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September 11, 2017 by Peter T Young Leave a Comment

Chiefs Meeting King George IV

Liholiho (Kamehameha II) sailed from Honolulu, November 27, 1823, accompanied by his favorite wife Kamāmalu, Boki and his wife Liliha, Kekūanāo’a, Kapihe, Manuia, James Young Kanehoa, a few servants, and his interpreter John Rives.

The ship L’Aigle arrived at Portsmouth, England, about May 18, 1824. The Hawaiian party was conducted to London by the master of the vessel, Captain Valentine Starbuck. As soon as the government learned of their arrival. it immediately assumed the charge and direction of their entertainment. (Kuykendall)

In London, Liholiho and Kamāmalu became ill. It is believed they probably contracted the measles on their visit to the Royal Military Asylum (now the Duke of York’s Royal Military School.) Virtually the entire royal party developed measles within weeks of arrival, 7 to 10 days after visiting the Royal Military Asylum housing hundreds of soldiers’ children.

Kamāmalu (aged 22) died on July 8, 1824. The grief-stricken Kamehameha II (age 27) died six days later, on July 14, 1824. Prior to his death he asked to return and be buried in Hawai‘i.

George Canning, Secretary of State for Foreign Affairs informed King George IV, noting “Mr. Canning hardly knows whether he does right in venturing to intrude upon your Majesty with the intelligence of the death of the King of the Sandwich Islands …”

“… but as it will probably be repeated in the Newspapers of this Evening, he thinks that your Majesty may perhaps forgive the intrusion. The Event took place early this morning. “

“Mr. Canning humbly presumes that Your Majesty will not disapprove of a Ship of War being allowed to carry back the Suite of the deceased Chief, with the remains of himself and his wife, to the Sandwich Islands …”

“… an Attention perhaps the more advisable as the Governments both of Russia and of the United States of America are known to have their Eyes upon those Islands: which may ere long become a very important Station in the trade between the NW Coast of America and the China Seas.” (Report of the Historical Commission, Territory of Hawaii, 1925)

By the death of the king, Boki became the leader of the party. After they had all regained their health and arrangements had been completed for their return to Hawaii, an interview was held (September 11, 1824) with King George IV who was accompanied by Secretary Canning and some other officials. (Kuykendall)

“We first entered the palace of the king, and afterwards the king entered and his friends; and then came also two chiefs, one of whom was called Kalaimoku, (Mr. Canning,) and another besides him. We then were introduced. King George IV stood before Boki and said to him, and we heard it.”

“‘I exceedingly regret the recent death of your king and his wife. The chiefs and people will think, perhaps, that I have been inattentive to your king …’”

“‘ … but it is not so, for the same medicine and the same physicians have been employed as are employed by the chiefs of this nation. On account of the severity of the disease, he died.’”

“Then King George asked Boki the chief …, ‘As you have come to this country, and the king has died here, who will be king of the land?’ Boki answered … ‘His Majesty’s younger brother will be king, but it is for Kaahumanu and Kalaimoku to take care of the country.’”

“The king then asked Boki ‘What was the business on which you and your king came to this country?’ … Then Boki declared to him the reason of our sailing to Great Britain.”

“‘We have come to confirm the words which Kamehameha I gave in charge to Vancouver, thus, ‘go back and tell King George to watch over me and my whole kingdom.’”

“‘I acknowledge him as my landlord and myself as tenant, (or him as superior and I as inferior.) Should the foreigners of any other nation come to take possession of my lands, then let him help me.’”

“And when King George had heard, he thus said to Boki, ‘I have heard these words. I will attend to the evil from without. The evils within your kingdom it is not for me to regard – they are with yourselves.’”

“‘Return and say to the King, to Ka‘ahumanu and to Kalaimoku, I will watch over your country. I will not take possession of it for mine, but I will watch over it, lest evils should come from others to the kingdom. I therefore, will watch over him agreeably to those ancient words.’”

“Then James Young told Boki the words of the king, – then we heard all these words, Boki, Liliha, Kapihe, Naukana and James Young, heard these words.”

