Law comprises a set of rules that regulate the behavior of persons, to include businesses and organizations, within a country. In a constitutional monarchy, laws reflect the national consciousness of its subjects because they directly enact legislation for the country as members of the legislative branch, which are then signed into law by the Monarch.

In 1840, the Hawaiian Kingdom was transformed from an absolute monarchy to a constitutional monarchy under a written constitution. This constitution was succeeded by the 1852 constitution, and then by the 1864 constitution, which is the present constitution of the country. According to the 1864 constitution there are three Estates in the Kingdom: the Monarch, the Nobility, and the People. The Monarch appoints Nobles to the Legislative Assembly, but their number cannot exceed 20. Representatives are elected by the People, which always outnumbered the Nobles in the Legislative Assembly where both Estates sat together in a unicameral legislative body. Prior to 1864, there were two separate houses in the legislature, the House of Nobles and the House of Representatives.

On June 21, 1850, both Houses of the Hawaiian Legislature enacted the Penal Code for the Hawaiian Kingdom. Under Hawaiian law, imprisonments for all crimes are at hard labor. Hawaiian crimes are felonies if the imprisonment is two years or more, or misdemeanors if imprisonment is less than two years. Like the United Kingdom, there is no statute of limitations for Hawaiian crimes.

Under Chapter 37 was the misdemeanor crime of “Common Nuisance.” Section 1 states, “The offense of common nuisance is the endangering of the public personal safety or health. … As, for example, the…spreading or endangering the spreading of…infectious disease.” Endangering the spreading is placing the “public personal safety or health at risk.” Section 9 and 10 provides for the punishment. “9. Whoever is guilty of the offense of common nuisance in the first degree…shall be punished by imprisonment at hard labor not more than six months, or by fine not exceeding five hundred dollars. 10. Whoever is guilty of the offense of common nuisance in the second degree…shall be punished by imprisonment at hard labor not more than two months, or by fine no exceeding twenty-five dollars.” According to the Penal Code, malice “includes the acting with a heedless, reckless disregard or gross negligence of the life or lives, the health or personal safety, or legal rights or privileges of another or others, many or few, known or unknown.”

In 1868, the Legislative Assembly enacted a statute directing the Judges of the Supreme Court to compile and revise the 1850 Penal Code. On April 3, 1869, the revised Penal Code came into effect and included thirty-six additional chapters, and the common nuisance chapter was changed from Chapter 37 to Chapter 36. Spreading an infectious disease is a serious crime under Hawaiian law.

According to §12 of the Hawaiian Civil Code, “One of the most effectual ways of discovering the true meaning of the law…is by considering the reason and spirit of it, or the cause which induced the Legislature to enact it.” The single most threat to the aboriginal Hawaiian population was the introduction of infectious diseases that decimated the population. In 1848, Governor Kekuanāo‘a made the following report that was published in Ka Elele Hawaii newspaper. The report was in Hawaiian, but an English translation is provided by Awaiaulu, Inc.

Regarding Illness in Hilo. Regards to you, the Elele. All of the students of this school are afflicted with the contagious smallpox. Previously, some individuals had coughs. They did not have whooping cough. At church service yesterday, there was one boy with whooping cough. Some had fevers, perhaps two, almost exactly like the illness of 1847. Many are somewhat fatigued. Different sick ones may have frequent cramps or headaches.

Malo is carrying out his duties among the folks of this area. In a nearby land area, there are perhaps 80 who are doing required public service. 18 of them have died since the contagious smallpox got here. Most were strong and able-bodied.

Illness at Lahaina. Lahaina has illness much like what is seen here in Honolulu. There is smallpox and whooping cough. Earlier, all the children had whooping cough, and afterwards, all the adults had already contracted it, and we heard that some have died.

Illness at Molokaʻi. Most of the people here are very ill. Some have died, and many more have the coughing illness. There are many sick folk at Hālawa. Someone dies there nearly every day. Few individuals went to church services on the last Sabbath. At services in the new month, there were none. There is no school at this time. All of the teachers are sick, as are most of the students. There have been no deaths among those who drank the medicine that we provided.

Illness at Honolulu. Here below is the letter from the Governor, M. Kekūanāoʻa, regarding those who died in the two week period from the 1st to the 15th of this November.

Fort of Honolulu. 18 November, 1848. Regards. I am reporting to you about the number those who died from Waikīkī to Moanalua in these past two weeks of November. Waikīkī, 7 dead. Honolulu area and Honolulu town, 271 dead. Kapālama, 7 dead. Kalihi, 24 dead. Moanalua, 7 dead.

