Posted by Tane on November 26, 2009 at 12:38am in Politics
This is excerpt from the original at the end of this is the website to read it in its entirety. This is all part of the groundwork that lead to the invasion in 1893 and subsequent belligerent occupation of the Hawaiian Kingdom:
HAWAIIAN CLUB PAPERS
EDITED BY A COMMITTEE OF THE CLUB. OCTOBER, 1868.
BOSTON : PRESS OF ABNER A. KINGMAN, 1868.
Entered according to Act of Congress, in the year 1868, by
THE HAWAIIAN CLUB,
in the Clerk's Office of the District Court for the District of Massachusetts.
EDITIONS. FOUR HUNDRED AND FIFTY COPIES PLAIN ; FIFTY CLUB COPIES TINTED.
vrol't Library,
TABLE OF CONTENTS.
THE HAWAIIAN CLUB, E. P. Bond, ... 1
EARLY WELLS OF HONOLULU, .... James Hunnewell, . 2
VOYAGES OF THE ANCIENT HAWAIIANS (From Kamakau), S. B. Dole, ... 4
THE HAWAIIAN TRANSLATIONS OF THE SCRIPTURES, E. W. Clark, . . 7
KAUMUALII'S DIAMOND, 10
ANECDOTE OF KAMEHAMEHA, 11
STORY OF PAAO (From Kamakau), . . . . S. B. Dole, . . .13
PRODUCTION AND CONSUMPTION OF SUGAR, 17
HAWAII AT THE " EXPOSITION UNIVERSELLE," PARIS, 1867, J. F. Hunnewell, .18
ISLANDS OF THE NORTH PACIFIC, 29
FIRST PRINTING AT THE HAWAIIAN ISLANDS, . J. F. Hunnewell, . . 38
A MISSIONARY EPISODE, 8. B. Dole, . . 38
ERUPTION OF THE HAWAIIAN VOLCANOES, . W. T. Briyham, . . 40
THE HAWAIIAN FLORA, W. T. Brigham, . 45
REV. ASA THURSTON, 49
J. P. PARKER, 50
CURRENT EVENTS, 52
TABLE OF EXPORTS AND IMPORTS FOR 1867, . . ' . . . .58
A LIST OF BOOKS PUBLISHED AT OR RELATING TO THE HAWAIIAN ISLANDS, ... W. T. Brigham, . . 63
THE HAWAIIAN NATIONAL, HYMN, . . . Mrs. Lilia K. Dominis, 116
CONSTITUTION AND BY-LAWS OF THE HAWAIIAN CLUB, . . . 118
LIST OF OFFICERS AND MEMBERS, . . . . . . . . 119
HAWAIIAN CLUB PAPERS.
THE HAWAIIAN CLUB.
THE Hawaiian Club was formed in January, 1866, by a few gentlemen, who having, at different periods during the last forty years, resided at the Hawaiian Islands, felt that strong attachment for them which is so general among those who have once lived there. Their object was partly to revive pleasant associations by occasional meetings to discuss the past and present condition of Hawaii, and partly to advance the prosperity of the country and the interests of the United States and her citizens there, by calling attention to the great importance of the group, political and com mercial, and by collecting and diffusing information in regard to its past history and present condition.
In furtherance of these objects- the Club has met once a month, usually in the city of Boston, but occasionally in a more social way at the country residence of some one of its members.
It has corresponded with the friends of Hawaii, resident at the Islands. It has sought, through delegations at Washington, and through newspaper publications and personal interviews of its officers and members with men of influence, to further every measure which would benefit the Islands, such as the establishment of steam mail communication between San Francisco and Hono lulu, and the negotiation and ratification of a treaty of commercial reciprocity between the United States and Hawaiian Governments.
2
Interesting facts relating to the past and passing history of Hawaii have frequently been called forth at the meetings of the Club. Many of these facts have never been recorded, and it has been proposed that they should be reduced to writing by their nar rators, and that such of them as may be deemed of sufficient inter est and value should be printed for the use of the members of the Club, and of those who take an especial interest in Hawaiian affairs. In pursuance of this purpose, the present sheets are published as an experiment ; and it has been determined to publish in this form, statistics and other material relating to the Islands which might be useful to members of the Club, and which at present is in a much less accessible form. It is hoped that in this way valuable information may be conveniently preserved. In an appendix will be found the articles of organization of the Club, and a list of its officers and members.
............
118
ARTICLES OF ORGANIZATION OF THE HAWAIIAN CLUB.
I. The name of this Association shall be the HAWAIIAN CLUB.
II. Its object shall be to promote social intercourse among the friends of Hawaii, resident in or visiting Boston and vicinity, and to advance the interests of the United States at the Hawaiian Islands, and the welfare of the Hawaiian nation, by collecting and diff using informa tion bearing thereupon, and by all other honorable means.
III. The members of the Club shall be those persons in attendance upon the meeting at which the Club shall be organized, who shall sign these Articles, with such others as may at any properly called meeting thereafter be elected by ballot. Two ballots in opposition to any one nominated shall defeat his election. Honorary members may be elected in the same manner, and under the same restriction.
