Racist Depictions of Hawaiian Leaders in the Press

### Historical Context of the Hawaiian Kingdom and U.S. Involvement

The Kingdom of Hawaii, a sovereign nation recognized internationally since the 1840s, faced increasing pressure from American economic interests in the late 19th century, particularly from sugar planters and missionaries of European descent. Key leaders during this period included King David Kalākaua (reigned 1874–1891), who sought to revive Hawaiian culture and negotiate trade deals with the U.S., and his successor, Queen Liliʻuokalani (reigned 1891–1893), the kingdom's last monarch. The 1887 "Bayonet Constitution," forced upon King Kalākaua by white businessmen under threat of violence, stripped much power from the monarchy and disenfranchised many Native Hawaiians and Asians. Queen Liliʻuokalani's attempt to promulgate a new constitution restoring Native rights led to her overthrow in January 1893 by a group of mostly American businessmen, supported by U.S. Marines. This coup established a provisional government, later the Republic of Hawaii, which was annexed by the U.S. in 1898 amid the Spanish-American War. Throughout this era, American and Hawaiian press outlets often portrayed Hawaiian leaders through a lens of racial superiority, using stereotypes to justify imperialism and diminish Native sovereignty.

These depictions were rooted in broader American racial ideologies of the time, including Social Darwinism and white supremacy, which framed non-white peoples as inferior and in need of "civilizing" influence. Native Hawaiians were often homogenized as a "dying race" or romanticized as exotic primitives, while mixed-heritage individuals were sometimes idealized for blending traits with European features. Scientific media, such as anthropological studies, reinforced this by classifying Hawaiians based on phenotype (e.g., skin color, hair, facial features), associating them with "Negroid" or "Mongoloid" traits and implying racial hierarchies. In political discourse, annexation debates highlighted Hawaii's ethnic diversity Native Hawaiians, whites, Chinese, Japanese, and Portuguese to argue either for strategic assimilation under white guidance (pro-annexation) or against it due to fears of non-white "contamination" (anti-annexation).

### Racist Depictions of King David Kalākaua

King Kalākaua's 1874–1875 visit to the U.S., the first by a reigning monarch, aimed to secure a reciprocity treaty for Hawaiian sugar exports. While much press coverage was positive, portraying him as educated, dignified, and reform-oriented, underlying racism surfaced in disparaging comments about his appearance and culture. Newspapers occasionally emphasized his "dark" skin or non-Caucasian features, reflecting post-Civil War racial prejudices. For instance:

- In New York, some outlets like *The Sun* made brief, stereotypical remarks about his physical appearance, tying into broader exoticization of Polynesians.
- In Chicago, during a Board of Trade reception, traders shouted insults, including singing "King of the Cannibal Islands," a derogatory tune implying savagery. They later mocked him with a "grotesque black mask," leading to suspensions but highlighting accepted racial mockery.
- In St. Louis, reports in *The Times* accused him of excessive drinking at disreputable venues, portraying him as uncivilized claims he denied, supported by local officials, but which echoed stereotypes of Native intemperance.

These incidents, though not dominant, used racial tropes to undermine his authority, contrasting with praise for his English fluency and diplomacy. Such portrayals aligned with annexationist views that Native leaders required white oversight to "progress."

### Racist Depictions of Queen Liliʻuokalani

Post-overthrow depictions of Queen Liliʻuokalani were far more vitriolic, intensifying in the American press to delegitimize her rule and Native resistance. She was often caricatured as a symbol of "barbarism" resisting American progress, using recycled racist imagery from anti-Black stereotypes to evoke inferiority. Examples include:

- **Political Cartoons in U.S. Magazines (1893–1894)**: In *Judge* magazine, a 1893 cartoon showed Liliʻuokalani on a platform upheld by American soldiers' bayonets, implying her rule was fragile and dependent on force, while exaggerating her features for racial mockery. Other cartoons depicted her with dark skin, oversized lips, and wild hair, associating her with African stereotypes to dehumanize her and justify the coup as a "civilizing" act.
- **Press Narratives and Epithets**: Articles labeled her the "dusky Queen," infantilizing her or portraying her as a savage or prostitute influenced by capitalist greed. This rhetoric escalated after the overthrow, with pamphlets and jokes spoofing her as a "sellout" or passive figure. Political discourse, like Representative Galusha Grow's comments condemning support for her restoration as "kissing the dusky Queen's hand," framed her as racially unfit for leadership.
- **Broader Media Trends**: Early 20th-century representations built on this, with anthropological media emphasizing "full-blooded" Hawaiians as authentic but doomed, marginalizing leaders like Liliʻuokalani by tying Hawaiian identity to racial purity rather than sovereignty.