You should publish this in the Elele Hawaii, and announce it in churches during services, which is all I have to say to you, with appreciation. M. Kekūanāoʻa.

If those numbers of the reported deaths are added up, it equals 380. And if you divide it by the 15 days, you get 25, that being the number of people who died each single day.

Illness at Waialua (Oʻahu). A letter from there states thus: Everyone here is ill, and some, if not ill, are recovering. Not many have actually died. There were perhaps ten that I heard of, and some of them had been infirm previously.

Extensive death has just hit here in Honolulu. Chiefs are dying, as are their people. Those of status great and small are entering the house of darkness. The wrongdoers and the righteous all end up falling.

This last Sabbath, Iakoba Malo, an attendant of Leleiōhoku, passed on. He was born on Hawaiʻi; he had always been a chiefs attendant, and was nearly 70 when he died. For many years he had been a servant of God, and appeared to be truly pious, steadfast to the oath he had made. It was never heard about him being in trouble, though he was connected to the royal circles, but did not get involved in pleasure seeking or wantonness because of where he resided. That was because his faith in Almighty God was sincere. He died with hope on God’s holy day. Smallpox and its resulting diarrhea were the causes of his death.

Here is another death: Mose Kekūāiwa, the son of Kekūanāoʻa and Kīnaʻu, died on the 24th of November; He was 19 years and four months old. He attended the Chiefs’ Children’s School for seven years, and mastered the English language. His body had been weakened previously by this illness, and when he contracted smallpox again, along with a cough, he passed on. How tragic is the death of the young!

Here is another: Ioana Kaʻiminaʻauao, the foster daughter of Kalama, wife of the king. She was three years and two days old. Kapaʻakea and Keohokālole were her actual parents. Liver failure was the cause of her death.

This as well: On the 19th of November, John Meek Jr. died, he being the firstborn of Captain J. Meek, and being 27 years old.

Because the printers have been ill, the Elele was not published at its usual time. Perhaps it will be published at its customary time in the future. Those who want a good paper should write articles for it. There are few who are writing articles; some have nearly abandoned this.  Those who care about the Elele should give this careful consideration.

There is no doubt that Governor Kekuanāo‘a’s 1848 report on the carnage from disease and virus across the Hawaiian Islands influenced the legislators’ 1850 common nuisance criminal statute of “spreading or endangering the spreading of…infectious disease.” This led to the formation of the Hawaiian Board of Health and the establishment of the Queen’s Hospital that provided free healthcare for aboriginal Hawaiians throughout the Hawaiian Islands.

Like the smallpox virus in the Hawaiian Kingdom, COVID-19 is an infectious disease under Hawaiian law, which has risen to a level of a pandemic in the Hawaiian Islands and the world. The Hawaiian public personal safety and health has been directly impacted by the spreading of COVID-19 and the only “scientific” defenses to the virus are vaccinations, quarantine, masks, and social distancing. Yes, there is no Hawaiian law that mandates these COVID-19 defenses because this virus didn’t exist then, but the common nuisance law exists that includes COVID-19 as an infectious disease. These “scientific” defenses, however, is what prevents the “spreading or endangering the spreading of” COVID-19.

§7 of the Hawaiian Civil Code states, “individuals may, in all cases in which it is not expressly or impliedly prohibited, renounce what the law has established in their favor, when such renunciation does not affect the rights of others, and is not contrary to the public good.”

Don’t commit the Hawaiian crime of common nuisance. Stop spreading COVID-19. It’s the law.

The practical value of history, is that it is a film of the “past,” run through the projector of “today,” onto the screen of “tomorrow.” The film can never change, but a projector can be updated to process the film, which will change your view of the future. I ke au i hala ka lamaku o ke ala i ke kupukupu—the past is the beacon that will guide us into the future.

The past is very important to Hawaiians. So much so where the Hawaiian word for future is “ka wā ma hope,” which is literally translated to the time of the past. In the past that begins from a second ago to three hundred years ago are the stories or mo‘olelo of our people. This is where one can learn from past mistakes and capitalize on past successes.

Respected and renowned Hawaiian historian, Samuel Kamakau, wrote an article about deadly diseases that caused the decline of the aboriginal Hawaiian race. It was published in Ka Nupepa Ku‘oko‘a on December 7, 1867, in the Hawaiian language. Here is the translation provided by Awaiaulu, Inc.

