Ali’i / Chiefs / Governance | Images of Old Hawaiʻi

June 11, 2026 by Peter T Young Leave a Comment

Kamehameha Day

Kamehameha Day was first celebrated in 1871 by Kamehameha V as a day to honor his grandfather, Kamehameha I (however, it was first celebrated on December 11 of that year.)

Here’s a little background on the celebration (Kepā Maly gave me information from SM Kamakau) and the reasoning why we now celebrate Kamehameha Day on June 11.

“The celebration of Kamehameha Day on June 11 came about in the following way.”

“On December 11, 1871, the birthday of Kamehameha V who was at that time ruling king, a public celebration was held with horse-riding and other sports.”

“It was agreed to make this celebration an annual event, but because of the uncertain weather in December to change the date to June.”

“Kamehameha V died soon after, and the holiday remained as a “Day in Commemoration of Kamehameha I,” (La Ho‘o-mana‘o o Kamehameha I.)”

So, while linked to Kamehameha V’s birth date (December 11,) because the weather is better in the summer, the decision was made to have the Kamehameha I celebration six months from the King Kamehameha V’s birthday (i.e. June 11 – the date has no direct significance to Kamehameha I.)

In 1882, the Hawaiian Legislature with concurrence from the King (Kalakaua) authorized a Kamehameha statue to serve as a “commemorative of the centennial of the discovery of this Archipelago by Cook”. (PCA, May 19, 1882)

“In 1878 the Kingdom of Hawaii, with King Kalakaua at its head, honored Captain Cook at the centenary celebration of discovery. The permanent memorial established in Honolulu at that time was the splendid statue of Kamehameha the Great which stands upon a high pedestal in front of the Judiciary Building.” (Taylor)

“A great many plans have been proposed and suggestions made whereby the memory of the great navigator might be suitably recognized and perpetuated by our residents.”

“On the eve of the day celebrated the glee troupes of Lahaina, who can boast of a preeminence in the sweet chorus singing peculiar to Hawaiians, with some commemorative of the coming of Captain Cook”. (PCA, Jan 26, 1878)

“January 18, 1878, was the anniversary of the landing of Captain Cook on these Islands – one hundred years ago. The event was commemorated by our people with becoming reverence.”

“The Hawaiian citizens, assisted by the English speaking residents, made such preparations for the event as they could, in order to testify their appreciation of a century of time in the history of the Hawaiian group with all its mutations, whether for good or otherwise in the history of the race.” (Hawaiian Gazette, Jan 23, 1878)

That statue that gets draped with lei on June 11, is “The centennial of the discovery of the Sandwich Islands by Captain Cook in 1778”; it is “a bronze statue, heroic size, of Kamehameha, the conqueror and organizer of the Islands.”

Then, in 1896 the legislature declared it a national holiday.

“Kamehameha Day was generally observed by the people. Elaborate preparations were made for the celebration of the day, with sumptuous feasts and sports, and every effort was brought to bear in order to insure the success of the occasion.”

“It might well be said that, in the language of the poet, its observance was usually attended with:

‘The boast of heraldry, the pomp of power,

And all that beaut’, all that wealth e’er gave.’”

“The celebration itself was characterized by a cheerful spirit and good-fellowshlp. “Aloha,” the watchword that opened every heart and brightened every soul, was greeted on every side, and hospitality, unalloyed and unbounded, was displayed at every door. There was no distinction in race, color or creed.” (John C Lane, Mayor, 1916)

In 1939, Hawaiʻi Revised Statutes under the Territorial Legislature of Hawai‘i created the King Kamehameha Celebration Commission – that law remains in effect, today.

State law notes: §8-5 King Kamehameha celebration commission … “The commission shall have charge of all arrangements for the celebration each year generally observed throughout Hawai‘i Nei on June 11, to commemorate the memory of the great Polynesian Hawaiian warrior and statesman King Kamehameha I, who united the Hawaiian Islands into the Kingdom of Hawai‘i”.

In 1978 the legislature renamed this holiday King Kamehameha I Day.

Almost from its first observance this day was celebrated chiefly by horse races in Kapi‘olani Park; but the races eventually gave way to today’s parades of floats and pāʻū riders.

On February 14, 1883, the Kamehameha statue was unveiled at Aliʻiōlani Hale during the coronation ceremonies for King Kalākaua.

The stance of the statue, with spear in left hand and right outstretched with open palm, showed the “successful warrior inviting the people … to accept the peace and order he had secured.”

