Peter T Young

July 31, 2016 by Peter T Young Leave a Comment

He ‘Ōlelo Lokomaikai

For a while the Islands were under the rule of the British commission set up by Lord George Paulet. Queen Victoria, on learning these activities, immediately sent an envoy to the islands to restore sovereignty to its rightful rulers. Finally, Admiral Richard Thomas arrived in the Islands on July 26, 1843 to restore the kingdom to Kamehameha III.

Then, on July 31, 1843, Thomas declared the end of the Provisional Cession and recognized Kamehameha III as King of the Hawaiian Islands and the Islands to be independent and sovereign; the Hawaiian flag was raised.

This event is referred to as Ka La Hoʻihoʻi Ea, Sovereignty Restoration Day, and it is celebrated each year in the approximate site of the 1843 ceremonies, Thomas Square.

“After five months of embarrassment and suffering under the misrule of the new powers the 31st of July opened a brighter scene”. (Bingham)

“On the 31st of July, a treaty of peace, providing for friendly intercourse between the Islanders and the subjects of Great Britain, was signed by the king of the Islands, Kamehameha, and the British admiral Thomas.”

“A parade of several hundred English marines appeared on the plain of Honolulu with their officers, their banners waving proudly, and their arms glittering in the sunbeams.”

“Admiral Thomas and the suspended king proceeded thither in a carriage, attended by the chiefs and a vast multitude of the people, who formed a line parallel with the troops.”

“The English standard bearers advanced towards his majesty, their flags bowed gracefully, and a broad, beautiful Hawaiian banner, exhibiting a crown and olive branch, was unfurled over the head of the king and his attending chieftains …”

“… which was saluted by the English troops with field pieces, then by the guns of the Carysfort, whose yards were manned in homage to the restored sovereign.”

“Then succeeded the roar of the guns of the fort, Punch-bowl Battery, the admiral’s ship, Dublin, the United States’ ship, Boston, and others. The day was a day of rejoicing and congratulations, enhanced by the issuing of the following edict:” (Bingham)

“He Olelo Lokomaikai
Act of Grace”

“Accorded by His Majesty King Kamehameha III, by and with the advice of his Chiefs in Council, to all his Subjects upon the occasion of his resuming the reins of Government.”

“WHEREAS certain difficulties and apparent misunderstandings have recently arisen between Us and the Government of Great Britain, in the course of which some of our Subjects, subsequent to our Provisional Cession of the Sovereignty of the Islands to Great Britain …”

“… and up to the period when we resumed the exercise of our Kingly Power, have accepted office, and otherwise performed acts not so required to do by Us, or our duly constituted Authorities. And, whereas, certain persons have been imprisoned within the time abovementioned not by our Authority,”

“WE, anxious to express our Gratitude to God, and to give the fullest proof of our attachment to the English Nation, and to manifest our joy at the Restoration of our National Flag, hereby Proclaim,”

“First, That none of our Subjects shall be punished by our Authority, for any act committed by them or any of them to the injury of our Government between the 25th of February, 1843, and the date hereof.”

“Second, That all prisoners of every description, from Hawaiʻi to Niʻihau, be immediately discharged.”

“Third, All Government business will be suspended for ten days after this date, that all persons may be free to enjoy themselves in the festivities and rejoicings appropriate to the occasion.”

“Given at Honolulu, Oahu, Island of Oahu, this thirty-first day of July, 1843.”

“(Signed,) Kamehameha III
(Signed,) Kekāuluohi”

“The king and chiefs repaired to the stone meetinghouse (Kawaiahaʻo Church) to offer public thanks for the singular interposition of Providence in favor of the nation. The king made a short address …”

“… stating that according to the hope expressed by him when he ceded the islands, ‘the life of the land’ had been restored to him; that now, they, the people of his islands, should look to him, and his rule over them should be exercised according to the constitution and laws.”

“This address was followed by the interpretation of the declaration of Admiral Thomas; after which, John Ii (a counsellor and orator) delivered an animated address suited to the joyful occasion.”

“He referred to the gloom which had shrouded the nation, and the despondency which had brooded over many minds, but which were now dispelled, and succeeded by hope, and joy, and brightening prospects.”

“He referred to the auspicious event of the restoration as of the LORD, who had been mindful of the nation in its low estate, and as demanding from all, gratitude and praise.”

