They were arrested for refusing,[5] and subsequently began another strike in the Oahu jail by November 24, leading to an investigation in which the Workingmen's Union involved itself.

He included his socialist views in his letter of resignation, expressing that the labor theory of value was "best attainable by the institution of a system of governmental co-operation of industries and agriculture, and that nothing short of such a system can insure justice to the working people and bring about the so much desired harmony in society, the happiness of the human race."

He wrote that, while he would rejoin the union if it chose to allow a broader range of tactics and views, he intended to remain involved as a correspondent for the San Francisco newspaper Truth.

The Pacific Commercial Advertiser described him as having "achieved some little notoriety here on account of his extreme Communistic views" and reported that he wrote a letter to his local assignee expressing that, while his time in Hawaii was a financial failure, he felt he had done some good in the islands.

[13] As recounted by the union on the 29th anniversary of its establishment, Danielewicz "chanced to pass by" while sailors were discussing a new cut to their wages.

[14] He was present at a West Coast conference convened by the Knights of Labor on November 30, 1885,[15] at which many people and groups in the labor movement were expressing anti-Chinese sentiment; one delegate from the recently formed Seamen's Union introduced a resolution to demand the expulsion of all Chinese people from San Francisco within 60 days.

In the beginning of the speech, he expressed the belief that all men were equal and appealed to his own status as one of the persecuted Jewish people.

[21] While being published by Danielewicz, The Beacon endorsed the revolutionary anarchist goals of the International Working People's Association and continued to oppose prejudice against the Chinese.

[22] According to an 1889 mention in Fair Play, contributors included Dyer Lum and Lizzie Holmes, and while the paper was "rather revolutionary" Danielewicz was "honest and earnest and evidently doing his best".

The lack of a Yiddish-speaking community or a Jewish quarter in San Francisco prevented the emergence of a movement similar to that in New York.

During his travels he helped to manage or write multiple anarchist publications including Lucifer the Lightbearer[1] and Free Society.

[25] He sparked controversy in the latter in 1900 by denouncing individualist anarchist Henry Cohen for "adopting a profession which is the foundation of the principles he and all of us disavow" by becoming a lawyer.

Thirteen people contributed to the subsequent exchange in Free Society, which lasted six months and concluded after a number of complaints and an editorial transition.

The Fresno Republican printed an article about his presence which led him to write a letter clarifying his position on socialism.

According to historian David Roediger, Danielewicz's "brilliance as an organizer could not overcome his insistence on principle"; Saxton writes that he knew that after his 1885 speech "his comrades would permit him to be guffawed and howled and booed from the podium".

[30] Saxton additionally characterizes Danielewicz as a hero in his introduction to the text, writing that he "might have had ships and high schools—even union halls— named for him, except that he chose to stand for the principle of interracial equality".