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ASD Staff

Daily Smile

[{"type":"text","text":"If my dogs had a cellphone..."}]

Smile 26 2 27

<title>Daily Smile: Friday, February 27, 2026</title>

If my dogs had a cellphone...

Daily Smile: Friday, February 27, 2026

Stephanie Salmons Headshot

Stephanie Salmons

Real Estate

Business & Tourism

A Waikīkī timeshare more than five years in the making has opened to guests.

[{"type":"text","text":"Ka Haku, a Hilton Club, opened Oct. 2; 120 guests were expected."}]

Developed by Hilton Grand Vacations Inc., an Orlando-based timeshare company, Ka Haku is the company's 14th resort in the state and the first Hilton Club-branded property in Hawai‘i, "a distinction reserved for a boutique, highly curated ownership experience," a recent announcement noted.

“Ka Haku’s opening is a moment our entire team has been building toward, and there’s real pride in the experience we will share as we welcome members and guests to the resort,” General Manager Robert Ishihara said in a recent announcement. “From the moment members and guests arrive, our goal is to make every visit feel like coming home, creating meaningful experiences that inspire their story and stay with them long after they leave.”

Ishihara led a group of reporters on a tour of the property shortly before its public opening. 

He was appointed as general manager in July, and has more than 30 years of experience in hospitality, most recently serving as the GM for Kings' Land, a Hilton Grand Vacations Club in Waikoloa, an announcement this summer noted.

Located at the former King's Village site on Ka‘iulani Avenue, Ka Haku offers 205 studio, one-, two-, and three-bedroom suites; an arrival and departure lounge; state-of-the-art fitness center, pool and bar; a Japanese-style bathhouse with a communal bath, sauna and cold bath; and an exclusive owners lounge for Ka Haku owners.

Rob Gunthner, regional vice president, resort operations for Hilton Grand Vacations, told Aloha State Daily following that tour when asked how it feels to reach this milestone, "It's [an] even a better feeling knowing that this is the start of something really, really special."

"One of my favorite discussion points was always, 'Let's get to the finish line,' and then ... I was reminded it's really the starting line," he said. "That just transitioned me."

Ka Haku's opening comes a little more than a year after developers topped off the property in July 20225 and 

A senior director of development for Hilton Grand Vacations told ASD at that time that construction began on the project in 2019 and the developer was about a year into the groundwork when the Covid-19 pandemic hit; the project was paused at that time and later resumed in 2023.

Ka Haku has created nearly 200 full-time hospitality roles and more than 400 local jobs during construction, the recent announcement notes. Statewide, HGV supports nearly 1,800 jobs.

Meanwhile, in coordination with the City and County of Honolulu, the company donated $1 million toward the revitalization of Kūhiō Beach Park.

And through its corporate social responsibility program, 

, the company has given more than $200,000 to nonprofits in Hawai‘i this year alone, while team members have contributed more than 1,600 volunteer hours in support of more than 30 nonprofits across the state, the announcement says.

Ka Haku7

<title>Waikīkī timeshare welcomes first guests</title>

Developed by Hilton Grand Vacations Inc., Ka Haku, a Hilton Club, opened earlier this month. It is the company's 14th resort in the state and the first Hilton Club-branded property in the Islands. Rob Gunthner, regional vice president, resort operations for Hilton Grand Vacations, recently told Aloha State Daily that "this is the start of something really, really special."

Waikīkī timeshare welcomes first guests

Kelli Shiroma Braiotta Headshot

Kelli Shiroma Braiotta

Food & Dining

i kicked off the soft launch of its Jamba food truck with its first-ever Free Smoothie Friday on Oct. 9. The truck gave away free small smoothies starting at 10 a.m. to the first 200 guests at Kapolei Regional Park. Individuals could choose from smoothies in the business’s most popular flavors, including orange dream machine, strawberry whirl, the Hawai

The truck will usually feature its most popular smoothies and acai bowls for sale. Customers can choose from acai primo (acai-berry blend with bananas, strawberries, granola, blueberries and honey) and acai dream (acai and froyo bases with bananas, strawberries, granola, blueberries and honey).

