On ice and challenges and such, 1919 / timeless.

On Assisting Destitute Hawaiians

O True Hawaiians, rise, stand, and give a helping hand of aloha, oh to you, Hawaii’s own, the flesh of your flesh, the bone of your bone. Call out in welcome, feed, and nourish them, so they may make it through the days of hunger.

We are a number of true Hawaiians joining together to freely help our own facing hardship and difficulty in making a living; those who we do not know, in their poor and destitute condition. Therefore we ask by way of the one named later, for assistance from our fellow kanaka and wealthy people who have aloha for you, O Hawaii’s own, to give their donations to our office in the Japanese Fish Market on the upper side of Kekaulike Street, and there will be shown the truth of this plea before you, the people, and it is there that we will stay to make it understood to each and every fellow kanaka.

Just as with the pleas of the Red Cross (Kea Ulaula), Thrift Stamps (Pooleka Kaua), Liberty Bonds (Bona Kuokoa), to which we Hawaiians gave freely to those of foreign lands; this is our own Hawaiian people who are living in poverty, widows, and elderly who were kicked out by those who are responsible under the Law for their care, that being the Board of Health, and for that reason, we announce before you all, O True Hawaiians, come see us with aloha for the good of our own people living in poverty.

We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul-We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.¹

JOHN E. KAHOOKAUMAHA.

¹This is the thirteenth article in the Mormon articles of faith.

(Kuokoa, 3/28/1919, p. 2)

NO KE KOKUA ANA I NA HAWAII ILIHUNE.

Ka Nupepa Kuokoa, Buke LVII, Helu 13, Aoao 2. Maraki 28, 1919.

[The Aloha Aina also ran this announcement, but by this time, the typesetting done in this newspaper was not carefully done. There are frequent typesetting errors throughout. This can be seen in the parallel announcement found below.

One striking change however found in the Aloha Aina announcement is the phrase: “ka Papa Make (ka Papa Ola)” replacing “ka papa ola,” where they refer to the Board of Health as “the Board of Death”.]

No ke Kokou ana Ina Hawaii Ilihune

Ke Aloha Aina, Buke XXXIV, Helu 12, Aoao 4. Maraki 28, 1919.

Peleioholani’s home is destroyed by fire, 1901.

ANCIENT RELICS

WERE DESTROYED

Valuable Feather Cloak In Peleioholani’s Fire Claim.

BELONGED TO KEEAUMOKU

THE CLAIMANT’S ANCESTOR

While Husband and Wife Were Shut Out By Quarantine the Flames Swept Away Their Home.

Claims of native Hawaiians were resumed before the Fire Claims Commission yesterday morning. Two of these were called this morning, one of which is of more than ordinary interest.

S. L. Peleioholani presents a claim for $2000 and it appears to be a perfectly straight one. The claimant is a lineal descendant of high chiefs and among his household possessions were heirlooms of great value. Indeed, it is scarcely practicable to measure their value in money, the articles having both historical and ethnological—it might be added without joking, ornithological—interest.

Of the last-named class was a feather cloak, the only one existing of its class except the famous garment of Kamehameha treasured in the British Museum. This cloak descended to Peleioholani from his great-great-grandfather, Keeaumoku, a high chief whose name is given to one of the streets of Honolulu. Evidence was presented before the Commission showing that the claimant refused $500 from Mrs. Marry Ailau, the well-known dealer and connoisseur in Hawaiian relics, several years ago. Yes, and when she sent a relative to further sound the owner on his selling figure an offer of $700 for the cloak was declined by him.

Peleioholani had also a few calabashes of high value, besides other ancient objects of native art.

Why did not Mr. Peleoholani or his wife rescue all this archaeological wealth from the advancing flames? It is an easy question and its answer is not mysterious. The husband was working at his trade of a carpenter on the Castle house, while his wife was away from home on some errand, when the rigid quarantine came down suddenly as a Pali cloud. In consequence the couple could not gain access to their home and the tempest of flame came and swept it away.

Peleioholani lost sundry articles of latter day manufacture and utility, which went to make up his claim. An item was sixty fathoms of inch and a half rope at $47, this being the price he paid for it at an auction sale. He explained that he used the hawser in connection with building and house-moving operations. Scion of a noble house as he is, Peleioholani gave the Commissioners the impression of an honorable man.

[See what was said in an article from one of the Hawaiian-Language Newspapers here.]