“The sentiments of the 126th Psalm apparently inspired his heart: “When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing. Then said they among the heathen, ‘The Lord hath done great things for them.’”

“What a contrast between this scene and that of a human sacrifice in a heathen temple, which the orator of the day once saw offered by his prince, Liholiho, and his father!”

“It affords pleasure to add here, the testimony of the American Board, ‘that the whole deportment of Admiral Thomas, while at the islands, towards the king and his people, and the mission, was of the most courteous and honorable character; and his example, counsels, and influence will long be gratefully remembered.’”

“The king being restored to the free use of his sovereignty under the constitution, and once more regarding himself as the head of the people, took the lead again by example and influence, and by such means as were in his power, to favor the cause of temperance and order.” (Bingham)

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July 30, 2016 by Peter T Young Leave a Comment

Indians, then Hawaiians

“God be merciful unto us, and bless us, and cause his face to shine upon us; that thy way may be known upon earth, thy saving health among all nations.” (Psalm lxvii)

‘I love my friends – I love my country – I love the church at Home … these very blessings bestowed on me make it my duty to impart them on others … For the opportunity to ‘do good’ confers the obligation to ‘do good.’” (Hiram Bingham; Wagner)

The American Board of Commissioners for Foreign Missions (ABCFM) was organized under Calvinist ecumenical auspices at Bradford, Massachusetts by the General Association of Massachusetts, on the June 29, 1810.

ABCFM had its origin in the desire of several young men in the Andover Theological Seminary to preach the gospel in the heathen world. (The term ‘heathen’ (without the knowledge of Jesus Christ and God) was a term in use at the time (200-years ago.))

In 1812, the first missionary enterprise of the ABCFM (Adoniram Judson, Samuel Newell, Gordon Hall, Samuel Nott and Luther Rice, together with their wives) embarked to Western India; the first station was at Bombay.

“Christians have wanted some grand object to seize their hearts and engage all their powers … The spread of the gospel and the conversion of the world constitute the very object wanted – the common cause which ought to unite … the great family of Christians.” (Leonard Woods; Wagner)

Letters from Bombay convinced the ABCFM and friends of the mission that “the missionary work is great, painful and arduous, and requires primitive self-devotion, invincible perseverance and bounteous liberality; but they made it appear that if the work be conducted with the true spirit, in the right manner, and with adequate means, accompanied with the promised influence and blessings of Heaven, the Gospel … may spread through the heathen world.” (Wagner)

“The general purpose of these devoted young men was fixed. Sometimes they talked of ‘cutting a path through the moral wilderness of the West to the Pacific.’ Sometimes they thought of South America; then of Africa. Their object was the salvation of the heathen; but no specific shape was given to their plans, till the formation of the American Board of Foreign Missions.” (Worcester)

By 1816, however, contributions to the ABCFM had declined. There were several reasons including post-War of 1812 recession and the fact that India and Ceylon (Sri Lanka) were too remote to hold public interest. (Wagner)

Among the targets of ABCFM were American Indians. Their souls, members believed, could be saved by religious conversion and their futures by education. (OKHistory)

The years following the War of 1812 brought demands for Indian land cessions. Among the factors complicating the issue of Indian relations and policy were the differing perceptions of the problem among settlers and missionaries.

Folks saw a couple options: bring Indian youth into white communities and teach them there, or go out to them and teach them in their own communities. They chose the former.

The Foreign Mission School, in Cornwall, Connecticut, was founded in 1816 by ABCFM and in operation from 1817 to 1826; the school hosted over one-hundred students from China, Hawai‘i, India, the South Pacific, Europe and several Native American nations (speaking at least twenty-four different languages.) (NPS)

The object of the school was the education, in the US country, of heathen youth, so that they might be qualified to become useful missionaries, physicians, surgeons, schoolmasters or interpreters, and to communicate to the heathen nations such knowledge in agriculture and the arts, as might prove the means of promoting Christianity and civilization. (ABCFM)

It is important to note that in the early nineteenth century all land west of the Ohio Valley was considered foreign territory. Westward continental expansion bled into the Pacific and beyond. (NPS)

The ABCFM developed a strong emphasis on missions to American Indians. They first ministered to Cherokees in Tennessee, and then followed displaced southeastern tribes to Michigan, Wisconsin, the Dakotas, Minnesota and Oregon.

