The Hawaiian journal of history

Travelers' Observations of Land and Sea Creatures on Their Journeys to the South Seas, 1880s–1910s Diana L. Ahmad (bio) From the 1880s to the 1910s, American travelers to the Pacific Ocean published many books and articles documenting their journeys from San Francisco to the islands of the South Seas. Many wrote about why the United States should militarily and economically expand into the Pacific. Some saw opportunities to convert islanders to Christianity. Others simply wanted to see and experience a new place. No matter their reasons for traveling, many of them found the natural world of the Pacific Ocean's islands and its undersea world intriguing. They discovered that the fish, birds, insects, and reptiles delighted, as well as occasionally frightened, them. Some relished the rainbow beauty of the denizens of the deep while others found the islands' birds and lizards captivating. After leaving the Golden Gate of California on their five-day to five-week journeys, the travelers had little to distract them from the many miles of endless water. As such, the voyagers looked at the sea creatures as an amusement—something to observe, to admire, and to fear, over the many days. Once they arrived at their destinations, they observed the land creatures about them and found them equally interesting, while not as beautiful, as the dwellers of the ocean. The number of travelers to the Pacific nearly quadrupled between the early 1880s and 1910s.1 Naturally, not everyone noticed the sea or island creatures, but those that did seemed to enjoy looking for [End Page 43] them. For example, in 1905, John and Mary Woolley found the Pacific Ocean to be void of animal life, aside from a few flying fish, an occasional shark, or a "lonely whale." On the other hand, in 1898, Mary Krout anthropomorphized the sea as "peopled with living creatures" and regularly spotted them on her journey to Hawai'i.2 The socioeconomic or geographic origins of the voyagers mattered little regarding those who noticed the sea and land creatures as they traveled through the Pacific Ocean. Aside from being generally economically well-off, those who observed the wildlife included scientists such as David Starr Jordan, a renowned ichthyologist, Loye H. Miller, a paleontologist, Minister Gulian Morrill, and members of the United States Navy, including Ens. C. L. Poor and Lt. Gov. William Safford, who served on Guam. Some traveled with their families, such as W. W. Wheeler, or even traveled alone, like Lilian Leland and Robert Meredith. A few of them showed interest in the expansion of the United States, such as Willard French and William Dickson Boyce, the founder of the Boy Scouts of America. Most of them, especially the scientists, enjoyed discovering things new to them. In part, the journey may have been business-oriented, but it also involved seeing new things and experiencing new adventures. Traveling to the Islands In the 1880s and 1890s, sailing vessels, and later steamships, brought travelers from San Francisco to Honolulu on a semi-monthly basis and then on to the "Milky Way of the ocean," including Sāmoa, Tonga, Fiji, Auckland, and Sydney. With business increasing in the South Pacific, the vessels "merely" slowed down as they approached destinations such as Tutuila in Eastern Sāmoa.3 Two of the largest shipping companies included the John D. Spreckel's Oceanic Steamship Company and the Matson Navigation Company that replaced Oceanic as chief carrier by 1905.4 Traveling to the islands of the Pacific required that the travelers have significant funds. Even traveling from San Francisco to Honolulu on the Oceanic Steamship Company's sailing vessels costed $75 round trip. First class travelers paid up to $515 for packages that included the best accommodations on the vessels and stopover privileges on their journeys. As a result, many visitors to the Pacific [End Page 44] Click for larger view View full resolution Figure 1. "Sailings: Ocean Steamship Company of San Francisco, Line to Honolulu 5 ½ days," 1911, John Haskell Kemble Collection, Prints and Ephemera Huntington Digital Library, https://hdl.huntington.org/digital/collection/p9539coll1/id/12902. were upper class, white travelers.5 Exceptions to that scenario include men like Robert Meredith...

Territorial Whiteness on Display:Nathaniel Emerson's Hawai'i Exhibit at the Alaska-Yukon-Pacific Exposition of 1909 Travis D. Hancock (bio) On 1 June 1909 the doors of the US Government Building opened and America walked in to look upon itself. This was not in Washington, DC, but Washington state, on the grounds of what would later become the University of Washington's "Red Square."1 Many among the initial swarm to enter that domed, Pantheon-esque building were Seattle locals, eager to see how their city had done in putting together its first world fair, the Alaska-Yukon-Pacific Exposition (AYPE). Throughout the summer, no less than 125,000 others came from the eastern states, many taking the Great Northern Railway, opened in 1889, that connected the Pacific Northwest to Chicago.2 Then, on 25 August, the exposition's official "Hawaii Day," there came a small influx of new Americans from that even more distant land to the west, that tropical outpost of the country's fledgling empire.3 Ducking into the building and out of that summer day's rain was a tall, lean man with a white mustache, who came with the express purpose of finding himself, Dr. Nathaniel Bright Emerson (1839–1915), represented somewhere in the display. As Emerson wrote that night from Seattle's new Perry Hotel to his wife Sarah in Honolulu, amid a festive ramble through the expo: [End Page 1] Click for larger view View full resolution Figure 1. Postcard from the Alaska-Yukon-Pacific Exposition (AYPE) of 1909, featuring the domed US Government Building (left) and adjacent Hawaiian Building. University of Washington Libraries, Special Collections, Alaska Yukon Pacific Exposition Postcard Collection. PH Coll 777. I next went across, very naturally, to the US building, in which is the Smithsonian exhibit. One of my first thoughts was the collection I sold to them, which I found honorably styled the "Emerson Exhibit"—the hula kii (marionettes) large (or rather) small as life; the big, big hula drum; the fishhooks, the poi pounders, the ko'i palaoa (stone adzes), the tapa baskets, the familiar ahuula (feather cape) of dyed chicken feathers, etc. etc. the dear old canoe that once adorned the piano. Everything was there all set forth in glass cases. It was an absolute coup. For Emerson was no Franz Boas; he had no anthropological training or institutional support. He was a surgeon for the Honolulu Police Department, a thrice-wounded Civil War veteran, and a "Mission Boy," a son of the first white missionaries to settle in Hawai'i. He grew up on a rural homestead out in Waialua, O'ahu, geographically removed from the Euro-American world.4 Yet he had singlehandedly delivered the ethnological exhibit on the "Peoples of the Hawaiian Islands" to this national stage. And there, when he looked it all up and down, and managed to look past the catalog text for a prayer to "a fish god" that was "sadly marred in the printing," [End Page 2] his most "critical soul" found more than five hundred Pacific pieces "honorably styled."5 But why—some viewers may have wondered—did the display include object 496, a stumpy section of telegraph cable made in the United States? To be sure, the object was not entirely irrelevant; it was part of the first underwater cable to connect Honolulu and San Francisco in 1902, which led to the 1903 extension to Midway, Guåhan, and the Philippines.6 Still, it was not representative of Kanaka Maoli culture.7 Nor would it go on to enter the Smithsonian's ethnology collection with the pieces immediately surrounding it. This leaves the possibilities that Emerson either found the cable irresistibly interesting or thought its inclusion was justified by its deeper, and presumably welcome, imperial connotations. If viewed as a kind of scabbed-off fragment of the informational umbilical cord between the US and its overseas territories, the cable played well into the Smithsonian's goal at the AYPE to "impart a knowledge of our national history, especially that of Alaska, Hawaii and the Philippine Islands, and that part of the United States west of the Rocky Mountains."8 Whatever his exact reasons...

