The Parade will begin at 5:00 p.m. on Kapolei Parkway, starting from Kapolei Hale and concluding at Ka Makana Aliʻi Center with a free concert and community celebration. The event will feature live entertainment, food, and arts and crafts vendors.

Now in its fourth year in Kapolei, the parade highlights the region’s deep connection to Prince Kūhiō’s legacy, as it is home to four Hawaiian homestead communities and the headquarters of the Department of Hawaiian Home Lands.

Kūhiō served for nearly 20 years as Hawaiʻi’s delegate to the U.S. Congress from 1903 until his passing in 1922, working to secure resources and opportunities for Native Hawaiians.

His most significant legislative achievement was the Hawaiian Homes Commission Act of 1921, which set aside more than 200,000 acres of land for Native Hawaiian homesteads. He also secured federal funding for roads, harbors, and lighthouses, and formalized the territory’s county government system that is still in place today.

In 1918, Kūhiō founded the first Hawaiian Civic Club, a movement that has grown to encompass over 60 clubs across Hawaiʻi and the continental United States.

Prince Kūhiō Parade

Saturday, March 28 at 5:00 p.m.: Kapolei Hale to Ka Makana Aliʻi Shopping Center

The annual Prince Kūhiō Parade – now in its fourth year in Kapolei – is a joyful community celebration to honor Kūhiō’s life and achievements. In addition to successfully convincing Congress to pass the Hawaiian Homes Commission Act in 1921, Prince Kūhiō established the first Hawaiian Civic Club, secured federal funding for public works projects, and formalized Hawaiʻi’s present county government system. – Courtesy Photos

For more information visit: aohcc.org.

The post AOHCC Celebrates Kūhiō Day with its Annual Parade appeared first on Ka Wai Ola.

For decades, Native Hawaiians have debated geothermal energy.

Can it be a solution to the high cost of electricity in Hawaiʻi and reduce our dependence on imported oil? Or is it tantamount to cultural and spiritual sacrilege and an affront to those ʻohana who trace their lineage to Pele?

Is it even possible for Hawaiʻi to achieve energy sovereignty without corrupting what is sacred?

For many Kānaka Maoli, geothermal development intrudes on sacred spaces and poses an existential threat to both cultural identity and environmental safety.

Opponents also express concerns that in the discussions around geothermal energy development, little regard is given to the familial relationship that some Native Hawaiians have to Pele, asserting that their religious beliefs are being dismissed.

Community organizer, advocate and small business owner Terri Napeahi has long maintained that geothermal energy production is a desecration. “A true Kanaka that honors Tūtū Pele, does not drill her for money.”

Other Native Hawaiians see it differently. To them, geothermal energy is a resource of liberation; an opportunity to lower energy costs, reduce the state’s reliance on imported oil, and achieve a form of self-determination.

“We would do well to harness her powerful energy to provide relief to the long-suffering residents of this island who have endured some of the highest energy costs for domestic and business use,” said attorney and activist Mililani Trask. “There is a way to tap into geothermal that will lower costs for electricity for home use and support the development of small businesses.”

The clash of perspectives is not new. Since the 1970s the very notion of geothermal development has engendered controversy.

Seeking Energy Alternatives

Embedded in state law HRS §269-92 and driving energy policy decisions in Hawaiʻi, is the goal of 100% clean energy production by the year 2045.

A 2025 Executive Order by Gov. Josh Green that mandates electric utilities on the neighbor islands achieve a 100% renewable portfolio standard by Dec. 31, 2035, is fueling even greater urgency among policymakers and energy producers.

One of the core challenges for Hawaiʻi’s clean energy transition is reliability. Solar and wind are considered “intermittent” energy resources, meaning they only generate power depending on the weather and the time of day.

Proponents point out that, unlike solar and wind, geothermal runs day and night, and energy grid operators can ramp it up or down as needed – which is why officials say it is both “firm” and dispatchable.

In addition to fossil fuels, “firm power” includes coal plants, nuclear reactors, and massive dams. Proponents of geothermal say that it offers Hawaiʻi firm electrical power without burning fossil fuels. But is the cultural cost too high?

For Trask, an unlikely champion of geothermal development, the stakes are about climate resilience as well as economic survival. “We can all agree on the urgent need to address the environmental challenges of our time and put our planet on a path to healing after decades of over-consumption and reckless disregard for nature. We owe it to our children.”

She believes that Hawaiʻi can be a leader in embracing renewable energy without disrespecting Hawaiian cultural traditions.

A History of Opposition

Since the state drilled its first geothermal test well on Kīlauea’s East Rift Zone in 1976, there has been pushback. Groups like the Pele Defense Fund organized, testified, and went to court, arguing that drilling desecrated this wahi kapu and disrespected Pele.

“I lived next to the only geothermal plant there is in Hawaiʻi and it was a toxic facility that harmed the community and land,” said Napeahi, a longtime critic of geothermal development. “It is not renewable energy. This idea is a marketing pitch. But, most importantly, it’s the desecration of our beliefs.”

A flashpoint came in 1985 when the State of Hawaiʻi exchanged about 27,800 acres of public trust lands at Wao Kele o Puna for some 25,800 acres of land at Kahaualeʻa with the Campbell Estate. The estate wanted to use Wao Kele o Puna – the largest remaining native lowland wet forest in Hawaiʻi – to build a geothermal power plant.

This spurred mass demonstrations and landmark litigation.

In Pele Defense Fund v. Paty (1992), the Hawaiʻi State Supreme Court affirmed the state’s duty to safeguard Native Hawaiian customary practices when managing public trust lands. The ruling was a major victory for Native Hawaiian rights and a key precedent for subsequent cases, continuing to shape land use decisions today. In 1994, the Campbell Estate abandoned its project.

In 2007, Wao Kele o Puna was purchased by the Office of Hawaiian Affairs, in partnership with the Trust for Public land and with federal funding, protecting it in perpetuity.

