Kalakaua | Images of Old Hawaiʻi

October 30, 2018 by Peter T Young Leave a Comment

Looking Into The Past

It looks like Kalākaua’s vision is becoming a reality …

Kalākaua’s interest in modern astronomy is evidenced by his support for an astronomical expedition to Hawaiʻi in 1874 that came from England to observe a transit of Venus (a passage of Venus in front of the Sun – used to measure an ‘astronomical unit,’ the distance between the Earth and Sun.)

The King allowed the British Royal Society’s expedition a suitable piece of open land for their viewing area; it was not far from Honolulu’s waterfront in a district called Apua (mauka of today’s Waterfront Plaza.)

Kalākaua addressed those astronomers in 1874 stating, “It will afford me unfeigned satisfaction if my kingdom can add its quota toward the successful accomplishment of the most important astronomical observation of the present century and assist …”

“… however humbly, the enlightened nations of the earth in these costly enterprises to establish the basis of astronomical distance.” (Pacific Commercial Advertiser, September 19, 1874)

Kalākaua reinforced his positive feelings toward modern astronomy – and noted the importance of scientific learning versus the financial aspect of it. On November 22, 1880, King Kalākaua wrote to Captain RS Floyd noting his interest in telescopes and astronomy:

“I must thank you sincerely for the pamphlet you sent me of the ‘Lick Observatory Trust.’ Something of this kind is needed here very much but we have so few people who take interest in scientific matters. Everybody is bent upon making money on sugar and the all might dollar.” (King Kalākaua)

In Kalākaua’s time they were measuring an astronomical unit, using now-considered rudimentary equipment; today’s cutting-edge telescopes are making discoveries about new planets, interacting galaxies and seeing stars at the edge of the observable Universe.

Astronomy looks into the distant past.

“Proxima Centauri, which is the closest star to us (other than the Sun), is about 4 light-years away. This means that the light we see from it now left the star about 4 years ago.”

“(T)he light from the Sun takes about 8 minutes to reach us here on Earth, so when you look up at the Sun, you see it as it was 8 minutes ago (but don’t look at the Sun) … The speed of light is about a foot per nanosecond (billionth of a second)”. (Masters)

It wasn’t until nearly a century after Hawaiʻi’s participation in the first Transit of Venus that a high elevation observatory was constructed in Hawaiʻi – in 1964, a NASA-funded 12.5-inch telescope was installed on Puʻu Poliahu to see if Mauna Kea provide the right observation conditions.

Dr. Gerard Kuiper’s team began “seeing” studies. Kuiper concluded that “The mountaintop is probably the best site in the world – I repeat – in the world – from which to study the moon, the planets, and stars.” (Ironwood Observatory Research)

At the close of the decade Mauna Kea saw the construction of a 0.6-meter (24-inch) (1968) and 2.2-meter (88-inch) (1970) telescopes, provided to University of Hawaiʻi by the US Air Force and NASA.

Now, Hawai‘i has another opportunity … the Thirty Meter Telescope.

The Hawai‘i Supreme Court has upheld the Board of Land and Natural Resources decision to issue the Conservation District Use Permit for the construction of the Thirty Meter Telescope (TMT).

TMT will be three times as wide, with nine times more area, than the largest existing visible-light telescope in the world. This larger telescope will deliver sharper and deeper images than existing telescopes both on the ground and in space.

These gains can only be realized if we correct the blurring effects of the Earth’s atmosphere with special adaptive optics. Maunakea is one of the best sites in the world for using adaptive optics to sharpen images, as the atmosphere over Hawaii is calm, steady, and most often free of clouds and weather.

As a result, TMT will likely revolutionize our understanding of the universe and will help to ensure that Hawaii remains the global leader in astronomy. (TMT)

TMT will be able to study the earliest galaxies that formed, when the universe was only a small percentage of its present age; galaxies containing stars comprised of raw materials from the Big Bang.

TMT will also extend the studies of the shapes, dynamics, and chemistry of early galaxies – from 5 to 6 billion years ago and further back in time to almost 13 billion years ago, when the very first structures in the universe were forming.

TMT will also study individual stars in our local group of galaxies at a volume nearly 100 times larger than currently possible.

