House Concurrent Resolution
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A Million Pounds of Sandalwood: the History of Cleopatra's Barge in Hawaii
A Million Pounds Of Sandalwood The History of CLEOPATRA’S BARGE in Hawaii by Paul Forsythe Johnston If you want to know how Religion stands at the in his father’s shipping firm in Salem, shipping out Islands I can tell you—All sects are tolerated as a captain by the age of twenty. However, he pre- but the King worships the Barge. ferred shore duty and gradually took over the con- struction, fitting out and maintenance of his fam- Charles B. Bullard to Bryant & Sturgis, ily’s considerable fleet of merchant ships, carefully 1 November expanded from successful privateering during the Re volution and subsequent international trade un- uilt at Salem, Massachusetts, in by Re t i re der the new American flag. In his leisure time, B Becket for George Crowninshield Jr., the her- George drove his custom yellow horse-drawn car- m a p h rodite brig C l e o p a t ra’s Ba r g e occupies a unique riage around Salem, embarked upon several life- spot in maritime history as America’s first ocean- saving missions at sea (for one of which he won a going yacht. Costing nearly , to build and medal), recovered the bodies of American military fit out, she was so unusual that up to , visitors heroes from the British after a famous naval loss in per day visited the vessel even before she was com- the War of , dressed in flashy clothing of his pleted.1 Her owner was no less a spectacle. own design, and generally behaved in a fashion Even to the Crowninshields, re n o w n e d quite at odds with his diminutive stature and port l y throughout the region for going their own way, proportions. -
Commemorating the Hawaiian Mission Bicentennial
Hawaiian Mission Bicentennial Commemorating the Hawaiian Mission Bicentennial The Second Great Awakening was a Protestant religious revival during the early 19th-century in the United States. During this time, several missionary societies were formed. The American Board of Commissioners for Foreign Missions (ABCFM) was organized under Calvinist ecumenical auspices at Bradford, Massachusetts, on the June 29, 1810. The first of the missions of the ABCFM were to Ceylon (Sri Lanka) and India, as well as to the Cherokee and Choctaw of the southeast US. In October 1816, the ABCFM established the Foreign Mission School in Cornwall, CT, for the instruction of native youth to become missionaries, physicians, surgeons, schoolmasters or interpreters. By 1817, a dozen students, six of them Hawaiians, were training at the Foreign Mission School to become missionaries to teach the Christian faith to people around the world. One of those was ʻŌpūkahaʻia, a young Hawaiian who came to the US in 1809, who was being groomed to be a key figure in a mission to Hawai‘i. ʻŌpūkahaʻia yearned “with great earnestness that he would (return to Hawaiʻi) and preach the Gospel to his poor countrymen.” Unfortunately, ʻŌpūkahaʻia died unexpectedly at Cornwall on February 17, 1818. The life and memoirs of ʻŌpūkahaʻia inspired other missionaries to volunteer to carry his message to the Hawaiian Islands. On October 23, 1819, the Pioneer Company of ABCFM missionaries from the northeast US, set sail on the Thaddeus for the Hawaiian Islands. They first sighted the Islands and arrived at Kawaihae on March 30, 1820, and finally anchored at Kailua-Kona, April 4, 1820. -
Sharks Upon the Land Seth Archer Index More Information Www
