Adam C. Baker III [Parents] .Adam married Frieda Ludloff.
Mary Ann Baker [Parents].Mary married Walton.“Newton Booth”Miki Booth’s husband is Frederic Newton Booth.Check out the COLBs she’s posted. One lists the mother’s race as “Hawaiian/Chinese/Korean/German/English/Portuguese” and the Father as “Black.“
ROBERT E. LEE, a CONFEDERATE/SOUTHERN GENERAL,
heir(s) Joseph Booth – ancestor of the Dunham family, was a member of the crew from the ship H.B.M AMPHITRITE in 1847, he was a saloon owner, a black hater and called some of our families “Niggers” . He called Mataio Kekuanaoa, father of Kamehameha IV, Kamehameha V, Victoria Kamamalu, Paalua, Moses Kaikioewa, Ruth Keelikolani, hanai: Bernice Pauahi, stepchildren: John Kapena, et. als., a “a shit eating Nigger!” documented. Joseph Booth received only a life interest in purchased lands and was not allowed to convey to his heirs.
Sarah Annie Booth married C.F. Pfluger
Emma Catherine Booth
Grace Alice Booth
Charles William Booth
Ida Elizabeth Booth
Frederick Pfluger Booth
John Booth married Wahinealoha
note: John Booth, son of Joseph Booth, went missing at the time of President Lincoln’s Assassination. (1872 case)
In 1891, a deed of Trust was created for CW Booth; Ida Hilder/Harriet Charlotte Booth, and Fredrick Pfluger Ford Booth (see Liber 131/pg. 240; Liber 21/pg. 187; Liber 122/page 197. The conveyance went against Kamehameha III’s instructions and Lilia Kekahili Kamakaia and husband signed the deed with CW Booth, and Notary Public J. Alfred Magoon.
ROMUALDO PACHECO was born in Santa Barbara, California, on October 31, 1831. He was sent to Honolulu, Hawaii, where he received a New England-style education. Returning to California, Pacheco engaged in farming, and was a commander on a trading ship before entering politics. In 1857 he was elected to the California Senate, and he was reelected in 1861 and 1869. He served as county judge from 1855 to 1859, and was California’s state treasurer from 1863 to 1866. Pacheco also served as California’s lieutenant governor from 1871 to 1875. Governor Newton Booth resigned from office on February 27, 1875, and Pacheco, who was lieutenant governor at the time, assumed the office of governor.n 1873, U.C. Berkeley’s first commencement exercises were held. It was on that occasion that California’s governor Newton Booth, who was considered one of the great public speakers of his day, called Berkeley the “Athens of the West.” The appellation stuck—not only in word but in practice. And so it came to pass that in 1914, a wealthy Norwegian-Hawaiian family brought its large brood to Berkeley to be properly educated.
His birthplace is disputed with many sources stating Haleakalā on Maui or Waikiki on Oahu. According to Kahanamoku, he stated he was born at Honolulu at Haleʻākala, the home of Bernice Pauahi Bishop which was later converted into the Arlington Hotel. He had five brothers and three sisters, including Samuel Kahanamoku. In 1893, the family moved to Kālia, Waikiki (near the present site of the Hilton Hawaiian Village), to be closer to his mother’s parents and family. Duke grew up with his siblings and 31 Paoa cousins. Duke attended the Waikiki Grammar School, Kaahumanu School, and the Kamehameha Schools, although he never graduated because he had quit to help support the family.
“Duke” was not a title or a nickname, but a given name. He was named after his father, Duke Halapu Kahanamoku, who was christened by Bernice Pauahi Bishop in honor of Prince Alfred, Duke of Edinburgh, who was visiting Hawaii at the time. The younger Duke, as eldest son, inherited the name. His father was a policeman. His mother Julia Paʻakonia Lonokahikina Paoa was a deeply religious woman with a strong sense of family ancestry.
When Duke became a household name due to his swimming feats, many people assumed he was of Hawaiian royalty. It was assumed by many that he was a duke and that it was his title. He was a very modest and unassuming man who got a chuckle of being thought of as royalty and never hesitated to set the record straight about his lineage.
However, while not actual royalty, his parents were from prominent Hawaiian Aliʻi families; the Kahanamoku and the Paoa clans, who were considered to be secondary chiefs or nobles of the Kaukau aliʻi, a service line to the aliʻi nui or royals. His paternal grandparents were Kahanamoku and grandmother Kapiolani Kaoeha, a descendant of King Alapainui. They were kahu, retainers and trusted advisors of Bernice Pauahi Bishop, whom they were related to. His maternal grandparents Paoa, son of Paoa Hoolae and Hiikaalani, and Mele Uliama were also of chiefly descent.
