The 1846-1848 Mahele (division) transformed the lands of Hawai‘i from a shared value into private property, but left many issues unresolved. Kauikeaouli (Kamehameha III) agreed to the Mahele, which divided all land among the mō‘ī (king), the ali‘i (chiefs), and the maka‘āinana (commoners), in the hopes of keeping the lands in Hawaiian hands even if a foreign power claimed sovereignty over the Islands. The king’s share was further divided into Government and Crown Lands, the latter managed personally by the ruler until a court decision in 1864 and a statute passed in 1865 declared that they could no longer be bought or sold by the mō‘ī and should be maintained intact for future monarchs. After the illegal overthrow of the monarchy in 1893, Government and Crown Lands were joined together, and after annexation in 1898 they were managed as a public trust by the United States. At statehood in 1959, all but 373,720 acres of Government and Crown Lands were transferred to the State of Hawai‘i. The legal status of Crown Lands remains controversial and misunderstood to this day. In this engrossing work, Jon Van Dyke describes and analyzes in detail the complex cultural and legal history of Hawai‘i’s Crown Lands. He argues that these lands must be examined as a separate entity and their unique status recognized. Government Lands were created to provide for the needs of the general population; Crown Lands were part of the personal domain of Kamehameha III and evolved into a resource designed to support the mō‘ī, who in turn supported the Native Hawaiian people. The question of who owns Hawai‘i’s Crown Lands today is of singular importance for Native Hawaiians in their quest for recognition and sovereignty, and this volume will become a primary resource on a fundamental issue underlying Native Hawaiian birthrights. 64 illus., 6 maps

An award-winning author tells the stories of the audacious American politicians, military commanders, and business executives who took it upon themselves to depose monarchs, presidents, and prime ministers of other countries with disastrous long-term consequences.

Few people today know that in the nineteenth century, Hawai‘i was not only an internationally recognized independent nation but played a crucial role in the entire Pacific region and left an important legacy throughout Oceania. As the first non-Western state to gain full recognition as a coequal of the Western powers, yet at the same time grounded in indigenous tradition and identity, the Hawaiian Kingdom occupied a unique position in the late nineteenth-century world order. From this position, Hawai‘i’s leaders were able to promote the building of independent states based on their country’s model throughout the Pacific, envisioning the region to become politically unified. Such a pan-Oceanian polity would be able to withstand foreign colonialism and become, in the words of one of the idea’s pioneers, “a Power in the World.” After being developed over three decades among both native and non-native intellectuals close to the Hawaiian court, King Kalākaua’s government started implementing this vision in 1887 by concluding a treaty of confederation with Sāmoa, a first step toward a larger Hawaiian-led pan-Oceanian federation. Political unrest and Western imperialist interference in both Hawai‘i and Sāmoa prevented the project from advancing further at the time, and a long interlude of colonialism and occupation has obscured its legacy for over a century. Nonetheless it remains an inspiring historical precedent for movements toward greater political and economic integration in the Pacific Islands region today. Lorenz Gonschor examines two intertwined historical processes: The development of a Hawai‘i-based pan-Oceanian policy and underlying ideology, which in turn provided the rationale for the second process, the spread of the Hawaiian Kingdom’s constitutional model to other Pacific archipelagos. He argues that the legacy of this visionary policy is today re-emerging in the form of two interconnected movements—namely a growing movement in Hawai‘i to reclaim its legacy as Oceania’s historically leading nation-state on one hand, and an increasingly assertive Oceanian regionalism emanating mainly from Fiji and other postcolonial states in the Southwestern Pacific on the other. As a historical reference for both, nineteenth-century Hawaiian policy serves as an inspiration and guideline for envisioning de-colonial futures for the Pacific region.

In the Hawaiian Homes Commission Act (HHCA) of 1921, the U.S. Congress defined “native Hawaiians” as those people “with at least one-half blood quantum of individuals inhabiting the Hawaiian Islands prior to 1778.” This “blood logic” has since become an entrenched part of the legal system in Hawai‘i. Hawaiian Blood is the first comprehensive history and analysis of this federal law that equates Hawaiian cultural identity with a quantifiable amount of blood. J. Kēhaulani Kauanui explains how blood quantum classification emerged as a way to undermine Native Hawaiian (Kanaka Maoli) sovereignty. Within the framework of the 50-percent rule, intermarriage “dilutes” the number of state-recognized Native Hawaiians. Thus, rather than support Native claims to the Hawaiian islands, blood quantum reduces Hawaiians to a racial minority, reinforcing a system of white racial privilege bound to property ownership. Kauanui provides an impassioned assessment of how the arbitrary correlation of ancestry and race imposed by the U.S. government on the indigenous people of Hawai‘i has had far-reaching legal and cultural effects. With the HHCA, the federal government explicitly limited the number of Hawaiians included in land provisions, and it recast Hawaiians’ land claims in terms of colonial welfare rather than collective entitlement. Moreover, the exclusionary logic of blood quantum has profoundly affected cultural definitions of indigeneity by undermining more inclusive Kanaka Maoli notions of kinship and belonging. Kauanui also addresses the ongoing significance of the 50-percent rule: Its criteria underlie recent court decisions that have subverted the Hawaiian sovereignty movement and brought to the fore charged questions about who counts as Hawaiian.

As both individuals and societies, we are making decisions today that will have profound consequences for future generations. From preserving Earth's plants and animals to altering our use of fossil fuels, none of these decisions can be made wisely without a thorough understanding of life's history on our planet through biological evolution. Companion to the best selling title Teaching About Evolution and the Nature of Science, Evolution in Hawaii examines evolution and the nature of science by looking at a specific part of the world. Tracing the evolutionary pathways in Hawaii, we are able to draw powerful conclusions about evolution's occurrence, mechanisms, and courses. This practical book has been specifically designed to give teachers and their students an opportunity to gain a deeper understanding of evolution using exercises with real genetic data to explore and investigate speciation and the probable order in which speciation occurred based on the ages of the Hawaiian Islands. By focusing on one set of islands, this book illuminates the general principles of evolutionary biology and demonstrate how ongoing research will continue to expand our knowledge of the natural world.

In 1897, as a white oligarchy made plans to allow the United States to annex Hawai'i, native Hawaiians organized a massive petition drive to protest. Ninety-five percent of the native population signed the petition, causing the annexation treaty to fail in the U.S. Senate. This event was unknown to many contemporary Hawaiians until Noenoe K. Silva rediscovered the petition in the process of researching this book. With few exceptions, histories of Hawai'i have been based exclusively on English-language sources. They have not taken into account the thousands of pages of newspapers, books, and letters written in the mother tongue of native Hawaiians. By rigorously analyzing many of these documents, Silva fills a crucial gap in the historical record. In so doing, she refutes the long-held idea that native Hawaiians passively accepted the erosion of their culture and loss of their nation, showing that they actively resisted political, economic, linguistic, and cultural domination. Drawing on Hawaiian-language texts, primarily newspapers produced in the nineteenth century and early twentieth, Silva demonstrates that print media was central to social communication, political organizing, and the perpetuation of Hawaiian language and culture. A powerful critique of colonial historiography, Aloha Betrayed provides a much-needed history of native Hawaiian resistance to American imperialism.