Hawaiian sovereignty

Proposed UN General Assembly Resolution reviewing the history of misrepresentations and fraud made in the U.S. Report to the U.N. in 1959 which removed Hawaii from the list of places to be decolonized. The resolution calls upon the UN to use its various mechanisms to review the question of Hawaii's exercise of self-determination and to use its oversight responsibility to assure the people of this territory who had been deprived of the right to self-government to exercise their rights freely.  In its 1959 "exercise of self-determination" resulting in the removal of Hawaii from the list of places to be decolonized and declaring Hawaii as State of the U.S., a double fraud was committed - 1) the wrong people voted (US citizens including its Military forces in Hawaii and its many transmigrated population to Hawaii) and 2) the wrong ballot choices were given, limited to the option of Statehood or continued territorial (colonial) status.  Choices of independence and free association was never given.  Thus, it was an altered "Self" exercising no real "Determination."

Protecting land and natural resources seems far from the genocidal violence of Native dispossession.  This sense of distance can be mobilized as an aggressive belief in the virtuousness of all conservation; a presumption that a purely self-less love of nature or academic desire to learn about it guides conservation efforts, or merely in the practical view that it does not matter why someone kills invasive species or builds bulwarks against erosion so long as the work gets done. One problem with these approaches is that they make Hawaiian  self-determination an adjunct to the main task of conservation.  And this is not so.

Previous studies of “the Hawaiian sovereignty movement” have compared different groups’ positions, elucidating complex constellations of Hawaiian sovereignty organizations yet remaining bound by the limits of state sovereignty discourse. In this article, I reflect on conversations between activists and on specific actions, so as to explore the spaces beyond or beneath the surface of state-based models of Hawaiian liberation. Rather than assuming the state to be the center of political life, I am interested in the ways people enact new relations and forms of social organization. ?Kuleana’ and ‘l?hui’ are presented as indigenous concepts for thinking about and practicing collective autonomy. This article provides a beginning for exploring how aspects of contemporary Kanaka Maoli (Native Hawaiian) social movement organizing, particularly among independence advocates, may contribute to the development of alliances around anarcha-indigenist principles.

A proposal to the worlds regarding how to approach the concept, phenomenon, and institutions of education. I offer a brief history of education, locating its origins in the Inquisitions and Witch Hunts of Europe and detail its contemporary role in spreading addiction to money as a mechanism of colonial control. I bring some concepts together from various authors toward a more functional and flexible framework of how liberation-minded people(s) might navigate in and outside of education toward a world of relations not controlled by capitalism, empire, and money. The concept of (Under)Commons of this piece is influenced by the title of Fred Moten and Stefano Harney's book "The Undercommons: Fugitive Planning and Black Studies" and also maintains an appreciation for the more widely studied concept of the Commons. "Preliminary Notes v1.0" denotes this as a work in progress that I hope to involve in wide conversation amongst a variety of audiences with stakes in life on earth as I continue to develop further versions until it becomes a complete book. As per the title, "Playing to Live, Not Living to Pay" is the primary goal here.
Please send any feedback to playingtolivenotlivingtopay@gmail.com

On June 30, 1939, the Kahuku Representative Club President, Alfonzo Damasco, called for the eviction of plantation housing Camp #2 resident, Anatolio Luzon and his family. These men agreed; the trouble was Mrs. Luzon. She "told some men that [Damasco] was promoted from second ditchmen to first ditchmen, President and camp boss because [he] was a cocksucker." I argue that the "trouble" Mrs. Luzon poses makes this incident a productive site for thinking through tensions between analyses of women's working class subjectivity and Hawai`i's settler colonial history, of which the plantation is a crucial part.
I am interested in the sense made of this incident in three moments: 1939, 1969 and the decolonising present. These years chart as the career of the Luzon incident within shifting affective contexts of settler colonialism in Hawai'i. They do not add up to a history but rather a theory of the uses to which pasts are put, particularly through the ways that we are directed to feel about them. This approach makes messy the idea that oppression is felt, that the politics of racial equality has no shelf-life, and that we can recognize class struggle, especially when it comes to women.

A proposal to the worlds regarding how to approach the concept, phenomenon, and institutions of education. I offer a brief history of education, locating its origins in the Inquisitions and Witch Hunts of Europe and detail its contemporary role in spreading addiction to money as a mechanism of colonial control. I bring some concepts together from various authors toward a more functional and flexible framework of how liberation-minded people(s) might navigate in and outside of education toward a world of relations not controlled by capitalism, empire, and money. The concept of (Under)Commons of this piece is influenced by the title of Fred Moten and Stefano Harney's book "The Undercommons: Fugitive Planning and Black Studies" and also maintains an appreciation for the more widely studied concept of the Commons. "Preliminary Notes v1.0" denotes this as a work in progress that I hope to involve in wide conversation amongst a variety of audiences with stakes in life on earth as I continue to develop further versions until it becomes a complete book. As per the title, "Playing to Live, Not Living to Pay" is the primary goal here.
Please send any feedback to playingtolivenotlivingtopay@gmail.com

This Prezi was originally created as a webinar for Created as a webinar for the Hawaiʻi Center for Food Safety, with the intent to strengthen relationships of solidarity and collaboration between Hawaiian sovereignty advocates and food activists in Hawaiʻi.