during this crisis in his own hand though we have he okstmistoust have recognized that the incipient rebellion of which he was his journal both before and after this period but cluff tells of the primary cause threatened to decimate the gathering place which mitchells distress and records that it was at this moment in the he publicallypublically supported and accepted as gods plan for his people affair that in desperation he turned to cluff for advice anon how to but with the zeal and dedeterminationtion of an old testament patriarch curb the rebelliononerebellionOne of the rebels was imlua a nonmembernon member and the mitchell planned a meeting to disfellowship the rebels however nost vociferous of the group duffcluff obviously took great satisfac- he was timproarilytemproarily dissuaded by the utah elders it was at this tion at this fulfillment of his predict ion that mitchell would some- time that the sugar mill caught fire and was saved from burning day ask for his advice but he told his leadeleader to camwidoomiand lua to go bwnawn by cluff and a hawaiian who reported it there is not the home to his ownkuleane land claim inside anothers lindland claim lightestslightest hint in cluffciureduffsIs journal that the fire coulcouldhavewouldhavecoulddhavehave been cluffduffsIs journal explains he did so and without any hesitancy he maliciously set a credit to cluff took a bee line for his home thishitshiishlis had a wonderful check on the Wmienwyen mitchell heard that the hawaiians had bought the kahana t311tuoustunultuoustumultuous uprising 1147147 property he could no longer resist calling a meeting to disfellow- at this point a man of lesser resolve might have reconsidered ship the deserters it is notable that the speakers at this meeting not frederick augustus herman frank mitchell he did howeverhowiehowsever pay were president mitchell and elder west cluffcluffsIs name is conspicuous- for at least some of the awa he had dug up and confiscatedratherconfiscated rather ly absent following these talks the hawaiians were asked if they than simply take it duffcluff does recordrecore though that one of the intended to leave wmwhenW m they replied in the affirmative mitchell eastboslbostvastwast trusted hawaiiansHawaiians soicsolanxiasolcnonaSolcSolannonaxiamia was paid only a nominal suasunsum for called for a disfellowshipdisfellowshipnentdisfellowshipmentnentment vote the count was thirty in favor his to have paid for all the awa crop would have been prohibitive including the foreigners according to cluffcluffsIs journal no mention since its value was several thousand dollars 145 A short time is made of how narrymanymarrymarny abstained but when mitchell asked the group to later solcsoicSolosolomonanaonacaona was apprehended stealstealinginalnaing semes 1 P of the maawa he hadbad sold ingsingaing the congregation went into demonic yells the greater part

1 to mitchell Namoreoveroverovee so determinerdetermined were the 11local saints to rushingdushing cutout before thathetileeileeele benedictionbenediction1benedictions 160 resist mitchell that they decided to move from laie and purchase thecheehe mission presidents campaign was not over realizing the land at kahana thesthey codounicatedica aa&a with a pake nboubowhoho owned three naihaneanhawaiians4 would have to have outside help in purchasing kahana mit chell sent letters totoohuobho ailallali the saints counseling then not to support upon reaching salt lake city on july 11 1874 cluff reported to ttetst74 kahana clitteecaitteeconnitconnittoeetoee who would be approaching thanchaachanbhanthem for money hewbewhow the general authorities eleven days later he returned fran provo successful he was in this can only be guessed but the kahana prop- to metdeetdeecmeet with the brethren again by appointment george nebeker erty was purchased and settled was also present by this tiretime brigham young had received a letter shortly after the disfellowshipdisfellowshipnentdisfellowshipmentnentment meeting was held elder from kahana which george 0 cannon translated for the rest joe auffduffcluff and his wife were released the great outpouring of affect- spurrier told me he had seen this correspondence but the copies I1 ionlonion shown by the hawaiians overwhelmed them and was stark contrast requestedted fradfranfron the church historical department could not be sent in to the situation brought by hastiness and overzealousnessover zealousness time president young proposed that mitchell be released and the wrote duffcluffguff 1 I deeply regretted the dilemma into which things were brethren unanimously supported him adraadrealmaaima smith was appointed as plunged unnecessarily according to nymy judgment 160 