Noelani Goodyear-Ka'opua
University of Hawaii at Manoa, Political Science, Faculty Member
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Education, Cultural Studies, Teaching and Learning, Pedagogy, Indigenous Studies, Ethnic Studies, and 26 moreRacial and Ethnic Politics, Indigenous education, Indigenous Social Movements, Anthropology, Political Science, Gender Studies, Women's Studies, Social Research Methods and Methodology, Genealogy, Pacific Island Studies, Improving (Strengthening, Balancing etc.) Cultures, Curriculum Studies, Indigenous Politics, Hawaiian Studies, Critical Theory, Political Philosophy, Social Movements, Energy, Anarchism, Activism, Peak Oil, Environmental Sustainability, Native Hawaiian Education, Third World Feminisms, Mana Wahine, and Kaupapa Maori Research edit
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https://www.noegoodyearkaopua.com/edit
“Hulihia” refers to massive upheavals that change the landscape, overturn the normal, and sweep away the prevailing or assumed. We live in such days. Pandemics. Threats to ʻāina. Political dysfunction, cultural appropriation, and... more
“Hulihia” refers to massive upheavals that change the landscape, overturn the normal, and sweep away the prevailing or assumed. We live in such days. Pandemics. Threats to ʻāina. Political dysfunction, cultural appropriation, and disrespect. But also powerful surges toward sustainability, autonomy, and sovereignty.
In a world in crisis, what does Hawaiʻi’s experience tell us about how to build a society that sees opportunities in the turning and changing times? As islanders, we continue to grapple with experiences of racism, colonialism, environmental damage, and the costs of modernization, and bring to this our own striking creativity and histories for how to live peacefully and productively together. Steered by the four scholars who edited the previous volumes, The Value of Hawaiʻi 3: Hulihia, the Turning offers multigenerational visions of a Hawaiʻi not defined by the United States. Community leaders, cultural practitioners, artists, educators, and activists share exciting paths forward for the future of Hawaiʻi, on topics such as education, tourism and other economies, elder care, agriculture and food, energy and urban development, the environment, sports, arts and culture, technology, and community life. These visions ask us to recognize what we truly value about our home, and offer a wealth of starting points for critical and productive conversations together in this time of profound and permanent change.
In a world in crisis, what does Hawaiʻi’s experience tell us about how to build a society that sees opportunities in the turning and changing times? As islanders, we continue to grapple with experiences of racism, colonialism, environmental damage, and the costs of modernization, and bring to this our own striking creativity and histories for how to live peacefully and productively together. Steered by the four scholars who edited the previous volumes, The Value of Hawaiʻi 3: Hulihia, the Turning offers multigenerational visions of a Hawaiʻi not defined by the United States. Community leaders, cultural practitioners, artists, educators, and activists share exciting paths forward for the future of Hawaiʻi, on topics such as education, tourism and other economies, elder care, agriculture and food, energy and urban development, the environment, sports, arts and culture, technology, and community life. These visions ask us to recognize what we truly value about our home, and offer a wealth of starting points for critical and productive conversations together in this time of profound and permanent change.
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Nā Wāhine Koa: Hawaiian Women for Sovereignty and Demilitarization documents the political lives of four wāhine koa (courageous women): Moanike‘ala Akaka, Maxine Kahaulelio, Terrilee Keko‘olani-Raymond, and Loretta Ritte, who are leaders... more
Nā Wāhine Koa: Hawaiian Women for Sovereignty and Demilitarization documents the political lives of four wāhine koa (courageous women): Moanike‘ala Akaka, Maxine Kahaulelio, Terrilee Keko‘olani-Raymond, and Loretta Ritte, who are leaders in Hawaiian movements of aloha ‘āina. They narrate the ways they came into activism and talk about what enabled them to sustain their involvement for more than four decades. All four of these warriors emerged as movement organizers in the 1970s, and each touched the Kaho‘olawe struggle during this period. While their lives and political work took different paths in the ensuing decades—whether holding public office, organizing Hawaiian homesteaders, or building international demilitarization alliances—they all maintained strong commitments to Hawaiian and related broader causes for peace, justice, and environmental health into their golden years. They remain koa aloha ‘āina—brave fighters driven by their love for their land and country.
