Images of Old Hawaiʻi

by Peter T Young Leave a Comment

Gledstanes

Mokupāpapa (literally, flat island) is the name given to Kure Atoll by officials of the Hawaiian Kingdom in the 19th century.  (Papahānaumokuākea) It is approximately 1,200-miles northwestward of Honolulu and 56-miles west of Midway Islands. The International Date Line lies approximately 100-miles to the west.

Kure Atoll is the most northwestern island in the Hawaiian chain and occupies a singular position at the “Darwin Point:” the northern extent of coral reef development, beyond which coral growth cannot keep pace with the rate of geological subsidence. Kure’s coral is still growing slightly faster than the island is subsiding.

“The Island in Lat. 28 degrees 23’ N and Long. 178 degrees 30’ W … is about three miles in circumference.  It is composed of broken coral and shells and is covered near the shore with low bushes.  In the season it abounds with sea birds and at times there is a considerable number of hair seals (monk seals.)”

“There is always an abundance of fish and in a great variety. The highest part of the island is not more than ten feet above the level of the sea.  The only fresh water is what drains through the sand after the heavy rains.  From the specimens of dead shells lying about the beach, there appears to be a great variety of shells.”  (Captain Brown, Hawaiian Gazette, September 21, 1886)

Kure Atoll was found in 1823 by Captain Benjamin Morrell, Jr. of the schooner Tartar, who claimed Kure to have an abundance of sea turtles and sea elephants. In 1827, the Russian ship Moller, under Captain Stanikowitch re-discovered the atoll; he named it “Cure Island” to honor a Russian navigator.  (cordell-org)  It is more generally known as ‘Kure’ today.

Hawai‘i’s whaling era began in 1819 when two New England ships became the first whaling ships to arrive in the Hawaiian Islands.   At that time, whale products were in high demand; whale oil was used for heating, lamps and in industrial machinery; whale bone was used in corsets, skirt hoops, umbrellas and buggy whips.

Rich whaling waters were discovered near Japan and soon hundreds of ships headed for the area.  The central location of the Hawaiian Islands between America and Japan brought many whaling ships to the Islands.  Whalers needed food and the islands supplied this need from its fertile lands.

One such ship, the British whaler Gledstanes, under the command of Captain JR Brown, was crossing these waters and just before midnight on June 9, 1837, the Gledstanes struck the reef on Kure Atoll (only one of the crew was lost, he having jumped overboard in a state of intoxication.)

The Captain and rest of the crew launched three ships’ boats and made landfall on ‘Ocean Island’ (now known as Green Island.)  The following day, crew returned to the vessel and, after cutting away the masts, were able to salvage some provisions. The next day the wreck broke apart in the heavy surf.  (Pacific Commercial Advertiser, January 29, 1838)

The crew established a makeshift camp on the island and passed their time picking up pieces of the wreckage that had been washed over the reef and into the lagoon with the intention of constructing a vessel from the salvage.

After assembling axes and adzes, necessary for building the craft, from whale spades and augers and chisels from lances, using the salvaged material, the keel of a 38-foot boat was laid two weeks after the loss of Gledstanes.

Within several months, the vessel was completed and determined to be seaworthy; it was named ‘Deliverance.’ Captain Brown and eight others set sail for the Main Hawaiian Islands, while the rest of the crew remained on the island.

While en route, Deliverance encountered the American ship Timoleon, who supplied them with much needed provisions. Deliverance arrived at Honolulu sometime in November, 1837, while the remaining crew on the island was rescued several months later.

Researchers discovered evidence of the Gledstanes wreckage in 2008.  The site consists of mainly large heavy artifacts scattered over a 200-foot section of the reef at depths ranging from 6 to 20-feet.

Artifacts include four large anchors, what appear to be two cannons, a try pot (a cauldron for rendering whale oil,) a pile of anchor chain, approximately 50-pig iron ballast bars and copper fasteners of various sizes.

