Transformation in homespun: Power and creativity in early nineteenth-century Hawaiian cloth manufacturing

Between 1837 and 1840, governor and chief John Adams Kuakini engaged in cotton farming and cloth production, the first Hawaiian to ever do so. His success in running a cloth-making operation was not done alone, however, but with the guidance from New England Congregationalist missionaries who introduced homespun to Kuakini and hired foreigners and makaʻāinana men and women labourers. This article explores Kuakini’s motivations for investing in cloth-making through the lens of his chiefly power, with special attention to the ways in which Kuakini asserted dominance over those who challenged him and those he believed were subservient to him. I examine Kuakini’s motivations and foray into cloth-making, which differed greatly from Congregational Christian ideas about cloth-making, further demonstrating how Kuakini’s power in the early Hawaiian Kingdom extended over both native and foreign bodies.

Pūpūkahi i Holomua: A Story of Hawaiian Education and a Theory of Change

The Hawaiian kingdom, prior to the illegal overthrow of its monarchy (1893) and the subsequent English-only Law (1896), had boasted a 91-95% literacy rate. Within that learning environment learners had a clear sense of purpose because Hawaiians had a firm grasp of who they were, where they were, and what they had to contribute. Since the English-only Law and US annexation of Hawai‘i (1898), however, the settler colonialschool system has maintained levels of cultural dissonance that have manifested as inequitable student outcomes for Native Hawaiians and Pacific Islanders (NHPI) across multiple academic and disciplinary student indicators (i.e., proficiency, suspension rates, etc). While western law and US compulsory education severed traditional sources of knowledge production that had provided a sustainable model of a‘o (teaching and learning), the ancestors of the Native Hawaiian community were diligent about preserving the keys to their genealogical legacies within more than 120,000 pages of Hawaiian-language newspapers. This collective repository is a resource that helps the Office of Hawaian Education (OHE) rethread Hawaiian education into the tapestry of traditional sources of knowledge production to improve sustainability (cultural, intellectual, environmental, political, etc.) for all learners. OHE uses a theory of change that engages primary and secondary sources, quantitative and qualitative data, in action research that informs Why contemporary circumstances exist, What those contemporary circumstances are, Where we want Hawaiian education to go, and How we are going to get there.

Ka Moʻolelo o Ka Nuha: the safety zone at the Kamehameha Schools didn’t happen by accident

Written in a style inspired by Hawaiian language newspapers of the 19th century, this moʻolelo (history) seeks to tell the story of Hawaiian patriotism at the Kamehameha Schools, a school for Indigenous children founded and funded by a princess of the Hawaiian Kingdom. With Raphael Lemkin’s phases of genocide in our pocket and Lomawaima and McCarty’s Safety Zone Theory as our guide, readers will journey through the school’s correspondence, teacher meeting minutes, and Hawaiian language newspapers documenting the celebration of the holiday Lā Kūʻokoʻa, the events surrounding the 1895 Kaua Kūloko, and the experiences of the first Indigenous teacher hired by the school.

Hawaiian style graffiti and the questions of sovereignty, law, property, and ecology

Based on the ethnographic insight gained from the fieldwork conducted between 2006 and 2012 on the island of O‘ahu, this article attempts to capture the aesthetic and symbolic expressions of decolonization in aerosol writing pieces by a crew primarily composed of Kanaka Maoli (“true human being,” indigenous people of Hawai‘i) writers. By focusing on the indigenous aesthetic practice of kaona (“hidden meaning”), the article analyzes the ways in which Hawaiian style graffiti unveils the contested issues of jurisdiction, sovereignty, property claims, and ecological integrity under the prolonged colonial and military occupation. It simultaneously illuminates the decolonial vision brought forth by Kānaka Maoli writers that seeks to transcend and transform the realities imposed by the colonial and occupational power. Through socio-historical contextualization, the article draws parallels between the time of Hawaiian Kingdom and the present, to unravel the integration of ancestral knowledge and contemporary expressions in Hawaiian style graffiti.

Christianity in Hawaiʻi

On January 17, 1893, Her Majesty Queen Liliʻuokalani, sovereign of the Hawaiian Kingdom, was overthrown in a coup de main led by a faction of business leaders comprised largely of descendants of the 1820 American Protestant mission to the “Sandwich Islands.” Rev. Charles Hyde, an officer of the ecclesiastic Papa Hawaiʻi (Hawaiian Board) declared, “Hawaii is the first Country in which the American missionaries have labored, whose political relations to the United States have been changed as a result of missionary labors.” The actions of these “Sons of the Mission” were enabled by U.S. naval forces landed from the USS Boston the evening prior. Despite blatant and significant connections between early Christian missionaries to Hawaiʻi and their entrepreneurial progeny, the 1893 usurpation of native rule was not the result of a teleological seventy-year presence in the Hawaiian Kingdom by the American Protestant Church. An 1863 transfer of authority over the Hawaiian mission from the Boston-based American Board of Commissioners for Foreign Missions (ABCFM) to the local ʻAhahui ʻEuanelio o Hawaiʻi (AEH) (Hawaiian Evangelical Association) served as a pivotal inflection point that decidedly altered the original mission, driving a political and economic agenda masked only by the professed goals of the ecclesiastic institution. Christianity, conveyed to the Hawaiian Islands initially by representatives of the ABCFM, became a contested tool of religio-political significance amidst competing foreign and native claims on leadership in both church and state. In the immediate aftermath of the January 1893 overthrow of the Hawaiian Kingdom government, this introduced religion became a central tool of the Kanaka Maoli (Native Hawaiian) struggle for a return of their queen and the continued independence of their nation. Native Christian patriots organized and conducted a broad array of political actions from within the churches of the AEH using claims on Ke Akua (God) and Christianity as a foundation for their vision of continued native rule. These efforts were instrumental in the defeat of two proposed treaties of annexation of their country—1893 and 1897—before the United States, declaring control of the archipelago a strategic necessity in fighting the Spanish/Filipino–American War, took possession of Hawaiʻi in late 1898. Widespread Americanization efforts in the islands during the early 20th century filtered into Hawaiʻi’s Christian churches, transforming many of these previous focal points of relative radicalism into conservative defenders of the American way. A late-20th-century resurgence of cultural and political activism among Kanaka Maoli, fostered by a “Hawaiian Renaissance” begun in the 1970s, has driven a public and academic reexamination of the past and present role of Christianity in this current-day American outpost in the center of the Pacific.