Category Archives: Hawai’i

Russian Repatriates from Hawai‘i, 1917

A reader, John Wilmer, sent a link to a website full of long lost far outliers that immediately sucked me in. Here are a few excerpts from the introduction and translated applications for repatriation from Hawai‘i to Russia in 1917.

At the beginning of the 20th century Hawaii sugar plantation owners began to recruit laborers of European background. Former Secretary of the Territory of Hawaii and Director of the Bureau of Immigration, Alatau L.C. Atkinson, and a somewhat questionable Russian entrepreneur A. V. Perelestrous, traveled to Harbin, Manchuria to recruit Russian workers, primarily from the area around Vladivostok. Perhaps as many as 2,000 Russians and Ukrainians came to Hawaii.

The idea for repatriating Russians living aboard began right after the February Revolution in Petrograd. Vil’gel’m Vasil’evich Trautshold, a career diplomat who had served as a Vice Consul in Hakodate (1906-12), as a Consul in Dairen and General Consul in Harbin (1914-17), was sent to Hawaii from September 1917 to March of 1918. The costs of repatriation to Russia were borne by the new government….

Podrez Sergei Konstantinovich. Born Oct. 6, 1878. He was a peasant from the village of Dubki IUzhno-Ussuriisk uezda Primor’ye oblast. In Harbin he was a tailor’s shop and worked as an agent for the Singer Co. In 1910 he came with his family to Hawaii. Before repatriation from Honolulu he was a construction worker on the local prison. He left Hawaii alone in 1918 after he divorced his wife Elena Ermolaevna, 33 yrs. old (she was a mid-wife). They had four daughters ages two to sixteen, and had refused to leave with him. The court in Honolulu told the husband to pay $6 wk in alimony.

Kolesnichenko Demid (Dmitrii) Borisovich. Born Aug. 16, 1883 in the village of Kotliarka Kiev guberniia. In Nikol’sk-Ussuriisk he was the owner of a workshop were he considered that he “received more money for his work.” (than Hawaii) He was a reserve junior non-commissioned officer in 1905. He came to Hawaii through Harbin on the ship Korea in 1910. His wife Pelageiia Nikiforovna, b. 1889 and three children from the ages of 4 to 8. Two of these were born in Honolulu. He mostly worked on sugar plantations on Oahu, but his last work was as repairman for horse-carriages ($4.75 day). He wanted to return to his parents in Nikol’sk-Ussuriisk. Trautshold noted: “drinks.”

Riazantsev Fedor Petrovich. Born in 1865. He was a peasant in the village of Orlovka Tifilissk guberniia. Dukhobor Minister (Svobodnik). In 1899 he finished three years of exile to Tifiliisk for publicly destroying weapons (a religious principle). After that he emigrated with his parents to Canada and lived in British Columbia. In Feb. 1917 he came to Honolulu with his family. His wife (“spiritual sister”–Dukhobors don’t get married) Pelageia, b. 1872, and their two sons aged 12 and 23 yrs. old returned to San Francisco because it was difficult to find work in Hawaii. In Honolulu Fedor was a temporary worker for building the water-works ($2 day). He said to Trautshold: “I know about freedom [i.e., the revolution] in Russia, and the Dukhobors want to ask the government to give us land to settle where we can live without animals.” Dec. 16, 1917 he returned to Russia.

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Hawai‘i in Japan

Even before coming back to Japan, I knew that every year for the past few decades at least a million Japanese citizens have visited Hawai‘i, many more than once. But I’ve been surprised again and again by the depth and breadth of Hawai‘i connections all over Japan.

Hawai‘i-roasted Lion’s coffee, Kona coffee, and Hawai‘i macadamia nuts and chocolates were available in the first small grocery store we shopped at in Shinagawa station in Tokyo. And, of course, every train station travel agency displays plenty of flyers for Hawai‘i vacations. We’ve noted a lot of aloha shirts and Hawai‘i T-shirts–at least in August–and not just on yakuza types. We’ve seen T-shirts plus aloha shirt combinations for sale in Ito Yokado, a nationwide discount department store. (The layered look is quite popular with young people here.) T&C Surf Design stuff is ubiquitous. (I’ve even seen it on wooden geta.)