The 35-foot-long truck’s design is inspired by bold colors and the artistic energy of Kaka

ako’s murals. The truck design celebrates fresh fruit and Jamba Hawai

“It’s one of the biggest trucks I’ve ever seen,” says Thomas Blasque, Jamba Hawai

i director of operations. “It’s a store on wheels; it’s exciting to get this rolling into the community.”

ahu. Its goal is to host community pop-ups a few times each month and give individuals the chance to enjoy free smoothies.

i truck will officially kick off vending at the Honolulu Pride Parade and festival in Waikīkī on Oct. 17. It will also be at the Swings for Wishes golf tournament in ‘Ewa Beach on Oct. 15, and at the Honolulu Zoo Octo-Bear-Fest on Oct. 24.

The truck’s goal is to emphasize community, and it gives the business another way to connect with individuals and give back, according to Blasque, who notes that it allows Jamba Hawaiʻi to reach people beyond its traditional store locations.

“Really, at the end of the day, we want this to be a billboard of Jamba in Hawaiʻi — how can we be a part of the community? How can we demonstrate that we’re here for the island and for the people?” Blasque says. “Hopefully, the vibe fits the culture, and the culture fits Hawaiʻi. We have a calendar of various pop-up events we’re going to be attending with the truck.”

The next Free Smoothie Friday is in the works for later October (location, date and details are still to be determined). 

Jamba Hawaii truck 100926

<title>Jamba Hawaiʻi just launched a new food truck</title>

Jamba Hawaiʻi kicked off the soft launch of its new Jamba food truck with its first-ever Free Smoothie Friday on Oct. 9. The truck will be traveling around Oʻahu. Its goal is to host community pop-ups a few times each month and give individuals the chance to enjoy free smoothies.

Jamba Hawaiʻi just launched a new food truck

Kelsey Kukaua Medeiros Headshot

Kelsey Kukaua Medeiros

Aloha Spirit

Arts & Entertainment

There's no tricks — just treats — with this batch of upcoming events put on by local churches in partnership with businesses and the community on Oʻahu. 

Here are some Halloween alternatives — from a Biblical Haunted House and a paniolo-themed pāʻina to festivals and trunk-or-treat — happening in neighborhoods across the island:

Central Union Church's Biblical Haunted House, Kailua

Rev. Irene Willis Hassan, associate pastor of Central Union Church Windward, told Aloha State Daily by email that the church wanted to try “something a little different for spooky season,” and soon after, Biblical Haunted House was born.

Step inside the spookiest scenes from the Bible from 

Friday, Oct. 30, at the church’s Kailua campus, located at 38 Kāneʻohe Bay Drive.

“This is our first year hosting the event, so we intentionally made it a one-night experience so we can focus on doing it well. The idea is to offer something fun, creative and just scary enough for the community, while introducing kids and families to some of the wilder stories that are actually in the Bible,” she wrote.

Guests will walk through six Bible-themed scenes inspired by scripture, including Jael defeating the Canaanite general Sisera with a tent peg (

); the daughter of Herodias requesting John the Baptist’s head on a platter (

), and Ezekiel standing in the Valley of Dry Bones as the bones come together and rise before him (

). The experience will last about seven minutes.

“The Bible has no shortage of dramatic, strange, frightening, and sometimes downright gruesome stories — and many people, including many Christians, have never heard some of them

Hassan wrote. “In that sense, it’s a haunted house and Christian education at the same time.”

This event is recommended for those ages 10 and up. Admission is $5 cash or Venmo at the door, and kids under the recommended age are free.

Hassan said that all the actors will be children and youth between the ages of 8 to 17.

 “Kids experience scripture differently when they actually become the characters, learn the context and figure out how to tell the story themselves,” she said, noting this event is also a way for the public “to discover Central Union Windward.”

“We’d love to welcome families back for Sunday worship or future children’s theatre programs, where we’ll continue bringing scripture to life — although, I promise they won’t all involve severed heads and tent pegs!”

Hassan adds: “Ultimately, we want people to leave having had a great time, learned something they didn’t know about the Bible, and perhaps become a little more curious about what else happens here.”

Mary Star of the Sea’s Fall Festival, Waikīkī

Fall into fun at this family-friendly event featuring trunk-or-treat, pony rides and a petting zoo, a pumpkin patch, games and more on Friday, Oct. 23.

The event is planned from 5 to 9 p.m.at Mary Star of the Sea Catholic Church, located at 4470 Aliikoa St

Enjoy food from vendors including Katsu Sando, Diamond Head Drip and Leonard’s Bakery, among other eats.

