Data Sheet National Park Service National Register of Historic Places Inventory -- Nomination Form
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Lorrin Potter Thurston the Watumull Foundation Oral
LORRIN POTTER THURSTON THE WATUMULL FOUNDAT ION ORAL HI STORY PROJECT Lorrin Potter Thurston (1899 - Lorrin Thurston, widely known retired publish er of the Honolulu Advertiser and one-time chairman of the Hawaii Statehood Commission, is a fourth generation descendant of Asa and Lucy Thurston, first company missionaries to Hawaii in 1820. With his noted father, attorney Lorrin Andrews Thurston, he discovered the Thurston Lava Tubes in the Volcano region on the Island of Hawaii. His community service on Oahu and in Kailua Kana ha:3 been exten : ~i ve. He l'o unded the Pacific Area 'I'ravel Association and, while president of the Outrigger Canoe Club, he started the Waikiki Beach Patrol to keep the club Holvent. Mr. Thurston moved from Honolulu to Kailua Kana in the summer of 1971 with his wife, Barbara Ford Thurston, to build a new home on property he acquired in 1938 and on which Kamehameha the Great lived during the last years of his life. In this transcript, Mr. Thurston relates the interesting history of his property in Kailua-Kana and discusses some of the issues that have caused confrontations between residents of that area. He also describes the discovery of the Thurston Lava Tubes and tells about the founding of the Hawaiian Volcano Research Association by his father in 1911. Katherine B. Allen, Interviewer © 1979 The Watumull Foundation, Oral History Project 2051 Young Street, Honolulu, Hawaii, 96826 All rights reserved. This transcript, or any part thereof, may not be reproduced in any form without the permission of the Watumull Foundation. INTERVIEW WITH LORRIN POTTER THURSTON At his Kailua-Kona home, Hawaii, 96740 July 10, 1971 T: Lorrin P. -
An Emersonian in the Sandwich Islands: the Career of Giles Waldo
An Emersonian in the Sandwich Islands: The Career of Giles Waldo Martin K. Doudna In the spring of 1845, two young friends of Ralph Waldo Emerson embarked independently on two very different experiments that were designed to answer some of the problems they faced. One of these experiments, Henry David Thoreau's sojourn of a little over two years at Walden Pond, is well known. The other experiment, Giles Waldo's sojourn of nearly three years in the Hawaiian Islands, deserves to be better known, not only because it provides an interest- ing contrast to Thoreau's experiment but also because it sheds light on the role of consuls and merchants in the Islands in the busy 1840s.1 Giles Waldo (1815 -1849), the eighth of nine children of a farmer in Scotland, Connecticut, came from an established New England family. Like Emerson, he was a descendant of Cornelius Waldo, who had settled in Ipswich, Massachusetts, in 1654,2 and his family home—a sturdy two-story New England farmhouse built about 1715—is owned today by the Scotland Historical Society. Emerson met him in January 1843 in Washington, D. C, while there on a lecture tour and described that meeting in a letter to Caroline Sturgis, who was later to marry Waldo's close friend, William Tappan: In the Rotunda of the Capitol, in the organic heart, that is, of our fair continent, my companion brought to me a youth of kindest & gentlest manners and of a fine person, who told me he had wished to see me more than any other person in the country, & only yesterday had expressed that wish. -
Appendix 3: a Note on Sources
Appendix 3: A Note on Sources There is a wealth of material from which to develop a more comprehensive account of the role played by warfare and coercion during the wars of unification. The unification of the Hawaiian archipelago is particularly well documented because of its relatively late date, the large number of European visitors to the chain who left written accounts about the period of unification, and the recording of Hawaiian sources in the 19th century. Seven groups of sources are available for the study of Hawaiian society up until the death of the first king, Kamehameha I, in 1819: the observations of European visitors to the islands from 1778 until 1819, missionary accounts from 1820 onwards, oral traditions and oral testimony recorded by Hawaiian scholars from the 1830s onwards, ethnographic studies by Europeans from the late 19th and early 20th centuries, 19th-century land records, archaeological remains of Hawaiian culture, and modern scientific studies of the physical environment. The earliest written accounts of Hawaiian society are the journals and logs of various members of Captain James Cook’s third voyage of discovery into the Pacific. Cook made three separate visits to the Hawaiian Islands between January 1778 and February 1779. As a number of Cook’s officers kept journals, it is possible to crosscheck their accounts for inconsistencies.1 The expedition only spent three and a half months in the island chain, mostly on board ship. Only Waimea Bay on Kaua‘i, and Kealakekua Bay on Hawai‘i were visited for any length of time, or described in any detail. -