Despite passionate opposition and the Pele Defense Fund v. Paty victory, the state’s first – and only – geothermal power plant, Puna Geothermal Venture (PGV), came online in 1993.

PGV operates on an 815-acre parcel of private leased land. Since then, it has consistently contributed to Hawaiʻi Island’s electrical grid. According to Hawaiian Electric, in 2024, Hawaiʻi Island received 19.1% of its electricity from geothermal energy.

Sacred Spaces

For many Hawaiians, encroaching on Pele’s domain without her permission and the appropriate protocol is simply unacceptable.

“Our kūpuna, who were scientists and volcanologists, depict Pele as volatile, as vengeful, reckless, and uncontrolled,” cautions retired UH Professor Dr. Davianna McGregor.

“Her volatile force [only] becomes beneficial through her sisters. Life is brought back to the forest once lava is cooled and the forest regrows. Going into the earth to get geothermal energy disrupts that natural cycle; it filters out the dangerous nature of this entity, of this natural life force.”

This was borne out when the 2018 Kīlauea eruption shut down the PGV plant after lava isolated the facility. It has since restarted operations and is in the process of upgrading its facility with new and more efficient equipment. PGV claims these improvements will reduce its footprint from 12 energy-generating units to three and increase its power generation capacity from 38 to 46 megawatts.

“We have to be critical of the amount of money that’s being committed to technology which has proven in the past to be dangerous, unreliable, not renewable, and sacrilegious to those of us who honor Pele,” McGregor said.

Recent Efforts to Develop Geothermal Energy

In 2014, a Hawaiʻi Electric Light Company initiative to survey for expanded geothermal potential was met with more community opposition and litigation. In addition to ongoing cultural concerns, residents living near the existing PGV plant cited longstanding complaints about toxic hydrogen sulfide gas emissions. Ground water quality is another concern.

More recently, the Department of Hawaiian Home Lands (DHHL) has moved forward in seeking geothermal resources on Hawaiian Home Lands. DHHL stewards over 200,000 acres of trust lands and is exploring the prospects of developing geothermal resources on Hawaiian Home Lands on Hawaiʻi Island, Maui and even Oʻahu. The department has sought federal and state funding to support its ongoing investigation, exploration, and identification of geothermal resources.

With its kuleana to return Hawaiians to the land and to manage its resources in ways that advance the economic self-sufficiency of its beneficiaries, DHHL is emphasizing that a geothermal project on trust lands will provide benefits to its beneficiaries.

Napeahi disagrees. “There are other, cleaner alternatives. There is no gray area when money and politics compromise who we are as a Native people. It’s not an issue of Hawaiian against Hawaiian. It is the Hawaiians against the corporations.”

Bobby Camara retired a few years ago from Hawaiʻi Volcanoes National Park. He, too, is skeptical about DHHL’s plans. He said that the chemistry of lava varies in different places and it’s hard to predict what will happen when you start drilling – and there is always the potential for unintended consequences.

“There’s no magic in geothermal,” Camara commented. “It’s not like you’re going to drill a hole, make a well, and suddenly make a billion dollars to build houses for people. Don’t even think of dealing with geothermal until you get people in houses on the land.”

Waikā Consulting, a Native Hawaiian-led organization formed in 2022, has been tasked to lead Hawaiʻi’s “transition to geothermal energy development.” It has adopted the role of cultural intermediary and community partner.

Working under state contracts, Waikā Consulting has facilitated outreach efforts across Hawaiʻi Island, conducting workshops, and initiating online communication efforts to promote a “Native-to-Native” framework for geothermal development modeled after similar projects in Aotearoa (New Zealand).

Former state senator Dr. Mālama Solomon supports this approach. “Energy is key to economic development,” she said. “Without affordable energy, our people cannot live comfortably and start or grow new businesses. It’s that simple.

“In all my decades of living on Hawaiʻi Island and watching geosciences research being conducted, I never saw it done with a view to embark on commercial development of geothermal energy. That’s what makes Waikā’s approach different from any other.”

Waikā asserts that its “Native-to-Native” model centers on trust-based engagement. They describe this approach to development as an overturning of the typical extractive model, where foreign investors take the lion’s share and leave the community with little in return.

“The idea is to generate benefits in terms of education, opportunity and revenue that will last for generations,” Trask said.

Waikā contends that developing geothermal energy can be an exercise in Native Hawaiian agency over Indigenous resources that the law says belong to Native Hawaiians and the public.

At a Crossroads

Humanity is at a crossroads. As we become ever more dependent on technology and accustomed to the comforts and conveniences of modern life, our collective energy use will continue to accelerate exponentially.

Rising fossil fuel costs and the grim reality of climate change means that the push for alternative sources of energy production will remain a pressing, critical issue.

Here in Hawaiʻi, some Kānaka believe that geothermal represents a path forward to greater self-reliance, sustainability, jobs, and a measure of justice for Native Hawaiians who have long carried the burden of development in their communities without receiving any direct benefits.

Other Kānaka see geothermal as an expression of disregard for their cultural traditions, spiritual beliefs, and ancestral lineage; the continuation of an extractive economic system in which decisions are made without respect for culture, religion, or the concerns of the impacted community.

For now, the path forward is uncertain.

The post Geothermal Energy: Solution or Sacrilege appeared first on Ka Wai Ola.

Through nine decades, he has lived many lives. He’s been a Marine, mechanic, firefighter, canoe builder, conservationist, rancher, and mentor. Intertwined in each role is his work ethic and unwavering connection to the land, the ocean, and his Native Hawaiian identity.

The result is a powerful memoir that is deeply personal, at times hilarious, often unbelievable, and ultimately unforgettable.

With the help of co-author Kim Ann Curtin, Veincent has captured a life story that feels like sitting at the feet of your favorite uncle as he spins a yarn that leaves you both inspired and in awe.