The book opens with an introduction written by Noelani Goodyear-Ka‘ōpua. Her insights into the role of Hawaiian women in the sovereignty movement, paired with her tireless curiosity, footwork, and determination to listen to and internalize their stories, helped produce a book for anyone who wants to learn from the experiences of these fierce Hawaiian women. Combining life writing, photos, news articles, political testimonies, and other movement artifacts, Nā Wāhine Koa offers a vivid picture of women in the late twentieth- and early twenty-first-century Hawaiian struggles. Their stories illustrate diverse roles Native Hawaiian women play in Hawaiian land struggles, sovereignty initiatives, and international peace and denuclearization movements. Their life stories provide a portal toward liberated futures.
The book opens with an introduction written by Noelani Goodyear-Ka‘ōpua. Her insights into the role of Hawaiian women in the sovereignty movement, paired with her tireless curiosity, footwork, and determination to listen to and internalize their stories, helped produce a book for anyone who wants to learn from the experiences of these fierce Hawaiian women. Combining life writing, photos, news articles, political testimonies, and other movement artifacts, Nā Wāhine Koa offers a vivid picture of women in the late twentieth- and early twenty-first-century Hawaiian struggles. Their stories illustrate diverse roles Native Hawaiian women play in Hawaiian land struggles, sovereignty initiatives, and international peace and denuclearization movements. Their life stories provide a portal toward liberated futures.
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An open source textbook, intended for introductory level university courses in Pacific Islands Studies or for anyone interested in histories of militarism and nuclear testing in the Pacific.
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"The Value of Hawai‘i 2: Ancestral Roots, Oceanic Visions is a collection of essays and poetry that chart out alternative futures for Hawai‘i, grounded in community work and research happening in the present. Authored and edited by... more
"The Value of Hawai‘i 2: Ancestral Roots, Oceanic Visions is a collection of essays and poetry that chart out alternative futures for Hawai‘i, grounded in community work and research happening in the present. Authored and edited by Hawaiʻi residents who grew up in the midst and aftermath of a late 20th century urban development boom and well after the twilight of the sugar industry, this book grapples with the weight of 21st century ecological and social problems--such as growing economic inequality, the erosion of public safety net services, and the degradation of ecosystem services that provide food, clean water, and the ways of life that are unique to the Hawaiian islands. It also takes seriously the relationships and mutual obligations between Native Hawaiians and Pacific Islanders who have come to reside in Hawaiʻi. The book offers wisdom, passion, and personal stories from both experienced and young leaders, all innovators in their fields.
Each essay addresses urgent contemporary and historical issues, and together they explore the connections between:
• agriculture, aquaculture, and public and spiritual health
• rewriting history and education, and transformations in our bodies, and relationships
• sustainability, energy, and waste
• prisons, community healing, and urban and rural development
• Pacific migration in the present and long histories of Pacific voyaging
• activism, creative expression, and youth empowerment
• Native and non-Native identities
• food, sacred sites, and colonial pasts
Contributors include: Kamana Beamer, Makena Coffman, Sania Fa‘amaile Betty P. Ickes, Kathy Jetnil-Kijiner, Hiʻilei Kawelo, Emelihter Kihleng, Dawn Mahi, John "Prime" Hina, Jamaica Osorio, Dean Itsuji Saranillio, Cade Watanabe, Matt Yamashita, Aubrey Yee, and many others
Each essay addresses urgent contemporary and historical issues, and together they explore the connections between:
• agriculture, aquaculture, and public and spiritual health
• rewriting history and education, and transformations in our bodies, and relationships
• sustainability, energy, and waste
• prisons, community healing, and urban and rural development
• Pacific migration in the present and long histories of Pacific voyaging
• activism, creative expression, and youth empowerment
• Native and non-Native identities
• food, sacred sites, and colonial pasts
Contributors include: Kamana Beamer, Makena Coffman, Sania Fa‘amaile Betty P. Ickes, Kathy Jetnil-Kijiner, Hiʻilei Kawelo, Emelihter Kihleng, Dawn Mahi, John "Prime" Hina, Jamaica Osorio, Dean Itsuji Saranillio, Cade Watanabe, Matt Yamashita, Aubrey Yee, and many others
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Indigenous Studies, Indigenous education, Educational Anthropology, Indigenous Politics, Hawaiian Knowledge, and 7 more'Decolonization' and the politics of settler state/Indigenous relations, Hawaiian Studies, No Child Left Behind, Decolonization, Hawaiian culture, Native Hawaiian Education, and Anthropology and Education
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I will never forget the night I learned of his passing into the realm of our ʻaumākua. I was at a poetry workshop with a bunch of other aloha ʻāina at Keawanui Loko Iʻa on Molokaʻi. That ʻāina momona and beloved community gave me the safe... more
I will never forget the night I learned of his passing into the realm of our ʻaumākua. I was at a poetry workshop with a bunch of other aloha ʻāina at Keawanui Loko Iʻa on Molokaʻi. That ʻāina momona and beloved community gave me the safe space to cry and eventually to write this poem. It is a kind of mele inoa for the great meʻe ʻonipaʻa, Richard Kekuni Akana Blaisdell. E ola kona inoa!