Hawai'i History in 2022A Bibliography of Titles of Historical Interest Jodie Mattos (bio) 175 Years at Washington Place. [Honolulu]: Washington Place 175th Anniversary Committee, 2022. Brown, Marie Alohalani. Ka Po'e Mo'o Akua: Hawaiian Reptilian Water Deities. Honolulu: University of Hawai'i Press, 2022. Bryant, Jen. Fall Down Seven Times, Stand Up Eight: Patsy Takemoto Mink and the Fight for Title IX. New York: Quill Tree Books, 2022. Burke, Romney. Susa Young Gates: Daughter of Mormonism. Salt Lake City, UT: Signature Books, 2022. Includes Hawai'i. Caputo-Wickham, Laura. Betsey Stockton: The Girl With a Missionary Dream. Epsom, England: Good Book Company, 2021. Children's book. Chauvin, Michael E. From Molokai to Machu Picchu: Hiram Bingham III and the Beginning of Archaeoastronomy at the Lost City of the Incas in Peru. Honolulu: Hawaiian Skies, 2022. Coover, Gary R. Honolulu Chinatown: 200 Years of Red Lanterns & Red Lights. Honolulu: Rollston Press, 2022. Corboy, John Medford. Life and Times of Little Johnny Corboy. n.p.: Independently published, 2022. Corley, J. Susan. Leveraging Sovereignty: Kauikeaouli's Global Strategy for the Hawaiian Nation, 1825–1854. Honolulu: University of Hawai'i Press, 2022. Escher, Constance K. She Calls Herself Betsey Stockton: The Illustrated Odyssey of a Princeton Slave. Eugene, OR: Resources Pub., 2022. Franks, Joel S. From Honolulu to Brooklyn: Running the American Empire's Base Paths with Buck Lai and the Travelers from Hawai'i. New Brunswick, NJ: Rutgers University Press, 2022. Goodhue, Thomas W. Queen Ka'ahumanu of Hawaii: A Biography. Jefferson, NC: McFarland, 2022. Goodsill, Jane Marshall. Voices of Hawai'i: Preserving Island Culture One Story at a Time. Honolulu: Watermark Pub., 2022. Hobart, Hi'ilei Julia Kawehipuaakahaopulani. Cooling the Tropics: Ice, Indigeneity, and Hawaiian Refreshment. Durham, NC: Duke University Press, 2022. Imada, Adria L. An Archive of Skin, An Archive of Kin: Disability and Life-Making during Medical Incarceration. Oakland: University of California Press, 2022. Includes Hawai'i. Kam, Ralph Thomas. Lost Palaces of Hawai'i: Royal Residences of the Kingdom Period. Jefferson, NC: McFarland, 2022. Kamakau, Samuel Mānaiakalani; translated by M. Puakea Nogelmeier. Ke Kumu Aupuni: The Foundation of Hawaiian Nationhood. Honolulu: Awaiaulu, 2022. Text in Hawaiian and English. Keala, Hinaikawaihi'ilei and Hilina'i Sai-Dudoit. Ka Huaka'i a Timoteo Ha'alilio. Honolulu: Native Hawaiian Student Services, University of Hawai'i at Mānoa, 2022. Text in Hawaiian and English. Lloyd, Keith Warren. Avenging Pearl Harbor: The Saga of America's Battleships in the Pacific War. Guilford, CT: Lyons Press, 2022. Loh-Hagan, Virginia. Patsy Mink. Ann Arbor, MI: Cherry Lake Pub., 2022. Children's book. Moser, Patrick. Surf and Rescue: George Freeth and the Birth of California Beach Culture. Urbana: University of Illinois Press, 2022. Includes Hawai'i. Newland, Bryan Todd. Federal Indian Boarding School Initiative Investigative Report. Washington, DC: United States Department of the Interior, Office of the Secretary, 2022. Includes Hawai'i. Nobles, Gregory H. The Education of Betsey Stockton: An Odyssey of Slavery and Freedom. Chicago, IL: University of Chicago Press, 2022. Pata, Cody Kapueola'ākeanui. 'Ohu'ohu nā Mauna o 'E'eka: Place Names of Maui Komohana. Lahaina, HI: North Beach West Maui Benefit Fund, 2022. Sasaki, Christen T. Pacific Confluence: Fighting over the Nation in Nineteenth-Century Hawai'i. Oakland: University of California Press, 2022. Schmitzberger, Axel, ed. Alfred Preis Displaced: The Tropical Modernism of the Austrian Emigrant and Architect of the USS Arizona Memorial at Pearl Harbor. Honolulu: DoppelHouse Press, 2022. Soon, Cheryl D. Reflections in Stone and Bronze: Exploring Hawai'i's History & Culture Through Sculpture. Honolulu: Mutual Pub., 2022. Sperb, Jason. The Hard Sell of Paradise: Hawai'i, Hollywood, Tourism. Albany: State University of New York Press, 2022. Stephens, John Richard, ed. Mark Twain's Hawaii: A Humorous Romp through History. Guilford, CT: TwoDot, 2022. Tamura, Eileen H. We Too! Gender Equity in Education and the Road to Title IX. Cham, Switzerland: Palgrave Macamillan, 2022. Includes Patsy Mink. White, Richard. Who Killed Jane Stanford?: A Gilded Age Tale of Murder, Deceit, Spirits and the Birth of a University. New York: W.W. Norton, 2022. Includes Hawai'i. Wong-Kalu, Hinaleimoana, Dean Hamer, and Joe Wilson. Kapaemahu. New York: Kokila, 2022. Children's book. Wu...