Cambridge University Press 978-1-107-17456-6 — Sharks upon the Land Seth Archer Index More Information Index ABCFM (American Board of ‘anā‘anā (sorcery), 109–10, 171, 172, 220 Commissioners for Foreign Missions), Andrews, Seth, 218 148, 152, 179, 187, 196, 210, 224 animal diseases, 28, 58–60 abortion, 220 annexation by US, 231, 233–34 adoption (hānai), 141, 181, 234 Aotearoa. See New Zealand adultery, 223 Arago, Jacques, 137 afterlife, 170, 200 Armstrong, Clarissa, 210 ahulau (epidemic), 101 Armstrong, Rev. Richard, 197, 207, 209, ‘aiea, 98–99 216, 220, 227 ‘Aikanaka, 187, 211 Auna, 153, 155 aikāne (male attendants), 49–50 ‘awa (kava), 28–29, 80, 81–82, 96, 97, ‘ai kapu (eating taboo), 31, 98–99, 124, 135, 139, 186 127, 129, 139–40, 141, 142, 143 bacterial diseases, 46–47 Albert, Prince, 232 Baldwin, Dwight, 216, 221, 228 alcohol consumption, 115–16, baptism, 131–33, 139, 147, 153, 162, 121, 122, 124, 135, 180, 186, 177–78, 183, 226 189, 228–29 Bayly, William, 44 Alexander I, Tsar of Russia, 95, 124 Beale, William, 195–96 ali‘i (chiefs) Beechey, Capt. Richard, 177 aikāne attendants, 49–50 Bell, Edward, 71, 72–73, 74 consumption, 122–24 Beresford, William, 56, 81 divine kingship, 27, 35 Bible, 167, 168 fatalism, 181, 182–83 Bingham, Hiram, 149, 150, 175, 177, 195 genealogy, 23, 26 Bingham, Sybil, 155, 195 kapu system, 64, 125–26 birth defects, 52 medicine and healing, 109 birth rate, 206, 217, 225, 233 mortality rates, 221 Bishop, Rev. Artemas, 198, 206, 208 relations with Britons, 40, 64 Bishop, Elizabeth Edwards, 159 sexual politics, 87 Blaisdell, Richard Kekuni, 109 Vancouver accounts, 70, 84 Blatchley, Abraham, 196 venereal disease, 49 Blonde (ship), 176 women’s role, 211 Boelen, Capt. -
A Brief History of the Hawaiian People
0 A BRIEF HISTORY OP 'Ill& HAWAIIAN PEOPLE ff W. D. ALEXANDER PUBLISHED BY ORDER OF THE BOARD OF EDUCATION OF THE HAWAIIAN KINGDOM NEW YORK,: . CINCINNATI•:• CHICAGO AMERICAN BOOK C.OMPANY Digitized by Google ' .. HARVARD COLLEGELIBRAllY BEQUESTOF RCLANOBUr.ll,' , ,E DIXOII f,'.AY 19, 1936 0oPYBIGRT, 1891, BY AlilBIOAN BooK Co)[PA.NY. W. P. 2 1 Digit zed by Google \ PREFACE AT the request of the Board of Education, I have .fi. endeavored to write a simple and concise history of the Hawaiian people, which, it is hoped, may be useful to the teachers and higher classes in our schools. As there is, however, no book in existence that covers the whole ground, and as the earlier histories are entirely out of print, it has been deemed best to prepare not merely a school-book, but a history for the benefit of the general public. This book has been written in the intervals of a labo rious occupation, from the stand-point of a patriotic Hawaiian, for the young people of this country rather than for foreign readers. This fact will account for its local coloring, and for the prominence given to certain topics of local interest. Especial pains have been taken to supply the want of a correct account of the ancient civil polity and religion of the Hawaiian race. This history is not merely a compilation. It is based upon a careful study of the original authorities, the writer having had the use of the principal existing collections of Hawaiian manuscripts, and having examined the early archives of the government, as well as nearly all the existing materials in print. -
A Portrait of EMMA KAʻILIKAPUOLONO METCALF
HĀNAU MA KA LOLO, FOR THE BENEFIT OF HER RACE: a portrait of EMMA KAʻILIKAPUOLONO METCALF BECKLEY NAKUINA A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAIʻI AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN HAWAIIAN STUDIES AUGUST 2012 By Jaime Uluwehi Hopkins Thesis Committee: Jonathan Kamakawiwoʻole Osorio, Chairperson Lilikalā Kameʻeleihiwa Wendell Kekailoa Perry DEDICATION This thesis is dedicated to Kanalu Young. When I was looking into getting a graduate degree, Kanalu was the graduate student advisor. He remembered me from my undergrad years, which at that point had been nine years earlier. He was open, inviting, and supportive of any idea I tossed at him. We had several more conversations after I joined the program, and every single one left me dizzy. I felt like I had just raced through two dozen different ideas streams in the span of ten minutes, and hoped that at some point I would recognize how many things I had just learned. I told him my thesis idea, and he went above and beyond to help. He also agreed to chair my committee. I was orignally going to write about Pana Oʻahu, the stories behind places on Oʻahu. Kanalu got the Pana Oʻahu (HWST 362) class put back on the schedule for the first time in a few years, and agreed to teach it with me as his assistant. The next summer, we started mapping out a whole new course stream of classes focusing on Pana Oʻahu. But that was his last summer. -