The Time of Foreigners Arriving Here in Hawai‘i,
it Being the Time That the Native Race Stopped Flourishing

There are many conflicting ideas about the reasons that the decline of the Hawaiians was so resolute here in Hawai‘i. The terrible wars of slaughter were finished, robbers were done with, kidnapping was ended, and unfair deaths and other deadly entanglements that befell the people were over. What, then, was the most potent force in the decline of the Hawaiians?

[1] There was the frequent arrival of deadly sicknesses from foreigners, contagious illnesses, bitter ailments, scorpions, centipedes, wasps, mosquitos, biting flies, and the new bitter elements of these times.

[2] Germs passed from prostitutes, and there were deadly diseases, conta-gions, and cancers. The reign of Kamehameha III was a time when frequent epidemics came in from foreign ships.

In 1826, an epidemic arrived, and it came to be referred to as “cough, wheeze, phlegm, and sore throat.” Thousands perished from Hawai‘i to Kaua‘i, and many in the rural lands died. Luanu‘ukāhalai‘a and George Humehume, along with other chiefs, died from that sickness. In February of 1839, the ship Kai (Qukoke) came, with Henry Pecka as the captain, but he died at sea. It brought widespread illness from Valparaiso, Chile, including stiff neck, swollen throat, and melting scrotum, respectively. Many died in that epidemic. Chiefess Kīna‘u died, as did some lesser-ranking chiefs. In September of 1848, an American man-o-war anchored at Hilo, and it brought an epidemic and a deadly illness called “‘ulāli‘i” and “lepo hehe‘e,” measles and dysentery. Thousands of people died. One-third of the entire nation died from that spread of illness. Many high chiefs and lesser chiefs were lost, including Mose Kekūāiwa, W. P. Leleiōhoku, and Ka‘imina‘auao. There were two houses I saw in Kīpahulu, one being the house of Ilimaihealani at Kukui‘ula with fourteen people inside, most of whom were dead, and only three survivors. The same was true of Kapule’s home at Papauluana, where there were thirteen of them, nine dead and four remaining. If that was the death rate elsewhere in these islands, there would be far more dead than surviving in this kingdom.

An epidemic came in the year 1844, called “painful forehead,” “breaking head,” and yet another name was “tightness.” Many died from this epidemic. The same happened in March and April of 1853 when a deadly illness called “plague,” “smallpox,” or “branding fire” arrived. The foreigners who had contracted this terrible illness were brought ashore at Kahaka‘aulana by Dr. Potter; then, in the month of May, it spread throughout the royal city of Honolulu. The island of O‘ahu was the one most intensely drawn into the flames of this fire, the sparks of which flew to all of our other islands. Thousands died in this epi-demic. Ka‘aione’s place at Kīkīhale was its source, where it was contracted by a black-faced woman. This was a disease that devastated the common people.

In the year 1857, another devastating illness arrived, called “headcold,” “pounding head,” “sore throat,” or “deaf ears.” Many people died, as did some chiefs, including Keoniana and Konia.

Leprosy is a contagious cancer found among people now. Those from the pious to the skeptics catch this consuming disease. Some have died, and though some are now being treated, there is no cure. These epidemics and devastations have been the reason for the spreading desolation and death of the native people. Death from any other illness is very rare, but the number of deaths from the scourges and epidemics were far greater than those deaths from the wars and plunderings of ancient times.

The reason that this misfortune and demise has befallen the Hawaiian people is clear: the foreigners are nation killers. The love of glory and wealth are the companions of deadly illness. Submission to other races makes hospitable offices for contagions and cancers, and these have spread desolation upon this people, bringing on fear and terror and making the whole race shudder and tremble from the impact of fatal illnesses, epidemics, contagions, and cancers that cannot be cured by native healers. These are doses of poison that will decimate this people and allow the people to be easily swept away by death. The decrease in birth rates is another reason for the demise of the native race here in Hawai‘i. The reasons for the decrease in births among the whole race come from many causes, but there are many who give birth to numerous children now, just as in ancient times. Some women bear many children today, up to ten or even twenty, but it is a blessing for even one or two to survive, since most die. At Kīpahulu on Maui, there is a woman who has borne numerous children, ten children so far, each raised up, then dying, and it goes on like that without a single child left surviving; they all died. That is how it is for most of the mothers now living throughout the land. This is not due to bad conduct on the part of the parents, for the lives of families in the countryside are peaceful, nor is there any connection with the places of prostitution, yet they are all dead.

On January 20, 1881, King Kalākaua and his royal suite left Honolulu for a journey around the world. He designated his sister and heir apparent, Princess Liliʻuokalani, as Regent. Article 33 of the 1864 Constitution provides, “It shall be lawful for the King at any time when he may be about to absent himself from the Kingdom, to appoint a Regent or Council of Regency, who shall administer the Government in His name.”

