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About nupepa

Just another place that posts random articles from the Hawaiian Newspapers! It would be awesome if this should become a space where open discussions happen on all topics written about in those papers!! And please note that these are definitely not polished translations, but are just drafts!!! [This blog is not affiliated with any organization and receives no funding. Statements made here should in now way be seen as a reflection on other organizations or people. All errors in interpretation are my own.]

Hawaiians singing in far away China, 1917.

THERE IS GREAT DELIGHT IN HAWAIIAN MUSIC IN CHINA.

In a letter written by Robert Akeo, a Hawaiian boy who travelled to Shanghai, China, with his companions to sing under contract, it is seen that there is much admiration for Hawaiian music in China, because their contract to play there was over long ago, and yet, they are constantly being asked to satisfy the desires of those people for Hawaiian music and hula.

It seems in order to fulfill the wishes of Shanghai’s people for hula, one of the boys was made into a woman by putting on women’s clothing, and he would dance with one of his fellow boys, while the rest of them play music, and they sing and dance at the same time.

There are some thousands of people in Shanghai who have no knowledge of Honolulu, but after hearing the singing voices, and seeing the act of those young ones, the desire to come visit Honolulu and see the Paradise of the Pacific grew within them.

(Kuokoa, 2/2/1917, p. 8)

NUI KA HIALAAIIA O NA MELE HAWAII MA KINA.

Ka Nupepa Kuokoa, Buke LV, Helu 5, Aoao 8. Feberuari 2, 1917.

Hawaiian Music, an editorial, 1911.

How Hawaiian Music is Being Misconstrued!

Perhaps the thoughts of the Kuokoa may not be the same as those of others about the way Hawaiian music is being sung these days, but because we hold dear listening to the beauty and the sweet sounds along with the joy of the voices, therefore the Kuokoa takes up this matter.

It is not something that we Hawaiians should criticize, that singing is something we are proud of, and something that makes this race famous all around the world, by tourists who visit Hawaii nei and hear us singing our enjoyable and entertaining songs, as well as by singing groups being seen travelling about America.

If we were to turn back in time, to many years past, when the Kawaihau Glee Club and many other groups were famous for singing, we will see when comparing them to those performing today, the differences between them; our admiration will be taken by the singing of the old days, which many groups in some places around Hawaii nei still practice that way of singing Hawaiian songs.

Our Hawaiian mele are composed with their many kaona, and it is by how they are sung, if it is not made clear by the lyrics, that give appreciation and admiration to the listener, from Hawaiians to those that don’t know our language, because it is only through the melody of the song that that listener is entertained.

These days however, our singers are following haole style singing; and when songs that we are used to hearing along with their tunes which fill us with energy and enthrallment are changed, when listening to that it is like ridicule, for we are not used to hearing that kind of melody, and Hawaiian songs are not famous for that style of singing.

Our people, from the men to the women are talented with fine singing voices; it is a talent not widely spread amongst other people of the world, but it is not by the the way some people now are singing, but by singing songs as they were sung in years past.

Perhaps the vibrato and the slow and drawn out of singing matches haole songs of this age, but by changing the way Hawaiian songs are sung in this way, we at the Kuokoa are not mistaken when we say that it is insulting to the listener.

We don’t wish to call this person or that one not a good singers, but should we want our goal to be to preserve this fame through song, there is only one arena for us to stand before the other races, that is through expressing what God has given to every Hawaiian man and woman, without mimicking or emulating what other people are doing; lest what is seen by us as good becomes something that is not good.

We have nothing to say to those who are studying music in books; that will be a great benefit to some, but the good seen in one aspect will not get better by changing another aspect; so it is with our Hawaiian music, by changing how they are sung, it will not make them better.

Each and every Hawaiian is the true witness, and they are the perfect judge to weigh what we now discuss, not to criticize or to assail upon someone with words of persecution, but for our affection of the grandeur and true beauty of Hawaiian mele which each and every one of us all love and cherish.

[On a somewhat related topic about tradition and kuleana and mele, there is a very thought-provoking essay for composers and non-composers alike, by Kainani Kahaunaele, printed in The Value of Hawaii 2: Ancestral Roots, Oceanic Visions, just recently out. In fact, if you haven’t got your copy yet, there are many stories by a wide range of writers in there that we should look at, and perhaps the many moolelo within the collection will then push us into thinking what we ourselves feel the value of Hawaii nei is and where we should be headed and what it is we need to do to get us there.]