IV. The officers of the Club shall be a President, a Vice-President, a Secretary, who shall act as Treasurer, and two Directors, who together shall constitute an Executive Committee, and who shall manage the affairs of the Club, and direct about the collection and disbursement of funds, and the publication of documents. They shall hold office for one year, and until their successors shall have been appointed.
V. The. annual meeting of the Club shall be held on the third Wednesday of January of. each year, at which meeting the officers for the ensuing year shah 1 be chosen by ballot. There shall be a regular meeting of the Club on the third Wednesday of each month. Special meetings may be called by the President. Five shall constitute a quorum.
VI. The expenses of the Club for stationery, publications, etc., shall be met by voluntary contributions.
VII. These Articles can be amended at any duly called meeting.
119
HAWAIIAN CLUB.
OFFICERS FOR 1868.
President, JAMES HUNNEWELL.
Vice President, JAMES F. B. MARSHALL.
Secretary and Treasurer, EDWARD P. BOND.
Directors, CHARLES BREWER, BENJAMIN PITMAN.
( WILLIAM T. BRIGHAM,
Editing Committee, ~j JAMES F. HUNNEWELL,
i SANFORD B. DOLE.
Original Members, January 19, 1868.
Edward P. Bond, George Brayton, Charles Brewer, Edward M. Brewer, G. D. Gilman, James Hunnewell, Peter C. Jones, James N. Lindsey, Charles H. Limt, David B. Lyman, James F. B. Marshall, Benjamin Pitman, Wm. Franklin Snow, David M. Weston, Hiram B. White. William Andrews, William N. Armstrong, Samuel C. Armstrong, William P. Avis, Stephen Bailey, Daniel C. Bigelow, William T. Brigham, Wesley Burnham, Henry A. P. Carter, Titus M. Coan, George S. Gushing, Sanford B. Dole, James R. Dow, Justin Emerson, Nathaniel B. Emerson, Warren Goodale, James D. Hague, S. Holmes, James F. Hunnewell, John Q. A. Johnson, Henry M. Lyman, Horace Mann, Charles Pickering, William Reynolds, Augustus Russ, John A. Sleeper, Edwin Stevens, John W. Sullivan, James B. Williams, Robert W. Wood.
For complete text:
http://www.archive.org/stream/hawaiianclubpape00hawarich/hawaiianclubpape00hawarich_djvu.txt
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Gerby critiqued James Fennimore Cooper's book, "The Crater" 1863.
Cooper's friend, William Shubrick, Commodore of the Pacific Fleet, says "U.S. has a very real political view towards extending its reach into Hawai'i once U.S. obtained the Pacific coastline." Gerby also cittes Mary Louise Pratt who termed "anti-conquest" strategies of representation seek innocence in some moment they assert European hegemony. She calls the "seeing man" with imperial eyes, passively, look out and possess...asserts intellectual curiosity that is a mode of dominance justified by its seeming passivity. He takes territory by viewing, naming, identifying and classifying.
Cooper draws specific American breed of imperialistic hero-building upon and "improving" those European models Pratt has in mind. - Gerby.
The Boston Hawaiian Club did such a thing. What they did was assess Hawaii's worth and what they woulod profit by it. Plans for control and demonize the Hawaiians as apes/monkeys. Manifest Destiny at its best! Just refer to the Papal Bulls to see how they think.
Here is a comparison one should make with the Hawaiian Club and Hawaiian Civic Club. The question should be, "What are the similarities?" The words are the same almost. I lived in Hauula at the onslaught of OHA and Mits Ueyhara was always concern for my safety because of the deep history in HCC location. Trust me the Hawaiian Civic Club in Hauula was horrors, but I knew my politics, had makaainana fishermen to back me up and problems with Samoans only. Mits and I talked daily from 1978 until just before he died. After HCC conventions, I waited for their agenda to surface in the community and watched the frontline activism as well as HCC politcal intent.
I had attended a meeting with Mits to battle over the sholarships for native Hawaiians with 50% plus bloodquantum and if anyone noticed the rug of higher education was pulled out or away from native Hawaiians with 50% plus bloodquantum. My children were Kam kids, so I had no problem there. I went to college to try to secure, what I knew about that meeting with Andy Anderson and the likes of taking the bulk of scholarships and placing Hawaiian scholarships up the hill for Kam kids only. Which is how come and why I have a huge student loan and lots of GPA problems at UH Manoa. I am a College Opportunity Program (COP) graduate, but with a GPA of 2.8 this will never be enough to get into graduate school by Civic Club standards, UH Manoa and Kam. Luckily, I was on top of things and knew how to get around the clubs nonesense. However, that wasn't the case for many Hawaiian kids. Which is why Waianae is so co-dependent upon outsiders to work at most of the jobs here in Waianae.
I complain about the 'lottery' an Hawaiian Civic Club idea which went bad. Although I graduated with a BA and my daughter a lottery kid from Hauula made it through 13 years up the hill and one of 12 kids, sadly the process of elimination literally killed many children not just in their prime educational years, but their college years too. With this said, nice if they returned to Hawaii Kai and not the a native Hawaiian community. I experience this 'loss' everyday in Waianae.