Some of the artifacts are extremely eroded, suggesting that they are affected by scouring due to wave and current activities. The distribution of the site suggests that the vessel hit the fringing reef and broke up, leaving artifacts resting on the reef top and cuts in the reef.

Unlike all other islands and atolls in the Northwestern Hawaiian Islands, Kure Atoll is the only land area owned by the state of Hawaiʻi – all of the other Northwestern Islands are owned by the US government.

While I was at DLNR, we created Refuge rules that established “a marine refuge in the Northwestern Hawaiian Islands for the long-term conservation and protection of the unique coral reef ecosystems and the related marine resources and species, to ensure their conservation and natural character for present and future generations.“

This started a process where several others followed with similar protective measures.  The BLNR unanimously adopted the State’s Refuge rules, President George W Bush declared it a Marine National Monument and UNESCO designated it a World Heritage Site.

Papahānaumokuākea Marine National Monument is administered jointly by three co-trustees – the Department of Commerce, Department of the Interior and the State of Hawaiʻi – and is one of the largest marine conservation areas in the world, encompassing nearly 140,000-square miles of the Pacific Ocean.  (Lots of information and images here are from a summary on the Monument website.)

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by Peter T Young Leave a Comment

Mākaha

The ahupuaʻa of Mākaha, between Waiʻanae Ahupuaʻa to the southeast and Keaʻau Ahupua‘a to the northwest, extends from the coastline to the Waiʻanae Range.

Pukui noted Mākaha means “fierce;” Roger C. Green suggests it relates to “fierce or savage people” once inhabiting the valley.

Green refers to “…the ʻŌlohe people, skilled wrestlers and bone-breakers, by various accounts [who] lived in Mākaha, Mākua, and Keaʻau, where they often engaged in robbery of passing travelers.”  (Cultural Surveys)

Earliest accounts describe Mākaha as a good-sized inland settlement and a smaller coastal settlement.  These accounts correlate well with a sketch drawn by Bingham in 1826 depicting only six houses along the Mākaha coastline.

Green describes Mākaha’s coastal settlement as “…restricted to a hamlet in a small grove of coconut trees on the Keaʻau side of the valley, some other scattered houses, a few coconut trees along the beach, and a brackish water pool that served as a fish pond, at the mouth of the Mākaha Stream.” (Cultural Surveys)

This stream supported traditional wetland agriculture – kalo (taro) – in pre-contact and early historic periods

Supporting this, Māhele documents note Mākaha’s primary settlement was inland where waters from Mākaha Stream could support lo‘i and kula plantings. Although there is evidence for settlement along the shore, for the most part, this was limited to scattered, isolated residents.

A “cluster” of habitation structures was concentrated near Mākaha Beach, near the Keaʻau side of Mākaha where there is also reference to a fishpond.

John Papa ʻĪʻī described a network of Leeward O‘ahu trails, which in early historic times crossed the Waiʻanae Range, allowing passage from Central O‘ahu through Pōhākea Pass and Kolekole Pass.

The old coastal trail probably followed the natural contours of the topography. With the introduction of horses, cattle and wagons in the 19th century, many of the coastal trails were widened and graded to accommodate these new introductions.  The Pu‘u Kapolei trail gave access to the Waiʻanae district from Central O‘ahu, which evolved into the present day Farrington Highway.

Kuhoʻoheihei (Abner) Pākī, father of Bernice Pauahi, was given the entire ahupuaʻa of Mākaha by Liliha after her husband, Boki, disappeared in 1829.

In 1855, after Chief Pākī died, the administrators of his estate sold the Mākaha lands to James Robinson and Co. Later, in 1862, one of the partners, Owen Jones Holt, bought out the shares of the others.

The Holt family dominated the social, economic and land-use activities in Mākaha until the end of the 19th century. During the height of the Holt family presence, from about 1887 to 1899, the Holt Ranch raised horses, cattle, pigs, goats and peacocks.