“I also, Kekūanāo’a – we all heard the words of the king to Boki; but the most of the whole company is (are) dead, two of us only remain, viz, James Young and myself.” (Kekūanāo‘a in Report of the Foreign Minister, 1855)

Kanehoa reiterated these statements in a later communication to Wyllie, “At the interview between George IVth and the chiefs, I acted as Interpreter, Rives not being permitted to appear at the interview.”

“Boki informed George IVth that the king had intended to place his Islands under his protection, to which George IVth replied, you must look after the inside affairs, and I will look after the outside …”

“… this affair of the protectorate formed the chief topic of the interview.” (Kanehoa to RC Wyllie (Minister of Foreign Affairs,) January 31, 1851 in Polynesian, October 11, 1851)

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George_IV_1821

Filed Under: Economy, Ali'i / Chiefs / Governance, Prominent People Tagged With: James Young Kanehoa, Hawaii, John Rives, Boki, Kekuanaoa, Liholiho, Kapihe, Manuia, England, King George IV, Kamamalu Liliha

September 10, 2017 by Peter T Young 1 Comment

Imiola

During the mid-nineteenth century, Imiola Congregational Church at Waimea, Hawaii became the main base for Congregational missionary activities in the Hāmākua and South Kohala Districts of Hawaii. (Imiola means ‘seek salvation.’)

The first Imiola Church was a grass hut built by order of the local chiefs for traveling missionaries. No construction date has been found for the first church, although it had been built and dedicated by King Kamehameha III before 1832.

It contained a rough pulpit and a crude window. Congregations sat on mats on the ground and often were so large that the tiny structure could barely accommodate them.

Reverend Lyons wrote in his journal that at least one hundred little grass schoolhouses were scattered around his church in the immediate Waimea area.

Imiola Church’s membership, combined with that of Reverend Titus Coan’s church in Hilo, accounted for three out of every four church members on all islands in May, 1838. Lyons’ triumph was short-lived, however. Of the nearly 5,000-natives who became members during the peak period of religious revival, only 1,197 were in good standing by 1841.

By February of 1843, the first church had been torn down and was replaced by a stone structure with thatched roof and windows. Hundreds of natives helped in the collection of stones, often carrying them miles to the construction site.

It was “A large stone edifice whose extension of stately walls and two large panel doors and smiling windows, presents an imposing form and whose interior …”

“… with the addition of a boarded floor and well-arranged seats and neat simple pulpit, furnishes new attractions to the native worshipper.” (Lyons, September 15, 1841; Gulick)

Difficult as the raising of the second church was, the structure lasted for only a little over twelve years. At the end of April, 1855, it was determined to be unsafe and was abandoned.

On June 11 of that year, the roof collapsed and was described by Lyons as “a mass of ruins”. On August 29, 1855, the cornerstone of the new church was laid.

“Under the cornerstone (SW corner) was deposited a tin box wrapped in mamaki kapa – Hawaiian Bible, hymn books, newspapers, laws, etc.”

By 1857, the church was completed and dedicated. The ceiling rafters, floor, and exterior clapboard were made of koa, a Hawaiian hardwood.

Lyons’ recollections of the construction of the building list two important figures. Mr. Cairr “was engaged to put up the new building” and Alani was responsible for planing the clapboard siding. The church was constructed by the help of church members who did most of the heavy work.

Imiola Congregational Church is a rectangular wooden gabled structure which makes use of indigenous construction materials. The church measures approximately 40 by 60 feet and is set on stone footings and a dry fieldstone wall.

It is sheathed with bevel siding. Shingles cover the solid NE end and located on the opposite end is a small gabled entrance way with a curved lintel piece. A rectangular tower with crenellations and a cross crown the high-pitched gable.

By 1882, the church required repairs and between the money donated and funds collected at a church fair, Imiola was reshingled, repainted and rematted.

“There were no doors to Imiola church in Laiana’s time, and when I was little the entrance was always open. There was no other church like it, for the benches all had horse hair cushions, covered with brocaded material. We youngsters used to go in and run around and pick out the best cushions and drag them along and change them to our own pew.” (Helen Lindsey Parker; Makua Laina)

Competition with the Catholic Church, the drastic drop in the Hawaiian population, as well as the movement of many natives to coastal urban centers accounted for the dwindling congregation.