By resolving and studying these individual stars, we can determine how our Milky Way Galaxy and its nearest neighbors have grown, interacted, and possibly even merged (i.e. captured dwarf galaxies) over the history of the universe. (TMT)

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April 7, 2018 by Peter T Young Leave a Comment

Hui Lei Mamo

Hawaiʻi’s last King, Kalākaua, has been referred to as a Renaissance man. Concerned about the loss of native Hawaiian culture and traditions, Kalākaua encouraged the transcription of Hawaiian oral traditions, and supported the revival of and public performances of the hula.

He advocated a renewed sense of pride in such things as Hawaiian mythology, medicine, chant and hula. Ancient Hawaiians had no written language, but chant and hula served to record such things as genealogy, mythology, history and religion.

While seeking to revive many elements of Hawaiian culture that were slipping away, the King also promoted the advancement of modern sciences, art and literature.

He is remembered as the “Merrie Monarch” because he was a patron of culture and arts, and enjoyed socializing and entertaining.

All of Kalakaua’s dancers were kept on retainer and were given a place to live on the palace grounds. These dancers, musicians, and chanters were all compensated for performing. Dancing the hula for entertainment was their source of income. (Tong)

Kalākaua believed his nation and people would prosper with cultural rebirth and brought hula teachers from the countryside and neighboring islands to his court. At his 1883 coronation and 1886 50th birthday jubilee, Kalākaua’s dancers performed publicly on palace grounds for about two weeks on each occasion. (Imada)

“Kalākaua always had dancers in his court dancing for his pleasure…. There were parties for his guests from the mainland on their way to Australia with dancers as well. They weren’t only for his friends, but for everyone in Honolulu.” (Kupahu; Tong)

Through chanted poetry and bodily movements, these hula performers celebrated the births and achievements of ali‘i, recorded the genealogies of high chiefs, and relayed Hawaiian epics. Hula was also embedded in a culture of sexual arousal.

In 1886, the same year of his jubilee, Kalākaua assembled Hui Lei Mamo, a group of eight Hawaiian women and girls under the age of 20. Hui Lei Mamo was a ‘glee club’; it performed acculturated hula performance as well as choral music. (Imada)

As a member of the royal family and the reigning monarch of Hawai‘i, King Kalākaua had the rightful authority to dictate when the hula would be performed. (Tong)

While Kalākaua’s older court dancers performed pre-contact forms of hula with indigenous instrumentation and chanting, the young women of Hui Lei Mamo performed only the hula ku‘i, ‘the modern hula’.

An acculturated dance that developed in the king’s cosmopolitan court, hula ku‘i merged Western music and instruments with traditional hula steps. It is suggested that Kalākaua himself was the inventor of this hybrid genre …

“[The king] took some steps out of the old-fashioned [hula] and put them into the modern [hula] with guitar. He was the first one to start this.” (Kapahu; Imada)

Performed in Hawaiian language and accompanied by guitar and ’ukulele, this hula utilized polka or waltz tempos, couplet verses and a vamp that separated the verses.

Every Thursday afternoon from 2 to 5 pm, Kalākaua invited friends and out-of-town guests to Healani, his boathouse in Honolulu Harbor, where his younger court dancers performed hula ku‘i. (Imada)

When Kalākaua died in 1891, the dancers no longer had a place in court. Nevertheless, they continued to benefit directly from Kalākaua’s cultural renaissance through training in hula ‘schools’.

Called hālau hula or pā hula, these schools became gendered institutions through which a critical subset of Hawaiian women received rigorous training in performance, history, religion and protocol.

Namake‘elua (who is sometimes recorded as Nama-elua), a hula teacher Kalākaua summoned for his jubilee, had decided to remain in Honolulu instead of returning to his home on the island of Kaua‘i.

The handful of students undertook training in hula genres associated with Indigenous pre-European contact traditions, very different from the hula ku‘i of the court. (Imada)

Four women entered the hālau hula. Three of them were Hui Lei Mamo dancers. Their intensive training commenced in 1892, with the young women taking residence in the teacher’s home.

For about six weeks, the dancers were kapu (sacred or consecrated). They dedicated themselves to the goddess Laka, the patron of hula, and erected a hula kuahu (altar), imploring Laka to give them knowledge.

They danced for about six hours a day, taking swims in the ocean and meals in between practices. The repertoire was ‘very religious’. Hula practice was a part of a sacred realm and governed by strict rules, because hula performances manifested the gods’ and ali‘i’s mana (sacred power) and rank.

On the day of the ‘ūniki (ritual graduation), graduates of other hula schools came to watch the four women dance. Only after undergoing ‘ūniki were they released from sacredness and became noa (free). The following day, they celebrated their release with a feast and public performance for friends and family.