One of the most prominent restaurants in Ashikaga, right on main street near the JR train station, is a Royal Host franchise with a full-on Hawai‘i theme and hibiscus logo, as if were lifted right out of a Waikiki hotel oriented to Japanese tourists. It offers Kona coffee, macadamia chocolates, orchids and pineapple on the plate, a “Big Island” four-kinds of meat dinner, and even Loco Moco on the menu. Loco Moco is even mentioned on the banners out front. When we ate there one day, I ordered their cold noodles, which turned out to be a passable attempt at Korean-style nengmyon, complete with sliced apples, sliced boiled egg, (mild) kimchee, and a subtly sesame-flavored broth. They’re open from 8 a.m. to 2 a.m., and seem to attract regular customers of all ages.

But even more impressive are the chance encounters that turn up surprisingly deep connections.

The travel-happy owners of our favorite okonomiyaki restaurant in Ashikaga have been to Hawai‘i six times–and to Bali twelve times! The many Indonesian artifacts in their store prompted me to inquire.

Yesterday, my wife and I went up to the immigration office in Utsunomiya and stopped at a coffee shop called Akai Tori (‘red bird’) on the way back, just as we passed Futaara Shrine. The place was filled with Hawaiian collectibles from the 50s and 60s. The owner had been to Hawai‘i five times

The most poignant tale came from a widow running a small Ainu craft and souvenir shop at the small Kawamura Kaneto Ainu Museum in Asahikawa on Hokkaido, which has had an official visit from a Maori delegation, but none from Hawai‘i’s Kanaka Maoli. While we were poking around her neighbor’s shop, she began talking to our daughter, whose Hawai‘i connections prompted a sweet but sad story. Her husband had made many trips to Hawai‘i as an Ainu woodcarver when Shirokiya department store in Ala Moana shopping center held its annual Asahikawa food and crafts fair. He brought his family along a few times, and the son ended settling in Hawai‘i after marrying a local girl. His mother had attended his Hawaiian wedding and–too few years later–sadly returned to attend his funeral as well. He died in his 40s. His mother kindly dressed our daughter up in an Ainu robe and headband so we would take a photo, all free of charge–although we did buy the headband, which was embroidered by the widow herself.

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Senator Fong as King Lear

Today’s Honolulu Star-Bulletin carries a long sad story by reporter Sally Apgar about the familial and financial legacy of Sen. Hiram Fong, the first Asian American U.S. senator.

In sorting through the personal papers of the late Sen. Hiram Fong Sr., daughter Merie-Ellen Fong Gushi found what she believes are clues to why her twin brother, Marvin, has spent the last eight years waging wars in boardrooms and courtrooms against his parents and three siblings.

A letter dated Dec. 6, 1985, written in Marvin’s spidery handwriting, was addressed to his father and began: “I have never in my life hated anyone, but I hate you.

“For 37 years you have degraded me, making me feel I was ‘good for nothing.'”

Marvin wrote: “I promise to hurt you as much as you have hurt me in 37 years…. I will publicly embarras (sic) you; I will destroy whatever is left of your precious name. It may be tomorrow, a year from now or in five years, just expect it in your lifetime. You only care about your name and money…. I will rejoice in your downfall.”

Marvin’s battles, played out publicly in at least three major lawsuits, ripped apart the family financial empire, drove his parents to declare bankruptcy as a strategy to protect their remaining wealth and resulted in Marvin and his wife, Sandra Au Fong, gaining ownership of Market City Shopping Center and control of the most valuable remaining family assets.

In a symbolic end to the Fong saga, the U.S. Bankruptcy Court trustee auctioned off the family estate on Alewa Drive for $1.68 million to a developer last week.

In 1950, Hiram Fong Sr., the ambitious son of poor Chinese immigrants who graduated from Harvard Law School and became the first Asian-American elected to the U.S. Senate, built that house high on a ridge overlooking the sea and downtown Honolulu. Fong, a Republican, served from 1959 to 1977.

As a businessman, Sen. Fong made and lost millions. He lived his last weeks on a bed in the living room of that once-elegant house, which, like his fortune, declined into ruin.

“This whole thing with Marvin is like ‘King Lear‘ or something out of the Bible,” said Hiram Jr., the oldest son, in a recent interview at the house, which is now crowded with moving boxes.

Referring to Marvin’s 1985 letter, Hiram Jr. shook his head sadly and said, “He accomplished what he set out to do in the letter.”

