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October 4, 2019 by Peter T Young 1 Comment

Nāhiʻenaʻena

The only daughter of Kamehameha the Great and Keōpūolani, Nāhiʻenaʻena was born in 1815; her brothers were Liholiho (Kamehameha II – born circa 1797) and Kauikeaouli (Kamehameha III – born 1813.)

Her mother refused to follow the custom of the period and hānai her baby daughter to the rearing of another chief. Keōpūolani wanted to keep the last of her children at her side.

This decision tells us much about the mother’s force of character and meant that Nāhiʻenaʻena was in the very center of the stage during the crucial period in 1819: the illness and death of Kamehameha I, the assumption of the throne by Liholiho as Kamehameha II and the abolition of the kapu (initiated by her mother and Kaʻahumanu.)  The princess was four years old when these great changes occurred. (Sinclair)

Toward the end of 1820, the decision was made to move the king’s official residence from Kailua-Kona to Honolulu.  In early-1821, Liholiho, with his family, including Keōpūolani, Kauikeaouli and Nāhiʻenaʻena, and the important chiefs, established the seat of government on Oʻahu.

In the spring of 1823, Keōpūolani established a residence away from Honolulu in a grove at the foot of Diamond Head; there she hoped to find a quiet place to restore her health and to hear the new gospel without interruption.

“She, at this time, expressed her earnest desire that her two children, the prince and princess, then able to read and write, might be well educated, and particularly that Nahienaena might be trained up in the habits of Christian and civilized females, like the wives of the missionaries. She wished, too, that the missionaries would pray for Liholiho.”  (Bingham)

“The missionaries and their wives earnestly desired to withdraw her (Nāhiʻenaʻena) from the scenes of heathen corruption, and throw around her daily the protecting shield of Christian families. But this could be accomplished only in part, as in that state of the nation she could not well be detached from the native community. She is said to be very amiable and kind, and is universally beloved and respected by her people.”  (Bingham)

At the end of May in 1823, Keōpūolani, Nāhiʻenaʻena and Hoapili (Keōpūolani’s husband) moved to Maui and took up residence in Lāhainā. Missionaries Charles Stewart and William Richards were assigned to establish a church and teach “letters and religion”.

The princess and her mother spent warm peaceful days in the study of letters and religion, interrupted occasionally when people came to celebrate their affection for the chiefesses by dancing and singing. Usually a great crowd assembled to watch.

Later that year, Keōpūolani became very ill and died.  After Keōpūolani’s death, Nāhiʻenaʻena was placed in the care of Hoapili, her mother’s husband and governor of Maui, and of the two missionary teachers, Stewart and Richards, to whom she was already devoted.

In accordance with Hawaiian custom, Hoapili soon remarried. Nāhiʻenaʻena’s mother had been the first chief to be baptized a Protestant; her stepfather became the first chief to be married in a Christian ceremony.  Richards conducted the service which united Hoapili to Kalākua, one of Kamehameha’s former queens.

In 1825, Nāhiʻenaʻena’s brother – King Kamehameha II – traveled to England.  To celebrate his return, a yellow feather pāʻū was made for Nāhiʻenaʻena.

A pāʻū was a women’s garment that was typically a rectangular piece of kapa (tapa) wrapped several times around the waist and extended from beneath the bust (for royalty) or the waistline (for commoners) to the knee.

This special pāʻū was about 9-yards long, made of feathers, instead of kapa (it is the largest Hawaiian feather piece ever recorded.)   Due to the unfortunate death of Liholiho and his wife Kamāmalu, the pāʻū was worn in grief, rather than celebration.

Hiram Bingham described the occasion, “The young princess had partly wrapped round her waist, above her black silk dress, a splendid yellow feather pau, or robe, nine yards in length and one in breadth, manufactured with skill and taste, at great expense, and designed for her anticipated reception of her brother Liholiho. In its fabrication, the small bright feathers were ingeniously fastened upon a  fine netting, spun without wheels or spindles, and wrought by native hands, from the flaxen bark of their olona, and the whole being lined with crimson satin made a beautiful article of “costly array,” for a princess of eight years.”

