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identity is granted to those that can trace their gene- Sierra Schuetz Sociology 370 identity also implies the observance of Native A nationalist identity has the power to unite Hawaiian culture and allegiance to the health of the and mobilize populations against an oppressor. Hawaiian Islands and those of the Kanaka Maoli It also has the power to justify war, violence, and ethnic class. Colonized states often grapple with discrimination. Embodying a nationalist identity is both a tool of liberation and can be a cloak worn to as they are disconnected from ancestors and tra- ditional ways of life. Imperialist colonialism/capi- survived the colonial machine must cultivate a na- talism, settler colonialism, missionary discourse, tionalist identity to advance their social, political, and the overthrow of the Hawaiian Kingdom has and economic status and to gain the resources and fragmented social ties and has destroyed the health rights that were unjustly stripped away. Indigenous land and people (Silva, 2004). These forces of his- nationalist identities have been created amongst tory have created a “soul wound” to the Kanaka the maze of systematic injustice and in the wake Maoli (Jacob, 2014). Access and connection to the of cultural genocide. Those that identify as Native land is the most pivotal aspect of an indigenous Hawaiians or Kanaka Maoli are using a contempo- person’s identity and well-being (Silva, 2017). rary nationalist identity to revive their culture and The foundation of the Kanaka Maoli identity is the value and practice of aloha ‘aina. An ethnic na- tionalist identity is a vehicle that one can jump into do not claim Native Hawaiian ancestry push back - the most crucial method of resistance. Openly em- bracing a Kanaka Maoli identity is the most potent that nationalist rhetoric and nationalist identities form of contemporary resistance to American oc- have on social and legal triumphs and troubles of cupation, “Our presence is our weapon” (Simpson, 2017). the Kanaka Maoli nationalist identity and the im- pacts it has on such a modern, globally-connected, What I mean by resurgence is our creation of a and ethnically diverse state. Ethnic nationalism world in which we speak, write, and compose as a form of resistance through the Kanaka Maoli in our native language, take care of our ‘aina identity is the most effective means to force the and waters; reinvoke and appreciate our native deities; and live (at least mentally) free from the Maoli culture and address historical and contem- destructive settler colonialism in which we now porary issues (Takagi, 2004). nationalism and diverse categories of nationalism, Where there is power, there will always be re- the concept boils down to promoting one group’s sistance (Foucault, 2001), which is valid for both interest over another. A nationalist identity is a - resistance against Kanaka Maoli nationalism, as ing who they are not. Nationalism and a national- evident in the case of Rice vs. Cayetano. This case ist identity are methods of creating exclusion and was taken to the U.S. Supreme Court on February social hierarchy to meet goals. Therefore, the eth- 23, 2000, and a verdict was reached that non-Ha- nic nationalist identity is always changing to meet the challenges brought by an oppressor (Okamura, of Hawaiian Affairs (OHA) elections as Native - Hawaiians. Previously, only those who identify, sure that those who identify as Kanaka Maoli be granted rights, respect, privilege, and the natural (also shown through blood quantum), were allowed resources needed to live and govern as the original to vote in OHA elections. The Supreme Court
26 UNIVERSITY OF HAWAI‘I AT HILO HOHONU 2020 VOL. 18 found that this standard was “radically discrimina- the policy “constitutes unlawful race discrimina- tory,” which set a legal standard that has crippled tion” and “operates as an absolute bar to admis- Kanaka Maoli nationalism movements ever since. sion for non-Hawaiians” (Okamura, 2008) thus The creation of OHA in 1978 was to advocate and violating the 14th Amendment of the Constitution address the needs of Kanaka Maoli people. OHA (Apgar, 2006). Many relate Kamehameha began with an ethnic nationalist entity, set to mo- bilize, resist, and undo the effects of colonialism/ is race-based but is intended to level the playing - tions of the Rice vs. Cayetano verdict has dramati- (white privilege) that exists in the United States. cally altered Kanaka Maoli nationalism. This steep Kanaka Maoli nationalist identity continues to blow shifted the mission from “advance and ob- play a role in this saga, as individuals protest these tain” to that of “protect and maintain” (Okamura, 2008). The verdict also ushered in a new wave of of Kamehameha School’s educational resources. John Doe vs. Kamehameha Schools is an example residents. Kanaka Maoli were disgusted that the of how nationalist identity ignites positive change plaintiff in the Rice vs. Cayetano case was a ‘ha- for a struggling demographic, only to crippled by ole’ man of missionary descent claiming to be a accusations that their nationalist identity is unlaw- victim of racial discrimination when the purpose ful. However, Kanaka Maoli have been successful - in other court cases nationally. tion instituted from haole to Kanaka Maoli (Silva, The Akaka Bill, signed by U.S President 2017). Bill Clinton, congressionally recognizes Native Another legal battle incorporating ethnic nationalist identity is the case of John Doe vs. The bill authorizes procedures to grant an ethni- Kamehameha Schools of 2005. Created in 1884, cally based governing entity and protects Kanaka Maoli entities from further legal troubles like Hawaiian Islands (Okamura, 2008), and their mis- Rice