These portrayals served to rationalize the overthrow by depicting Native leaders as incapable of self-governance, paving the way for annexation.

### Comparative Examples of Depictions

To illustrate patterns, here's a table of key examples:

| Leader              | Medium/Example                  | Racist Elements                          | Historical Context                      |
|---------------------|---------------------------------|------------------------------------------|-----------------------------------------|
| King Kalākaua      | Chicago Board of Trade incident (1875) | "King of the Cannibal Islands" song; black mask mockery | U.S. visit for trade treaty; exposed underlying prejudices despite positive coverage. |
| King Kalākaua      | St. Louis press reports (1875) | Accusations of drunkenness and uncivilized behavior | Denied claims reflected stereotypes of Native excess to undermine diplomacy. |
| Queen Liliʻuokalani| *Judge* magazine cartoon (1893)| Platform on bayonets; exaggerated dark features | Post-overthrow; justified U.S. intervention as stabilizing "fragile" Native rule. |
| Queen Liliʻuokalani| General press caricatures (1893–1898) | Black stereotypes (oversized features, savage portrayal) | Annexation debates; infantilized Hawaii to promote white supremacy. |

### Legacy and Analysis

These racist depictions were instrumental in shaping public opinion, framing the overthrow and annexation as benevolent rather than imperialistic. They drew on U.S. racial hierarchies, equating Native Hawaiians with other marginalized groups like African Americans or Asians, to argue for white dominance. This contributed to cultural erasure, including the banning of Hawaiian language in schools post-annexation. Modern analyses view them as part of settler colonial racism, haunting contemporary discussions of Hawaiian sovereignty and identity. While politically incorrect by today's standards, these historical facts underscore how media perpetuated inequality, substantiated by primary sources from the era.

### Countering Historical Racism: The Role of Kamehameha Schools in Empowering Native Hawaiians

In direct response to the cultural suppression and racist narratives that diminished Native Hawaiian sovereignty and identity, institutions like Kamehameha Schools have emerged as vital forces for reclamation and resilience. Founded in 1887 through the will of Princess Bernice Pauahi Bishop, the last direct descendant of King Kamehameha I, the schools were established to provide quality education specifically for Native Hawaiian children, with the explicit mission to "educate and uplift the Native Hawaiian people" and ensure their capability and capacity to thrive. Guided by the motto "Hānai i ke keiki, ola ka lāhui" (Nurture the child and the lāhui thrives), Kamehameha Schools counters the historical dehumanization of Hawaiian leaders by fostering a deep sense of cultural pride, identity, and self-determination among Native youth.

Early in its history, the schools grappled with the same colonial pressures that banned the Hawaiian language in public education, even implementing similar restrictions under initial leadership. However, over the decades, Kamehameha has transformed into a beacon of cultural revival, emphasizing Hawaiian language (ʻŌlelo Hawaiʻi), history, traditions, and spirituality to instill a strong sense of ʻōiwi (Native) identity and pride. This approach directly challenges the racist tropes of Native Hawaiians as "primitive" or "doomed," instead producing generations of confident leaders who honor their ancestors, like Kalākaua and Liliʻuokalani, as symbols of resilience rather than ridicule.

Key ways Kamehameha Schools combats this legacy of denigration include:

- **Culture-Based Education**: Integrating Hawaiian values like kuʻupau (perseverance) and ea (sovereignty) into curricula from preschool through high school, alongside programs in ʻāina (land) stewardship, sustainable practices, and community initiatives that protect watersheds and promote clean energy. These efforts nurture haumāna (students) to view themselves as stewards of their heritage, building pride that withstands external stereotypes.
- **Scholarships and Lifelong Support**: Through the Pauahi Foundation, the schools offer college scholarships and resources exclusively prioritizing Native Hawaiian applicants, enabling higher education and professional success that reinforces community respect and counters narratives of inferiority.
- **Cultural Preservation Programs**: Initiatives like the Mālama Ola Minute series provide families with tools for well-being rooted in Hawaiian practices, while broader efforts in language immersion and historical education help maintain the "little respect" afforded today by showcasing Native excellence in media, policy, and activism.

By prioritizing admissions for those of Hawaiian ancestry (to the extent permitted by law), Kamehameha Schools not only preserves what remains of Native dignity amid ongoing challenges like recent legal threats to its affirmative policies but also amplifies voices that reclaim sovereignty and pride, ensuring the spirit of leaders like Liliʻuokalani endures in empowered Native communities. This educational legacy transforms historical wounds into sources of strength, fostering a future where Native Hawaiians are seen and see themselves as thriving inheritors of a rich, unyielding heritage.