by Lindsay Simpson
The Effects of Colonialism on Hawaiʻi
Introduction
To many, the islands of Hawaiʻi represent luxury, slow life, and an exotic vacation destination. This, however, is not the truth for local Hawaiians. The Hawaiʻi that we know today is heavily exploited, romanticized, and misconstrued from its true form. Colonization, industrialization, imperialism, and tourism have shaped Hawaiʻi into what many people view it as today. While life for tourists and non-local residents is lavish and glamorized, the local Hawaiians live a significantly different life. Many locals experience homelessness, living below the poverty line, and experience a power and wealth imbalance with white tourists. These issues with local Hawaiians can be traced to Hawaiʻi’s colonial history. The legacy of colonialism is ever present in Hawaiʻi, as it has pushed local Hawaiians out of their native lands and left them struggling to get by, while white residents and tourists live strikingly different lives, unaffected by colonialism’s traces in Hawaiʻi.
History of Hawaiʻi
Before analyzing the impacts that colonialism has on Hawaiʻi today, it is important to fully understand Hawaiʻi’s rich and painful history. The first people to live on Hawaiʻi reached the islands in 300 CE (Britannica). Over time, the islanders developed a rich oral history, filled with myth and legend. Knowledge of the land and respect for the earth was essential to Hawaiian culture.
In 1778, however, Hawaiʻi would change forever. The first Europeans reached the Hawaiian islands by boat. From this point on, the Kingdom of Hawaiʻi would continue to experience new settlers flocking to their lands. Americans began to immigrate to Hawaiʻi, where they established sugar plantations, and thus began the exploitation of Hawaiʻi. The first of many sugar cane plantations in Hawaiʻi was established in Oahu in 1825 (Grove Farm, 2022).
Introduction of Colonialism in Hawaiʻi
As the production of sugar cane became more and more successful, businessmen from the west began to take special interest in sugar as a product, as well as the novel, exotic land it grew on. In 1848, a land distribution act called The “Great Mahele” was put into place, which would allow foreigners to purchase land in Hawaiʻi, as an effort to accommodate the growing sugarcane production (The University of Hawaiʻi at Mānoa, 2022). This act largely contributed to the continual growth of the industry, as large plots of land are necessary for mass production of sugar. Aspects of colonialism and exploitation become clearer from this point on, as Hawaiʻi was now seen as a product to Americans and other western powers.
Tensions between locals and the west began to rise, as the western utilization of Hawaiʻian lands and goods was beginning to take a toll on Hawaiʻi as a whole. Meanwhile, even more immigrants flocked to Hawaiʻi, specifically from America. Missionaries from America moved to the islands, and by the mid 1800s, western culture was beginning to take over Hawaiʻi. Churches, schools, horse-drawn vehicles, and other western inventions were all over Hawaiʻi, and Catholicism and Protestantism had been introduced (Britannica). It was at this point that Catholicism and other western ideals and religions were introduced. By this point, Hawaiʻi began to change immensely, losing aspects of its own culture and language.
Growing interest in exploring the newly discovered lands, a succeeding sugarcane industry, and new populations of westerners living in Hawaiʻi created a perfect storm for challenging the Kingdom of Hawaiʻi. Plans to overthrow the Hawaiian monarchy had been developing for decades. In 1893, the Kingdom of Hawaiʻi was overthrown in a coup d’état against Queen Liliuokalani by white businessman (Nisei Veterans Legacy, 2022). Just five years later, the United States annexed Hawaiʻi, and it became a U.S. state in 1898 (U.S. Department of State, 2009).
Repercussions of the Annexation of Hawaiʻi
Following the annexation of Hawaiʻi, the United States government officially banned the usage of the native Hawaiian language, which made English the dominant language spoken in Hawaiʻi. The ban of native Hawaiian language, called ʻŌlelo, forced locals to assimilate to English culture, as they had no language, and subsequently no culture. Because Hawaiian culture emphasizes oral tradition, Hawaiian people began to lose their culture, as no one was able to tell the stories anymore. Not only did this isolate the native Hawaiian people, but a need for community led them to attend churches and participate in English culture.
The overview of Hawaiian history described above only scratches the surface of the dense history of these ancient lands. These events lay out many factors that contribute to a power imbalance between native Hawaiians and others inhabiting and touring the land. As more and more people moved to Hawaiʻi, and as other cultures (besides Hawaiian) were introduced to the land, native people became more and more a minority of their own land. As a result of European invasion, some Hawaiians began to move to the mainland, the earliest recorded trips dating back to the late 1700s (Young, 2020). The migrations were likely due to attempts to survive economically. This clearly illustrates the early impacts of colonialism on native Hawaiians, and foreshadows the current dynamic that native Hawaiians still have today with foreigners.
