•This blog entry has been revised to ensure historical accuracy.
There is much confusion regarding the political term indigenous people and its application or misapplication to the natives of the Hawaiian Islands. But before we can discern and qualify whether or not the natives of Hawai‘i are an indigenous people, we need to begin with definitions. By definition, indigenous is “originating or occurring naturally in a particular place,” whereas aboriginal is “inhabiting or existing in a land from the earliest times,” also referring to human migration as “first to arrive in a region.” According to Hawaiian history, the natives of the Hawaiian Islands, who are Polynesians, did not originate in the islands but rather came from central Polynesia between 1 and 300 A.D.
The term indigenous is common parlance in taxonomy, which is the branch of science concerned with the classification of plants and animals, e.g. the Black Bear is indigenous to the Americas, or the ‘Ohi‘a Lehua plant is indigenous to Hawai‘i. In this use, indigenous and endemic are synonymous. Aboriginal, on the other hand, is associated with migrations. You don’t refer to plants or animals as aboriginal. There are, however, instances of when Native Americans were called indigenous as early as 1838, but this also needs to be understood within the context of race relations at the time. Throughout the nineteenth century, Americans stereotypically referred to Native Americans as savages, even using the words noble and ignoble savage. This was a demeaning label as if Native Americans were animals.
The term indigenous as it applies in a “political context” to different people throughout the world appear to have been first coined in 1972 when the United Nations established a Sub-Commission on Prevention of Discrimination and Protection of Minorities. Jose R. Martinez Cobo served as Special Rapporteur and was the author of the Study on the Problem of Discrimination against Indigenous Populations. Cobo was the first to provide the following definition, “Indigenous communities, peoples and nations are those which, having a historical continuity with pre-invasion and pre-colonial societies that developed on their territories, consider themselves distinct from other sectors of the societies now prevailing on those territories, or parts of them.”
James Anaya, who served as Special Rapporteur on the Rights of Indigenous Peoples, defines indigenous peoples as “living descendants of pre-invasion inhabitants of lands now dominated by others. They are culturally distinct groups that find themselves engulfed by other settler societies born of forces of empire and conquest.” Both Cobo and Anaya refer to countries such as the United States of America and Mexico, where in both countries or States, there pre-existed tribal peoples such as the Apache or the Zapotec. Indigenous peoples would not apply to a State such as Germany because Germanic tribal peoples such as the Teutonic, Suebian or Gothic were the ones that formed the German State as we know it today. They were not invaded or colonized by a State when they were still tribal. This same logic would apply to the Tongan State where it was the Tongan people, who are Polynesian, that established their State that exist today.
On June 27, 1989, the concept of indigenous peoples was adopted by the International Labor Organization in its Indigenous and Tribal Peoples Convention (No. 169), which entered into force on September 5, 1991. Article 1 states: “This Convention applies to: (a) tribal peoples in independent countries whose social, cultural and economic conditions distinguish them from other sections of the national community, and whose status is regulated wholly or partially by their own customs or traditions or by special laws or regulations; (b) peoples in independent countries who are regarded as indigenous on account of their descent from the populations which inhabited the country, or a geological region to the which the country belongs, at the time of conquest or colonization or the establishment of present state boundaries and who, irrespective of their legal status, retain some or all of their own social, economic, cultural and political institutions.”
By these definitions, it is clear that indigenous peoples are distinguished from the State they reside in, and the term does not apply to the citizenry of States. In their journal article Indigenous “Sovereignty” and International Law: Revised Strategies for Pursuing “Self-Determination,” Corntassel and Primeau explain that indigenous peoples are viewed not as sovereign States, but rather “any stateless group” residing within the territorial dominions of existing sovereign States [17(2) Human Rights Quarterly 347 (1995)].
On September 13, 2007, the United Nations General Assembly passed a resolution proclaiming the United Nations’ Declaration on the Rights of Indigenous Peoples. While the Declaration has no definition of indigenous peoples, it does provide what rights indigenous peoples have within the States. What is clear is that the Declaration distinguishes between indigenous peoples and the State they reside in. In its preamble, the Declaration provides, “Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith,” and “Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned.”
The first United States law to identify the natives of the Hawaiian Islands as indigenous is the 1993 joint resolution to acknowledge the 100th anniversary of the January 17, 1893 overthrow of the Kingdom of Hawai‘i, and to offer an apology to Native Hawaiians on behalf of the United States for the overthrow of the Kingdom of Hawai‘i. The Apology resolution stated, “Whereas, the indigenous Hawaiian people never directly relinquished their claims to their inherent sovereignty as a people or over their national laws to the United States, either through their monarchy or through a plebiscite or referendum.” In 2011, it was inserted in Act 195—Kana‘iolowalu, where it states, “The Native Hawaiian people are hereby recognized as the only indigenous, aboriginal, maoli people of Hawai‘i.” Act 195 also specifically made reference to the “United Nations Declaration on the Rights of Indigenous Peoples.”
