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May 12, 2017 by Peter T Young Leave a Comment

Mālama – Respect & Care for All

E na kanaka e mālama oukou i ke akua a e mālama hoi i kanaka nui, a me kanaka iki, e hele ka elemakule, ka luahine, a me ke kama, a moe i ke ala, aohe mea nana e hoopilikia. Hewa no, make!

O people, respect the gods, respect also the important man and the little man, and the aged men and aged women, and the children sleep along the trailside, and not be bothered by anyone. Failure to do so is death! (Kānāwai Māmalahoe – Law of the Splintered Paddle)

Mālama ke Akua

E noho ana ke akua i ka nāhelehele
I ālai ‘ia e ke kī‘ohu‘ohu, e ka uakoko
E nā kino malu i ka lani
Malu e hō e
E ho‘oulu mai ana ‘o Laka i kona mau kahu
‘O mākou nō

The gods dwell in the woodlands
Hidden away by the mist in the low-hanging,
blood-red rainbow
O beings sheltered by the heavens
Confer upon us your protection
Laka inspires her kahu
Free us! (DLNR, Wao Akua)

Ola no ka mea akua, make no; ka mea akua ʻole.
He who has a god, lives; he who has none, dies. (ʻŌlelo No’eau, 2492)

Hawaiian traditions surrounding ritual practice allowed for the reciprocal exchange of mana (spiritual power) between the ʻāina, the akua, and kānaka. These rituals varied from strict ceremonies accompanied by mōhai (offerings) of food and sacrifice, to the utterance of a chant or prayer. (Pukui)

Mālama ka Honua

At the core of traditional Native Hawaiian spirituality is the belief that the land lives as do the ‘uhane, or spirits of family ancestors who cared for the ancestral lands in their lifetime. The land has provided for generations of Hawaiians, and will provide for those yet to come. (McGregor)

The land or ʻāina was the provider, and the tenants who were beneficiaries of these resources were obliged to “mālama” or take care of the land.

On some occasions, users would offer chants, “hoʻokupu,” or a symbolic offering to pay respect to the deities; or in other cases, they would clean an area or even encourage the growth of a wild resource (i.e., maile) by providing food and water to insure its continued health and regeneration.

E mālama i ka ‘āina, a e mālama ho‘i ka ‘āina iā ‘oe
(Care for the land, and the land, in turn, will care for you) (Maly)

“Malama ʻāina from an Americanized vision is often about beautification, like picking up rubbish. But from a Hawaiian perspective it’s a reciprocal relationship based on working with the land, getting to know it, tending it and harvesting food from it.” (Johnson; Punahou)

Mālama ke Ali‘i

I aliʻi no aliʻi no nā kānaka
A chief is a chief because of the People

O ke ali’i lilo i ka le’ale’a a mālama ‘ole i ke kanaka me ke kapu akua, ‘a’ole ia he ali’i e ku ai i ka moku.
The chief who is taken with pleasure-seeking and cares not for the welfare of the people or the observation of the kapu of the gods, is not the chief who will become a ruler. (ʻŌlelo Noʻeau 2451)

Kamakau states that there were no chiefs in the earliest period of settlement but that they came “several hundred years afterward … when men became numerous.”

As the population increased and wants and needs increased in variety and complexity (and it became too difficult to satisfy them with finite resources,) the need for chiefly rule became apparent.

As chiefdoms developed, the simple pecking order of titles and status likely evolved into a more complex and stratified structure. This centralization of government allowed for completion and maintenance of large projects, such as irrigation systems, large taro loʻi, large fish ponds, heiau and trails.

Mālama ke Kānaka

E mālama i ka mākua, ho’omakua auane’i i ka ha’i.
Take care of [your] parents lest [the day come when] you will be caring for someone else’s.
(Mākua includes all relatives of the parents’ generation, including their siblings and cousins.) (ʻŌlelo Noʻeau 347)

I kanaka no ‘oe ke mālama i ke kanaka
You will be well served when you care for the person who serves you. (ʻŌlelo Noʻeau 1185)

O kau aku, o ka ia la mai pelā ka nohona o ka ʻohana
From you and from him, so lived the family (ʻŌlelo Noʻeau 2441)

Nāna i waele mua i ke ala, ma hope aku mākou, nā pōkiʻi.
He [or she] first cleared the path and then we younger ones followed. (ʻŌlelo Noʻeau 2265)
Said with affection and respect for the oldest sibling (hiapo).