Junior, as he is nicknamed, is trained as a lawyer and served briefly in the state Legislature and on the City Council before trying his hand at various disastrous business ventures, including a failed floating restaurant and a Laotian gold mine.

As the firstborn in a Chinese family, Junior was the anointed son destined to follow in his father’s footsteps.

Today, Junior, 65, who has languished in involuntary bankruptcy since 2001, is living at the family home until the sale is complete. For several years, Junior, who chain-smokes and reads westerns by Louis L’Amour, chauffeured his father every morning to his office at Finance Factors, one of the companies he helped found.

Several afternoons a week, he drove his father to St. Francis Medical Center for dialysis treatments. Junior and his sister Merie-Ellen, known as Muffy, who lives on Maui and works in her husband’s landscape business, have been the chief caregivers for their parents. Before Sen. Fong died, he asked the two to take care of their mother, Ellen Lo, who now lives in a care home.

In February, Junior was evicted from the family’s dilapidated former Kahaluu vacation home by its new owners, Finance Factors. Junior unsuccessfully represented himself in the eviction proceeding held in Kaneohe District Court against a team of lawyers from Finance Factors.

Asked what he will do when the family home is sold, Junior joked, “I will buy a van to live in and park it in Finance Factors’ parking lot.”

In an interview, Marvin, 57, said sadly, “My father was never fair to us. He always took Junior’s side.”

In court documents, Marvin, who was the “baby” of the family, refers to Junior as “the preferred son” who his father bailed out of a series of failed investments, taking on loans until the banks turned him down for more and the foreclosures began.

In documents filed in his father’s bankruptcy case, Marvin wrote that his father and Junior began their downward slide in the 1970s when the two co-signed loans “on a disastrous investment in the Oceania floating restaurant” and lost about $1 million. In the same court documents, Marvin said, “Since then, and in part because of that catastrophe, Fong Sr. has willingly and actively participated in Fong Jr.’s downward spiraling mishaps and wrongdoing.”

There’s lots more to the story. The sage advice of Lear’s Fool comes too late.

Have more than thou showest,
Speak less than thou knowest,
Lend less than thou owest,
Ride more than thou goest,
Learn more than thou trowest,
Set less than thou throwest;
Leave thy drink and thy whore,
And keep in-a-door,
And thou shalt have more
Than two tens to a score.
(Act I, Scene IV, Lines 31-140)

The version of Lear that I grew up on was entitled “Like Meat Loves Salt” in the Grandfather Tales collection by by WPA-funded folklorist Richard Chase, whose Jack Tales are my favorite “reading aloud” stories. I remember trying to tell one, I think it was Jack and the Varmints in Tok Pisin during fieldwork in Papua New Guinea.

P.S. “Learn more than thou trowest” seems to mean “Take in more than you believe”–exceedingly sage advice for anyone in these days of information overload.

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Asashoryu Ties Musashimaru’s Record

Mongolian sumo grand champion Asashoryu won yet another tournament trophy, with yet another perfect 15-0 record. Fellow Mongolian Kyokushuzan (“Supermarket of Tricks“) won his first Fighting Spirit award, along with Futeno. Tom at That’s News to Me has a fuller recap.

Asashoryu is now tied with Samoan-born Hawai‘i-raised Musashimaru, now retired, for the most wins by a foreign rikishi, at 12 each. I expect Asashoryu to pull ahead at the next Nagoya Grand Sumo Tournament in July, but I still like Musashimaru. According to this source, during the time the two faced each other in 2001-2002, Musashimaru won 5 out of their 9 bouts, but I’m sure Asashoryu has only gotten better since his rookie days. Here‘s what happened when the two faced each other on the opening day of the Nagoya tournament in July 2001, in which Musashimaru was the sole yokozuna and Asashoryu was a rising komusubi. A lot of other names familiar from recent tournaments also get mentioned.

NAGOYA, [2001] July 8 (Kyodo) – Yokozuna Musashimaru was all business on Sunday as the firm title favorite lifted komusubi Asashoryu out of the ring while three ozeki tumbled to opening-day defeats in the Nagoya Grand Sumo Tournament.

Musashimaru, the lone grand champion in the 15-day meet after summer tourney champion Takanohana pulled out because of a knee injury, let his experience do the talking as he calmly disposed of the 20-year-old Mongolian rising star at Aichi Prefectural Gymnasium.