This erroneous application of the political term indigenous people upon the natives of the Hawaiian Islands has been the cause of much confusion and assumes that natives never had a sovereign and independent State of their own. Through the explicit acknowledgment by the Permanent Court of Arbitration of the Hawaiian Kingdom as a State from 1999 to 2001, as well as academic and scholarly research, we now know this identification is a complete fabrication.
Since the Hawaiian Kingdom was recognized as a sovereign and independent State in the nineteenth century, the natives comprised its citizenry, which was called Hawaiian subjects. As a nationality, the Hawaiian citizenry was opened to non-natives who were either born on Hawaiian territory (jus soli), or naturalized, which had a residency requirement.
The term that was used to identify the natives amongst the Hawaiian citizenry was aboriginal Hawaiian; and the Hawaiian translation of aboriginal Hawaiian is kanaka maoli as opposed to kanaka Hawai‘i, which is Hawaiian subject. According to the 1890 Hawaiian census, there were 40,622 aboriginal Hawaiians (kanaka maoli), both pure and part, and 7,495 non-aboriginal Hawaiians (kanaka Hawai‘i), which included: 4,117 Portuguese; 1,701 Chinese and Japanese; 1,617 other White foreigners; and 60 other nationalities.
In her will dated October 31, 1883, Princes Bernice Pauahi Bishop set the foundation for the establishment of the Kamehameha Schools to be built in 1887. Article 13 of her will made specific reference to aboriginal Hawaiians, which states, “I direct my trustees to invest the remainder of my estate in such manner as they may think best…in the maintenance of said schools; …and to devote a portion of each years income to the support and education of orphans, and others in indigent circumstances, giving the preference to Hawaiians of pure or part aboriginal blood.” In other words, a person can be Hawaiian who is not “pure or part aboriginal blood.”
A similar provision was in the will of King William Charles Lunalilo who established Lunalilo Home for the Hawaiian elderly. Article 3 of his will dated June 7, 1871, states: “I order the Trustees…to expend the whole amount in the purchase of land and in the erection of a building or buildings on the Island of Oahu, of iron, stone, brick or other fire proof material, for the use and accommodation of poor, destitute and infirm people of Hawaiian (aboriginal) blood or extraction, giving preference to old people.”
Aboriginal Hawaiians are not indigenous people, but remain the majority of the citizenry of a sovereign and independent State—the Hawaiian Kingdom. The rights of the citizens of an occupied State is enshrined under the 1949 Geneva Convention (IV) relative the Protection of Civilian Persons in Time of War, and the 1977 Additional Protocol (I) relating to the Protection of Victims of International Armed Conflicts.
The Hawaiian Kingdom was not invaded or colonized by the United States before it became a State under international law, and therefore its people cannot be considered as indigenous. Instead, international law protects and maintains the continuity of the State despite it being under an illegal and prolonged occupation since the Spanish-American War, which is similar to Germany’s occupation of Luxembourg from 1914-1918 during World War I.
Senator Augustus Bacon, stated, “The proposition which I propose to discuss is that a measure which provides for the annexation of foreign territory is necessarily, essentially, the subject matter of a treaty, and that the assumption of the House of Representatives in the passage of the bill and the proposition on the part of the Foreign Relations Committee that the Senate shall pass the bill, is utterly without warrant in the Constitution [31 Cong. Rec. 6145 (June 20, 1898)].”
Senator William Allen stated, “A Joint Resolution if passed becomes a statute law. It has no other or greater force. It is the same as if it would be if it were entitled ‘an act’ instead of ‘A Joint Resolution.’ That is its legal classification. It is therefore impossible for the Government of the United States to reach across its boundary into the dominion of another government and annex that government or persons or property therein. But the United States may do so under the treaty making power [31 Cong. Rec. 6636 (July 4, 1898)].”
