Will Faulk, a journalist for the San Diego Free Press, has consented to the reprint of his article that was published online today April 29, 2015.

In the first essay of my Protecting Mauna Kea series, I made a mistake. I wrongfully described the ongoing, illegal American occupation of Hawai’i as an “annexation.”

Hawaiian friends of mine pointed this out to me and gave me a thorough history lesson. I was referred to documents, books, and websites that tell the truth. For the last several days, I’ve been reading everything I can on the subject.

The more I read, the more convinced I become not only that the Thirty Meter Telescope project lacks any legal right to build on Mauna Kea, but that international law, indeed American law itself, demands that the United States end it’s occupation of Hawai’i.

I have two hopes for this piece. First, I want to give a history lesson for haoles. “Haole” is the Hawaiian word for white person. I am specifically directing this lesson at white settlers – at haoles – because the first thing haoles can do is understand the history of violence we benefit from.

This history lesson will demonstrate that the current regime controlling Hawai’i is illegitimate and as such has no authority to enforce the construction of the TMT on Mauna Kea.

Second, I want to relieve Hawaiians from the responsibility of educating haoles. Hawaiians have no responsibility to educate us. As a white settler hoping to stand in true solidarity with Hawaiians, I am upset with myself for the mistake. I have seen how frustrating it can be for a movement when valuable time must be spent coaching well-meaning settlers along.

I want to be clear: I am not advocating for a “call-out” culture on the front lines of resistance where resisters perpetually attack each other for their choice of words. Many of us must go through our personal experiences unlearning the lies we are taught and this takes time. The dominant culture, of course, does an excellent job lying. That’s why it’s the dominant culture.

But, I am saying that settlers need to take responsibility for educating other settlers. Leaving education to oppressed classes, forcing them to do the work of spreading consciousness, is a form of oppression in itself.

Before I begin, it is necessary to explain that this essay represents my opinions and my personal perspective of Hawaiian history stemming from the research I’ve done and been directed to. I am not a spokesperson for the Hawaiian people, neither am I spokesperson for the Mauna Kea protectors. I understand that there is no One True History, but I refuse to abide by the relativism I see perpetuating around me.

The complexity of a situation does not signify a lack of meaning. Rather, the complexity of a situation – especially ones with real, physical consequences – demands that we grapple with information to take a stand. As the world disintegrates before our eyes, I see too many people mired in the neutrality their belief in the relative nature of reality produces.

Make no mistake, if the construction of the TMT project results in the spill of hazardous chemicals in the largest freshwater aquifer on the Island of Hawai’i – a very real possibility – there will be very real consequences for life on the Island.

***

Milan Kundera famously stated the “struggle against oppression is the struggle of memory against forgetting.” I have found this to be shockingly true learning the history of Hawai’i. It is my belief that haoles have forgotten – or never knew – the history of Hawai’i. If we did not forget, there would be more of us supporting the Mauna Kea protectors and supporting true Hawaiian sovereignty.

What have we forgotten?

It starts centuries ago when Hawaiians first arrived in Hawai’i. Over the centuries, Hawaiians developed a culture based on ecological balance that included communal land tenure. I am very self-conscious that my attempts to explain a complex culture that existed for centuries before the arrival of Europeans would amount to so much generalization. I cannot possibly do the Hawaiian culture justice in a short essay, but so many discussions of Hawaiian history begin with the arrival of Captain Cook in 1778 erasing Hawaiian history pre-European contact.

There are always those that will accuse me of romanticizing Hawaiian culture, who will say “all human cultures are inherently destructive.” I do not mean to romanticize Hawaiian culture and it simply is not true that all human cultures are inherently destructive. We know the Hawaiian culture before 1778 had it’s own problems, but wide-scale ecological collapse was not one of them. In this era of total environmental destruction, we would do well to empower cultures who lived in balance with their land base.

From 1826 until 1893, the United States government recognized the independent Kingdom of Hawai’i including full, complete diplomatic relations with the Hawaiian government. For all intents and purposes, the United States viewed Hawai’i as a nation just like Mexico, Canada, or Great Britain. In fact, the United States entered into treaties involving navigation and commerce with Hawai’i in 1826, 1842, 1849, 1875, and 1887.

