KE AUPUNI UPDATE - AUGUST 2026

 

 

 

 

 

 

State Ignores Its Biggest Holiday 

As the Hawaiian Kingdom’s Minister of Foreign Affairs, I constantly get announcements, pictures and videos from countries celebrating their Independence Day. It is usually the country’s most important holiday. Since 1843 the Hawaiian Kingdom has celebrated its Independence on two days, Lā Hoʻihoʻi Ea (July 31) and Lā Kūʻokoʻa (November 28). But the State of Hawaii is different.

On August 21, 1959 when the Hawaiian Islands purportedly became the “50th State of the United States”, Hawaii erupted with dancing in the streets, parties, news coverage, speeches and fireworks at Iolani Palace.

But today, 67 years later, other than state and county workers having the day off, and token ‘Statehood Sales’ by a few stores, there is no wide-spread celebration or even acknowledgement of what should be the State’s most important holiday — Statehood Day.

The last real celebration was in 2009. It was the “50th Anniversary of statehood”. Fearing counter demonstrations by Hawaiian sovereignty activists, the state-appointed commission to coordinate the jubilee celebration, downplayed the event reducing it to… a closed-door joint session of the legislature; a few TV and radio public-service announcements; a few lack-luster speeches and proclamations; and a by-invitation-only conference at the convention center to “envision the next 50 years”.

Meanwhile, advocates for Hawaiʻi’s independence conducted numerous, highly public, media-grabbing events exposing the “State of Hawaii” for the fake that it is, hijacking the State’s sorry events and generating news stories about the State’s strangely reluctant celebration in over 130 mentions in papers wire services and broadcasts around the world (including the New York Times, USA Today, Reuters, AP, and so forth).

The 2009 50th Anniversary Celebration was such a debacle that the State never mounted another official celebration.

It’s the same with another major event that is ignored by the State of Hawaii: August 12, the so-called Annexation Day. That is the day in 1893 that the Republic of Hawaii (a fake entity) supposedly became a Territory of the United States (another fake entity).

Why are State of Hawaii leaders so reluctant to make a big deal about celebrating “statehood” (or “annexation”)? It is because the truth about the illegitimacy of Hawaiʻi’s statehood has come home to roost. The state knows its days are numbered.

A basic principle of law, ex injura jus non oritur means, unjust acts cannot create lawful ones. This applies especially to our situation. Since the initial seizure of the Hawaiian Islands in 1893 was categorically unlawful, each successive government in the Hawaiian Islands, the “Republic of Hawaiʻi,” the “Territory of Hawaiʻi” and the current U.S. “State of Hawaiʻi,” were, and still are, categorically unlawful. This explains the non-celebration Statehood.

The people of Hawaii, those in America, and globally, have become keenly aware that Hawaii wasn’t adopted into the U.S. family… that Hawaii was kidnapped and forced to live with an abusive, greedy abductor pretending to be a caring and loving parent.

The way things are going, the United States’ criminal enterprise, the fake State of Hawaii, is headed for a day of reckoning. And the genuine, sovereign, independent nation, the Hawaiian Kingdom, is about to step out of captivity.

No wonder the State is nervous.

Aloha ʻĀina —
“Love of country is deep-seated in the breast of every Hawaiian, whatever his station.” — Queen Liliʻuokalani

Ua mau ke ea o ka ʻāina i ka pono.
The sovereignty of the land is perpetuated in righteousness.
------
For the latest news and developments about our progress at the United Nations in both New York and Geneva, tune in to Free Hawaii News at 7 PM, the first Friday of each month on ʻŌlelo Television, Channel 53.

-----
"Remember, for the latest updates and information about the Hawaiian Kingdom, check out the twice-a-month Ke Aupuni Updates published online on Facebook and other social media."