My Uncle and grandfather hated the whole Hawaiian Homestead and their communal living for human breeding. And because my mother came from a missionary family, I was able to survive this natalist program. But that is not the case anymore for I am wearing out with all the wars and machoisms expanding and deepening their agenda to support the WASP, namely the ones in the Hawaiian Club and their sister Hawaiian Civi Club.
I watched the politics across America during the Reagan years, because he furthered the casinos over traditional values and education (which education was a lie) at that time. But one had to have some background knowledge of Harvard and the importance of Henry Obookiah too:
October 23 1819: First Missionaries Leave for Hawaii
...in 1819, a crowd gathered on a Boston wharf to bid farewell to the first Protestant missionaries bound for Hawaii. Among them were seven Massachusetts couples, four of them recently married. After a difficult five-month voyage, they got their first glimpse of the Big Island and its people. The islanders were friendly, curious, and easy-going, but their near-nakedness, ignorance of "civilized" ways, and apparent laziness shocked the missionaries. Although frustrated by the natives' lack of interest in farming, sewing, cleaning, and cooking, most of the couples stayed for years, building New England-style churches and schools, translating the Bible and other Protestant works into Hawaiian, and providing medical care. Most never returned to New England.
Several of the men who left Boston for Hawaii in the fall of 1819 had been classmates at a mission school in Cornwall, Connecticut. A fellow student there was Henry Opukaha'ia — called "Obookiah" — the first Hawaiian convert to Christianity. He had left his native land in 1808 aboard a merchant vessel. Once in the United States, he trained to become a minister. He shared stories of the people of Hawaii, describing them as heathens who practiced idol worship and were prey to the loose morals of the European sailors who had been visiting their tropical islands for the past century.
Before Henry Obookiah had a chance to carry his Christian message home, he fell ill and died. In 1818 a memoir of his life became a bestseller among evangelical New Englanders; many readers were moved to help realize his dream of a Christianized Hawaii.
Most people were satisfied to raise funds or contribute money for the new mission, but a small number of men and women sought to go to the islands as missionaries. Because the Boston-based American Board of Commissioners of Foreign Missions (ABCFM), which sponsored the Hawaiian mission, initially required all missionaries to be married, some serious matchmaking was required. In the month before they were to sail, four weddings took place in various Massachusetts towns. In each case, the newlyweds had not known each other before they heard of the proposed mission, but all were committed to the cause and confident that their matches were the result of divine intervention.
The family, friends, and supporters who gathered on the wharf that October afternoon knew it was unlikely they would ever see their loved ones again. At the end of their 18,000-mile journey, the missionaries were expected to become permanent residents of Hawaii — indeed, they were required to give up their U.S. citizenship to settle there. If they were successful in their work, they would spend the rest of their lives unimaginably far from home. Their charge from the ABCFM was daunting: "You are to aim at nothing short of covering those islands with fruitful fields and pleasant dwellings, and schools and churches; of raising up the whole people to an elevated state of Christian civilization."
The voyage was difficult. The ship was cramped, the missionaries were seasick, and by the middle of the trip, four of the wives were pregnant. The couples spent as much time as they could learning the Hawaiian language and sharing tales of missionary successes in other "heathen lands."
In late March of 1820, after five months at sea, the big island of Hawaii came into view. The missionaries were shocked by their first encounters with the native people. When the Thaddeus anchored, the ship was greeted by men and women of all ages, some surfing, others sailing, and others dancing or running along the shore.
The missionaries set to work building New England-style frame houses and a church, creating a reading primer in Hawaiian and translating the Bible and other texts into the natives' language, setting up schools, preaching Christian teachings, and providing basic medical care. The Hawaiians were accustomed to going without clothing and to gathering their food and fish from the wild. They were completely uninterested in most things the Americans considered important, chiefly farming, sewing, and cooking, but with traditional Hawaiian religion already in decline, the missionaries made headway in spreading Christianity.
Over the next 30 years, another 180 men and women of various Christian denominations would come to Hawaii as missionaries. Of the first group, one couple stayed seven years, another 15; a few spent the rest of their lives in Hawaii.
Paths of Duty: American Missionary Wives in Nineteenth-Century Hawaii, by Patricia Grimshaw (University of Hawaii Press, 1989).
The following is an account of the founding of the Hawaiian Civic Club of Honolulu, as given by Mrs. Parker (Sis) Widemann, HCCH president for 1963 and niece of Judge Alexander G.M. Robertson, legal advisor at the first meeting of the Civic Club:
Jonah Kuhio Kalanianaole, while delegate in Congress from Hawaii, made a trip back home in early 1917 and one day, as he stood at the corner of Fort and King Streets watching people walk by - he with his hands in his pockets - he was mehameha (sad) - for he realized not only did he not know them as they passed by, but also, they did not know him. He wondered where they were going, what was going on in their minds, what they did, where they lived. Some looked happy. Many seemed to care not. Some appeared sad, too. Kuhio knew that Honolulu was growing, that Hawaii was growing. He wondered, were they thinking about it, too, as he was. Were they aware of how Hawaii could grow and they, with her? He felt, as he watched them pass by, that they really didn't know, or perhaps they didn't want to know.