(Kuokoa, 9/8/1911, p. 4)

PEHEA E HOOHEPAIA MAI NEI NA HIMENI HAWAII!

Ka Nupepa Kuokoa, Buke XLVII, Helu 36, Aoao 4. Sepatemaba 8, 1911.

The pioneers of the Hawaiian Homes Lands in Kalamaula, Molokai, 1922.

Eight Ohana will Head First to the Homestead Lands at Molokai

The Hawaiian Homes Commission Chose those People who were Thought to be Appropriate for Going First to the Lands of Kalamaula, Molokai

Amongst the applicants that reached seventy in number, to go back to the homestead lands of Molokai, the Commissioner of Hawaiian Homes chose  last week Wednesday, eight families as the first to go to live on the homestead lands of Kalamaula Kai, and the rest, they will go later, however, only between twenty and twenty-four families total will live at Kalamaula.

In the selection of the commission of those eight families, it was done with them choosing full-blooded Hawaiians, hapa Haole, and hapa Chinese. At the same time, considered were their ages and the children in their families.

The first eight Hawaiians and their families which were selected by the commission to go to the aina hoopulapula at Kalamaula Kai are here named below:

David K. Kamai, a full-blooded Hawaiian who is 41 years old, his occupation is a contractor and a carpenter. He has a wife and they have 11 children, 6 boys and 5 girls. He is a land owner and he has knowledge of taro cultivation, sweet potato, corn, cabbage, alfalfa grass and melons. He is prepared to go at once and live on the land when his application is approved.

Clarence K. Kinney [Clarence W. Kinney], of Honolulu nei, is a hapa Haole, and is 42 years old. His occupation is an ukulele maker and a maker of umeke. He is married, and they have 7 children, 3 boys and 4 girls. He is a land owner. He was born on farm lands, with knowledge of dry land taro cultivation, sweet potato planting, corn, melon and other crops. He is ready to go to the aina hoopulapula in thirty days after his application is approved.

Albert Kahinu, Kaunakakai, Molokai. He is a hapa Hawaii that is 28 years old. He is employed by the Hawaiian Homes Commission on Molokai as a water pump engineer. He is married and they have one son. He knows how to raise chicken and pig, and how to plant sweet potato, banana, melon, and other crops. His wife is also knowledgeable in that kind of work. He does not own property, but is prepared to go at once to live on the homestead lands.

W. A. Aki, Honolulu, is a Hapa Chinese, and is 28 years old; he is an overseer of laborers. He is married and they have two children, a son and daughter. He is knowledgeable about planting crops to assist his family. His wife has been a school teacher for eight years at the Girls’ Correctional School at Kamoiliili. They are ready to go live on the aina hoopulapula.

John Puaa, Kaunakakai, Molokai, is a full-blooded Hawaiian, and is 52 years old; he is employed by the commission at Molokai. He is married, and they have 10 children, 5 boys and 5 girls. He has lived with his wife on a ranch for 25 years, and the two are knowledgeable at various work. They are prepared to go live on homestead lands without delay.

Harry Apo, Lahaina, Maui, is a hapa Chinese, and he works as a letter carrier. He is married, and they have 6 children, 4 girls and 2 boys. He lived at Lahainaluna School for two years, and four years at Kamehameha School, learning farming at Kamehameha. He is ready to move to the aina hoopulapula in July or August perhaps.

George W. Maioho, Kihei, is a hapa Chinese, and is 40 years old. He is married, and they have four children, 2 girls and 2 boys. He is capable of all sorts of work, from planting crops to raising livestock. He will go at once after his application is approved to live on the aina hoopulapula with his family.

William Kamakaua, Kawela, Molokai, is a full-blooded Hawaiian, and is 38 years old; he is employed by the commission on Molokai. He is married with 10 children, 5 sons and 5 daughters. He worked along with his wife on Molokai Ranch for 17 years. He is prepared to live on the homestead lands.

Of these eight families, only three will go first, because only three of the lots have been so far cleared by the commission to be farmed at once, and thereafter, other families will go when their lots are ready.

[There was a nice article in this month’s Ka Wai Ola, on page 5, about a remembrance of the first settlers of the Hawaiian Homes lands at Kalamaula. Here are more families that were chosen, listed in the Kuokoa on 8/17/1922.