Asashoryu tried to grapple head-on after the face-off but was muscled out of the ring easily in the day’s final bout, failing to repeat his upset win over the Samoan-born yokozuna on the first day of the summer tournament.

Ozeki Chiyotaikai, aiming to go better than his 12-3 finish in May, showed little resistance against Wakanosato as he backpedaled straight out of the ring to hand the komusubi returnee a comfortable win.

Sekiwake Tochiazuma gave the crowd another surprise when he pulled Musoyama out of the ring soon after the ozeki precariously came lunging out of the face-off, only to get himself off-balance against the upset-minded Tamanoi stable wrestler.

Also joining the list of upset victims was ozeki Miyabiyama, who got the better of top-ranked maegashira Hayateumi for much of their bout but lacked the finishing touches along the straw ridge in a force-out defeat.

In other feature bouts, Ozeki Kaio and Dejima both battled their ways to victory against maegashira opponents as they try to avoid relegation from sumo’s second highest rank after suffering dismal records in May.

Kaio quickly shoved No. 2 Kotonowaka out of the ring while Dejima, who also requires a minimum of eight wins to avoid demotion, was in total command as he thrust and slapped top-ranked Takanonami before lifting him out with an arm maneuver.

Earlier, No. 2 maegashira Higonoumi twisted and tossed sekiwake Kotomitsuki backwards over the edge. Takanowaka backed out Mongolian Kyokushuzan for an easy win in a bout between No. 5 maegashira.

At Nagoya the following year, Asashoryu bested Musashimaru, but the latter won their final bout at the Aki [Fall] Basho, where Musashimaru won the tournament then announced his retirement.

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Minority Huns in Hungary? Ancient Huns in the Pacific?

The wonderfully whimsical February 30 blog is back in action with a series of new posts, among them a note about putative Huns claiming minority status in the Magyar-majority state of Hungary.

My understanding is that the link between the Huns and the Hungarians is purely accidental. Yes, Attila’s Huns set up camp in Pannonia, the land which is now Hungary, and yes, the names sound similar, but this is mere linguistic coincidence. The general consensus is that the term “Hungarian” comes from the Turkic onogur, perhaps meaning “ten peoples”. Attila’s Huns were active in Pannonia in the mid-fifth century, after which they disintegrated; the Magyars didn’t turn up until the year 895, so there’s a big gap to fill.

It was Medieval historians who first made the link between the Huns and the Magyars, trying to integrate legends about their ancestral origins into the genealogies found in the Old Testament.

And a followup about ancient Huns in the Pacific:

Being classified as an official minority in Hungary is not as difficult as it might seem. According to a 1993 law, all you have to do is prove your countrymen have resided in Hungary for at least 100 years and have their own pre-existing cultural, religious or linguistic character. And then you have to collect 1,000 signatures within two months.

Certainly the signature part will be no problem. “This would be easy to collect, as we pyramid-building Huns have distant relatives even in Hawaii,” Novák said, noting the theory that the Huns sprung from a since-vanished island near Hawaii called Ataisz roughly 5,000 years before the birth of Christ.

Maybe French Frigate Shoals (Kanemiloha‘i) should be renamed Ataisz the Sunken Hun Homeland.

UPDATE: The story only gets weirder. February 30 has uncovered the Arvisura, a sacred history of the Huns.

The Arvisura history begins with the sunken ancient homeland of Ataisz, which land is similar to Plato’s written description of Atlantis, but is still not one and the same. According to the saga, or legend (“rege”), it is from here (Ataisz) that the Huns came to be in Ordosz by way of Mesopotamia, where, in 4040, before recorded time, they formed the association of the 24 tribes. The “Palocok Regevilaga” [‘legendary bollocks’–tr.] concisely describes the 24 Hun tribes’ lives nation by nation, from about 4040 b.c. all the way to King Matthias, including Maria Theresa. This enormous span of masterwork takes into account thousands of years in listing in chronological order all of those events which brought into being today’s world that surrounds us, although in a way, or to some extent (nemikepp), from a different foundation than we were able to learn in school.

This map confirms that Ataisz stretched from South Point and Poipu in Hawai‘i to just about the duty free shop at Nadi airport in Fiji.