His voice on the page is unmistakably his voice in real life. It’s sharp, direct, and to the point. Uncle Manny, now 94-years-old, shifts effortlessly from memory to reflection. But make no mistake, this isn’t just nostalgia. It is a story about a man trying to preserve a lifetime of knowledge and foundational responsibility that is rapidly vanishing.

“I’m one of the last now from the old folks,” Uncle Manny said. “And when I go, if I don’t document anything, then there’s nothing. We’re going to have a big zero, a big blank space, and people will never know.”

Raised on Hawaiian Home Lands in Keaukaha, in a time before fast food and computers, Uncle Manny walks readers through a Hawaiʻi that many today have only heard about. From boiling and straining tea to eating poi and canned sardines and sleeping on handmade lauhala mats. The level of detail is remarkable, particularly in terms of food, characters, and daily life.

You can almost taste the linalina pancakes with nucoa butter.

The storytelling is vivid and passionate. Names, personalities, and moments leap off the page with startling precision.

One of the book’s greatest strengths is how seamlessly it weaves unrelated experiences into a cohesive life story. At one moment, Uncle Manny is swimming with sharks, and in the next, he is saving the endangered nēnē goose and apprenticing under a kahuna kālai waʻa.

Uncle shows us, with his lived experiences, how everything is interconnected. The logs that would become racing canoes speak to him, the sharks see him, and the mountains keep him safe.

“Firsthand,” he says. “Nobody told me this. The land, the ocean, it’s my experience. It’s not what somebody told me; it’s what I experienced myself in my lifetime, and if this is not documented now, we gonna lose all this.”

His reflections on Hawaiian identity are timely and grounded. He speaks candidly about what he sees in today’s youth. “They gotta push the culture forward themselves, the way it is now.”

He offers hard truths about discipline, belief, and self-determination. But this isn’t a scolding book. It’s an invitation. “Young people, be yourself. Believe in yourself. Your ability. No more end to what you can do,” he says.

Curtin, who spent years working with Veincent to shape the book, describes the collaboration as a “sacred journey.” She likens it to having “front-row seats to history” and says her biggest challenge was getting Uncle to go beyond “just the facts.” The result is a narrative that strikes a balance between humility and weight. Uncle doesn’t brag, but his vast experience speaks for itself.

Born of Two Oceans is also full of humor and joy. Whether he’s recounting a story about his grandfather running away from a hospital or dealing with a particularly difficult horse, Uncle Manny’s life has no shortage of adventure. It’s no wonder Curtin describes his life as “an orange that he squeezed every drop out of.”

Veincent’s telling of the early days of canoe paddling in Kawaihae delivers the club’s genealogy and 50-year history. As a coach, Uncle Manny established a club reputation for rigorous training and led generations of keiki and adults alike toward a culture of excellence rooted in community pride.

At its core, Born of Two Oceans is a call to believe in yourself, in your place, and in your purpose. Throughout the book, discipline is not a lesson Uncle Manny preaches. It’s one he lives.

From describing the intense physical preparation for canoe races, the rigor of the fire department, or the grit of ranching, his words return to the idea that success is the sum of personal effort, endurance, and discipline.

Again and again, the book reveals that believing in yourself isn’t just about confidence. It’s about commitment.

“Your body can do it,” he says. “But your brain gotta be stronger.”

In a world of shortcuts and easy exits, Born of Two Oceans teaches us that success in life resides in discipline and that Hawaiian values can guide us through any obstacle.

It’s not just the story of one man. It’s a reminder of how things used to be in Hawaiʻi and perhaps how they should still be.

The post Born of Two Oceans: The Life Story of Manuel “Manny” Veincent appeared first on Ka Wai Ola.

Armed with little more than a single truck and a determination to build something of their own, they grew their business from humble beginnings into a thriving operation with a fleet of trucks, a team of employees, and a mission that goes beyond simply hauling trash.

Their focus? Reducing landfill waste through donations and recycling, all while giving back to their island home of Oʻahu.

“We kind of started it by accident, really,” Picanco said, reflecting on the company’s beginnings.

His father had been working on demolition projects and was paying high fees to rent dumpsters from other companies. Picanco saw an opportunity to keep those costs in-house and suggested they buy their own truck.

The timing of the pandemic unexpectedly fueled growth for Kanaʻi’s Junk Removal, as many residents were homebound and took the opportunity to declutter or renovate. As people worked on their homes, they needed efficient junk removal services, and Picanco and Carillo quickly filled that gap.

They saw their operation grow quickly. Initially, it was just the two of them handling everything from customer calls to loading the trucks, but the demand for their services soon outpaced their ability to manage it all themselves.

Today, Kanaʻi’s Junk Removal has 11 trucks in its fleet, with plans to add a 12th in the coming months. They employ a team of 17 people across three base yards, all sharing the founders’ commitment to providing top-notch service while caring for the environment.

“Our focus has always been on reducing waste and doing what we can to keep items out of the landfill,” Picanco explained. “We live on an island, so we have to take care; the island isn’t getting any bigger. We’re doing our best to recycle or donate when possible.”

Carillo pointed out that a lot of the things they pick up are still in good condition. “A lot of furniture that may be gently used doesn’t need just to be thrown away. If somebody else can use it, we prefer to donate it instead of sending it to the dump.” The company partners with organizations like Helping Hands Hawaiʻi to ensure usable furniture and household goods go to those in need rather than being discarded.

Kanaʻi’s Junk Removal has also made a name for itself through its involvement in local environmental initiatives. The company regularly participates in beach cleanups and tire removals and hopes to add community dumpster days in the future.

“It would be a good service for people if they have things they want to dispose of but can’t take care of it themselves because they can’t access a truck or live in a condo. We’d like to be able to help,” Carillo said. “It’s not just about hauling junk; it’s about taking care of people and the environment.”

According to Carillo, one of the keys to their success is the team they’ve built. “Our goal is to build an environment where people enjoy working at a super family- oriented place,” she said. “We try to find people who match our core values and want to put the customer and the community first.”

