Ordination of the Missionaries
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Liminal Encounters and the Missionary Position: New England's Sexual Colonization of the Hawaiian Islands, 1778-1840
University of Southern Maine USM Digital Commons All Theses & Dissertations Student Scholarship 2014 Liminal Encounters and the Missionary Position: New England's Sexual Colonization of the Hawaiian Islands, 1778-1840 Anatole Brown MA University of Southern Maine Follow this and additional works at: https://digitalcommons.usm.maine.edu/etd Part of the Other American Studies Commons Recommended Citation Brown, Anatole MA, "Liminal Encounters and the Missionary Position: New England's Sexual Colonization of the Hawaiian Islands, 1778-1840" (2014). All Theses & Dissertations. 62. https://digitalcommons.usm.maine.edu/etd/62 This Open Access Thesis is brought to you for free and open access by the Student Scholarship at USM Digital Commons. It has been accepted for inclusion in All Theses & Dissertations by an authorized administrator of USM Digital Commons. For more information, please contact [email protected]. LIMINAL ENCOUNTERS AND THE MISSIONARY POSITION: NEW ENGLAND’S SEXUAL COLONIZATION OF THE HAWAIIAN ISLANDS, 1778–1840 ________________________ A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTERS OF THE ARTS THE UNIVERSITY OF SOUTHERN MAINE AMERICAN AND NEW ENGLAND STUDIES BY ANATOLE BROWN _____________ 2014 FINAL APPROVAL FORM THE UNIVERSITY OF SOUTHERN MAINE AMERICAN AND NEW ENGLAND STUDIES June 20, 2014 We hereby recommend the thesis of Anatole Brown entitled “Liminal Encounters and the Missionary Position: New England’s Sexual Colonization of the Hawaiian Islands, 1778 – 1840” Be accepted as partial fulfillment of the requirements for the Degree of Master of Arts Professor Ardis Cameron (Advisor) Professor Kent Ryden (Reader) Accepted Dean, College of Arts, Humanities, and Social Sciences ii ACKNOWLEDGEMENTS This thesis has been churning in my head in various forms since I started the American and New England Studies Masters program at The University of Southern Maine. -
Mission Stations
Mission Stations The American Board of Commissioners for Foreign Missions (ABCFM), based in Boston, was founded in 1810, the first organized missionary society in the US. One hundred years later, the Board was responsible for 102-mission stations and a missionary staff of 600 in India, Ceylon, West Central Africa (Angola), South Africa and Rhodesia, Turkey, China, Japan, Micronesia, Hawaiʻi, the Philippines, North American native American tribes, and the "Papal lands" of Mexico, Spain and Austria. On October 23, 1819, the Pioneer Company of ABCFM missionaries set sail on the Thaddeus to establish the Sandwich Islands Mission (now known as Hawai‘i). Over the course of a little over 40-years (1820- 1863 - the “Missionary Period”), about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands. One of the earliest efforts of the missionaries, who arrived in 1820, was the identification and selection of important communities (generally near ports and aliʻi residences) as “Stations” for the regional church and school centers across the Hawaiian Islands. As an example, in June 1823, William Ellis joined American Missionaries Asa Thurston, Artemas Bishop and Joseph Goodrich on a tour of the island of Hawaiʻi to investigate suitable sites for mission stations. On O‘ahu, locations at Honolulu (Kawaiahaʻo), Kāne’ohe, Waialua, Waiʻanae and ‘Ewa served as the bases for outreach work on the island. By 1850, eighteen mission stations had been established; six on Hawaiʻi, four on Maui, four on Oʻahu, three on Kauai and one on Molokai. Meeting houses were constructed at the stations, as well as throughout the district. -
University Micrtifilms International 300 N
HAWAII - 1819 - 1830: YEARS OF DECISION Item Type text; Thesis-Reproduction (electronic) Authors Corley, Janetta Susan Williamson Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 25/09/2021 20:57:14 Link to Item http://hdl.handle.net/10150/291446 INFORMATION TO USERS This was produced from a copy of a document sent to us for microfilming. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the material submitted. The following explanation of techniques is provided \to help you understand markings or notations which may appear on this reproduction. 1.The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting through an image and duplicating adjacent pages to assure you of complete continuity. 2. When an image on the film is obliterated with a round black mark it is an indication that the film inspector noticed either blurred copy because of movement during exposure, or duplicate copy. Unless we meant to delete copyrighted materials that should not have been filmed, you will find a good image of the page in the adjacent frame. -