Hawaiian League Membership, 1887 Ronald Williams Jr. (bio) The reign of Mō'ī (King) David La'amea Kalākaua as sovereign of the Hawaiian Kingdom—1874 to 1891—was filled with increasing conflict between the Native monarch and the minority, white, business and religious classes in the Islands.1 By the fall of 1886, clashes had become near-constant. Some within the opposition pushed for a dramatic end to the back and forth political struggles. On the evening of 26 December 1886, "Mission Son"2 Lorrin Andrews Thurston met with the American physician S. G. Tucker at the doctor's home in downtown Honolulu.3 The two men spoke of organizing a secret association that would facillitate a seizure of power in Hawai'i.4 Six months later, the group, calling itself the Hawaiian League and backed by a well-armed private militia, forced a new governing document on Mō'ī Kalākaua—the "Bayonet Constitution."5 Militia head Volnay Ashford explained "We suceeded, by force of arms, on June 30th and without actual conflict, but by a coup…"6 'Ahahui 'Euanelio o Hawai'i (Hawaiian Evangelical Association) officer Rev. Oliver Pomeroy Emerson wrote proudly concerning this "noble stand the sons of the mission took."7 Despite the facts that the founding of the organization itself was illegal8 and the group's objective—a militia-led coup ending in the forced implementation of a new constitution—constituted treason, prominent white businessmen, politicians, and clergymen such as Sanford Ballard Dole, William Richards Castle, Peter Cushman Jones, Charles Montague Cooke, James Anderson King, and reverends William Brewster Oleson and Sereno Edwards Bishop all counted themselves as members of the Hawaiian League.9 Each of these men, along with more than four hundred others, swore the following oath: [End Page 97] I do solemnly promise upon my honor, that I will keep secret the existence and purposes of this League, that I will not, in my position as a member of any military organization, oppose or oppress the white citizens of this Kingdom, that I will stand by and support my military supervisors in their necessary efforts to protect the white community of this Kingdom against any arbitrary or oppressive action of the Government, which may threaten the lives, liberty, or property of the people and will at all hazards protect and defend the members of the League who may be jeopordized in its service.10 Membership List Hawaiian League co-founder L. A. Thurston retained records of the group including the original, leather-bound membership book. Begining in 1915 and continuing until his death in 1931, Thurston sent historical records, manuscripts, and artefacts to the Public Archives of Hawaii—today the Hawai'i State Archives.11 Following his death in May 1931, another collection of his papers and effects were sent, this time by his daughter-in-law, Mrs. Evelyn Scott Thurston.12 The Hawaiian League membership book was a part of those materials. With the help of Ku'uleianuhea Awo-Chun, Jeanette Soon, Mona Teahi Tahauri O'Kim, and Kalani Bright, I have transcribed the hand-written names listed within the membership book. Names that are illegible are designated as such in the provided list. Spellings have been verified or corrected through primary and secondary sources including government documents, city directories, newspapers, and other material. List A offers the names, with accompanying numbers, as they appear in the original leather binder—apparently in chronoligical order of having joined the League. List B offers the same list, alphabetized for easier searching. [End Page 98] Ronald Williams Dr. Ronald Williams Jr. holds a PhD in History with a specialization in Hawai'i and Native-language resources. He is a former faculty member within the Hawai'inuiākea School of Hawaiian Knowledge at UH Mānoa and was the founding Director of the Lāhui Hawai'i Researcher Center. He served as past president of the 131-year-old Hawaiian Historical Society and currently works as an archivist at the Hawai'i State Archives. He has published in a wide variety of academic and public history venues including the Oxford Encyclopedia of Religion in America, the Hawaiian Journal of History, and Hana Hou...