This focus on service drives the company and is probably why Kanaʻi’s Junk Removal has earned a loyal following across Oʻahu.

Despite the less-than-glamorous nature of the job, Picanco shared how deeply rewarding the work can be for his team. “Our guys feel good about helping people,” he explained. “It’s not the most glamorous job – picking up rubbish – but when you look at the big picture, it’s about more than just throwing things away. We’re taking care of people, especially those who physically can’t do it themselves.”

Picanco recounted how some clients have even been moved to tears, expressing their deep gratitude after the team has cleared out their spaces.

“Sometimes people come to us afterward, crying, thanking us for taking something off their plate that they couldn’t do on their own,” he said. “In those moments, you realize it’s not just about junk – it’s about really helping these people out. That’s the kind of team we look to hire – people who genuinely want to help others.”

This culture of care resonates with their customers and attracts like-minded individuals to join the team. “By helping others, the company wins because more people see the kind of work we do and want to be part of it,” Picanco added.

With success on Oʻahu, the company’s sights are set on continued growth and possible expansion to neighbor islands.

For Picanco and Carillo, running Kanaʻi’s Junk Removal isn’t just about making a living, it’s about making a difference.

Focusing on sustainability, supporting local communities, and giving back proves that even a business born out of necessity can grow into something that impacts the community.

Schedule a service or request a quote, go to: www.kanaisjunkremoval.com
call: 808-736-0863

Follow them on social media:

• Instagram: kanaisjunkremoval
• Facebook: /kanaisjunkremoval

The post From Necessity to Success: Cleaning Up Oʻahu and Giving Back appeared first on Ka Wai Ola.

On June 11, 2024, a historic declaration was signed in the throne room of the ʻIolani Palace, marking the establishment of the Osiana (Oceania) Traditional Leaders Forum by an assembly of Pacific Island leaders.

The Tuuruma Ariki Declaration revives King Kalākaua’s 19th-century vision of a unified Pacific Federation. Kiingi Tuheitia of Aotearoa proposed the declaration’s name, with Tuurama referring to the wisdom of ancestors guiding the journey ahead.

The Osiana Traditional Leaders Forum is committed to regularly convening and uniting traditional Pacific Island leaders in meaningful and open discussions. The forum seeks to elevate the unified voice of Pacific Island communities by drawing upon their shared genealogy, ancestral wisdom, and cultural values to champion critical matters affecting Pacific Island peoples and the global community.

Hailama Farden, a frequent representative for the House of Kawānanakoa and the senior director of Hawaiian cultural affairs for the Office of Hawaiian Affairs (OHA), emphasized the significance of the leadership gathering at ʻIolani Palace.

“When Kalākaua sent the Kaʻimiloa to Apia, Samoa, in 1887, the intent was to unify a federation of the Pacific. This moment is a realization of his vision, and thus, it is imperative that the hui aliʻi gather here in the throne room to sign this declaration. And that is a dream come true established by our King well over a century ago,” he said.

During Kamehameha III’s reign, the Hawaiian Kingdom initiated political relationships with Pacific Island nations and expanded its diplomatic ties throughout Polynesia and the world under Kamehameha V.

Following his 1881 worldwide voyage, King Kalākaua completed the construction of ʻIolani Palace in 1882 and furthered Hawaiʻi’s diplomacy, seeking to establish the kingdom as a leader among Asian and Pacific Island nations. By 1887, the Hawaiian Kingdom government had 103 embassies and posts worldwide, including several in the Pacific.

However, Kalākaua’s efforts to unite the peoples of the Pacific were thwarted by two significant political events in 1887.

In July of that year, Kalākaua was forced to sign the “Bayonet Constitution” curtailing the authority of the monarchy and a prelude to the 1893 overthrow and Hawaiʻi’s annexation by the United States in 1898. Then in August, in an effort to expand its empire, Germany sent warships to Samoa instigating a civil war and resulting in the country’s eventual colonization by Germany in 1900.

Thus, the establishment of the Osiana Traditional Leaders Forum is a continuation of work begun by Pacific Island leaders more than 130 years ago.

The forum’s creation is a result of a Talanoa held during the 13th Festival of Pacific Arts (FestPAC) in Hawaiʻi in June. “Talanoa” is a Tongan word familiar to Pacific Nations as a form of dialogue that brings people together to share diverse perspectives without any predetermined expectations for agreement. Planning for the Talanoa in Hawaiʻi began during a Traditional Leaders Talanoa in Fiji this past February.

The Hawaiʻi Talanoa took place over four days during FestPAC, with OHA leading the discussions. Future meetings of the Osiana Traditional Leaders Forum are planned in upcoming months, with initial policy work anticipated before the gathering. Proposed discussion topics include economic sovereignty, First People’s rights, repatriation, and military cleanups.

“The theme of the 13th FestPAC, Hoʻoulu Lāhui: Regenerating Oceania, is not just about the Native Hawaiian community. It was really about what Hawaiʻi meant to itself and what Hawaiʻi means to the world,” said Festival Director Dr. Aaron Salā. “There was this internal need for us to redesign and reconsider the ways that we thought about ourselves as Native Hawaiians.

“We took Kalākaua’s motto because he set forth the path. ʻIolani Palace was built for this reason. It wasn’t ever realized during his lifetime, and here we have this gathering of leaders who felt strongly enough to find a way to collaborate and collectively engage in order to establish a Forum that provides them more discussion and more activation of that discussion.”

The signatories proposing the forum included HRH Prince David Kaumualiʻi Kawānanakoa (Hawaiʻi); HM Kiingi Tuheitia Pootatau Te Wherowhero VII (Aotearoa); His Highness Tui Atua Tupua Tama-sese (Samoa); Ratu Epenisa Cakobau Turaga Bale Na Vunivalu (Paramount Chief, Fiji); Iroij Lanny Kabua (Chairman, Council of Iroij, Republic of the Marshall Islands); Popuwisum Peter Aten (Chairman, Council of Paramount Chiefs, Islands of Chuuk, Federated States of Micronesia); Chair Carmen “Hulu” Lindsey (Office of Hawaiian Affairs); and Sen. Jarrett Keohokalole (State of Hawaiʻi). Traditional leaders from Cook Islands, Maupiti, and Pohnpei did not sign, but attended to support establishment of the forum.

“I’m hopeful that not only have we changed history, but that we also change the future. That the trajectory of the work that we do as Pacific Islanders is work that is inward facing and outward facing. Inwardly collective and collaborative, and outwardly collective and collaborative,” Salā said.

“I think we have a responsibility to be citizens of the Pacific as we are citizens of the world. I hope the Forum is a pathway toward being unapologetic about that work, assertive about that work, and direct about that work. And that work need not be insular among the Indigenous peoples of the Pacific; that work is meant to engage [all] communities who are committed to the resilience of the Pacific.”

Speaking just prior to the signing of the declaration, OHA Board Chair Carmen “Hulu” Lindsey commented on its significance saying, “Today, we, the traditional leaders of Oceania, send a powerful message to the world and our people: a message of unity, resilience, and hope.

“Together, we march forward hand in hand, towards a future where our Kānaka, our ʻāina, our wai, our way of life and culture are protected and thriving. Let us carry the spirit of this Talanoa with us as we return to our communities, knowing that our journey toward a more just and sustainable Oceania has only just begun. Together we will navigate the challenges ahead with strength, dignity, and aloha.”

The post An Historic Declaration is Signed at ʻIolani Palace appeared first on Ka Wai Ola.

Building political relationships with Pacific Island nations began under Kamehameha III, and by the time of Kamehameha V, the Hawaiian Kingdom monarchy had established diplomatic relationships throughout Polynesia. King Kalākaua furthered this diplomacy during his reign and sought to secure the kingdom’s leadership position among Asian and Pacific Island nations following his 1881 worldwide voyage.

At its diplomatic height in 1887, the Hawaiian Kingdom government had 103 embassies and posts worldwide, including several throughout the Pacific.

Sāmoa’s King Malietoa Laupepa signed a Treaty of Confederacy with Hawaiʻi in February 1887, and Kalākaua’s administration was well on its way to building a Polynesian Confederacy. However, a civil war in Sāmoa and the forced signing of Hawaiʻi’s Bayonet Constitution stunted Kalākaua’s vision of a politically unified region.

Ultimately, Hawaiʻi drifted away from the monarchy’s political relationships in the Pacific.

Fast-forward to 2024, and an inaugural Pacific Traditional Leaders Forum, a key component of FestPAC, will convene. This forum, which brings together traditional leaders from across the Pacific, aims to foster dialogue, strengthen relationships, and address shared challenges.

The June summit was planned at a Traditional Leaders Talanoa in Fiji this past February. A “Talanoa” is a Pacific Island form of dialogue that brings people together to share opposing views without any predetermined expectations for agreement.

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Hosted by the Paramount Chief of the Kubuna Confederacy of the island of Bau in Fiji, Turaga na Vunivalu na Tui Kaba, Ratu Epenisa Cakobau, the Traditional Leaders Talanoa welcomed a diverse group of attendees. These included Māori King Tūheitia Potatau Te Wherowhero VII, Sāmoa’s Tui Ātua Tupua Tamasese Tupuola Tufuga Efi, and representatives from the Hawai’i delegation, FestPAC Commission Chair Kalani Kalani Ka’anā’anā, FestPAC Festival Director Aaron Salā, and Board Chair Carmen “Hulu” Lindsey from the Office of Hawaiian Affairs (OHA).

The House of Kawānanakoa was to be represented by its senior member, Prince David Kaumualiʻi Kawānanakoa. Prince Kawānankoa asked Hailama Farden, who often serves as a representative for the Royal family, to accompany him. In April, Farden began a new role at OHA as the senior director of Hawaiian Cultural Affairs.

“The many royal families of the Pacific have engaged with the Kawānanakoas for generations; and recognize their aliʻi lineage. The beauty, as was supported in Fiji, is that the same respect for the current generation of the ʻohana Kawānanakoa continues to be acknowledged by the fellow traditional aliʻi lines of the Pacific.” Farden said. “An important part of re-establishing Hawaiʻi’s place at the table is the reconnecting of lines and genealogy. Another part is acknowledging that while traditional leaders have a meaningful voice in Pacific Island communities, organizations like OHA have the resources and responsibility to be engaged in policymaking decisions. This balance will be critical to the success of future meetings.”

The Talanoa in Fiji set the agenda items for the upcoming Forum in Hawaiʻi, including defining objectives, roles, protocols, and a long-term commitment to ongoing meetings.

The forum’s agenda will focus on the shared challenges Pacific Island nations face, including sustainable economies, Indigenous rights, and the growing diaspora of Pacific Island peoples. However, the most critical issue that demands immediate attention is climate change and adaptation, a challenge that affects us all.

Every Pacific Island nation attending FestPAC is on the front line of the climate crisis. From rising sea levels that threaten their very existence to extreme weather events that disrupt their economies and livelihoods, climate change significantly impacts all the people of Oceania.

In February, OHA authorized $1.5 million to assist with FestPAC activities, including the Opening and Closing Ceremonies, an Ecumenical Service, and the Pacific Traditional Leaders Forum.

“The forum re-establishes the pilina between the Pacific nations and Hawaiʻi. OHA has a tremendous opportunity to re-engage in a much more meaningful and significant way at an international level,” said Stacy Kealohalani Ferreira, Office of Hawaiian Affairs Ka Pouhana/CEO. “By continuing the momentum from the Talanoa in Fiji to FestPAC here in Hawaiʻi, we will start to coalesce a geopolitical force through collective advocacy and strategic action. When we come together in solidarity at a global level, we now have a powerful voice that cannot be ignored.”

“The historic nature of the Talanoa at FestPAC cannot be overstated. Fiji honored that Kalākaua saw the vision to create a federation and decided that now was the time to bring leaders together. The descendants of those leaders who were going to talk in the 19th century will now meet. Never in history has this happened. From traditional chiefs to the ones the world recognizes as kings to the elected officials. They are all gathering at FestPAC. Think about the gravity of that.”

The post Uniting the Pacific: A Historic Meeting of Leaders at FestPAC appeared first on Ka Wai Ola.

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What could be the most consequential gathering of Pacific Islanders in Hawaiʻi’s history will occur this summer. For the first time since its inception in 1972, Hawaiʻi will host the Festival of Pacific Arts and Culture (FestPAC), the world’s largest celebration of Indigenous Pacific Islanders. Artists, cultural practitioners, scholars, and officials from 28 Pacific Island nations will convene on Oʻahu from June 6 to 16, 2024.

FestPAC, usually held every four years, was delayed due to the COVID-19 pandemic. This year, the 13th Festival of Pacific Arts and Culture will be held in Hawaiʻi, marking the first time a U.S. state will host the event.

“The selection of Hawaiʻi as the host country for the festival is a testament to the island’s enduring legacy as a beacon of cultural diversity and inclusivity,” said Kalani Kaʻanāʻanā, chair of the Hawaiʻi Commission. “It’s an opportunity for us to share the aloha spirit with our Pacific Island cousins and reaffirm our commitment to preserving and promoting Indigenous cultures.”

Fiji, New Zealand, Papua New Guinea, Tahiti, Australia, the Cook Islands, Western Samoa, New Caledonia, Palau, American Samoa, the Solomon Islands, and Guam have all hosted FestPAC.

The Festival of Pacific Arts and Culture traces back to 1972 when the South Pacific Commission, now known as the Pacific Community, sought to halt the erosion of traditional customs and practices among Pacific Island communities through ongoing cultural exchange. The hope was to create a space for Pacific Islanders to share their traditional arts, crafts, music, dance, and oral traditions with the world.

FestPAC is a platform for Pacific Islanders to showcase their unique cultural heritage, exchange knowledge and skills, and foster greater understanding and appreciation amongst its diverse communities.

It has also served as a meeting place for conversations at the highest levels of government within the Pacific region. It has brought together Pacific peoples from different countries to discuss their shared challenges of climate change, geopolitical dynamism, environmental sustainability issues, regenerative economic challenges, and other critical issues.

“All of this is founded through this Festival on the platform of Pacific cultural worldview, cultural knowledge, and cultural practice, all through points that continually and directly connect us to our ancestors,” said Festival Director Aaron Salā. “The Festival of Pacific Arts is more than just a showcase of cultural performances. It’s a living testament to the resilience, creativity, and spirit of the Pacific people. It’s about preserving our traditions, honoring our ancestors, and shaping the future of our communities.”

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The theme for FestPAC Hawaiʻi 2024 is Hoʻoulu Lāhui: Regenerating Oceania. In ʻōlelo Hawaiʻi, Hoʻoulu Lāhui means to grow the nation. The 2024 Festival will highlight several urgent issues facing the Pacific region, including rising sea levels, climate change, sustainability, coral reef death, and widening social inequality.

FestPAC Hawaiʻi’s official Opening Ceremony is Thursday, June 6, 2024, at 6:00 p.m. at the University of Hawaiʻi at Mānoa, T.C. Ching Athletics Complex. The opening ceremonies resemble those of the Olympic Games, with a parade of flags of the participating countries but with the added flare of each Pacific Island delegation’s culture on full display with traditional dress, dances, and customs.

A film festival, fashion show, live performances, an Indigenous philosophers conference, and a youth ambassador program are among the more than 50 symposia, workshops, or events scheduled.

One of the highlights of past FestPACs has been the Festival Village & Marketplace, where each nation can display its culture through performances, demonstrations, displays, and heritage arts.

At FestPAC Hawaiʻi, the Festival Village & Marketplace will be at the Hawaiʻi Convention Center.

Attendees will see authentic cultural practitioners demonstrate all sorts of cultural art forms, from carving to weaving, singing, dancing, kapa/tapa/siapo making, fiber artistry, visual artistry, and more, all under one roof.

Participating delegations include American Samoa, Australia, Cook Islands, Rapa Nui, Federated States of Micronesia, Fiji, French Polynesia, Guam, Hawaiʻi, Kiribati, Republic of the Marshall Islands, Nauru, New Caledonia, New Zealand, Niue, Norfolk Island, Commonwealth of the Northern Mariana Islands, Palau, Papua New Guinea, Pitcairn Islands, Samoa, Solomon Islands, Tokelau, Tonga, Tuvalu, Vanuatu, Wallis and Futuna, and Taiwan.

In addition to the Hawaiʻi Convention Center, other venues across Oʻahu that will host FestPAC Hawaiʻi events will include Bishop Museum, Capitol Modern, ʻlolani Palace, Kawaiahaʻo Church, Kapiʻolani Band Stand, Kualoa Regional Park, Polynesian Cultural Center, Pālama Settlement, Kapolei Regional Park, and the University of Hawaiʻi at Mānoa.

FestPAC Hawaiʻi 2024 expects to attract 100,000 local and visitor attendees. Each of the 28 nations’ ministers of culture is allowed to bring up to 100 delegates who specialize in cultural practices.

For Native Hawaiians and Pacific Islanders living in Hawaiʻi, this year’s festival will bring forward their homeland’s sights, sounds, tastes, and visuals for all to share.

According to the 2020 Census, 317,497 Native Hawaiians live in the State of Hawaiʻi, along with over 30 different groups of Pacific Islanders. The Samoan population is the largest, at 40,871, followed by Marshallese, Tongan, Chamorro, and Chuukese.

For Salā, who is both Samoan and Native Hawaiian, FestPAC Hawaiʻi offers a rare moment of cultural exchange and unity.