The year 1881 marked the fifth instance that the smallpox virus entered the Hawaiian Kingdom. Its first encounter was in Honolulu in 1853 where 16,500 people were infected and 5,000 died. This national crisis prompted the Hawaiian Legislature to pass An Act to Make Compulsory the Practice of Vaccination Throughout the Hawaiian Islands on August 10, 1854.

When smallpox was detected, fear rippled throughout the native Hawaiian community in Honolulu bringing back memories of the ravage it caused in 1853. This prompted a meeting at Kaumakapili Church on Saturday February 5, 1881, comprised mainly of aboriginal Hawaiian subjects. On February 12th, the Saturday Press reported:

On Saturday last a meeting was convened at Kaumakapili to discuss particularly the present action of the Board of Health regarding the smallpox that has been recently introduced into Honolulu. Early in the afternoon, Mr. John Sheldon, and the Honorable S.K. Kaai mounted the rostrum at the fish market, inciting the natives to flock together and join in the demonstration. Shortly after seven o’clock the church began to fill. Mr. Kaulukoa was appointed chairman. Mr. John Sheldon read the resolutions which had been drawn up, and Mr. Kaai seconded them. The whole of the proceedings were conducted in the Hawaiian language, and frequent bursts of applause, emanating from interested parties, amongst whom were the ex-Minister of Finance, Rev. Kuaea, and the Honorable J. Keau, greeted the speakers when denouncing the present Ministry and the Board of Health. A Committee of twelve was appointed to wait upon H.R.H. the Princess Regent…

On February 16th, the Princess Regent Lili‘uokalani very eloquently responded to the committee’s concerns, which was published by the Ka Elele Poakolu newspaper. Her response was in the Hawaiian language but an English translation has been provided by Awaiaulu, Inc., on Instagram. The Ka Elele Poakolu wrote:

(Here below is the response of the Princess Regent to the Resolutions that the Citizens presented before her through their Committee of Thirteen, calling for her royal compassion to heed the citizens’ humble and heartfelt cry. We are asking for this to be carefully read and for this royal sentiment to be clearly understood.)

Gentlemen:

You have presented before me some resolutions made at a citizens’ meeting regarding the smallpox that is being seen amongst us, which is something which stirs worries within us all.

This disease has devastated nations in ancient eras past, and it is something that we cannot presume to avoid in all instances. The first time this disease arrived to us was in 1853, and at that time people did not realize the terrible nature of this disease, and a great deal of suffering was witnessed. However, when it arrived again in 1863 and 1872, the nation was spared because some of them had contracted the disease in 1853, and so they were more agreeable in obeying the advice to act to fend it off; it did not spread extensively, and it also did not spread very much during its last arrival in 1877.

This past December, a ship arrived from San Francisco, not realizing there was an infected person aboard; a passenger disembarked, and afterward, his smallpox came about.

Even through cautious safeguards, this type of unfortunate coincidence cannot be avoided, and it is evidence that we are to be stricken by this disease just as other nations are. The disease did not spread further from this person.

The second instance was the steamship Cassandra from China, and from this ship a person with smallpox was smuggled ashore even though the captain reported that no one aboard the ship was sick. This person was concealed aboard the ship and not reported to our officials, and he was brought ashore in the night. There were strong steps taken to protect the health of the public, and because of those actions, there was no tragedy resulting from this person.

All of the infected people that we have recently seen have been confirmed to be from the steamship Quinta that arrived on the 12th of January, reporting that there was no disease on board. There were four people who had died while at sea, and after carefully questioning the captain, he reported that they had not died from any contagious disease, and there was no source of disease at that time that would lead one to think that his report was false.

Only after this ship departed, some of the people who had deserted that ship reported that the people who had died had succumbed to smallpox, and that there were two Chinese on King Street who had mild symptoms of this disease. In my understanding, the disease was not seen among the Chinese passengers of this ship outside of these two Chinese, and the disease spread to our nation from the crew of that ship.

So, as all of you may realize, the false reports of the ships’ captains cannot be defended against by the careful guardianship of our security officials.

I am strongly asking everyone to assist me in doing everything to defend against this disease by obeying the directives of those in power along with the medical doctors, and I am strongly urging that people go in large numbers to vaccination sites and to stop gathering in places where there are large amounts of people, and to report those infected with the disease to government officials.