In 1893, some of these dancers went to the Chicago World’s Fair as part of the Midway Plaisance, a street of themed villages from around the world. The 1893 Chicago World’s Fair was the 400th anniversary of Christopher Columbus’s arrival in the New World.

The Midway Plaisance was inspired by the 1889 Paris Universal Exposition, where the French government and prominent anthropologists turned representations of the French colonies into ethnological villages featuring people from Africa and Asia. (Tong)

The performers who went abroad directly benefited from King David Kalākaua’s national revival of hula and traditional cultural arts during his reign from 1872 to 1891. (The image is believed to be the members of Hui Kei Mamo.)

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March 4, 2018 by Peter T Young Leave a Comment

Kini Kapahu

Ana Kini Kapahukulaokamāmalu Ku‘ululani McColgan Huhu (Kini Kapahu – Jennie Wilson) was born March 4, 1872, the daughter of a Hawaiian woman and an Irish immigrant to Hawai‘I, John N. McColgan.

As an infant, she was adopted by a Hawaiian woman, Kapahukulaokamāmalu, who was an expert chanter, hula performer, and friend of Queen Kapi‘olani, Kalākaua’s consort. She and her adoptive mother lived on a property adjacent to the royal palace. (Imada)

Kapahu was fourteen years old when she joined Kalākaua’s hula court; other members of the group included Pauahi Pinao, Annie Grube (transliterated in Hawaiian as Ani Gurube), Malie Kaleikoa, Aiala and Namakokahai. All the girls were daughters of court retainers except for Kapahu. (Imada)

As a member of the royal family and the reigning monarch of Hawai‘i, King Kalākaua had the rightful authority to dictate when the hula would be performed. (Tong)

“[The king] took some steps out of the old-fashioned [hula] and put them into the modern [hula] with guitar. He was the first one to start this.” (Kapahu; Imada)

Namake‘elua (who is sometimes recorded as Nama-elua), a hula teacher Kalākaua summoned for his jubilee, had decided to remain in Honolulu instead of returning to his home on the island of Kauai.

The handful of students undertook training in hula genres associated with Indigenous pre-European contact traditions, very different from the hula ku‘i of the court. (Imada)

Four women entered the hālau hula – three of them were Hui Lei Mamo dancers, including Kapahu. Their intensive training commenced in 1892, with the young women taking residence in the teacher’s home.

At the end of their graduation, Kapahu and three others graduates and two men as chanters and musicians were chosen to go to Chicago for the Exposition in 1893. They were the first hula dancers to dance on the mainland, or for that matter, anywhere in the Western world. (Kealiinohomoku)

They were a ‘smashing success’. While they left the Islands with a 6-months contract, they extended their tour for four years, during the time they travelled over Europe and Russia. (Kealiinohomoku)

“On the way back from Europe, Jennie met Johnny Wilson in Chicago. They were both 24. He was managing a tour of Hawaiian Band — another big hit on the vaudeville circuit. They’d been childhood playmates. Now they simply fell in love.”

However, “Back home in Honolulu, Johnny’s mother refused to allow him to marry a hula dancer. … Johnny and Jennie respected his mother’s feelings, but finally she passed on and in 1908 they were married.” Kapahu then became known as Jennie Wilson.

“Johnny became a builder of sewer systems, roads, breakwaters and even of the highway over the Pali. And he built respect for social new deals along democratic lines and that’s why the people of Hawaii came to love and respect him”. (Honolulu Record, November 21, 1957)

Johnny Wilson brought Jennie to Pelekunu to live in 1902. The entry in Johnny’s diary for Tuesday, April 8, 1902, reads, “Arrived Pelekunu & occupied Koehana’s house”. According to Bob Krauss, Jennie was “one of Hawai‘i’s premier hula dancers” and not used to country life; the Hawaiians in the valley wondered how long Jennie would stick it out.

In the beginning Johnny and Jennie lived at the shore, but sometime after the 1903 tsunami Johnny built Jennie a house farther back in the valley. Later, Johnny bought Jennie a piano, the only one in Pelekunu. (Krauss)

Jennie did stick it out for quite a while. She helped teach the children in Pelekunu and ran their taro operation while Johnny was away. Eventually, however, Jennie did leave the valley; in the summer of 1914, Jennie finally got tired of the rain. She staged a one-woman mutiny and moved to a drier place on Molokai at Kamalō, where Johnny had a cattle ranch.