Kuhio's concern was deep seated. He wanted his Hawaiian to be educated. He wanted him to elevate himself. He wanted to instill in and promote the economic, intellectual, social status, well-being of the Hawaiian in his community and he wanted sincerely to see Hawaii's culture to be forever preserved, not only for the Hawaiian but for all Hawaii. With this trend of thought, he called together a group, seven in all, of his very close friends.
They met at his home, Pua Leilani, in Waikiki. There these gentlemen met: three Republicans (John C. Lane, William Legros, and Alexander G.M. Robertson, the lawyer), three Democrats (William H. Heen, Noah Aluli, and Jesse Uluihi), and Kuhio (who himself was a Republican). Judge Robertson sat as the attorney. The Prince told them of his hopes to find a way to remind the Hawaiian of his inherent civic pride, the Hawaiians inborn concern for good government. He told them how he felt that morning standing at Fort and King Streets and that before he returned to Washington D.C., he wanted, most of all to commence the forming of the Hawaiian people into a group which would dedicate themselves to the education of the Hawaiian Ò the young and the old Ò all of them Ò to help elevate and promote their social, economic, civic and intellectual status, all while they would promote the principles of good government as they themselves became outstanding citizens, leaders in their communities so that they could and would take an active part and place in the civic progress of Hawaii and its people. He felt it was the responsibility of each Hawaiian to bring to realization of these aims.
And so, with the legal mind of Judge Robertson coupled with Mr. Heen's expertise, Kuhio requested and they complied with the preparation of and submittal to him of the first Articles of Incorporation of the Hawaiian Civic Club. This document was approved and signed by six of the seven original gentlemen - Robertson retained his position as LOIO. This instrument reflected without an ounce of doubt the deep respect each had for the other and their own partisan political belief, likewise for each one's religious beliefs. Hence the Hawaiian Civic Club, as such, was never to involve itself in partisan politics nor would it ever involve itself in sectarian religious differences. In the late twenties, when a Hawaiian Civic Club was started in Hauula and then in Lahaina, it was agreed that the original Hawaiian Civic Club, started in early December of 1917*, should be known as the Hawaiian Civic Club of Honolulu: the "Mother Club". Thus, all Hawaiian Civic Clubs have stemmed from the original one which was started by the abovenamed Founding Fathers, under Kuhio, and all, to this very day, are responsible for and dedicated to the education of the Hawaiian, the elevation of his social, economic and intellectual status as they promote the principles of good government, outstanding citizenship, and civic pride in the inherent progress of Hawaii and all her people.
-- "Sis" Widemann
February, 1980
"Gospel of Salvation" was the message the emanciapation of Africa that Henry was to bring home because he ran around with Samuel Mills. Mits was very careful with me about opposing OHA in the 70s and early 80s, I had to leave my house with lot's of talk and guidance.
So I had to know my history about the Hawaiian Civic Club agendas before I left the house to campagin for our people with 50% plus bloodquantum. Although a full on Christian at that time and because of my deep root in my grandmothers (Mama Auld) church, I knew the importance of religion and it's access. Befriending Christianity, I had accessed the traditional religion ceremonies for the sake of wanting to pa'a to our land. Mokapu, Kualoa park, Kahoolawe, Iolani Palace, Kaneilio, Naue, and Wailua, Kauai just because of the Reagan years of dirty and filty politics with Casino and traditions. And now it's pseudo science verse traditional observations all the more, why it's important to practice access.
I had'en realized that I could click on the green annoucement and get the recent agenda for Hawaiian Civic Club. I have people in my homestead that I could go to, but it's xmas and hardly anyone wants to talk 'polictics' which is part of their strategies.
One can pretty much guess more or less what's to happen...pork belly funds for buildings, upchucking Niihau, forming associations under a 501 (c) 3, GMO, abortions, weak welfare systems, ocean leasing etc... the list is endless but great to know so that one wouldn't be banging ones head up against the wall. There will be no change for native Hawaiian with 50% plus blood quantum for I see a perfect storm.
I had a talk with my children last night and I was surpised at their interest which runs contrary to my husbands beliefs on life. It was sad because I couldn't really answer their questions. As I said to my son, the problems in Waianae are irreversible. I raised my children differently therefore I told my son we need new strategies. The problem is the recent arguments over ethnicity and race which is stonewalling and equal to foreign affairs have created a bridgeless path.
Between Ethnicity, race and poverty there is no relationship, no connection. The academic community play dirty in there ideals for scholarly notions. For there is a huge gap between social norms and social diversity and the WASP constitution of equality. It really implodes on communal living and constitutional monarchy. This is all new to me so I'm still trying to figure out whose on first and whose on second from the rubble. The 'vagabonds' heap of human trash has values, but the water seeped out over time through political sucking for the last 30 plus years.