Here is perhaps a more detailed article on the eight found in the Kuokoa on 7/6/1922, p. 2.]

(Kuokoa, 7/6/1922, p. 1)

Ewalu Ohana e Hoi e Ana no na Aina Hoopulapula ma Molokai

Ka Nupepa Kuokoa, Buke LXI, Helu 27, Aoao 1. Iulai 6, 1922.

Hawaiian Language Imprints, Judd, Bell, and Murdoch, 1978.

This is a nice bibliography of Hawaiian-language material written between 1822 and 1899 compiled by Bernice Judd, Janet E. Bell, and Clare G. Murdoch in 1978. What is nice about this is that it lists where known copies at the time were located. Unfortunately, this online copy is not easily searchable like the 1869 Bibliography of the Hawaiian Islands in the last post. If you do a search, you will only be pointed to the word in the typescript, but if you want to know where it appears on the image of the original, you will only be pointed to the page where it appears. There is supposed to be another copy on Project Gutenberg, but the file seems to be corrupt. On Project Gutenberg, you would be able to do a word search against the image of the original with it highlighting the word or phrase searched for.

Hawaiian Language Imprints, 1822-1899.

Hawaiian Language Imprints, 1822-1899.

More on ’93 KS graduate, Abraham Pihi, 1898.

MY DEAR SWEETHEART HAS JUST PASSED, AND MY EMOTIONAL SUPPORT HAS BEEN TAKEN AWAY.

Mr. Editor.

Aloha oe:

Should it be satisfactory to you and your workers, here is my bundle of olive leaves that is placed above, so that our many loved ones living all the way from Haehae where the sun rises to the pleasant base of Lehua where the sun sets may see it.

My beloved has gone, my companion who I would talk with in days gone by, that is my beloved man, Mr. Aprahama Pihi, who is a native and a familiar one of the land famous for the “Kanilehua” [Hilo] and the fragrant bowers of hala of Puna, and the land of the Haao Rains [Kaʻū], that is the roots of my dear husband who left me, his companion, his wife, grieving at the side of his grave. Auwe! How dreadful. Abraham Pihi was born in Puueo, Hilo, Hawaii on the 5th of January, 1872, of E. P. Hoaai (m) and Lilia Palapala (f), and the two of them had 7 children: 5 daughters and 2 sons; and 2 of them went off in search of the footprints of their parents, and 5 remain mourning on this side: 4 girls and one boy.

He was educated at the Hilo Boarding School under the principal, Rev. W. R. Oleson [W. R. Olesona]¹. After he was done there, he entered Kamehameha School in 1893. He was at that school for 1 year, but because it was learned that he had the disease that separates families, he asked the principal, that being the Rev. W. R. Oleson, to release him. He returned to Wailuku, Maui, where his mother was living with his new father, the Rev. S. Kapu; he lived with his parents until he was taken in by the disease that separates families; he was taken from his parents and his younger siblings. He was taken away to this land of no friends in 1895. The number of years he had in this world was 24 and eleven months and 13 days, when his last breath was released. Continue reading

Kamehameha School graduation, 1893.

KAMEHAMEHA SCHOOL.

Graduating Exercises at Kawaiahao Church—List of Graduates.

The graduating exercises of the Kamehameha Schools took place at Kawaiahao Church yesterday evening, the old stone edifice being crowded to its utmost capacity. The church was decorated with potted plants and evergreens. Revs. W. B. Oleson, the retiring principal, and S. L. Desha were seated on the platform near a picture of the founder of the school, Mrs. Bernice Pauahi Bishop. The exercises opened with orchestral music under the leadership of Prof. Berger, and was followed with a salutatory address by Samuel Mahelona delivered finely. Class statistics by Abraham Pihi preceded a song by the popular glee club. The club received an encore. Two discussions were held—one entitled, “Resolved, That an income tax is desirable for this country.” and the other, “Resolved, That large landed estates are harmful to national development.” James Harbottle and John Wahinemaikai and William Meheula and David Ai took part in the first and Henry Blake and Samuel Mahuka and I. Harbottle and Robert Baker argued on the second. The argument showed careful training and the speakers displayed good elocution. A composition, “Homes for Hawaiians,” by K. Kanehe, was an excellent effort. Moses Kauwe in “Class Prophecy” caused ripples of laughter with his quaint sayings. The valedictory was delivered by M. Hoonani, after which Principal Oleson presented the graduating class with their diplomas. Mr. Desha pronounced the benediction. The graduating class consist of: David Ai, Robert Baker, Henry Blake, Isaac Harbottle, James Harbottle, Matthew Hoonani, Kaili Kanehe, Noah Kauhane, Mose Kauwe, Solomon Mahelona, Samuel Mahuka, William Meheula, Abraham Pihi, John Wahinemaikai.