While some Hawaiians fled their homelands to seek economic freedom and success, others stayed on the islands. The locals that stayed not only lost their identity, language, and culture, but would soon begin to lose their homes and money. Westernization negatively affected native Hawaiians in various ways, all of which stem from colonization and exploitation. Understanding the colonial history of Hawaii helps to better understand the imbalanced dynamic of impoverished local Hawaiians and prospering tourists and non-native locals.
The Commodification of Hawaiian Culture
While the United States government made efforts to suppress Hawaiian culture by banning the language, American citizens began to romanticize and exoticize Hawaiian culture. Parodies of Hawaiian culture began taking America by storm. The culture that was being suppressed in its home was now a gimmicky concept to American populations. The “Hula Girl”, flower leis, coconuts, and luaus became fascinating to white Americans. The juxtaposition of Hawaiian culture being romanticized by Americans while the United States government was actively attempting to suppress the culture illustrates the concept that the U.S. did not value the Hawaiian people as people, but as a way to encourage tourism and to continue exploiting the native people.
In addition to being commodified, Hawaiian culture began to be fetishized. A main example of fetishizing culture is the over-sexualization of Hula girls. The cultural context of their dancing and meaning behind their outfits are stripped away, and are marketed for profit, not for education. In Hawaiian tradition, the hula is performed as a way to communicate oral history and to share knowledge with others. In the eyes of tourists, however, their dance combined with their clothing are seen as a sexual act, and commodifies the hula dance for “the lurid gratification of the haole (Trask, 2010).”
Eventually, the consumption and romanticization of Hawaiian culture wasn’t enough for haoles- they needed to visit and exploit it themselves. The excessive tourism to Hawaiʻi can in part be blamed by America’s commodification of the culture.
Impacts of Colonialism on Education and Language in Hawaiʻi
Unsurprisingly, colonialism in Hawaiʻi greatly affected education. As discussed in the history of Hawaiʻi, the Hawaiian language, ʻŌlelo, was officially banned in Hawaiʻi, and English became the primary language spoken. Nearly 50 years before, however, the colonial education system was introduced in Hawaiʻi. These schools were undoubtedly a way to force the youth of Hawaiʻi to become more European, and rob them of knowledge of their culture and language. In fact, “Administrators worked to develop a corps of local teachers who were both knowledgeable about regional society and committed to “Americanization”, (Gershon, 2020). These schools aimed to teach youth the American ways of life, with no mentions of Hawaiian culture, nor Asian cultures (due to the high number of Asian immigrants in Hawaiʻi).
It wasn’t until 1978 when the Hawaiian language was finally recognized as an official language in Hawaiʻi. However, ʻŌlelo was not taught in schools until 1984, where immersion programs were created for preschools. Today, only about 2,000 speak ʻŌlelo as their native language, and it is deemed as a dying language (Alta, 2023).
Due to the heavy Americanization of Hawaiʻi, a new language that mixed English and ʻŌlel, was created over time. This language is called Hawai‘i Creole, but is most commonly referred to as Pidgin (Hargrove, et al.). The language was developed as children came home from Americanized schools with new English vocabularies, and parents began to blend the two languages into one. By the 1920s, Hawaiian Creole English was the most commonly spoken language in Hawai‘i. While Pidgin is not recognized as an official language, it is widely used in casual settings between local Hawaiians.
Impacts of Tourism on Locals
Tourism has undoubtedly irreparably impacted Hawaiʻi, both in terms of the land and for the life of the locals. Tourism has negatively affected the environment in many ways, and led to the current water crisis that Hawaiʻi is facing now. Because of this crisis, local Hawaiians now have to deal with a limited water supply in addition to the exorbitant cost of living on their local lands (Bacilio, 2022).
As someone who has had the privilege to travel to Hawaiʻi twice, I can personally attest to the drastic difference in how tourists live and how locals live. In my experience, I was staying in a variety of locations: a resort, an AirBNB, and a condo. All of these locations were separated from where locals lived, and the socioeconomic divide became glaringly obvious as I explored the island. I left the island of Kauai incredibly aware of the privilege I had and went through a range of emotions. While I tried my best to not be a “bad tourist” and instead tried to support local businesses and street food, it was hard to shake the thought that I was contributing to the issue that I am discussing now.