We need new strategies not from status quo and the likes. I don't have the answers but I'm certainly not going to drum up slippery fallacies just for the sake of languaging hope/hopelessness eventhough it's the time of the year to behave accordingly.
Dare to compare the two clubs, makes all the sense in the Maoliworld. We should continue on disecting the time, verbage, and conditioning eventhough it's called working backwards among scholars. I believe the process should pan out into something that's worth researching.
As a Haumana of Mits Ueyhara and the fact is that I am from Koolaupoko -- 'clubbers' was all part of our educational process, as to buyer bewares. One would be surprised to note that the 'clubbers' are still alive, active, and continue to wreak havoc in our daily lives until this moment. It's all about enslavement and my grandmother's founding of 'Gospel of Salvation' was an early 1800 idea of 'emancipation' of Africa and Samuel Mills of Torringer, Connecticut. I was raised in the gospel so to speak.
Thank you for sharing 1845 Maunawili Road with me and my dad. Trying to relate or connect Koolaupoko and modern changes makes things easier. I try hard not to say that this 'is' the origin therefore the right path or ending.
Our children don't need the arguments between Paao and Koolaupoko. The incest connection was still in the practice, and that was the resistance to Paao in all of Koolaupoko.
Fortunately for me I get to have a 'talk story' with Don Paulo Manini's extended family in Waianae. In trying to understand his thinking, about having to prostrat, and I believe why he never allowed the Monarchy to cause him to be humiliated, which basically where Nuuanu's thinking, I believe comes from.
My girl friend Leimomi Mookini she lives in Makaha also helps to steady the course of my difficult journeys that I have a tendency to partake in and have lot's of resistance to in the post period or during.
We had Uncle Sam Lono to teach us the beating on the side of the canoe which is the same beat we all used for the ceremony at Mokapu. So thanks much for sharing my wa'a learning and the beating of the pahu and pu'niu in Laie with my master carver--Puloto Tuinei.
To conclude, I feel like a hypocrite sometimes because I want to preserve the ancestral origins, but and if, the but is--I don't want the younger generation to think that they have to stop evolving into Na Kanaka and except some stupid ritual. So the big' if' is how do I 'share' in a cooperative manner, which I can't, because I want to throwup every time I read 'slippery slope' fallacies, or idiots leading our children to the slaughter. Sometimes, I am like my aunties having the desire to take things to the graves, but, leave little things around for us/future generations to figure out.
In this information age, we must keep pointing our children into the wind (of information) in hopes that they have the skills to evaluate for their own arguments and kick ass to publish their findings as well as parroting the ivory tower--just because those are the rules for credible sources in researching.
Second conclusion, the scholarships are slated for corporate entities and which is why we must prevail in cooperative learning outside the box in hopes that the 'literal' literature are con/inclusive with backed up concrete evidence correctly and citied for copyright reasons. Maoli world needs to move on to another level of sharing, chatting, and with clear intent of producing quality work. Work in progress is great providing one sticks to his argument, even if, it's proven wrong, inaccurate, and positively awesome stuff.
Third conclusion, I'm nobody's 'Handmaid' I don't care how much of the Na Kanaka Kane have a need for that behavior they can go elsewhere for that necessity. Maybe Kamehameha was right to throw egg into Don's face for mixing gin into ones drink. But, that does not mean that one has to prostrate to a jerk because of ones status either. Koolaupoko has suffered greatly and I just don't want this to continue on for our young people need to get over their own misery that they created--they don't have to clean up our act(s) they have their own kuleana to contend with.
Finale thoughts 'power' and understanding of meaning are two different things and our future generations shouldn't have to struggle to figure out the reasonings of days gone by--just because unless they enjoy a never ending story. Kaohi
Replies
Forgot to mention that this process was a bit confusing and I'm still thinking about the two clubs. Koahi
Cooper's friend, William Shubrick, Commodore of the Pacific Fleet, says "U.S. has a very real political view towards extending its reach into Hawai'i once U.S. obtained the Pacific coastline." Gerby also cittes Mary Louise Pratt who termed "anti-conquest" strategies of representation seek innocence in some moment they assert European hegemony. She calls the "seeing man" with imperial eyes, passively, look out and possess...asserts intellectual curiosity that is a mode of dominance justified by its seeming passivity. He takes territory by viewing, naming, identifying and classifying.
Cooper draws specific American breed of imperialistic hero-building upon and "improving" those European models Pratt has in mind. - Gerby.
The Boston Hawaiian Club did such a thing. What they did was assess Hawaii's worth and what they woulod profit by it. Plans for control and demonize the Hawaiians as apes/monkeys. Manifest Destiny at its best! Just refer to the Papal Bulls to see how they think.
Tane
thanks for your working research on such a wonderful morning. Kaohi
Here is a comparison one should make with the Hawaiian Club and Hawaiian Civic Club. The question should be, "What are the similarities?" The words are the same almost. I lived in Hauula at the onslaught of OHA and Mits Ueyhara was always concern for my safety because of the deep history in HCC location. Trust me the Hawaiian Civic Club in Hauula was horrors, but I knew my politics, had makaainana fishermen to back me up and problems with Samoans only. Mits and I talked daily from 1978 until just before he died. After HCC conventions, I waited for their agenda to surface in the community and watched the frontline activism as well as HCC politcal intent.
