Ka Wai Ola - Office of Hawaiian Affairs, Volume 5, Number 4, 1 April 1988 — Uluhaimalama and the Queen [ARTICLE+ILLUSTRATION]

Uluhaimalama and the Queen

By Clarence F. T. Ching Trustee, O'ahu Part I

Oahu Cemetery is a plaee to visit for anyone interested in history — Hawaiian history. It is the final resting plaee for many who played major roles, good or bad, in the development of Hawaii. To a history buff, getting acquainted with the names and stories on those weath-

ered markers is a greater thrill than thumbing through a history book. There is a marker in the older part of the eemetery upon whieh two names are etched — "Mana" is the name most identifiable; the other is "Nakanealoha." As every marker in every cemetery ean tell a story, this one does too. Who were they?

During the 1890s, Lizzie Nakanealoha Victor was married to John Mana, and they, with Lizzie's three children, lived on the bank of Pauoa Stream. Lizzie and John had no children together. They had a large house, and sometime during this period, they were foster parents for three girls. Kealoha Kui, who was from Pauoa, was one of the girls. Mana was a very good friend of the Queen and was a member of the royal guard. Earlier, in the 1880s, Lizzie had had a relationship with one William Austin Whiting, an attorney from Boston, and they had two daughters and a son, Austin Whiting. Lizzie and Whiting were destined to play interesting roles in future Queen Lili'uokalani's life.

Upon the death of Kalakaua, the King's sister, Lydia Namakaeha, became Lili'uokalani, the Queen of the Kingdom of Hawaii. On February 26, 1891, Whiting was appointed to the Queen's shortlived first cabinet as Attorney-General. However, as time passed the relationship between the Queen and Whiting deteriorated. Two years later on January 17, 1893, the monarchy was overthrown. Hawaiians could not vote or hold govemment jobs unless they swore allegiance to the new government. They had to promise never to attempt to plan, promote or participate in restoring the monarchy in any way. Because of the perceived threat of counter-revolution, they were not allowed to assemble.

On October 11, 1894, in an attempt to circumvent the government's new orders and to rally her loyal followers, the Queen organized the Uluhaimalama Nursery on lands she owned in Pauoa. The garden was "to raise a large variety of flowers to be used in cases of feasts, weddings and, as is never to be hoped, funerals." The symbolic event that took plaee at Uluhaimalama, like symbolic events frequently do, seemed to have a significant effect on the later Iives of many of those who participated. They were the visible representatives, the tip of the iceberg, of those who were loyal to the Queen and they went on to live exemplary Iives. They were instrumental in holding the fabric of Hawaiian society intact for our modern renaissance to take plaee.

The planting ceremony began at 9 on a Thursday morning and was attended by elegantly dressed, prominent Hawaiian women and a few Hawaiian men. The Queen's nephews, Prince Jonah Kuhio Kalaniana'ole and Pnnee David Kawananakoa who was born in Pauoa, were two of the men present. The Royal Hawaiian Band was there to provide the music. Members of the band who refused to sign the new govemment's oath of allegiance played the Queen's favorite songs, ending the eon-

cert with "Hawai'i Pono'i." The symbolic planting at Uluhaimalama served as the Queen's dignified eall to her people to remember the values, the traditions and the customs of the Hawaiian way. It also provided a signal of hope to all Hawaiians that the Queen's support remained intact and that a counter-revolution was still possible.

Pnnee David, representing the Ali'i 'aimoku, planted a yellow ohi'a lehua sapling, a tree symbolic of the Queen because its flowers were "beloved of the gods." As he planted, an old Hawaiian chanted, "This is the Heavenly One. May the gods protect her as she protects her people." After the ohi'a tree had been blessed, other indigenous trees and flowers were planted in a circle around it, symbolizing the encircling love of the people for their queen. As eaeh plant was placed in the earth, the chanter recited its purpose: Kou — "A house of kou wood for you, O heavenly one; kou bowls and dishes. Here it grows in Uluhaimalama, living for the people."

Hala Polapola — "Here is your favorite lei, O heavenly one. Wear the fruit of Hala-o-mapuana, sweet to inhale, a eool fragrance to breathe." Kukui — "God's word is a kukui, a light for your government O heavenly one; Your light burning at noonday, the light of Iwi kaui kaua, ancestor of Lili'uokalani, the sacred one, the Queen of the Hawaiian Islands." 'Awa — "May righteousness grow and leaf for your people, your govemment and your throne, O heavenly one— the righteousness of the living God." Papa'a sugar eane — "May the hands who disturbed the justice of your rule be bumed black (papa'a), O heavenly one. May the feet used in walking be burned and may the eyes used in seeing be also burned."

Kea sugar eane — May your kmgdom grow as the kea sugar eane, O heavenly one. Plant your feet firmly, for here is your elump of kea sugar eane." Uhaloa — "They may seek all of the benefits you produced, O heavenly one, and find them inexhaustible. Here is Hawaii who seeks the distant places. Here is an uhaloa plant to signify that all of the benefits of your reign have been surveyed and the kingdom is yours and your heirs." Popolo — "The popolo of Kane, planted above, fruited above and ripened above. Here it grows in Uluhaimalama." 'Ape— "Here is the 'ape to irritate the moving lips that utter unkindness, those of the men and women who rebelled against your righteousness, O heavenly one. Look and see."

Pilimai sugar eane — "May the love of your people cling fast (pili pa'a) to you, O heavenly one. Yours today, yours tomorrow, yours always. May the benefits remain fast to your land, people and throne; yours for all time. Amen." A red ohi'a lehua was planted by Prince Jonah on behalf of the Queen.

Kathleen Mellen, in An Island Kingdom Passes, adds: 'When the encircling trees and followers had all been planted there eame next an emohonal ceremony rooted in remote antiquity. A small mound of earth had been prepared on top of whieh a simple stone, symbolic of the creation of Mother Earth, was placed (by Solomon Hiram, a member of the band) while the chanter intoned: "The land is the only living thing. Men are mortal. The land is the Mother that never dies." And as the rich earth was patted by loving hands around the base of the stone the people sang, softly, Mele Aloha Aina, (Song of the Land We Love) eomposed by Kekoa-kalani Prendergast in reply to a government threat that Hawaiians failing to take the oath of allegiance would be "forced to eat stones."

We the loyal sons and daughters of Hawaii Will exist by eating stones The mystic wondrous food of our beloved land This we will do rather than swear allegiance To the traitors who have ravished our land Ae we are the stone eaters Loyal forever to our Land We stand together People of Maui of Kauai of Hawaii of Molokai We will not sell our birthright Steadfast we stand in support of our Queen All honor to those loyal to Our Beloved Hawaii.' Interestingly, the garden at Uluhaimalama was makai of the Chinese cemetery, near Pauoa Stream, across from, but not directly opposite, the home of J. Mana. John and Lizzie had an interesting neighbor — the Queen.

Among those who were seen at the planting were: Mrs. Kahalewai Cummins, Mrs. Aima Nawahi, Mrs. Linahu Nowlein, Mrs. Mary Dickson, Mrs. Lilia Aholo, Mrs. Minerva Fernandez, Mrs. Kaniu Lumaheihei, Mrs. T. B. Waka, Mrs. Nore, Rev. S. Kaili, Eva Parker, Helen Parker ("Akaka Falls"; "Olu O Puulani" and others), Lizzie Doiron ("Ahi Wela"; "Mai Poina Oe Ia'u") and Hanaia Kanahele. Note: The information herein is believed to be from reliable sources, meshed with actual source documents. Anyone with additional information is invited to contact the writer in care of the Office of Hawaiian Affairs.