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Huge Japanese Submarine Discovered Off Hawai‘i

Sunday’s Honolulu Star-Bulletin reports on a new undersea discovery in waters off Hawai‘i.

During test dives Thursday, the Hawaii Undersea Research Laboratory’s Pisces submarines found the remains of the Imperial Japanese Navy’s I-401 submarine, a gigantic underwater aircraft carrier built to bomb the Panama Canal.

“We thought it was rocks at first, it was so huge,” said Pisces pilot Terry Kerby. “But the sides of it kept going up and up and up, three and four stories tall. It’s a leviathan down there, a monster.”

It is not the first World War II-era “monster” that the HURL scientists have found. Last year, off Pearl Harbor, they located the wreck of the gigantic seaplane Marshall Mars, one of the largest aircraft built and used as a transport plane by the U.S. Navy. Two years earlier in the same area, the HURL crew also found the wreckage of a Japanese midget sub that was sunk on Dec. 7, 1941.

The latest HURL discovery is from the I-400 “Sensuikan Toku” class of submarines, the largest built prior to the nuclear ballistic missile submarines of the 1960s. They were 400 feet long and 39.3 feet high, could reach a maximum depth of 330 feet, and carry a crew of 144.

Each carried three fold-up bombers inside a watertight hangar, plus parts to construct a fourth airplane. The bombers, called Seiran or “Mountain Haze,” [but see note below] could be made ready to fly in a few minutes and had wing floats for return landings. Fully loaded with fuel, the submarines could sail 37,000 miles, one and a half times around the world. Three were captured at the end of the war, as well as a slightly smaller test design called the I-14.

Their first mission was called “Operation PX,” a plan to use the aircraft to drop infected rats and insects with bubonic plague, cholera, dengue fever, typhus and other diseases on American West Coast cities. When the bacteriological bombs could not be prepared in time, the target was changed to the Panama Canal.

I-400 and I-401 were captured at sea a week after the Japanese surrendered in 1945. The commander committed suicide and the huge submarines’ mission was never completed.

For much, much more on the sub’s mission, see this site.

NOTE: The Combined Fleet website consistently translates Seiran (晴嵐) as ‘Mountain Haze’, ignoring the meaning (‘clear, not cloudy’) of the first character, but staying truer to the usual Chinese meaning of the second character. However, the Smithsonian’s National Aerospace Museum’s website translates it as ‘Clear Sky Storm‘, which captures the most common Japanese senses of both characters (hare ‘clear skies’ and arashi ‘storm’) and strikes me as a more natural name for a surprise attack submarine-carried bomber, perhaps implying something like ‘Bolt from the Blue’.

The Funatsu Aviation Instrument Museum’s website gives a guide to the naming conventions of Japanese naval warplanes. Fighters were named after strong weather (-fuu/-puu ‘-wind’, -rai ‘-thunder’); (high-altitude) bombers after constellations (-sei ‘-star’); reconnaissance planes after clouds (-un); attack (dive?) bombers after mountains (-san/-zan); patrol planes after seas (-kai); transports after skies (-kuu); trainers after plants (-giku ‘chrysanthemum’, -gusa ‘grass’), and others after scenery. This is helpful except that Seiran appears under the Other category in one listing, and under the Attack Bomber category elsewhere.

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Doris Duke’s Islamic Art Shangri-La

Here‘s an interesting perspective on Doris Duke and her Shangri-La residential tribute to Islamic art, which I recently had the chance to visit. It’s by Sharon Littlefield, the Consulting Curator of Islamic Art for the Doris Duke Charitable Foundation/Honolulu Academy of Arts.

While the American heiress Doris Duke (1912-93) succumbed to an elite desire to collect, display, and donate, her chosen field of Islamic art and architecture was at odds with the legitimacy her social circle sought in their collecting. Moreover, relocating such art to her private home in Hawaii effectively estranged her from all established patterns of art collecting. Likely, her motivation to both acquire Islamic art and create an Islamicate estate for its display was driven, in part, by the very need to dissociate herself from her peers and her inherited lifestyle. But, profoundly drawn to Islamic aesthetics, she continued to collect right up to her death. She did not simply reject her own culture, but actively embraced Islamic ones. Despite being intensely private, Duke decreed that her estate, baptized Shangri-La, should be opened to the public following her death. Scheduled to open in October 2002, Shangri-La stands as a significant Islamicate monument, a fact which has, and will likely continue, to perplex those who cross its threshold.