Two years before his death, a crowd which included Waimea’s young, old, middle aged, Catholics, Mormons, Protestants, and non-believers all came to one of Lyons’ services to honor him.

As was the practice, the early missionaries learned the Hawaiian language and taught their lessons in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians. In later years, the instruction, ultimately, was in English.

Lyons was an avid supporter of the Hawaiian language. He wrote a letter to the editor in The Friend newspaper (September 2, 1878) that, in part noted:

“An interminable language…it is one of the oldest living languages of the earth, as some conjecture, and may well be classed among the best…the thought to displace it, or to doom it to oblivion by substituting the English language, ought not for a moment to be indulged. … Long live the grand old, sonorous, poetical Hawaiian language.”

He was lovingly known to Hawaiians as Ka Makua Laiana, Haku Mele o ka Aina Mauna – Father Lyons, Lyric Poet of the Mountain County.

Lyons was fluent in the Hawaiian language and composed many poems and hymns; his best known and beloved work is the hymn “Hawaiʻi Aloha” sung to the tune of “I Left It All With Jesus” (circa 1852.) The song was inducted into the Hawaiian Music Hall of Fame in 1998.

“Widely regarded as Hawaiʻi’s second anthem, this hymn is sung in both churches and public gatherings. It is performed at important government and social functions to bring people together in unity, and at the closing of Hawaiʻi Legislative sessions.”

“The first appearance of “Hawaiʻi Aloha” in a Protestant hymnal was in 1953, nearly 100 years after it was written. Today, people automatically stand when this song is played extolling the virtues of ‘beloved Hawaiʻi.’” (Hawaiian Music Museum).

In 1886, Lyons died at the age of 79. He was buried some distance from the church on the grounds of his old homestead. With the help of Parker Ranch management, his remains were removed to the grounds of Imiola Church in April, 1939. (Nelia and I were married at Imiola, seventeen years ago, today.)

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P-06 View of Waimea
P-06 View of Waimea
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Imiola_Church-(EthanTweedie)
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Grave site of Lorenzo Lyons, at the 'Imiola congregational church in Waimea (Hawaii County), Hawaii. He designed the church and died in 1886-(WC)
Grave site of Lorenzo Lyons, at the ‘Imiola congregational church in Waimea (Hawaii County), Hawaii. He designed the church and died in 1886-(WC)

Filed Under: Missionaries / Churches / Religious Buildings Tagged With: Hawaii, Hawaii Island, Waimea, Hawaii Aloha, Lorenzo Lyons, South Kohala, Imiola Church

September 9, 2017 by Peter T Young 2 Comments

E Ho‘opono

“(T)he importance of this forest is that it’s so diverse. It’s been able to withstand a lot of lava flows. And so, in the destruction or covering of portions of the forest, they’ve been able to regenerate and come out with a healthier, stronger species.”

“Same with the birds that are able to survive at a lower area, despite the mosquitoes that bring the avian malaria. These birds are healthy. They’re low-lying and they’ve built up an immunity to the avian malaria disease.”

“And so wiping out this forest, they don’t go to other places. This is their home. Just like the people around here; they can’t go to other places. This is where they’ve been raised, where the generations have been raised.”

“This forest, the last low-land rain forest is intact and is very necessary to re-seed the lands that Pele has covered. So the important thing is that these lands need to be intact if we’re going to re-grow our forests a thousand years from now.” (Aluli, Kumupaʻa)

“The Hawaiian people followed protocols when they gathered and harvested from native ecosystems. These required that the gatherers prepare themselves spiritually before setting out and that they maintain an appropriate mental attitude before, during and after collecting the desired materials.”

“The physical process of gathering always involved going about one’s business quietly, asking permission, giving thanks, and treating the plants or animals to be collected – and everything else in their environment – with respect.”

“Every aspect of the gathering process, whether mental or physical, spiritual or practical, was reflected in a single guiding principle: ‘treat all of nature’s embodiments with respect.’ The overall effect of this attitude was to minimize the impact of gathering on native ecosystems.”