In a resident survey conducted in 2022, 67% of residents stated that they felt Hawaii was being “run for tourists at the expense of local people. (Bacilio, 2022). In fact, nearly one-fifth of the resident population of Hawai’i is nearly homeless (Trask, 2010). In order to survive economically, many local Hawaiians have left the islands to avoid the extremely high costs of living, and to live in better economic conditions. These statistics serve as a mere illustration of the dire situation local Hawaiians are facing, mainly as a result of tourism. The booming industry that brings in billions of dollars is simultaneously robbing many locals of any economic success and freedom.
Analysis
In Orientalism, Said mentions a Eurocentric view of the world, where the European West is viewed as the center and the peak of civilization, while non-Western or non-European societies are viewed as primitive and backward (Said, 1978). While Hawaiʻi is not the country Said is referring to, we can apply his theory to the context of Hawaiʻi to view its history of colonialism. Because European colonizers, and even current tourists, view Hawaiʻi as not Western, it can be viewed as being backwards and not as developed as European societies. This can be used as a justification for many actions taken against Hawaiʻi, like its colonization, annexation, commodification, and destruction of sacred lands.
The argument above can be supported by the history of colonialism in Hawaiʻi. Specifically, Hawaiians not following a European, monotheistic religion was a driving component in the colonization of Hawaii. Similarly, the use of a language without roman characters further pushes the colonial idea that Hawaiians are “other” and “backward”. It has previously been argued that the “colonial understanding of a perfect language as the fulfillment of the monotheistic ideal”, which can be applied to the circumstances of Hawaii (Yelle, 2014). While Yelle is referring to India, the argument made can be applied to Hawaiian colonialism.
The tourism industry in Hawaii and its impacts on local Hawaiians mirrors concepts from Life and Debt, which discusses the impacts of tourism and globalization on Jamaica, a developing and non-European country. The beginning of the film draws parallels between the lives of tourists and the lives of Jamaican locals. From illustrating how tourists are able to travel internationally with ease in comparison to the hoops locals have to jump through, to differences in currency, Life and Debt documents how despite being on the same island, tourists and locals live lives that are worlds different.
The content shown in this film mirrors the parasitic relationship between tourists and locals in Hawaiʻi. While this film does not mention Hawaii and is analyzing colonialism’s effects on another country, we can use the arguments made in Life and Debt and apply them to the situations in Hawaiʻi. Despite the glaring similarities between Jamaica and Hawaiʻi, like climate and being popular vacation places for white people, there are also similarities in socioeconomic divides between tourists and locals, which are deeply rooted in colonialism and exploitation of native land and locals.
While many of the theorists drawn upon in this argument are analyzing different countries, their arguments can all be applied to explain the effects of colonialism in Hawaiʻi. By definition, postcolonialism is the study of political, cultural, and economic effects of imperialism and colonialism on countries that were once colonies of other countries, with specific emphasis on the exploitation and control over colonized land and individuals. The postcolonial works cited in this argument are written about specific countries, but their arguments can be applied to many others, as colonialism and postcolonialism affects countless other countries. By analyzing theory about colonialism in contexts of different countries, a stronger argument can be created, as it strengthens the statement that colonialism is a huge issue that is still very much present and affecting many countries worldwide. The ability to relate theory about one specific culture to another culture shows just how widespread the effects of colonialism reach, not just geographically, but culturally and chronologically.
The postcolonial works of Said and Black’s creation of Life and Debt seek to analyze colonialism in India and Jamaica, but their arguments can be applied to the context of Hawaiʻi. The effects of tourism and the grim reality of the tourism industry described in Life and Debt closely mirror the tourism industry in Hawaiʻi, and emphasizes how the glorification of the countries is simultaneously destroying them environmentally and locally. Said’s argument that non-European countries are viewed as primitive through a European lens is in reference to the Orient, but his argument is applicable to all non-European countries and former colonies. While Yelle’s work was not a core component of our course, his work about neoliberalism in The Language of Disenchantment provides postcolonial ideas. These pieces work to support the argument that Hawaii has a deep and painful postcolonial history. Specifically, colonialism of Hawaiʻi led to the booming tourism industry, which continues to negatively impact Hawaiian locals and land alike. In order to improve these conditions, it is imperative to acknowledge the impacts that colonialism continues to have on Hawaiʻi, and work to combat these issues.