Admission, which includes a $10 scrip (1 scrip equals 50 cents) and Halloween bag, is $10 per person for those age 3 and older. The deadline to pre-order scrip is Oct. 19. Children 2 years old and under are free.

. Walk-ins will be permitted subject to space.

New Hope Oʻahu's Harvest Fest, Sand Island

Harvest Fest at New Hope Oʻahu aims to offer a “safe and fun night” for the whole family, complete with trunk-or-treat cars, a costume contest, a kendama show, food and treats, and more.

The event will take place from 6:30 to 9 p.m. Friday, Oct. 30, at the church’s campus at 290 Sand Island Access Road in Honolulu.

“We are also collecting candy donations to help make the night extra special for all the kids attending,” organizers said. “Invite your friends, neighbors and family for a fun evening of community and connection."

One Love Ministries' Pumpkin Pāʻina, Kakaʻako

One Love Ministries will host its sixth Pumpkin Pāʻina from 5 to 8 p.m.  Saturday, Oct. 31, at The Barn at SALT at Our Kakaʻako, as well as its main campus and neighboring grassy areas.

Admission is free and there is no registration required. Guest parking will be available at SALT in addition to metered street parking.

In past years, OLM’s Pumpkin Pāʻina has welcomed more than 3,500 attendees; organizers aim to reach 4,000 individuals with the help of about 200 volunteers this year.

With a paniolo theme, this year’s festival will feature more than 20 carnival-style games, candy, face painting, balloon art, a photo booth, petting zoo and costume contests, among other activities for children and families.

Project Coordinator Haley Hasegawa told ASD that this is the first year the church is partnering with Nalo Keiki Paniolo’s mobile petting zoo — complete with goats, sheep and alpacas — which will come in costume.

“No promises on if they’ll keep them (the costumes) on throughout the night,” she said with a laugh.

Hasegawa adds that the paniolo theme will be carried over through the game designs and names, farm animals and “lots of palaka.”

“Our games have been reimagined. Even our cafe drink menu is themed,” she said. “It’s about going back to our roots in Hawai’i.”

Another feature of the event is the “passport adventure,” which takes travelers on a journey around SALT to participating vendors. Those who complete the scavenger hunt will be entered into a raffle to win prizes ranging from hotel stays and excursions to discounts from various restaurants and more.

I’m excited to see the finished product and people having a good time … this is a fun, safe alternative for our neighbors in high-rises,” Hasegawa said. “I’m also excited for the vendors at SALT and our other business partners. … Their shops will be open for dinner and people can stop there for their passport stamp and receive some extra candy.”

Local businesses interested in donating toward candy, raffle prizes and other needs can email 

“We hope to serve the community well this year during our Pumpkin Pāʻina event,” said Lead Pastor Maiola Vivas. “We do this for the community every year to provide a safe place for the keiki and their families to come and be blessed, have lots of fun, and know that they are loved.

“It’s always awesome to see the keiki playing games with big smiles on their faces,” he continued. “We love our community and we are here to serve them, while showing them God’s love.”

Vivas noted that the church is also looking forward to Christmas Day, where volunteers and staff plan to feed the homeless in the area, as well as “spend some time with them celebrating the birth of Jesus.”

For more information about the Pumpkin Pāʻina event, visit 

Calvary Chapel Honolulu's Family Fun Night, Pearl City

By popular demand, Calvary Chapel Honolulu is bringing back Family Fun Night.

The free event will run from 6 to 8 p.m. Saturday, Oct. 31, at its Pearl City location at 98-1016 Komo Mai Dr.

This year’s Family Fun Night will feature game booths hosted by the church and its school families, live Hawaiian and island reggae music by Chauncy Kawika Bermodez, bounce houses and play areas, a kendama contest and more, according to the church’s post this week on 

“Come enjoy ‘ono grinds, fellowship with one another, and have some fun!” the post reads.

Sunset Beach Christian Church’s Sunset Harvest Hoedown, Haleʻiwa

Get ready for games, food, line dancing and more at the Sunset Harvest Hoedown in Haleʻiwa, hosted at Sunset Beach Christian Church, located at 59-578 Kamehameha Highway.

Complete with carnival games, farmers market, petting zoo and obstacle course, the event is scheduled from 5 to 8 p.m. Saturday, Oct. 31. There will even be a watermelon eating contest and many chances to win prizes.

Not planning to join the contest? Food will be available for purchase at the JAX Wood Fired Pizza Truck for those looking for a bite.