"Snapped Life Chords":Problematizing the Execution of the First Koreans in the United States (1905–1906) Seri I. Luangphinith (bio) Introduction: Beyond the Pathos of a Hanging There is a haunting visage of a young man who sits in the front row, all the way to the right, in a photo from 1906. This poor individual, misidentified as "Wo Ming Sook," looks confused and skittish, almost ready to jump out of the frame. His last night is recorded as one of abject misery: Sook beat his hands upon the bars of the cell-door. He struck them with his feet and cried for wine. The last word spoken by him was "wine." Officer North, the death watch, kept his eyes constantly upon the condemned and hysterical man and was on the alert to prevent him from injuring himself. So violent did Sook become in wrenching at the bars of the door that finally the lower hinges were torn out and the door was pushed partially out into hallway. Dr. Moore, the prison physician, gave Sook some stimulant to quiet his nerves, but it had only a slight effect upon the overwrought man.1 Woo Miung Sook (우명숙)—along with Kang Yong Bok (강용복) and Shim Miung Ok (심명옥)2—was executed on 24 May 1906, at O'ahu Prison for the killing of fellow Korean, Pak Han No (박한노), in Kūka'iau on the Hāmākua Coast the year before. Pak was beaten and [End Page 65] Click for larger view View full resolution Figure 1. Left, from The Pacific Commercial Advertiser, 28 March 1906. Standing, from right to left: Shim Miung Ok, Chang Chi Yeol, Kim Yong Yee, and Chester Doyle. Seated, from right to left: Woo Miung Sook, Kang Yong Bok, and Han Sang Won. tortured after stealing his countrymen's money as well as immigration documents that were never recovered. Their story might have gone completely unnoticed had it not been for a vocal clergyman, the Reverend John W. Wadman, whose post-trial pleas attracted the attention of Lorrin A. Thurston, both a lawyer and the owner of the Pacific Commercial Advertiser, and William Ansel Kinney, another prominent Honolulu attorney.3 Thurston and Kinney encouraged an organization called the Honolulu Social Science Association—a consortium of judges, attorneys, businessmen, and politicians—to press Acting Territorial Governor A. L. C. Atkinson for a reprieve and a chance to reconsider the original conviction of the five men sentenced to death. Their reexamination of the case revealed glaring problems with the trial, namely that "the said record and evidence do not justify the execution of said sentence upon all of said Koreans."4 Their findings helped to reduce the sentence of two to hard labor, though it would not spare the remaining three, which included Woo. All the while, the newspapers were flooded with arguments for and against execution, with clearly racist sentiments underlying the portrayal of Koreans. [End Page 66] The 1906 execution of Woo and his associates is said to mark the first instance in US history that Koreans were tried, convicted, and hung for murder in the first degree.5 It also appears to be an instance in Hawai'i when extrajudicial intervention was allowed to change the outcome of court sentencing, reducing executions from five defendants to three. In past studies of the death penalty in Hawai'i, Joseph Theroux and Jonathan Okamura have shown that immigrants and people of color have often borne the heavy burden of the law.6 Okamura in particular has shown that the "dispensing [of] the death penalty during the territorial era fully demonstrates how race 'has served as a fundamental organizing principle of injustice.'"7 To further this analytical trajectory, it is necessary to scrutinize the arguments from the 1905–1906 case involving Woo and his fellow Koreans, which were printed in the newspapers and in meeting minutes for the Social Science Association, an organization that served as the conduit for intervention; these arguments reflect fractures within the white oligarchy of the Territory at play while also revealing the limitations of Korean nationalism. This article seeks to explore these sociopolitical nuances while also recovering the stories of these...

'Uko'a Loko Ea Fishpond:Digital Mapping and Spatial Analysis of O'ahu and American Infrastructure Projects Since 1898 Sean Connelly (bio) 'Uko'a Loko Ea Fishpond is located in Hale'iwa, Hawai'i, in the Waialua moku (district, largest in scale below mokupuni, island), on the North Shore of O'ahu. 'Uko'a Loko Ea Fishpond occupies 125 acres of land stretching from mountain to sea, encompassing Loko Ea watershed, Loko Ea Stream, 'Uko'a Marsh, Anahulu River, Māeaea Beach, and Waialua Bay (now Hale'iwa Small Boat Harbor and Hale'iwa Beach Park). 'Uko'a Loko Ea Fishpond is one of Hawai'i's many biocultural systems, a term that refers to an established and ongoing system of resource management, that has suffered environmental degradation,1 both within its seemingly discrete land area but also in relation to neighboring land sections accustomed to interaction determined by historical governance over whole districts or islands. These places are both formally acknowledged by name but also host to historical erasure through definitions imposed by a history of infrastructure projects expanding in magnitude over time, starting with alterations to landscape to serve American military [End Page 79] Click for larger view View full resolution Figure 1. Perspective view of 3D model indicating significant proximity between Anahulu and 'Uko'a Loko Ea Fishpond. Image by Sean Connelly. strategy and business interests in agriculture and tourism following Hawai'i's annexation in 1898. 'Uko'a Loko Ea Fishpond's lands have been continuously developed since 1898, and over time, altered through federal policy, state legislation, state land use, and city zoning in the form of projects to build a railway, a state park, a landfill, a harbor, additional roadways, and commercial development and infrastructure. Furthermore, the conspicuous utility of these resources and projects in operations performed by the US military since its arrival in Hawai'i is evidenced by the continued use of infrastructure created by this process. Such is the case with the access created by Kawailoa Drive, the location of a train station originally created through the construction of Benjamin Franklin Dillingham's O'ahu Railway in 1898. This road installed a connection to Kawailoa Road, eventually leading to Pupukea Paalaa Uka Military Road (also called Drum Road), connecting the US military's Army training areas on the Ko'olau (Kahuku Training Area and Kawailoa Training Area) to the Schofield Barracks US Army Installation. Schofield Barracks, established 10 years after the Dillingham O'ahu Railway in 1908, was designed as "a part of the general scheme for the military defense of the Hawaiian Islands and the extension [End Page 80] of the scheme of defense on the Pacific."2 From this significant US military location, Pupukea Paalaa Uka Military Road continues on to connect to Dillingham Trail and Dillingham Airfield.3 This access road, which cuts through 'Uko'a Marsh (included in the 'Uko'a Loko Ea Fishpond lands) is a continuous circuit from one end of Waialua moku at the Ko'olau Mountain Range to its other edge at the Wai'anae Mountain Range, effectively using a portion of the 'Uko'a Loko Ea Fishpond lands as an enduring and strategic pathway for access and transport; in some sections, these lands are restricted for use by the US military. 'Uko'a Loko Ea Fishpond, named for 'Uko'a Marsh (designated a wetland) and Loko Ea Stream, is stewarded by an 'āina (land) organization and nonprofit, Mālama Loko Ea Foundation. As a caretaker for these lands, Mālama Loko Ea Foundation has recovered a history integral to the survival of these lands. In the case of its fishpond, an archaeological inventory survey and preservation plan produced by the organization suggests that chronic sedimentation has built up to a point that it has reduced the functional depth of the fishpond by three to four feet. Since 2015, Mālama Loko Ea Foundation has worked tirelessly to organize and direct the human resources and funds needed to complete needed maintenance for the subsequent restoration, including the dredging of sedimentation from the fishpond. Prioritizing efforts in dredging, based on the experience of those maintaining the physical space, would save the fishpond from further...