There are now five different statues of Kamehameha:

The first replica stands prominently in front of Aliʻiolani Hale in Honolulu
The initial (repaired) casting of the statue is at Kapaʻau, North Kohala
Another replica is in US Capitol’s visitor center in Washington DC
Another statue is at the Wailoa River State Recreation Area in Hilo
A statute, created by Herb Kane, is at the Grand Wailea Resort Hotel & Spa on Maui

The customary draping of the Kamehameha Statue with lei dates back to 1901. The image shows the lei-draped statue of Kamehameha in Honolulu. (wongsto)

June 10, 2026 by Peter T Young Leave a Comment

The Hawaiian Club

The Hawaiian Club (sometimes referred to as the Hawaiian Club of Boston) was formed in January, 1866, by a few gentlemen, who having, at different periods during the preceding forty years, resided at the Hawaiian Islands, felt that strong attachment for them which is so general among those who have once lived there.

Its purpose was to promote social intercourse among the friends of Hawaii, resident in or visiting Boston and vicinity, and to advance the interests of the United States at the Hawaiian Islands, and the welfare of the Hawaiian nation, by collecting and diffusing information bearing thereupon, and by all other honorable means. (Articles of Organization)

There were 15-original members, and by 1868 the total had increased to 45. Although the club was in existence for many years, this volume of papers was their first (and only) publication. A note on the reverse of the title page says, ‘Four hundred fifty copies plain, fifty club copies (on) tinted (paper.)’

Their object was partly to revive pleasant associations by occasional meetings to discuss the past and present condition of Hawaii, and partly to advance the prosperity of the country and the interests of the United States and her citizens there.

In furtherance of these objects the Club met once a month, usually in the city of Boston, but occasionally in a more social way at the country residence of some one of its members. It has corresponded with the friends of Hawaii, resident at the Islands.

It has sought, through delegations at Washington, and through newspaper publications and personal interviews of its officers and members with men of influence, to further every measure which would benefit the Islands.

One such was the establishment of steam mail communication between San Francisco and Honolulu, and the negotiation and ratification of a treaty of commercial reciprocity between the United States and Hawaiian Governments.

One interesting issue raised by the Hawaiian Club relates to the Kamehameha Statue – an ‘error’ in how the King is dressed.

“When the Kamehameha had been modeled by Gould, the attention of the Hawaiian Club of Boston … was called to the completed model and it was noticed that the great Moi was represented wearing a sort of apron”.

“(T)he sculptor was informed that this was by no means a correct costume of the time of Kamehameha and would appear ridiculous to the modern Hawaiian.”

It turns out, when the statue was being prepared, King Kalakaua had recently acquired “Malo of Kaumualiʻi” and he selected that to be photographed for the sculptor’s use, providing the model with an ordinary malo at the same time.

William Tufts Brigham – the first director of the Bernice P. Bishop Museum – had written a book on Hawaiian featherwork; he had also been Hawaiian Club president for ten years.

His initial reaction about the “Malo of Kaumualiʻi” was, “how could a band four yards long, made as this is with feathers on both sides be disposed on the wearer? The term malo is certainly misleading”. He suggested it was rather a cordon or sash.

“In the statue the cordon passes from the pendent end up behind the portion used as a waist-band, over the left shoulder, outside the cloak, instead of returning down the back to form the belt as it should have done with the end tucked in to tighten the band, it leaves this belt as an independent member and passes down over the cloak to trail on the ground!” (Brigham)

“The ordinary malo is shown on the statue, a proof that the cordon was not used as a malo, an impossible feat. Perhaps no competent critic saw the model after the cordon was added, or it was thought best not to remove the band after the cast was made.”

“As there was no living Hawaiian who had seen such a cordon worn either by Kamehameha or Kaumualiʻi, the absence of criticism may be understood.” (Brigham)

It turns out Brigham found out it was not the sculptor’s fault, but, rather, the photographer who sent the statue maker photos of what was to be designed (Gould simply sculpted what the photographer provided.)

“The ungraceful position of the left hand was changed by the artist but he could not have been expected to be versed in the peculiarities of ancient Hawaiian adornment. In the photograph sent not only was the cordon placed over the cloak but the main ornament, the terminal set with teeth was not visible in front!”

“I can only suppose that King Kalakaua in his apprenticeship to royalty as assistant chamberlain to Kamehameha V, never saw such a cordon adorning his royal master who was greatly averse to personal display as I was convinced by my acquaintance with that monarch, who probably never saw the cordon in question.” (Brigham)

“The final arrangement must be based on esthetic rather than historical grounds. In fact, the decorated end of the sash drags on the ground behind the figure. The other end has had to be supplemented with a fictitious terminal band to be presentable in front.”

