Aloha Betrayed: Native Hawaiian Resistance to American by Noenoe K. Silva

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By Noenoe K. Silva

In 1897, as a white oligarchy made plans to permit the USA to annex Hawai'i, local Hawaiians equipped an important petition force to protest. Ninety-five percentage of the local inhabitants signed the petition, inflicting the annexation treaty to fail within the U.S. Senate. This occasion was once unknown to many modern Hawaiians until eventually Noenoe ok. Silva rediscovered the petition within the means of studying this ebook. With few exceptions, histories of Hawai'i were dependent completely on English-language assets. they've got now not taken into consideration the millions of pages of newspapers, books, and letters written within the mom tongue of local Hawaiians. through conscientiously examining a lot of those records, Silva fills an important hole within the ancient list. In so doing, she refutes the long-held concept that local Hawaiians passively accredited the erosion in their tradition and lack of their state, exhibiting that they actively resisted political, financial, linguistic, and cultural domination. Drawing on Hawaiian-language texts, basically newspapers produced within the 19th century and early 20th, Silva demonstrates that print media used to be important to social conversation, political organizing, and the perpetuation of Hawaiian language and tradition. a robust critique of colonial historiography, Aloha Betrayed presents a much-needed heritage of local Hawaiian resistance to American imperialism.

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Should a famine arise, the Ali ¿i Nui was held at fault and deposed. . Should an Ali ¿i Nui be stingy and cruel to the commoners . . he or she would cease to be pono, lose favor with the Akua and be struck down, usually by the people. . ’’∞≠∞ Land tenure was the central feature of this system of political and social relationships based on obligations as well as bonds of a√ection. When a new island or district ruler, an ali¿i ¿ai moku, came into o≈ce, he or she would appoint konohiki, who were also ali¿i, as administrators over the large district areas called kalana and ahupua¿a.

Kamehameha himself had inherited K¯uk¯a¿ilimoku when Kalani¿¯opu¿u died, leaving the reign to his son, Kiwala¿¯o. ∑≠ Kamehameha had been grooming Liholiho since childhood to take over his rule, but it is possible that he observed that the young man might falter, and so in e√ect arranged for Kekuaokalani as a backup. If Liholiho ruled in a pono way, Kekuaokalani would be loyal and all would be well. If not, then Kekuaokalani, if he took care of the akua and thus behaved in pono ways, would take over the rule.

From their inability to understand and dispel the disease, guilt was born into them. ∂∂ Napoleon writes that in the trauma, confusion, and fear, the Yup¿ik ‘‘survivors readily followed the white missionaries and school teachers . . ’’∂∏ A. W. ’’∂Ω Like the Yup¿ik, the Kanaka ¿Oiwi Hawai¿i were forever changed by the horrific experience of mass death. ¿ai noa The ¿ai kapu (eating taboos) was a system of rules that specified that men do all the cooking, that men and women eat separately, and that certain foods, especially the kino lau (many physical forms) of certain male gods, be kapu to women.

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