The problem of a suitable marriage for Nāhiʻenaʻena had been in the minds of the chiefs from the time of her childhood. Before she was ten years old, a possible union between her and her brother was discussed. The purpose of such brother-sister marriages was to concentrate the royal blood so that the issue would have the highest possible rank. (Sinclair)

Queen Keōpūolani had been the issue of a brother-sister marriage, a naha mating of niʻaupiʻo chiefs; her parents had had the same mother but different fathers, both descended from the chiefly lines of Maui and Hawaiʻi.  Liholiho had half-sisters among his five wives. They consulted the missionaries, who pointed out that such a marriage was forbidden in the eyes of God. (Sinclair)

There were repeated claims of incestuous behavior between Nāhiʻenaʻena and her brother, Kauikeaouli.  On November 25, 1835, Nāhiʻenaʻena and Leleiōhoku (son of Kalanimōku) were married in Waine’e Church; the ceremony was performed by Richards.

She became pregnant the next year and on September 17 she had a son, who lived only a few hours.  Nāhiʻenaʻena had been ill and continued to be gravely ill after the childbirth.  She died shortly thereafter, December 30, 1836.

On February 14, 1837, Kauikeaouli, King Kamehameha III, was married to Kalama Kapakuhaili.  Leleiōhoku married a second time to Princess Ruth Keʻelikōlani; he had a son William Pitt Kīnaʻu from his second wife.

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Waineʻe (now Waiola) Church Cemetery-Nāhienaena, daughter of Kamehameha I and Keōpūolani-1836

Filed Under: Ali'i / Chiefs / Governance Tagged With: Hawaii, Hiram Bingham, Kamehameha, Kamehameha II, Kamehameha III, Kauikeaouli, Keopuolani, Lahaina, Leleiohoku, Liholiho, Nahienaena, Pau, Wainee, Waiola

July 14, 2019 by Peter T Young Leave a Comment

Kūkaniloko Birthstones

The Kūkaniloko Birthstones site is one of the most significant cultural sites on O‘ahu. This significance was recognized in the listing of the site on the National and Hawai’i Registers of Historic Places.

Kūkaniloko means “to anchor the cry from within.”

The 5-acre site was acquired by the State of Hawaiʻi in 1992 and placed under the jurisdiction of State Parks to preserve and interpret this important historic site.

Kūkaniloko was one of two places in Hawai‘i specifically designated for the birth of high-ranking children; the other site was Holoholokū at Wailua on Kauai.

These royal birthing sites maintained the antiquity and purity of the chiefly lineages on O‘ahu and Kauai. It is said that chiefs from Hawai‘i Island and Maui often sought greater prestige by marrying those with these strong ancestral lineages.

The site is marked by 180 stones covering an area of about ½-acre. Many of these stones have surface depressions and fluted edges with a coating of red dirt. These surfaces are probably a combination of natural weathering and human craftsmanship over many generations.

Today, they appear as very smooth, round, “sit-spots” in the rocks, with no signs of tools or human workmanship; only their uniform symmetry and design would indicate human craftsmanship.

One can immediately visualize the use of these stone “sit-spots” in childbirth, for many of them have natural backrests behind the depressions, which would have given firm support to a straining mother-to-be. It is small wonder that these birthstones would have been revered and reserved for childbirth for chiefesses.

With assistance from her attendants, the chiefess would lean against the stone and follow the prescribed regulations for birthing (liloe kapu).

Beginning with the birth of Kapawa, Kūkaniloko became recognized as the royal birthsite on O’ahu. Based on genealogical records, the dates of Kapawa’s birth range from A.D. 1100 to A.D. 1400, but the date could be earlier.

A child born in the presence of the chiefs was called “he ali‘i” (a chief), “he akua” (a god), “he wela” (a blaze of heat). The births of at least 4 renown chiefs of O‘ahu are recorded at Kūkaniloko – La‘a (ca. 1420,) Mā‘ilikūkahi (ca. 1520,) Kalanimanuia (ca. 1600) and Kākuhihewa (ca. 1640).

The reign of these chiefs was marked by good deeds, peace and prosperity.