ʻōpūkahaʻia, Was at the Age of About Ten; Both His Parents Were Slain Before His Eyes
ʻŌpūkahaʻia The Inspiration for the Hawaiian Mission Hostilities of Kamehameha’s conquest on Hawai‘i Island supposedly ended with the death of Keōua at Kawaihae Harbor in early-1792 and the placement of the vanquished chief’s body at Puʻukoholā Heiau at Kawaihae. The island was under the rule of Kamehameha. However, after a short time, another chief entered into a power dispute with Kamehameha; his name was Nāmakehā. In 1795, Kamehameha asked Nāmakehā, who lived in Kaʻū, Hawai‘i, for help in fighting Kalanikūpule and his Maui forces on O‘ahu, but Nāmakehā ignored the invitation. Instead, he opted to rebel against Kamehameha by tending to his enemies in Kaʻū, Puna and Hilo on Hawai‘i Island. Hostilities erupted between the two in 1796. The battle took place at Hilo. Kamehameha defeated Nāmakehā; his warriors next turned their rage upon the villages and families of the vanquished. The alarm was given of their approach. A family, who had supported Nāmakehā, the father (Ke‘au) taking his wife (Kamohoʻula) and two children fled to the mountains. There he concealed himself for several days with his family in a cave. (Brumaghim) The warriors found the family and killed the adults. A survivor, a son, ʻŌpūkahaʻia, was at the age of about ten; both his parents were slain before his eyes. The only surviving member of the family, besides himself, was an infant brother he hoped to save from the fate of his parents, and carried him on his back and fled from the enemy. But he was pursued, and his little brother, while on his back, was killed by a spear from the enemy. -
No Ka Baibala Hemolele: the Making of the Hawaiian Bible1
No ka Baibala Hemolele: The Making of the Hawaiian Bible1 Jeffrey Lyon ‘Ōlelo Hō‘ulu‘ulu / Summary Noelo ‘ia ma nei ‘atikala ka mo‘olelo o ka unuhi ‘ia ‘ana o ka Baibala Hemolele a loko o ka ‘ōlelo makuahine a Kānaka. Ho‘okolo ‘ia nā kāhuna pule ABCFM2 nāna nā pala- pala Baibala kahiko i ho‘ohawai‘i mua—he Hebera ‘oe, he ‘Aramaika ‘oe, he Helene kahiko ‘oe—a me nā ali‘i a kākā‘ōlelo ho‘i nāna i ho‘oponopono ia mau kāmua ‘ōlelo malihini a kū i ka ‘ōlelo kanaka i ho‘opuka ‘ia e nā ali‘i. Ho‘okolo like ‘ia ka mākaukau kamaha‘o o ia po‘e kāhuna pule ma nā ‘ōlelo kahiko o ka Baibala, a me kā lākou kumu ‘ōlelo, ‘o Moses Stuart ka inoa, ka makamua o nā akeakamai ‘ōlelo Beretānia nāna i lu‘u a lilo i ka ‘ike kālai‘ōlelo hou loa i loa‘a i ke akeakamai Kelemānia keu a ka mākaukau, iā Wilhelm Gesenius. Hō‘ike pū ‘ia ke ‘ano o ka hana alu like a nā pū‘ulu ‘elua (nā kāhuna pule a me nā kānaka ‘ōiwi ho‘oponopono ‘ōlelo). Ma ka ho‘oikaika like, ua puka mai ka heke o nā unuhi Baibala o ia au. This article delves into the making of the Bible in Hawaiian. The American ministers who first translated the ancient texts from Hebrew, Aramaic, and Greek are identified, as well as the Hawaiian chiefs and advisors who took their initial and often clumsy drafts and turned them into chiefly Hawaiian. -
Sybil's Bones, a Chronicle of the Three Hiram Binghams
Sybil's Bones, a Chronicle of the Three Hiram Binghams Alfred M. Bingham I first heard about Sybil when my father took me to see her grave in the old New Haven City Burial Ground. The Grove Street Cemetery, as it was commonly called, was not far from the Yale College Chapel, where our family went on Sundays, so I suppose that it was after a service that my father walked us over to see where his grandfather and grandmother were buried. My father was not a religious man, but, as a College professor, at a time when attendance at chapel services was compulsory for all students, he may well have felt it incumbent on him, a supporter of the establishment, to attend Sunday services, when he was not off exploring in Peru, and he would have had an uneasy conscience if he had not given me and my brothers at least a grounding in the religion of his missionary ancestors. Moreover, the College invited the country's most prominent preachers, without much regard for doctrinal or denominational purity, to its pulpit, so his own skeptical theism was not offended. And he must have enjoyed the prominence of the family pew at the front of the faculty section, where his six-foot-four-inch frame, flanked by my mother and several small boys, was visible to the whole student body. It would have been a five-minute walk from the Battell Chapel steps on College Street, with its slowly melting group of departing worshipers, to the Cemetery. The setting today is unchanged from what it was then, sixty years ago. -
Tahitians in the Early History of Hawaiian Christianity: the Journal of Toketa