In Search of Puka'ōma'oma'o, Ka'ahumanu's Retreat in Mānoa Valley Patrick V. Kirch (bio), Jillian A. Swift (bio), and Mark Oxley (bio) In May of 1832, the high chiefess Ka'ahumanu—formerly the favorite wife of King Kamehameha I, and later Kuhina Nui or Regent during the reigns of Kamehameha II and Kamehameha III—sensed that the illness from which she had been suffering for some time was worsening and that her demise was approaching. As documented by the Reverend Hiram Bingham: "Withdrawing now from Honolulu, she was conveyed to her humble cottage which had some time before been built for her accommodation, in the retired, quiet, and perhaps more salubrious valley of Manoa."1 Too weak to walk, she was carried on her bed, over which her servants had raised "an ingenious covering to shield her from the sun." The procession halted for a time at Ka Punahou, the "new spring," then continued "three miles further" into Mānoa Valley, arriving at her house in the land of Puka'ōma'oma'o, on the western slopes overlooking the fertile ranks of irrigated taro pond fields below. [End Page 23] For several days Ka'ahumanu lingered, attended to by the missionary doctor Gerrit P. Judd and his wife Laura and surrounded by many of the highest ali'i (chiefs), including Kīna'u, Kauikeaouli (Kamehameha III), Nahi'ena'ena, and Kekāuluohi. In Honolulu, the mission printers labored to complete the printing of the newly translated New Testament; a copy bound in "neat red morocco" was rushed to Mānoa and presented to Ka'ahumanu "as she lay upon her lowly couch."2 Not long after, just before dawn on June 5, 1832, Ka'ahumanu passed away at Puka'ōma'oma'o.3 Whether Ka'ahumanu's house at Puka'ōma'oma'o was ever used after her death is not known; quite possibly the act of her death within its walls rendered the house too kapu (sacred) to be inhabited by others, even close kin. Being of wood and thatch, it likely slowly deteriorated, leaving no traces other than a stone foundation. Although the house was briefly described by a few visitors prior to her death, there is no description of it after 1832, nor does the precise location appear on any of the early maps of Mānoa Valley. Interest in the location and nature of the site did not arise again until more than a half-century later. As we will describe below, in the twentieth century there have been a few efforts to determine where Ka'ahumanu's house stood, all inconclusive. This is surprising, given that sites associated with major life events of the high ali'i are typically well known and often preserved. The precise location of Ka'ahumanu's house at Puka'ōma'oma'o, though, has remained something of a mystery. In August of 2018, Kirch was contacted by the owners of a property on the western side of Mānoa Valley who explained that information that had been passed down from their parents, who had purchased the house and its lot in the 1950s, linked this property to Ka'ahumanu's house site. We have refrained from identifying the property owners or the precise location of this property in order to protect the privacy rights of the present and future landowners. The present house had been built for a well-known Honolulu artist in the 1950s, who incorporated the putative remnants of Ka'ahumanu's house site into the landscaping at the rear (mauka side) of the house. These remnants included, most prominently, a large, flat-topped basalt boulder described as a "sitting stone" (see fig. 1) and surrounded at ground level by other flat stones resembling a pavement, as well as another cluster of stones making up some kind of feature a short distance to [End Page 24] Click for larger view View full resolution Figure 1. The "sitting stone" with traces of stone paving. The strawberry guava saplings behind the stone are growing from the roots of the formerly much larger, old trees. the east. Other evidence of this having been Ka'ahumanu's...