Know that my heart is filled with sadness, and that I am hopeful that this disease will not spread amongst us. I am doing, and will continue to do, everything within my power to prevent its spread, and I am strongly asking everyone to assist me in doing everything to defend against this disease by obeying the directives of those in power along with the medical doctors, and I am strongly urging that people go in large numbers to vaccination sites and to stop gathering in places where there are large amounts of people, and to report those infected with the disease to government officials.

In this matter, I want it to be clearly understood. I know for a fact, that in these past days, some people have attempted to, and successfully taken people and hidden them in outer districts where they cannot be aided by doctors, and those places have become areas where the disease is spread amongst those who might not have otherwise been infected by the disease.

I ask all of you, my friends, what is the benefit of taking careful guard, if this ignorant offense of concealing people who are infected with this disease is committed?

I again ask all of you, and I encourage all of you, to urge everyone to report every person who is infected with this disease, to assist those who have been assigned to guard the nation, and to know that I am doing everything that I can so that everyone can receive the fine help that I am receiving.

(Signed)

Liliʻuokalani, Princess Regent

In a petition to U.S. President Grover Cleveland dated December 27, 1893, by the officers of the Hawaiian Patriotic League, a political organization whose membership comprised of over 8,000 voters that represented the commoner class, they opened with:

Last January, a political crime was committed, not only against the legitimate Sovereign of the Hawaiian Kingdom, but also against the whole Hawaiian nation, a nation who, for the past sixty years, had enjoyed free and happy constitutional self-government. This was done by a coup de main of U.S. Minister Stevens, in collusion with a cabal of conspirators, mainly faithless sons of missionaries and local politicians angered by continuous political defeat, who, as a revenge for being a hopeless minority in the country, resolved to “rule or ruin” through foreign help.

The officers of the League were comprised of very well-respected individuals that included attorneys and those who held government offices. These officers who signed the petition are:

J.A. Cummins, Honorary President
Joseph Nawahi, President
Jno. E. Bush, Vice-President
John Lot Kaulukou, Vice-President
J.K. Kaunumano, Vice-President
J.W. Bipikane, Vice-President
Jas. K. Kaulia, Secretary
Enoch Johnson, Treasurer
Jno. Uahiai Kaneakua, Executive Councilor
D.W. Pua, Executive Councilor
J.K. Merseburg, Executive Councilor
W.H. Rickard, Executive Councilor
John Ross, Executive Councilor
John K. Prendergast, Executive Councilor
Abraham K. Palekaluhi, Executive Councilor
J. Kahahawai, Executive Councilor
A. Marques, Executive Councilor
W.T. Seward, Executive Councilor

What makes their opening statement revealing is that it runs counter to the historical narrative that people in Hawai‘i know today. First, the HPL referred to the insurgents as “faithless sons of missionaries,” and not missionaries themselves. Second, they referred to “free and happy constitutional self-government.” Another historical fact can also be gleaned from a statement made by King Kamehameha III in his letter to the American Consul, P.A. Brinsmade, dated October 28, 1839, that questioned whether the American missionaries were involved in decision making by the Hawaiian government. Kamehameha III wrote:

I have received your letter asking questions respecting the American missionaries, supposed by some to regulate the acts of my government under me; I, together with the chiefs under me, now clearly declare to you, that we do not see any thing in which your questions are applicable to the American missionaries. From the time the missionaries first arrived, they have asked liberty to dwell in these islands. Communicating instructions in letters, and delivering the word of God has been their business.

They were hesitatingly permitted to remain by the chiefs of that time, because they were said to be about to take away the country. We exercised forbearance, however, and protected all the missionaries, and as they frequently arrived in this country, we permitted them to remain in this kingdom because they asked it, and when we saw the excellence of their labors, then some of the chiefs and people turned to them in order to be instructed in letters, for those things were in our opinion really true.

These historical facts run counter to the common recital today that the United States and American missionaries controlled the Hawaiian Kingdom, from the King down, to the detriment of the commoner class of people. The “evil” missionaries became the common trope that they, not the Hawaiians, controlled the kingdom.

Examples of this targeting of the kingdom is Professor Sally Merry in her 2000 book Colonizing Hawai‘i: The Cultural Power of Law, where she states, “the relationship between Euro-Americans and Native Hawaiians was a classical colonial relationship [that sought] to transform the society of the indigenous people and subsequently wrested political control from them.” In his 2002 book, Dismembering Lāhui, Professor Jon Osorio concluded the Hawaiian Kingdom “never empowered the Natives to materially improve their lives, to protect or extend their cultural values, nor even, in the end, to protect that government from being discarded,” because the system itself was foreign and not Hawaiian.