‘Ohana represents a “sense of unity, shared involvement and shared responsibility. It is mutual interdependence and mutual help. It is emotional support, given and received. It is solidarity and cohesiveness. It is love – often; it is loyalty – always. It is all this, encompassed by the joined links of blood relationship.” (Pukui)

Reciprocal Responsibility

I hea ʻoe i ka wii a ka ua e loku ana?
“Where were you when the rain was pouring?” (ʻŌlelo Noʻeau 1156)

A reply to one who asks his neighbor for some of his crop. If he answered that he had been away during the rains, he would be given some food; but if he said that he had been there, he would be refused. It was due to his own laziness that he did not have a crop as fine as his industrious neighbor’s. (Pukui)

Hoʻokahi ka ʻilau like ana.
Wield the paddles together. (ʻŌlelo Noʻeau 1068)
Work together.

“The combination of laulima and kōkua means ‘teamwork.’ Each member of the group has a clearly defined assignment, but all members are collaborating in lōkahi, or unity, reaching the goals of the whole group.” (Kanahele)

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Ka'anapali 200 Years Ago-(HerbKane)
Ka’anapali 200 Years Ago-(HerbKane)

Filed Under: Hawaiian Traditions Tagged With: Hawaii, Malama, Makama ke akua ; Malama ka honua, Malama ke alii, Malama ke kanaka

May 11, 2017 by Peter T Young Leave a Comment

Hui Nalu

When Duke Kahanamoku, Kenneth Winter and William ‘Knute’ Cottrell decided to form a boat club, one of the names they initially came up with for it was the ‘Very Lazy Surfers.’ They later settled on ‘Hui Nalu’ (the club of the waves, or surf club.) (Davis)

The club was loosely organized in 1905 and officially formed in 1911. (Walker) (Others suggest it was formed in 1908.) Based at the Moana Hotel in Waikiki, swimming was the primary activity of the club in the early years; it expanded into surfing and canoe paddling.

They met daily under the hau tree near the Moana Hotel and used the hotel’s basement bathroom for a changing room. They decided that dues were one dollar per year. ‘It was a poor man’s club, but it was made up of dedicated surfers.’ (Kahanamoku; Davis) Membership was by election.

(Founded before (1908,) Outrigger Canoe Club had previously snubbed Duke Kahanamoku, but later asked him to join. He accepted the invitation in large part because his good friend, George ‘Dad’ Center.) (Davis)

(Outrigger, the world’s oldest surfing organization, was a social club, as well as an athletic club; membership was almost entirely foreign-born haole, or white, and the ranks contained an ever-growing number of nonathletic Honolulu businessmen.)

Composed primarily of surfers of full or partial Hawaiian blood. Hui Nalu was a longtime rival to the 1908-formed Outrigger Canoe Club, the world’s oldest surfing organization.

The Outrigger was a social club as well as an athletic club; membership was almost entirely foreign-born haole, or white, and the ranks contained an ever-growing number of nonathletic Honolulu businessmen. Membership to Hui Nalu, in contrast, was by election, and the club, while social in its own way, was for athletes only. (Walker)

In 1915, Hui Nalu surfers opened lucrative beach concession businesses in Waikīkī. Through these concessions, Hui Nalu surfers found regular and profitable work and became known as Waikīkī beachboys.

The beachboys were lifeguards, bodyguards, instructors, entertainers, and tour guides for visitors in Waikīkī. For a relatively high price, they took customers out into their Waikīkī surf to ride waves on canoes and surfboards.

One beachboy recalled, “[You] could make as much as five dollars a day. Oh, boy, was that big money. . . . We go out and catch three waves. But we fill the boat up with as much as six paying customers. Six dollars!”

By the late 1920s and early 1930s, the beachboy concession evolved into a bigger business, catering to higher-paying customers, as some beachboys became constant companions/tour guides for visiting families and made very good money.

Louis Kahanamoku explained, “Us boys would go down the ship. And we’d buy leis for them. . . . We come out of there, twenty, thirty, forty bucks by the time we got out”. (Walker)

By the end of 1946, the two main original Waikiki surf clubs had changed considerably. The native Hui Nalu had limited its activities mostly to outrigger canoe racing.

The haole-influenced Outrigger Canoe Club had become more of an exclusive prestige-type establishment, “with a wide range of social and athletic interests.”