Genealogy No. 1
The First Chiefly Lineage of Lillian Kaeo Kanakaole Kekoolani and her Great Grandchildren
|This is a genealogy belonging to Lillian Kaeo Kanakaole Kekoolani through her great-grandmother Sarah Kanauilono Davis (“Kale”), daughter of Isaac Davis and the chiefess Nakai. The starting point of this genealogy can be located in the Kumulipo Geneaolgy (chant) at line No.1713 (Beckwith transcription). From that point, it is possible to go back further in the Kumulipo chant an additional 166 generations to a very early ancestor named Opu’upu’u (born about 5000 B.C.). One can follow the Kumulipo and go from Opu’upu’u even further back an additional 400 generations into mythical times. There one arrives at the first true human being from whom all others are said to come. She is an Eve-like female named named La’ila’i (born about 16,000 B.C.). She believed to be the Great Mother of all people around the world.|
|This genealogy also shows how the Kekoolani family is descended from the Isaac Davis, the trusted Welsh military advisor and friend of Kamehameha, and also from Capt. Alexander Adams, the Brig Pilot of Honolulu for Kamehameha who came from Scotland. This chiefly genealogy of Lillian Kekoolani begins at 513 B.C., with each generation computed as 25 years. Lillian Kekoolani is buried at the Old Mormon Cemetery at Kalopa, Hamakua, Hawaii along with many of her children and other members of the Kekoolani family. The small family cemetery at Kalopa, Hawaii was rededicated in 2004.|
|This list was also edited and revised by our family in 2004 to more closely conform with the genealogies taught by our great great grandfather Solomon Lehuanui Kalaniomaiheuila Peleioholani (1843-1916), an ali’i, a premier genealogist and an expert in Hawaiian Antiquities. Our family’s private genealogies will therefore sometimes conflict with those based on the more familiar genealogical traditions used by the public from David Malo, Samuel Kamakau, Abraham Forander, and others. However, like many ali’i families in Hawaii, we are convinced of the genealogical expertise of S.L.K. Peleioholani, who is descended from the old island kings and high chiefs himself, and we defer to his judgment concerning our ancestors’ correct names, titles, honors, spouses and children.|
|This is a lineage which includes the kings and sacred high chiefs of the old independent kingdom of Hawaii (Big Island). Therefore it usually agrees with the accepted and familiar genealogical traditions of the islands of Hawai’i Island and Maui, except where corruption has lead to errors which have been authoritatively corrected by the writings of Solomon L.K. Peleioholani. In particular, this genealogy treats the famous twins Hanalaa-nui and Hanalaa-iki as grandfather and grandson. It includes many more pi’o unions (sacred royal brother-sister unions) than are usually associated with the foundational chiefs of Hawaii, pushing back the historical threshold of this practice several hundred years, making it an older and more culturally important pratice than previously believed. Our family genealogy also places greater emphasis on the female lineage than other versions of this same genealogy. Also, the famous Paumakuas, unrelated chiefs of Maui and Oahu often mistaken for each other, now include yet a third chief of the same name associated withHawaii Island. The chief Heleipawa is named, but his alter ego and possible father or son called Kapawa in other genealogies is not mentioned here.|
|Solomon L.K. Peleioholani stated in 1914 that the different island genealogies are confused and contradictory regarding the period before Wakea and Papa, including who their parents were. Each island, and sometimes different chiefly families on the same island, follow different traditions. Peleioholani said there was one authoritive genealogy which superceded all others in scope, accuracy and sacredness. Surprisingly, it is not the famous Kumulipo. It is a mystical cosmogony and genealogy chant like the Kumulipo called the “Hookumu-ka-lani Hookumu-ka-honua”, which remains lost. A commentary on that chant (1914) by Peleioholani and a few important prayers (pule) were preserved by him and still exist in manuscript form. But the full Hookumu-ka-lani chant and the important genealogy it contained have not yet been found.|
|So our family follows the practice of preserving the contradictory Wakea and Papa traditions of each particular island and the differing beliefs of our chiefly ancestors in our genealogies. Each of our family genealogies which begins before Wakea and Papa follows the tradition of that island or ancestral chiefly line. The following genealogy, accordingly, being a Big Island chiefly lineage commences with the genealogy of Wakea and Papa as it appears in the Kumulipo, which most likely originated with the priests of Lono on Kauai and Oahu but evolved over centuries into an important Maui and Big Island tradition, being recited on the occasion of the birth of Kalaninuiiamamao, son of King Keawe of Hawaii (Keaweikekahialiiokamoku).|
|The ancient religious customs of our people included intermarriage among immediate members of the royal family in order to preserve their bloodline, which was considered to be sacred. This sacred blood was believed to flow in the veins of a hereditary class of “kapu” ruling chiefs (Ali’i Kapu) who often provided the Hawaiian people their various island kings and queens. It was taught that the welfare of the Hawaiian people as a whole was linked to the preservation of this chiefly bloodline (koko). These interfamily unions were regulated by the priesthood according to strict breeding protocols. Such marriages between closely related family members were highly controlled state affairs supervised by a priestly caste who specialized in genealogical matters pertaining to the royal family line, and not practiced by ordinary Hawaiian people. These marriages are designated in the following genealogy by the old Hawaiian terms “Pio” (brother-sister marriage) and “Ho’i” (aunt-nephew, uncle-niece, and occasionally father-daughter or mother-son marriages in the case of kings and ruling queens).|
|There are additionally, many more technical terms in the old Hawaiian language which were used to describe very precise distinctions within these two chiefly ranks and then even finer levels of rank as determined by each chief’s personal inherited kapus. But in this genealogy we use the broader terms Pi’o and Ho’i as they are generally understood by contemporary cultural practioners and genealogists rather than the older but more exact chiefly designations used by those who determined the ranking of chiefs of Old Hawaii.http://www.kekoolani.org/Pages/Kekoolani%20Genealogy%20Database%20(PAF)/index3.htm