“It is not to be forgotten, that the Board desire to establish, as soon as possible, a mission, or missions, among the Indians of our wilderness. The committee have this subject constantly in view, and hope they shall soon be able to engage suitable agents to explore this field, and to collect such information as will lead to an immediate prosecution of the design. Missions to the heathen on our own continent, if conducted on the proper scale, will not be less expensive than any other.” (Worcester)

During Indian uprisings, missionaries attended to Indians in jail or sent on exile. They produced Bibles, dictionaries and schoolbooks in Dakota and Ojibwe when there were no print versions of these languages. They trained indigenous preachers and leaders. (Philanthropyroundtable)

The mission field in Indian Territory proved fertile. The ABCFM concentrated on establishing permanent educational centers. Although the early competition included the Baptists, Methodists and Moravians, the ABCFM established more mission stations and branches in Indian Territory than the combined number established by those three denominations. (OKHistory)

But President Andrew Jackson’s program of ‘Indian removal’ – forced marches to lands across the Mississippi – soon led to a confrontation between the ABCFM and the US government.

In 1830, ABCFM missionaries Samuel Worcester and Elizur Butler ended up in the Georgia State Penitentiary for resisting these unjust policies. They were tried on September 16, 1831, for violation of Georgia law. The jury brought a quick verdict of guilty, and Worcester was condemned to 4 years of hard labor in a penitentiary.

Their case eventually wound up in the Supreme Court, highlighting an early and important act of civil disobedience. March 3, 1832, Chief Justice Marshall pronounced in favor of the missionaries and declared the laws of Georgia extending her jurisdiction over the Cherokee ‘repugnant to the constitution, treaties and laws, therefore null and void.’ (cherokee-org)

In 1838, Butler joined the ‘Trail of Tears’ to Oklahoma, a march which took the lives of 4,000-Cherokees and Butler’s own infant daughter – and eventually fueled a public backlash against Indian removal. (CongressionalLibary)

Back at the Foreign Mission School, the school’s first student was Henry ʻŌpūkahaʻia (Obookiah,) a native Hawaiian from the Island of Hawaiʻi who in 1807 (after his parents had been killed) boarded a sailing ship anchored in Kealakekua Bay and sailed to the continent.

ʻŌpūkahaʻia died suddenly of typhus fever in 1818; Edwin Welles Dwight is remembered for putting together a book, ‘Memoirs of Henry Obookiah’- it was an edited collection of ʻŌpūkahaʻia’s letters and journals/diaries. “Memoirs of Henry Obookiah” served as an inspiration for missionaries to volunteer to carry his message to the Sandwich Islands (Hawai‘i.)

Hiram Bingham wrote in a letter dated July 18, 1819, to Worcester that “the unexpected and afflictive death of Obookiah, roused my attention to the subject, & perhaps by writing and delivering some thoughts occasioned by his death I became more deeply interested than before in that cause for which he desired to live …”

“… & from that time it seemed by no means impossible that I should be employed in the field which Henry had intended to occupy … the possibility that this little field in the vast Pacific would be mine, was the greatest, in my own view.” (Brumaghim)

Subsequently, in the summer of 1819, Bingham and his classmate at Andover Theological Seminary, Reverend Asa Thurston, volunteered to go with the first group of missionaries to Hawai‘i.

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) There were seven American couples sent by the ABCFM to convert the Hawaiians to Christianity in this first company.

These included two Ordained Preachers, Hiram Bingham and his wife Sybil and Asa Thurston and his wife Lucy; two Teachers, Mr. Samuel Whitney and his wife Mercy and Samuel Ruggles and his wife Mary; a Doctor, Thomas Holman and his wife Lucia; a Printer, Elisha Loomis and his wife Maria; and a Farmer, Daniel Chamberlain, his wife and five children.

With the missionaries were four Hawaiian students from the Foreign Mission School, Thomas Hopu, William Kanui, John Honoliʻi and Prince Humehume (son of Kauaʻi’s King Kaumuali‘i.)

By the time the Pioneer Company arrived, Kamehameha I had died and the centuries-old kapu system had been abolished; through the actions of King Kamehameha II (Liholiho,) with encouragement by former Queens Kaʻahumanu and Keōpūolani (Liholiho’s mother,) the Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

Over the course of a little over 40-years (1820-1863) (the “Missionary Period”,) about 180-men and women in twelve Companies served in Hawaiʻi to carry out the mission of the ABCFM in the Hawaiian Islands.