So, in 1947, the Waikiki Surf Club was formed for the same reasons that the other two had originally been put together. “Its purpose,” wrote surfing historian Ben Finney, “was to promote surfing as well as other Hawaiian water sports.”

“It provided board lockers and clothes changing facilities near the beach, for anyone who could pay the small initiation fee and monthly dues.” (Ian Lind)

Today, members of Hui Nalu O Hawai‘i share the vision ‘To come together as a family who shares and cares’ and mission ‘To promote and provide educational and personal achievement opportunities which
strengthen family, community and individual relationships’.

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Hui_Nalu-shirt image
Hui_Nalu-shirt image
Hui Nalu-1915
Hui Nalu-1915
Hui Nalu-1920
Hui Nalu-1920
Kahanamoku_and_the_Hui_Nalu_Club
Kahanamoku_and_the_Hui_Nalu_Club
Kahanamoku Brothers
Kahanamoku Brothers
Hui Nalu-trophies
Hui Nalu-trophies
Hui Nalu Cofounder Dude Miller-1921
Hui Nalu Cofounder Dude Miller-1921

Filed Under: General, Prominent People, Economy Tagged With: Hui Nalu, Hawaii, Waikiki, Canoe, Surfing, Duke Kahanamoku, Surf

May 10, 2017 by Peter T Young 3 Comments

Cannery

French confectioner, Nicholas Appert, published the methods for preserving meats, vegetables, and fruits in glass jars in 1810. He had discovered that the application of heat to food in sealed glass bottles preserved the food from deterioration.

A British patent on the preservation of foods in tinplated cans and glass jars was issued to Peter Durand, a colleague of Appert, in 1810 and gave rise to the name ‘canning.’

Canning is the process in which foods are placed in jars or cans and heated to a temperature that destroys microorganisms and inactivates enzymes. This heating and later cooling forms a vacuum seal. The vacuum seal prevents other microorganisms from recontaminating the food within the jar or can. (Nummer)

A canning industry was established in Baltimore in 1819 and by 1850, five canning companies existed that mainly processed oysters. However, until relatively late in the 19th century, canned commodities remained beyond the reach of all but the wealthy and government troops on campaigns, ie the Civil War.

Baltimore became the canning center of America. Pineapple, initially imported from the Bahamas and later also from Cuba, was first canned there in 1865.

The fruits were of poor quality because they were picked green to reduce rotting during the 25- to 30-day sailing trip from the Bahamas. However, green pineapples “degreen,” but the quality and flavor only diminish with storage time.

Initially, the Baltimore pineapple canning industry was small because all work was done by hand. Machinery developed around 1870 to 1900 that could core, slice, and shred pineapples helped the industry to grow.

The ring-shaped slices so characteristic of premium canned pineapple originated in the Baltimore canneries and mechanical slicers were particularly popular with canners. (Bartholomew)

The earliest record of pineapple being canned in Hawaii was when the Kona Fruit Preserving Co., founded in 1882 in North Kona by John Douglas Ackerman and Waldemar Muller, sent samples of canned pineapple to Honolulu.

The fruit was reported to be of excellent flavor. However, the business apparently was unprofitable and only survived a few months.

The basis for the modern Hawaii pineapple canning industry was begun when John Kidwell, a trained horticulturist, arrived in Honolulu from San Francisco in 1882 and established a nursery in Manoa Valley.

Kidwell was encouraged by Charles Henson, a local horticulturist and fruit broker, to grow pineapples because he liked to include a few fresh pineapples in his banana shipments to the U.S. mainland.

In 1885, Kidwell started a pineapple farm with locally available plants, but their fruit was of poor quality. That prompted him to search for better cultivars.

A report in The Florida Agriculturist about ‘Smooth Cayenne’, a pre-Columbian cultivar first collected in French Guyana, prompted the importation of 12 plants. ‘Smooth Cayenne’ proved to be the best to grow and can.

The “development of the (Hawaiian) pineapple industry is founded on his selection of the Smooth Cayenne variety and on his conviction that the future lay in the canned product, rather than in shipping the fruit in the green state.” (Canning Trade; Hawkins)

The commercial Hawaiian pineapple canning industry began in 1889 when Kidwell’s business associate, John Emmeluth, a Honolulu hardware merchant and plumber, produced commercial quantities of canned pineapple.