Wilson tried to aid the small native Hawaiian farmers by arranging for a steamer schedule to remote taro- and rice-producing areas. When his plans for a commercial line fell through Wilson convinced the federal administration to place a post office in Pelekunu, guaranteeing regular steamer visits to deliver the mail. (Cook)

However, when his wife left (she was postmistress,) no one filled the post and the post office closed. The steamships tried to keep regular schedules to Pelekunu to support the valley’s residents. However, they were not regular enough and eventually others abandoned Pelekunu valley, deeming it as too isolated to remain viable in a cash economy. (Cook)

John (Johnny) Henry Wilson was born December 15, 1871 to Charles Burnett (CB) Wilson and Eveline (Townsend) Wilson. His parents’ friends included the John and Lydia Dominus (Lili‘uokalani) and Kalākaua.

“We had known Mr. Wilson quite well as a young man when he was courting his wife. My husband and myself had warmly favored his suit; and, with his wife, he naturally became a retainer of the household, and from time to time they took up their residence with us.” (Liliʻuokalani)

During her imprisonment, Queen Liliʻuokalani was denied any visitors other than one lady in waiting (Mrs. Eveline Wilson – Johnny’s mother.) Johnny would bring newspapers hidden in flowers from the Queen’s garden; reportedly, Liliʻuokalani’s famous song Kuʻu Pua I Paoakalani (written while imprisoned,) was dedicated to him (it speaks of the flowers at her Waikiki home, Paoakalani.).

Johnny Wilson got involved with politics and is credited as being the most important Democrat in the first half of 20th-century Hawaiʻi; his name is used with Jack Burns in the party movement. He was in a meeting on April 30, 1900 that organized the Democratic Party of Hawaiʻi.

He would serve three stints as mayor: 1920 to 1927, 1929 to 1931 and 1946 to 1954. (From 1941 to 1946, he was Director of Public Works.) Jennie Wilson made her most significant strides for women’s rights in 1919 as first lady to the Honolulu mayor.

She organized what’s considered “the first meeting of women in the territory to discuss the new sphere of womanhood” that the 1920s suffrage movement ushered in. (Hawai‘i Magazine) Johnny Wilson passed away on July 2, 1956 at the age of 84; Jennie Wilson died July 23, 1962 at the age of 90.

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Kini-Kapahu (center, standing) Liliuokalani’s_Lei_Mamo_Singing_Girls_(PP-32-8-014)

Jennie Wilson (L)

Hula touring troupe in San Francisco-PP-32-8-008-1892

January 17, 2018 by Peter T Young Leave a Comment

Overthrow

Some suggest the overthrow of the Hawai‘i constitutional monarchy was neither unexpected nor sudden.

Dissatisfaction with the rule of Kalākaua and Lili‘uokalani initially led to the ‘Bayonet Constitution,’ then, the overthrow. “(M)ounting dissatisfaction with government policies and private acts of officials led to the formation of the Hawaiian League, a group of Honolulu businessmen.” (Forbes)

Challenges with Kalākaua
• Polynesian Confederacy
• “(Gibson) discerned but little difficulty in the way of organizing such a political union, over which Kalākaua would be the logical emperor, and the Premier of an almost boundless empire of Polynesian archipelagoes.” (Daggett; Pacific Commercial Advertiser, February 6, 1900)

Opium License Bribery Case
• Initially the king, through his minister of foreign affairs, disclaimed any involvement. However, “To cap the climax of the opium matter, the Attorney General proceeds to acknowledge that the money was paid over by the Chinese … (H)e informed the gentlemen interested in getting the money back that he would never accomplish his object so long as he allowed the newspaper to speak of the affair.” (Hawaiian Gazette, May 17, 1887)

Extravagance/Debt
• Although Kalākaua had been elected and serving as King since 1874, upon returning from a trip around the world (1881), it was determined that Hawaiʻi’s King should also be properly crowned.
• “ʻIolani Palace, the new building of that name, had been completed the previous year (1882), and a large pavilion had been erected immediately in front of it for the celebration of the coronation. This was exclusively for the accommodation of the royal family; but there was adjacent thereto a sort of amphitheatre, capable of holding ten thousand persons, intended for the occupation of the people.” (Liliʻuokalani)