I had attended a meeting with Mits to battle over the sholarships for native Hawaiians with 50% plus bloodquantum and if anyone noticed the rug of higher education was pulled out or away from native Hawaiians with 50% plus bloodquantum. My children were Kam kids, so I had no problem there. I went to college to try to secure, what I knew about that meeting with Andy Anderson and the likes of taking the bulk of scholarships and placing Hawaiian scholarships up the hill for Kam kids only. Which is how come and why I have a huge student loan and lots of GPA problems at UH Manoa. I am a College Opportunity Program (COP) graduate, but with a GPA of 2.8 this will never be enough to get into graduate school by Civic Club standards, UH Manoa and Kam. Luckily, I was on top of things and knew how to get around the clubs nonesense. However, that wasn't the case for many Hawaiian kids. Which is why Waianae is so co-dependent upon outsiders to work at most of the jobs here in Waianae.
I complain about the 'lottery' an Hawaiian Civic Club idea which went bad. Although I graduated with a BA and my daughter a lottery kid from Hauula made it through 13 years up the hill and one of 12 kids, sadly the process of elimination literally killed many children not just in their prime educational years, but their college years too. With this said, nice if they returned to Hawaii Kai and not the a native Hawaiian community. I experience this 'loss' everyday in Waianae.
My Uncle and grandfather hated the whole Hawaiian Homestead and their communal living for human breeding. And because my mother came from a missionary family, I was able to survive this natalist program. But that is not the case anymore for I am wearing out with all the wars and machoisms expanding and deepening their agenda to support the WASP, namely the ones in the Hawaiian Club and their sister Hawaiian Civi Club.
I watched the politics across America during the Reagan years, because he furthered the casinos over traditional values and education (which education was a lie) at that time. But one had to have some background knowledge of Harvard and the importance of Henry Obookiah too:
October 23 1819: First Missionaries Leave for Hawaii
...in 1819, a crowd gathered on a Boston wharf to bid farewell to the first Protestant missionaries bound for Hawaii. Among them were seven Massachusetts couples, four of them recently married. After a difficult five-month voyage, they got their first glimpse of the Big Island and its people. The islanders were friendly, curious, and easy-going, but their near-nakedness, ignorance of "civilized" ways, and apparent laziness shocked the missionaries. Although frustrated by the natives' lack of interest in farming, sewing, cleaning, and cooking, most of the couples stayed for years, building New England-style churches and schools, translating the Bible and other Protestant works into Hawaiian, and providing medical care. Most never returned to New England.
Several of the men who left Boston for Hawaii in the fall of 1819 had been classmates at a mission school in Cornwall, Connecticut. A fellow student there was Henry Opukaha'ia — called "Obookiah" — the first Hawaiian convert to Christianity. He had left his native land in 1808 aboard a merchant vessel. Once in the United States, he trained to become a minister. He shared stories of the people of Hawaii, describing them as heathens who practiced idol worship and were prey to the loose morals of the European sailors who had been visiting their tropical islands for the past century.
Before Henry Obookiah had a chance to carry his Christian message home, he fell ill and died. In 1818 a memoir of his life became a bestseller among evangelical New Englanders; many readers were moved to help realize his dream of a Christianized Hawaii.
Most people were satisfied to raise funds or contribute money for the new mission, but a small number of men and women sought to go to the islands as missionaries. Because the Boston-based American Board of Commissioners of Foreign Missions (ABCFM), which sponsored the Hawaiian mission, initially required all missionaries to be married, some serious matchmaking was required. In the month before they were to sail, four weddings took place in various Massachusetts towns. In each case, the newlyweds had not known each other before they heard of the proposed mission, but all were committed to the cause and confident that their matches were the result of divine intervention.
The family, friends, and supporters who gathered on the wharf that October afternoon knew it was unlikely they would ever see their loved ones again. At the end of their 18,000-mile journey, the missionaries were expected to become permanent residents of Hawaii — indeed, they were required to give up their U.S. citizenship to settle there. If they were successful in their work, they would spend the rest of their lives unimaginably far from home. Their charge from the ABCFM was daunting: "You are to aim at nothing short of covering those islands with fruitful fields and pleasant dwellings, and schools and churches; of raising up the whole people to an elevated state of Christian civilization."
The voyage was difficult. The ship was cramped, the missionaries were seasick, and by the middle of the trip, four of the wives were pregnant. The couples spent as much time as they could learning the Hawaiian language and sharing tales of missionary successes in other "heathen lands."
In late March of 1820, after five months at sea, the big island of Hawaii came into view. The missionaries were shocked by their first encounters with the native people. When the Thaddeus anchored, the ship was greeted by men and women of all ages, some surfing, others sailing, and others dancing or running along the shore.