This place was so highly viewed that, even in later times, Kamehameha I, in 1797, previous to the birth of his son and successor, Liholiho (Kamehameha II,) made arrangements to have his birth take place at Kūkaniloko; but the illness of Queen Keōpūolani prevented that (Liholiho was born in Hilo.)

Major trails crossed the island and intersected near Kūkaniloko. The Waialua Trail ran from Waialua through Wahiawā to ‘Ewa. The Kolekole Trail from Wai‘anae crossed the Wai‘anae Range and joined the Waialua Trail near Kūkaniloko.

To the south of the birthstones is the Wai‘anae Mountain Range with prominent peaks such as Kaʻala and a dip known as Kolekole. According to oral tradition, these features create an image of a pregnant woman known as “wahine hāpai.”

From Kūkaniloko, the setting of the sun at peaks (pu‘u) along the Waiʻanae Range could be observed and used as a calendar. Some of the stones at Kūkaniloko may have been used as reference points to observe the sun setting behind, Mt. Ka‘ala at the equinox.

Likewise, it is believed that alignments and marking on the stones illustrate navigational directions. (Today, September 22, 2012) is the Autumnal Equinox; from Kūkaniloko, the setting sun is aligned with Mt. Kaʻala.)

Wahiawā is translated as place of rumbling. It is said that Wahiawā is where thunderstorms, the voices of the ancestral gods, welcomed an offspring of divine rank. Being the center of O‘ahu, Kūkaniloko is also symbolic of the piko (navel, as well as center) and thus, birth.

The site is managed and maintained through a partnership between DLNR-State Parks, the Hawaiian Civic Club of Wahiawā and the Friends of Kūkaniloko. Additional support for interpretive efforts at the site has been provided by the Wahiawā Hospital Association and the Wahiawā Community and Business Association.

The Kūkaniloko birthstones are located next to a dusty (or muddy) plantation road and are partially surrounded by former pineapple fields. The turn-off from Kamehameha Highway just north of the town of Wahiawā, at the Whitmore Village intersection.

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Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions Tagged With: Hawaii, Kamehameha, Keopuolani, Kukaniloko, Liholiho, Mailikukahi, Oahu, Wahiawa

June 6, 2019 by Peter T Young Leave a Comment

Waiola Church

For several years after the American Board missionaries reached Lahaina in 1823, church services were held in temporary structures.

The first mission to Maui was founded by Reverend William Richards at that time. For a few years, temporary structures made from wooden poles with a thatched roof were used.

The church started under the name Waine‘e Church (“Moving Water.”) In 1826, it was blown down by wind and replaced by stone and wood.

In 1828, the chiefs, led by Ulumāheihei Hoapili, proposed to build a new stone church. The cornerstone was laid on September 14, 1828, for this ‘first stone meeting-house built at the Islands’; it was dedicated on March 4, 1832.

Waine‘e served as the church for Hawaiian royalty during the time when Lāhainā was effectively the Kingdom’s capital, from the 1820s through the mid-1840s.

In 1858, a whirlwind ravaged the roof and church steeple, but was repaired without too much trouble. The church stood safely for another 36 years, until it was destroyed by fire in 1894.

A new church building was built, a gift from Henry P. Baldwin, and that lasted another 50 years until it was partially destroyed by fire again. It was restored and re-dedicated only to be completely destroyed by a Kaua‘ula wind (a strong wind, especially in Lāhainā, that shifted from one point to another) three years later.

The Church finally changed its name from Waine‘e Church, to Waiola Church (“Water of Life”) in 1954, and has been safely and well taken care of since. The materials changed over time from grass, to coral, then to stone and wood, and then to the stronger materials such as brick.

The present church structure and the old cemetery occupy a tract of 2.45-acres on Waine‘e Street, between Chapel and Shaw Streets. The property is owned by the Waiola Protestant Church.

The priesthood at the church has changed multiple times since the original establishing of the church, and some reputable and well-known priests and preachers including, Dwight Baldwin, who preached from 1837 to 1868.

Waiola Church has extremely strong cultural ties to the people and land of Hawaiʻi. Waiola church served royalty for years, as Lāhainā was the capital of the Kingdom.

Waiola Church is one of the few still-standing buildings and monuments of the Hawaiian royalty long ago, and the great changes that Hawai‘i and its people went through in the 19th century.