Senator Thomas Turley stated, “The Joint Resolution itself, it is admitted, amounts to nothing so far as carrying any effective force is concerned. It does not bring that country within our boundaries. It does not consummate itself [31 Cong. Rec. 6339 (June 25, 1898)].”
speak to me of a ‘treaty’ when we are confronted with a mere proposition negotiated between the plenipotentiaries of two
The Hawaiian government selected Professor 
Ms. Ninia Parks, counsel for Lance Larsen, selected
Once Mr. Agard was able to confirm the selections with the PCA, these two arbitrators would recommend a person to be the president of the tribunal. Both Greenwood and Griffith nominated Professor






As part of the International Bureau’s due diligence into the status of the Hawaiian Kingdom as an independent State under international law, the PCA’s Secretary General Van Den Hout made a formal recommendation to David Keanu Sai, Agent for the Hawaiian Government, to provide a formal invitation to the United States to join in the arbitration proceedings. This would have one of three outcomes—first, the United States would dispute the existence of the Hawaiian Kingdom as a State and the PCA would terminate the proceedings, second, it could join the arbitration in order to answer Larsen’s allegations of violating his rights that led to his incarceration, or, third, it could refuse to join in the arbitration, but allow it to go forward.
In a conference call held in Washington, D.C., on March 3, 2000,
between Mr. John Crook, United States Assistant Legal Adviser for United Nations Affairs, Ms. Parks and Mr. Sai, the United States was formally invited to join in the arbitration. It wasn’t until a couple of weeks later that the United States Embassy in The Hague notified the PCA that the United States will not join in the arbitration, but asked permission of the Hawaiian Government and Mr. Larsen’s attorney to have access to all pleadings, transcripts and records. The United States took the third option and did not deny the existence of the Hawaiian Kingdom as a State.
After written pleadings were submitted, oral hearings were held at The Hague on December 7, 8, and 11, 2000, and the Arbitration Award was filed with the PCA on February 5, 2001. The court concluded that the United States was a necessary third party and without their participation in the arbitration proceedings, Mr. Larsen’s allegations of negligence against the Hawaiian Government could not move forward.



From September 10-12, 2015, fifteen academic scholars from around the world who were political scientists and historians came together to present papers on non-European powers at a conference/workshop held at the University of Cambridge, United Kingdom. Attendees of the conference were by invitation only and the papers presented at the conference are planned to be published in a volume with Oxford University Press.
While King Kalakaua was visiting Japan in 1881, Emperor Meiji “asked for Hawai‘i to grant full recognition to Japan and thereby create a precedent for the Western powers to follow.” Kalakaua was unable to grant the Emperor’s request, but it was done by his successor Queen Lili‘uokalani. Hawaiian recognition of Japan’s full sovereignty and repeal of the Hawaiian Kingdom’s consular jurisdiction in Japan provided in the Hawaiian-Japanese Treaty of 1871, would take place in 1893 by
By direction of Her Majesty Queen Lili‘uokalani, R.W. Irwin, Hawaiian Minister to the Court of Japan in Tokyo sent a diplomatic note to Mutsu Munemitsu, Japanese Minister of Foreign Affairs on January 18, 1893 announcing the Hawaiian Kingdom’s abandonment of consular jurisdiction. Irwin stated:
“The United States forces being now on the scene and favorably stationed, the committee proceeded to carry out their original scheme. They met the next morning, Tuesday, the 17th, perfected the plan of temporary government, and fixed upon its principal officers, ten of whom were drawn from the thirteen members of the Committee of Safety. Between one and two o’clock, by squads and by different routes to avoid notice, and having first taken the precaution of ascertaining whether there was any one there to oppose them, they proceeded to the Government building almost entirely without auditors. It is said that before the reading was finished quite a concourse of persons, variously estimated at from 50 to 100, some armed and some unarmed, gathered about the committee to give them aid and confidence. This statement is not important, since the one controlling factor in the whole affair was unquestionably the United States marines, who, drawn up under arms and with artillery in readiness only seventy-six yards distant, dominated the situation.”
“In the heyday of empire, most of the world was ruled, directly or indirectly, by the European powers. On the eve of the First World War, only a few non-European states had maintained their formal sovereignty: Abyssinia (Ethiopia), China, Japan, the Ottoman Empire, Persia (Iran), and Siam (Thailand). Some others kept their independence for a while, but then succumbed to imperial powers, such as Hawaii, Korea, Madagascar, and Morocco. Facing imperialist incursion, the political elites of these countries sought to overcome their political vulnerability by engaging with the European powers and seeking recognition as equals.
Dr. David Keanu Sai was 1 of 15 scholars from across the world that was invited to present their research and expertise that centers on non-European States. Dr. Sai’s research focuses on the Hawaiian Kingdom as an independent and sovereign state and its continuity to date under an illegal and prolonged occupation by the United States of America since the Spanish-American War. He will be presenting a paper titled “Hawaiian Neutrality: From the Crimean Conflict to the Spanish-American War.” The following is Dr. Sai’s abstract for his paper: