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Abner Kaʻehu Pākī

Abner Kaʻehu Pākī. Beyond the Scope of Bernice Pauahi Bishop. Modern Scholarship. Secondary Sources on Pākī scarce Majority frames Pākī as Pauahi’s father He pua milimili na ke aliʻi Pākī / A he lei hulu nani na Konia. Reframing Pākī.

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Abner Kaʻehu Pākī

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  1. AbnerKaʻehuPākī Beyond the Scope of Bernice Pauahi Bishop

  2. Modern Scholarship • Secondary Sources on Pākī scarce • Majority frames Pākī as Pauahi’s father • He puamilimilinakealiʻiPākī/ A he lei hulunanina Konia

  3. Reframing Pākī • Brings light to the political/social climate of the time of his most pertinent influence: late 1840s-early 1850s • Analysis of official government documents and letters demonstrates two perspectives of interest:1. the relationships he held as a gov’t official/aliʻi 2. political/social themes of religion, ʻāina,and govt.

  4. He aliʻimaoli • Father, Kalanihelemaiiluna, nephew of Kahekili • Mother, Kawao, shares genealogical line with Kamehamehas as descendants of Keawe.

  5. He aliʻiaupuni • Member of the House of Nobles, Privy Council, Supreme Court, and Chamberlain to the King • Chamberlain: presides over internal economy of palace, expenditure of funds, etc.

  6. Pākī to W.C. Wyllie. Oct 21, 1847 “Ma kekauohaanamaia kaMoi, keoleloakunei au iaoe e haawimaioe I maudala $85 I mea e ukuai no kahanaana o ka Hale Bele ma Kawaiahao…”

  7. Religion • “Kauoha” for funding of church • Government-driven • Possible indicator of eagerness by aliʻi to promote Christianity

  8. Pākī to Kanehoa, Gov. of Maui. March 1, 1850 “E like me keKanawai no lailakehaiakunei au I komauamauainamai Maui a me Molokai I naiamaua I manaoai no mauaiho e like me kaolelo ma kaPauku 4 I ka puke elua o keKanawai…”

  9. Pākī to Keoni Ana. April 20, 1852 (2 separate letters) “Kehaiakunei au iaoe no naia o kokaMoimauainaiaukahana e like me keKanawai…”“Eiahoumaikeiaainaaolenaeno’uponoi a eianae hoi iaukahana a me kamalama no Keelikolaninae ma kamahele o Wm. P. Leleiohoku”

  10. ʻĀina • Pākī clarifies not only his lands, but those over which he has steward ship BY LAW • No longer is aliʻi rights to ʻāina validated by solely genealogy. • Codified laws become a part of “aliʻi”

  11. Pākī to W.C. Wyllie, Sept 1, 1849 “Kehoounaakunei au iaKahonu e heleakuimuaou o kekahiHae o kokauaMoiaia no iluna o Kamehameha mokue hoounaakuoeiaia e kiiaku me kapalapalapuaku I loaamai no ka mea ualilo hoi kamoku I Palanio kaHaekeiaiaAkonaKapena e ponokehoihoimai.”

  12. TimoteoKeaweiwi to Pākī and ʻĪʻī, July 18, 1845 “O na kanaka aole e paukokakoumakauaia no a paukanoholunaana o nahaole a me kahoohiki I kanaka maoli a lailapaukekaumaha o kanaau I kamakau o iakamanao o na kanaka a me kahoopiihouaku no”

  13. Government • Haole occupy government positions • ie. Wyllie, Minister of Foreign Affairs • Makaʻāinana are concerned (makaʻu)

  14. Eiakapuana a iloheia • Through Pākī’s relationships established through official government correspondences, three themes emerge that inform us of the political/social climate of the time. • 1.Religion: Christianity-gov’t driven • 2.ʻĀina: Ali’i rights codified, redefining ali’i status • 3. Government: concern for haole-occupied gov’t positions

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