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GROUPS Monday to Friday: from 10:30h to 12:00h · Educational Institutions, Companies or Tourist Groups. · Previous booking only. · It comprehends tours + customized demos. reservas@therobotmuseum.eu PRICES General: 4€ | Kids (5 to 14... more
GROUPS Monday to Friday: from 10:30h to 12:00h · Educational Institutions, Companies or Tourist Groups. · Previous booking only. · It comprehends tours + customized demos. reservas@therobotmuseum.eu PRICES General: 4€ | Kids (5 to 14 years): 2€ | Students: 3€ | Discount Pack: 6€ · Discount Pack: 2 adults + 2 kids under 14 years. Monday to Friday only. · Free entrance: under 5 years old children, individuals with more than 33% disability (accreditation required) and unemployed Spanish citizens (accreditation required). · Groups (Educational Institutions, Companies or Tourist Groups): 20% discount. Visit is only available on guided tour mode. Schedules & Bookings are availables at
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Engineering and ditch
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This edited volume emerged from powerful collaborations with Indigenous peoples across the Pacific and a series of international exchanges between the faculty and students of Indigenous Governance (IGOV) at the University of Victoria and... more
This edited volume emerged from powerful collaborations with Indigenous peoples across the Pacific and a series of international exchanges between the faculty and students of Indigenous Governance (IGOV) at the University of Victoria and the Indigenous Politics Program (UHIP) at the University of Hawai’i, Mānoa. We challenged each contributor to discuss their experiences with Indigenous resurgence in “everyday” settings – those often unseen, unacknowledged actions that renew our communities and relationships that promote our health and well-being. The twenty-two contributors to this book demonstrate that focusing on everyday actions can be an important emancipatory site for highlighting the relational, experiential and dynamic nature of Indigenous resurgence. Overall, these daily acts of resurgence, at the community, family and personal levels, can be critical sites of resistance, education, and transformative change. We hope you enjoy these compact, powerful works that challenge our ways of looking at people, places and practices in an everyday context.
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Native American Studies, Indigenous Studies, Australian Indigenous Studies, Hawaiian Knowledge, Relationality, and 8 moreHawaiian Studies, Kaupapa Maori Research, Maori, Indigenous Self-Determination, Hawaiian culture, Native Studies, Native American and Indigenous Studies, and Indigenous Resurgence
“Hulihia” refers to massive upheavals that change the landscape, overturn the normal, reverse the flow, and sweep away the prevailing or assumed. We live in such days. Pandemics. Threats to ʻāina. Political dysfunction, cultural... more
“Hulihia” refers to massive upheavals that change the landscape, overturn the normal, reverse the flow, and sweep away the prevailing or assumed. We live in such days. Pandemics. Threats to ʻāina. Political dysfunction, cultural appropriation, and disrespect. But also powerful surges toward sustainability, autonomy, and sovereignty. The first two volumes of The Value of Hawaiʻi (Knowing the Past, Facing the Future and Ancestral Roots, Oceanic Visions) ignited public conversations, testimony, advocacy, and art for political and social change. These books argued for the value of connecting across our different expertise and experiences, to talk about who we are and where we are going. In a world in crisis, what does Hawaiʻi’s experience tell us about how to build a society that sees opportunities in the turning and changing times? As islanders, we continue to grapple with experiences of racism, colonialism, environmental damage, and the costs of modernization, and bring to this our own striking creativity and histories for how to live peacefully and productively together. Steered by the four scholars who edited the previous volumes, The Value of Hawaiʻi 3: Hulihia, the Turning offers multigenerational visions of a Hawaiʻi not defined by the United States. Community leaders, cultural practitioners, artists, educators, and activists share exciting paths forward for the future of Hawaiʻi, on topics such as education, tourism and other economies, elder care, agriculture and food, energy and urban development, the environment, sports, arts and culture, technology, and community life. These visions ask us to recognize what we truly value about our home, and offer a wealth of starting points for critical and productive conversations together in this time of profound and permanent change
