In 1993, the United States Congress enacted a solemn Apology for the United States invasion of Hawaii, admitting one hundred years later that "the indigenous Hawaiian people never directly relinquished their claims to their inherent sovereignty as a people or over their national lands to the United States". It thereby admitted the illegality of its incorporation of Hawaii into America as its 50th state, opening the door for Hawaiian Independence and the restoration of the Kingdom of Hawaii. This book chronicles the legal battle waged toward that end by international law expert Francis A. Boyle on behalf of his Kanaka Maoli clients and friends that spans almost two and a half decades. As of this publication, that struggle has reached a decisive turning point which, if pursued following Boyle's strategy, will lead on to the victory of restoring the 1893 Kingdom of Hawaii by the Kanaka Maoli. This book serves as a guide for the pursuit of self-determination by occupied nations and indigenous peoples who can no longer claim numerical majorities over the whole of their native lands. It incorporates insights derived from legal work Boyle has done for Palestine, Lithuania, Bosnia and Herzegovina, Puerto Rico, Ireland and elsewhere around the world. Francis Boyle outlines what the Kanaka Maoli have done and must do to restore their state's independence, de facto and de jure. He details the arduous process of self-organization by disempowered peoples necessary to replicate the sovereign status of governments and states in today's world, from setting up governing structures and an economic system, to the sophisticated process of embarking on establishing relationships with and gaining recognition by states. There is much to learn here on how to create a state for peoples who don't have one yet. This book is of critical importance to those scholars, leaders, and activists working in the fields of International Law, Human Rights, Indigenous Peoples, Oppressed Nations, and Nation-Building. There is no other such book in print synthesizing expertise in all these areas into a coherent whole for the benefit of oppressed nations and persecuted peoples all over the world

The New York Times–bestselling author delivers “a riveting saga about Big Sugar flexing its imperialist muscle in Hawaii . . . A real gem of a book” (Douglas Brinkley, author of American Moonshot). Deftly weaving together a memorable cast of characters, Lost Kingdom brings to life the clash between a vulnerable Polynesian people and relentlessly expanding capitalist powers. Portraits of royalty and rogues, sugar barons, and missionaries combine into a sweeping tale of the Hawaiian Kingdom’s rise and fall. At the center of the story is Lili‘uokalani, the last queen of Hawai‘i. Born in 1838, she lived through the nearly complete economic transformation of the islands. Lucrative sugar plantations gradually subsumed the majority of the land, owned almost exclusively by white planters, dubbed the “Sugar Kings.” Hawai‘i became a prize in the contest between America, Britain, and France, each seeking to expand their military and commercial influence in the Pacific. The monarchy had become a figurehead, victim to manipulation from the wealthy sugar plantation owners. Lili‘u was determined to enact a constitution to reinstate the monarchy’s power but was outmaneuvered by the United States. The annexation of Hawai‘i had begun, ushering in a new century of American imperialism. “An important chapter in our national history, one that most Americans don’t know but should.” —The New York Times Book Review “Siler gives us a riveting and intimate look at the rise and tragic fall of Hawaii’s royal family . . . A reminder that Hawaii remains one of the most breathtaking places in the world. Even if the kingdom is lost.” —Fortune “[A] well-researched, nicely contextualized history . . . [Indeed] ‘one of the most audacious land grabs of the Gilded Age.’” —Los Angeles Times

In Paradoxes of Hawaiian Sovereignty J. Kēhaulani Kauanui examines contradictions of indigeneity and self-determination in U.S. domestic policy and international law. She theorizes paradoxes in the laws themselves and in nationalist assertions of Hawaiian Kingdom restoration and demands for U.S. deoccupation, which echo colonialist models of governance. Kauanui argues that Hawaiian elites' approaches to reforming and regulating land, gender, and sexuality in the early nineteenth century that paved the way for sovereign recognition of the kingdom complicate contemporary nationalist activism today, which too often includes disavowing the indigeneity of the Kanaka Maoli (Indigenous Hawaiian) people. Problematizing the ways the positing of the Hawaiian Kingdom's continued existence has been accompanied by a denial of U.S. settler colonialism, Kauanui considers possibilities for a decolonial approach to Hawaiian sovereignty that would address the privatization and capitalist development of land and the ongoing legacy of the imposition of heteropatriarchal modes of social relations.

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.

Welcome back to Maui for this romantic drama about family, forgiveness, and what it means to build a future with the people who mean the most. The Last Aloha continues the binge-worthy saga of the Briscoe family. Ava and her children maneuver more changes as they run the pineapple plantation known as Pali Maui amid a myriad of complications. A surprise wedding…a renovation of the golf course fraught with issues, including a formidable lender who causes trouble…a loved one facing a serious illness. All this forces the Briscoes to reevaluate priorities and cling to what is truly important…family. Yet, these struggles pale against the impact of a coming storm with consequences none of them see coming.

In 1893 a small group of white planters and missionary descendants backed by the United States overthrew the Kingdom of Hawai‘i and established a government modeled on the Jim Crow South. In Nation Within Tom Coffman tells the complex history of the unsuccessful efforts of deposed Hawaiian queen Lili‘uokalani and her subjects to resist annexation, which eventually came in 1898. Coffman describes native Hawaiian political activism, the queen's visits to Washington, D.C., to lobby for independence, and her imprisonment, along with hundreds of others, after their aborted armed insurrection. Exposing the myths that fueled the narrative that native Hawaiians willingly relinquished their nation, Coffman shows how Americans such as Theodore Roosevelt conspired to extinguish Hawai‘i's sovereignty in the service of expanding the United States' growing empire.

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. Aoudé, 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

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.

How many place names are there in the Hawaiian Islands? Even a rough estimate is impossible. Hawaiians named taro patches, rocks, trees, canoe landings, resting places in the forests, and the tiniest spots where miraculous events are believed to have taken place. And place names are far from static--names are constantly being given to new houses and buildings, streets and towns, and old names are replaced by new ones. It is essential, then, to record the names and the lore associated with them now, while Hawaiians are here to lend us their knowledge. And, whatever the fate of the Hawaiian language, the place names will endure. The first edition of Place Names of Hawaii contained only 1,125 entries. The coverage is expanded in the present edition to include about 4,000 entries, including names in English. Also, approximately 800 more names are included in this volume than appear in the second edition of the Atlas of Hawaii.