I managed to check my cynicism and class resentment at the door and came away thoroughly fascinated. It’s well worth a visit. The virtual tour is also first-rate.

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Hirahara Zenmatsu, the First Japanese in Hawai‘i

Hirahara Zenmatsu was a Japanese seaman who lived among the people of the island of O‘ahu for about three and a half months in 1806. Zenmatsu was a native of the province of Aki, now Hiroshima prefecture, during the reign of the Tokugawa feudal government (1603-1867). He and seven others aboard the Inawaka-maru, a small Japanese cargo ship, were shipwrecked off Japan and remained adrift in the Pacific Ocean for more than seventy days….

On March 20, 1806, a foreign ship appeared. The crew of the Inawaka-maru climbed onto the deckhouse roof and signaled the ship by waving a mat and shouting for help. At first they seemed not to have been seen, but finally, the ship came closer and lowered her sails. Four foreigners, including one carrying a sword, who seemed to be the captain, came up on deck as the ship circled around the Inawaka-maru. Upon realizing that the Japanese vessel was disabled, they came aboard. Two sets of Japanese swords that belonged to the two officials from Iwakuni were found in a closet at the stern and were confiscated.

The captain asked the Japanese something, but they could not understand English. The Japanese asked for food by putting their hands on their stomachs, pointing to their mouths, and bowing with their hands together. The captain touched each one’s stomach and took a look around the galley. When he realized that they had no food or water, he took all eight Japanese on board his ship, assisting them by taking their hands and putting his arms around them. Personal belongings of the Japanese were also transferred.

The rescuing ship was an American trading vessel [returning from China], the Tabour, commanded by Captain Cornelius Sole. The Japanese had been rescued after being adrift in the Pacific for more than seventy days.

Aboard the Tabour, the Japanese were served a large cup of tea with sugar. It tasted so good that they asked for more, but the captain did not allow them to eat anything more on that day. On the following day, they were given two cups of sweetened tea followed by a serving of gruel. This was repeated for another three days. On the fifth day, when everyone gradually became well, they were served rice for breakfast and dinner and bread for lunch. The bread, tasted by the Japanese for the first time, was described by Zenmatsu as similar to a Japanese confection called higashiyama, which is shaped round like a cross-section cut of a thick daikon (radish).

The Japanese had no words to express their gratitude, and they were deeply touched by the kind treatment received from the foreigners.

It sounds as if Capt. Sole had prior experience reviving starving, dehydrated sailors.

On May 5, 1806, the Tabour arrived in Hawai‘i after forty-five days of sailing following the rescue…. On August 17, 1806, all eight Japanese left Hawai‘i with [Captain Amasa] Delano aboard the Perseverence.

They arrived in Macao in October, then were transferred to a Chinese ship bound for Batavia (now Jakarta), where five of the eight Japanese contracted various tropical diseases, so that only three survived by the time the crew reached Nagasaki in June 1807 aboard an American vessel flying a Dutch flag.

Unfortunately, one more died soon after returning to Nagasaki, and another committed suicide during the official interrogation there. Zenmatsu was jailed and underwent severe interrogation by the officials as he had violated the sakoku edict, which prohibited Japanese subjects from leaving the country. Zenmatsu was kept at Nagasaki for five more months before being allowed to return to his village on November 29, 1807. Soon after his return, he was summoned by Lord Asano of Aki to report on his overseas experiences. He died six months after his return.

SOURCE: Observations of the First Japanese to Land in Hawai‘i, by Hideto Kono and Kazuko Sinoto, in The Hawaiian Journal of History, vol. 34 (2000), pp. 49-62

The account by Kono and Sinoto was based primarily on Japanese and Hawaiian sources, and makes no mention of an interrogation of the Japanese crew recorded in chapter XXI of Delano’s Voyages and Travels, orginally published in 1817 but now available online as Master Mariner: The Life and Voyages of Amasa Delano, by James B. Connolly.