Dr. Robert Stauffer, in his 2004 book, Kahana: How the Land Was Lost, writes, “the government that was overthrown in 1893 had, for much of its fifty-year history, been little more than a de facto unincorporated territory of the United States…[and] the kingdomʻs government was often American-dominated if not American-run.” And Professor Noenoe Silva, in her book, Aloha Betrayed: Native Hawaiian Resistance to American Colonialism, concluded that the overthrow “was the culmination of seventy years of U.S. missionary presence.” These conclusions have no basis in relevant historical facts nor in relevant laws.

A particular trope constantly recited is that the 1848 Great Māhele or Great Land Division was controlled by the missionaries that dispossessed the commoner of their lands. There are no historical records from the nineteenth century that says the Māhele was a disaster. It was a fiction invented in Lilikalā Dorton’s 1986 doctoral dissertation titled, Land and the Promise of Capitalism: A Dilemma for the Hawaiian Chiefs of the 1848 Māhele. She later changed her last name to Kame‘eleihiwa and her dissertation was published as a book in 1992 titled Native Land and Foreign Desires: Pehea Lā E Pono Ai? In her book she wrote:

The culmination of changes in traditional Land tenure in Hawai‘i in 1848 is commonly known as the “Great Mahele.” I refer to it simply as the “1848 Mahele” because it proved to be such a terrible disaster for the Hawaiian people, and the word “great” has a connotation of superior. It was a tragic historical event, a turning point that had catastrophic negative consequences for Hawaiians.

This subjective conclusion that the Māhele was a “tragic historical event” was Kame‘eleihiwa’s own making. Historians did not call this historical event as tragic. Kame‘eleihiwa draws attention to Marion Kelly who, in her M.A. thesis in anthropology, “placed a new emphasis on the effect of the Māhele on the maka‘ainana Hawaiian (commoner).” Kelly introduced the framing of Hawaiian land tenure to be a conflict between the missionaries and chiefs, as the bourgeoise, and the Hawaiian commoner as the proletariat. Kame‘eleihiwa sought to confirm this bias. Osorio also hints at the hypothesis that guided Kame‘eleihiwa’s research.  In his book, he writes:

As significant an event as the Mahele has proven to be, historians have seen it as a way of making specific indictments either of Ali‘i or of colonialism. No one disagrees that the privatization of lands proved to be disastrous for Maka‘ainana [commoners], yet the focus of every study, from John Chinen’s 1958 work to Kame‘eleihiwa in 1992, has been to try and establish the principal responsibility for its “failure.”

The underlying basis for the “failure” of the 1848 Māhele is explained by Kame‘eleihiwa where she alleges that the commoner class only received “a total of 28,658 acres of Land [in fee-simple], which is less than 1 percent of the total acreage of Hawai‘i.” This alleged travesty of the commoners would then be attributed to the western legal systems that commoners could not understand or comprehend because of their traditional political and social relationships. According to Kame‘eleihiwa, the “vast majority of Native Hawaiians simply did not understand the capitalist uses of private ownership of ‘Āina (land): they did not know how to use ‘Āina to increase their wealth.”

Osorio accepted this as a historical fact by stating that the “single most critical dismemberment of Hawaiian society was the Māhele or division of lands and the consequent transformation of ‘āina into private property between 1845 and 1850.” Osorio restates Kame‘eleihiwa’s numbers and adds the “failure” of governance to the “failure” of land distribution, which he concluded happened in 1851. According to Osorio, the “haole (white foreigner) were insinuating themselves to fill the spaces created by that dismemberment. They began with oaths of allegiance, they progressed to recognizing themselves as legal titleholders to the land, and they capped it off by taking over the House of Representatives in 1851, after awarding suffrage to haole whether they were citizens or not.” There is no evidence, however, that aliens served in the House of Representatives.

The negotiations of the Māhele began in December of 1847 and certain rules of the division were adopted by resolution in Privy Council on December 18, 1847, which would not only guide the division process, but also contractually bind the King and the Konohikis to adhere to the rules of the division and the right of commoners to acquire a fee-simple title to the lands they occupied under the Konohikis or the Government. The Great Māhele in 1848 did not begin private ownership of lands in Hawai‘i, rather, it was the beginning of private ownership for the Konohikis and commoners who were previously under the ancient system of land tenure.