The missionaries set to work building New England-style frame houses and a church, creating a reading primer in Hawaiian and translating the Bible and other texts into the natives' language, setting up schools, preaching Christian teachings, and providing basic medical care. The Hawaiians were accustomed to going without clothing and to gathering their food and fish from the wild. They were completely uninterested in most things the Americans considered important, chiefly farming, sewing, and cooking, but with traditional Hawaiian religion already in decline, the missionaries made headway in spreading Christianity.
Over the next 30 years, another 180 men and women of various Christian denominations would come to Hawaii as missionaries. Of the first group, one couple stayed seven years, another 15; a few spent the rest of their lives in Hawaii.
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Sources
Paths of Duty: American Missionary Wives in Nineteenth-Century Hawaii, by Patricia Grimshaw (University of Hawaii Press, 1989).
The following is an account of the founding of the Hawaiian Civic Club of Honolulu, as given by Mrs. Parker (Sis) Widemann, HCCH president for 1963 and niece of Judge Alexander G.M. Robertson, legal advisor at the first meeting of the Civic Club:
Jonah Kuhio Kalanianaole, while delegate in Congress from Hawaii, made a trip back home in early 1917 and one day, as he stood at the corner of Fort and King Streets watching people walk by - he with his hands in his pockets - he was mehameha (sad) - for he realized not only did he not know them as they passed by, but also, they did not know him. He wondered where they were going, what was going on in their minds, what they did, where they lived. Some looked happy. Many seemed to care not. Some appeared sad, too. Kuhio knew that Honolulu was growing, that Hawaii was growing. He wondered, were they thinking about it, too, as he was. Were they aware of how Hawaii could grow and they, with her? He felt, as he watched them pass by, that they really didn't know, or perhaps they didn't want to know.
Kuhio's concern was deep seated. He wanted his Hawaiian to be educated. He wanted him to elevate himself. He wanted to instill in and promote the economic, intellectual, social status, well-being of the Hawaiian in his community and he wanted sincerely to see Hawaii's culture to be forever preserved, not only for the Hawaiian but for all Hawaii. With this trend of thought, he called together a group, seven in all, of his very close friends.
They met at his home, Pua Leilani, in Waikiki. There these gentlemen met: three Republicans (John C. Lane, William Legros, and Alexander G.M. Robertson, the lawyer), three Democrats (William H. Heen, Noah Aluli, and Jesse Uluihi), and Kuhio (who himself was a Republican). Judge Robertson sat as the attorney. The Prince told them of his hopes to find a way to remind the Hawaiian of his inherent civic pride, the Hawaiians inborn concern for good government. He told them how he felt that morning standing at Fort and King Streets and that before he returned to Washington D.C., he wanted, most of all to commence the forming of the Hawaiian people into a group which would dedicate themselves to the education of the Hawaiian Ò the young and the old Ò all of them Ò to help elevate and promote their social, economic, civic and intellectual status, all while they would promote the principles of good government as they themselves became outstanding citizens, leaders in their communities so that they could and would take an active part and place in the civic progress of Hawaii and its people. He felt it was the responsibility of each Hawaiian to bring to realization of these aims.
And so, with the legal mind of Judge Robertson coupled with Mr. Heen's expertise, Kuhio requested and they complied with the preparation of and submittal to him of the first Articles of Incorporation of the Hawaiian Civic Club. This document was approved and signed by six of the seven original gentlemen - Robertson retained his position as LOIO. This instrument reflected without an ounce of doubt the deep respect each had for the other and their own partisan political belief, likewise for each one's religious beliefs. Hence the Hawaiian Civic Club, as such, was never to involve itself in partisan politics nor would it ever involve itself in sectarian religious differences. In the late twenties, when a Hawaiian Civic Club was started in Hauula and then in Lahaina, it was agreed that the original Hawaiian Civic Club, started in early December of 1917*, should be known as the Hawaiian Civic Club of Honolulu: the "Mother Club". Thus, all Hawaiian Civic Clubs have stemmed from the original one which was started by the abovenamed Founding Fathers, under Kuhio, and all, to this very day, are responsible for and dedicated to the education of the Hawaiian, the elevation of his social, economic and intellectual status as they promote the principles of good government, outstanding citizenship, and civic pride in the inherent progress of Hawaii and all her people.
-- "Sis" Widemann
February, 1980
"Gospel of Salvation" was the message the emanciapation of Africa that Henry was to bring home because he ran around with Samuel Mills. Mits was very careful with me about opposing OHA in the 70s and early 80s, I had to leave my house with lot's of talk and guidance.
So I had to know my history about the Hawaiian Civic Club agendas before I left the house to campagin for our people with 50% plus bloodquantum. Although a full on Christian at that time and because of my deep root in my grandmothers (Mama Auld) church, I knew the importance of religion and it's access. Befriending Christianity, I had accessed the traditional religion ceremonies for the sake of wanting to pa'a to our land. Mokapu, Kualoa park, Kahoolawe, Iolani Palace, Kaneilio, Naue, and Wailua, Kauai just because of the Reagan years of dirty and filty politics with Casino and traditions. And now it's pseudo science verse traditional observations all the more, why it's important to practice access.