PLEASE KŌKUA…
Your kōkua, large or small, is vital to thi s effort...
To contribute, go to:

• GoFundMe – CAMPAIGN TO FREE HAWAII

• PayPal – log in to PayPal and pay to the account, info@HawaiianKingdom.net

• Other – To contribute in other ways (airline miles, travel vouchers, volunteer service, etc...) email us at: info@HawaiianKingdom.net  

Malama Pono,
Leon Siu
Hawaiian National
Minister of Foreign Affairs for the Hawaiian Kingdom (since 2001)

KOKUA JUNKIES ON “VOICES OF TRUTH - ONE-ON-ONE WITH HAWAI`IʻS FUTURE"

“Kokua Junkies - A Visit With Rick Rutiz"

Kokua is the Hawaiian word meaning to help and no one turns more kids into kokua junkies, those who enjoy helping others, than Rick Rutiz who heads the non-profit Ma Ka Hana Ka `Ike in Hana, Maui. So much so in fact that he trained the students at Hana elementary and secondary school to construct all the classrooms themselves. As if that wasnʻt enough his students also go out into the community and build homes at no cost whatsoever for Hanaʻs elderly population. Join us in our visit with Rick as we tour the school campus and hear the story of this remarkable man and his students who love to help others - Watch It Here

Now you can become a fan of Voices Of Truth on Facebook by clicking Here and see behind the scenes photos of our shows and a whole lot more.  

Voices Of Truth interviews those creating a better future for Hawai`i to discover what made them go from armchair observers to active participants. We hope you'll be inspired to do the same.
 
Voices Of Truth airs throughout Hawai`i on all islands and reaches over 24 million households across the US and throughout the world. Check your local cable TV listings.

For news and issues that affect you, watch Free Hawai`i TV. 

And for news from a kanaka point of view, watch Free Hawaii News.

All a part of the Free Hawai`i Broadcasting Network.

Please share our Free Hawai`i Broadcasting Network videos with friends and colleagues. That's how we grow. Mahalo.

FREE HAWAII NEWS SHORT

 

 

 

 

 

 

 

 

 

 

WHATʻS YOUR KULEANA? IS IT THE RIGHT ONE FOR YOU?

WATCH THIS & FIND OUT

FREE HAWAII NEWS SHORT

WATCH IT HERE

Want More? Watch The Full Episode Here - FreeHawaiiNews.com

 FREE HAWAI`I

 

FREE HAWAI`I TV
THE FREE HAWAI`I BROADCASTING NETWORK  

 

"THE TWO MOST IMPORTANT QUESTIONS FOR HAWAIIANS"  

 

Most People Carry IDʻs On Them These Days.

Driverʻs License, Passport Or Some Other Form Of Identification.

But If Youʻre Hawaiian, Weʻll Show You All The Identification You Need.

Watch This To See What It Is & Make Sure Youʻre Ready To Use It.
 

FIND OUT TOMORROW ON FREE HAWAI`I TV

BECOME A FAN OF "VOICES OF TRUTH - ONE-ON-ONE WITH HAWAI`I'S FUTURE" ON FACEBOOK 

See Behind-The-Scenes Shots Of Our Shows

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Click HERE To Become A Fan

TRAINED TO HELP ON “VOICES OF TRUTH - ONE-ON-ONE WITH HAWAI`IʻS FUTURE"

“Kokua Junkies - A Visit With Rick Rutiz"

Kokua is the Hawaiian word meaning to help and no one turns more kids into kokua junkies, those who enjoy helping others, than Rick Rutiz who heads the non-profit Ma Ka Hana Ka `Ike in Hana, Maui. So much so in fact that he trained the students at Hana elementary and secondary school to construct all the classrooms themselves. As if that wasnʻt enough his students also go out into the community and build homes at no cost whatsoever for Hanaʻs elderly population. Join us in our visit with Rick as we tour the school campus and hear the story of this remarkable man and his students who love to help others - Watch It Here

Now you can become a fan of Voices Of Truth on Facebook by clicking Here and see behind the scenes photos of our shows and a whole lot more.  

Voices Of Truth interviews those creating a better future for Hawai`i to discover what made them go from armchair observers to active participants. We hope you'll be inspired to do the same.
 