“If you look closely, the final arrangement is impossible without two sashes: a long one from malo front over the shoulder and down to the ground, and a short, separate belt.” (Later noted by Charlot.)

Traditionally, a sash is worn by first draping the sash over the left shoulder to where it falls between the knees. Then the remaining length is wrapped around the waist and over the front flap of the sash to around the back, fed behind the part over the shoulder, and the remaining hangs down in the back (at knee length.) (San Nicolas) After that, you put the cape on over it all.

As attention is drawn to the Kamehameha Statue, with lei draping and anticipation of Kamehameha Day, folks might now all look at the Kamehameha Statue a little closer now. (The painting pattern of the sash on the Kapaʻau Statue illustrates the error best, but it is evident on each.)

Most of the attention has been to the front of the statue; but we have overlooked a little bit of history without looking at the sash as it simply flows from the front over the shoulder (over the cape) to a pile in the back (rather than in the traditional wearing of the sash (wrapped before the cape is worn; under the cape around the waist and looped down.))

June 5, 2026 by Peter T Young 1 Comment

Ka‘ahumanu’s Death

Almost 200 years ago, the American Protestant missionaries arrived in the Islands. Their leader was Reverend Hiram Bingham – Sybil … his wife of 2-weeks … joined him. They are my great-great-great grandparents.

They were preachers and teachers. It was important to them that Hawaiians had a personal experience reading the written “Word of the God of Heaven;” but back then, Hawaiian was only spoken, not written. That meant that each needed to learn to read.

So, Hiram and others developed an alphabet and formulated a written language, taught Hawaiians to be literate in their own language and translated the Bible for them to read. The missionaries learned the language, and were soon teaching their lessons in Hawaiian, rather than English.

As teaching expanded, the missionaries’ focus was on the Head, Heart and Hand. In addition to the rigorous academic drills (Head,) the schools provided religious and moral guidance (Heart,) and manual and vocational training (Hand.)

In collaboration with the aliʻi, Hiram and the other missionaries:
• Introduced Christianity to the Islands
• Created the written Hawaiian language and brought about widespread literacy
• Helped formulate a constitutional government
• Made Western medicine available, and
• Introduced a distinctive musical tradition with harmony and choral singing

About a year after Hiram arrived, Kaʻahumanu visited the mission and gave them supplies; it was the first time she showed interest in the teachings of the missionaries, and her first request for prayer. From that point on, Kaʻahumanu came into constant contact with the mission.

Hiram found a friend in Kaʻahumanu – she and other ali‘i visited often. In the wood frame house at Missions Houses, you can correctly say, “Kaʻahumanu slept here.”

A little side story on Hiram and Kaʻahumanu … shortly after arriving in the Islands, with a piece of driftwood, Hiram made a rocking chair for his wife – in describing it, Sybil said, “A box or trunk has been our only seat. My husband, I believe, was never a chair-maker before, but happy for me and the Mission family, that he is everything.”

On Sundays, the rocker was taken to the thatched Kawaiahaʻo church as a seat for Sybil, the pastor’s wife. Her wish was that when she died, she might be found in that chair … her wish was granted when she died in her rocker on February 27, 1848.

The rocker had its admirers, including Kaʻahumanu. She asked Hiram to make her one just like it – he did, it is one of the earliest known pieces of koa furniture in Hawaiʻi.

That was not the only gift Hiram gave Kaʻahumanu.

In 1825, Kaʻahumanu was baptized. Lucy Thurston noted, “She became distinguished for her humility, kindness and the affability of her deportment, regarded the missionaries as her own children, and treated them with the tenderness of maternal love.”

Lucy continued, “Her influence and authority had long been paramount and undisputed with the natives, and was now discreetly used for the benefit of the nation.”

In mid-1832, Kaʻahumanu became ill and was taken to her home in Mānoa. Hiram came to her bedside. “Her strength failed daily.”

Hiram noted, “About the last words she used were: ‘Here, here am I, O Jesus, … Grant me a gracious smile.’”

“A little after this she called (Hiram) to her and as (he) took her hand, she asked. ‘Is this Bingham?’ (He) replied, ‘It is I.’”

She finished, “‘I am going now.’” Hiram replied: “‘May Jesus go with you, go in peace.’”

Hiram noted, “The slow and solemn tolling of the bell struck on the pained ear as it had never done before in the Sandwich Islands.”

“In other bereavements, after the Gospel took effect, we had not only had the care and promise of our heavenly Father, but a queen-mother remaining, whose force, integrity, and kindness, could be relied on still.”

“But words can but feebly express the emotions that struggled in the bosoms of some who counted themselves mourners in those solemn hours; while memory glanced back through her most singular history, and faith followed her course onward far into the future.”

Her death took place at ten minutes past 3 o’clock on the morning of June 5, 1832, “after an illness of about 3 weeks in which she exhibited her unabated attachment to the Christian teachers and reliance on Christ, her Saviour.” (Hiram Bingham)

Hiram’s gift to Kaʻahumanu … and one that he shared with all Hawaiians across the Islands … was love … and hope … and guidance to the way of the Lord, salvation and eternal life.

Kaahumanu,_retouched_image_by_J._J._Williams_after_Louis_Choris

June 3, 2026 by Peter T Young Leave a Comment

Manokalanipō

Poetically Kauai is reportedly called, “Manokalanipō”, or “Kauai a Mano” after the ancient chief who was largely responsible for elevating Kauai’s ancient society to sophisticated heights of advancement and productivity. (NativeKauai)

Independent chiefdoms were ruled by a supreme chief, or aliʻi ʻaimoku (chief possessing an island or district); at times referred to as aliʻi-nui (great chief) to distinguish him from lesser chiefs.

Typically this position was attained by inheritance, as holder of highest rank among the nobility; however it could also be gained by force by a relative, lesser chief or outside invader.

The aliʻi-nui had complete control over his lands and production, as well as the lives of his subjects. He derived these rights from his familial relationship with the Hawaiian gods.

Poʻipū, Kauai was a Royal Center for the southern shoreline of Kauai. Here resided high chiefs Kukona (7th aliʻi ʻaimoku) and Manokalanipō (8th) when on the south-side; and they were kept in paramount chiefly control until the last Prince Keliiahonui, son of Kaumualiʻi (23rd) in the 1830s.

Manokalanipō has the characteristic honor of having had his name as a nickname to the island over which he ruled, and in epical and diplomatic language it was ever after known as “Kauai-a-Manokalanipō.”

Manokalanipō was noted for the energy and wisdom with which he encouraged agriculture and industry, executed long and difficult works of irrigation, and thus brought fields of wilderness under cultivation. The wife of Manokalanipō was Naekapulani. He was son of Kukona.

Kukona (7th aliʻi ʻaimoku (high chief or king) of Kauai), whose name in Hawaiʻi became a symbol of the very highest ideals of chivalry in battle, was born in Kōloa and fought his defining battle at Poʻipū. His year of birth is estimated at around 1405.

In the first part of the 15th century, Kalaunuiohua, the ambitious chief of Hawaiʻi who had already conquered three other islands, tried to seize Kauai. He was accompanied into battle by the combined armies and chiefs of Maui, Molokai and Oʻahu. The war is known as the War of Ka-welewele.

When the armada of Kalaunuiohua, touched the shores of Kauai, they were met by an army of only 500 men who were the defenders of Kauai.

Kukona had not even bothered to attend; he sent Manokalanipō. A small and greatly outnumbered force of Kauai warriors had decisively beaten the combined armies of all of the other islands. (Fornander)

Kukona captured all four chiefs of Hawaiʻi, Oʻahu, Maui and Molokai.

He had the opportunity to kill them all and assume leadership over the islands. However, he preferred peace and allowed them to return safely home with a promise that they never again make war on Kauai.

As noted by Fornander: “The war with the Hawaiʻi chief, and the terrible defeat and capture of the latter, as well as Kukona’s generous conduct towards the four chiefs who fell into his hands after the battle, brought Kauai back into the family circle of the other islands, and with an éclat and superiority which it maintained to the last of its independence.”

This peace lasted for four hundred years; the peace was called ka lai loa ia Kamaluohua (The Long Peace of Kamaluohua – named for the captured Maui chief who, while Kukona was sleeping, stated to the others, “Let us do no hurt to Kukona, because he has been kind to us. Here we are in his hands, but he has not put us to death. Let us then treat him kindly.” (Malo))

No foreign wars disturbed Kukona’s nor Manokalanipō’s reign, and it is remembered in the legends as the golden age of that island. (Fornander)

Today, people of Kauai proudly proclaim that their island was never conquered over the centuries, even when larger armies attempted to do so.

May 31, 2026 by Peter T Young Leave a Comment

Tax Maps

The earliest known tax records, dating from approximately six thousand years B.C., are in the form of clay tablets found in the ancient city-state of Lagash in modern day Iraq, just northwest of the Tigris and Euphrates Rivers.

