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A King Is Elected: One Hundred Years Ago
A King is Elected: One Hundred Years Ago Edited by Jean Dabagh William Lunalilo, King of Hawaii, died February 3rd, 1874. He had never married and named no successor to follow him on the throne. In accordance with the Constitution of the Kingdom then in effect, it became the duty of the Legislative Assembly to elect a native alii (high-born chief or chiefess) to rule the Kingdom. From the small group of alii considered eligible, only three were spoken of seriously, and they were David Kalakaua, Queen Emma (widow of Kame- hameha IV), and Bernice Pauahi (Mrs. Charles R. Bishop). Bernice Pauahi had already refused the throne when Kamehameha V had offered to appoint her as his successor and she had evinced no further aggressive interest in the position. A special session of the Legislative Assembly was ordered for February 12th. Both Queen Emma and David Kalakaua campaigned vigorously while the interisland steamer Kilauea made special trips to the neighbor islands to bring the legislators to Honolulu. At noon on the appointed day all the mem- bers met in the Court House on Queen Street. The voting of the legislators was not unanimous and a riot erupted around the building, following the announcement of the election results—thirty-nine votes for David Kalakaua and six for Queen Emma. Eyewitness accounts written by two life-long residents of Hawaii, C. J. Lyons and H. R. Hitchcock, in separate letters to relatives on the island of Hawaii, give vivid pictures of the activities during those few days in the Kingdom's capital. -
Hawaii's Washington Place
HAWAII'S WASHINGTON PLACE ... VvASHINGTON PLi~\CE HONOLULU> HAWAII We hope you and the members of your org~nization 96813 will be able to join us on this evening espec1ally set aside in tribute to the memory of a magnificent monarch. August 12, 1982 Spouses are invited. Please forward the names of those who will attend to Mona Odachi at Washington Place, Honolulu, Hawaii 96813, by September 13. We look forward to welcoming you personally to Ms. Lorraine Freitas enjoy the home and the spirit of a Queen who holds a Queen Emma Hawaiian Civic Club special place in all of our hearts. 47-711 Kamehameha Highway Kaneohe, Hawaii 96744 A1aha pumehana s Dear Ms. Freitas: 9-~~()~ September marks the 144th birthday anniversary of Hawaii's beloved Queen Lili1uokalani. This year is a special one. The dedication of the Spirit of Lili'uokalani sculpture on the State Capitol concourse and the return of many of the Queen's personal belongings to Washington Place which now has been restored and refurbished are testaments to the enduring affection the people of Hawaii have for the Queen. More importantly, the spirit of the Queen continues to imbue a gracious aura to the walls and ard Kealoha gardens of Washington Place. ~~.~ Won't you come and share in a ho'okupu to the ~eV- _Rose Queen on September 23, from 7 to 9 p.m. Our evening ~~~ reception will feature a special exhibit of the Queen's memorabilia from the Bishop Mu~eum, items Ms. patri~. ~::d~: rarely on view to the public. We will also have music ~ Jl.-~ and light refreshments. -
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. -
'Āinahau: the Genealogy of Ka'iulani's Banyan
ralph thomas kam The Legacy of ‘Āinahau: The Genealogy of Ka‘iulani’s Banyan “And I, in her dear banyan shade, Look vainly for my little maid.” —Robert Louis Stevenson ‘Āinahau, the home of Archibald Scott Cleghorn, his wife, Princess Miriam Kapili Likelike and their daughter, Princess Victoria Ka‘iu- lani, no longer stands, the victim of the transformation of Waikīkī from the playground of royalty to a place of package tours, but one storied piece of its history continues to literally spread its roots through time in the form of the ‘Āinahau banyan. The ‘Āinahau ban- yan has inspired poets, generated controversy and influenced leg- islation. Hundreds of individuals have rallied to help preserve the ‘Āinahau banyan and its numerous descendants. It is fitting that Archibald Cleghorn (15 November 1835–1 Novem- ber 1910), brought the banyan to Hawai‘i, for the businessman con- tinued the legacy of the traders from whom the banyan derives it etymology. The word banyan comes from the Sanskrit “vaniyo” and originally applied to a particular tree of this species near which the traders had built a booth. The botanical name for the East Indian fig tree, ficus benghalensis, refers to the northeast Indian province of Ralph Kam holds an M.A. and a Ph.D. in American Sudies from the University of Hawai‘i at Mānoa and an M.A. in Public Relations from the University of Southern California. The Hawaiian Journal of History, vol. 45 (2011) 49 50 the hawaiian journal of history Bengal, now split between India and Bangladesh. That the tree was introduced in Hawai‘i after Western contact is reflected in its Hawai- ian name: “paniana,” a transliteration of the English word. -