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IntroductionAcross the life cycle the health status of Indigenous peoples living in the United States (US) compares unfavorably with non-indigenous populations (1, 2). Native Hawaiian, American Indian, and Alaska Native populations are... more
IntroductionAcross the life cycle the health status of Indigenous peoples living in the United States (US) compares unfavorably with non-indigenous populations (1, 2). Native Hawaiian, American Indian, and Alaska Native populations are burdened by disparate rates of disability, morbidity, and mortality from cardiovascular and cerebrovascular diseases, cancer, and other serious conditions. Health inequalities commonly are linked to proximal factors with interventions focused on the health behaviors of individuals and groups, as well access to care and other health systems barriers. However, indigenous researchers increasingly are linking health inequalities to more distal social determinants, including the effects of western colonization, collective trauma, intergenerational marginalization, and cultural erasure (3-13). Cultural erasure occurs when Native knowledge is denigrated and when mainstream, written history expurgates the perspective of Indigenous peoples, as well as their co...
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In this article, we call for a “great shift” away from the fossil fuel–based economy upon which Hawaiian livelihoods rely. Our over-reliance on fuel sources that cause tremendous environmental harm does not align with the principles that... more
In this article, we call for a “great shift” away from the fossil fuel–based economy upon which Hawaiian livelihoods rely. Our over-reliance on fuel sources that cause tremendous environmental harm does not align with the principles that have sustained our people and lands for generations. We also examine neoliberal capitalism as it functions within the fossil fuel–based economy. This article: (1) sketches the scope of the Peak Oil problem and demonstrates the urgency for Kanaka Maoli (Native Hawaiians) to specifically confront these issues as a Hawaiian problem, and (2) highlights the tensions in Hawaiyi between community-based and neoliberal transnational corporate capitalist approaches to these coming economic and environmental shifts.
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One hundred and twenty years have passed since the United States Marines were deployed to support a coup by a small group of sugar businessmen against the democratically elected, Native-led, independent government of Hawai'i.... more
One hundred and twenty years have passed since the United States Marines were deployed to support a coup by a small group of sugar businessmen against the democratically elected, Native-led, independent government of Hawai'i. Presently, the Hawaiian struggle to end what is considered, in international law, a prolonged military occupation continues. It has been one hundred and twenty years since US President Grover Cleveland told Congress that its military and diplomatic representatives had committed an "act of war" against a country with which the US had numerous treaties of friendship and commerce. Today, the Hawaiian people still maintain that our sovereignty endures. These facts, however, are little known to most Americans and the eight million people who visit Hawafi each year. Though people around the world see the Hawaiian Islands as a tourist destination and a site for real estate investment, few are aware of the on-going dispute over political sovereignty and l...
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We use Hawaiian methods of knowledge production to weave together contemporary and historical instances of Kanaka Maoli (Native Hawaiian) political resistance to U.S. imperialism and settler colonialism. Our departure point is the summer... more
We use Hawaiian methods of knowledge production to weave together contemporary and historical instances of Kanaka Maoli (Native Hawaiian) political resistance to U.S. imperialism and settler colonialism. Our departure point is the summer of 2014, when hundreds of Kānaka came forward to assert unbroken Hawaiian sovereignty and reject a U.S. Department of Interior (DOI) proposal to create a pathway for federal recognition of a reorganized Native Hawaiian governing entity. This essay situates testimonies from these hearings within a longer genealogy of Kanaka assertions of “ea” (sovereignty, life, breath) against the prolonged U.S. military occupation of Hawai'i that began in 1898 and extends to the present.