“We can’t wait to host a fall-themed evening for the whole Sunset ‘Ohana with something fun for everyone,” organizers said on its website. “Costumes are encouraged, so come in your best western attire or any outfit of your choice.

The church is seeking volunteers to fill various roles throughout the night.

The Church of Jesus Christ of Latter-day Saints' Trunk-or-Treat, Lāʻie

The Lāʻie 10th Ward will offer trunk-or-treat for keiki and families from 5:30 to 6:30 p.m. Thursday, Oct. 29, at The Church of Jesus Christ of Latter-day Saints, located at 55-415 Iosepa St.

Organizers ask that if you plan on attending, RSVP ahead of the event 

Historically, other local LDS churches, like those in 

ʻEwa Beach, Kapolei/Makakilo and beyond,

 have hosted trunk-or-treat at campuses across O

ʻahu. For more information, check their individual websites or social media.

Note: This is not an exhaustive list; however, if you would like to share a church-run event in October with us for consideration, please email kelsey@alohastatedaily.com.

Pumpkin Paina

<title>Oʻahu churches ‘treat’ the community with family-friendly Halloween events</title>

Check out these fall-themed events held by churches around the O‘ahu — from Waikīkī to Lāʻie — for the entire ʻohana to enjoy.

Oʻahu churches ‘treat’ the community with family-friendly Halloween events

Square Mike Brestovansky Headshot RGZ3736 Large

Michael Brestovansky

Government & Politics

Crime & Courts

Maui County Mayor Richard Bissen’s former chief of staff has sued the county over alleged corruption claims that implicate the mayor himself.

According to a lawsuit filed Friday in Maui’s Second Circuit Court, Leo Caires — Bissen’s chief of staff between 2022 and 2024 — has accused the county of forcing him out of his job in December 2024 because he had discovered fraudulent activity within the county Office of Economic Development.

While the suit does not name Bissen as a defendant — the defendants include the county and several unspecified “John Doe” individuals and organizations — the text of the suit suggests that Bissen had attempted to halt investigations by Caires into cases of fraud by county staff, and had Caires fired when that failed.

The suit claims that, beginning in March 2024, Caires was informed by the county’s Corporation Counsel of a series of suspicious transactions connected to a grant awarded by the OED. Within those transactions, Caires found an invoice for more than $45,000 from a company called “RTFEX Depot,” along with a series of unverifiable transactions between Bissen’s executive assistant.

The suit identifies that assistant only through the initials MA and the nickname “Pono.” In 2024, a Pono Asano was Bissen’s executive assistant.

According to the suit, Caires could find no evidence that RTFEX Depot was a real company, and, despite the business supposedly being based in Scottsdale, Arizona, the Arizona Corporation Commission told him no such business was registered in that state.

Consequently, Caires concluded that the assistant “Pono” and the recipient of the grant — identified in the suit only as “AVS” — submitted false cashiers’ checks made out to a false company to defraud the OED.

But when Caires reported the incident to Bissen, the plot thickened. After Caires issued a notice to Bissen on March 19, 2024, that he wished to interview “Pono” for an internal investigation, the lawsuit claims that Bissen “indicated that he did not want anything to do with the Notice and appeared agitated by it.”

A month later, Caires — now strongly suspicious that “Pono” and other staff in the Mayor’s Office had conspired to embezzle more than $45,000 from the county — reiterated to Bissen that an investigation should be made.

According to the suit, “Mayor Bissen got upset at Mr. Caires and ordered him to stop the investigation.”

Bissen allegedly did not fire “Pono” but reassigned him to a position in the OED, which “baffled” Caires. Only after Caires raised objections did “Pono” resign from the county.

During this time, Caires claims his duties as chief of staff were being reduced: he claims he was removed from major meetings and events, and his communications with Bissen dwindled from daily conversations to “infrequent check-ins.”

In May, Bissen told Caires the chief of staff position would be eliminated altogether for budgetary reasons, and Caires would be reassigned as the county’s Energy Commissioner, the suit states. However, the suit also claims that, after Caires was demoted to Energy Commissioner in October, Bissen then promoted “CL” to take his place, having evidently not eliminated the chief of staff position after all.

But during the “Pono” investigation, Caires also grew suspicious of the OED’s director at the time — Luana Mahi, although the lawsuit only identifies her with the initials “LM.”