Then, in January, 1893, John L. Stevens, an American agent in Hawaii (his official title was United States Minister), conspired with non-Hawaiians and members of the U.S. Navy to overthrow the Hawaiian government. On January 16, 1893, Stevens and armed US naval personnel invaded Hawai’i and positioned themselves next to Hawaiian governmental buildings including Iolani Palace to intimidate Queen Liliuokalani. Queen Liliuokalani, under threats of bloodshed, yielded her authority to the government of the United States – NOT Stevens’ provisional government – until the time the United States would undo the actions of its representatives in Hawai’i.

Grover Cleveland was the president in 1893 and he initiated an investigation into the actions of Stevens and his cronies while calling for the restoration of the Hawaiian monarchy. The investigation concluded that Stevens and other US officials in Hawaii had abused their authority and had engaged in “an act of war.”

Still, the provisional government sought annexation in Congress, but was unable to rally the support of 2/3 of the Senate needed for annexation. So, on July 4, 1894, the provisional government that had forcibly invaded and overthrown the Kingdom of Hawai’i, declared itself the Republic of Hawai’i.

In 1896, William McKinley replaced Grover Cleveland as president. Using the excuse of the Spanish-American war and the need for a naval base in the Pacific, McKinley and the Senate began to entertain the notion of annexing Hawai’i, again.

In 1897, the Hawaiian people delivered a massive petition where nearly 90% of Hawaiians alive at the time declared their desire not to become part of the United States of America. Unable to secure a treaty of annexation, Congress passed a joint resolution titled “the Newlands Resolution” on July 7, 1898.

The illegality of this joint resolution is one of the most important things to understand about Hawaiian history. This resolution had no legal basis, had no validity, and was possible simply because of the armed might of the United States.

The resolution has no legitimate basis because laws passed by Congress have no authority internationally. Congress can only pass laws that apply within the United States.

Hawaiian legal scholar Dr. Keanu Sai explains it better than I can in his blog-article “International Law Prevents Construction of the Thirty Meter Telescope” when he writes, “The underlying problem that Congressmen at the time knew was that no law of Congress can have any force and effect beyond the borders of the United States. In other words, the United States could no more annex the Hawaiian Islands by passing a domestic law, than it could annex Canada today by passing a law.”

As part of the Newlands Resolution, the Republic of Hawai’i passed 1,800,000 acres of what had been crown, government, and public lands of the Kingdom of Hawai’i to the control of the United States. Included in this land is Mauna Kea. Through the acquisition of Mauna Kea in this way, the State of Hawai’i has leased land on Mauna Kea for the TMT’s construction. But, an illegal state giving land acquired illegally can only give – you guessed it – an illegal lease.

Of course, you don’t have to take my word for this history, because all of these facts were already admitted and apologized for by Congress on November 23, 1993. You can read their apology here.

***

So, can you see why we cannot call the occupation of Hawai’i an annexation? No treaty of annexation was ever signed. “Annexation” implies consent on the part of those annexed and clearly the Hawaiian people never consented.

To take this even deeper, the term “annexation” hides the truth, softens the reality that Hawai’i was invaded while the invaders still seek to assert dominance over Hawai’i. To use the term “annexation” is to forget and forgetting clears the wayfor oppression.

There’s something, though, that bothers me about all this. How can the American government and the American people after learning this history, after admitting the wrongs done to Hawai’i still allow something like the TMT project to happen? I think the answer is that learning the history is only the first small step. Knowing the history, we must act.

One of the intentions behind my writing is to try to understand how so many people can recognize problems in the world and then fail to act to solve those problems. I am a haole, so I can only speak as a haole, and I believe too many haoles settle for pointing out their privilege while the more important work involves undermining the forces that grants them that privilege over others in the first place. The history is clear. Hawaiians are being wronged. Now, we need to act.

Testimony of Williamson B.C. Chang, Professor of Law, April 16, 2015 at a meeting of the University of Hawai‘i Board of Regents, University of Hawai‘i at Hilo.