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This essay explores ways Native Pacific activists enact Indigenous futurities and broaden the conditions of possibility for unmaking settler colonial relations. When settler colonial relations are built on the enclosure of land as... more
This essay explores ways Native Pacific activists enact Indigenous futurities and broaden the conditions of possibility for unmaking settler colonial relations. When settler colonial relations are built on the enclosure of land as property that can then be alienated from Indigenous peoples, as well as demarcated to privilege certain racialized, classed, and gendered groups of settlers, then such unmaking requires different ways of relating to land. I highlight two instances of “blockades”—the Pacific Climate Warriors at Newcastle Harbor in Australia and the protectors on Mauna a Wākea in Hawai‘i. While colonial discourses frame such direct actions as obstructions on a march toward a narrowly imagined and singular “future,” I argue that this activism works to open space for multiple futures in which Indigenous epistemologies and practices renew intergenerational connections and in which the possessive, jurisdictional borders of private property can be reimagined as zones of compassio...
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What makes Hawaiian studies different from other studies of Hawai‘i or of Kanaka Hawai‘i? What makes various works Hawaiian studies, as distinct from geography, or history, or botany projects that, for instance, investigate Hawaiian... more
What makes Hawaiian studies different from other studies of Hawai‘i or of Kanaka Hawai‘i? What makes various works Hawaiian studies, as distinct from geography, or history, or botany projects that, for instance, investigate Hawaiian content? What makes this dynamic, interdisciplinary field cohere? This chapter is a modest attempt to map some of the methodological foundations that have been laid by late twentieth- and early twenty-first-century scholars who birthed contemporary Hawaiian studies. I discuss four concepts that might be seen as niho stones in a kahua that has been laid before us. We can think about lāhui (collective identity and self-definition), ea (sovereignty and leadership), kuleana (positionality and obligations), and pono (harmonious relationships, justice, and healing) as central commitments and lines of inquiry that are hallmarks of Hawaiian studies research.
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A Nation Rising chronicles the political struggles and grassroots initiatives collectively known as the Hawaiian sovereignty movement. Scholars, community organizers, journalists, and filmmakers contribute essays that explore Native... more
A Nation Rising chronicles the political struggles and grassroots initiatives collectively known as the Hawaiian sovereignty movement. Scholars, community organizers, journalists, and filmmakers contribute essays that explore Native Hawaiian resistance and resurgence from the 1970s to the early 2010s. Photographs and vignettes about particular activists further bring Hawaiian social movements to life. The stories and analyses of efforts to protect land and natural resources, resist community dispossession, and advance claims for sovereignty and self-determination reveal the diverse objectives and strategies, as well as the inevitable tensions, of the broad-tent sovereignty movement. The collection explores the Hawaiian political ethic of ea, which both includes and exceeds dominant notions of state-based sovereignty. A Nation Rising raises issues that resonate far beyond the Hawaiian archipelago, issues such as Indigenous cultural revitalization, environmental justice, and demilitarization. Contributors. Noa Emmett Aluli, Ibrahim G. Aoude, Kekuni Blaisdell, Joan Conrow, Noelani Goodyear-Ka'opua, Edward W. Greevy, Ulla Hasager, Pauahi Ho'okano, Micky Huihui, Ikaika Hussey, Manu Ka‘iama, Le‘a Malia Kanehe, J. Kehaulani Kauanui, Anne Keala Kelly, Jacqueline Lasky, Davianna Pomaika'i McGregor, Nalani Minton, Kalamaoka'aina Niheu, Katrina-Ann R. Kapa'anaokalaokeola Nakoa Oliveira, Jonathan Kamakawiwo'ole Osorio, Leon No'eau Peralto, Kekailoa Perry, Puhipau, Noenoe K. Silva, D. Kapua‘ala Sproat, Ty P. Kawika Tengan, Mehana Blaich Vaughan, Kuhio Vogeler, Erin Kahunawaika’ala Wright
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Geography and Sovereignty
Affinities: A Journal of Radical Theory, Culture, and Action, Vol 5, No 1 (2011). ...