Voices Of Truth airs throughout Hawai`i on all islands and reaches over 24 million households across the US and throughout the world. Check your local cable TV listings.

For news and issues that affect you, watch Free Hawai`i TV. 

And for news from a kanaka point of view, watch Free Hawaii News.

All a part of the Free Hawai`i Broadcasting Network.

Please share our Free Hawai`i Broadcasting Network videos with friends and colleagues. That's how we grow. Mahalo.

 FREE HAWAI`I

 

FREE HAWAII NEWS SHORT

 

 

 

 

 

 

 

 

 

WHICH ARE YOU - INDIGENOUS OR ABORIGINAL? 

WATCH THIS & FIND OUT

FREE HAWAII NEWS SHORT

WATCH IT HERE

Want More? Watch The Full Episode Here - FreeHawaiiNews.com

 

TWENTY-EIGHT YEARS AGO - THE ALOHA MARCH IN WASHINGTON, DC 

 

The Aloha Marches Of 1998 And 2000 In Washington, DC Were The Vision Of One Man -  Koani Founder John “Butch” Kekahu III.

Both Events Brought Worldwide Attention To The Plight Of Native Hawaiians And The Cry For A Free Hawai`i.

Being Kanaka Maoli piha, full blooded native Hawaiian, he helped lead the struggle for a Free Hawai`i on Kaua`i as well as throughout the islands.

He was jailed in 1993 for his six-year occupation of Hawaiian Homelands in Anahola, Kaua`i.
 
Butch organized the 1998 and 2000 Aloha Marches in Washington, DC.  

On July 4, 2000, he also staged the Boston Ti Party, a modern day protest of taxation without representation.  

These events highlighted native Hawaiian issues through broad national and international media coverage.

Despite his lack of formal education, Butch lectured on a Free Hawai`i before the US Congress, governmental agencies and the Massachusetts Institute of Technology.

For More On The Aloha Marches Visit KoaniFoundation.org

FREE HAWAI`I TV
THE FREE HAWAI`I BROADCASTING NETWORK  

 

"WHO CHANGED THE TRAJECTORY OF ALL HAWAI`I?"  

 

“It Began When Molokai Activists Said It Had To Stop.

They Went Into Action, Got Arrested & There Were Court Battles.

Sadly, Two Of Them Became Martyrs.

Watch This To See Who They Were & The Great Gifts They Left For Us Today.
 

AS FEATURED ON FREE HAWAI`I NEWS - "THE LIVING WEIGHT OF KULEANA"

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Living Weight of Kuleana

Activation, Continuity, and the Choice to Remain Standing  

By Dr. Michelle Manu

Some responsibilities are chosen. Others arrive through lineage, circumstance, crisis, or calling. But all kuleana eventually asks the same question: Will you continue carrying it when it costs you something?

Before reading further, I invite you to pause and reflect honestly on your own life. Not through the lens of identity, performance, or how you wish to be perceived, but through the quieter and more difficult lens of responsibility. Every family, community, lineage, and culture survives because someone chose to carry what was inconvenient, exhausting, misunderstood, or heavy.

Some responsibilities are inherited. Some are accepted consciously. Some awaken slowly over time. Others emerge only in moments of instability or crisis. This essay is not intended to shame or divide, but to encourage reflection on what we carry, what we avoid, what we may have laid down, and what may still be asking to live more fully through us now.

There is a modern tendency to speak of kuleana as though it simply means passion, preference, identity, or emotional resonance. The word is often used to describe anything that feels personally meaningful or aligned. Yet historically in Hawaiʻi, particularly within the realms of warfare, healing, navigation, ceremony, governance, prophecy, and survival, kuleana was far more demanding than personal affinity. Kuleana was obligation tied to continuity. It existed within relationships, consequences, discipline, and the survival of the whole.