feeling as mitchells replacement and by september 21 1874 two months to the he did the decision of the mitchells to travel to honoluehonoluhhonolub with the day arithsnithanithsmith was in hawaii for his third mission to the islands duffs to see thanthen off may have made for sanesome painful moments not of course there is much more to be said on this matter it is surprisingly they chose to go by way of waialua rather than kahana deardeazclear that virtually none of what has been said in this account canescomes arriving in honolulu on sunday june 28 1874 they encountered sanesome frmarmfrcro the hawaiians themselves also it is not the antagonist mit- of the kahana cannittee anon their way to other islands to solicit chellI whose views are represented as much as cluffcluffechuffe5 finally noth- funds for their purchase unfortunately no word appears in cluffduffsIs ing has been said about the kahana canconmunity itself thesenieseniesekese are ma- journal as to the conversation which occurred between these two part- tters for other papers it can be docmdoamdocixnentedantedented that whatever wounds ies both mitchell and duffcluff addressed a honolulu congregation of might have been caused by the kahana affair were apparently quickly saints on sunday and on the following day the duffs boarded their healed and like the polynesians in so many other cases in this one ship the mitchells followed them cnon board remaining as long as they they appeared not to have held any grudge for journals of the period couldomlid one wonders if there waymay not have been sanesomesame unocrofortable1eae si- immediately following the split are replete with instances of the lences in their conversation but cluffduffsIs journal shows he was fre- kahana saints feeding and housing both utah missionaries and hawalbawal quently skillful in masking his displeasure and this may have been ians from laie Furthfurthermoreexmore choirs from kahana frequently sang at an ociocloccasioncasimcasam which called upon his tact to the utmost the 19mimi annual conferences in laielatelale and the records make clear that 969 6 the twoewo honnonmonkonnonnonnonmonnon1 immunitiescmmunitiesocmnunities neceweremece in fisezefrequentquent and dosecl contact ENDNOTES clearly relatiorrelationrelationshipssjupsejups did not suffer for long if at all nhatmiatwhat remains for this paper to conclude with sanesome pithy say- is paul A doyle pearl S buck newhewnew york twayne ings that theoretically serve to sunsum up the whole affair recogniz- publishers 1965 p 55 ing the hazard of such a venture I1 commend pearl buck having had aharvey2harveyharvey H clufalufclufff the journal of harvey H clufalufclufff kf183hf183 p 145 most further references to this source opportunities to observe missionaries in china she madema a cogent liiwillill be cited in textstextjlexttext and least partly applicable statement framfromtrom her observations at ahe3heeienelen aliannaltannaltonn kahana A valley pull of history lealenien may fullfuli with which it seemseems to veme appropriate to conclude honolulu star bulletin 19 1971 p bab8 I1 have seen the missionary narrow uncharitable unappr- bernice P bishop museum bulletin vol 1 no 161 ciaeciativetive ignorant I1 have seen him so filled with arro- P 92 MDN D gance in his own beliefs so sure that all truth was with him and him only that my heart knelt with a humble one 5andrewcandrew before the shrine of buddha rather than before the god of andrew jenson history of the hawaiian mission of thcht that missionary I1 have seen missionaries ortho- church of jesus christ of latterlacterlatterdayday saints vol 3 dox missionaries in good standing in the church so 7 july 1879 aisofisoalso on MF lacking sympathypathy people they were supposed in spiswi for the to 6 be saving so scornful of any civilization except their lansonbansonjensonjeasonjenson vol 3 16 april 1873 cumownoumomm so harsh in their judgments upon onone another so coarse and insensitive among a sensitive and cultivated egeon7jenson people that my heart has fairly bled with shamshame I1 can eneon valvolvoi 3 16 april 1873 never have done with my apologies to these people that in the namerimpe of a gentle christ we have sent such peniepeople to frederickfrederick A H mitchell journal 1856581856 58 p 1 MFJMF thenthemtham 9a jenson vol 3 6 novemberNov eaberember 1873 10 cluff vol 3 p 1 21 russ and peg apple life in a lathl9th19th century jail honolulu star bulletin june 27 1980 p aigalg 12 12hyruhyrum albert woolley journal febrebfobrob 25 1881 jan 14 1882 this microfilmed journal isin attached to the vol I11 of the jenson manuscript p 105 13 paul A doyle pearl S lucksuckbuck sewnivmew york twayne publishers 1965 p 55 97