Emmeluth refined his pineapple canning process between 1889 and 1891, and around 1891 packed and shipped 50 dozen cans of pineapple to Boston, 80 dozen to New York, and 250 dozen to San Francisco.

The test product was well received, but the profit margin was slim and he lost money because of the 35% duty on processed fruit imports to the United States. Kidwell and Emmeluth established the Hawaii Fruit and Packing Company in 1892 and built a small cannery.

The business was closed and the cannery was sold to the Pearl City Fruit Company after the 1898 season because the crushing tariffs and high shipping costs made the venture unprofitable. (Bartholomew)

One of the last laws passed by the Legislative Assembly before the overthrow had been an act to encourage the cultivation, canning, and preserving of pineapples in an attempt to diversify the economy away from sugar.

For a period of ten years after 1892, all tools, machinery, appliances, buildings, and all other personal property used in the cultivation, canning, or preserving of pineapples and held for export had been exempted from all taxes.

Furthermore, all tools, machinery, or appliances to be used exclusively in canning or preserving pineapples for export, or for the manufacture of containers for the same, and also all containers for use in connection therewith and the material for making them, could be imported into Hawai’i free of duty for ten years.

Kidwell was appointed the manager of the Hawaiian Fruit & Packing Company. The company’s cannery eventually had a capacity of ten thousand cans per day.

According to Kidwell, he received testimony from his customers that no other canned pineapples put on the American market came near to his in quality. (Hawkins)

In 1893 there were 13 pineapple growers, mostly on Oahu, with almost 400,000 plants in the ground and most fruits went to the fresh market. In 1897, almost 158,000 fruits were exported to the U.S. mainland. Production declined after 1897 and by 1901 no data on pineapple fresh fruit exports were collected.

Several events occurred in 1898 that facilitated the development of the new pineapple canning industry. First, the annexation of Hawaii in that year resulted in the revocation of the 35% duty on Hawaiian canned pineapple.

Second, the Republic of Hawaii legislature passed a law that made some 1,300 acres of government land near Wahiawa available for homesteading once a pasture lease expired.

In addition, Byron O Clark, Territorial Commissioner of the Board of Agriculture and Forestry, helped bring 13 southern California families to Wahiawa to homestead the land made available under the new law.

These early migrants and James Dole, who arrived in 1899, formed the nucleus of what would eventually become the largest pineapple industry in the world. (Lots of information here is from Bartholomew, Hawkins.)

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Hawaiian Pineapple Company Canning Lines, Honolulu, O‘ahu, 1958
Hawaiian Pineapple Company Canning Lines, Honolulu, O‘ahu, 1958
Women at Dole Pineapple Cannery
Women at Dole Pineapple Cannery
Pineapple-Cannery
Pineapple-Cannery
Pineapple fileds-1940
Pineapple fileds-1940
Libbyville-CrossroadsOfThePacific-1913
Libbyville-CrossroadsOfThePacific-1913
Girls at Dole Pineapple Cannery
Girls at Dole Pineapple Cannery
Ginaca machines Dole Cannery-DOLE-ASME
Ginaca machines Dole Cannery-DOLE-ASME
Ginaca machines cut cylinders out of pineapples, core them and remove that fruit
Ginaca machines cut cylinders out of pineapples, core them and remove that fruit
Ginaca machine Dole Cannery-Dole-ASME
Ginaca machine Dole Cannery-Dole-ASME
Dole_Pineapple_Cannery-Aerial-1940
Dole_Pineapple_Cannery-Aerial-1940
Dole_Pineapple_Cannery-(vic-&-becky)-1955
Dole_Pineapple_Cannery-(vic-&-becky)-1955
Dole_Cannery-Life-1937
19640816 - Fresh pineapple is sorted and packed at Dole's packing shed. SB BW photo by Photo Hawaii.
19640816 – Fresh pineapple is sorted and packed at Dole’s packing shed. SB BW photo by Photo Hawaii.
Dole Pineapple Cannery-HnlMag
Dole Pineapple Cannery-HnlMag
Dole Pineapple Cannery-girls
Dole Pineapple Cannery-girls
Dole Pineapple Cannery-cans
Dole Pineapple Cannery-cans
Dole Pineapple Cannery-canning
Dole Pineapple Cannery-canning
Dole Pineapple Cannery
Dole Pineapple Cannery
Dole Cannery pineapple water tank. Built in 1928, it was a Honolulu landmark until it was demolished in 1993
Dole Cannery pineapple water tank. Built in 1928, it was a Honolulu landmark until it was demolished in 1993
cannery-(kapalua-com)
cannery-(kapalua-com)
Bins filled with pineapple were unloaded from the trucks (steam cranes were still used through the 1960s)-(LCHC)
Bins filled with pineapple were unloaded from the trucks (steam cranes were still used through the 1960s)-(LCHC)
American_Can_Company-1920-WC
American_Can_Company-1920-WC