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In this paper, we, a collective of wāhine ʻŌiwi (Native Hawaiian women), reflect on how we may hoʻoko (fulfill) our kuleana lāhui (nation-building responsibilities) through our positions in the academy. While doing this work has always... more
In this paper, we, a collective of wāhine ʻŌiwi (Native Hawaiian women),
reflect on how we may hoʻoko (fulfill) our kuleana lāhui (nation-building
responsibilities) through our positions in the academy. While doing this
work has always already been tenuous given the occupied state of ka
Lāhui Hawaiʻi (the Hawaiian nation), this tenuousness and the stakes of
this work are perhaps even higher within the current political climate of
the United States. Through dialogue, we consider the ways that we
have striven to kūʻē (resist, stand up) through our research, teaching,
and service and express our hopes for the students and broader community we hope to serve.
reflect on how we may hoʻoko (fulfill) our kuleana lāhui (nation-building
responsibilities) through our positions in the academy. While doing this
work has always already been tenuous given the occupied state of ka
Lāhui Hawaiʻi (the Hawaiian nation), this tenuousness and the stakes of
this work are perhaps even higher within the current political climate of
the United States. Through dialogue, we consider the ways that we
have striven to kūʻē (resist, stand up) through our research, teaching,
and service and express our hopes for the students and broader community we hope to serve.
In this essay, I provide a brief overview of the Hawaiian independence movement and discuss resurgences of independence discourse among activists, artists and other grassroots Kanaka Maoli (Native Hawaiian people). My focus is on... more
In this essay, I provide a brief overview of the Hawaiian independence movement and discuss resurgences of independence discourse among activists, artists and other grassroots Kanaka Maoli (Native Hawaiian people). My focus is on articulations of Hawaiian national identity in official testimonies and in contemporary Hawaiian-produced music. Testimonies at a series of hearings on federal recognition, held by the U.S. Department of Interior in Hawaiʻi in 2014, are read alongside Kanaka hip hop music expressing identification with and support for the Hawaiian sovereignty. I am interested in the ways contemporary Hawaiian independentists hold a resurgence of the common people together with the assertion of
ongoing Hawaiian Kingdom sovereignty, perhaps creating space for imagining more horizontal ways to practice independent Hawaiian governance. The article opens with a brief summary of Hawaiian political history from 1810 onward, to provide context for the ways that the contemporary political actors discussed are explicitly connecting to a recent history of internationally recognized Hawaiian national independence, and an even deeper legacy of ‘Ōiwi cultural practice, as means to asserting independent futures.
ongoing Hawaiian Kingdom sovereignty, perhaps creating space for imagining more horizontal ways to practice independent Hawaiian governance. The article opens with a brief summary of Hawaiian political history from 1810 onward, to provide context for the ways that the contemporary political actors discussed are explicitly connecting to a recent history of internationally recognized Hawaiian national independence, and an even deeper legacy of ‘Ōiwi cultural practice, as means to asserting independent futures.
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Following Oceanian authors and educators, this chapter suggests that looking to the ocean provides important insights into remaking settler colonial relations through education. In undertaking this journey, I map three major streams in... more
Following Oceanian authors and educators, this chapter suggests that looking to the ocean provides important insights into remaking settler colonial relations through education. In undertaking this journey, I map three major streams in futures-oriented Indigenous studies: Indigenous futurity, Indigenous futurisms and Indigenous resurgence. I then draw upon Vicente Diaz’s theorizing from the Native Carolinian navigational practice of etak as a way to posit that our purposeful movement toward decolonial futures must attend to both directionality and positionality at collective and individual levels (Diaz, 2015). Given the fundamental ways that imperialism and white supremacy have relied upon militarization in Oceania, I argue that decolonizing and Indigenous education must consider demilitarization as an important element of our collective directionality. How do we do this in our classrooms and other educational spaces, giving participants practice in such transformation? In the last part of the chapter, I draw on some of my own co-teaching experiences in demilitarizing education and trans-Indigenous exchange to offer some points for thinking about the need to more fully address (de)militarization in Indigenous and decolonizing studies in education.