(Evening Bulletin, 10/15/1901, p. 1)

ANCIENT RELICS WERE DESTROYED

Evening Bulletin, Volume XI, Number 1968, Page 1. October 15, 1901.

Children born on Christmas, 1920.

THERE WERE MANY BABIES BORN ON CHRISTMAS DAY.

There are perhaps many more babies that were born on Christmas Day, but there were not reported to the office of the board of health, where births must be recorded; the number reported was just five.

The babies born on Christmas day are these below:

To Mr. and Mrs. Antonio B. Andrade of Edward Street, near Mokauea, Kalihi, a boy, the name not known.

To Mr. and Mrs. John Akana Awana of South Queen Street, a son with the name Christy Ernest.

To Mr. and Mrs. Samuel J. Belisky of Miller Street, a daughter with the name Frances Jean.

To Mr. and Mrs. Joseph Correia of Kalihi Valley, a daughter with the name Mary Gertrude.

To Mr. and Mrs. Moses W. Kaululaau of Eighth Street, near Maunaloa Street in Kaimuki, a daughter with the name Nora Kahakalani.

On Christmas eve, a girl by the name Dorothy DeVaughan was born to Mr. and Mrs. Arthur Leasure of Kamehameha IV Road, Kalihi.

(Kuokoa, 12/31/1920, p. 2)

LEHULEHU NA BEBE I HANAUIA MAI MA KA LA KARISIMAKA.

Ka Nupepa Kuokoa, Buke LVIII, Helu 53, Aoao 2. Dekemaba 31, 1920.

Those afflicted with leprosy forsaken by the church? 1873.

Statement on Leprosy, and Resolutions

Adopted by the Hawaiian Evangelical Association, Honolulu, June 10, 1873.

The disease of leprosy in these islands has assumed such an aspect, that it becomes our immediate duty to determine our course of action as pastors and teachers respecting it.

This loathsome, incurable and deadly disease has fastened upon the vitals of the nation. Although we hope and believe that it is not yet too late by the use of sufficiently stern and vigorous measures to dislodge its fatal hold, that hold has become fearfully strong. The numbers already known to be victims to leprosy, the still larger numbers who are undoubtedly infected, the steady, remorseless activity with which it is extending, all tell us with ghastly assurance, that unless remedial measures are used more effective than have been hitherto applied, our Hawaiian people will become in a very few years, a nation of lepers.

Do we consider what this means? It means the disorganization and total destruction of civilization, property values, and industry, of our churches, our contributions, our Hawaiian Board and its work of Missions. It means shame, and defeat, and disgraceful overthrow to all that is promising and fair in the nation.

We are on the brink of a horrible pit, full of loathsomeness, into which our feet are rapidly sliding.

The chief cause of our peril, is not, that God who has stricken our nation with this awful judgment, has placed no remedy within our reach. He has given a remedy, which the experience of wise men and wise nations has made certain. Nay, He has laid the rule down in the law given to Israel by His servant Moses. It is this; strict, thorough separation from us of all infected persons, not only of established lepers, but also of all who are reasonably suspected.

If we obey God’s leadings and follow this rule, our nation will be saved. If we do not, we are doomed to an early and shameful death.

Our great peril is from general ignorance on this subject among the common people, and their consequent apathy and perversity. They refuse to separate their lepers from them. They eat, drink and sleep with them. They oppose their removal and hide them. They listen to the voices of evil-minded men who raise an outcry against the King and his helpers, when they strive to root out the evil thing.

We therefore as pastors and teachers, as an association have a pressing duty. It is this, to teach and persuade all the people to obey the law of God, and separate the lepers from among us, and while striving to comfort and strengthen with the love of Jesus the afflicted hearts of the lepers and their friends, also to teach every leper who cleaves to his people and refuses to go away, that he is sinning against the lives of men and against the law of God. Therefore,

Resolved, That every Pastor and Preacher of this Association be instructed to preach frequently, and particularly to his people, upon the duty of isolating their lepers, especially as illustrated by the Mosaic law in the thirteenth chapter of Leviticus; also, that he use diligently his personal efforts to induce the people to perform this duty.

Resolved, To set apart the 18th day of July next as a day of Fasting, of Repentance before God for our sins, and especially for those sins which promote the spread of this disease, and also as a day of Prayer to God, to strengthen the King and officers of the Government in cleansing the land of this disease, and to turn the hearts of the people to help in this work of saving the nation.

Resolved, That the names of all the members of the Association be signed to this paper, and that it be placed in the hands of His Excellency the Minister of the Interior, who is ex-officio President of the Board of Health.