On arrival at Canton, Amasa hunted up a linguist who knew Japanese. He found one of a sort, a Chinese, and through him he questioned the Japanese, being curious to get their story of the wreck. The Japanese could not understand the Chinese linguist’s Japanese speech, but they could read his Japanese writing, and he could read theirs; so it was question and answer on pieces of rice paper, which Amasa took over and kept for his own information later:

QUESTION: What place did you leave last, previous to your being shipwrecked?
ANSWER: The town or city of Osaca, on the island of Niphon.
QUESTION: How many men were there of you on board, when you left Osaca?
ANSWER: Twenty-two.
QUESTION: What happened to the other fourteen?
ANSWER: Some were washed overboard in the gale of wind in which we lost our masts, rudder, and were otherwise materially injured, and a number were killed and eaten for food to save life; all of which died by lot, fairly drawn.
QUESTION: How were you treated by Captain Sole?
ANSWER: We acknowledge him as our saviour. He not only took us away from that death which stared us in the face; but he gave us victuals, and carried us safe to land; after which he befriended and provided for us.

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How Not to Do Comparative Linguistics

The March/April issue of the pop science magazine Archaeology contains an article by UC Press editor Blake Edgar about Cal Poly San Luis Obispo archaeologist Terry Jones and UC Berkeley linguist Kathryn Klar entitled “The Polynesian Connection: Did ancient Hawaiians teach California Indians how to make ocean-going canoes?” The short answer is, “No.”

Edgar cites convincing archaeological counterevidence from Santa Barbara Museum of Natural History archaeologist John Johnson before conceding that “their strongest evidence may rest on a few words.” That’s sad, because the linguistic argument is almost a textbook example of how not to do historical and comparative linguistics. Here’s the essence of it, as presented in the article.

Any language, says Klar, includes words that are native to it, words borrowed from other tongues, and others of unknown origin. When Klar began studying the island variant of Chumash, she found words alien to mainland Chumash dialects. She looked at distant native languages, from Aleut to Uto-Aztecan, whose speakers could have had contact with Chumash. Each time, Klar came up empty–until she tried Hawaiian, a member of the Polynesian language family.

Klar noticed a Hawaiian word that translates roughly as “useful tree,” kumulaa‘au. This bears a striking resemblance to the ancient Chumash word for “sewn-plank canoe,” tomolo‘o, which Klar reconstructed from the terms for “plank canoe” in different branches of the Chumashan language family. The first letters differ, but in Hawaiian “k” words often derive from older words that begin with “t.” Both the Hawaiian and Chumash words contain four corresponding consonants. That’s too many for a coincidence and to a linguist signals the virtual certainty of genetic kinship or borrowing from the native language. Since Hawaiian and Chumash don’t share a traceable ancestry, that leaves borrowing.

So what’s wrong with this linguistic evidence?

  • Normally, you’d expect Polynesian linguistic evidence to come from a specialist in Polynesian, or at least Austronesian. Not Celtic.
  • Polynesian ocean-going canoes are either double-hulled (like catamarans) or have outriggers. In fact, outriggers are standard all over Oceania. The Chumash canoes were single-hulled, without outriggers.
  • Hawaiians call their canoes wa‘a, from Proto-Polynesian *waka, which has cognates all over Polynesia–and Oceania more generally. They don’t call their canoes ‘useful trees’.
  • The Hawaiian word mistranslated as ‘useful tree’, kumulaa‘au (where aa indicates a long a), translates better as something like ‘tree (with trunk)’, from kumu ‘bottom, base, foundation, trunk’, plus laa‘au ‘tree, plant, wood, timber, forest, stick, pole’.
  • The semantics are a stretch. If the Chumash islanders were going to borrow a form for ‘sewn-plank canoe’, why didn’t they borrow Hawaiian wa‘a ‘canoe’ or kaula ‘rope, cord, string’, or even humuhumu ‘to sew’, instead of the word for ‘tree (with trunk)’. ‘Treetrunk’ would be a better match for ‘dugout canoe’.
  • The sound correspondences are haphazard. The “ancient Chumash” form tomolo’o is paired with modern Hawaiian kumulaa‘au. But the “ancient” Eastern Polynesian form for the latter would have been something like *tumu ‘trunk’ plus *la‘akau ‘wood’. It wasn’t just Polynesian *t that shifted to k in Hawaiian (and that fairly recently); Polynesian *k had earlier shifted to ‘ (glottal stop). So, if we’re going to restore Hawaiian kumu to Polynesian *tumu to make it match Chumash tomo- then we also need to restore Hawaiian laa‘au to Polynesian *la‘akau, where *la‘a would have to match Chumash -lo and *kau would match Chumash -‘o. Let’s not even talk about the vowels, which famously count for little in historical and comparative linguistics.