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ABCFM Mission Arkansas

Rev. S. B. Fairbanks Missionary, ABCFM-India

Mission Schools in India of the American Board of Commissioners for Foreign Missions

ABCFM-Creek Path Mission

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Brainerd Mission-Tennessee

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Cornwall’s Foreign Mission School

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Four_Owyhean_Youths-Thomas Hoopoo, George Tamoree, William Tenooe and John Honoree

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July 29, 2016 by Peter T Young 2 Comments

‘And how do you get down in time for business every day?’

Someone asked, “Do you live on ‘Ālewa Heights? And how do you get down in time for business every day?”

The reply, “It takes me just eighteen minutes to come from my front door to my office, and twelve minutes of that time is spent, on the Rapid Transit cars.”

“It was on July 29, 1907, that the ‘Ālewa lands were opened to purchasers. At that time there was no road into the tract. Prospective purchasers were forced to climb up the face of the precipitous bluff which bounds Nu‘uanu Valley on the western side and scramble through a wilderness of lantana and guava to find the lots which the Territory was offering to home builders.”

“It was a dry, treeless hillside, blessed with a beautiful view, to be sure, but with little else to attract the man who wanted a home near enough the city so that he might go daily to business. It was only a stone’s throw from Honolulu, almost, but without a road the prospect looked not inviting.”

“As a consequence it is not surprising that when the sale of the newly opened lots took place they went for a song. Acre lots, within a mile of the post-office were sold tor prices ranging from $150 to $300. You could not buy those same lots now for less than ten times the figures paid three years ago.” (Advertiser, October 16, 1910)

“The first problem to be solved by the lot purchasers was a road. An improvement club was organized within a few-days, and although it took some-time to unravel the necessary official red tape, within six months a fine macadamized road had been built into the heart of the tract.”

“This road was built, out of the money paid by the ‘Ālewa people for their lots, with day labor furnished by the county.”

‘Water was the next necessity. The Territory had no money for water pipes, and the legislature would not meet for another two years. This did not daunt the ‘Ālewaites.”

“’If we buy the pipe, will you install it and give us water, and then credit what we paid for the pipe on our water rates?’ they asked the government.”

“’Delighted,’ was the reply, in the words of a well-known African hunter. So ‘Ālewa got its water supply. It was not much, it is true. A two-inch pipe connected with the ‘Ālewa quarry, but it sufficed temporarily.”

“With a fine road and a fairly good water supply the ordinary homesteaders would have been content. But they were not enough for the ‘Ālewa people. They wanted electric lights, and telephones and gas. So they proceeded to get them.”

“They also planned and partly carried out through the work of the club, a complete system of shaded roadways, laid out artistically with poinciana regias for one stretch of the road, golden showers for another, yellow poincianas for a third.”

“The purchasers of ‘Ālewa lots in 1907 quickly saw that is they were to obtain any assistance from the government it would be necessary to get together and work together for the common good.”

“The last year (1909) has seen continued improvement in our district. All of the lots in what is currently known as the residence district have been built upon (31 residences) and the owners have begun to fulfill the clause in their contracts which requires them to live at least one year upon their land.”

“Considering that a little over three years ago this district was a barren mountain side, shut off from the city by an almost unscalable pali, and producing nothing but kolu, guavas and lantana, (the homeowners were) proud of the progress in the district.”

“And when you look around at the pretty homes and the green lawns of the ‘Ālewa dwellers and feel the fresh cool air from the hills, and then look back at that wonderful view, you will wonder why in time you did not buy a lot on ‘Ālewa Heights.”

This summary comes from a community update on Ālewa Heights, published in the Advertiser, October 1, 1910. Today, the USGS Geographic Names Information System notes ‘Ālewa Heights is a “Populated Place.”

In 1910, there were “thirty-one families, with an estimated total population of ninety souls” (Advertiser, October 16, 1910;) today, Realtor-com notes the population is nearly 4,400.

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July 28, 2016 by Peter T Young Leave a Comment

Lady Dog Legislature

“Liliʻuokalani County. Word was received from Honolulu by wireless telegraph yesterday, that the county bill has passed the Senate, changing the name of Maui to Liliuokalani and changing the county seat to Lahaina.” (Maui News, April 27, 1901)

While news announcement was premature (President Dole effectively vetoed the legislation,) a new County governance structure and other legislation were proposed in the first legislative session of the Legislature of the Territory of Hawaiʻi in 1901.