“‘Entry chants’ were offered to ask permission of the forest or other plant community for entry and to protect the collector from misfortune.”

“The chants were an expression of the gatherer’s respect for and good intentions toward all of the beings that lived there, including the akua, plants, animals, rocks, streams, etc.”

“Similarly, chants were offered before any plant was collected, out of respect for the plants themselves and for the akua to whom those plants were dedicated.”

“A quiet demeanor not only displayed the appropriate attitude of respect, but it allowed the collector to be alert to signs that were ‘bad omens.’”

“For example, some signs might indicate that a particular plant should not be picked for medicinal purposes, as it might make the medicine bad.”

“Other signs might indicate that this was not the right time for collecting anything at all, and that the collector should turn around and go home.”

“Plants and plant parts were removed carefully, and one never took more than was needed. Ferns were broken carefully at the base of the frond, taking care not to uproot the plant.”

“Besides showing appropriate respect for the plant, this conservation ensured that the plant would survive and remain healthy, so that it could produce more fronds later. Similarly, other plant parts were removed in ways that minimized the impact to the plant.”

“Gathering typically was spaced out in some way, taking a little here and a little there, as expressed just above. According to several other kupuna, the reasoning behind this practice was that it prevented the other plants of the type being collected from becoming lili (jealous) and squabbling among themselves.”

“Ecologically, of course, this practice helped to ensure that no area was completely stripped of a certain plant species and that harvesting could be sustained.”

“Most people would agree that these gathering principles embody appropriate treatment of those we love and respect. For example, when we enter the home of a friend today, we usually ask permission; we try not to impose on their hospitality or damage their home.”

“So it was that Hawaiians approached gathering from native ecosystems – good manners and plain common sense guided their behavior.” (Anderson-Fung and Maly)

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Apapane in Ohia lehua
Apapane in Ohia lehua

Filed Under: Hawaiian Traditions Tagged With: T&C, Hawaii, Gathering, Traditional and Customary Practices

September 8, 2017 by Peter T Young Leave a Comment

George Paul Cooke

Born in Honolulu, December 2, 1881, George Paul Cooke was grandson of missionaries Amos Starr and Juliette Montague Cooke and son of Charles Montague Cooke and Anna Charlotte (Rice) Cooke.

After preliminary schooling in Honolulu and at Hotchkiss in Lakeville CT, Cooke attended Yale University (his roommate was Sophie’s brother, Charles S Judd Sr.) He received his BA degree in 1905, returning to Honolulu to take the position of stock and bond clerk for the Hawaiian Trust Co, Ltd, continuing with that institution until 1908.

He married Sophie Boyd Judd (granddaughter of missionaries Gerrit Parmele Judd and  Laura Fish Judd, daughter of Albert Francis Judd and Agnes Hall Judd) (April 4, 1906.) (They had six children, Dora, George Paul, Jr., Francis Judd, Thomas Hastings, Stephen Montague and Phoebe Cooke.)

In 1897, a group of Honolulu businessmen (including Judge Alfred S Hartwell, Alfred W Carter, and AD McClellan) purchased 70,000 acres from the trustees of the Bishop Estate and leased another 30,000 acres from the Hawaiian government. Molokai Ranch was formed.

At that time, American Sugar Company began sugar cane production on the lands. Cooke became bookkeeper for the American Sugar and Molokai Ranch.

About 10-years later (December 1908,) the land was bought out by Cooke and his father; George Cooke took over the operation; George, Sophie and daughter Dora moved into the former manager’s house, composed of ‘three plantation houses put together’.

“The development of this property as a sugar cane plantation failed for the reason that the pumps, which had been installed in surface wells to irrigate the cane fields, were of such large capacity that they soon exhausted the sweet water, and pumped water with such a high salt content that it could not be used for cane culture.” (Cooke) The sugar plantation was abandoned.