Bibliography
ALTA Language Services. “5 Fascinating Facts about the Hawaiian Language: A Look into Its History and Significance.” ALTA Language Services, March 7, 2023. https://www.altalang.com/beyond-words/facts-about-the-hawaiian-language/#:~:text=Today%20there%20are%20only%20about,profound%20impact%20on%20Hawaiian%20culture.
“Annexation of Hawaii, 1898.” U.S. Department of State. U.S. Department of State. Accessed April 26, 2023. https://2001-2009.state.gov/r/pa/ho/time/gp/17661.htm#:~:text=Hawaii%20was%20made%20a%20territory,both%20became%20states%20in%201959.
Bacilio, Cristell. “Hawaii Tourism: Opposite of a Paradise for Locals.” International Relations Review. International Relations Review, October 27, 2022. https://www.irreview.org/articles/hawaii-tourism-opposite-of-a-paradise-for-locals#:~:text=Tourism%20has%20caused%20environmental%20damage,the%20high%20cost%20of%20living.
Darowski, Lukasz, Jordan Strilchuk, Jason Sorochuk, and Casey Provost. “Negative Impact of Tourism on Hawaii Natives and Environment .” Lethbridge Undergraduate Research Journal , 2006.
“Discover the History of Sugar Plantations in Hawaii: Grove Farm.” Grove Farm. January 26, 2021. https://grovefarm.org/kauai-history/#:~:text=The%20first%20recorded%20planting%20of,and%20Company%20at%20Koloa%2C%20Kauai.
Gershon , Livia. “How Public Schools ‘Americanized’ Hawai’i – Jstor Daily,” February 3, 2020. https://daily.jstor.org/how-public-schools-americanized-hawaii/.
Goo, Sara Kehaulani. “The Hawaiian Language Nearly Died. A Radio Show Sparked Its Revival.” NPR. NPR, June 22, 2019. https://www.npr.org/sections/codeswitch/2019/06/22/452551172/the-hawaiian-language-nearly-died-a-radio-show-sparked-its-revival.
Hargrove, Ermile, Kent Sakoda, and Jeff Siegel. “Hawai‘i Creole.” Hawai`i Creole English. Accessed April 26, 2023. https://www.hawaii.edu/satocenter/langnet/definitions/hce.html.
“Hawaii after Statehood.” Encyclopædia Britannica. Encyclopædia Britannica, inc. Accessed April 26, 2023. https://www.britannica.com/place/Hawaii-state/Hawaii-after-statehood.
“Hawaiian Monarchy Overthrown; Territory of Hawaii.” Nisei Veterans Legacy, September 3, 2022. https://www.nvlchawaii.org/hawaiian-monarchy-overthrown-territory-of-hawaii/.
Life and Debt, 2001.
Magazine, Smithsonian. “Hawaii – History and Heritage.” Smithsonian.com. Smithsonian Institution, November 6, 2007. https://www.smithsonianmag.com/travel/hawaii-history-and-heritage-4164590/.
“Research Guides: Chronicling America: Historic Newspapers from Hawaiʻi and the U.S.: Sugar Industry.” Sugar Industry – Chronicling America: Historic Newspapers from Hawaiʻi and the U.S. – Research Guides at University of Hawaii at Manoa. University of Hawaiʻi at Mānoa, March 17, 2022. https://guides.library.manoa.hawaii.edu/c.php?g=105252&p=687131.
Said, Edward. “Orientalism .” New York: Vintage Books, 1978.
Trask, Haunani Kay, and Mililani Trask. “The Aloha Industry: For Hawaiian Women, Tourism Is Not a Neutral Industry.” Cultural Survival, March 16, 2010. https://www.culturalsurvival.org/publications/cultural-survival-quarterly/aloha-industry-hawaiian-women-tourism-not-neutral-industry#:~:text=The%20commodification%20of%20Hawaiian%20culture,of%20our%20lands%20and%20waters.
Trask, Haunani Kay. “Tourism and the Prostitution of Hawaiian Culture.” Cultural Survival, April 2, 2010. https://www.culturalsurvival.org/publications/cultural-survival-quarterly/tourism-and-prostitution-hawaiian-culture.
Yelle, Robert A. The Language of Disenchantment: Protestant Literalism and Colonial Discourse in British India. Oxford England: Oxford University Press, 2014. Young, Peter T, Albert Clarke says, and Prof Willis H A Moore says. “Hawaiians Leaving Home.” Images of Old Hawaiʻi, January 19, 2020. https://imagesofoldhawaii.com/hawaiians-leaving-home/#:~:text=There%20is%20historical%20evidence%20suggesting,them%20in%20the%20Pacific%20Northwest.