2. the Sinclairs of Pigeon Bay, Or ‘The Prehistory of the Robinsons of Ni’Ihau’: an Essay in Historiography, Or ‘Tales Their Mother Told Them’
2. The Sinclairs Of Pigeon Bay, or ‘The Prehistory of the Robinsons of Ni’ihau’: An essay in historiography, or ‘tales their mother told them’ Of the haole (i.e. European) settler dynasties of Hawai’i there is none grander than that of the Robinsons of the island of Ni’ihau and of Makaweli estate on neighbouring Kauai, 24 kilometres away, across the Kaulakahu Channel. The family is pre-eminent in its long occupancy of its lands, in the lofty distance that it maintains from the outside community and in its inventive ennobling of its past. It has owned Ni’ihau since 1864 and, increasingly from the 1880s, when a new generation led by Aubrey Robinson assumed control of the family’s ranching and planting operations, it has stringently discouraged visitors. Elsewhere in Hawai’i there is generally accepted public access to beaches below the high water or vegetation line, but—to the chagrin of some citizens—that is not so on Ni’ihau. There, according to the Robinsons, claiming the traditional rights of konohiki, or chiefly agents, private ownership extends at least as far as the low-water mark.1 Not surprisingly, this intense isolation has attracted considerable curiosity and controversy, not least because the island contains the last community of native-speaking Hawai’ians, which numbered 190 in 1998.2 Philosophical and moral questions have arisen among commentators determined to find profound meanings in the way the Ni’ihauns’ lives are strictly regulated (the use of liquor and tobacco, for instance, are forbidden) and their extra- insular contacts are restricted. -
HRH Queen Liliʻuokalani (Nov
HRH Queen Liliʻuokalani (Nov. 11, 1917) Lydia Kamakaʻeha Pākī, who would later become Queen Liliʻuokalani, was born on September 2, 1838. She was the third of ten children born to High Chiefs Caesar Kapaʻakea and Analeʻa Keohokālole. Her distinguished lineage included a long line of Hawaiian chiefs. Among them were Keawe-a-Heulu and Kameʻeiamoku, two of the five Kona chiefs who supported Kamehameha the Great in his ascendancy to power as Hawaii’s first king. Her great- great-grandmother, Ululani, was a chiefess of Hilo and the most celebrated poet of her day. Shortly after Lydia’s birth, Kapaʻakea and Keohokālole gave their infant daughter to Chief Abner Pākī, a counselor to Kamehameha III, and his wife, Laura Kōnia, a granddaughter of Kamehameha I. This custom of hānai or adoption, among persons of rank, was meant to solidify relationships and build family alliances among the Hawaiian nobility. Pākī and Kōnia had a daughter of their own, Bernice Pauahi, who became the foster-sister of Lydia. 1 Lydia received her education at the Chiefs’ Children’s School.1 This elite boarding school for the children of ali’i was established by American Congregational missionaries, Amos Starr Cooke, and his wife, Juliette Montague Cooke. Religious instruction in the Protestant faith and regular attendance at church services were mandatory.2 She was baptized in the “Kalowina” or Congregational (UCC) church on December 23rd 1838. The following entry in Levi Chamberlain’s journal confirms her baptism in the Congregational Church as an infant: “Sabbath Dec. 23rd [1838]. Kinau brought out her infant daughter to be baptized. -
Hawaiian Royalty and the Craft
Hawaiian Royalty and the Craft No history of Freemasonry in Hawaii would be complete without some reference to the "Craft and the Royal Connection." In the days of the Hawaiian Kingdom, a special relationship was enjoyed between Freemasonry and the Monarchy, including some men closely associated with the Monarchy. This favorable situation was due to several members of the Hawaiian Royalty being members of the Craft, and some Caucasian Freemasons who had settled in the islands and married into one of the Royal familes. PRINCE LODGE KAMEHAMEHA V, fifth ruler of the Hawaiian kingdom, was the first native Hawaiian to become a Freemason. On February 27, 1853, he was raised to the Sublime Degree of Master Mason in Hawaiian Lodge No. 21. PRINCE WILLIAM PITT LELEIOHOKU, younger brother of King David Kalakaua was a member of Hawaiian Lodge No. 21. The young Prince was appointed heir to the throne by David Kalakaua four days after Kalakaua became King. Prince Leleiohoku died at the early age of 23. As a result of his death, his older sister Lydia became the heir apparent to the throne. So when King David Kalakaua died, the reign of Lydia Lili'uokalani began. She was the last Monarch of the Hawaiian Kingdom; Lili'uokalani was deposed in January 1893. ALEXANDER LIHOLIHO, KAMEHAMEHA IV, fourth ruler of the Hawaiian Kingdom was raised to the Sublime Degree of Master Mason on February 8, 1857 in Lodge Le Progres de l'Oceanie No. 124, and served as Master of the Lodge in 1859, 1861, and 1862. He was the King of Hawaii from January 11, 1855 until his death on November 30, 1863. -
March-April 2009
TheThe CaleCaledoniandonian Published by The Caledonian Society of Hawaii * March-April 2009 A Skye-high movie March 19 & 23 ONLY Here’s a rare combination: a chance to see a This very small theater backs onto Harding Avenue powerful movie filmed in Scotland, learn stories from but faces the large municipal parking lot between Scottish folklore, and hear the melodious sound of Harding and Waialae Avenues. Access is from the Scottish Gaelic, the language still spoken in parts of parking lot, not the street. Its twenty or so seats are Scotland’s Highlands and Islands. Lucky for us! large comfortable recliners. The Gaelic movie will show at The Movie Museum, Reservations REQUIRED. Phone 735-8771 and 3566 Harding Avenue, Kaimuki, Honolulu. Thursday reserve with Dwight or Jaynie or leave a message. and Monday, March 19 and 23. Showings at 12:30, Society member Dwight Damon offers a low price 2:30, 4:30, 6:30 and 8:30 pm both days. of $4 for Caledonian Society members. (Regular price $5). Museum open Thurs-Mon, noon to 8 p.m. Reserve with a friend or two and carpool. Parking is often tight in Kaimuki. Highland Festival “Seachd” (2007) was filmed mostly on the island of April 4 & 5. Skye and is presented in Scottish Gaelic with English subtitles. A young man, Aonghas (Angus) visits his dying grandfather and embarks on a quest for the truths behind his parents’ deaths and behind his grandfather’s ancient, fearful stories from Gaelic history. On a mountain in Skye he finds an ancient truth he did not expect. -
Watriama and Co Further Pacific Islands Portraits
Watriama and Co Further Pacific Islands Portraits Hugh Laracy Watriama and Co Further Pacific Islands Portraits Hugh Laracy Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Author: Laracy, Hugh, author. Title: Watriama and Co : further Pacific Islands portraits / Hugh Laracy. ISBN: 9781921666322 (paperback) 9781921666339 (ebook) Subjects: Watriama, William Jacob, 1880?-1925. Islands of the Pacific--History. Dewey Number: 995.7 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2013 ANU E Press Contents Preface . ix 1 . Pierre Chanel of Futuna (1803–1841): The making of a saint . 1 2 . The Sinclairs Of Pigeon Bay, or ‘The Prehistory of the Robinsons of Ni’ihau’: An essay in historiography, or ‘tales their mother told them’ . 33 3 . Insular Eminence: Cardinal Moran (1830–1911) and the Pacific islands . 53 4 . Constance Frederica Gordon-Cumming (1837–1924): Traveller, author, painter . 69 5 . Niels Peter Sorensen (1848–1935): The story of a criminal adventurer . 93 6 . John Strasburg (1856–1924): A plain sailor . 111 7 . Ernest Frederick Hughes Allen (1867–1924): South Seas trader . 127 8 . Beatrice Grimshaw (1870–1953): Pride and prejudice in Papua . 141 9 . W .J . Watriama (c . 1880–1925): Pretender and patriot, (or ‘a blackman’s defence of White Australia’) . -
PAU PAGE 224 11=15-14 1778 ROAD to STATEHOOD 1959 The