The first session started on February 20, 1901 and lasted a total of 127-days (Regular Session 58-days; Special Session 69-days – the last day of the ‘Extra Session’ was July 29, 1901) – today, pursuant to Article III, section 10, of the Hawaiʻi State Constitution:

“The legislature shall convene annually in regular session at 10:00 o’clock a.m. on the third Wednesday in January … Regular sessions shall be limited to a period of sixty days, and special sessions shall be limited to a period of thirty days.” (Hawaiʻi Constitution) (Further extensions are possible.)

That first legislative session of the Territorial Legislature was later nicknamed the ‘Lady Dog Legislature’. It relates to multiple measures and extensive discussion seeking amendment to the taxes charged on dogs (reducing the female dog tax from $3 to $1 – the rate on male dogs.)

“The provision for increasing the tax on female dogs to three dollars was enacted by the Legislature of 1898 for the purpose of improving the quality of dogs in the Hawaiian Islands, and incidentally of decreasing the number of inferior dogs. The higher tax on female dogs tends directly to this result.” (Governor’s Message)

The press criticized the legislature: “The stray dogs are being gathered in, and the weeping owners is beseeching the clemency of the Deputy Sheriff. Now is the time when the wiley Hawaiian and Portuguese entices the small dog into his premises and eases him of his collar and tag. The tag system for dogs is worthy of a Solomon.”

“Who invented it, is now lost among the mists of history. The honest man pays his dog tax and the dishonest rogue profits by it. It is reported by the dog catcher that the lady dogs are not grateful to the lady dog legislature. They used to take a pride, in their three dollar tags, and now they are only adorned with a dollar tag.” (Hawaiian Star, June 3, 1902)

Some suggest the criticism of the legislature was racially-based. In 1900, the Kanaka Maoli (aboriginal Hawaiians) had formed their own party, called the Home Rule Party, through merging two organizations, Hui Aloha ‘Āina and Hui Kālai‘āina, who had worked together to support Queen Lili‘uokalani and oppose annexation. (Silva)

However, it’s interesting to note that in 1901, 1903 and 1905 there was successive decline in representation by Home Rule candidates in the Legislature, although there continued to be a total of around 30-Hawaiians (out of 45) in the Legislature. (Report of the Governor, 1920)

The next election (1907,) there was only 1-Home Rule party member serving in the Senate, and none in the House; however, a total of 32-Hawaiians were in the Legislature. With Republicans dominating both chambers, it is clear that most of the Hawaiians were Republicans. (Report of the Governor, 1920) (While the Home Rule Party was race-based, the Republican Party was not.)

For the entirety of the nineteenth century, non-whites always made up at least ninety percent of the population of the Islands. At the time of the 1893 coup, whites made up approximately six percent of Hawai‘i’s population and faced a much larger and engaged native populace. (Williams)

However, the level of Hawaiian participation in the initial Legislatures has shown that Hawaiians did not need the ‘Home Rule’ race-based party to get representation in the local legislature. After another decade of election losses, the Home Rule Party was disbanded after the election of 1912. However, Hawaiian representation in the Legislature continued to be just under 30 – out of a total of 45 (15-Senators and 30-Representatives.)

Another proposed law “An Act providing for and creating certain counties in the Territory of Hawaii, and providing a form of government for such counties,” (as suggested in the initial paragraph, here.)

Various names were proposed for the counties, including, the Islands of Maui, Molokai, Lanai and Kahoʻolawe were to be called the County of Liliʻuokalani. Kauai and Niʻihau were to be called County of Lunalilo.

Oʻahu was to known as the County of Kalākaua; and the Island of Hawaiʻi was to have two counties: The County of Kauikeaouli (encompassing the districts of Hilo, Puna and Kaʻū) and the County of Kamehameha (encompassing the districts of Hāmākua, Kohala and Kona.) It, too, did not receive the Governor’s signature; Counties were later authorized in 1905.

In the end, only a small portion of the legislative agenda, nineteen bills, was passed by both houses and sent to the governor for his signature. (Williams)

They did pass a concurrent resolution on the final day of the session that included a memorial to the President of the United States asking for the removal of Governor Dole from office.