Caires believed Mahi was using her position to award grants to family members, after reportedly finding a grant awarded to a business with clear ties to her husband, son and her own prior employment history.

But despite again raising these concerns with Bissen, the mayor did not share his concerns, and eventually directed Caires to sign off on the suspicious grant. The suit claims that Caires “felt intimidated” by this, and that Bissen responded, “There is nothing wrong with this.”

The county Board of Ethics later found a conflict of interest between Mahi and at least one OED grant, leading her to be placed on paid leave in August 2024.

Caires’ own county career ended shortly afterward. In September 2024, Caires’ began taking intermittent medical leave “due to conditions he developed stemming from the retaliatory acts from the County and Mayor Bissen,” the suit claims.

Upon returning from leave around Dec. 23, 2024, Caires found a termination letter from Bissen on his desk, dated Dec. 18, 2024. The letter allegedly read, in part, “You have served as Energy Commissioner since May 2024, but I have not observed the level of expertise, management skills, attention to detail, or enthusiasm for energy efficiency required to ensure the success of these initiatives."

Consequently, the suit accuses Bissen’s office of violating the Hawai‘i Whistleblowers’ Protection Act and of wrongful termination. The suit seeks unspecified compensatory, punitive and other damages.

Caires’ attorney Joe Rosenbaum said the suit has not yet been served to the county and other defendants. However, last year the Maui County Council approved 

 — the firm Marr Jones and Wang LLLP — for pre-litigation responses to Caires' claims, to the tune of $350,000.

“I think [the suit] proves there are employees within county governments who are willing to stand up to corruption even if it costs them their jobs,” Rosenbaum told Aloha State Daily.

[{"type":"text","text":"A statement from Bissen's office called Caires' allegations inaccurate."}]

The concerns he raises were identified by others at the time, and we reject any attempt to revise history," the statement read. 

“I made significant efforts to support his success, including mentorship, training, and an opportunity to continue serving as Energy Commissioner based on his prior experience,” read Bissen's statement. “Lahaina’s recovery placed extraordinary demands on everyone in public service. Ultimately, it came down to an inability to meet the expectations required. As Mayor, I have a fiduciary responsibility to ensure our team delivers for the people of Maui County. That responsibility requires making difficult decisions. I stand firmly behind the decision that was made, and I am confident it was the right one for our community. I am disappointed it has come to this.”

Mayor Bissen Getty Images 1595220331 16x9

<title>Former Maui chief of staff sues county over alleged corruption</title>

Leo Caires, Mayor Richard Bissen's former chief of staff, has accused the county of firing him unjustly after investigating multiple fraud cases within the county government.

Former Maui chief of staff sues county over alleged corruption

Arrasmith Portrait

Perry Arrasmith

Columnists

Palaka is once again becoming a popular style of Hawai‘i fashion. The fabric’s increasing popularity is a turning point in the evolution of a garment whose influence over the Islands has persisted for nearly two centuries. In September, a 

 of palaka apparel sold-out in a matter of hours at the University of Hawai‘i. 

What once endured in palaka fabric was a clear political ideology informed by Hawai‘i’s history. The exact ideology is not subject to consensus. At times, the meaning of palaka has been lost in translation. Today, Palaka is no longer the working-class fabric of the plantation era with strong political connotations. As Hawai‘i’s culture inevitably evolves, however, the fabric is re-generating as an expression of a new era without a clear definition of local identity. 

Palaka is an old style with a new sheen. It may come off as ironic, as the fabric’s international roots lend to Hawai‘i’s formation as a dynamic meeting point for different cultures. Palaka, like ‘local’ identity, appears to be evolving in the Hawaiian Islands. 

At its heart, what lies in Hawai‘i’s fabric? 

The Tangled Roots of Hawai‘i’s Distinct Cloth

The origins of palaka are long worn with mystery. In 1976, University of Hawai‘i linguist 

as a transliteration of the word ‘frock,’ a term used to describe the garments worn by British and American sailors in the decades following the beginning of documented Western contact in 1778. As Hawaiians began to adopt western forms of wear, 

 became an expression of Hawai‘i’s standard form of dress. 

The pragmatic, durable fabric acquired a populist identity of its own. Laborers, notably those recruited from the Japanese Empire, soon adopted the dress over the following century. The late Barbara Kawakami, a researcher of plantation life and dress, 

style of earlier sailors bore many similarities to plaid-printed fabrics of rural Japan (known as 

). Palaka, simply put, was regarded as practical because it was hardy, comparatively light, and fairly affordable. 