The Hawaiian Military Transformation from 1770 to 1796
4 The Hawaiian Military Transformation from 1770 to 1796 In How Chiefs Became Kings, Patrick Kirch argues that the Hawaiian polities witnessed by James Cook were archaic states characterised by: the development of class stratification, land alienation from commoners and a territorial system of administrative control, a monopoly of force and endemic conquest warfare, and, most important, divine kingship legitimated by state cults with a formal priesthood.1 The previous chapter questioned the degree to which chiefly authority relied on the consent of the majority based on the belief in the sacred status of chiefs as opposed to secular coercion to enforce compliance. This chapter questions the nature of the monopoly of coercion that Kirch and most commentators ascribed to chiefs. It is argued that military competition forced changes in the composition and tactics of chiefly armies that threatened to undermine the basis of chiefly authority. Mass formations operating in drilled unison came to increasingly figure alongside individual warriors and chiefs’ martial prowess as decisive factors in battle. Gaining military advantage against chiefly rivals came at the price of increasing reliance on lesser ranked members of ones’ own communities. This altered military relationship in turn influenced political and social relations in ways that favoured rule based more on the consent and cooperation of the ruled than the threat of coercion against them for noncompliance. As armies became larger and stayed in the field 1 Kirch (2010), p. 27. 109 TRANSFORMING Hawai‘I longer, the logistics of adequate and predictable agricultural production and supply became increasingly important and the outcome of battles came to be less decisive. -
Charles W. Kenn, Trans. Moolelo of Ancient Hawaii, Reverend John F
Reviews 85 Charles W. Kenn, Trans. Moolelo of Ancient Hawaii, Reverend John F. Pogue, Honolulu, Topgallant Press, 1978. Pp. xii, 245, appendix. $5.95. A major obstacle to understanding anything having to do with Ha- waiian history and culture is that most of the major histories are written by non-speakers of the Hawaiian language. Thus, all of the major English- language histories or commentaries on Hawaii are based on the writings of basically four people: Samuel Kamakau, David Malo, John Papa Ii, and Abraham Fornander, Hawaiians who spoke English. But, much of Ka- makau was unknown until parts of his writing were translated by Dr. Mary Kawena Pukui, in 1950. Much of Malo’s work still remains to be translated, as is the case with some of the Ii and Fornander materials. The real need in Hawaiian studies presently is for Hawaiian translators who understand the metaphors of the Hawaiian language of the eighteenth and nineteenth centuries, and who also have the historian’s objectivity and re- search skills. Such a rare gem is Charles W. Kenn, who, in his seventies now, is just beginning to receive the credit and the recognition due him as a Hawaiian linguist and scholar. He has written prolifically on a number of Hawaiian subjects such as history, genealogy, sports, linguistics, music and even horticulture. In the Hawaiian community itself, Kenn is greatly admired and respected for his universal and academic perspective. He has labored long and largely unnoticed most of his life, although he is quoted often by scholars at the Bishop Museum, the Kamehameha Schools and the University of Hawaii. -
The Voyage of the Parthian: Life and Religion Aboard a 19Th-Century Ship Bound for Hawai'i