Honorable Board of Regents:

I have had the honor and pleasure to serve as a Professor of Law at the University of Hawai’i for the last 39 years. I have served the University and the community well. I am also grateful for the opportunity to serve and work in the University.

Let me start by saying this: I know a place, I know a country where there would never be a question whether to build an eighteen-story thirty meter telescope on the summit of Mauna Kea. That country, that nation is “Hawai’i.”

Before 1893, it would have been unthinkable that the Government of the Kingdom of Hawai’i would ever conceive of such a plan. Yes, Kalakaua loved astronomy. All Hawaiians loved the stars. However, they loved Mauna Kea even more. Mauna Kea is “sacred” it is the Sky-Father it is the essence, the beginning of the creation chant of the Hawaiian people. All Hawaiians, all Islands, even Taro are descendants of Mauna Kea.

When I say “Mauna Kea” is sacred, I do not mean to use “sacred” the way most people use that term. I mean “sacred” not in the same sense of worship. I use “sacred” in the sense of “precious” and “so important that nothing else counts”—I apply it to those things and people that we care so much about that we would do anything, even flout and break the law, to preserve their existence.

The child of a parent, especially a young child is “sacred” in this sense. So are parents to their children. So are grandparents. Even the family pet is “sacred.” If your house was burning down would you risk your life to go into the burning house to rescue your children, your mother, your grandparents, even your beloved dog or cat? Would you go even if forbidden by first responders, firemen or policemen? Yes, many of us would go without hesitation–without thinking of the consequences. Would you give a kidney to save or extend the life of your child, your brother, your uncle? Would you spend all of your money to save a loved one from cancer? from Lou Gehrig’s disease or from a life in prison without parole? Yes, we all would.

Moreover, we praise such emotions and desires of others who make such sacrifices every day. We understand the soldier who sacrifices himself by instinctively jumping on a grenade. We understand the parent or grandparent who gives all their money to see their child or grandchild through college.

Whether one worships Mauna Kea or not, whether one considers it “sacred” does not matter as much as understanding the instincts that drive those to defend and save Mauna Kea—much as one would understand the absolute love for a child, or a parent even if such acts break the law.

When we see the instinct of family, of brotherhood, of sisterhood of love for mankind in others we celebrate that—we gravitate to that. We love and defend Mauna Kea because it reminds us what makes us human. Sacred is not necessarily a place. It is a relationship, a deep visceral relationship: beyond reason, beyond law, beyond rationality.

The Mauna Kea movement is a movement that has grown because of young people. They live in new confusing world themselves—a world of cognitive dissonance. That is they live within an outright contraction—a Hawaii in decline where there is nothing they can do. They see their world being attacked and destroyed, its water taken, its plants doused with foreign chemicals, its agricultural lands disappear in the name of gentlemen farmers, its open lands used for artillery practice, and its shoreline becoming high-end condominiums that only rich foreigners can afford.

Moreover, to the young, Hawaii is unlivable, there is no viable future: There are no places to rent, no jobs that fit their training, no money for retirement and the endless, life-sapping traffic congestion. And now an eighteen story telescope on Mauna Kea!

It would never be built on other sacred sites: not over the Western Wall, the Dome of the Rock, Angor Wat, Gettysburg, Arlington, or the Arizona Memorial? No one would think of putting a pair of glasses on the eyes of God. Why then, Mauna Kea? We, and our youth are inundated today with the attacks on the treasures of the earth and why?

So, what happened to this “nation” called Hawai‘i, where Mauna Kea was loved and adored? Hawai‘i was a nation, that by a series of events, starting with an overthrow in 1893 and ending with annexation in 1900, by which another nation, the United States, forcefully took the sovereignty of Hawai‘i.

What do I mean by that?—to take one nation’s sovereignty? Sovereignty is the monopoly of a government on the legitimate use of violence.