The generations on the plantations grew old and had children who did not work on the plantations. With this ascendant and urbanizing generation, palaka

became a more nostalgic, politically charged expression of one’s identity in the islands. Over time, this style was popularized by stores like Arakawa’s General Store in Waipahu. 

, a Professor with the University of Hawai‘i at Mānoa’s Department of Family and Consumer Sciences, also curates the University’s fashion collection. The University’s collection boasts palaka from Arakawa’s General Store. “What we start to see once we get to the ’80s and ’90s is an explosion of color,” Reilly explained. Pale pinks, mint greens, and other expressive colors become common. 

There was a clear distinction between the old palaka of the plantations and the palaka of the newer generations. The fabric of palaka shirts became cheaper as it became printed, not woven. “Real palaka, true palaka, is woven,” Reilly explained. 

clothing to “a uniform or badge, certifying the wearer's cultural identity and status (or perhaps merely his intuitive sympathies): as when palaka is described in advertisements as ‘Da Kine Checker Cloth’, ‘More Kamaaina than the Aloha shirt.’” Many of the shirts in the University of Hawai‘i’s curated collection seem to confirm this shift in palaka’s purpose. 

The descendants of laborers began to re-purpose palaka

to express a ‘local’ identity. Palaka became a political expression of Hawai‘i’s distinct identity, as confirmed at Hawai‘i’s 1978 Constitutional Convention.

 David Hagino circa 1977. “It does not have the fragility or sheen of silk. It represents the strength of our people.” 

Hagino saw Hawai‘i’s identity in the fabric. It was a cloth of the people of Hawai‘i from a departed era marked by decades of hard labor, racial injustice, and low wages on plantations, ranches and docks across the Territory of Hawai‘i. Within less than two decades of Hawai‘i’s admission as a U.S. State in 1959, the era belonged to the retired or deceased plantation workers, paniolos, and dock laborers. There was a tangible history to the fabric, one whose legacy could inspire residents who identified with this heritage of hard work and perseverance. 

“Palaka is a cloth that has a fascinating, weaving pattern of lines and colors. Its criss-cross pattern represents the interlocking strength of all our people to make one people and one culture.” Hawai‘i’s one people and one culture were expected to be those who identified most with a fabric that protected people “against the wind, sun, dust, and the luna’s whips.”

This was the basis of Palaka Power, a political tract which gained infamy as one of the most significant political manifestos in the State of Hawai‘i’s history. 

The tract influenced the 1978 Constitutional Convention. One Honolulu Advertiser profile of then-Delegate (and future Governor) John D. Waihe‘e III described his philosophy as “a derivative of the militant advocacy of ‘localism’ outlined by House candidate David Hagino in a phamplet (sic) called ‘Palaka Power.”

When elected to serve as a State Representative in House District Twelve in November 1978, David Hagino believed the year to be a watershed in Hawai‘i’s history. “I believe that 1978 in Hawaii is our generation’s 1954,” Hagino told a Honolulu Star-Bulletin reporter. “Like in ’54, there won’t be any new achievements right away,’ Hagino warned. ‘I don’t think things have crystallized yet. We have to find a common ground.” Hagino explained that he had written Palaka Power on a whim for a conference of Hawaiians. It was a draft—a working document perceived as a prospective ‘underlying philosophy’—‘a possible agenda and philosophy’—for  potential delegates at a then-imagined 1978 Constitutional Convention. 

To the young, it was a hopeful premise. Hawai‘i was done trying to become an American place. Could it steer its own path? Could Hawai‘i build out a Constitution that did not look like it was copy-and-pasted from other states? For those assembled delegates, the ethos of Palaka Power inspired Hawai‘i’s re-written 

 to assert that the people of Hawai‘i “reserve the right to control our destiny, to nurture the integrity of our people and culture, and to preserve the quality of life we desire.” It was a declaration of an island people’s liberty, independence, equality, and freedom in an increasingly scattered, globalized society. 

 Perhaps the declaration was too laden with too nostalgic and grandioise. Hawai‘i, after all, was still getting incorporated as a U.S. State, albeit with strong influence from Japan. Nevertheless, Palaka Power became mythical, lending a certain degree of hysteria about its aspirations to differentiate Hawai‘i and its people as a distinct, even foreign society in the American Union. 