A History of Ranching Operations in the Saddle Region of Hawai'i Island Charles M. Langlas (bio) Introduction The remains of ranching infrastructure found in the central "saddle" region of Hawai'i Island—buildings, walls, and trails—date back to the mid-nineteenth and early twentieth centuries. This article describes them and discusses how they were used, placing them in the context of the development of ranching operations that began in Waimea and then extended into the saddle region. The saddle became important to the economic development of Hawai'i Island when ranching began there, although it has always been relatively remote from the main population of Hawai'i Island. The following account is based on documentary and oral history research carried out in 1996 in conjunction with an archaeological inventory survey of the Saddle Road corridor, both carried out for the Federal Highway Administration in preparation for the Saddle Road Improvement Project.1 In addition to a search of historical documents, the research included interviews with many old-timers who had worked in the saddle region and who provided a richer picture of ranching operations in the twentieth century than could be derived from documents alone. [End Page 113] The saddle region is a relatively flat upland that lies between the three mountains of Mauna Kea, Mauna Loa, and Hualālai (see fig. 1). As defined here, the saddle extends from Waiki'i Village on the west to Puu Oo Ranch2 on the east. It lies between 4500 and 7000 feet asl and covers portions of seven ahupua'a (traditional land divisions): on the west side, the upland portions of Waikoloa, Pu'uanahulu, and northern Keauhou 2nd; in the center, those portions of Ka'ohe and Humu'ula that lie between Mauna Kea to the north and Mauna Loa to the south; on the east side, the upland portions of Pi'ihonua and Waiākea. Click for larger view View full resolution Figure 1. Saddle region of Hawai'i Island. [End Page 114] The saddle is mostly dry, with rainfall increasing from the west (20 inches per year at Waiki'i in upland Waikoloa) to the east (100 inches per year at the eastern or shoreward boundary of Puu Oo Ranch in Pi'ihonua). The northern portion (mostly to the north of the 1996 Saddle Road) has well-developed soils derived from old Mauna Kea lava flows, while further south much of the surface is covered by relatively recent lava flows from Mauna Loa, with occasional kīpuka (gaps in a lava flow that contain an older substrate and more developed vegetation). The northern portion is projected as having been mostly covered by a dry māmane (Sophora chrysophylla) forest at Western contact, generally mixed with another co-dominant—naio (Myoporum sandwicense) in Ka'ohe, koa (Acacia koa koa) in Humu'ula—with a native shrub and grassy understory.3 Most of this forest has been replaced by grassland today. Initially the grassy understory must have provided food for multiplying wild cattle and sheep that began the destruction of the koa and māmane. Ranching operations continued the destruction of the forest and its replacement by grassland through logging, stocking cattle and sheep, and the introduction of exotic grasses that prevented the regeneration of native plants.4 East of Humu'ula, the upper portion of Pi'ihonua was covered by a mesic koa-'ōhi'a forest down to the eastern boundary of Puu Oo ranch at about 5000 feet asl.5 That forest too has now been largely replaced by grassland. The usefulness of this grassland for grazing cattle is limited by lack of water, particularly on the dryer west side, both by lack of rainfall to sustain the grass in summer and by lack of drinking water for the cattle, unless supplied by the rancher. In the southern portion of the saddle the substrate consists of lava flows of varying age. Most of the lava flows are young and the native vegetation is projected as a dry 'ōhi'a (Metrosideros polymorpha) forest at Western contact since 'ōhi'a and native shrubs are the first to grow on new lava flows. For the most part this...

Waikīkī with its abundant water and crops, excellent fishing, and fine surf was the seat of Hawaiian royalty for centuries. Two of the most consequential royals who resided in Waikīkī for portions of their lives were Kamehameha and Kākuhihewa. Kamehameha (c. 17531–1819) resided on O‘ahu from 1803 to 1812 at Waikīkī, Honolulu Harbor, Nu‘uanu, and several other places.2 Writing was introduced into Hawai‘i toward the end of Kamehameha’s life so we know much about him. He of course was the first to rule all the Hawaiian Islands. He led his people during the initial influx of foreigners and was able to acquire their technology without losing his land or culture. He promulgated a number of laws that protected both chiefs and commoners in their property and persons.3 The best known was The Law of the Splintered Paddle, which provided protection in public places to the elderly, women, and children and continues today in Article IX Section 10 of the State of Hawai‘i Constitution. Kākuhihewa (c. 1521–c. 1610) was thirty-nine years old when he became ruler of O‘ahu and held that position for fifty years.4 Several spellings of Kākuhihewa’s name have been used from time to time. We use this one because it was chosen by the editor of Kamakau’s Tales and Traditions of the People of Old from which most of the information summarized here was obtained.5 We estimated the death

The History of a Hospital Name Tripler:Part 1, 1898–1941 Mark Burnett (bio) Prehistory On the evening of February 15, 1898, the USS Maine sank following an explosion while in Havana Harbor. The Maine was sent to Cuba one month earlier to protect American interests at the time of the Cuban War of Independence. A little over two months later, America was at war with Spain, an event which would have an impact almost 5,000 miles away in Hawai'i. Despite the May 1, 1898, Battle of Manila Bay, where the entire Spanish Pacific Squadron of ships were sunk or scuttled, it was recognized that an American Army land force was still needed in the Philippines. Troops began to assemble at the Presidio, and the First Manila Expedition sailed from San Francisco on May 25, 1898. Consisting of 115 officers and 2,386 enlisted men of Volunteer and Regular US Army infantry and artillery units, the voyage was made on the steamships City of Sydney, City of Peking, and Australia. A little after four o'clock on the afternoon of June first, three foreign steamers were reported off the coast at Waimānalo, and soon after, the ships landed in Honolulu, Hawai'i. Although many Native Hawaiians were displeased with the arrival of the American military, the June 2, 1898, The Pacific Commercial Advertiser reported that thousands of island residents came out to greet the "Boys in Blue." A Honolulu physician, [End Page 49] Dr. Joseph T. Wayson, "observed a Mrs. Kluegel visiting the sick aboard the three transports of the First Manila Expedition" and "thought it time that there should be taken steps in the direction of regular organization for the work placed at hand." The Honolulu Red Cross Society was formed within a week, on June 6, 1898, and the first President was Mrs. Harold M. Sewall, wife of the American Minister to the Republic of Hawai'i. The First Vice President was Mrs. Sanford B. Dole, and the Second Vice President was Princess Ka'iulani, niece of King Kalākaua and Queen Lili'uokalani.1 In anticipation of further troop transports heading through Hawai'i en route to the Philippines, a headquarters was set up in an office building at the waterfront with a recreation room where the soldiers could read books and write letters. Raising funds was a goal of the newly formed Society. The funds were primarily used "for bed linen, mosquito netting, or anything else that goes to make up supplies for hospitals."1 It was noted that there were aboard the City of Peking, City of Sydney, and Australia "men ill and convalescing who in the situation or condition of rush and crowding could not be given attention they would otherwise receive. It is proposed that the Honolulu Red Cross Society shall volunteer to the surgeon in chief of each expedition to assist in caring for the sick while in port. Of course, all ministering and all attention will be under the direction of the regularly constituted medical authorities of the troops."2 Regular and lifetime memberships were solicited, with the latter costing $10.00. A charity bicycle race was planned, and collection boxes were set out in "business houses about the city, standing as pleaders for money to help the work along."3 One of the "leading drug establishments" sent word that "all requisitions of the Red Cross Corps of Honolulu [would] be honored without charge."2 Local physicians and nurses volunteered their services to assist when the next expedition ships passed through. By June 14, 1898, the Honolulu Red Cross Society had chosen the spot for their first hospital––the "Child Garden Building" at the southeast corner of Beretania Street and Alapai Street. On June 23, 1898, the Second Manila Expedition arrived in Honolulu. The Honolulu Red Cross Society was "promptly on hand, and six men were admitted to the new fourteen bed hospital."1 Within days, the first death was reported: H. C. Fisk, a 22-year-old soldier of the Lincoln Company of the Nebraska Regiment who was reported "ill [End Page 50] of typhoid fever" and "ailing at San Francisco, was sick all of the...