Mākaha Coffee Company bought land for coffee cultivation in the Valley, although coffee never caught on. On Holt’s death in 1862, the lands went into trust for his children.

By 1895 the OR&L rail line reached Waiʻanae.  It then rounded Kaʻena Point to Mokuleʻia, eventually extending to Kahuku.  Another line was constructed through central O‘ahu to Wahiawa.

The Holt Ranch began selling off its land in the early-1900s.

In 1908, the Waiʻanae Sugar Company moved into Mākaha and by 1923, virtually all of lower Mākaha Valley was under sugar cane cultivation.  The plantation utilized large tracks of Lualualei, Waiʻanae and Mākaha Valley.

In the 1930s, Waiʻanae Plantation sold out to American Factors Ltd (Amfac.)  They started looking for a water source to increase production of the thirsty crop.  They tunneled for water; Glover Tunnel, named for the contractor, was 4,200-feet long and had a daily water capacity of 700,000-gallons. The water made available was mainly used for the irrigation of sugar.

For a half century, Mākaha was predominantly sugarcane fields.  However, by the middle of the century, the operations were no longer profitable and the plantation started to liquidate.

In 1946, the Dillinghams announced that they were discontinuing rail service, citing decline in tonnage, rising labor costs and tsunami damage in the system. On October 17, 1946 the stockholders of American Factors (owners of the Waiʻanae Sugar Company) voted to liquidate.

Chinn Ho’s Capital Investment Corporation bought the Mākaha lands and looked to resort development in the Valley.  He envisioned a travel destination that would be the next Kaʻānapali or even Waikiki, with golf courses, condominiums and hotels.

When the Mākaha big surf break was discovered and the eventual Mākaha International Surfing Championship was underway, tourists starting coming to Waiʻanae in the 1950s, as pioneer surfers made Mākaha Beach famous.

In 1969, the Mākaha Resort was built, including Mākaha Inn and Country Club, with an 18-hole course with tennis courts, restaurant and other golf facilities was opened for local and tourist use.

Over the decades, the resort has had several starts and stops, as well as a number of transfers of ownership.

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by Peter T Young 5 Comments

Context

Sometimes, it is easy to overlook the context of events that took place in the past. We also sometimes judge them in today’s frame of reference. This stuff happened 200-years ago.

To set a foundation, we are reminded that in 1782 Kamehameha began a war of conquest, and, by 1795, he subdued all other chiefdoms, with the exception of Kauai. King Kamehameha I launched two invasion attempts on Kauai (1796 and 1804;) both failed.

In 1804, King Kamehameha I moved his capital from Lāhainā, Maui to Honolulu, O‘ahu.

In the face of the threat of a further invasion, in 1810, Kaumuali‘i decided to peacefully unite with Kamehameha and ceded Kauai and Ni‘ihau to Kamehameha and the Hawaiian Islands were unified under a single leader.

On May 8, 1819, King Kamehameha I died.

Following the death of Kamehameha I in 1819, his son, Liholiho (King Kamehameha II) declared an end to the kapu system. “An extraordinary event marked the period of Liholiho’s rule, in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women (ʻai noa, or free eating.)” (Kamakau)

“The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule….”

“The tabu eating was a fixed law for chiefs and commoners, not because they would die by eating tabu things, but in order to keep a distinction between things permissible to all people and those dedicated to the gods”. (Kamakau)

Kekuaokalani, Liholiho’s cousin, opposed the abolition of the kapu system and assumed the responsibility of leading those who opposed its abolition.

Kekuaokalani (who was given Kūkaʻilimoku (the war god) before his death) demanded that Liholiho withdraw his edict on abolition of the kapu system. (If the kapu fell, the war god would lose its potency.) (Daws)

The two powerful cousins engaged at the battle of Kuamoʻo; Liholiho’s forces defeated Kekuaokalani.

In the discussion above, we reference traditional Hawaiian people, places and practices. What we tend to overlook is that these events happened 40-years after ‘Contact’ (1778) and took place with white and other foreigners living among the Hawaiians.