Kekuaokalani: an Historical Fiction Exploration of the Hawaiian Iconoclasm
Brigham Young University BYU ScholarsArchive Undergraduate Honors Theses 2018-12-07 Kekuaokalani: An Historical Fiction Exploration of the Hawaiian Iconoclasm Alex Oldroyd Follow this and additional works at: https://scholarsarchive.byu.edu/studentpub_uht Part of the English Language and Literature Commons BYU ScholarsArchive Citation Oldroyd, Alex, "Kekuaokalani: An Historical Fiction Exploration of the Hawaiian Iconoclasm" (2018). Undergraduate Honors Theses. 54. https://scholarsarchive.byu.edu/studentpub_uht/54 This Honors Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Honors Thesis KEKUAOKALANI: AN HISTORAL FICTION EXPLORATION OF THE HAWAIIAN ICONOCLASM by Alexander Keone Kapuni Oldroyd Submitted to Brigham Young University in partial fulfillment of graduation requirements for University Honors English Department Brigham Young University December 2018 Advisor: John Bennion, Honors Coordinator: John Talbot ABSTRACT KEKUAOKALANI: AN HISTORAL FICTION EXPLORATION OF THE HAWAIIAN ICONOCLASM Alexander K. K. Oldroyd English Department Bachelor of Arts This thesis offers an exploration of the Hawaiian Iconoclasm of 1819 through the lens of an historical fiction novella. The thesis consists of two parts: a critical introduction outlining the theoretical background and writing process and the novella itself. 1819 was a year of incredible change on Hawaiian Islands. Kamehameha, the Great Uniter and first monarch of the Kingdom of Hawaiʻi, had recently died, thousands of the indigenous population were dying, and foreign powers were arriving with increasing frequency, bringing with them change that could not be undone. -
Hawaiian Mission Children Named After Ali'ì
Hawaiian Mission Children Named After Ali‘ì “I was born in the ‘Old Mission House’ in Honolulu on the 5th day of July, 1831. When I was but a few hours old, ‘Kīna’u,’ the Premier, came into the bedroom with her crowd of ‘kahus,’ took me into her arms and said that she wanted to adopt me, as she had no girl of her own.” “My mother, in her weak state, was terribly agitated, knowing that the missionaries were unpopular and entirely dependent on the good-will of the natives, so feared the consequences of a denial. They sent for my father in haste, who took in the state of affairs at a glance.” “’We don’t give away our children,’ he said to Kīna’u. ‘But you are poor, I am rich, I give you much money,’ replied the Chiefess. ‘No, you can’t have her,’ my father answered firmly. Kīna’u tossed me angrily down on the bed and walked away, leaving my poor mother in a very anxious frame of mind.” (Wilder; Wight) “She accordingly went away in an angry and sullen mood, and was not heard from until the infant was being christened a few weeks later, when she again appeared, elbowed the father to one side, and exclaimed in the haughtiest of tones, ‘Call the little baby Kīna’u.’” “Fearing that a second refusal would result disastrously, the parents agreed, and the child was accordingly christened Elizabeth Kīna’u Judd.” (The Friend, May 1912) Kīna’u “seemed somewhat appeased after the (christening) ceremony, and, as I was the first white girl she had ever seen, deigned from that time on to show a great interest in me, either visiting me or having me visit her every day.” (Wright, Wight) Kīna’u, daughter of Kamehameha I, became a Christian in 1830. -
HAUMEA: Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being