A Bibliography of Published Works by David W. Forbes Blaine Namahana Tolentino To honor the life and work of David W. Forbes as an internationally recognized Hawai'i historian, The Hawaiian Journal of History offers this account of his works. Forbes, who was born in Honolulu, Hawai'i, on January 29, 1941, passed away in Portland, Oregon, in January of 2022. Services were held at Thurston Memorial Chapel at Punahou School on July 9, 2022, and a graveside service was held at the Mission Cemetery at Kawaiaha'o Church following. At the services held at Thurston Chapel, it was noted by Forbes' cousin, Craig Ryan, that after Forbes' passing, he had found a note in the historian's own hand, on an index card atop his remaining work, stating four words: "Let me die working." We remain indebted to the fine life of works put into publication by Forbes and the tireless effort he made in contributing to the history of Hawai'i. Edited and Annotated • The Diaries of Queen Liliuokalani of Hawaii, 1885–1900. Honolulu: Hui Hanai, 2020. Author • An Act to Prohibit Hawaiians from Emigrating to California "Where They May Die in Misery," 1850. San Francisco: Paul Markham Kahn, 1986. • Buniana. Mountain View, CA: Artichoke Press, 1984. • Emperor Norton & Hawaii. San Francisco: Paul Markham Kahn, 1988. • Encounters With Paradise: Views of Hawaii and Its People, 1778–1941. Honolulu: University of Hawai'i Press, 1992. • Engraved at Lahainaluna: A History of Printmaking by Hawaiians at the Lahainaluna Seminary, 1834–1844. Honolulu: Hawaiian Mission Children's Society, 2014. [End Page 1] • He Makana: The Gertrude Mary Joan Damon Haig Collection of Hawaiian Art, Paintings, and Prints. Honolulu: Hawai'i State Foundation on Culture and the Arts, 2013. • Hilo, 1825–1925: A Century of Paintings and Drawings. Hilo: Lyman House Memorial Museum, 1983. • Paintings, Prints, and Drawings of Hawaii From the Sam and Mary Cooke Collection. Honolulu: Mānoa Heritage Center, 2016. • Partners in Change: A Biographical Encyclopedia of American Protestant Missionaries in Hawai'i and their Hawaiian and Tahitian Colleagues, 1820–1900. Honolulu: Hawaiian Mission Houses, 2018. • Treasures of Hawaiian History: From the Collection of the Hawaiian Historical Society. Honolulu: Hawaiian Historical Society, 1992. • Queen Emma and Lawai. Lihue: Kaua'i Historical Society, 1970. Coauthored • Forbes, David W., Lela Goodell, and Elizabeth Larsen. A History of the Keola Hou Church, Kawaihae, Hawaii. Publisher not specified, 1969. Compiled and Annotated • Hawaiian National Bibliography, 1780–1900: Volume 1: 1780–1830. Honolulu: University of Hawai'i Press, 1999. • Hawaiian National Bibliography, 1780–1900: Volume 2: 1831–1850. Honolulu: University of Hawai'i Press, 2000. • Hawaiian National Bibliography, 1780–1900: Volume 3, 1851–1880. Honolulu: University of Hawai'i Press, 2001. • Hawaiian National Bibliography, 1780–1900: Volume 4: 1881–1900. Honolulu: University of Hawai'i Press, 2003. Selected and Edited • In Haste with Aloha: Letters and Diaries of Queen Emma, 1881–1885. Honolulu: University of Hawai'i Press, 2017. Annotations / Additional Text • A Pictorial Tour of Hawaii, 1850–1852: Watercolors, Paintings, & Drawings by James Gay Sawkins. San Francisco: The Book Club of California, 1991. • Hawaii's Story by Hawaii's Queen Liliuokalani. Honolulu: Hui Hānai, 2013. [End Page 2] Article • Davis, Lynn Ann, and David W. Forbes. "B. Jay Antrim: American Daguerreian in the Hawaiian Islands." History of Photography 25, no. 3: 252–258. https://doi.org/10.1080/03087298.2001.10443227. • Chapin, Helen Geracimos and David W. Forbes. "Folio of 1855 – A Plea for Women's Rights." HJH 19 (1985): 122–133. [End Page 3] Copyright © 2022 The Hawaiian Journal of History