I had'en realized that I could click on the green annoucement and get the recent agenda for Hawaiian Civic Club. I have people in my homestead that I could go to, but it's xmas and hardly anyone wants to talk 'polictics' which is part of their strategies.
One can pretty much guess more or less what's to happen...pork belly funds for buildings, upchucking Niihau, forming associations under a 501 (c) 3, GMO, abortions, weak welfare systems, ocean leasing etc... the list is endless but great to know so that one wouldn't be banging ones head up against the wall. There will be no change for native Hawaiian with 50% plus blood quantum for I see a perfect storm.
I had a talk with my children last night and I was surpised at their interest which runs contrary to my husbands beliefs on life. It was sad because I couldn't really answer their questions. As I said to my son, the problems in Waianae are irreversible. I raised my children differently therefore I told my son we need new strategies. The problem is the recent arguments over ethnicity and race which is stonewalling and equal to foreign affairs have created a bridgeless path.
Between Ethnicity, race and poverty there is no relationship, no connection. The academic community play dirty in there ideals for scholarly notions. For there is a huge gap between social norms and social diversity and the WASP constitution of equality. It really implodes on communal living and constitutional monarchy. This is all new to me so I'm still trying to figure out whose on first and whose on second from the rubble. The 'vagabonds' heap of human trash has values, but the water seeped out over time through political sucking for the last 30 plus years.
We need new strategies not from status quo and the likes. I don't have the answers but I'm certainly not going to drum up slippery fallacies just for the sake of languaging hope/hopelessness eventhough it's the time of the year to behave accordingly.
Dare to compare the two clubs, makes all the sense in the Maoliworld. We should continue on disecting the time, verbage, and conditioning eventhough it's called working backwards among scholars. I believe the process should pan out into something that's worth researching.
Mahalo Kaohi
As a Haumana of Mits Ueyhara and the fact is that I am from Koolaupoko -- 'clubbers' was all part of our educational process, as to buyer bewares. One would be surprised to note that the 'clubbers' are still alive, active, and continue to wreak havoc in our daily lives until this moment. It's all about enslavement and my grandmother's founding of 'Gospel of Salvation' was an early 1800 idea of 'emancipation' of Africa and Samuel Mills of Torringer, Connecticut. I was raised in the gospel so to speak.
Thank you for sharing 1845 Maunawili Road with me and my dad. Trying to relate or connect Koolaupoko and modern changes makes things easier. I try hard not to say that this 'is' the origin therefore the right path or ending.
Our children don't need the arguments between Paao and Koolaupoko. The incest connection was still in the practice, and that was the resistance to Paao in all of Koolaupoko.
Fortunately for me I get to have a 'talk story' with Don Paulo Manini's extended family in Waianae. In trying to understand his thinking, about having to prostrat, and I believe why he never allowed the Monarchy to cause him to be humiliated, which basically where Nuuanu's thinking, I believe comes from.
My girl friend Leimomi Mookini she lives in Makaha also helps to steady the course of my difficult journeys that I have a tendency to partake in and have lot's of resistance to in the post period or during.
We had Uncle Sam Lono to teach us the beating on the side of the canoe which is the same beat we all used for the ceremony at Mokapu. So thanks much for sharing my wa'a learning and the beating of the pahu and pu'niu in Laie with my master carver--Puloto Tuinei.
To conclude, I feel like a hypocrite sometimes because I want to preserve the ancestral origins, but and if, the but is--I don't want the younger generation to think that they have to stop evolving into Na Kanaka and except some stupid ritual. So the big' if' is how do I 'share' in a cooperative manner, which I can't, because I want to throwup every time I read 'slippery slope' fallacies, or idiots leading our children to the slaughter. Sometimes, I am like my aunties having the desire to take things to the graves, but, leave little things around for us/future generations to figure out.
In this information age, we must keep pointing our children into the wind (of information) in hopes that they have the skills to evaluate for their own arguments and kick ass to publish their findings as well as parroting the ivory tower--just because those are the rules for credible sources in researching.
Second conclusion, the scholarships are slated for corporate entities and which is why we must prevail in cooperative learning outside the box in hopes that the 'literal' literature are con/inclusive with backed up concrete evidence correctly and citied for copyright reasons. Maoli world needs to move on to another level of sharing, chatting, and with clear intent of producing quality work. Work in progress is great providing one sticks to his argument, even if, it's proven wrong, inaccurate, and positively awesome stuff.
Third conclusion, I'm nobody's 'Handmaid' I don't care how much of the Na Kanaka Kane have a need for that behavior they can go elsewhere for that necessity. Maybe Kamehameha was right to throw egg into Don's face for mixing gin into ones drink. But, that does not mean that one has to prostrate to a jerk because of ones status either. Koolaupoko has suffered greatly and I just don't want this to continue on for our young people need to get over their own misery that they created--they don't have to clean up our act(s) they have their own kuleana to contend with.
Finale thoughts 'power' and understanding of meaning are two different things and our future generations shouldn't have to struggle to figure out the reasonings of days gone by--just because unless they enjoy a never ending story. Kaohi