It wouldn’t be at all surprising if ancient Polynesians had visited the coast of North America. They apparently reached the coast of South America, from which they brought back the sweet potato. But the evidence they had anything to do with Chumash ocean-going canoes is far from convincing.

SOURCE: Hawaiian Dictionary, revised and enlarged edition, by Mary Kawena Pukui and Samuel H. Elbert (U. Hawai‘i Press, 1986).

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Lessons from the 1960 Tsunami in Chile, Hawai‘i, and Japan

In 1999, the U.S. Geological Survey published Circular 1187, entitled Surviving a Tsunami–Lessons from Chile, Hawaii, and Japan. It opens with a warning to people living in Cascadia.

Some areas around the margin of the Pacific Ocean are located near subduction zones similar to the one that produced the 1960 Chile earthquake and its tsunami. One of these areas is Cascadia–southern British Columbia, Washington, Oregon, and northern California.

Recently, it has been discovered that the Cascadia Subduction Zone, like the subduction zone off Chile, has a history of producing earthquakes that triggered tsunamis. The most recent of these earthquakes, in 1700, set off a tsunami that struck Japan with waves about as big as those of the 1960 Chilean tsunami in Japan. However, modern Cascadia has had little experience with tsunamis and almost no experience with tsunamis generated close to home. Because of this, people in Cascadia need to look elsewhere for guidance about tsunami survival.

Perhaps the most basic guidance for people in Cascadia comes from the account on the following page. Many people in Cascadia may think that “The Big One”–an earthquake of magnitude 9–will kill them before its tsunami rolls in. So, why bother to prepare for such a tsunami? In the account, all the people in and near the town of Maullín, Chile, survived the biggest earthquake ever measured. The deaths in the area came later, during the tsunami that followed the quake.

Testimony from survivors of the 1960 tsunami in Hilo also demonstrate that survival depends at least as much on public education as it does on mechanical warning devices.

There was plenty of time for evacuation in Hilo, Hawaii, as the Chilean tsunami raced across the Pacific Ocean on May 22, 1960. At 6:47 p.m. Hawaiian time, the U.S. Coast and Geodetic Survey issued an official warning that waves were expected to reach Hilo at about midnight. Around 8:30 p.m., coastal sirens in Hilo sounded and continued to sound intermittently for 20 minutes.

When the first wave, only a few feet high, arrived just after midnight, hundreds of people were still at home on low ground in Hilo. Others, thinking that the danger had passed, returned to Hilo before the highest wave of the tsunami struck at 1:04 a.m. on May 23. One of those who came back too soon was 16-year-old Carol Brown.

Carol was at her family’s house on low ground in Hilo when the warning sirens sounded. Carol’s parents took valuables to a relative’s house in Papa‘ikou, a few miles northwest of Hilo, while Carol and her brother Ernest checked on a niece who was babysitting outside of town.

Later, Carol and Ernest returned to Hilo after hearing on the radio that tsunami waves had already come into town and were only 7 feet high. On the way back, they met a police officer who told them that the danger had passed. Carol and Ernest went to a sister’s house in a low part of town. Around 1:00 a.m., they began to hear a low rumbling noise that soon became louder and was accompanied by sounds of crashing and crunching. Moments later, a wall of water hit the house, floating it off its foundation. When the house came to rest, Hilo was dark because the powerplant had been knocked out by the same wave.

Carol and her family survived the 1960 Chilean tsunami without serious injury. However, 61 other people in Hilo died and another 282 were badly hurt. These losses occurred, in part, because the warning sirens in Hilo on the evening of May 22, 1960, were interpreted differently by different people. Although nearly everyone heard the sirens, only about a third of them thought it was a signal to evacuate without further notice. Most thought it was only a preliminary warning to be followed later by an evacuation signal. Others in Hilo were unsure of how seriously to take the warnings, because several previous alerts had been followed by tsunamis that did little damage.

Read the whole thing. It’s well written and chock full of informative graphs, maps, photos, and testimony from survivors in Chile, Hawai‘i, and Japan. It also includes a long list of survival tips.

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