Hawai'i History in 2020A Bibliography of Titles of Historical Interest Jodie Mattos (bio) Akiyama, Kaori. Hawai Nikkeijin no kyōsei shūyōshi: Taiheiyō Sensō to yokuryūjo no hensen. Tōkyō-to Chiyoda-ku: Sairyūsha, 2020. Concerns the Japanese internment in Hawai'i. Text in Japanese. Ariyoshi, George R. Hawai'i's Future. Honolulu: Legacy Isle Publishing, 2020. Chen, Loretta. Inspiring Women of Hawai'i. Honolulu: Mutual Publishing, 2019. Davidson, Janet M. The Cook Voyages Encounters: The Cook Voyages Collections of Te Papa. Wellington, New Zealand: Te Papa Press, 2019. Includes Hawai'i. Earth, Barbara. Hawai'i Deaf History: Edwin Inn, Hawai'i Sign Language and the Transition to American Sign Language. Honolulu: n.p., 2020. https://scholarspace.manoa.hawaii.edu/handle/10125/65931 Erman, Sam. Almost Citizens: Puerto Rico, the U.S. Constitution, and Empire. Cambridge: Cambridge University Press, 2019. Includes Hawai'i. Forbes, David W., ed. The Diaries of Queen Liliuokalani of Hawaii, 1885–1900. Honolulu: Hui Hānai, 2019. Goodsill, Jane Marshall. Voices of Hawai'i: Life Stories from the Generation that Shaped the Aloha State. Honolulu: Watermark, 2019. [End Page 187] Jorgensen, Kelsy M. Y. E Ho'i Ka U'i: Perspectives on Placemaking in Hawai'i. Honolulu: School of Architecture, University of Hawai'i at Mānoa, 2019. Langlas, Charles and Jeffrey Lyon, eds. The Mo'olelo Hawai'i of Davida Malo. Volume 2: Hawaiian Text and Translation. Honolulu: University of Hawai'i Press, 2020. Lincon, Noa Kekuewa. Kō: An Ethnobotabical Guide to Hawaiian Sugarcane Cultivars. Honolulu: University of Hawai'i Press, 2020. Lyon, Jeffrey, ed. The Mo'olelo Hawai'i of Davida Malo. Volume 1: Ka 'Ōlelo Kumu. Honolulu: University of Hawai'i Press, 2020. Text in Hawaiian. Marino Walters, Jennifer. Daniel Inouye: World War II Hero and Senator. Egremont, MA: Red Chair Press, 2020. Children's book. Matsuda, Matt K. A Primer for Teaching Pacific Histories: Ten Design Principles. Durham, NC: Duke University Press, 2020. Includes Hawai'i. Menzel, Sewall H. The Pearl Harbor Secret: Why Roosevelt Undermined the U.S. Navy. Santa Barbara, CA: Praeger, 2020. Minton, Nālani, Jamaica Heolimeleikalani Osorio, Jonathan Kay Kamakawiwo'ole Osorio, and Noenoe K. Silva, eds. Kū'ē Petitions: A Mau Loa Aku Nō. Honolulu: Kaiao Press, 2020. Okawa, Gail Y Remembering Our Grandfathers' Exile: US Imprisonment of Hawai'i's Japanese in World War II Honolulu: University of Hawai'i Press, 2020. Paglinawan, Lynette K., Richard Likeke Paglinawan, Dennis Kauahi, and Valli Kalei Kanuha. Nānā I Ke Kumu. Volume 3. Honolulu: Lili'uokalani Trust, 2020. Richardson, Brian W., ed. The Journal of James Macrae: Botanist at the Sandwich Islands, 1825. Lahaina, HI: North Beach-West Maui Benefit Fund, 2019. Saeropge boneun Hawai Hanin dongnib undong jaryojeon = Historical records of the Korean people's independence movement in Hawaii. Incheon: Hanguk Iminsa Bangmulgwan, 2017. Text in Korean and English. Schütz, Albert J. Hawaiian Language: Past, Present, Future. Honolulu: University of Hawai'i Press, 2020. Terao-Guiala, Agnes. Hawaiian Women's Fashions: Kapa, Cotton and Silk. [Hawai'i]: Hale Nohea Press, 2019. Teruya, Lynette, Jodie Ching, and Allison Yanagi, eds. Mahalo ayakari: Sharing and Celebrating Our Okinawa—Hawaii Heritage with Gratitude. U.S.A.: Lynette Teruya, Allison Yanagi, and Jodie Ching, 2019. [End Page 188] Theses and Dissertations Choi, Heeyoung. "The Transnational Construction of National Music (Kugak): Musicking in the Korean Diaspora, 1903–1945." PhD diss., Northern Illinois University, 2020.(History) Includes Hawai'i. Doan, Caleb Scofield. "Pacific Crosswinds: Antebellum American Fiction and the Transpacific World." PhD diss., Louisiana State University, 2020. (English) Includes Hawai'i. Fischer, Thomas Evan. "Sun Yat-Sens: Contested Images of a Political Icon." Master's thesis, University of Oregon, 2020. (Asian Studies) Includes Hawai'i. Harman, Kekoa Lloyd. "I Lālā Mau Nā Hula Ilalaole He Kālailaina I Nā Kuhi Lima O Nā Hula A Joseph Kealiikuikamoku Ilalaole-O-Kamehameha." PhD diss., University of Hawai'i at Hilo, 2020.(Indigenous Language and Culture Revitalization) Text in Hawaiian. Kajihiro, Kyle. "Kaho'olawe Is Not an Island: Political-Ecological Assemblages, Spaces of Indigenous (Re)Emergence, and the Logic of Counter-insurgency" PhD diss., University of Hawai'i at Mānoa, 2020.(Geography) Keel, Roneva. "Mobiling Empire: Race...