By that I mean the State, the police and DLNR are the only ones today who can do so-called “legal” violence to Mauna Kea. Similarly, the police of Hawai‘i County and the officers DLNR are the only ones who can use the violence of arrest and jail or fine to force down the protectors of Mauna Kea. Protect the mountain and you go to jail. It is legal. It is called law. It is a power possessed only by the sovereign of a nation. There once was a time in Hawaii when that monopoly on the use of legal power protected not defiled Mauna Kea.

In 1893 and 1900 a new Nation took over in Hawai‘i—a new nation with new rules. These were new rules that had the power to interfere with our very human, emotions and instincts, instincts derived over time from our kupuna, our ancestors and the culture of this nation of Hawai‘i. Hawai‘i has changed.

Today, government has the legitimate power to do violence to families as well. Government agencies can take a child away from a parent. Government agencies can put a Hawaiian in prison for the smallest of offenses—denying him or her freedom and the chance to be with and raise their families. The world of Hawai‘i has been turned upside down.

The answer lies in power, that is law—the shift over their lives by which all is reversed.

In 1898 the United States, by Joint Resolution took the nation of Hawai‘i. I am a legal historian. In the appendix attached I show my work—that concludes definitively that the joint resolution had no such power. It was impotent, it was an act of Congress not a treaty. It could no more take Hawai‘i by a law then Hawai‘i by a law could take America.

It was a fraud—it created a disease that spread, a malaise we all suffer—called the myth of annexation. We all believe we are part of America, we all act as if that were true. We have been taught that way. We follow the lead of others who act that way.

The truth is that the joint resolution did not give to the United States the monopoly on the use of legitimate violence—a violence to build on Mauna Kea, the violence to arrest those who seek to stop that building. Most of all the University claims Mauna Kea by lease—a lease derived from the Joint Resolution.

It is said that the Joint Resolution gave Mauna Kea to the United States, which gave it to the State, which gave it to the University. As a matter of law that is false. It is a lie. The University has no power over Mauna Kea. It cannot build, it cannot give permits, it cannot arrest us.

The mass of young people are here today in protest because we live in a world of cognitive dissonance. They live in a world where they are learning, at the University about the truth of the Joint Resolution, which gives no power, no sovereignty to the state. Outside of their classes they see the State taking what they love—preventing them from running into the burning house to save their Mauna Kea, their father, their sky-father.

And this dissonance makes them ill. It makes our youth sick. It is a crisis that creates mental illness. In short, to build on Mauna Kea is to cast a sickness throughout these islands, a sickness and sadness, not only on Native Hawaiians but on all people who live here.

I have included an appendix, taken from my work, which speaks to the myth of annexation and demonstrates that the Joint Resolution had no capacity to take the Nation of Hawai‘i. I will place this testimony and my appendix on my “Scholar Space” at Hamilton Library, the University of Hawai‘i at Manoa, under my name. This is the link to that site.

Mahalo and Mahalo Ke Akua.
Williamson Chang
Professor of Law

Keauhou, Kona Kai ʻŌpua, Hawaiʻi
For Immediate Release
March 11, 2014

PŪNANA LEO O KONA HOSTS ITʻS SECOND ANNUAL HAWAIIAN LANGUAGE COMPETITION AND CONCERT

Free Event celebrates and honors Hawaiian language and Queen Liliʻuokalani

Pūnana Leo o Kona, a Hawaiian Medium Education preschool and Keauhou Shopping Center present the Second Annual ʻAha Aloha ʻŌlelo, a free family event on Saturday March 14, 2014 from 9:00am to 4:00pm at the Keauhou Shopping Center (center courtyard area).  This yearʻs free event offers a Hawaiian language competition among Hawaii Island residents and schools as well as a lineup of great Hawaiian music featuring Jon and Jamaica Osorio, Kalani Peʻa, Bulla Kaʻiliwai and Hāwane Rios.  There will be food booths, a Keiki Land that includes bouncers, slides, a petting zoo, games and much more as well as an awesome lineup of vendors, including Wahine Toa and Living Hula.