[Here is a picture of the class of 1893 found on the Kamehameha Schools Archives page. Some names given on the Archives page are not the same as found here.

Here is perhaps a more detailed article on the graduation appearing in the Hawaiian Gazette.

Yet another article in the Pacific Commercial Advertiser.

And this as well.

Also, see this touching follow up post on one of the graduates, Abraham Pihi!]

(Daily Bulletin, 6/16/1893, p. 3)

KAMEHAMEHA SCHOOL.

The Daily Bulletin, Volume V, Number 754, Page 3. June 16, 1893.

Schools in Hawaii nei, 1844.

[Found under: “KA AHAOLELO MISIONARI.”]

II. The Schools. Lahainaluna College: there were 135 students enrolled in the school just recently. Six of them are studying the apostles of God with Dibela [Dibble]. In April, 30 students graduated, four died, three went home because of illness, and three were expelled for rule violations; that leaves 97 remaining at the school.

They are being taught by three teachers, Dibble, Emesona [Emerson], and Alekanedero [Alexander], in penmanship, in music, math, geography, algebra, surveying, theology, philosophy, composition, and speech. Some study in English, others study in the word of God.

College at Wailuku. The teachers at the school are Bele me kana wahine [Mr. and Mrs. Bailey] and Mi. Okana [Miss Ogden]; there are 47 students living there and eight are married. At the school is taught reading, penmanship, geography, math, philosophy, theology, spirituality and actual work.

Boarding School at Hilo. Laimana laua me kana wahine [Lyman and his wife] are the teachers. There are sixty students at the school; 37 of them have become members in the church. The instruction is like that of the Colleges at Wailuku and Lahainaluna; however they are not progressing far in the difficult subjects like at Lahainaluna.

Girls’ School at Hilo. Koanawahine [Mrs. Coan] is the teacher; most of the food is donated by the church members in Hilo. There are 26 students; there of them are married to husbands, 21 of them have joined the church.

Boarding School of the Alii. Kuke laua me kana wahine [Cooke and his wife] are the teachers. They are instructed only in the English language. The government sponsors this school, and supplies all necessities. It is doing well currently: the students are obedient and are progressing in their knowledge.

Missionary School at Punahou. Dola [Dole] and Kamika wahine [Mrs. Smith] and Rise laua me kana wahine [Rice and wife] are the teachers. There are 24 students at the school. This school is solely for the American missionaries.

Select Schools. There is one in Waioli under Ioane [Johnson]. There are 63 students. It is not a boarding school. The students put effort into working, and it is from this that they get their supplies, and the church members give assistance as well.

In Hilo is another select school. There are 70 students, and Wilikoke [Wilcox] is the teacher. But he might have gone to Waialua to live.

In Kohala is another. Bona [Bond] is the teacher; there are 12 students; there is schooling for teachers there also.

There is a select school at Hana. Rice was the teacher, but he has returned to Punahou now. There were recently 30 students.

Small Schools. In these Islands there are 330 schools; 270 teachers; 12,762 students; 4,000 children can read, 2,100 can write; 5,800 can do math; 1,850 know geography.

[The state of the schools in Hawaii nei was part of what was discussed at a missionary conference held in 1844. This description starts with “II.” because i left the first part of the discussion out which was “I. Pertaining to the Church“.
It would be very helpful if there was online a “comprehensive” list of all variant names for people, like these for many of the missionaries which was published in the Elele Hawaii in 1848.]

(Nonanona, 7/9/1844, pp. 35–36.)

II. Na Kula.

Ka Nonanona, Buke 4, Pepa 6, Aoao 35. Iulai 9, 1844.

Ma Hilo...

Ka Nonanona, Buke 4, Pepa 6, Aoao 36. Iulai 9, 1844.

Opening of Punahou School, 1842.

THE SCHOOL AT KA PUNAHOU.

On the 11th of this July, this school began; there were 5 boarders and 12 day schoolers. Its work is currently progressing well.