PAU PAGE 224 11=15-14 1778 ROAD TO STATEHOOD 1959 The following is quoted from www.freehawaii.org: History 1 - The Beginning to Pa‘ao All quotes, unless otherwise noted, are taken from Daniel Kikawa's excellent book, Perpetuated in Righteousness. The language of the Polynesian peoples is basically one language, the missionary translators who first assigned a written spelling for the different island groups, heard the words differently and represented these sounds that they heard with different letters. For instance the Hawaiian word for 'woman' is wahine (vah-hee-nee), the Tongan word for 'woman' is fahine (fah-hee-nee). Much like the differences between American English and British English - there is understanding but differences in accents and idioms. So, the oral traditions of the Polynesian peoples, with minor differences, give a remarkably similar account of their history and beliefs. There are Polynesians today, who can recite their lineage back to one common ancestor. Here are some excerpts from those accounts. Note that these predate the coming of the missionaries and were not influenced by Biblical record. These legends include stories from Hawaii, Tahiti, Samoa, Tonga, Marquesa and the Maori of New Zealand. Fornander (leading foreign source of Hawaiian history) said, ". I learned that the ancient Hawaiians at one time worshipped one god, comprised of three beings, and respectively called Kane, Ku and Lono, equal in nature, but distinctive in attributes..." This Polynesian god had many titles, but one name, too holy to be mentioned in casual conversation and this name was`Io. The first group of Proto-polynesians probably left the middle east around BC 2300, about the time of the tower of Babel heading toward Sumatra. -
The Mystery of the Brig Owhyhee's Anchor and the Disappearance Of
The Mystery of the Brig Owhyhee’s Anchor and the Disappearance of Captain John Dominis Jim Mockford Le présent article examine le rôle joué par le brick marchand Owhyhee de Boston sous le Capitaine John Dominis en établissant des relations commerciales et politiques vers la fin des années 1820 et durant celles des 1830 entre la Nouvelle Angleterre, le Pacifique du nord-ouest, le Hawai'i et la Chine. Les voyages de ce navire ont mené à la tragédie, car un membre d'équipage malade a probablement porté l'infection malarique qui a presque exterminé les premiers peuples habitant les rivages du fleuve Columbia et de ses tributaires. Il y avait également un mystère, parce que John Dominis a été perdu en mer en 1846, ne laissant presqu'aucune information sur les origines de sa famille ou sur sa propre vie. Le manoir Dominis construit à Honolulu est devenu la résidence de la Reine Liliuokalani, qui a épousé le fils de Dominis, et la reine a passé maintes années tentant en vain de découvrir l'histoire de son beau-père. In downtown Honolulu there is a house called Washington Place. It served until 2002 as the official home for the Governor of Hawai’i and the mansion was once the home of Hawai’i’s Queen Liliuokalani. Built by her father-in-law, Captain John Dominis, in the early 1840s Washington Place is now a museum and in 2007 it was designated a National Historic Landmark. It is here that this story begins. Nearly fifty years after the disappearance of the sea captain on his voyage to China in 1846 Queen Liliuokalani is said to have witnessed a séance that was an attempt to learn about the ancestry of her father-in-law Captain John Dominis and what happened to him on that fatal voyage. -
News from Molokai
News from Molokai News from Molokai Letters between Peter Kaeo & Queen Emma 1873-1876 Edited with Introduction and Notes by Alfons L. Korn The University Press of Hawaii • Honolulu The photographs of Peter Kaeo and Queen Emma, and Emma’s letter to Peter of May io, 1876, are reproduced herein by permission of the Bernice P. Bishop Museum. Peter’s letter to Emma of July 7, 1874, is reproduced herein by courtesy of the Archives of the State of Hawaii. The pen-and-ink drawing, Honolulu Harbor, 1871, by Alfred Clint is reproduced on the endsheets by courtesy of The Hawaiian Historical Society. Copyright © 1976 by The University Press of Hawaii All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage or retrieval system, without permission in writing from the publisher. Manufactured in the United States of America Composition by Asco Trade Typesetting Limited, Hong Kong Book and jacket design by Steve Reoutt Library of Congress Cataloging in Publication Data Kaeo, Peter, 1836-1880. News from Molokai, letters between Peter Kaeo and Queen Emma, 1873-1876. Includes bibliographical references and index. 1. Kaeo, Peter, 1836-1880. 2. Emma, consort of Kamehameha IV, King of the Hawaiian Islands, 1836- 1885. I. Emma, consort of Kamehameha IV, King of the Hawaiian Islands, 1836-1885, joint author. II. Korn, AlfonsL. III. Title. DU627.17.K28A44 996.9'02'0922 76-16823 ISBN 0-8248-0399-X To Laura Contents Preface ix Introduction xi THE CORRESPONDENCE Part One.