Rev. Ephraim Spaulding joined with his wife Juliet Brooks from 1832 to 1836. Missionary Rev. Dwight Baldwin transferred here in 1836, and served as physician. The Baldwins rebuilt the house of the Spaulding’s.

Reportedly, the church is immortalized in James Michener’s Hawai‘i (as Reverend Abner Hale’s church in Lāhainā.)

The adjoining cemetery is said to date from 1823. Several members of the royal family were buried in the cemetery. A notable aspect of the cemetery is that the missionaries and native Hawaiians were buried side by side.

It contains the body of Keōpūolani (“Gathering of the Clouds of Heaven”), wife of Kamehameha the Great and mother of Kamehameha II and Kamehameha III.

She and Ka‘ahumanu were largely responsible for the abolition of the kapu system. Keōpūolani is said to have been the first convert of the missionaries in the islands, receiving baptism from Rev. William Ellis in Lāhainā on September 16, 1823.

Other prominent Hawaiian nobles interred there include King Kaumuali‘i, Queen Kalākua, Princess Nahiʻenaʻena, Governor Hoapili and Governess Liliha. Here, too, is buried the Rev. William Richards, a pioneer missionary and advisor to the Hawaiian monarchy.

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Waiola Church (formerly Waineʻe Church), Lahaina Historic District, Lahaina
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Waiola Church (formerly Waineʻe Church), Lahaina Historic District, Lahaina
Waiola Church (formerly Waineʻe Church), Lahaina Historic District, Lahaina

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Dwight Baldwin, Hawaii, Hoapili, Kalakua, Kaumualii, Keopuolani, Lahaina, Maui, Nahienaena, Wainee, Waiola, William Ellis, William Richards

May 21, 2019 by Peter T Young Leave a Comment

Abolition of the Kapu

“Kapihe the seer prophesied in the presence of Kamehameha and said, ‘There shall be a long malo reaching from Kuamo‘o to Hōlualoa. The islands shall come together, the tabus shall fall. The high shall be brought low, and the low shall rise to heaven.’”

“The prophecy was fufilled when the battle was fought at Kuamo‘o for the downfall of the ancient tabus. Hōlualoa was the long malo uniting the kingdom from Kahiki to Hawaii. The kingdom of the gods fell, and the believers rose to the heavens.”

“The tabu of the chief and the eating tabu were different in character. The eating tabu belonged to the tabus of the gods; it was forbidden by the god and held sacred by all. It was this tabu that gave the chiefs their high station. The tabu of the chief had to do with his birth as a ni‘aupio, pi‘o, wohi or some other rank and included many tabus within the tabu of the chief.”

“It was believed that by faithfully preserving these tabus a child born into one of these ranks would become like a god (like me ke akua). Because he observed the tabus of the chiefs Kamehameha became a conqueror and went from one victory to another until he had united the group under him, although he had not so high a tabu as his son Liholiho.”

“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.”

“God alone knows what brought about this abolition of the old and the introduction of the new form of worship.
• The death of Kamehameha (May 8, 1819) was the first step in the ending of the tabu;
• the second was the modifying of the mourning ceremonies;
• the third, the ending of the tabu of the chief;
• the fourth, the ending of carrying the tabu chiefs in the arms and feeding them;
• the fifth, the ruling chief’s decision to introducing free eating (‘ainoa) after the death of Kamehameha;
• the sixth, the cooperation of his aunts, Ka‘ahumanu and Kaheiheimalie;
• the seventh, the joint action of the chiefs in eating together at the suggestion of the ruling chief, so that free eating became an established fact and the credit of establishing the custom went to the ruling chief.”

“This custom was not so much of an innovation as might be supposed. In old days the period of mourning at the death of a ruling chief who had been greatly beloved was a time of license.”

“The women were allowed to enter the heiau, to eat bananas, coconuts, and pork, and to climb over the sacred places. … Free eating followed the death of the ruling chief; after the period of mourning was over the new ruler placed the land under a new tabu following old lines.”

“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. If he attempted to continue the practice of free eating he was quickly disinherited. It was regarded as an impious act practiced by those alone who did not believe in a god.”

