Through research, restoration of agro-ecological sites, and a renaissance of cultural awareness in Hawaiʻi, there has been a growing recognition of the ingenuity of the Hawaiian biocultural resource management system. The contemporary term for this system, “the ahupuaʻa system”, does not accurately convey the nuances of system function, and it inhibits an understanding about the complexity of the system’s management. We examined six aspects of the Hawaiian biocultural resource management system to understand its framework for systematic management. Based on a more holistic understanding of this system’s structure and function, we introduce the term, “the moku system”, to describe the Hawaiian biocultural resource management system, which divided large islands into social-ecological regions and further into interrelated social-ecological communities. This system had several social-ecological zones running horizontally across each region, which divided individual communities vertically while connecting them to adjacent communities horizontally; and, thus, created a mosaic that contained forested landscapes, cultural landscapes, and seascapes, which synergistically harnessed a diversity of ecosystem services to facilitate an abundance of biocultural resources. “The moku system”, is a term that is more conducive to large-scale biocultural restoration in the contemporary period, while being inclusive of the smaller-scale divisions that allowed for a highly functional system.

The Circular Economy is gaining traction in the European Union and all over the world as a transition away from the extractive and exploitative linear economy. In Hawaiʻi, the cultural value of aloha ʻāina is a philosophy describing a set of values grounded in a relationship of kinship between people and the environment. Aloha ʻĀina structured centuries of sustainability and it has evolved over generations to frame community responses to crucial issues today, such as climate change, oligopolistic markets, and contemporary land management. This paper sits at the intersection of cross-disciplinary collaboration, sustainability, and sustainable development. Participative moderate observations and intentional cross-cultural exchanges of knowledge over five years between scholars and experts in the major fields of indigenous Hawaiian knowledge and industrial ecology inspired the concepts explored in this paper, which address the question of how aloha ʻāina and the Circular Economy can engage with each other in the collective effort to combat climate change, guide sustainable development efforts, and transition societies toward sustainability. Extensive literature reviews and insight gained through site visits to sustainability projects inform the discussion of best practices from opposite parts of the globe—Hawaiʻi and Germany—to put into conversation two worldviews and present resulting implications and lessons learned. Essential findings describe the benefits of knowledge exchange between members of global practitioner networks. By shifting expert and participant roles according to which projects are being observed, cross-cultural characteristics can be explored at a deeper level, which allow participants to employ best practices to their respective theories. The Circular Economy’s engagement with indigenous knowledge systems is an opportunity to ally and produce solutions to the challenges associated with changing the linear economy while addressing both environmental and social justice issues.

Accounts of the Hawaiian Kingdom (1810–1893) have typically argued that since the “discovery” of 1778, the islands have been progressively colonized—as if the first footfall of Captain James Cook set off a sequence of inevitable events that led to the overthrow of the monarchy in 1893 and annexation by the United States in 1898. The Hawaiian Kingdom has been categorized as a colonial institution, where ali'i (native Hawaiian chiefs) were steadily duped by the invasion of Western people, ideas and institutions. This paper challenges such interpretations through a situated study of the first large-scale body of written law authored entirely in the Hawaiian language and passed by Kauikeaouli (Kamehameha III) in June 1839. This paper also challenges a colonial analysis of the Hawaiian Kingdom prior to 1893, and argues that ali'i such as Kauikeaouli selectively appropriated aspects of Euro-American legal frameworks and used them for their own means.