HAUMEA Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being Haumea —Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being. Copyright © 2018. Office of Hawaiian Affairs. All Rights Reserved. No part of the this report may be reproduced or transmitted in whole or in part in any form without the express written permission of the Office of Hawaiian Affairs. Suggested Citation: Office of Hawaiian Affairs (2018). Haumea—Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being. Honolulu, HI: Office of Hawaiian Affairs. For the electronic book and additional resources please visit: www.oha.org/wahinehealth Office of Hawaiian Affairs 560 North Nimitz Highway, Suite 200 Honolulu, HI 96817 Design by Stacey Leong Design Printed in the United States HAUMEA: Transforming the Health of Native Hawaiian Women and Empowering Wāhine Well-Being Table of Contents PART 1 List of Figures. 1 Introduction and Methodology . 4 Chapter 1: Mental and Emotional Wellness. .11 Chapter 2: Physical Health . 28 Chapter 3: Motherhood. 47 PART 2 Chapter 4: Incarceration and Intimate Partner Violence . 68 Chapter 5: Economic Well-Being . 87 Chapter 6: Leadership and Civic Engagement . .108 Summary . 118 References. .120 Acknowledgments. .128 LIST OF FIGURES Introduction and Methodology i.1 ‘Ōlelo Hawai‘i (Hawaiian Language) Terms related to Wāhine . 6 i.2 Native Hawaiian Population Totals . 8 Chapter 1: Mental and Emotional Wellness 1.1 Phases and Risk Behaviors in ‘Ōpio. 16 1.2 Middle School Eating Disorder Behavior (30 Days) By Gender (2003, 2005) . .17 1.3 High School Eating Disorder Behavior (30 Days) By Gender (2009–2013) . -
Missionaries to Government Service
Missionaries to Government Service 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 American Board of Commissioners for Foreign Missions (ABCFM) in the Hawaiian Islands. A few of the missionaries left the mission and ultimately worked for the Hawaiian Government; for the most part, they left the mission because the King asked for their assistance working directly for the Kingdom. These included William Richards, Gerritt P Judd, Lorrin Andrews and Richard Armstrong. William Richards William Richards was the first to leave. King Kamehameha III and chiefs, who felt the need of reform in their government, asked Richards to become their teacher, chaplain and interpreter. With the consent of the ABCFM, he accepted this position and resigned his appointment as missionary and then spent his time urging the improvement of the political system. William Richards, the seventh child and third son of James and Lydia (Shaw) Richards, was born at Plainfield, Massachusetts, August 22, 1793. His grandparents were Joseph and Sarah (Whitmarsh) Richards, and Captain Ebenezer and Ann (Molson) Shaw. The Richards family is descended from William Richards, who came to Plymouth before 1633, and ultimately settled in Weymouth, Massachusetts. William was a younger brother of James Richards, Jr. In the summer of 1806, in a grove of trees, in what was then known as Sloan's Meadow at Williams College, James Richards, Samuel John Mills, Francis L Robbins, Harvey Loomis and Byram Green debated the theology of missionary service. -
Chiefs-Childrens-School-Hale-Kula
Hale Kula Ali‘i Hale Kula Ali‘i, the Chiefs’ Children’s School (later called the Royal School), was created by King Kamehameha III; the main goal of this school was to groom the next generation of the highest-ranking chief's children of the realm and secure their positions for Hawaii's Kingdom. Seven families were eligible under succession laws stated in the 1840 Constitution of the Kingdom of Hawai‘i; Kamehameha III called on seven boys and seven girls of his family to board in the Chief’s Children’s School. In 1839, King Kamehameha III, Hoapili and Kekāuluohi (mother of William Charles Lunalilo, who became the Kuhina Nui or regent of the Hawaiian Kingdom) signed a letter asking missionaries to run the Chiefs’ Children’s School. (The letter (in Hawaiian) is on the following page.) It translates to: Greetings to all of you, the teachers, Heed this all of you, all teachers. We are asking for Mr. Cooke to be a teacher for our chiefly children. He will be the instructor for the royal children. Also Dr. Judd, to take care of the chiefly children. For we are securing Dr. Judd for the good of the children and to resolve any difficulties between us and all of you. Kamehameha III Hoapili Kekāuluohi In a missionary general meeting, “This subject was fully considered in connection with an application of the chiefs requesting the services of Mr. Cooke, as a teacher for their children; and it was voted, That the mission comply with their request, provided they will carry out their promise to Mr. -