Bayonet Constitution (1887)
• In 1887, the struggle for control of Hawaiʻi was at its height with David Kalākaua on the throne. But some of the businessmen were distrustful of him. “So the mercantile element, as embodied in the Chamber of Commerce, the sugar planters, and the proprietors of the ‘missionary’ stores, formed a distinct political party, called the ‘down-town’ party, whose purpose was to minimize or entirely subvert other interests, and especially the prerogatives of the crown, which, based upon ancient custom and the authority of the island chiefs, were the sole guaranty of our nationality.” (Liliʻuokalani)

Concern with Lili‘uokalani’s Attempt to Rewrite the Constitution
• “When Lili‘uokalani became Queen, she took the following oath: ‘I solemnly swear in the presence of Almighty God, to maintain the Constitution of the Kingdom whole and inviolate, and to govern in conformity therewith.’” (UH Law School)
• “On January 14, 1893, Lili‘uokalani was prepared to ignore the constitutionally mandated approval-by-two-successive Legislatures process for amending the 1887 Constitution by announcing a new constitution in place of Kalākaua’s 1887 Constitution.” (UH Law School)
• “She did not do so because the Cabinet she appointed on January 13, 1893, refused her authorization request. The members of that Cabinet were Samuel Parker, William Henry Cornwell, Jr,, Arthur P. Peterson and John Colburn. Parker was a Native Hawaiian.” (UH Law School)

Some Native Hawaiian Dissatisfaction with the Acts of Kalākaua and Lili‘uokalani
• Robert W Wilcox – the man who figured so prominently & conspicuously in the revolution of 1889 (All quotes from Wilcox, Morgan Report)
o “Queen Lili‘uokalani brought these evils upon herself and the country both by her personal corruption, and that of her Government.”
o “I believe that if we can be annexed to the United States, the rights of all of our citizens, and especially those of the native Hawaiians, will be protected more carefully than they have ever been under the monarchy.”
o “They are naturally somewhat prejudiced against (the Provisional Government), as monarchy is the only form of Government with which they are familiar, but this feeling will quickly wear away as the Hawaiians are led to see that the Government is friendly to them and their interests. They already have confidence in the integrity and patriotism of President Dole.
o “I have repeatedly (advocated annexation to the United States) in public meetings held in this city. … but I am compelled to move cautiously or I shall lose my influence over them. I believe I am doing a good work by constantly conversing with them on the subject.”
o “I have told my countrymen that the monarchy is gone forever, and when they ask me what is the best thing to follow it I tell them annexation, and I firmly believe that in a very short time every Hawaiian will be in favor of that step.” (Robert W Wilcox – the man who figured so prominently & conspicuously in the revolution of 1889; Morgan Report)

Repeated Changes in Cabinet Ministers in the Kalākaua and Lili‘uokalani Reigns
• “Under every constitution prior to 1887 the ministers were appointed by the King and removed by him; but until Kalākaua’s reign it was a very rare thing that any King changed his ministry. They had a pretty long lease of political life.” (Judd; Blount Report)
• “It was a very rare political occurrence, and made a great sensation when a change was made.” (Judd; Blount Report) if

January 14, 1893 Lili‘uokalani’s Ministers Refused to Support Her Constitution – Threats of Bloodshed were Made Against Her Cabinet Ministers
• “The Queen retired to the blue room and summoned the ministers (Samuel Parker – Minister of Foreign Affairs; John F Colburn – Minister of Interior; William H Crowell – Minister of Finance; Arthur P Peterson – Attorney General) who repaired at once to the palace. The Queen was at a table, still dressed in the magnificent costume of the morning, and sparkling in a coronet of diamonds.”
• “She at once presented them with the draft of the new constitution, demanded their signatures, and declared her intention to promulgate the same at once.”
• “Attorney-general Peterson and Minister of Interior Colburn decidedly refused to do so, and Ministers Cornwell and Parker, though more hesitatingly, joined their colleagues in this refusal.”

The Provisional Government (and subsequent Republic, Territory & State) did not steal the land from the Hawaiian people – Crown Lands Remain in the Public Trust
• Crown and Government Lands, though under the control of changing sovereigns and governments (Kingdom to Provisional Government to Republic to Territory to State,) were in and continue to remain in the ‘public domain’ for the public good.
• US Court of Claims concluded, “The constitution of the Republic of Hawai‘i, as respects the crown lands, provided as follows: ‘That portion of the public domain heretofore known as crown land is hereby declared to have been heretofore, and now to be, the property of the Hawaiian Government …” (Lili‘uokalani v The United States, 1910)
• We now generally refer to the Crown and Government Lands as ‘ceded’ lands. Under the Admission Act, about 1.2-million acres are to “be held by (the) State as a public trust” to promote one or more of five purposes:
o support of the public schools and other public educational institutions
o betterment of the conditions of native Hawaiians (per the Hawaiian Homes Act, 1920)
o development of farm and home ownership on as widespread a basis as possible
o making of public improvements
o provision of lands for public use