Tahitians in the early history of Hawaiian Christianity: the journal of Toketa Dorothy Barrere and Marshall Sahlins THE MANUSCRIPT In the manuscript collection at the Archives of Hawaii is a journal ledger bearing the title "Historical Accounts, Contemporary Life, and some Kahuna Lapaau in the Sandwich Islands . .1819-67." There is no accession record for the ledger, but it is known to have come to the Archives before 1934. The ledger had been rebound, and the title stamped on the cover in gold leaf further declares that the accounts were written by "Toketa of Bora Bora, and Kahikona of Norway." The composer of the title erred in referring to Kahikona as being from Norway, an error occasioned by mis-translating the word "Nowesi" as "Norway" in Kahikona's statement that he had come to Hawaii from the land of his birth (Tahiti) by way of "Nowesi." The word Nowesi, with variant spellings of Noweke, Nouweki, and Nouwaiki, has been found in other contexts; it is a transliteration of "Northwest", and refers to the North- west Coast of America, the area once known as Russian America. The journal entries show a distinct change of handwriting at the point of changeover between the two writers, Toketa and Kahikona, both of whom were Tahitian converts and teachers of reading, writing, and Christian doctrine—in short, the palapala—in the schools of the Hawaiian chiefs in the 1820's and 30's. That of Toketa, written in 1822, is very likely the first manuscript written in the Hawaiian language by any Polynesian and perhaps the first ever in that language. -
Punahou School
Resolved: That the foundation of this institution be laid with faith in God, relying upon His great and precious promises to believing parents in behalf of their children, commending it to His care and love from its commencement, and looking to Him to build it up, cherish it, and make it a blessing to the church and the world. Resolution Passed at the General Meeting of the Sandwich Islands Mission, held from May 12, till June 8, 1841 – forming what later became known as Punahou School. Punahou School On July 11, 1842, fifteen children met for the first time at Punahou School. By the end of that first year, 34- children from the Sandwich Islands and Oregon missions were enrolled; only one over 12-years old. Today, Punahou is the oldest independent school west of the Mississippi River. With 3,750 students, it is the largest single-campus private school in America. All of its graduates go on to college, with over 90- percent going to the continent for further schooling. (Scott, Punahou) Let’s look at how it got there. The story of Punahou tracks its foundation, beginning in 1808, when young ʻŌpūkahaʻia, a native Hawaiian training under his uncle to be a kahuna (priest) at Hikiʻau Heiau in Kealakekua Bay, boarded a Western ship there and sailed to the continent. On board, he developed a friendship with a Christian sailor who, using the Bible, began teaching ʻŌpūkahaʻia how to read and write. Once landed, he traveled throughout New England and continued to learn and study. At that time, the US was swept by religious revivalism and many people were converted in the wake of the newly-born religious fervor. -
Missionaries, Gender, and Language in Early 19Th-Century Hawai'i
JENNIFER FISH KASHAY "O That My Mouth Might Be Opened": Missionaries, Gender, and Language in Early 19th-Century Hawai'i "O THAT MY MOUTH might be opened, and my tongue loosed, that I may be able to communicate readily, and with plain [n] ess to the understanding of the people. I long for ready utterance."1 Like lines from a psalm, these words written in Honolulu by Andelucia Lee Conde in 1838 symbolize the yearnings and frustrations of the mis- sionary women, who, having been sent to Hawai'i by the American Board of Commissioners for Foreign Missions, found it difficult to acquire a working knowledge of the native language. In her mono- graph, Paths of Duty, Patricia Grimshaw argued that American mission- ary women in the Sandwich Islands failed to take on an active public role in the mission because nineteenth-century American middle - class notions about a gendered division of labor kept women in the home.2 However, she fails to consider that the construction of gender roles impeded the women of the mission in their acquisition of the Hawaiian language, thus making problematic their active role in the evangelical process. This paper will examine the difficulties and gen- dered nature of language acquisition by members of the American mission in Hawai'i in the early nineteenth century. The first company of missionaries that landed in Hawai'i in 1820 Jennifer Fish Kashay graduated with her Ph.D. in history from the University of Arizona in May 2002. She now works as Assistant Professor of History at California State University San Bernardino. -
HENRY OPUKAHAIA First Hawaiian Christian
CALIFORNIA, continued from page 2 My presentations/talks were given to hundreds of Christian HENRY OPUKAHAIA school students, staff and parents in attendance during this th First Hawaiian Christian “California’s 5 Annual Christian Heritage Week” began in exciting week. We were warmly welcomed to the Chapel (1793-1819) earnest at 6:30 p.m., Sunday, September 6th, at Capital City Assemblies, Government, and U.S. History classes of Blue Baptist Church, where the enthusiastic congregation, and Ridge Christian School; Tri-City Christian School; Eagle by Catherine Millard, D.Min. guests gathered for my well-attended and -received presenta- Heights Christian Academy; Kansas City Christian Schools tion entitled: Who was Christopher Columbus? The results of and Harrisonville Christian School. Henry Opukahaia lived only 26 years, but in that brief God will carry through his work for us I do not this expose´ (based upon documents of American history and span of time, his life was the vessel used of God to bring Christ- know what will God do for my poor soul. I Great Master visuals), ranged from astonishment to amaze- see MISSOURI, page 8 ianity to countless people in Hawaii. He was orphaned at a shall go before God and also before Christ. I ment; one participant having been taught that Columbus was an young age when his parents were killed in a tribal contest “to hope the Lord will send the Gospel to the hea- atheist! Prime source documents revealed Columbus’ true see which should be the greatest.” Seeking adventure, he and a then land, where the words of the Savior never Christian character and vision - also borne out by his original th friend named Hopu boarded the whaler of Captain Brintnel, yet had been. -
History of Hawai'i Volcanoes National Park Hawai'i Volcanoes National Park Hawai'i
National Park Service U.S. Department of the Interior History of Hawai'i Volcanoes National Park Hawai'i Volcanoes National Park Hawai'i History of Hawai'i Volcanoes National Park By Dwight Hamilton Because the eruptions of Hawaiian volcanoes are gentler than those of most other volcanoes around the world, the edges of the active vents are frequently accessible, allowing people to come pay their respects to Pele. The early Hawaiian revered her and made offerings to placate her wrath. Missionaries William Ellis and Asa Thurston visited Kllauea's boiling lake of lava in 1823, the first Westerners to do so. Pele's fiery lake was described in magazines of the day, and adventuresome travelers cane to see it firsthand. Mark Twain, on seeing Kllauea in 1866, enthusiastically wrote, "Here was room for the imagination to work!" Lorrin Thurston, publisher of the Honolulu Pacific Commercial Advertiser at the turn of the century, loved to explore the volcano lands. Among his discoveries was a giant lava tube, formed when a river of hot lava cooled and crusted over and the still-molten interior continued to flow downhill. Eventually, the lava drained out, leaving a cave-like shell. The Thurston Lava Tube (Nahuku) is a major attraction on Crater Rim Drive. In 1906, Thurston began a campaign to make this amazing area into a public park. His efforts were not effective until he was joined in 1912 by Dr. Thomas A. Jaggar, who came to the islands to establish and serve as director of the Hawaiian Volcano Observatory. Together, the two conservationists collared politicians, wrote editorials, and promoted the idea of making the volcanoes into a national park in what was then the Territory of Hawai'i. -
Fire on the Rim: the Creation of Hawaii National Park
National Park Service U.S. Department of the Interior Fire On The Rim The Creation of Hawaii National Park Herit rld age o si W te A O ‘I V LCA AI N W O By Dr. Jadelyn J. Moniz Nakamura A NATIONAL PARK E s H Hawai‘i Volcanoes National Park Occasional Papers Volume 1, Number 1 a e nd v b er ios res Celebrating Hawai‘i Volcanoes National Park’s Centennial Anniversary 1916–2016 phere Hawaii National Park On August 1, 1916 the United States Congress adopted a bill to establish a National Park in the Territory of Hawai‘i. The newly formed Hawaii National Park included the following land areas on Hawai‘i Island: 1) the Kīlauea Section (35,865 acres); 2) the Mauna Loa Section (17,920 acres); and 3) a strip of land to connect the two aforementioned sections. Hawaii National Park also included Haleakalā on the Island of Maui which became a National Park in its own right on August 21, 1961. All of the lands that were held in private or municipal ownership within the park boundary were not affected by the Act.1 In the years to follow, additional pieces of property were acquired on Hawai‘i Island. Today, the park comprises 333,000 acres of Hawai‘i Island. Establishment of the priority within the new federal parks was for their use National Park Service and enjoyment through recreational tourism. Thus, across the United States, the creation of parks was un- The establishment of a national park in 1916 in what dertaken to enhance the development of resorts near was then the Territory of Hawai‘i stemmed from a favored health spots or scenic areas.