The Hawaiian Language Competition, themed “Ma Hope Mākou o Liliʻulani”, will feature students and residents of Hawaiʻi Island giving speeches in Hawaiian language based in the time of Queen Liliʻuokalani.  Students will be “tasked” with taking the 38,000 signatures gathered in 1897 by Hawaiian patriots, such as James Kaulia, David Kalauokalani, Abigail Campbell and Emma Nāwahī, and deliver them to the United States Government and present their own testimony as to why Queen Liliʻuokalani should be restored to the throne.  Students will also present memorized speeches of Kamehameha as well as the aforementioned Kaulia and Queen Liliʻuokalani.  The competition will also feature a singing portion where students will sing songs either composed by or for Queen Liliʻuokalani or a song that honors her, as well as a chant and dance portion where they will present an oli and hula of their land.

Prior to 1822, Hawaiian language was only an oral language, having no form or system of writing and reading.  Traditions and information was stored in memory and passed down from generation to generation, through stories, songs and chants.  In 1822, however, a system of writing for Hawaiian language was created and by 1840, Hawaiʻi was nearly universally literate, with a literacy rate of 97%, making Hawaiʻi the most literate country in the world when it was recognized as a sovereign and independent country by France and Great Britain through the signing of the Anglo-Franco Proclamation on November 28, 1843 at the Court of London.  Hawaiʻi had maintained this amazing and incredible literacy rate until not too long after the illegal overthrow of Queen Liliʻuokalani in 1893.  After the illegal and provisional government took over, they began to institute many forms of denationalization and Americanization of Hawaiians.  One of the many settings that this took place in was the educational system.  In 1896, the provisional government banned the use of Hawaiian language in all public schools and many, many students were punished, physically, for speaking Hawaiian in schools.  This began the decline in literacy among Hawaiians as well as caused the Hawaiian language to nearly go extinct.

In 1897, the provisional government attempted, again, to annex the Kingdom of Hawaiʻi to America, but President McKinley was unable to garner enough votes from the Senate to pass a Treaty of Annexation.  This was in large part due to the 38,000 signatures gathered by the Hawaiian patriots listed above.  It is important to note, too, though, that Queen Liliʻuokalani wrote her own letter of protest to President McKinley in 1897 that has come to be termed the “Red Ribbon Letter”.  Due to their inability to get enough votes for a treaty, in 1898 Congress passed a Joint Resolution, claiming to annex Hawaiʻi to America.  A Joint Resolution, though, is merely a domestic law that holds no authority outside the boundaries of its governing territory and therefore has no ability to annex an independent and foreign country, meaning that to this day, Hawaiʻi remains an independent country under a prolonged and illegal military occupation by the United States of America.  This yearʻs ʻAha Aloha ʻŌlelo aims to bring awareness to this point in Hawaiian history and its ramifications that continue to be felt today.

Pūnana Leo o Kona is the only Hawaiian Medium Education pre-school in Kona, Hawaiʻi.  Established in 1994, Pūnana Leo o Kona just celebrated itʻs 20^th anniversary last year.  Pūnana Leo o Kona is one of 11 preschools operated throughout five islands by ʻAha Pūnana Leo, a non-profit 501©3 organization founded in 1982 to revitalize what was then a dying and nearly extinct language.  In 1982, it was estimated that less than 50 people under the age of 18 were able to fluently speak Hawaiian.  Today, the Hawaiian language continues to grow and expand as ʻAPL has graduated 4,255 families since 1984 including 237 in Kona since 1994.  Today there is an estimated 8,000 fluent Hawaiian language speakers.

E OLA KA ʻŌLELO HAWAIʻI!

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For more information, contact:
Pūnana Leo o Kona
tel:1-808-936-4249
mailto:kahookahi@ahapunanaleo.org
Facebook: ʻAha Aloha ʻŌlelo
Twitter: @alohaolelo

During the reign of Kamehameha I in the eighteenth century, there were three separate kingdoms—the island Kingdom of Hawai‘i; the island Kingdom of Maui under Kahekili together with the islands of Kaho‘olawe, Lana‘i, Molokai and O‘ahu; and the island of Kaua‘i under Ka‘eo together with the island of Ni‘ihau. Kamehameha governed the island Kingdom of Hawai‘i according to ancient tradition and strict religious protocol.