Three years prior to the Māhele was the establishment, by statute, of the Board of Commissioners to Quiet Land Titles, also called the Land Commission. It’s purpose was to investigate claims to fee-simple, life estates or leases that were issued by the King or chiefs prior to 1845. Where found valid a Land Commission Award would be issued. The chiefs and commoners who held their possession under the ancient system called ali‘i‘ana that bore a remarkable resemblance to the feudal system of medieval Europe, were not required to file a claim because the chiefs and commoners under the ancient system did not have fee-simple, life estates, or leases yet. The Māhele would, however, start that process. The Land Commission was authorized by statute to only accept claims to these titles between February 14, 1846 to February 14, 1848.

The directive for the Chiefs to file their claim with the Land Commission is explicitly stated in the 1848 Māhele book. The Māhele book is also the evidence of the adherence to the division rules by the King and Chiefs where the division with the Tenants in fee-simple would occur when “said Tenants shall desire a division.” Before the Konohikis received lands they had to consent to the division and were directed by Kamehameha III, “e hiki ke lawe aku imua o ka Poe Hoona Kuleana (translation: take it before the Land Commission).”

In addition to the directive given to the Konohiki, the commoners called Native Tenants were also encouraged to file their claims with the Land Commission before the February 14th deadline. On January 4, 1848, Reverend Hitchcock, who was very concerned about the deadline for natives to file their claims, asked Chief Justice William Lee, who was also serving as the President of the Land Commission, if the deadline could be extended. Lee responded on January 14th:

I agree with you that the subject of prolonging the time for sending in land claims is worthy of serious consideration, and I will take the first opportunity to bring it before the King in Privy Council. The tenants however, will not lose their rights should they fail to send in their claims, for I will see that no Konohiki has a title to lands except upon the condition of respecting the rights of tenants. Still, it is necessary that the tenants should send in their claims, in order that their rights may be separated from those of the Konohiki, and they know what rights they really have.

These claims that managed to get filed were for the purpose of granting fee-simple titles to the Native Tenants. The Land Commission at the time, however, was not authorized to grant titles, but only authorized to investigate claims to titles. The Land Commission would soon receive authorization to act on behalf of the King and Chiefs to grant fee-simple titles according to the rules of the Māhele. This is what prompted Privy Council Resolution dated December 21, 1849, whereby the King and Chiefs would allow “fee-simple titles, free of commutation, be and hereby granted to all native tenants” with certain conditions. The following year on August 6, 1850, the Legislature amended the role of the Land Commission whereby “the board of commissioners to quiet land titles be, and is hereby empowered to award fee-simple titles in accordance with the foregoing [Privy Council] resolutions.” This statute has come to be known as the Kuleana (Fee-simple) Act.

For those Native Tenants that needed additional lands, the statute provided “a certain portion of government lands in each island shall be set apart, and placed in the hands of special agents, to be disposed in lots of from one to fifty acres, in fee-simple, to such natives as may not be otherwise furnished with sufficient land, at a minimum price of fifty cents per acre.” The following year on June 16, 1851, the Legislature passed An Act to Provide for the Appointment of Agents to Sell Government Lands to the People to facilitate this process already set-in motion by the 1850 Kuleana Act. These lands “from one to fifty acres” were for those Natives that were unable to file their claims with the Land Commission by February 14, 1848.

According to the inflation calculator, $.50 in 1850 would be $16.59 in 2020.

The vested rights of the Government class was vested in (1) government, and the vested rights of the Konohiki class was vested in (253) Konohikis, which included Kamehameha III, and were identified in the Māhele book. The vested rights, however, of the Native Tenant class is infinite in number because it is not vested in the name of certain people in the class unlike the Konohiki class but includes future generations of Native Tenants. As stated by the Hawaiian Supreme Court, in Kekiekie v. Dennis, 1 Haw. 69, 70 (1851):

…the people’s [rights in the] lands were secured to them by the Constitution and laws of the Kingdom, and no power can convey them away, not even that of royalty itself. The King cannot convey a greater title than he has, and if he grants lands without reserving the claims of tenants, the grantee must seek his remedy against the grantor.

For those Konohiki in the Māhele that also failed to file their claims with the Land Commission, the Legislature enacted in 1854 An Act for the Relief of Certain Konohikis that extended the time to file with the Land Commission. And when the Land Commission was dissolved in 1855, those Konohiki that did not file were then authorized to file their claims with the Minister of the Interior under An Act for the Relief of Certain Konohikis, whose Names Appear in the Division of Lands from Kamehameha III (1860).

In the 1882 report by the Surveyor General, he noted that Kamehameha III “showed his deep sympathy with the wants of his people, and set an illustrious example of liberality and public spirit …[and the] whole transaction was a severe test of their patriotism, and reflects great credit on that Hawaiian aristocracy which thus peacefully gave up a portion of its hereditary rights and privileges for the good of the nation.” These statutes also show the liberality with which the Hawaiian government was extended to both the chiefly class and the commoner class.