J. Hanaloa,  J. Kaiwiaea, H. H. Parker,
J. Kauhane,  G. W. Pilipo,  J. Kalana,
S. W. Papaula,  J. D. Paris,  O. Nawahine,
J. F. Pogue,  J. Waiamau,  J. N. Paikuli,
J. K. Kahuila,  S. Paaluhi,  P. W. Kaawa,
G. P. Kaonohimaka,  E. Kekoa,  J. Manuel,
T. N. Simeona,  S. Aiwohi,  S. Waiwaiole,
S. Kamelamela,  J. K. Paahana,  A. Kaoliko,
S. Kamakahiki,  E. Helekunihi,  Kekiokalani,
S. Kuaumoana,  J. M. Kealoha,  S. E. Bishop,
W. P. Alexander,  Ioela,  D. Dole,
G. W. Lilikalani,  M. Kuaea,  A. Pali,
J. W. Kahele,  G. Puuloa,  B. W. Parker,
Noa Pali,  S. P. Heulu,  L. Smith,
S. Kanakaole,  D. Baldwin,  J. A. Kaukau,
J. Porter Green,  E. Kahoena,  A. O. Forbes.

[How have things changed today? How have things remained the same? Find the Hawaiian-Language version printed in the Kuokoa, 6/18/1873, p. 3, here.]

(Pacific Commercial Advertiser, 6/14/1873, p. 3)

Statement on Leprosy, and Resolutions

The Pacific Commercial Advertiser, Volume XVII, Number 50, Page 3. June 14, 1873.

Healing Stone (?) of Wahiawa, 1927.

Supernatural Rock of Wahiawa

Honolulu, Oct. 26—This rock being visited by people to worship these days is becoming something that truly is stirring the thoughts of some people here in Honolulu, and some who are living near Wahiawa are appealing to the Government and to the power of the Board of Health to move that rock from where it first stood, because in their opinion, this action by the people will cause an epidemic to grow here where all ethnicities are going and touching themselves against the bodies of others, and this will perhaps cause sicknesses to spread from one to another.

The Board of Health refused to step in and block this action by people who believe their ailments will be healed by touching the sick area to that rock of Wahiawa, and the birthing stones of the High Chiefs of this land in ancient times.

Some people have said that their weakness due to rheumatism by them going there and touching their areas of pain to that rock. Some say that their weak areas were not cured by touching the rock.

If the Naha Stone was not moved to the mauka side of the Hilo Library here, and it was left where it was from olden times, then the healing powers of these Birthing Stones of the sacred Alii of Hawaii and the Stone that Kamehameha the Great flipped over and which became a symbol of his victory over this entire Archipelago, and for which Kamehameha spoke these words:

“He Naha oe, a he Naha hoi kou mea e neeu ai. He Niau-pio hoi wau, ao ka Niau-pio hoi o ka Wao.”¹

With these words did Kamehameha put his shoulders up to the Naha Stone [Naha Pohaku], and flipped it over, being this was a stone that could not be moved by five men. Perhaps some sick with rheumatism will rub up their ailing places against the Naha Stone in the future.

[I was reminded of this by a picture of two stones with the caption “Sacred Stones at Wahiawa” from the Lani Nedbalek Collection displayed at the Pineapple Festival today.]

¹”You are a Naha, and it will be a Naha who will move you. I am a Niaupio, the Niaupio of the Forest.”

(Hoku o Hawaii, 11/1/1927, p. 3)

Ka Pohaku Kupua o Wahiawa

Ka Hoku o Hawaii, Buke XXI, Helu 23, Aoao 3. Novemaba 1, 1927.

Tragic follow up to Emalia Kaihumua, 1906.

BEAT HIS WIFE AND THE WIFE WAS AFFLICTED BY THE SEPARATING DISEASE.

This past Sunday, January 28th, the husband of Emalia Kaihumua beat her and her jaw was dislocated, because she was struck with a wine bottle. That woman was taken to Kuapapanui, and tended to.

Later, Dr. McDonald of the Board of Health came and examined the injury, and after his examination of some of the flesh of that woman, he gave orders to have the injured woman to the Quarantine Station in Kalihi.

From this it is understood that Emalia is suspected of having leprosy, and that is possibly why she was taken to the quarantine area of the sick.

(Kuokoa, 2/2/1906, p. 4)

PEPEHI I KANA WAHINE A PAA UA WAHINE LA I KA MA'I HOOKAAWALE.