In 1794, after voluntarily ceding the island Kingdom of Hawai‘i to Great Britain and joining the British Empire, Kamehameha and his chiefs considered themselves British subjects and recognized King George III as emperor. The cession to Great Britain did not radically change traditional governance, but principles of English governance and titles were instituted such as Prime Minister and Governors. The British colors was given to Kamehameha by Vancouver and flown over the island Kingdom of Hawai‘i.

In 1816, Kamehameha adopted a national flag design very similar to the British East India Company with the Union Jack in the canton.

The Hawaiian flag replaced the thirteen red and white stripes which appeared to vary between seven and nine alternating colored stripes of white, blue and red. Historical records give conflicting number of stripes.

The Hawaiian flag was not flown over the island Kingdom of Kaua‘i because it was a vassal kingdom under Kamehameha through voluntary cession by its King Kaumuali‘i in 1810. Kaumuali‘i was the son of Ka‘eo and succeeded his father after he died in a great battle against the Kingdom of Maui on the plains of Honolulu on the island of O‘ahu in December 1794. This vassalage came to an end on August 8, 1824, after the Kaua‘i chiefs unsuccessfully rebelled under Humehume, son of Kaumuali‘i, King of Kaua‘i. Humehume was removed to O‘ahu under the watch of Kalanimoku, and all of the Kaua‘i chiefs were dispersed throughout the other islands and their lands replaced with Hawai‘i island chiefs.

Below is a drawing from the Alexander Adams collection at the Hawai‘i Archives of the ship named the Ka‘ahumanu  (circa. 1817) that Captain Adams commanded for King Kamehameha I. The ship flies both the National flag and the Royal flag, which would indicate that King Kamehameha was on board.

On November 28, 1843, the Hawaiian Kingdom was formally separated from the British Empire when Great Britain recognized Hawaiian Independence, and two years later on May 25, 1845 a revised national flag was unfurled at the opening of the Hawaiian legislature. The Hawaiian flag previous to 1845 differed only in the amount of stripes and also the arranging of the colors. The person accredited with the designing of the new flag was Captain Hunt of H.B.M.S. Baselisk. It has since remained unchanged to date. In the Polynesian Newspaper of May 31, 1845, was the following article:

“At the opening of the Legislative Council, May 25, 1845, the new national banner was unfurled, differing little however from the former. It is octo. (eight) parted per fess (horizontal band), first, fourth and seventh, argent (silver represented by the color white): second, fifth and eighth, gules (the color red): third and sixth, azure (light purplish blue), for the eight islands under one sovereign, indicated by crosses saltire, of St. Andrew and St. Patrick quarterly, per saltire counter changed, argent (white) and gules (red).”

Below is a photo of the Hawaiian Kingdom flag being lowered from ‘Iolani Palace on August 12, 1898 when the prolonged occupation of the Hawaiian Kingdom began during the Spanish-American War. It has since been flown below the American flag throughout the Hawaiian Islands in violation of the sovereignty of the Hawaiian Kingdom.

The Office of Hawaiian Affairs’ Ka Wai Ola newspaper had the following article in its Kēkēmapa (December) 2014 edition.

The continuity of the Hawaiian Kingdom as an independent and sovereign state became the official position of the Association of Hawaiian Civic Clubs during its 55th annual convention on Moku o Keawe (Hawai‘i Island) Oct. 26-Nov. 2.

Adopted on a vote of 126-92, Resolution 14-28 was one of nearly 50 resolutions adopted by the grassroots organization, whose foundation was laid in 1918 by Prince Jonah Kuhiō Kalaniana‘ole.

“These sort of acknowledgments, I think, really are good,” said Soulee Stroud, the association’s outgoing pelekikena (president), in a post convention interview.

The idea that the Hawaiian Kingdom continues to exist has been gaining followers throughout the Hawaiian community as modern scholarship and education shed more light on the illegal overthrow, so-called “annexation” of Hawai‘i via joint resolution of Congress, and a statehood ballot that, according to modern scholars of international law, failed to conform to the letter of international law.