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We use Hawaiian methods of knowledge production to weave together contemporary and historical instances of Kanaka Maoli (Native Hawaiian) political resistance to U.S. imperialism and settler colonialism. Our departure point is the summer... more
We use Hawaiian methods of knowledge production to weave together contemporary and historical instances of Kanaka Maoli (Native Hawaiian) political resistance to U.S. imperialism and settler colonialism. Our departure point is the summer of 2014, when hundreds of Kānaka came forward to assert unbroken Hawaiian sovereignty and reject a U.S. Department of Interior (DOI) proposal to create a pathway for federal recognition of a reorganized Native Hawaiian governing entity. This essay situates testimonies from these hearings within a longer genealogy of Kanaka assertions of "ea" (sovereignty, life, breath) against the prolonged U.S. military occupation of Hawaiʻi that began in 1898 and extends to the present.
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Exploring the consequences of white male control over the Kamehameha Schools (KS), particularly from 1887 to 1900, I reveal that the leadership of the schools folded KS into a broader white supremacist project of subordinating and... more
Exploring the consequences of white male control over the Kamehameha
Schools (KS), particularly from 1887 to 1900, I reveal that the leadership of the schools folded KS into a broader white supremacist project of subordinating and domesticating Kānaka within the new social and economic order they were building. Like earlier Protestant missionary projects, KS pedagogies worked to discipline Hawaiian sexuality and produce an industrial workforce according to gendered divisions of
labor. These explicit goals became coupled with the implicit aim of obscuring Hawaiian national identity and producing consent to a new political regime—the white oligarchy— backed by the US military. Cultural processes of domestication, of making “good and industrious men and women” at Kamehameha Schools, dovetailed with the political processes of establishing and maintaining US imperial control and military occupation.
Schools (KS), particularly from 1887 to 1900, I reveal that the leadership of the schools folded KS into a broader white supremacist project of subordinating and domesticating Kānaka within the new social and economic order they were building. Like earlier Protestant missionary projects, KS pedagogies worked to discipline Hawaiian sexuality and produce an industrial workforce according to gendered divisions of
labor. These explicit goals became coupled with the implicit aim of obscuring Hawaiian national identity and producing consent to a new political regime—the white oligarchy— backed by the US military. Cultural processes of domestication, of making “good and industrious men and women” at Kamehameha Schools, dovetailed with the political processes of establishing and maintaining US imperial control and military occupation.
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In this essay, I explore ways Native Pacific activists enact Indigenous futurities and open space to transform present settler colonial conditions. In particular, I highlight the Protect Mauna a Wākea movement as a field of such openings.... more
In this essay, I explore ways Native Pacific activists enact Indigenous futurities and open space to transform present settler colonial conditions. In particular, I highlight the Protect Mauna a Wākea movement as a field of such openings. In this movement Kānaka Maoli and settler allies work together to unmake relations of settler colonialism and imperialism, protecting Indigenous relationships between human and nonhumans through direct action and compassionate engagement with settler-state law enforcement. This kind of futures-creation is not only in the interest of Indigenous people. Indigenous resistance against industrial projects that destroy or pollute our territories concerns the health of all people.
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What makes Hawaiian studies different from other studies of Hawai‘i or of Kanaka Hawai‘i? What makes various works Hawaiian studies, as distinct from geography, or history, or botany projects that, for instance, investigate Hawaiian... more
What makes Hawaiian studies different from other studies of Hawai‘i or of
Kanaka Hawai‘i? What makes various works Hawaiian studies, as distinct from geography, or history, or botany projects that, for instance, investigate Hawaiian content? What makes this dynamic, interdisciplinary field cohere?
This chapter is a modest attempt to map some of the methodological foundations that have been laid by late twentieth- and early twenty-first-century scholars who birthed contemporary Hawaiian studies. I discuss four concepts that might be seen as niho stones in a kahua that has been laid before us. We can think about lāhui (collective identity and
self-definition), ea (sovereignty and leadership), kuleana (positionality and obligations), and pono (harmonious relationships, justice, and healing) as central commitments and lines of inquiry that are hallmarks of Hawaiian studies research.
Kanaka Hawai‘i? What makes various works Hawaiian studies, as distinct from geography, or history, or botany projects that, for instance, investigate Hawaiian content? What makes this dynamic, interdisciplinary field cohere?