Ancient Hawaiian society understood specialization deeply. Not everyone carried the same responsibilities because not everyone fulfilled the same function within the community. Some cultivated food. Some navigated oceans. Some healed. Some preserved genealogy and chant. Some protected chiefly lines. Some carried martial intelligence and warfare traditions. Others mediated imbalance between the visible and invisible realms. Communities survived because people understood that worth and function are not identical concepts. Every person possessed value, but not every person carried the same burden or responsibility.

Recently, while teaching in Hilo, I had the privilege of spending time with a fellow sister of the Kui’alua whose grandfather learned from my ‘Ōlohe, Solomon Kolomona Kaihewalu. Her grandfather hid the Kaihewalu Lua in his ancestral lineage of Chinese martial arts. Her powerful presence affirmed something I had long felt but had not fully articulated. Kuleana is not always entirely a choice. Or more accurately, activation is the choice, but the existence of the kuleana itself may not be.

Specifically concerning Ku’ialua, some are born into kuleana, like my fellow sister. Some are recruited into it because they demonstrate particular capacities, temperament, or discipline. They consciously accept lifelong responsibility. Others are drafted by circumstance during periods of war, instability, or pilikia. Ancient Hawaiʻi understood all of these pathways because communities could not afford to ignore competence when continuity itself was at stake.

This distinction feels increasingly important in the modern era because we have become deeply confused discussing differences in burden and responsibility. We often confuse equality of worth with sameness of function. Yet some responsibilities carry consequences that ripple outward into entire communities. Some individuals become continuity points between generations. Some stabilize environments through disciplined presence alone. Others preserve bodies of knowledge that would otherwise disappear entirely. What many people now call kuleana is often closer to preference. Real kuleana usually demands sacrifice. It costs time, nervous system capacity, anonymity, visibility, comfort, relationships, financial ease, and

often ordinary life itself. It may require a person to continue standing during periods of exhaustion, misunderstanding, ridicule, and attack. It asks individuals to remain disciplined long after emotional excitement has faded and long after recognition disappears.

Those who remain activated inside deep kuleana eventually realize something difficult: there is no clocking out. There may be periods of silence or strategic withdrawal for restoration, protection, and strategy, but the relationship between the individual and the responsibility itself does not simply vanish because carrying it becomes inconvenient. Some responsibilities continue living inside a person whether or not they feel emotionally prepared to or capable of carrying them.

At the same time, activation is not permanent. People can become partially inactive or fully deactivated for many reasons. Exhaustion, colonization, trauma, ridicule, economic survival, distraction, addiction, unresolved grief, fragmentation, and fear all interrupt continuity. Sometimes laying kuleana down is necessary for personal survival. Sometimes people intend to return and never do. Sometimes entire generations become interrupted.

This has happened throughout Hawaiʻi. Not because the gifts disappeared, but because activation itself became dangerous. Colonization did not merely take land. It disrupted activation systems. It interrupted mentorship, ceremonial structures, language continuity, confidence, intergenerational transmission, and the social reinforcement required to sustain difficult responsibilities over time. Many people learned that survival depended upon minimizing themselves, becoming quiet, disconnecting from responsibility, or learning not to stand out publicly.

The consequences of this disruption continue unfolding today. We now live in an era where cultural language is abundant, but comparatively, sustained activation is rare. Many people desire identity. Far fewer desire burden. Some seek external visibility. Far fewer seek internal accountability. Many are drawn toward the symbolism of kuleana while resisting the sacrifices required to sustain it in embodied reality.

This becomes especially visible around those who remain publicly activated over decades. There is another difficult reality that must be spoken carefully but honestly. Some of the loudest cultural policing now comes not from those fully engaged in difficult community labor, but from partially inactive carriers of kuleana who primarily operate through commentary, correction, suspicion, or social media surveillance rather than sustained embodied contribution.