Filed Under: Economy, General, Prominent People Tagged With: Hawaii, John Douglas Ackerman, Del Monte, Waldemar Muller, Libby, Hawaiian Pineapple Company, James Dole, Pineapple, Hawaiian Fruit and Plant Company, John Kidwell, Smooth Cayenne, John Emmeluth

May 9, 2017 by Peter T Young Leave a Comment

Timeline Tuesday … 1970s

Today’s ‘Timeline Tuesday’ takes us through the 1970s – first Waikiki Roughwater swim, first Merrie Monarch, Hokule‘a launched and English and Hawaiian are recognized as official State languages.. We look at what was happening in Hawai‘i during this time period and what else was happening around the rest of the world.

A Comparative Timeline illustrates the events with images and short phrases. This helps us to get a better context on what was happening in Hawai‘i versus the rest of the world. I prepared these a few years ago for a planning project. (Ultimately, they never got used for the project, but I thought they might be on interest to others.)

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Timeline-1970s

Filed Under: Economy, General, Hawaiian Traditions, Place Names Tagged With: Hawaiian Language, Hokulea, Reef Runway, Office of Hawaiian Affairs, Waikiki Roughwater Swim, Timeline Tuesday, Merrie Monarch, Hawaii

May 7, 2017 by Peter T Young Leave a Comment

Dædalus

“In the morning of the 7th of May (1792,) the Dædalus (a supply ship to Vancouver’s expedition) arrived in that bay where the Resolution and Discovery had anchored in 1779, but Mr Hergest declined anchoring there, as he considered the inhabitants of that neighbourhood to be the most savage and deceitful of any amongst those islands.”

“For this reason he lay to, and purchased from the natives some hogs, vegetables, and a few gourds of water. In the evening he stood off shore, and desired that the inhabitants would bring a farther supply of water and refreshments the next morning …”

“… but it falling calm, and the current setting the ship to the westward, it was near noon on the nth before they regained the shore, when Mr Hergest receded from his former wise determination, and, unhappily for himself and those who fell with him, ordered the ship to be anchored.”

“The cutter was hoisted out and veered astern for the better convenience of purchasing water from the natives, but before three casks were filled, which was soon done, he ordered the cutter alongside, the full casks to be taken out and replaced by empty ones …”

“… and then, accompanied as usual by Mr Gooch, he went on shore, and another boat was hoisted out for the purpose of obtaining water, while those on board continued making purchases until near dusk.”

“At this time the cutter returned with only five persons instead of the eight who had gone on shore in her, from whom was learned the distressing intelligence that Mr Hergest and Mr Gooch, and two of the boat’s crew, having landed, unarmed with two of the water-casks to fill …”

“… their defenceless situation was perceived by the natives, who immediately attacked them, killed one of the people, and carried off the commander (Hergest) and the astronomer (Gooch.)”

“The other, being a very stout active man, made his escape through a great number of these savages, fled to the boat, and with two others landed again with two muskets, and with the intention to rescue their officers and to recover the body of their messmate. “

“They soon perceived that both Mr Hergest and Mr Gooch were yet alive amongst a vast concourse of the inhabitants, who were stripping them and forcing them up the hills behind the village: they endeavoured to get near the multitude …”

“… but were so assailed by stones from the crowd, who had now gained the surrounding hills, that they were under the painful necessity of retiring -, and as night was fast approaching, they thought it most advisable to return on board, that more effectual means might be resorted to on this unfortunate occasion.”

“Mr New immediately assembled all the officers, to consult with them what was best to be done. It was agreed to stand off and on with the ship during the night, and in the morning to send the cutter well manned and armed on shore, and if possible to recover their unfortunate commander and shipmates.”