Ka Nupepa Kuokoa, Buke XLIV, Helu 5, Aoao 4. Feberuari 2, 1906.

Packages to go to Kalaupapa, 1881.

ANNOUNCEMENT.

All who desire to send Packages, or Cash perhaps to their suffering friends and intimates in the Leprosy Colony in Kalaupapa, They are ordered to give their packages with the name clearly written on it, to Mr. Henry Waterhouse [Henre Walakahauki] in Honolulu, and it is he that will send it direct to Kalaupapa, or give a Check [Bila Kikoo Dala] to the one living there.

R. W. MYER [MEYER],

Agent of the Board of Health for Molokai.

Kalae, Molokai, Nov. 17, 1881.

(Ko Hawaii Pae Aina, 12/24/1881, p. 3)

OLELO HOOLAHA.

Ko Hawaii Pae Aina, Buke IV, Helu 52, Aoao 3. Dekemaba 24, 1881.

Jack Kaleiwahea falsely accused? 1893.

KALEIWAHEA.

Some Explanations pertaining to his arrest.

Kaleiwahea has been a kamaaina of the uplands of Kalihi for many years. He has some blemishes by his eyes and mouth. While he was living this way, he was made an adversary by some people and they went to the Board of Health as witnesses saying he had leprosy. A warrant was issued for his arrest and he was captured and taken to the quarantine station of Kalihi. He told some people that he was confined there for six weeks without being examined, along with some other patients. One day some people told him that he was going to be taken to Molokai without being examined.

Therefore, one day a thought grew within him without considering the power of the Board of Health, and thinking of his own accord that he did not have leprosy, he escaped and ran away to free himself and went to the mountains, until the valley of Waimea. Later it was heard that he fled, and the order was given to the Deputy Sheriffs in response to his escape, to capture him if found. He was constantly hunted like a wild animal. He said that he didn’t want to be taken alive. Previously, he did not carry weapons, but after he heard that he was being hunted by the officers, he ran and swam in the ocean, while being chased by officers aboard a canoe, and when the officers were close behind, he grabbed on to the outrigger float [ama] and flipped the canoe, and the officers were thrown into the ocean. The two officers returned to shore without the object of their chase. When it became dark, Kaleiwahea came to shore at Waialua.

From that time, Kaleiwahea was seen carrying a rifle and other weapons, and when the officers came to arrest him once more, he was prepared. The officers told him that they’d come at night to capture him, so he fled to live in the mountains. He said that as long as he was hunted like an animal, he’d not give up. According to some news received, he was living in a very good area in the mountains of Kahuku, where it was better than where Koolau¹ was living, and he could toy with all who appeared before him.

When he heard that he was to be captured again, he fled to the mountains, even if just a few months ago he was living by the sea and working at the dock of Waimea. He was very skilled at that kind of work. But he surmised that the order was given to the District Sheriffs of Waialua and Koolau, not to arrest him, but to let him be until the time was right, then maybe he could be assuaged and his appearance could be looked at. Because according to the people who knew, there were no signs of that disease that separates families [leprosy] upon him.

This below is the letter he wrote to one of his friends, and let it be read with great relish [? onoi nui]:

Camping Place in the Mountains

Kahuku, July 29,

To _______

I received your letter of aloha, and it gave me much hope and happiness, and for the first time, I’ve have an appetite here in my mountain home. I’ve received a lot of news that I’m being hunted after, and last week I was greatly saddened upon hearing that the haole police were coming along with the government troops to go against me, and that they’d shoot me if they can; what is the wrong I have committed that I should be treated that way like an animal? When I heard this, aloha welled up within me for my wife and our newborn baby of two weeks, as well as for my family.  I attempted to go once again and escape my mountain home and give my wife and family my last aloha; and to my wife i said, “The time has come for me to go like a wild animal and return to my mountain home, until i meet with those of which I hear, and it will be then that I fight for life or death, until the very last puffs of smoke from my rifle.” With these words above, I left my home depressed, but when I received your letter to me, it gave me good hope that there will be end to the years of persecution. I shall rest like a man, and my deed done as a man, and not like a beast running through the forest.

With much aloha, me, your humble servant,

Jack Kaleiwahea.

¹The famous one written of in “Ka Moolelo Oiaio o Kaluaikoolau” or “The True Story of Kaluaikoolau,” which is available from the Kauai Historical Society, or a bookstore near you!