This observation is not offered with bitterness, but with discernment. Many individuals carrying criticism or hostility toward visible cultural figures are not necessarily disconnected from culture entirely. Some possess deep lineage ties, real ancestral proximity, authentic gifting, or legitimate cultural grounding. Yet their own activation may have become fragmented, displaced, unresolved, or incomplete. Rather than fully stepping into the exhausting labor of teaching, mentoring, organizing, protecting, healing, preserving, or building continuity publicly, some become primarily engaged in cruel critique.

Communities absolutely require discernment. False teachers exist. Exploitation exists. Distortion exists. Genuine protection of culture matters deeply. However, discernment and chronic hostility are not the same thing. Social media has amplified a form of displaced kuleana where correction itself becomes the primary identity. Commentary can create the appearance of participation without requiring the burden of sustained responsibility.

It is far easier to critique the visible than to become visible oneself. It is far easier to interrogate than to build. Far easier to whisper than to carry. Far easier to accuse than to remain activated over decades.

And often beneath these whisper networks exists something more painful than simple malice. There may be grief. Grief over interrupted lineage. Grief over colonization. Grief over not being fully recognized. Grief over laying one’s own kuleana down. Grief over watching others stand publicly in ways one no longer feels capable of standing themselves.

Sometimes the visible carrier becomes a mirror, and mirrors provoke complicated emotions. Admiration, inspiration, longing, resentment, envy, discomfort, and unresolved pain may all emerge simultaneously. This does not excuse destructive behavior, but it helps explain why activated individuals so often become targets within their own community. A person standing fully inside visible kuleana forces others into difficult internal questions about what they themselves have abandoned, avoided, or postponed.

Cultures cannot survive solely through observers, commentators, or critics. Eventually someone must still teach. Someone must still organize. Someone must still preserve language, protect community, mentor younger generations, feed people, maintain standards, and absorb the consequences of visibility. This is the burden many activated people quietly carry: they are often criticized most intensely by those least willing to accept equivalent exposure, sacrifice, accountability, or consequence themselves.

Over time this becomes dangerous for cultural continuity. Once a culture begins punishing its activated carriers more intensely than it supports them, fewer people become willing to remain publicly activated. Continuity itself becomes unstable and personally painful.

This feels especially important regarding wāhine. Throughout Hawaiian history, activated women stabilized communities spiritually, emotionally, genealogically, politically, medicinally, and strategically. They were not symbolic figures. They were infrastructure. A fully activated wahine carrying deep kuleana becomes difficult for unstable systems to tolerate because she exposes incoherence simply by remaining coherent herself.

This is why visible women carrying real responsibility often encounter whisper campaigns, projection, slander, credential interrogation, reduction, envy, social punishment, and demands for endless proof. The modern world frequently romanticizes empowerment while simultaneously punishing women who become difficult to dismiss.

What is rarely acknowledged publicly is the exhaustion that comes with remaining activated while some are committed to continually misunderstanding and misrepresenting them. Many criticisms do not emerge from true enemies, but from individuals who simply do not understand the ‘ike and weight being carried.

One of the deepest differences between many Western frameworks and older Hawaiian frameworks emerges here. Modern Western culture often idealizes “oneness” through the lens of individual self- expression and abstract equality. While beautiful in some respects, this can unintentionally erase the importance of specialization, relational obligation, hierarchy of responsibility, and differentiated function within a living community.

Traditional Hawaiian frameworks were not based on isolated individualism, nor on abstract sameness. They were based upon interdependence. The wa’a survives because each person fulfills their role correctly. The navigator is not the steersman. The steersman is not the fisherman. The fisherman is not the healer. The healer is not the warrior. Yet all remain responsible to the whole.

This is not fragmentation. It is coordinated survival.

Modern culture often asks, “What fulfills me?” Older frameworks more often asked, “What preserves continuity?” These are not always the same question.

Maybe this is one reason so many people feel spiritually untethered now and fill the vacuum with organized religion. We have become highly focused on personal identity while losing relationship to collective responsibility. The irony is that many people longing for purpose are actually longing to become necessary to something larger than themselves. Not admired. Necessary.