“An old chief belonging to Attowai, who had been on board since the Dædalus entered the Bay, and had been promised by Mr Hergest a passage to his native island, went also in the boat, to assist as an interpreter, and to employ his good offices. He was first landed, and went towards the natives, of whom he demanded the absent gentlemen …”

“… on which he was informed they were both killed the preceding night. Having delivered this message, he was sent back to demand their bodies; but was told in reply, that they had both been cut in pieces, and divided amongst seven different chiefs; at least it was fa understood by those in the boat from the language and signs which the chief made use of.”

“After this conversation the savages came in great numbers towards the sea side, and threw stones at the party in the boat, who fired several times and at length obliged them to retire. Finding their errand to be completely fruitless, the boat returned on board, in which the old chief re-embarked, and the vessel bore away …”

“… they filled their sails, and having then no business at Attowai, they made the best of their way towards Nootka, agreeably to my directions.” (Vancouver)

In the spring of 1793 Vancouver returned from the coast of America to Hawai‘i …

“On the 18th March Vancouver left Lahaina with Kamohomoho on board. After examining the southern and western shores of Molokai, he anchored off Waikiki, Oahu, on the 20th March 1793.”

“The main object of Vancouver’s visit to Waikiki was to see that the remaining murderers of the officers and man of the ‘Dædalus’ were apprehended and punished. Kamohomoho, who had accompanied Vancouver as high commissioner from Kahekili to attend to this business, secured the apprehension of three natives, who were brought on board the ‘Discovery’ for trial.”

“A native – whom Vancouver calls Tohoobooarto, who had been a voyage to China with some of the foreign traders, who spoke a little English, and who said he had visited the ‘Dædalus’ in Waimea Bay, and went ashore in the same boat as Lieutenant Hergest after dissuading him from landing – was the principal witness who identified the prisoners to Kamohomoho, by whose orders they were apprehended.”

“A Mr Dobson, who had been midshipman of the ‘Dædalus’ on the occasion, identified one of the prisoners as having been very turbulent and insolent on board of the ‘Dædalus’ before Lieutenant Hergest went ashore, and who immediately followed him thither …”

“… and whom the crew of the ‘Dædalus,’ after the occurrence, accused of having been the ringleader or principal actor in the murders committed on shore.”

“Adding to this the general belief of the chiefs present that the prisoners were concerned in and guilty of the crime they stood accused of – an opinion confirmed by Kalanikūpule himself, who, however, pleaded sickness as an excuse for not attending the trial – Vancouver considered himself justified in sanctioning their conviction and punishment.”

“The three prisoners denied their guilt, and stoutly asserted their ignorance of the whole occurrence. ‘This very assertion,’ Vancouver thinks, ‘amounted almost to self-conviction …”

“… as it is not easy to believe that the execution of their comrades by Titeeree’s orders for the same offence with which they had been charged had not come to their knowledge, or that it could have escaped their recollection.’”

“On the 2nd March the prisoners were placed in a double canoe alongside of the ‘Discovery,’ and, in sight of the shore and of numbers afloat in their canoes, were publicly executed, a chief, whom Vancouver calls Tennavee, shooting each one of them with a pistol.”

“It is very probable that the three first natives who were punished with death by the order of Kahekili for the murder of the ‘Dædalus’ people were more or less concerned in the affair …”

“… and that when Kahekili learned from the foreigners residing with him that such an outrage on an English national vessel would surely, sooner or later, meet with condign punishment and prove highly injurious to himself, he then ordered the execution of the three first offenders as an expiation, and to put himself right on the record, as it were.”

“And it is equally probable – their protestations to the contrary notwithstanding – that the three last offenders, who were executed in the presence of Vancouver, were also implicated in the murder.”

“But we have the positive declaration of SM Kamakau, who in after-life conversed with one of the parties participating in the murder, that Koi, the head and instigator of the whole affair, and his immediate subordinates, were neither apprehended, punished, nor even molested …”

“… and that the parties executed were criminals of other offences, who, their lives having been forfeited under the laws and customs of the country, were imposed upon Vancouver as the guilty parties in the ‘Dædalus’ affair.” (Fornander)

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George_Vancouver-arriving_at_Kealakekua_Bay
George_Vancouver-arriving_at_Kealakekua_Bay

Filed Under: Place Names, Sailing, Shipping & Shipwrecks Tagged With: Hawaii, Hawaii Island, George Vancouver, Captain Vancouver, Daedalus

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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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