It charged that he had hindered the work of the session by his hostility toward the legislature, withheld vital information and reports that were called for, and refused to cooperate with lawmakers. (Williams)

The Hawaiian Star carried the official White House response, “The President (Roosevelt,) after most careful investigation and hearing as many men as possible (sic,) and hearing from others, has come to the conclusion that Governor Dole’s course has been such as to warrant his continuance as Governor of Hawai‘i and entitle him to the respect and hearty support of the Administration.” (Hawaiian Star, April 22, 1902)

Some suggest the make-up of the 1901 Legislature (the first Legislature in the Territory of Hawai‘i) as an example of racial tensions and concern for lack of racial representation of the people.

In 1900, the Kanaka Maoli (aboriginal Hawaiians) had formed their own party, called the Home Rule Party, through merging two organizations, Hui Aloha ‘Āina and Hui Kālai‘āina, who had worked together to support Queen Lili‘uokalani and oppose annexation. (Silva)

That year, the Home Rulers elected Robert Wilcox as Hawaiʻi’s first delegate to the US Congress. (However, on July 10, 1902, Prince Kūhiō split from the Home Rule Party, joined the Republican Party and won the Congressional seat in the election on November 4, 1902.)

Some suggest the early Legislative elections and party affiliations were based on race (Home Rule for Hawaiians and Republicans for whites.) However, it’s interesting to note that in 1901, 1903 and 1905 there was successive decline in representation by Home Rule candidates in the Legislature, although there continued to be a total of around 30-Hawaiians (out of 45) in the Legislature.

The next election (1907,) there was only 1-Home Rule party member serving in the Senate, and none in the House; however, a total of 32-Hawaiians were in the Legislature.

There were more Hawaiians in the 1907 Legislature than the first 1901 session; with Republicans dominating both chambers, it is clear that most of the Hawaiians were Republicans. (While the Home Rule Party was race-based, the Republican Party was not.)

It was shown that Hawaiians did not need the ‘Home Rule’ race-based party to get representation in the local legislature. After a decade of election losses, the Home Rule Party was disbanded after the elections of 1912.

However, Hawaiian representation in the Legislature continued to be just under 30 – out of a total of 45 (15-Senators and 30-Representatives.) (The image shows a Hawai‘i legislative body (1900-1919, not necessarily the legislature of 1901.)

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July 27, 2016 by Peter T Young Leave a Comment

Kekāuluohi

Kekāuluohi, daughter and firstborn (July 27, 1794) of Kaheiheimālie and Kalaʻimamahu (Kamehameha’s younger half-brother,) was reared by her maternal grandparents, Namahana and Keʻeaumoku, who “fondled her as if she were a feather lei from the precious mamo bird.” (Luomala)

“Her grandfather, Keʻeaumoku, was the most noted of all the warriors of Kamehameha I, and by his personal prowess placed that eminent man on the throne of Hawaii; first by slaying with his own hand his great antagonist Kiwalaʻo, and subsequently Keōua, the only remaining enemy on that island.” (Jarves; The Friend)

Kekāuluohi was “a favorite above all the other grandchildren,” and was also the favorite of the uncles and cousins of her aunt Kaʻahumanu, her mother’s older sister and one of Kamehameha’s wives.

Kekāuluohi was looked on as the family head, and her father’s own trusted kahu and the latter’s kin were her caretakers.

“(S)he was betrothed in her youth to Pomare, the King of Tahiti, but his death prevented the union by marriage of the Kingdoms of the Hawaiian and Society Islands. She is reported to have been remarkably handsome in her youth, and as having possessed a very tenacious memory, treasuring up the old genealogies of the islands.” (Jarves; The Friend)

Kekāuluohi became Kamehameha’s youngest wife, cowife (punalua) with her mother, her mother’s sister, and other high-ranking chiefesses. After Kamehameha’s death his son Liholiho (Kamehameha II) took her as one of his wives. Around 1821 Kamehameha II gave Kekāuluohi to his friend Charles Kanaʻina.

Kekāuluohi succeeded her half-sister Kīna‘u as Kuhina Nui. Initially, she was considered something of a “place-holder” for Kīna‘u’s infant daughter Victoria Kamāmalu, who would later assume the office. (Archives)

“…The authority hitherto possessed by my mother Kaʻahumanu II. Until her decease is now transferred to my other mother (Miriam Kekāuluohi) though Victoria Kamehamalu II is her superior, but still under my direction.”