“The chief who kept up the ancient tabus was known as a worshiper of the god, one who would live a long life protected by Ku and Lono. He would be like a ward of Kane and Kanaloa, sheltered within the tabu.”

“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.”

“The ten days necessary for the cleaning of Kamehameha’s bones had passed, and they had been brought to the tower (‘anu‘u) within the heiau built for them where the receptacle (ka‘ai) was woven in which they were to be deposited.”

“[After this had been done] Liholiho, the heir to the kingdom, returned from Kawaihae to Kailua with his company of chiefs, and the days of mourning were ended. On May (Kaelo) 21, 1819, in the twenty-first year of his age, Liholiho began to rule over the people”.

“Liholiho returned by canoe to Kailua, and the next day Ka‘ahumanu proclaimed him king. Keōpūolani then looked at the young chief and put her hand to her mouth as a sign for free eating.”

“This was a strange thing for a tabu chiefess to do, one for whom these tabus were made and who had the benefit of them. How could those to whom the tabu rank did not belong object after that?”

“In the afternoon she ate with Kauikeaouli, and it was through her influence alone that the eating tabu was freed. No one else dared eat with her by day because of her tabu, which was so strict that even Kamehameha had been obliged to uncover and remove his loin cloth in her presence; only at night was it less severe.”

“Then Liholiho on his first night of his arrival ate some of the tabu dog meat free only to the chiefesses; he entered the lauhala house free only to them; whatever he desired he reached out for; everything was supplied, even those things generally to be found only in a tabu house.”

“The people saw the men drinking rum with the women kahu and smoking tobacco, and thought it was to mark the ending of the tabu of the chief. The chiefs saw with satisfaction the ending of the chief’s tabu and the freeing of the eating tabu.”

“The kahu said to the chief, ‘Make eating free over the whole kingdom from Hawaii to Oahu and let it be extended to Kauai!’ and Liholiho consented.”

“Then pork to be eaten free was taken to the country districts and given to commoners, both men and women, and free eating was introduced all over the group.”

“Messengers were sent to Maui, Molokai, Oahu, and all the way to Kauai. Kaumuali‘i consented to the free eating and it was accepted on Kauai. Boki was over the land of Oahu at the time, and Oahu accepted free eating. The prophecy of Kapihe was fulfilled.”

“Many of the commoners and chiefs, even those: who had participated in free eating, and the brothers of Ka‘ahumanu themselves, wanted tabu eating. Few of the chiefs were in favor of free eating.”

After the battle of Kuamo‘o, and the deaths of Kekuaokalani and Manono, “All were finally pardoned by Liholiho and their lives spared. … This ended the armed opposition against free eating.” (All here is from Kamakau.)

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Filed Under: Hawaiian Traditions Tagged With: Hawaii, Kaahumanu, Kamehameha, Kapihe, Kapu, Keopuolani, Liholiho

May 18, 2019 by Peter T Young 2 Comments

‘Īao

Some might feel the point of establishing a State Monument at ‘Īao Valley is to call attention to the much-photographed ‘Īao Needle – it was traditionally known as Kūkaemoku (literally ‘broken excreta.’)

The 1,200-foot-tall ‘Īao Needle (“cloud supreme”) is a basaltic core that remained after the valley’s heavy rainfall washed away the weaker stones surrounding it.

Actually, what people see is a bump on a side-ridge on the right-side of ʻIao Valley with a large protrusion that sticks up on top; it looks like a ‘needle’ of rock, but really isn’t (it’s part of the ridge).

Rainfall from Pu‘u Kukui, the summit of West Maui – at nearly 5,800-feet in the back of ‘Īao Valley, has an average annual rainfall of 364-inches per year.

Of course, this natural feature is interesting and important; but here are some other pieces of history that make ‘Īao even more important in the history of Hawai‘i.

First, the distance past.

From the highest peak of Pu‘u Kukui to the shoreline of Kahului Bay, the ahupua‘a (land division) of Wailuku was a favorite place of Ali‘i and a ruling center of Maui. ‘Īao Valley is part of the ahupua‘a.