The Surveyor General also reported that between “the years 1850 and 1860, nearly all the desirable Government land was sold, generally to natives.” Donovan Preza, in his 2010 M.A. thesis on the Great Māhele tallied the number of acreage acquired by the Native within this ten year period to be a remarkable 111,448.36 acres. This number of acreage is in addition to the 28,658 acres that Natives acquired from the Land Commission that Kame‘eleihiwa and Osorio hang theirs hats on as their sole evidence of oppression. By 1893, Natives acquired from the government a total of 167,290.45 acres. This is not evidence of dispossession and oppression of the commoners by the aristocracy and missionaries.

Preza’s thesis not only rebukes Kame‘eleihiwa’s conclusions, which is reflected in its title, The Emperical Writes Back: Re-Examining Hawaiian Dispossession Resulting from the Māhele of 1848, but also undermines Osorio’s reliance on Kame‘eleihiwa’s so-called travesty of the Māhele upon the Natives. What is ironic, to say the least, is that the very Legislature that Osorio accuses of dismemberment was in fact responsible for facilitating the acquisition of lands for those Natives that were not able to file their claim with the Land Commission. What Osorio fails to mention in his book is that it was practice for the House of Representatives to publish a report of their work in the government newspaper, The Polynesian, after the legislative session has ended.  

In their address “To the Makaainana of the Hawaiian Islands,” dated June 28, 1851, all twenty-four Representatives begin with, “We, the undersigned, Representatives of the People, feeling it our duty to render an account of the manner in which we have discharged the trust reposed in us, hereby submit to you a summary of the laws, passed during the last session of the Legislature, which we consider of most interest to the People at large.” In particular, they stated:

We have passed an Act for the appointment of agents, in every district where there are Government lands for sale, whose duty it shall be to sell lands to the Makaainanas residing in such districts, in lots of from one to fifty acres, at a minimum price of fifty cents per acre.

Hereafter, there can be but little doubt that each man, not already provided with sufficient land, will become possessed of a small farm. Save your money then, and improve the opportunity, now afforded, of purchasing a homestead for yourselves and families. Those of you who have no kuleanas (fee-simple), or who have neglected to send in your claims, to the Land Commissioners, must not fail to avail yourselves of this privilege.

Kame‘eleihiwaʻs book has been used to teach Hawaiian history in the Middle Schools, High Schools and at the Universities across the globe. This historical invention has become so pervasive and entrenched in the minds of people that if someone were to ask a student of Hawaiian history a question about the Great Māhele, a typical response would be “Whatʻs so Great about it?”

From an academic standpoint, if scholars carefully read Kame‘eleihiwa’s book, they would have seen a glaring red flag that would raise serious concern as to the veracity of her conclusions. Her book is her doctoral dissertation out of the History Department at the University of Hawai‘i at Mānoa. In her book, Kame‘eleihiwa writes, “To those members of the History department who refused to sign off on my ʻbrilliant’ dissertation, let the Lāhui decide who is more skilled in their profession. Soon young Hawaiians—my students—will rise to assume your positions as you fade into the obscurity of footnote trivia.” Her dissertation can be retrieved from the University of Hawai‘i’s Hamilton Library and it shows that two of the committee members, who were tenured in the History Department—Professors Pauline King and Edward Beechert, did not sign off on the dissertation. What was more concerning was that Professor King was the chair of her committee. She, by the way, was part aboriginal Hawaiian. According to the rules at the University of Hawai‘i at Mānoa, a Ph.D. degree cannot be granted if the Chair of the doctoral committee did not sign off.

Despite Osorio’s failure to directly address in writing his misinterpretations of the Great Māhele and the 1851 House of Representatives in his book Dismembering Lāhui, he did, to his credit, speak to this issue in an online webinar celebrating Lā Kūʻokoʻa (Hawaiian Independence) on November 28, 2020. He admitted that the Māhele was “done to protect the hoaʻāina, the makaʻāinana, the people of the land who are not chiefs; to protect their existence on the land, and this is one of the most amazing things about the Māhele, and it was something that I didn’t really understand when I wrote my book. It was something that, really…Professor Keanu Sai makes clear to all of us.”

For a detailed analysis addressing this topic and other subjects of revisionists history at the university, see Dr. Keanu Saiʻs latest publication “Setting the Record Straight on Hawaiian Indigeneity,” published by the Hawaiian Journal of Law and Politics at the University of Hawai‘i at Mānoa.