Support for the resolution was immediately buoyed by a letter of congratulations from the Royal Order of Kamehameha I, for “taking the courageous step to publicly announce its position that the Kingdom of Hawai‘i continues to exist,” a position the Royal Order of Kamehameha I proclaimed in 1995.

The AHCC, an officially nonpartisan organization known historically for conservative leanings, has seen a shift in recent years with the adoption of a number of progressive resolutions, including a resolution supporting marriage equality in 2013.

Among the resolutions passed at this year’s convention, held at the Waikoloa Beach Marriott Resort & Spa, were:

• 14-18 – Strongly supporting the establishment of statewide, regulated medical marijuana dispensaries

• 14-19 – Strongly urging the state to fully implement and fund the Justice Reinvestment Initiative before planning for prison expansion

• 14-35 – Urging all Hawaiian civic club members, OHA and the larger Hawai‘i community “to honor and respect the strong political stance of our kupuna who signed their names” on the petition opposing annexation of Hawai‘i to the U.S. in 1897.

Among the most debated resolutions adopted was 14-34, urging creation of a task force, including civic club members, to be appointed by the governor and Legislature, to study the relocation of the Spirit of Lili‘uokalani statue of Queen Lili‘uokalani, from its location between ‘Iolani Palace and the state Capitol.

The idea of moving the statue – interchanging its location with the Eternal Flame memorial on Beretania Street, was debated at the state Legislature in February as Senate Bill 2505 as part of a plan to turn the walkway behind the Capitol into Memorial Mall. The bill also called for a working group to create a monument to former Hawaiian rulers to be placed with the statue. The majority of written testimony, including that of the AHCC, was strongly opposed and the bill was deferred. A companion House Bill did not advance.

New officers

In their biennial election of officers, delegates chose first vice president Annelle Amaral as their pelekikena.

Amaral, of the Waikīkī Hawaiian Civic Club, was elected by majority vote in a three-person race with Leimomi Khan, president of Kalihi- Pālama HCC and a past president of the AHCC, and Skippy Ioane, president of Hui Pū Laka HCC.

“Braddah Skippy” Ioane, whose nomination, like Khan’s, was made on the convention floor, energized the delegation with a populist speech calling for change delivered in pidgin.

“I tell you guys straight up. Us as a people, we no more respect,” said Ioane. “We gotta adjust da vehicle, because da Model T … cannot compete on da freeway. You know what I mean? You going get ticketed for impeding progress.”

Hailama Farden, of Kuini Pi‘olani HCC, was elected first vice president; Daniel Naho‘opi‘i, of Maunalua Hawaiian Civic Club, and president of AHCC’s O‘ahu Council, was elected second vice president; and Paul Richards, Hawaiian Civic Club of Waimānalo, was elected treasurer.

Meanwhile, the late H.K. Bruss Keppeler, a longtime member and past AHCC president, slack key master Rev. Dennis Kamakahi and master Hawaiian feather work artist Aunty Paulette Kahalepuna were among those lovingly remembered during a tearful Hali‘a Aloha ceremony as ‘ohana and fellow club members brought offerings of oli and lei that were draped upon an ‘ōhi‘a lehua tree.

Activities during the week included trips to sacred sites, like Mauna Kea, the piko of the firstborn island of Wäkea and Papa according to Hawaiian cosmology, and Ahu a ‘Umi Heiau, the shrine of the island’s 16th-century ruler ‘Umi a Liloa.

Stroud, whose membership spans more than two decades, says he’ll remain involved in the AHCC as immediate past president and anticipates being involved in the nation-building process, possibly as a delegate to a Hawaiian convention in 2015.

A longtime supporter of the civic clubs, OHA was a sponsor of AHCC’s 55th annual convention. In the days leading up to the November general election, the convention also served as the site of a debate of OHA trustee candidates. Hosted by AHCC in partnership with OHA, the debate was streamed live on oha.org.

Mary Alice Ka‘iulani Milham is a freelance kanaka writer. A former newspaper reporter and columnist from California’s Central Coast, she lives in Mākaha, O‘ahu.