“FestPAC is the foremost platform for the celebration and perpetuation of Pacific arts and culture. This is a once-in-a-lifetime, unique opportunity for Hawaiʻi to showcase our cultural heritage with our broader Pacific ‘ohana, while also fostering a deeper understanding and appreciation for the Pacific’s collective identity,” Salā said.

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At its February meeting, Office of Hawaiian Affairs (OHA) trustees authorized the disbursement of $1.5 million to assist the 13th Festival of Pacific Arts and Culture hosted in Hawaiʻi. The funds will help support the Opening and Closing Ceremonies, an Ecumenical Service, a Pacific Traditional Leaders Forum, and other event programming.

“It is important that the Native Hawaiian community be at the forefront in representing these islands, and OHA is proud to represent the voice of the lāhui at this international celebration,” said OHA Board Chair Carmen “Hulu” Lindsey. “This is an opportunity for Hawaiʻi to rekindle our relationship with other Pacific Islanders.”

OHA will bring together traditional leaders from other Pacific Island nations at an unprecedented forum designed to strengthen bonds between the island nations.

“At the end of the day, this Festival is meant to celebrate the people who make up the region and meant to bring these people together in a way that elevates what we have been doing for generations and generations and generations, and reminding ourselves that we aren’t alone in this ocean,” Salā said.

For more information about FestPAC Hawaiʻi 2024, including Festival delegations, event programs, and venue information, visit www.festpachawaii.org.

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The U.S. Department of the Interior (DOI) has unveiled revised federal regulations for the Native American Graves Protection and Repatriation Act (NAGPRA). The new provisions prioritize and defer to Indigenous knowledge and culture when repatriating native remains and burial items.

Enacted in 1990, NAGPRA mandates that museums identify Native American human remains, funerary items, sacred objects, and other objects of cultural significance within their holdings and collections. NAGPRA defines “museum” as “any institution or state or local government agency (including any institution of higher learning) that receives federal funds and has possession of, or control over, Native American cultural items.”

These museums must then collaborate with lineal descendants, Tribes, or Native Hawaiian organizations to facilitate their repatriation.

“Finalizing these changes is an important part of laying the groundwork for the healing of our people,” said DOI Secretary Deb Haaland.

NAGPRA also addresses the discovery of Native American human remains, funerary items, sacred objects, and other objects of cultural significance from federal lands and Hawaiian Home Lands. Redefining “discovery” to include both inadvertent and intentional discoveries is significant for lineal descendants and Native Hawaiian organizations, including ʻohana – especially for those who have been engaged for decades in these matters.

The revision process for the final changes began in 2011, involving consultation sessions that extended through January 2023. In October 2022, the DOI published a proposed rule for public comment and received 181 individual submissions, generating over 1,800 specific comments.

The final rule, published on Dec. 13, 2023, takes effect on Jan. 12, 2024. It introduces comprehensive revisions and updates to the existing NAGPRA regulations – a pivotal step toward ensuring the rightful return of cultural artifacts.

The final rule revises and replaces definitions and procedures for lineal descendants, Tribes, Native Hawaiian organizations, museums, federal agencies, and the State of Hawaiʻi Department of Hawaiian Home Lands (DHHL) to implement NAGPRA.

Critically, the final rule enhances processes for the disposition and repatriation of Native American human remains, funerary objects, sacred objects, and objects of cultural patrimony. It also provides a step-by-step roadmap with specific timelines to aid all stakeholders in understanding the process and the necessary steps.

The DOI’s Office of Native Hawaiian Relations (ONHR) is seeking public input on the best ways to support lineal descendants and NHOs with the new regulations.

“We heard from the Native Hawaiian Community [about] how climate change and its effects on erosion, both coastal and inland, are causing more exposures of iwi kūpuna, moepū, and many cultural resources, said ONHR Senior Program Director Stanton Enomoto. “Thus, improvements to NAGPRA implementation on federal lands in Hawaiʻi and on Hawaiian Home Lands are very important.”

In addition to seeking funding from the National NAGPRA Program, Native Hawaiian organizations can apply for funding from ONHR’s Kapapahuliau Climate Resilience Program to cope with these climate change effects on burials.

Interested parties can email their comments to ONHR at hawaiian@ios.doi.gov with the subject “NAGPRA Final Rule.”

The final rule is available in an 89-page document on the Federal Register website

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2020 Census Results Confirm What We Have Felt for Years

The Wednesday night hula class is wrapping up at Hālau Ka Lei Haliʻa O Ka Lokelani. Shoes are still piled up at the entrance. The walls are surrounded by pictures of loved ones, close friends, and hula icons Emma DeFries and Aloha Dalire. Pahu drums are carefully returned to rest until the next gathering. After hugs and kisses, it’s time for heavy coats and scarves because it’s 50 degrees and dropping outside. This hula class is in Oregon.

“You just want to rush to your car so you can blast the heater,” said Kumu Hula Leialoha Kaʻula. “Aside from that, you would never know you aren’t in Hawaiʻi. We’re connected when we are in that space; it’s our puʻuhonua; we are home.”

Like many other Native Hawaiians, Kaʻula made the heartbreaking financial decision to move to the continental United States.

The Native Hawaiian diaspora has been growing at an unprecedented rate. The idea that more Hawaiians now live on the continent than in Hawaiʻi is no longer an assumption.

The final results of the 2020 Census show that 53% of Native Hawaiians now reside in the continental U.S., while just 47% are in Hawaiʻi.

Overall, 680,442 Native Hawaiians were counted in the United States in 2020, a 29% increase over 2010.

The U.S. Census Bureau carries out hundreds of surveys every year. However, its most well-known responsibility is to administer the decennial Census.

The U.S. Constitution requires the government to conduct a national census of the U.S. population every 10 years.

The decennial Census counts Native Hawaiians as disaggregated from other racial and ethnic groups, meaning that the Native Hawaiian population could be analyzed by itself.