CHARLES WILLIAM MILLER The Voyage of the Parthian: Life and Religion Aboard a 19th-century Ship Bound for Hawai'i What wonder that we so long for release from this little prison-house! —Laura Fish Judd (1828) THE CRIES OF "Land O, Land O" echoed throughout the small ship. Many passengers, both men and women, scrambled on deck, ran to the ship railings, and strained their eyes to behold, for the first time, their new home emerging from the cloudy horizon. Below deck, the excitement became too much for one passenger as her emotions got the best of her. Her screams alarmed some of those who remained in their berths, including one passenger whose recent miscarriage had kept her in bed for over a week. It was not land, however, but only "Cape-fly-away" and, as the passengers watched, their new home dis- solved before their eyes. They returned below deck sorely disap- pointed. The cry went up again that evening, "Land O, Land O," but once again, it was nothing but clouds. The following morning, all eyes searched the western horizon, with each person questioning the other, "Have you seen land yet? Have you seen land yet?" The answer always came back, "No." Land birds were sighted, but not the land. Sailors cursed, passengers prayed, and Charles William Miller teaches in the Department of Philosophy and Religion at the Uni- versity of North Dakota. He is a biblical scholar whose primary research interests focus on the importance of social location in the interpretation of biblical texts. His current project is an examination of the biblical hermeneutics of 19th century missionaries to Hawai'i. -
Nds of Marriage: the Implications of Hawaiian Culture & Values For
Configuring the Bo(u)nds of Marriage: The Implications of Hawaiian Culture & Values for the Debate About Homogamy Robert J. Morris, J.D.* (Kaplihiahilina)** Eia 'o Hawai'i ua ao,pa'alia i ka pono i ka lima. Here is Hawai'i, having become enlightened, confirmed by justice in her hands.1 * J.D. University of Utah College of Law, 1980; degree candidate in Hawaiian Language, University of Hawai'i at Manoa. Mahalo nui to Daniel R. Foley; Evan Wolfson; Matthew R. Yee; Walter L. Williams; H. Arlo Nimmo; Hon. Michael A. Town; Len Klekner; Andrew Koppelman; Albert J. Schtltz; the editors of this Journal; and the anonymous readers for their assistance in the preparation of this Article. As always, I acknowledge my debt to feminist scholarship and theory. All of this notwithstanding, the errors herein are mine alone. This Article is dedicated to three couples: Russ and Cathy, Ricky and Mokihana, and Damian and his aikAne. Correspondence may be sent to 1164 Bishop Street #124, Honolulu, HI 96813. ** Kapd'ihiahilina, my Hawaiian name, is the name of the commoner of the island of Kaua'i who became the aikane (same-sex lover) of the Big Island ruling chief Lonoikamakahiki. These two figures will appear in the discussion that follows. 1. MARY KAWENA P0KU'I & SAMUEL H. ELBERT, HAWAIIAN DICTIONARY 297 (1986). This is my translation of a name song (mele inoa) for Lili'uokalani, the last monarch of Hawai'i. Her government was overthrown with the assistance of resident American officials and citizens January 14-17, 1893. The literature on this event is voluminous, but the legal issues are conveniently summarized in Patrick W. -
Agriculture, Power, and Community in Kaupō, Maui
On the Cloak of Kings: Agriculture, Power, and Community in Kaupō, Maui By Alexander Underhill Baer A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Patrick V. Kirch Professor Kent G. Lightfoot Professor Anthony R. Byrne Spring 2015 On the Cloak of Kings: Agriculture, Power, and Community in Kaupō, Maui Copyright © 2015 By Alexander Underhill Baer Table of Contents List of Figures iv List of Tables viii Acknowledgements x CHAPTER I: OPENING THE WATERS OF KAUPŌ Introduction 1 Kaupō’s Natural and Historical Settings 3 Geography and Environment 4 Regional Ethnohistory 5 Plan of the Dissertation 7 CHAPTER 2: UNDERSTANDING KAUPŌ: THEORETICAL APPROACHES TO THE STUDY OF POWER AND PRODUCTION Introduction 9 Last of the Primary States 10 Of Chiefdoms and States 12 Us Versus Them: Evolutionism Prior to 1960 14 The Evolution Revolution: Evolutionism and the New Archaeology 18 Evolution Evolves: Divergent Approaches from the 1990s Through Today 28 Agriculture and Production in the Development of Social Complexity 32 Lay of the Landscape 36 CHAPTER 3: MAPPING HISTORY: KAUPŌ IN MAPS AND THE MAHELE Introduction 39 Social and Spatial Organization in Polynesia 40 Breaking with the Past: New Forms of Social Organization and Land Distribution 42 The Great Mahele 47 Historic Maps of Hawaiʻi and Kaupō 51 Kalama Map, 1838 55 Hawaiian Government Surveys and Maps 61 Post-Mapping: Kaupō Land -
HAWAII STATE ARCHIVES Numerical List of Manuscript Collections
HAWAII STATE ARCHIVES Numerical List of Manuscript Collections M-No. Collection Name 1 Adams, Alexander 2 Afong, Chun 3 Alexander, WilliamDe Witt 4 Hunt, Elisha Allen 5 Andrews, Lorrin 6 Andrews, Robert Wilson 7 Armstrong,Richard 8 Chamberlain, MariaPatton 9 Aylett, Marie Johannes 10 Baker, Ray Jerome 11 Berger, Henri 12 Colcord, John N. 13 Hughes, Teresa Bowler 14 Briggs, Lloyd Vernon 15 Brinsmade, Peter Allen 16 Brown, CharlesAugustus 17 Brown, Raymond Curtis 18 Burns, Eugene 19 Caldwell, Alfred 20 Carter, AlfredWellington 21 Carter,Charles Lunt 22 Carter, George Robert 23 Carter, Henry Alpheus Pierce 24 Cartwright, Bruce Jr. 25 Chamber of Commerce of Honolulu 26 Clark, George R. 27 Leleiohoku, William Pitt 28 Coleman, HarrietCastle 29 Cook, John W. 30 Cook, John 31 Cooke, Sophie Boyd Judd 32 Cooper, Lucy C. [Cooper family diaries] 33 Craig, Hugh 34 Rice, William Harrison 35 Carter,Joseph Oliver 36 Cartwright,Alexander Joy 37 Damon, Francis William 38 Davis, Henry 39 Davison, Rose Compton Kahaipule 40 Degreaves, John 41 Denison, George P. HAWAIi STATE ARCHIVES Numerical List of Manuscript collections M-No. Collection Name 42 Dimond, Henry 43 Dole, Sanford Ballard 44 Dutton, Joseph (Ira Barnes) 45 Emma, Queen 46 Ford, Seth Porter, M.D. 47 Frasher, Charles E. 48 Gibson, Walter Murray 49 Giffard, Walter Le Montais 50 Whitney, HenryM. 51 Goodale, William Whitmore 52 Green, Mary 53 Gulick, Charles Thomas 54 Hamblet, Nicholas 55 Harding, George 56 Hartwell,Alfred Stedman 57 Hasslocher, Eugen 58 Hatch, FrancisMarch 59 Hawaiian Chiefs 60 Coan, Titus 61 Heuck, Theodor Christopher 62 Hitchcock, Edward Griffin 63 Hoffinan, Theodore 64 Honolulu Fire Department 65 Holt, John Dominis 66 Holmes, Oliver 67 Houston, Pinao G. -
Lāhui Naʻauao: Contemporary Implications of Kanaka Maoli Agency and Educational Advocacy During the Kingdom Period a Disserta
LĀHUI NAʻAUAO: CONTEMPORARY IMPLICATIONS OF KANAKA MAOLI AGENCY AND EDUCATIONAL ADVOCACY DURING THE KINGDOM PERIOD A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAIʻI AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN EDUCATION MAY 2013 By Kalani Makekau-Whittaker Dissertation Committee: Margaret Maaka, Chairperson Julie Kaʻomea Kerry Laiana Wong Sam L. Noʻeau Warner Katrina-Ann Kapā Oliveira ii ACKNOWLEDGMENTS E ke kini akua, nā ʻaumākua, a me nā kiaʻi mai ka pō mai, ke aloha nui iā ʻoukou. Mahalo ʻia kā ʻoukou alakaʻi ʻana mai iaʻu ma kēia ala aʻu e hele nei. He ala ia i maʻa i ka hele ʻia e oʻu mau mākua. This academic and spiritual journey has been a humbling experience. I am fortunate to have become so intimately connected with the kūpuna and their work through my research. The inspiration they have provided me has grown exponentially throughout the journey. I am indebted to them for their diligence in intellectualism and in documenting their lives. I hope I have done their story justice. Numerous people have contributed to this dissertation in various ways. I would like to apologize now for any omission of your contribution. Any endeavor such as this requires sacrifices. No one has sacrificed more for my success than my ʻohana—my loving wife, Leinani and our three daughters Kamalu, Leialiʻi and Kamaawākea. To you Leinani, mahalo for all your love and patience throughout this long process. You have kept our ʻohana strong when I needed to work on this project. -
Microsoftxwordx ... Gexversjonenxx20.06.07.Pdf
The Consequences of Eating With Men Hawaiian Women and the Challenges of Cultural Transformation By Paulina Natalia Dudzinska A thesis submitted for the Cand. Philol. Degree in History of Religions Department of Culture Studies and Oriental Languages University of Oslo Spring 2007 2 Summary Before 1819 Hawaiian society was ruled by a system of ritual laws called kapu. One of these, the aikapu (sacred eating), required men and women to eat separately. Because eating was ritual, some food items, symbolically associated with male deities, were forbidden to women. It was believed that women had a “haumia” (traditionally translated as “defiling”) effect on the male manifestations of the divine and were, as a consequence, barred from direct worship of male gods and work tasks such as agriculture and cooking. In Western history writing, Hawaiian women always presented a certain paradox. Although submitted to aikapu ideology, that was considered devaluing by Western historians, women were nevertheless always present in public affairs. They engaged in the same activities as men, often together with men. They practised sports, went to war and assumed public leadership roles competing with men for power. Ruling queens and other powerful chiefesses appear frequently in Hawaiian history, chants and myths. The Hawaiians did not seem to expect different behaviour of men and women, except perhaps in ritual contexts. Rank transcended any potential asymmetry of genders and sometimes the highest-ranking women were considered above the kapu system, even the aikapu. In 1819, after 40 years of contact with the foreigners, powerful Hawaiian queens decided to abolish the kapu system, including the aikapu. -
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.