We shouldn’t overlook that Western ways were well underway, with aliʻi leading the changes. Let’s look.

At the time of Cook’s arrival (1778-1779,) the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokai, Lanai and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauai and Niʻihau, Kamakahelei was ruler.

In 1790 (at the same time that George Washington was serving as the first US president,) the island of Hawaiʻi was under multiple rule; Kamehameha (ruler of Kohala, Kona and Hāmākua regions) successfully invaded Maui, Lanai and Molokai.

In fact, western arms and fighting techniques helped put Kamehameha into his leadership role.

Because of their knowledge of European warfare, John Young and Isaac Davis trained Kamehameha and his men in the use of muskets and cannons. In addition, both Young and Davis fought alongside Kamehameha in his many battles.

In addition to arms, Kamehameha also had Western boats, replacing the traditional canoes. The first Western-style vessel built in the Islands was the Beretane (1793.)

Through the aid of Captain George Vancouver’s mechanics, after launching, it was used in the naval combat with Kahekili’s war canoes off the Kohala coast. (Thrum)

Encouraged by the success of this new type of vessel, doubtless others were built between this period and the opening of the present century. One was a schooner called Tamana (named after Kamehameha’s favorite wife, Kaʻahumanu.) (Thrum, 1886)

Several small decked vessels were built. (Case) According to Cleveland’s account, Kamehameha possessed at that time twenty small vessels of from twenty to forty tons burden, some even copper-bottomed. (Alexander)

Trade in Hawaiian sandalwood began as early as the 1790s; by 1805 it had become an important export item. In 1811, an agreement between Boston ship captains and Kamehameha I established a monopoly on sandalwood exports, with Kamehameha receiving 25% of the profits.

As trade and shipping brought Hawaiʻi into contact with a wider world, it also enabled the acquisition of Western goods, including arms and ammunition.

Western clothes were catching on, as well. In 1809, Russian sailors noted that the Hawaiians had been bartering woolen cloth, blue and red thread and canvas in exchange for food stuffs from Kamehameha in exchange. They used the cloth to make malo and pāʻu. (Barratt)

In 1819, when Louis de Freycinet sailed in on the ship Uranie, Mde. Rose de Saulces de Freycinet, the captain’s wife, described Kalanimōkū (a High Chief who functioned similar to a Prime Minister) as “going on board dressed in loin cloth and a European shirt, more dirty than clean.” (Del Piano)

“It was not cloth as much as finished … clothing, however, that the Hawaiians valued. The aliʻi prized dress uniforms. Other Islanders took any sort of clothing. As time passed, Hawaiians built up larger wardrobes and no longer thought themselves well dressed if they were clad in one or two haole garments.”

“The higher a Hawaiian’s rank, the more likely it was that he or she would wear imported haole clothes on ceremonial occasions. Namahana, Kamāmalu and Kaʻahumanu, among other high-born women, had a number of volumimous velvet and satin dresses by the early-1820s.” (Barratt)

Western customs had also caught on.

When the Pioneer Company of Protestant missionaries first arrived at Kawaihae (March 30, 1820,) “Kalanimōkū was the first person of distinction that came. In dress and manner he appeared with the dignity of a man of culture.” Obviously familiar with western customs, the chief gallantly bowed and shook the hands of the ladies. (Del Piano)

In 1820, Hiram Bingham noted, “(Kalanimōkū’s) appearance was much more interesting than we expected. His dress was a neat dimity jacket, black silk vest, mankin pantaloons, white cotton stockings, and shoes, plaid cravat and a neat English hat. He sometimes however wears the native dress.” (Thaddeus Journal, April 1, 1820)

“Kalanimōku was distinguished from almost the whole nation, by being decently clad. His dress, put on for the occasion, consisted of a white dimity roundabout, a black silk vest, yellow Nankeen pants, shoes, and white cotton hose, plaid cravat, and fur hat.” (Hiram Bingham)

“We honored the king, but we loved the cultivated manhood of Kalanimōku. He was the only individual Hawaiian that appeared before us with a full civilized dress.” (Lucy Thurston)

By 1823, Queen Mother Keōpūolani (mother of Kamehameha II and III) began to accept many western ways. She wore western clothes, she introduced western furniture into her house and she took instruction in Christianity.

It’s interesting (at least to me) to consider the context of the actions in 1819 with the abolition of the kapu. When you look at it strictly from the Hawaiian people, places and practices, it’s one thing; however, when you look at what was also going on in the Islands at the same time, it puts a whole new perspective on it.

Captain Cook estimated the population at 400,000 in 1778. When Vancouver, who had been with Cook, returned in 1792, he was shocked at the evidences of depopulation, and when the missionaries arrived in 1820, the population did not exceed 150,000. (The Friend, December 1902)

The image shows Kamehameha I in Western wear in 1817; at the time, he was still enforcing the centuries-old kapu system. (Drawn by Choris)

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'King_Kamehameha_I_in_a_Red_Vest'_c._1820
‘King_Kamehameha_I_in_a_Red_Vest’_c._1820

by Peter T Young Leave a Comment

Body of Liberties

The Mayflower is “indissolubly linked with the fundamentals of American democratic institutions. She was the wave-rocked cradle of our liberties.” (Henry B. Culver, Naval Historian, 1924)

Mayflower Compact

The Pilgrims established a government of sorts under the Mayflower Compact of 1620, which enshrined the notion of the consent of the governed.

It agreed to pass “just and equal laws for the good of the Colony”. The first experiment in New World self-government, some scholars even see it as a kind of American Magna Carta, a template for the Declaration of Independence and the US Constitution.  (Bryant, BBC)

The legacy of the pilgrims is foundational. The work ethic. The fact Americans don’t take much annual holiday. Notions of self-reliance and attitudes towards government welfare. Laws that prohibit young adults from drinking in bars until the age of 21. A certain prudishness. The religiosity.

Americans continue to expect their presidents to be men of faith. In fact, no occupant of the White House has openly identified as an atheist.

Also the profit motive was strong among the settlers, and with it the belief that prosperity was a divine reward for following God’s path – a forerunner of the gospel of prosperity preached by modern-day television evangelists. (Bryant, BBC)

Julia Ernst noted, the crux of the Mayflower Compact was to establish a common agreement among all the people in the colony, “mutually” and “in the presence of one another,” to “Covenant and Combine ourselves together into a Civil Body Politic.” This is the beginning of a democratic form of governance established by the people and for the people under the principle of majority rule.

It is a foundational document – not a set of specific rules, but a charter creating the polity (the public relationships among the members of that community) and the government to institute and maintain order in that society.

They agreed to “Covenant” with each other – to enter into a formal and fundamentally sacred reciprocal promise with every other member of the community.

This form of agreement reflected the earnest solemnity of the covenant theological system and the covenant political system with which most of them were probably accustomed. The Separatists utilized covenants in their religious beliefs and practices, as mentioned previously.

Not only did they make a formal promise to each other through the “Covenant,” but they also pledged themselves to “Combine” with each other – to work together as one unit for the common good of all members of the diverse community, both Saints and Strangers.

The Mayflower Compact was not so named until 1793 – it was originally called the Plymouth Combination, reflecting the coming together of all individual members into one cohesive, collective, egalitarian unit.

The Mayflower Compact does not contain all the elements of a written constitution, such as fleshing out the form in which the new government will take shape. However, it forms the basis for such a government through their agreement “to enact, constitute and frame such just and equal Laws Ordinances, Acts, Constitutions and Offices, from time to time.”

Thus, the Mayflower Compact was in effect a pre-constitutional agreement, as it expressly envisions that the members of the civil society will jointly create “Constitutions and Offices.”

“The Mayflower Compact reaffirmed one of the fundamental ideas of the Magna Carta; namely, that no political society could flourish without respect for the rule of law,” said Kim Holmes, executive vice president of The Heritage Foundation.

Body of Liberties

Next, in 1630, the Puritans used the royal charter establishing the Massachusetts Bay Company to create a government in which “freemen” – white males who owned property and paid taxes and thus could take on the responsibility of governing – elected a governor and a single legislative body called the Great and General Court, made up of assistants and deputies.

Conflicts arose over the arbitrariness of the assistants, and in 1641 the legislature created the Body of Liberties. This document was a statement of principles for governance that protected individual liberties and was the basis for the guarantees later expressed in the Bill of Rights of the U.S. Constitution.

The Massachusetts Body of Liberties was the first attempt in the colonies to restrain the power of the elected representatives by appealing to a fundamental document that lists the rights and duties of the people. The document, drafted and debated over several years, combined the early American covenanting tradition of the Mayflower Compact with an appeal to the common law tradition that crossed the Atlantic from Britain.

In 1644 this single body became an entity made up of two chambers: the House of Assistants (later the Senate) and the House of Deputies (later the House of Representatives). This set the precedent of bicameralism for most governmental legislatures in the United States, including the eventual federal legislature. (Britannica)

At first the right to vote was limited to the “chosen” – those whose religious background was thought to ensure salvation – but, after the original charter was revoked and a new one established in 1691, the franchise was extended to property owners and taxpayers. (Eventually, amendments granted all men and women the right to vote and hold office.)

The Body of Liberties is the first legal code established by European colonists in New England and was composed of a list of liberties, rather than restrictions, and intended for use as guidance for the General Court of the time.

This document is considered by many as the precursor to the General Laws of Massachusetts and the Massachusetts Constitution. It incorporates rights that were later judged to be ahead of their time, with some of these rights eventually appearing in the Bill of Rights.  Scholars do not agree as to whether these liberties were ever adopted, adopted provisionally or approved of by the General Court.

On December 10, 1641, the General Court established the hundred laws which were called the Body of Liberties. They “had been revised and altered by the [General] Court, and sent forth into every town to be further considered of, and now again in this [General] Court they were revised, amended, and presented.”  (Mass-gov)

Click the following link to a general summary about the Body of Liberties:

Click to access Body-of-Liberties.pdf

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by Peter T Young Leave a Comment

Curtis P ʻIaukea

No, not Curtis “Da Bull” ʻIaukea (professional wrestler in the 1960s-70s;) this story is about that guy’s great grandfather, Curtis Piʻehu ʻIaukea, born December 13, 1855, at Waimea, Hawaiʻi.  He is the son of JW and Lahapa (Nalanipo) ʻIaukea.  His father was district magistrate of Hāmākua for many years, and the family was well known on the Big Island.

ʻIaukea was reared in Honolulu under the direction of his uncle, Kaihupaʻa, an old-time retainer of the chiefs and a personal attendant to King Kamehameha III.

He was raised at the former Chief’s Children’s School (the school, started in 1840, had been given up in 1850 and used as the home for retainers of the royal family.)   As Kamehameha III’s retainer, Kaihupaʻa lived there and ʻIaukea was reared to also serve as retainer of royalty.

“The place was known as Halepoepoe, (meaning circular or round house) so-called because of the quadrangle or court forming the central portion of the building.”  (ʻIaukea)

“Of the more vivid and enduring of my boyhood impressions, I recall the days when, as a bare footed urchin of five and six, I used to romp around the Palace Grounds, dancing attendance on royalty in the role of page and valet to His Royal Highness, the Prince of Hawaiʻi – Ka Haku-o-Hawaiʻi (Prince Albert, son of Kamehameha IV and Queen Emma,) as he was more familiarly known amongst royalty and Hawaiians, then, well on in his fourth year and in the full enjoyment of health and happy childhood.” (ʻIaukea)

As a ward of the government, ʻIaukea was educated under Archdeacon Mason of the Anglican Church in Hawaii at ʻIolani College, then directed by the Church of England.

In 1872, upon the death of King Kamehameha V, who had sent Mr. ʻIaukea to Lāhainā to learn sugar operations, he went to Hilo to live with his sister. It was there that King Kalākaua, on royal tour of the islands, saw the young man and commanded him to resume his place at the royal palace.  In 1880 Mr. ʻIaukea was chief secretary of the department of foreign affairs.

“One of the most accomplished of the younger Hawaiians, Colonel Curtis Piʻehu ʻIaukea, was on his way around the world as a special envoy on what may be described as a good will mission, to keep alive or reawaken the pleasant feeling brought into being by King Kalākaua’s journey, and to perform certain special diplomatic errands; he was to go first to the United States and Europe, thence to Egypt, India, and, finally, Japan, where he was expected to arrive at the end of 1883 or the early part of 1884. One of his errands was to investigate in London and India the possibilities for Indian immigration.”  (Kuykendall)

Specific duties entrusted to ʻIaukea were: (1) to represent Hawaiʻi at the coronation of the czar of Russia; (2) to serve as Hawaiʻi’s commissioner to the Great International Fisheries Exhibition in London; (3) to negotiate regarding immigration to Hawaiʻi from British India, the Philippine Islands and Japan; (4) to attend to the exchange of decorations between the king of Hawaiʻi and the rulers of several other countries; (5) to deliver commissions to persons selected by him to serve as Hawaiian consuls in several designated areas.

His mission in Japan resulted in the admission of Japanese laborers to the sugar plantations of Hawaiʻi.  Although a formal treaty was not established, Japanese leadership stated they would not block immigration to Hawaiʻi.  (Japan was facing a major economic recession and discontent among farmers in Japan; Japanese leadership felt giving the workers the option of going to Hawaiʻi might relieve some of the domestic stress.)

ʻIaukea has a long list of service to the Monarchy and later the Republic of Hawaiʻi.  A few of his assignments included, Colonel on the King’s personal staff and Tax Collector, 1878; Collector General of Customs, 1884; King’s private secretary, 1886; Chamberlain and Crown Land Agent and Commissioner, 1886; in charge royal party to Queen Victoria’s jubilee, 1887; to London with Embassy from Republic of Hawaii to Diamond Jubilee Queen Victoria, 1897; accompanied President and Mrs. Dole to Washington, as secretary and attaché, 1898; elected County Sheriff, 1906; elected Territorial Senator, 1912; appointed Secretary, Territory of Hawaii, 1917; and acting Governor, 1919.

As chamberlain, he had the distinction of taking charge of the royal party attending the jubilee of Queen Victoria of England in 1887, the party included Queen Kapiʻolani, Princess Liliʻuokalani, Governor Dominis and others; en route, the party visited President and Mrs. Cleveland at the White House.

Ten years later, ʻIaukea went to London with the embassy from the Republic of Hawaiʻi to the Diamond Jubilee of Queen Victoria, and in 1898 he accompanied President and Mrs. Dole to Washington, DC, as secretary and military attaché.

Among the many orders and foreign distinctions that have been conferred upon him are the grand cross and cordon of St. Stanislaus, conferred by the emperor of Russia on the occasion of the coronation in 1883; officer of the French Legion of Honor, conferred by Pres. Grevy of the Republic of France; grand officer’s cross of the crown of Italy; rand cross and ribbon of the Order of Takovo; jubilee and diamond jubilee medals of Queen “Victoria; grand officer of the Order of Rising Sun of Japan; knight commander of the Swedish Order of St. Olaf, and all of the Hawaiian orders and decorations instituted by King Kalākaua during the monarchy.  (Derby)

His service in Hawaiʻi spanned through several monarchs and thereafter served in a number of republic and territorial positions.  Curtis P ʻIaukea died in 1940.

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