On the 12th of July, Emerson folks left for Lahainaluna to live.

(Nonanona, 7/19/1842, p. 16)

KE KULA MA KA PUNAHOU.

Ka Nonanona, Buke 2, Pepa 4, Aoao 16. Iulai 19, 1842.

Hilo Boarding School student roster, 1844.

A Roster of the Administrators, Teachers, and Students of the Boarding School at Punahoa, Hilo, Hawaii, January 8, 1844.

Administrators Teachers
Rev. A. Thurston Rev. D. B. Lyman.
Rev. c. Forbes. Mrs. S. J. Lyman.
Rev. L. Lyons.
Rev. E. Bond. Assistants.
Rev. J. D. Paris. I. B. Kaiana.
Rev. T. Coan. Kahumoku.
Rev. D. B. Lyman.

 Students

Names. Aina. Moku.
Enoka, Wailuku, Maui.
Ioane, Honaunau, Kona.
Iosepa, Punahoa, Hilo.
Ikuwa, Iole, Kohala.
Ihuahi, Moaula, Kau.
Opunui, Kikala, Puna.
Heleloa, Honuaino, Kona.
Heleluhe, Kalapana, Puna.
Honu, Waipio, Hamakua.
Kaapana, Honuapo, Kau.
Kaia, Honaunau, Kona.
Kaihe, Keauhou, Kona.
Kaikuahine, Malama, Puna.
Kaili, Keaiwa, Kau.
Kaiwi, Paauhau, Hamakua.
Kauhai, Kaauhuhu, Kohala.
Kaulia, Waiohinu, Kau.
Kaulihiwa, Paihaaloa, Hilo.
Kahele 1, Kaohe, Kona.
Kahele 2, Waipio, Hamakua.
Kahumoku, Olaa, Hilo.
Kalawa, Konomakau, Kohala.
Kalua, Waiapuka, Kohala.
Kamaa, Kapalaalea, Kona.
Kamaawe, Paauhau, Hamakua.
Kamai, Kahua, Kohala.
Kamipele, Kiilae, Kona.
Kanehiwa, Hokukaeo, Kona.
Kanono, Keahialaka, Puna.
Kapaona, Honomaka’u, Kohala.
Kapiioho, Keauhou, Kona.
Kawaa, Pueopaku, Hilo.
Kawaihae, Kaiwiki, Hilo.
Keau, Kaiwiki, Hilo.
Keahi, Kalapana, Puna.
Kealoha 1, Kaohe, Kohala.
Kealoha 2, Waipio, Hamakua.
Keawe, Waimanu, Kohala.
Keaweluaole, Kukuihaele, Hamakua.
Keohokalole, Kawanui, Kona.
Keolanui, Kahei, Kohala.
Kekaula, Keahialaka, Puna.
Kekipi, Kaiwiki, Hilo.
Kekuikahi, Kealakehe, Kona.
Keliikanakaole, Pueopaku, Hilo.
Koko, Pueopaku, Hilo.
Kolomaio, Naalehu, Kau.
Kulu, Paauhau, Hamakua.
Kumalae, Ahualoa, Hamakua.
Kepela, Kalapana, Puna.
Leinaholo, Kaimu, Puna.
Lolo, Honaunau, Kona.
Luhiau, Lamaloa, Kohala.
Mama, Kalaoa, Kona.
Mahoehoe, Honaunau, Kona.
Maka, Keahialaka, Puna.
Malohia, Ahualoa, Hamakua.
Nainoa, Pauwilo, Hamakua.
Nahakualii, Lamaloloa, Kohala.
Palapala, Paukaa, Hilo.
Papaula, Lanihau, Kona.
Pakini, Pohoiki, Puna.
Puniawa, Makahanaloa, Hilo.
Wailanaia, Pueopaku, Hilo.
Wahinemaikai, Waipio, Hamakua.
Beniamina, Punahoa, Hilo.
Daniela, Olelomoana, Kona.
Samuela, Puulena, Kau.

In Total, 63.

By J. B. Kaiana.

(Nonanona, 3/19/1844, pp. 113–114.)

He Papa Inoa o na Kahu...

Ka Nonanona, Buke 3, Pepa 22, Aoao 113. Maraki 19, 1844.

Na inoa. Na aina. Na moku.

Ka Nonanona, Buke 3, Pepa 22, Aoao 114. Maraki 19, 1844.