The Native Hawaiian Research Hui, a collaborative initiative involving Native Hawaiian-serving organizations, including the Office of Hawaiian Affairs, Liliʻuokalani Trust, Papa Ola Lōkahi, The Queen’s Health System, and Kamehameha Schools, has been monitoring these demographic trends.

The Hui’s analysis revealed that the size of the Native Hawaiian populations in Hawaiʻi and on the continent increased. The difference is that the continental Native Hawaiian population is growing five times faster than the Native Hawaiian population in Hawaiʻi.

“I feel that I have a kuleana to help provide opportunities for Native Hawaiians to connect with their language and culture,” Kaʻula reflected. “Several generations of Kānaka on the continent are disconnected from home both geographically and culturally. It doesn’t have to be that way. We can bring music, language, and culture to the continent and use technology to provide more opportunities to build that pilina.”

Hālau Ka Lei Haliʻa O Ka Lokelani has hosted regular special guests for workshops on hula, ʻōlelo Hawaiʻi, arts and crafts, and history.

“It’s important for Hawaiians at home to empathize and have aloha for those on the continent. We’re not any less Hawaiian just because we’re not home. We can contribute to elevating our culture and help with issues facing our community.”

Efforts to recreate the essence of Hawaiian culture on the continent have continued to expand in recent years. Concerts and events with other Pacific Islanders serve as gathering places for the Native Hawaiian community.

Over the last 20 years, the Association of Hawaiian Civic Clubs has held conventions in Anchorage, Seattle, and Washington, D.C. The Council for Native Hawaiian Advancement held its inaugural Western Regional Native Hawaiian Convention in Las Vegas this past summer.

Dennis Rose was born and raised in Orange County, Calif., and spent over a decade in Kansas City before moving to Hawaiʻi to care for his mother. He embraced the Hawaiian Civic Club of Kansas City to develop his Hawaiian identity.

“Being around the civic club is wonderful, and being around the issues was very good for me,” Rose said. “It was really different in the 80s and 90s. It was difficult to connect with other Hawaiians. Cell phones were new, there wasn’t an internet the way we have it today and in Kansas City, Native Hawaiians were few and far between. You don’t run into them at work, at church, or college. For some Hawaiians on the continent, you could be the only family for 25 or 50 miles or more.”

Rose sees how technology has closed the gap between Hawaiʻi and the continent, but feels there could be a greater digital connection that becomes a lifeline for those seeking to stay connected to the pulse of their homeland.

“What I would have given to be able to have the access we have today, that just did not exist in my world – and how wonderful it is for them to have the internet the way it is today. We just need more. It’s so important for the continent Hawaiians to be able to learn about, and stay connected to, the culture, the issues, and the challenges weʻre having as a community so we can all be a part of the conversations and potential problem-solving. Recorded videos are great but livestreams that take time differences into account are best.”

“It’s important for Hawaiians at home to empathize and have aloha for those on the continent. We’re not any less Hawaiian just because we’re not home.” – Kumu Hula Leialoha Ka‘ula

The 2020 Census results represent an inflection point for the Native Hawaiian community and punctuates the resilience of the lāhui. Technology has brought our language and culture closer to those on the continent. Still, there is a desire for more to be done. However, it’s clear that regardless of where Native Hawaiians find themselves, we remain one people, connected by the enduring spirit of a nation.

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Signed into law by Gov. Ige on July 11, 2022, Act 279 set aside a historic allocation of $600 million for DHHL. It required the agency to submit a strategic plan, including findings, recommendations, and any proposed legislation, to the legislature by Dec. 10, 2022.

On May 16, 2022, a Permitted Interaction Group of the Hawaiian Homes Commission (HHC) was established to work with DHHL staff to receive guidance from counsel on various topics related to Act 279 and deliberate on elements to be included in a final strategic plan. Committee members included Commissioners Pauline Namuʻo, Russell Kaupu, Dennis Neves, Chair Ailā, and critical DHHL staff.

The Committee held five meetings, and a strategic approach with comments from the entire Commission was incorporated into a final plan that DHHL presented to HHC at its November 2022 regular meeting.

Three fundamental policy considerations guide the commission-approved strategy:

1. The majority of resources provided under Act 279 should go to homeownership activities rather than rental activities.
2. Resources provided for homeownership activities should prioritize new homestead lot development.

Prioritization of homestead lot development projects should be based upon:

• Timing/position in DHHL’s production pipeline
• Priority areas for new homestead development identified in DHHL island plans and waitlist demand on each island by applicants.

The policy considerations allow DHHL flexibility to adjust as needed and seek out opportunities and innovative solutions to meet the needs of the beneficiary community.

Act 279 also instructed DHHL to follow the preferences reflected in the Department’s 2020 Beneficiaries Study Applicant Report. Notably, the report stated that 76% of individuals on DHHL’s Waiting List prefer a homestead lot with a single-family home or a vacant lot with utilities to build a house. Just 16% said they would prefer to rent or rent-to-own a single-family home, duplex, apartment, or townhouse, with the option to buy in the future.

The planning, design, engineering, permitting, and construction of new homestead lots have traditionally been phased in by DHHL as funding became available. Act 279’s one-time infusion of capital will allow DHHL to significantly expedite this process and develop 20 new DHHL subdivisions throughout the state.

Beneficiaries will have the opportunity to either build a house suitable to their finances and needs or, in some cases, purchase an affordable home from a developer contracted by DHHL.

The Department’s plan leverages all its resources and forecasts infrastructure development for over 2,700 new homestead lots statewide, the acquisition of new land, new potable water resources, and individual assistance programs, including down-payment assistance for new lessees and rental assistance.

Applicants on the DHHL waiting list will be informed about upcoming lot offerings and available services through U.S. Postal Service mail. Beneficiaries are encouraged to contact DHHL to confirm their correct and most recent mailing addresses are on file.

To view the Act 279 plan, visit dhhl.hawaii.gov/act279.

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