“Furthermore; no documents nor notes, referable to government, after this date, which have not my own signature, and also that of Miriam Kekāuluohi at the bottom of said writing will be acknowledged as government papers.” (Proclamation: Ke Kukala Ana a Ke Ali‘i, June 8, 1839; Archives)

“The person who attracted, our attention most, was Kekāuluohi. … She was altogether one of the most remarkable-looking personages I have ever seen.” (Wilkes, 1849)

“She lives in a grass-hut near the water, and has several chiefs in attendance on her: she appears to be a good-natured and contented person, and has adopted some foreign customs in her way of living.” (Wilkes, 1849)

“This lady is upwards of six feet in height; her frame is exceedingly large and well covered with fat. She was dressed in yellow silk, with enormously large gigot sleeves, and wore on her head a tiara of beautiful yellow feathers interspersed with a few of a scarlet colour.” (Wilkes, 1849)

“Above the feathers appeared a large tortoise-shell comb, that confined her straight black hair. Her shoulders were covered with a richly embroidered shawl of scarlet crape. She sat in a large arm-chair, over which was thrown a robe made of the same kind of yellow feathers as decked her tiara.” (Wilkes, 1849)

Kekāuluohi was a co-signer with Kamehameha III of Hawai‘i’s first Constitution in 1840, which provided for an elected representative body, a first step toward the common people gaining political power. The constitution also codified for the first time, the responsibilities and authority of the Kuhina Nui.

Other important events during Kekāuluohi’s tenure were the threats to Hawaiian sovereignty by the French and English. Soon after assuming her office in 1839, the French threatened war if Kamehameha III did not provide special privileges to the Catholic missionaries, repeal liquor laws and grant generous concessions to French citizens in Hawai‘i.

Then, in 1843, the infamous Charlton land claim resulted in the temporary loss of Hawaiian sovereignty when Lord George Paulet intervened and took possession of the Hawaiian Islands on behalf of the King of England. Richard Charlton was the British Consul in Honolulu who, in 1840, claimed valuable land based on dubious documentation and authority.

As the pressures of international diplomacy and economic development increased on the Hawaiian kingdom, it was necessary to structure the government for better administrative control. As her life came to a close, Kekāuluohi appointed Gerrit P Judd as Minister of the Interior to administer on her behalf. (Archives)

Kekāuluohi became a member of the Protestant church of the missionaries. “In the afternoon the congregation assembled again, a little earlier than the usual hour, and the church took their seats in order round the table of the Lord.”

“Kekauluohi first presented herself before the church and congregation, and, at her request, her desire to consecrate herself to God, and to obey the Gospel, was made known, and she was propounded for admission after further trial.” (Bingham)

“(I)n 1834, Miriam Kekāuluohi having, with her husband, Kanaʻina, built an elegant two story house of rock coral, near the mission houses, at Honolulu, received and entertained, one evening, at a well-furnished table, thirty-three missionaries, including men and women, presiding herself with the dignity of a Christian matron.”

“Kekāuluohi, having tried the routine of civilized domestic life, about two years, in her well finished and furnished habitation, received, at a Christian tea-party, the king, and some twelve or fourteen chiefs .… After tea, the company being conducted to the large upper drawing-room, united, as was customary, in a hymn and prayer.” (Bingham)

By Kanaʻina she had a son Prince William Charles Lunalilo, born on January 31, 1835; he succeeded Kamehameha V as king.

Kekāuluohi and Kanaʻina were the adoptive parents (kahu hānai) not only of Kalama, who became the wife of Kauikeaouli (Kamehameha III,) but of the royal couple’s second son. (Luomala)

Kekāuluohi died June 7, 1845. “She was a chiefess of the highest rank at the time of her death. Mr. Jarves in an obituary notice published in the Polynesian of June 21, 1845, writes thus:”

“She was the last adult member of that distinguished family which for the past sixty years has, as it were, shared the Hawaiian throne with the Kings themselves.” (Jarves; The Friend)

The Hawai‘i State Archives is located in the Kekāuluohi Building on the ʻIolani Palace Grounds just behind the Kanaʻina Building (Old Archives Building.)

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