The king used a tax system called bala, which meant “rotation.” The assessors would focus on one area of the city-state, assessing and taxing one area each month, thereby breaking down the arduous task into more manageable components.

Ancient Egypt had a thriving culture that began around 5,000 B.C. and lasted thousands of years. Taxes were levied against the value of grain, cattle, oil, beer and land. (Carlson)

Hawaiʻi is geographically an archipelago. It consists of eight main islands, plus a chain of islands extending 1,100-miles to the northwest. Johnston Atoll (Kalama), Palmyra Island and Kingman Reef to the south of Hawaiʻi were part of the Kingdom of Hawaiʻi, but the Admission Act excluded these from the geographical boundaries of the State of Hawaiʻi. (Van Dyke)

Papahānaumokuākea (Northwestern Hawaiian Islands) consists of all islands, atolls, reefs and shoals in the Hawaiian Archipelago northwest of Kauaʻi and Niʻihau.

All islands, atolls, reefs and shoals in the Hawaiian Archipelago, except for the Midway Islands, are included in the State of Hawaiʻi under the Admission Act, the State Constitution and the Hawaiʻi Revised Statutes.

The origin of county government within the American context is found in the Organic Act (June 14, 1900) which created the Territory of Hawaiʻi and which gave it the authority to establish municipalities.

The Territorial Legislature made a first attempt at creation of the four counties in 1903 (Act 31;) however, in 1904, the Territorial Supreme Court voided that effort on procedural grounds. The Legislature’s second attempt in 1905, “The County Act” (Act 39,) was successful, though it required an override of a veto by the Territorial Governor. (Konishi)

The City and County of Honolulu consists of the island of Oʻahu, all other islands not included in any other county and adjacent waters thereto. (Legislative Reference Bureau) Essentially, this means the City and County of Honolulu (“Honolulu”) covers all of Oʻahu (and its surrounding islets) plus the Northwestern Hawaiian Islands (except Midway.)

A mapping effort was initiated in 1917 with the appropriation Act. A Branch was created for the purpose of making maps for the use of the tax assessors.

In 1932, a comprehensive plan for a coordinated mapping system was adopted. Its project included the mapping of the entire land area of the Islands, drawing all tax maps on sheets of uniform size and the creation of a key system.

The key system provided for the accounting of all properties based on location, boundaries, area and ownership identified through its Tax Map Key. (In Hawaiʻi roads are not given Tax Map Key (TMK) designations.) (kauai-gov)

The state was divided and numbered into four tax districts (effectively each County) – First: City & County of Honolulu (Island of Oʻahu;) Second: Maui County, including Molokai, Lānaʻi, Kahoʻolawe (Kalawao County, though a County, is not recognized as a tax Division;) Third: Hawaiʻi County; and Fourth: Kauai County, including Niʻihau, Lehua, Kaula. (Only the main Hawaiian Islands have Tax Maps.)

Each district is divided and numbered into zones (there are up to 9 zones in each district;) tax map zones are divided into sections (there are up to 9 sections in each zone – earlier mapping had the section represented by respective ahupuaʻa;) sections are divided into plats; finally, individual parcels are identified in each plat. (Soehren)

Generally, there is a pattern that the zone numbering follows relative to each Island. For instance in Hawaiʻi County, the zone numbering starts in Puna (Zone 1,) and the numbering is counter-clockwise around the perimeter of the Island (Zone 2 is South Hilo, Zone 3 is North Hilo, Zone 4 is Hāmākua, etc.)

Likewise, generally, the sections follow a numbering pattern starting with Section 1 at zone boundary nearest the prior numbered zone and section numbers sequentially increase across the zone to the next zone common boundary.

The Tax Map Key is a sequence of numbers representing the respective district – zone – section – plat and parcel (with subsequent legislation and creation of condominiums, these are followed by the assigned condominium unit number.)

While driving in rural areas, you might notice the multiple digits in hyphenated street addresses – two digits, a hyphen separator, followed by up to four digits.

The preceding 2-digits represent the zone and section (respectively) of the tax map that the property is situated in. I grew up at 44-453 Kāneʻohe Bay Drive on Oʻahu – that means the property is in zone 4, section 4 of the First District.

The property Tax Map Key is typically written as: (1) 4-4-006:014 (District 1; Zone 4; Section 4; Plat 6; Parcel 14 – if this was a condominium, the sequence would be followed by the assigned tax map unit number.)