[I wish the digital images of this paper were better. This article is even cut off on the left, so I had to guess at many of the words… It is definitely time to rescan the Hawaiian-Language Newspapers!]

(Lei Momi, 8/5/1893, p. 5)

KALEIWAHEA.

Ka Lei Momi Oili Pule, Buke I, Helu 1, Aoao 5. Augate 5, 1893.

More from Puheemiki on C. Strawn in Kalawao, 1883.

THE NEWS OF KALAWAO

The sun is shining; this wind is howling in the Koolau of Kalawao; their path lies to the west.

These days, it is the first time the brows of the cliffs of the mountains have been sighted, which are constantly blocked by floating clouds; the fields are constantly covered by gray mist; and the voice of the ocean constantly roars in the sea cliffs both night and day.

Our superintendent, C. Strawn, is secretly selling the house lumber that the Board of Health sent for the patients, at 3½ cents per yard, and hundreds of yards were sold on the 16th of this month. We just found out about this, we didn’t know from earlier.

The new church of the protestant brethren of Kalawao stands proudly, her walls are beautiful, and her bell tower is stands unobstructed; this was done skillfully under T. Solomoa [T. Solomona], but it is not completed.

Some major problems here in Kalawao were remedied by the agent of the Board of Health, R. W. Meyer, earlier this month; the claim for damages by W. H. Kala and J. K. Awihi against the Board of Health, for the seizing of their property by the Board of Health on the 18th of this past June, totaling $357.25; here is the deceitful thing: this important claim was hidden away by R. W. Meyer, and this was his decision. “The Board of Health was justified in the seizing of this property.” They two of them filed suit once again before a judge.”

Letters seen addressed outside to the Kuokoa or the Pae Aina¹ are torn apart; that is what I hear. This letter is being sent at Kalaupapa.  William Puheemiki.

[Does anyone know which Protestant church in Kalawao this would be being built in 1883?]

¹Ko Hawaii Pae Aina

(Kuokoa, 8/25/1883, p. 3)

NA MEA HOU O KALAWAO

Ka Nupepa Kuokoa, Buke XXII, Helu 34, Aoao 3. Augate 25, 1883.

Suicide in Kalawao, 1883.

HANGING IN KALAWAO.

O Ko Hawaii Pae Aina, Aloha oe:

I have something to report to you, and that is this: A man hung himself on the 21st of this June, in the jail here in Kalawao, at 2:25 p. m., and he is now left to rest. Perhaps it will be set right, perhaps not.

Here is why he hung himself; 1. The estate of this man was confiscated by the Board of Health, the the superintendent of the Lepers, C. Strawn. 2. The residence of this man was torn down by the officers of the Board of health as well as his clothes trunk by the orders of C. Strawn. 3. The property of this man was auctioned off to the public by orders of C. Strawn over two days. 4. This man was imprisoned in the jail for no reason for 4 days and 3 nights, at which point he hung himself. There are many witnesses to what was done.

This is all why this man was troubled. And so we are pained by this, for we were not brought here to die in jail; because it is enough that we are inflicted with leprosy; we don’t wish for more sickness to befall us or for us to die again in jail like this.

Therefore I ask before King Kaulilua,¹ the nation, the lahui, the makaainana from where the sun rises to where it sets, from that side to this, those who care for our dear lives, the descendants of our kupuna who were wounded by the barbed spears to unify you O Hawaii as one, for whom is said, “E mau ke ea o ka aina i ka pono.”²

Please dismiss, transfer, and expell this haole C. Strawn from his job for the reasons shown above; and not just him, but those who plunder the wealth of you, O Hawaii; the people who drag you, O Hawaii into difficulties; and those who hold no aloha in their hearts for Hawaii. Don’t take your time, for your knowledge, O Hawaii, has climbed the heights of Hanalei, and you are qualified to occupy the highest positions of our government and be respected for your knowledge [e elieli ai kulana ia Ainaike.]

This is not said in spite, but for just cause [he wai o lalo]. Sincerely,

William Puheemiki, Jr.

Leahi Home, Kalawao, Molokai

June 25, 1883.

¹Kaulilua is another name for Kalakaua.

²”Ua mau ke ea o ka aina i ka pono,” is the famous proclamation of Kauikeaouli, Kamehameha III.

(Ko Hawaii Pae Aina, 7/7/1883, p. 4)

KAAWE MA KALAWAO.

Ko Hawaii Pae Aina, Buke VI, Helu 27, Aoao 4. Iulai 7, 1883.