The United States does not have to acquire property only through a Treaty of Annexation with a concurring vote by the US Senate.
• Annexation of Hawai‘i to the US was not a hostile takeover, it was something the Republic of Hawai‘i sought. “There was no ‘conquest’ by force in the annexation of the Hawaiian Islands nor ‘holding as conquered territory;’ they (Republic of Hawai‘i) came to the United States in the same way that Florida did, to wit, by voluntary cession”. (Territorial Supreme Court; Albany Law Journal)
• “There is no provision in the Constitution by which the national government is specifically authorized to acquire territory; and only by a great effort of the imagination can the substantive power to do so be found in the terms of any or all of the enumerated powers.” (Legal Issues Raised by Proposed Presidential Proclamation To Extend the Territorial Sea, October 4, 1988)

http://imagesofoldhawaii.com/wp-content/uploads/Overthrow.pdf

One more correction to the many misconceptions … on January 17, 1893, the Hawai‘i constitutional monarchy was overthrown, not the Hawaiian race.

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November 20, 2017 by Peter T Young 3 Comments

Kaisera

Caesar (Kaisera) Kaluaiku Kahanupauokalani Kamakaehukai Keolaokalani Kapaʻakea “was born in Hāmākua, Maui, in the year 1817 (many say 1815)…”

“He was not generally considered of the highest ali‘i rank, but of the same grade as Namakeha and some others. When quite young, he married a chiefess of Hawaii, Keohokālole”.

“For many years Mr Kapa‘akea was a Privy Councilor and member of the House of Nobles, in both which bodies he was noted for his independent spirit, whenever his own rights and privileges or those of the people were assailed.” (Pacific Commercial Advertiser, November 17, 1866)

His father was High Chief Kamanawa II and mother was Kamokuiki. He was a great grandson of Kame‘eiamoku (one of the Four Kona Uncles (Keʻeaumoku, Keaweaheulu, Kameʻeiamoku and Kamanawa) and royal twins (Kameʻeiamoku and Kamanawa) on the Coat of Arms of Hawaii).

Kapa‘akea’s Christian name was spelled several different ways, such as “Caesar” in the state archives, or “Kaisera” in the style of the Hawaiian language.

In 1835, he married the High Chiefess Analea (Ane, Annie) Keohokālole; she was of a higher rank than he. They were cousins and their union was considered sacred because of their close blood relationship.

Keohokalole was born at Kailua-Kona, Hawaii in 1816. She was daughter of the Chiefess Kamaeokalani and the High Chief ʻAikanaka.

Through her father she was descended from Kame‘eiamoku and Keaweaheulu (of the Four Kona Uncles) that supported Kamehameha I. Her first marriage was to John Adams Kuakini; they had no children. (Kravitz)

Kapa‘akea and Keohokālole had over 10 children although several died young.

Kapa‘akea was the patriarch of the Kalākaua dynasty. He was father of future King David Kalākaua, future Queen Liliʻuokalani.

Other children were James Kaliokalani, Anna Kaʻiulani, Kaiminaauao, Likelike and Leleiohoku. Each of his children were hānai or adopted by different noble families.

Kalākaua was given to the Chiefess Haʻaheo. Liliʻuokalani was given to Abner Paki and Laura Konia. Kaliokalani was given to his maternal grandfather Aikanaka.

Leleiohoku was given to the Princess Ruth Keelikolani. Kaʻiulani was given to the Princess Kekauonohi. Kaiminiaauao was given to Kamehameha III and Queen Kalama. Likelike was given to family in Kona. (Kravitz)

Kapa‘akea served in the House of Nobles from April 4, 1845 to his death and Privy Council from 1846. He served Kamehameha III, Kamehameha IV and Kamehameha V. (Kravitz) He died November 13, 1866 and was buried in a tomb at Kawaiaha‘o Cemetery.

His remains, and that of his wife, Ane Keohokālole, were transferred to Mauna Ala on November 30, 1875. “The transfer was made under military escort, with torches, between the hours of eight and nine pm.” (Hawaiian Gazette, December 1, 1875)

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