There is also grief within kuleana that is rarely discussed honestly. Those who remain activated long enough eventually realize they do not entirely live for themselves anymore. Their decisions ripple outward. Their discipline matters. Their silence or cruel conduct affects continuity. Their collapse affects others. This realization can feel both sacred and unbearably heavy.

And yet cultures survive because some people remain standing anyway. Not perfectly. Not without exhaustion. Not without sacrifice, doubt, loneliness, or periods of profound discouragement. But with enough discipline and enough love for the whole to continue carrying what would otherwise be dropped. Maybe this is the deepest misunderstanding of kuleana in our modern era.

Kuleana is not performance. It is sustained relationship to responsibility under consequence.

Eventually, if carried long enough, kuleana stops feeling like self-expression and starts feeling like participation in something much older than yourself. Maybe that is the true question for all of us now. Instead of “What culture do I identify with?”, maybe we should ask “What am I willing to carry so that something meaningful survives after me?”

I invite you to pause and reflect honestly on your own life. Not through the lens of identity, performance, or how you wish to be perceived, but through the quieter and more difficult lens of responsibility. Every community, family, lineage, culture, and generation survives because someone chose to carry what was inconvenient, exhausting, misunderstood, or heavy. Some responsibilities are inherited. Some are accepted. Some awaken slowly over time. And some remain dormant because fully stepping into them would change the course of a person’s life. This essay is not intended to shame, accuse, or divide. It is an invitation to reflect on what we carry, what we avoid, what we have laid down, and what may be asking to live more fully through us now.

•  What responsibilities in my life have I mistaken for preferences?

•  What have I abandoned because carrying it became difficult, inconvenient, lonely, or

  misunderstood?

•  Am I seeking visibility, admiration, and identity, or am I willing to become necessary to

  something larger than myself?

•  What gifts, disciplines, or responsibilities within me remain dormant because activation would

  require sacrifice?

•  What does my family, community, or culture actually need from me—not emotionally, but

  functionally?

•  Where in my life am I contributing to continuity, and where am I merely commenting on it?

•  Have I confused belonging with contribution?

•  What responsibilities have others carried quietly so that I could live the life I now enjoy?

•  If my kuleana brought criticism, misunderstanding, sacrifice, or isolation, would I still carry it?

•  What would become stronger, healthier, safer, or more beautiful if I fully accepted my

  responsibilities instead of waiting for perfect conditions or a peaceful path?

KE AUPUNI UPDATE - AUGUST 2026

 

 

 

 

 

 

 

PKO Celebrates 50 years 

Long before the year 2000 when I became the Minister of Foreign Affairs for the Hawaiian Kingdom, I was an activist. More accurately, I was a musician who would show up at protests and rallies to encourage the brave souls who were willing to stand up for our rights and our lands.

Yesterday I attended another significant event at ʻIolani Palace. It was the 50th Anniversary celebration of the founding of the Protect Kahoʻolawe ʻOhana (PKO), the grassroots organization whose kūʻē (protest, resistance) actions challenged and changed the trajectory of Hawaii.

Although there were many notable kūʻē actions all over the islands during the ‘70s, the PKO’s efforts to stop the bombing of Kaho’olawe and push for its repatriation was the most prominent at the time.

It began when young Hawaiian activists from Molokaʻi decided to do something about ending the use of the nearby island of Kahoʻolawe as a bombing and shelling target, which the US Navy had continuously pounded since the beginning of World War II. The young activists talked with their kūpuna (elders) then committed to be guided by the kūpuna’s wisdom.

It was a long haul, with many sacrifices. The general public and many fellow Hawaiians viewed the breaking of restrictions and laws as not acceptable behavior for kanaka. Making defiant landings and occupations, getting arrested, court battles and the tragic loss of George Helm and Kimo Mitchell were hard on the activists, their families, community and the movement.

But eventually the PKO was successful. In the 1980s the Navy tapered off its live fire activities and stopped completely in 1990. Then, in 1993, Kaho’olawe was placed into the hands of the State of Hawaii to administer on behalf of “the Hawaiian nation”.