This chapter is a modest attempt to map some of the methodological foundations that have been laid by late twentieth- and early twenty-first-century scholars who birthed contemporary Hawaiian studies. I discuss four concepts that might be seen as niho stones in a kahua that has been laid before us. We can think about lāhui (collective identity and
self-definition), ea (sovereignty and leadership), kuleana (positionality and obligations), and pono (harmonious relationships, justice, and healing) as central commitments and lines of inquiry that are hallmarks of Hawaiian studies research.
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In this article, we call for a “great shift” away from the fossil fuel–based economy upon which Hawaiian livelihoods rely. Our over-reliance on fuel sources that cause tremendous environmental harm does not align with the principles that... more
In this article, we call for a “great shift” away from the fossil fuel–based economy upon which Hawaiian livelihoods rely. Our over-reliance on fuel sources that cause tremendous environmental harm does not align with the principles that have sustained our people and lands for generations. We also examine neoliberal capitalism as it functions within the fossil fuel–based economy. This article: (1) sketches the scope of the Peak
Oil problem and demonstrates the urgency for Kanaka Maoli (Native Hawaiians) to specifically confront these issues as a Hawaiian problem, and (2) highlights the tensions in Hawaiʻi between community-based and neoliberal transnational corporate capitalist approaches to these coming economic and environmental shifts.
Oil problem and demonstrates the urgency for Kanaka Maoli (Native Hawaiians) to specifically confront these issues as a Hawaiian problem, and (2) highlights the tensions in Hawaiʻi between community-based and neoliberal transnational corporate capitalist approaches to these coming economic and environmental shifts.
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Previous studies of “the Hawaiian sovereignty movement” have compared different groups’ positions, elucidating complex constellations of Hawaiian sovereignty organizations yet remaining bound by the limits of state sovereignty discourse.... more
Previous studies of “the Hawaiian sovereignty movement” have compared different groups’ positions, elucidating complex constellations of Hawaiian sovereignty organizations yet remaining bound by the limits of state sovereignty discourse. In this article, I reflect on conversations between activists and on specific actions, so as to explore the spaces beyond or beneath the surface of state-based models of Hawaiian liberation. Rather than assuming the state to be the center of political life, I am interested in the ways people enact new relations and forms of social organization. ?Kuleana’ and ‘l?hui’ are presented as indigenous concepts for thinking about and practicing collective autonomy. This article provides a beginning for exploring how aspects of contemporary Kanaka Maoli (Native Hawaiian) social movement organizing, particularly among independence advocates, may contribute to the development of alliances around anarcha-indigenist principles.
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Written by educators working in the Hawaiian charter school movement, this article discusses Hālau Kū Mānaʻs project- and community-based approach to social studies. In describing our high school level curriculum, the authors of this... more
Written by educators working in the Hawaiian charter school movement, this article discusses Hālau Kū Mānaʻs project- and community-based approach to social studies. In describing our high school level curriculum, the authors of this article problematize US occupation of Hawai‘i and the ways that occupation has been naturalized through schools for more than a century. We argue that educating youth to think critically and speak out about social issues impacting Hawaiian lands and communities is crucial to nurturing a healthy lāhui Hawaiʻi. Vigorous political engagement, informed community participation, and a commitment to aloha ʻāina are hallmarks of a vibrant Hawaiian social body. The curriculum we describe, grounded in aloha ʻāina and kuleana, is offered as a path to lead our people out of “huikau,” confusion.
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This Prezi was originally created as a webinar for Created as a webinar for the Hawaiʻi Center for Food Safety, with the intent to strengthen relationships of solidarity and collaboration between Hawaiian sovereignty advocates and food... more
This Prezi was originally created as a webinar for Created as a webinar for the Hawaiʻi Center for Food Safety, with the intent to strengthen relationships of solidarity and collaboration between Hawaiian sovereignty advocates and food activists in Hawaiʻi.
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The #HawaiianPatriots Project is a collaborative effort in which Kanaka Maoli students bring to life the words of poʻe aloha ʻāina of times past by recreating their political speeches or writings. The original orators’ wisdom and strength... more
The #HawaiianPatriots Project is a collaborative effort in which Kanaka Maoli students bring to life the words of poʻe aloha ʻāina of times past by recreating their political speeches or writings. The original orators’ wisdom and strength lived on in their words. And the ea or breath of the speeches come from the contemporary Hawaiians who give them new life through their own leo, or voices. The videos are supplemented by additional historical information about the various individuals featured.