For centuries, high chiefs and navigators from across the archipelago were buried in secret, difficult-to-access sites in the valley’s steep walls.

‘Iao Valley became a “hallowed burying place for ancient chiefs” and is the first place mentioned in the historical legends as a place for the secret burials of high chiefs. (Thrum)

Because this was sacred ground, commoners were not permitted to enter the valley, except for the Makahiki festival.

Some suggest the last burial was in 1736, with the burial of King Kekaulike.

Then, in the late-1780s into 1790, Kamehameha conquered the Island of Hawai‘i and was pursuing conquest of Maui and eventually sought conquer the rest of the archipelago.

At that time, Maui’s King Kahekili and his eldest son and heir-apparent, Kalanikūpule, were carrying on war and conquered O‘ahu.

In 1790, Kamehameha travelled to Maui. Hearing this, Kahekili sent Kalanikūpule back to Maui with a number of chiefs (Kahekili remaining on O‘ahu to maintain order of his newly conquered kingdom.)

After a battle in Hana, Kamehameha landed at Kahului and then marched on to Wailuku, where Kalanikūpule waited for him.

The ensuing battle was one of the hardest contested on Hawaiian record. The battle started in Wailuku and then headed up ‘l̄ao Valley – the Maui defenders being continually driven farther up the valley.

Kamehameha’s superiority in the number and use of the newly acquired weapons and canon (called Lopaka) from the ‘Fair American’ (used for the first time in battle, with the assistance from John Young and Isaac Davis) finally won the decisive battle at ‘Īao Valley.

Arguably, the cannon and people who knew how to effectively use it were the pivotal factors in the battle. Had the fighting been in the usual style of hand-to-hand combat, the forces would have likely been equally matched.

The Maui troops were completely annihilated, and it is said that the corpses of the slain were so many as to choke up the waters of the stream of ‘l̄ao – one of the names of the battle was “Kepaniwai” (the damming of the waters.)

Maui Island was conquered and its fighting force was destroyed – Kalanikūpule and some other chiefs escaped over the mountain at the back of the valley and made their way to O‘ahu (to later face Kamehameha, again; the next time at the Battle of Nu‘uanu in 1795.)

After the battle at ‘Iao, Kamehameha received Keōpūolani as his wife. Kamehameha left for Moloka‘i to secure it under his control, before proceeding to O‘ahu.

Then, in 1795, Kamehameha moved on in his conquest of O‘ahu.

Today, ‘Iao Valley State Monument is operated under DLNR’s State Parks system. It is at the end of ‘Iao Valley Road (Highway 32.) Free parking for Hawai‘i residents, $5 per car for others (open 7 am to 7 pm.)

A paved walking trail provides a scenic viewpoint of Kuka’emoku; a short paved loop trail meanders through an ethnobotanical garden adjacent to ‘Iao stream.

“‘lao stands without rival, as the loveliest spot in these tropical isles placed in the midsummer sea, or as Mark Twain has lovingly called it, ‘The loveliest fleet of islands that lie anchored in any Ocean’ …”

“… for seek throughout the four corners of the lands of the Kamehamehas, you will never find a place with such incomparable environment of lofty peaks, giant lehua trees, with blossoms of rosy hues glistening in the glare of the noonday sun, and deep canyons through which the mighty waters run down, as here in lao.” (Field)

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Iao Valley from Wailuku-1900s
Iao Valley from Wailuku-1900s
Kukaemoku-(mknbr)
Kukaemoku-(mknbr)
Iao-Stream
Iao-Stream
Iao_Valley_forest_trail
Iao_Valley_forest_trail
Iao_Stream
Iao_Stream
Iao_Needle
Iao_Needle
Iao_Needle and Profile
Iao_Needle and Profile

Filed Under: Ali'i / Chiefs / Governance, Hawaiian Traditions, Place Names Tagged With: Hawaii, Iao Valley, Isaac Davis, John Young, Kalanikupule, Kamehameha, Keopuolani, Kepaniwai, Maui

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Images of Old Hawaiʻi

People, places, and events in Hawaiʻi’s past come alive through text and media in “Images of Old Hawaiʻi.” These posts are informal historic summaries presented for personal, non-commercial, and educational purposes.

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