vs. Cayetano and John Doe vs. Kamehameha sion is to promote Kanaka Maoli students through Schools. The Akaka Bill catapults the original extensive educational opportunities. Kamehameha Schools incorporates Kanaka Maoli values and language into their curriculum and are shaping generational leaders to have a nationalist impera- Maoli, gaining access to resources, respect, and tive. The school’s policy is to give “preference” to will embolden cultural resurgence. Indeed, the Kanaka Maoli students, thus implementing policy Akaka Bill grants Kanaka Maoli interests “a seat based on ethnic nationalism in order to progress at the table” and allows proven Kanaka Maoli to Kanaka Maoli social, political, and economic hold positions of power (Okamura, 2008). The standing. Kamehameha Schools was sued over Akaka Bill illustrates the pervasive power of eth- this policy when they denied entrance to a student nic nationalism. Despite setbacks to the movement whose family claimed the Hawaiian culture yet and debate over the bill, there is upward mobility. Ethnic nationalism does not only play out in 2008). While John Doe vs. Kamehameha Schools the courtroom or among government entities. was settled out of court, the case opened debate. A - U.S. District Court judge decreed that preference thentic expression and activates civilians to pro- to Kanaka Maoli students, “serves a legitimate tect land and rights. In March of 2015, the state remedial purpose by addressing the socioeco- nomic and educational disadvantages facing na- Meter Telescope on the sacred mountain, Mauna tive Hawaiians…and revitalizing native Hawaiian Kea. When construction was set to begin, many culture” (Apgar, 2006), which legitimized the got involved in saving Mauna Kea from further school’s policy. However, the District Court judge’s ruling was repealed; on the platform that of the Mauna are in the midst of a six-month-long
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- American occupation and disenfranchisement. tion workers (Anon., 2019). Protectors have come Many great minds openly debated and critiqued from all corners of the world, and the most per- as being a force of division, unsuited for modern, vasive theme shared is that of Kanaka Maoli. The globally connected societies. Noam Chomsky ethnic nationalist identity has enlivened many to said, “Nationalism has a way of oppressing an- non-violently and systematically protest the Thirty other,” and William Ralph Inge has said, “A nation Meter Telescope. Protectors on Mauna Kea em- is a society united by a delusion about its ancestry body the identity and sense of nationalism but and by common hatred of its neighbors.” George practicing Kanaka Maoli culture through dance, Orwell even believed that “Nationalism is power- language, and values. This movement is a clear hunger tempered by self-deception.” However, the example of how nationalism can be internalized holistic power cultivated through nationalism can- and mobilized on the individual level to promote the Kanaka Maoli group interests over the global- & Funk, 2012). Gandhi used a nationalist identity to solidify the incredibly diverse nation of India success of the movement proves that nationalist to drive out the British. Haiti used nationalism identity is the most powerful tool of resistance. independence. So too, Kanaka Maoli uses ethnic nation for over 130 years. The Kanaka Maoli have nationalist identities to resist American occupation faced dramatic reductions in population, insti- and revive their culture. tutionalized oppression, extreme loss of culture, land, and resources at the hand of the American A warrior confronts colonialism with the truth in order to regenerate authenticity and recreate history intertwine with the hardships faced today a life worth living and principles worth dying create a struggling group. The most natural and for. The struggle is to restore connections sev- most powerful reaction to this reality is the for- ered by the colonial machine. The victory is an mation of ethnic nationalist identity. The Kanaka integrated personality, a cohesive community, Maoli identity is steeped in revived cultural tradi- and the restoration of respectful and harmoni- tions, ethnically shared solidarity, and zeal to resist ous relationships. (Alfred, 2015)
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References Alfred, Taiaiake. 2015. Wasase Indigenous Pathways of Action and Freedom. 260 Vancouver, B.C.: University of British Columbia CRANE Library. Anon. 2019. “Exploring the Timeline Leading News Now, July 12. Retrieved November 16, 2019 (https://www.hawaiinewsnow. com/2019/07/13/exploring-timeline-leading- Apgar, Sally (September 25, 2005). “Women of Hawaii; Hawaiian women chart their own path to power”. Honolulu Star Bulletin. Retrieved April 30, 2010. Foucault, Michel and Pravu Mazumdar. 2001. Foucault. München: Dt. Taschenbuch-Verl. Jacob, Michelle M. 2014. Yakama Rising Indigenous Cultural Revitalization, Activism, and Healing. Tucson, AZ: Univ. of Arizona Press. Okamura, Jonathan Y. 2008. Ethnicity and . Philadelphia: Temple Univ. Press. Silva, Noenoe K. 2007. Aloha Betrayed: Native Hawaiian Resistance to American Colonialism. Durham, NC: Duke University Press. 2017. The Power of the Steel-Tipped Pen: Reconstructing Native Hawaiian Intellectual History. Durham: Duke University Press. Simpson, Leanne Betasamosake. 2017. As We Have Always Done: Indigenous Freedom through Radical Resistance. Minneapolis, MN: University of Minnesota Press. Schachter, J.. & Funk, A. (2012). Sovereignty, indigeneity, identities: perspectives from . Social Identities, 18 (4), 399-416 Takagi, Dana Y. 2004. “FAITH, RACE AND NATIONALISM1.” Journal of Asian American Studies 7(3):271-288,290
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