By Angela Neller
As a Kanaka ʻŌiwi, I offer this with respect and careful consideration regarding the Native American Graves Protection and Repatriation Act (NAGPRA). I recognize the complexity of the circumstances and the many perspectives involved, and I approach this matter with humility and thoughtfulness. My intention is to contribute in a way that is constructive, ethical, and grounded in care for the lāhui and the responsibilities at the center of this work.
Positionality matters. Hawaiian history is not confined to the past; it unfolds every day, shaping the lives of our people and the responsibilities we carry forward. Lineage is not abstract, it is lived. Future generations will inherit the consequences of what is preserved, altered, or left behind.
I am deeply concerned that the voices of Hawaiians, broadly, are being excluded from decisions regarding the return of our ancestral treasures. I say this with respect for the work that has come before and for the individuals who carried the kuleana of bringing our iwi kūpuna home.
However, changes to NAGPRA regulations in 2024 resulted in widespread claiming and repatriation of Hawaiian cultural objects without the knowledge of most of our community. Museums are required to defer to Native Hawaiian Organizations to identify items defined as funerary objects, sacred objects, or objects of cultural patrimony.
Because Hawaiians are not organized as a federally recognized tribe with a centralized governing authority, NAGPRA regulations are often applied on a “first come, first served” basis. Museums do not know who within the Hawaiian community to contact, or they are hesitant to engage once a claim has been made.
Since the regulatory changes, there have been 26 claims involving 467 cultural items under NAGPRA.
This includes a wide variety of items including tools, utensils, weapons, garments, jewelry and adornments. Of particular note are kiʻi akua, kiʻi lāʻau, akua hulu manu, lei niho palaoa, kupeʻe niho ʻīlio, ʻahuʻula, mahiole, ipu ʻāina, ipu kūha, and a wooden bowl with figures. Some of these items are associated with Kamehameha I, Kekuaokalani, and Hale o Keawe.
Where are these objects now? Who is caring for them? Who has access to them?
Power resides in access to shared knowledge. When information is withheld, decisions are made without us and our histories are used in ways that systematically exclude and oppress. This erodes connection, creates cultural loss, and transforms knowledge into a weapon rather than a source of collective strength.
Bearing witness to these realities is essential, as their impacts continue to affect our communities. Stewardship must therefore be relational, rooted in accountability, trust, and reciprocity. Building a stronger foundation requires listening deeply, walking alongside our communities, and learning with humility.
I ask that the Office of Hawaiian Affairs (OHA) take an active role in repatriation, not only under NAGPRA, but also in cases involving international claims and requests for returns from the Smithsonian Institution.
I am asking that OHA be at the table, have a voice in these decisions, and help determine the appropriate care and location of our nā mea makamae, so they may continue to connect meaningfully with our people. Our lāhui deserves transparency, inclusion, and care in decisions that shape our collective future. Please take action to protect the rights of all Hawaiians.
Angela Neller is a museum professional and curator with over 30 years of experience. She specializes in NAGPRA compliance and Indigenous collections care, focusing on developing ethical stewardship policies and collaborative research practices with descendant communities.
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