At the formal ratification of the Hawai‘i’s 1978 Constitution on Saturday, December 2, 1978, several members of the Convention’s ‘Independent’ faction wore bands across their arms and wrists to seemingly signal their opposition to the new Constitution and its association with Palaka Power. Two such protesters, Anthony ‘Tony’ Takitani and Michael Crozier, were reported as wearing “black armbands over strips of palaka material’ to signal the ‘death of the aloha spirit.’ The doctrine of Palaka Power, by this point, had been defined as “a belief that locals should retain political power and preserve Hawaii’s uniqueness in the face of an infusion of newcomers to the state.”

Hagino, however, would continue to see palaka as less a divisive ideology and more an expression of Hawai‘i’s uniqueness. In invoking the example of McDonald’s serving Hawai‘i staples like Saimin and Portuguese sausage, he appeared to imagine a uniquely local identity capable of resisting the overwhelming cultural—and political—influences of the American continent. 

“The question is how we can remain in tune with the times and still remain uniquely Hawaiian,’ Hagino explained. ‘You have to bring something to Hawai‘i when you come and then we’ll make it something uniquely Hawaiian.” In this vein, the 1978 Constitution was not opposed to the outsider. Instead, it was an exercise in adapting the Constitution of the State of Hawai‘i as a document indicative of Hawai‘i’s self-confidence as a distinct place secure outside of its American position.

 to legislative power mirrored the 1978 Constitution, and the rise of a generation that appeared poised to re-invigorate Hawai‘i’s politics. This generation’s peak arguably arrived eight years later, with the election of John D. Waihe‘e III as Governor in 1986. This era faded by the time Waihe‘e (and Hagino) left office in 1994. 

By 1994, the ideology had become associated with a new bastion of entrenched power at the state level. “While the state bureaucracy continues to overflow with friends of the governor,” critic John McLaren 

 in the Star Bulletin on April 4, 1993, “the current and past state administrations have clearly failed to advance any of the broad, idealistic social and political reforms advocated by the proponents of Palaka Power.” 

While Waihe‘e’s administration had established a State Water Code and stewarded the establishment of an Office of Hawaiian Affairs (which had begun under his predecessor, Governor George Ariyoshi), McLaren’s abiding frustration was with the corruption of the ideology’s proponents. The corruption of an ideal is only natural in the pragmatic world of politics. 

It was only natural, as even the best palaka wears with time, sun, and wear. 

Palaka Power, perhaps like the palaka of the ’70s, seems to have fallen out of fashion. “I just don’t know why any people are even interested in [Palaka Power] anymore,” Hagino joked with this writer in October 2025, “I thought it’d be long forgotten.” 

Palaka Power’s idealism is the reason it enjoys some staying power, especially among those idealists in our society. Like the palaka attire of the ’70s, ‘Palaka Power’ would carry an enduring, if not controversial, ring to local politics. After all, was the declaration of a local identity intended to exclude outsiders? How could outsiders that believed in Palaka Power join the circle? 

Former Governor Ben Cayetano, who was running for the State Senate in 1978, contended in his 2009 memoir that the doctrine had only widened the political gulf between insiders and outsiders. “Preserving local values was important, but ‘Palaka Power’ seemed written to exclude the political outsider, haole and local. I felt excluded. And I think most of the independent Democrats I was allied with felt the same way.” Defining a local identity and excluding outsiders was not the same. 

Palaka won’t go away. Pessimism might have dampened the more idealistic variants of Hagino’s manifesto. Manifestos, like the ebb and flow of palaka’s popularity, can grow stale with the years. 

However, the era of pessimism is giving way to another wave of interest in palaka. Reilly notes that contemporary designers in Hawai‘i like 

 are re-inventing the fabric. Palaka, while serving as the base of new designs, is subject to innovation.

Hawai‘i’s political culture may deserve such innovation. Palaka power was written for a different generation meeting a different Hawai‘i. Decades after its formation, David Hagino believes a new definition of 

Palaka — the fabric — has passed through many hands and generations to become a distinctive fabric of the Islands, reflecting its multicultural history. So, too, has Palaka Power, the political philosophy that took its name from the working-class history associated with the humble cloth. Is there a place for that philosophy now?

Daily Smile: Friday, February 27, 2026

ASD Staff

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Daily Smile: Friday, February 27, 2026

Authors

ASD Staff

Reporter

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