Hawaii Capital Historic District Is an Area That Defines the Central Nexus of Honolulu
Form No. 10-300 REV. (9/77) = UNITED STATES DEPARTMENT OF THE INTERIOR NATIONAL PARK SERVICE NATIONAL REGISTER OF HISTORIC PLAGES INVENTORY -- NOMINATION FORM SEE INSTRUCTIONS IN HOW TO COMPLETE NATIONAL REGISTER FORMS __________TYPE ALL ENTRIES -- COMPLETE APPLICABLE SECTIONS______ [NAME HISTORIC AND/OR COMMON Hawaii Gapital Historic District LOCATION STREET & NUMBER As described in district description i ; ^.-A ...< ,s , .,, .',,,«, r\i.v .- J> '-- :'----.^^ 4 ' _NOT FOR PUBLICATION CITY. TOWN CONGRESSIONAL'i DISTRICT Honolulu ___.VICINITY OF STATE CODE COUNTY CODE Hawaii Honolulu 003 <-"' HCLASSIFI CATION CATEGORY OWNERSHIP "V STATUS PRESENT USE —DISTRICT .^.PUBLIC :£±OCCUPIED —AGRICULTURE .^MUSEUM JfeuiLDING(S) ^PRIVATE —UNOCCUPIED ^COMMERCIAL _PARK y —STRUCTURE —BOTH —WORK IN PROGRESS —EDUCATIONAL ^—PRIVATE RESIDENCE —SITE PUBLIC ACQUISITION ACCESSIBLE —ENTERTAINMENT —RELIGIOUS I —OBJECT —IN PROCESS ^YES: RESTRICTED -f±GOVERNMENT —SCIENTIFIC —BEING CONSIDERED —YES: UNRESTRICTED —INDUSTRIAL —TRANSPORTATION —NO —MILITARY —OTHER: Various: Individual site forms included STREET & NUMBER Various: Individual site forms included CITY, TOWN STATE VICINITY OF LOCATION OF LEGAL DESCRIPTION COURTHOUSE, REGISTRY OF DEEDS,ETC. __ Bureau of Conveyances STREET & NUMBER 465 South King Street CITY, TOWN STATE Honolulu Hawaii fl'TLE Hawaii Register of Historic Places - Site #80-14-1321 DATE FEDERAL ^LSTATE COUNTY LOCAL DEPOSITORY FOR SURVEY RECORDS Hawaii Register_ojLJ3_isjtQris_ Places CITY, TOWN STATE Honolulu Hawaii DESCRIPTION CONDITION CHECK ONE -
The Sex Trade and Cloth in Early Nineteenth-Century Hawai'i A
Women’s Exchanges: The Sex Trade and Cloth In Early Nineteenth-Century Hawai‘i A Thesis Submitted To The Graduate Division Of The University of Hawai‘i At Mānoa In Partial Fulfillment Of The Requirements For The Degree Of Master Of Arts In History May 2017 By Catherine ‘Imaikalani Ulep Thesis Committee: Noelani Arista, Chairperson John Rosa Njoroge Njoroge TABLE OF CONTENTS List of Figures ……………………………………..………………………………………………………………. iii Introduction ………………………………………………………………………………………………………… 1 Chapter 1: Exotic Exchanges: Trade & Foreign Arrivals at The Turn of the Nineteenth Century ………...……... 10 Chapter 2: “In The English Style”: Commerce, Clothing, and Christianity in 1820s Hawai‘i …………………… 37 Chapter 3: Impeding Exchanges: The Impact Of A Kapu (Prohibition) on Sex Work …………………………... 73 Conclusion ………………………………………………………………………………………………………... 98 Bibliography ………………………………………………………………………………..…………………….. 103 ii LIST OF FIGURES 1.1 “Hawaii-La Perouse Bay”, 1785 ...…………………………...……………………….. 19 1.2 Ali‘i wahine, Otto Von Kotzebue, 1816 ...………………………………...………….. 22 2.1 Reverend Hiram Bingham & Sybil Moseley Bingham, 1819 ………….…………….. 47 2.2 Kamāmalu, 1824 ……………………………………………………………………… 54 2.3 Liholiho, 1824 ………………………………………………………………………… 55 2.4 Liholiho & Kamāmalu at the theatre, 1824 …………………………………………………………. 56 2.5 Kalanimoku, Baptism, 1819 ………………………………………………………….. 64 iii INTRODUCTION “The females no longer repair to the beach as formerly for sport & purposes of impurity” wrote missionary Levi Chamberlain, the secular merchant agent for the American Board of Commissioners for Foreign Missions (ABCFM) on September 13, 1825.1 His observation reveals a shift in women’s activities because only a month prior groups of women left shores to sell sex on shipboard markets, often remaining onboard for several weeks until the vessel departed.2 The sale of sex developed soon after Captain James Cook’s arrival in 1778 and continued over the following decades with women traveling out to ships to exchange sex for Western-style goods.