The PKO’s activities revealed not just the abuses taking place on Kahoʻolawe, but the deeper underlying questions regarding the negative impacts of the United States’ very presence in Hawaii. Most importantly, it brought into sharper focus the prospects of nationhood, sovereignty and independence. It called for the return of all the ʻāina; all the lands of the entire Hawaiian Archipelago.

In pursuing their mission, the PKO re-introduced new generations of Hawaiians to the ancestral concepts of aloha ʻāina, mālama pono, kuleana, kūlana  and more. They emphasized and exemplified hoʻolohe pono (listening intently) to our stories, our language, our genetics, the natural elements, and the wisdom of the kūpuna and others in the community. The PKO played a major role in lighting the fire of the movement to Free Hawaii.

Yesterday at ʻIolani Palace there were only a few of us who were part of the PKO movement 50 years ago. In fact, I would venture to say that 80% of those in attendance yesterday were not yet born when the PKO first landed on Kahoʻolawe. And yet, the dancers, musicians, chanters, speakers, organizers, those manning the information booths and the large crowd, were all enthusiastic and clearly committed to the cause of Aloha ʻĀina and independence.

I came away from the PKO event yesterday, as I have from events of the past few years, with the confidence that our movement and the future of our lāhui is in the very good hands of the next generation; and the one after…

Aloha ʻĀina —
“Love of country is deep-seated in the breast of every Hawaiian, whatever his station.” — Queen Liliʻuokalani

Ua mau ke ea o ka ʻāina i ka pono.
The sovereignty of the land is perpetuated in righteousness.
------
For the latest news and developments about our progress at the United Nations in both New York and Geneva, tune in to Free Hawaii News at 7 PM, the first Friday of each month on ʻŌlelo Television, Channel 53.

-----
"Remember, for the latest updates and information about the Hawaiian Kingdom, check out the twice-a-month Ke Aupuni Updates published online on Facebook and other social media."

PLEASE KŌKUA…
Your kōkua, large or small, is vital to thi s effort...
To contribute, go to:

• GoFundMe – CAMPAIGN TO FREE HAWAII

• PayPal – log in to PayPal and pay to the account, info@HawaiianKingdom.net

• Other – To contribute in other ways (airline miles, travel vouchers, volunteer service, etc...) email us at: info@HawaiianKingdom.net  

Malama Pono,
Leon Siu
Hawaiian National
Minister of Foreign Affairs for the Hawaiian Kingdom (since 2001)

WHAT IS THE HAWAI`I NATIONAL TRANSITIONL AUTHORITY? ON “VOICES OF TRUTH - ONE-ON-ONE WITH HAWAI`IʻS FUTURE"

“Hawai`i National Transitional Authority - A Visit With Poka Laenui"

Is Hawai`i ready to become an independent country again? What kind of government will it have? Who will be in charge? Which constitution will be used? Those are just some of the questions needing to be asked, according to Hawaiian Sovereignty advocate Poka Laenui and thatʻs why the Hawai`i National Transitional Authority was created. Join us in our fascinating visit with Poka as he shows why these conversations are ones that everyone must come together and discuss on the path to a Free Hawai`i - Watch It Here

Now you can become a fan of Voices Of Truth on Facebook by clicking Here and see behind the scenes photos of our shows and a whole lot more.  

Voices Of Truth interviews those creating a better future for Hawai`i to discover what made them go from armchair observers to active participants. We hope you'll be inspired to do the same.
 
Voices Of Truth airs throughout Hawai`i on all islands and reaches over 24 million households across the US and throughout the world. Check your local cable TV listings.

For news and issues that affect you, watch Free Hawai`i TV. 

And for news from a kanaka point of view, watch Free Hawaii News.

All a part of the Free Hawai`i Broadcasting Network.

Please share our Free Hawai`i Broadcasting Network videos with friends and colleagues. That's how we grow. Mahalo.