“My father and I determined upon a policy to increase the revenue of Molokai Ranch and to improve its value. We planned to pay off the debt incurred when the sugar plantation failed; to develop water sources and extend pipe lines; …”

“… construct new buildings and a new camp; raise fodder; prevent overstocking by dividing the range into smaller pastures and increase the planting of trees in the forest area.” (Cooke)

“The first attempts at dry-land agriculture were made at the nine hundred foot elevation at Kualapuʻu. Here, Father CB Andrews of the Sandwich Islands Mission raised wheat and Irish potatoes to supply the miners of the California Gold Rush days. Here also, Kamehameha V had planned a sugar plantation. Our first attempts at agricultural experiments were in the same locality.” (Cooke)

“In keeping with our policy of development, an arrangement was made in 1909 with the U.S. Experiment Station in Honolulu to find crops suitable to our conditions. We were to supply the land, provide the labor and retain the crops. The Station was to furnish all seeds and planting material and report their findings of all crops obtained.” (Cooke)

Three types of corn were planted (they succumbed to the weevil;) three grains (they to cut worms;) three cottons (they to the boll-worm;) and three types of legumes (they to the aphis.)

“Alfalfa was grown there successfully for many years. Alfalfa hay made in our fields invariably was awarded first prize at many County of Maui Fairs and Territorial Fairs on Oahu because of its fine green color and its leaf-holding quality and length of stem. This hay received very favorable comments from the Judges.” (Cooke)

They raised cattle, planted sweet potato and wheat crops and produced honey. It became the second largest cattle ranch in Hawaiʻi and a major producer of beef.

In the early days, the focus was on raising beef cattle for market, plus horses and mules for use and for sale elsewhere. Over time, other ventures were tried, with varying degrees of success. Some of these included raising sheep for market, honey production, a small dairy, and various grains and row crops.

Cooke was a Representative from Maui to the Legislature, 1911 to 1913, and served Hawaiʻi as a Territorial Senator for 34-years (becoming President of the Senate.)

The Molokai Ranch was out of debt and on a paying basis. The Cookes moved to Honolulu to aid in war work (World War I) and to educate their children. They started Hanahauʻoli School (happy, joyous work) in 1918 for their six children and those of many of their friends (it started with 16-children from ages 6 to 11 years old.)

It was a small school, from kindergarten through sixth grade where all the children cooperated as in a large family; it’s in the same location on the corner of Nehoa and Makiki Streets.

Cooke was first in the movement to make the island of Molokai a source of food supply for Honolulu. He established a model dairy ranch at Mapulehu, Molokai, in 1920, and constructed the “Leleiona” and later the “Pualele,” motor propelled sampans, to make deliveries of crops and milk to Honolulu, proving beyond question his theory that such an undertaking was feasible.

He was also the first Executive Secretary of the Hawaiian Homes Commission, where he was empowered to execute the Act; he “initiated leases and regulations, prepared the lands for settlement, distributed domestic and irrigation water and helped to select the first homesteaders.” (Cooke)

He also encouraged research into water resource development and management, geological knowledge and the cataloguing of native and exotic plants, all with an eye to finding crops that would improve the economy of Molokai.

Cooke was manager of Molokai Ranch for 40 years; when he left, he took with him a reputation as an honest and fair businessman, and the respect of the Hawaiian cowboys with whom he worked from the saddle. (hicattle)

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Cooke Family-Horses-1913-Cooke
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Cooke_House-remodeled in 1945 as Seaside Inn-remodeled in 1950 as Pau Hana Inn-1940
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Filed Under: Prominent People, Economy, General, Place Names Tagged With: Hawaii, Molokai Ranch, Hanahauoli, George Paul Cooke, Hawaiian Homes Commission

September 7, 2017 by Peter T Young 1 Comment

Pedestrian Suspension Bridges

Once a flourishing community existed in the heart of Kapaia Valley on Kauai.

In the 1920s, most of the plantation villagers traveled by foot because they could not afford to own an automobile. A foot bridge was used daily to go to and from work, school, shopping and recreation.

The Kapaia Swinging Bridge crosses the Kapaia Stream, whose source is the Kapaia Reservoir and outlet is Hanama‘ulu Bay.

Kapaia Camp was one of many camps established by Līhu‘e Plantation. Workers from Kapaia irrigated and maintained the sugar cane fields at Hanama‘ulu.

Because the Kapaia terrain made it unsuitable for sugar cultivation, Līhu‘e Plantation allowed the area to be used for shops, churches and other agricultural activities. Lands were leased, and later sold to farmers and businessmen.

The interspersion of private landowners, business enterprises and the plantation camp gave the community of Kapaia a truly unique, multicultural character.

Chinese and Japanese shops with names like Ah Chock, Naganuma, Ogata and Ihara established themselves to serve the people of the area. Portuguese merchants such as Fernandes and Carvalho opened general merchandising stores.

Built first as a low foot crossing, it bridged upper Kapaia to the lower valley. Often, heavy rains swept through the stream, washing away the low foot bridge, creating a huge inconvenience for the villagers.

Finally, in 1948, a suspension bridge was constructed by the County of Kauai.

Much of the plantation housing was located on the “Upper Kapaia” (Kapaia Road) side of the bridge. The Immaculate Conception Catholic Church occupied the east side of the Kapaia Stream. Rice fields, a Filipino camp, taro patches, Hawaiian and Japanese families lived on the inner valley side.

On the west side of the bridge stood the Līhu‘e Hongwanji Buddhist Temple, Korean Methodist Church and Chinese Church. Naganuma Store, Ogata Store, Moriwake and Ah Chock’s store lined the road leading up to the main Kūhiō Highway.

The pathway across the Kapaia Foot Bridge was much shorter and more convenient than climbing up Kapaia Road, onto Kuhio Highway, then trekking down the highway to the shops and churches.

Most of the traversing was done by people walking from their camp homes, across the bridge, to all of the activity on the “Lower Valley” side of Kapaia Stream.

Japanese children from Hanama‘ulu and upper Kapaia Valley crossed daily to attend Japanese School. Plantation laborers from the “Middle and Lower Valley” met across the bridge at 5 am daily to walk together to Hanama‘ulu, where they were trucked to the sugar fields.

Housewives walked back and forth the bridge to do their daily grocery shopping and to visit friends. These are just a few examples demonstrating the integral role of the Kapaia Foot Bridge, evolving to become the Kapaia Swinging Bridge in 1948, in the daily life of Kauai’s sugar plantation immigrant population.

With the emergence of automobiles as a major form of transportation, and with the closing of sugar plantations, the swinging bridge became less important as a mode of transportation.

In the 1950s and early-60s, Līhu‘e Plantation began phasing out camp housing, offering private ownership to their employees in Hanama’ulu, Lihue and elsewhere.

By 2000, when Līhu‘e Plantation closed, all of the plantation housing had disappeared and all of the private farms and businesses were gone. Only remnants of a once flourishing plantation community still exist.

In September, 2006, the Kapaia Swinging Bridge was declared unsafe for use and was closed. Concerned citizens have been working with governmental entities to restore and maintain the bridge. (NPS)

The Kapaia Swinging Bridge is a suspension bridge. It is one of four known similarly constructed pedestrian suspension bridges in Hawaii. All are located on Kauai – Hanapepe, Waimea and Kapa‘a.

The wooden deck is suspended from hangers attached to steel cables draped over 2 wooden towers and secured into solid concrete/boulder anchorages at both ends. The cable span between the two 15’ 10” tall towers of the Kapaia Swinging Bridge is 80’. The entire bridge is 125’ long.

Hanapepe Swinging Bridge was built in 1911; it was later extensively rebuilt after Hurricane Iniki in 1992. The 3-foot wide Hanapepe bridge has a span of 172.0 feet

Waimea’s pedestrian suspension bridge is at the ‘Menehune Ditch;’ this 3-foot wide bridge was built in the early 1900s and was damaged and rebuilt following Hurrican Iniki in 1992. Kapa‘a’s bridge is 125-feet in length.

Kauai is not the only Island with pedestrian-only bridges; of note, Maui has a couple, an older bridge in Waihe‘e and a new one in Kapalua. (Lots of information here is from Historic Register, Save Kapaia Swinging Bridge, Bridgemeister and BridgeHunter.)

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Filed Under: General, Economy Tagged With: Hawaii, Pedestrian Suspension Bridge, Bridge

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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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