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.

Indigenous peoples and local communities (IPLCs) around the world are increasingly asserting 'Indigenous agency' to engage with government institutions and other partners to collaboratively steward ancestral Places. Case studies in Hawai'i suggest that 'community-driven collaborative management' is a viable and robust pathway for IPLCs to lead in the design of a shared vision, achieve conservation targets, and engage government institutions and other organisations in caring for and governing biocultural resources and associated habitats. This paper articulates key forms of Indigenous agency embodied within Native Hawaiian culture, such as kua'āina, hoa'āina, and the interrelated values of aloha 'āina, mālama 'āina, and kia'i 'āina. We also examine how Hawai'i might streamline the pathways to equitable and productive collaborative partnerships through: (1) a better understanding of laws protecting Indigenous rights and practices; (2) recognition of varied forms of Indigenous agency; and (3) more deliberate engagement in the meaningful sharing of power. We contend that these partnerships can directly achieve conservation and sustainability goals while transforming scientific fields such as conservation biology by redefining research practices and underlying norms and beliefs in Places stewarded by IPLCs. Further, collaborative management can de-escalate conflicts over access to, and stewardship of, resources by providing IPLCs avenues to address broader historical legacies of environmental and social injustice while restoring elements of selfgovernance. To these ends, we propose that government agencies proactively engage with IPLCs to expand the building of comprehensive collaborative management arrangements. Hawai'i provides an example for how this can be achieved.

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.

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Given the dire consequences of the present global climate crisis, the need for alternative ecologically based economic models could not be more urgent. The economic and environmental concerns of the circular economy are well-developed in the literature. However, there remains a gap in research concerning the circular economy's impact on culture and social equity. The underdeveloped social and cultural pillars of the circular economy, along with universal policy goals calling for a context-and need-based framework, makes it necessary to bridge natural and social science objectives in the circular economy. Islands can serve as model systems for studying the circular economy. We examine how Hawaiʻi, through the philosophy of aloha ʻāina, the Hawaiian ancestral circular economy, and contemporary community approaches toward advancing Indigenous economic justice can be one model system for understanding principles of circularity and policy advocacy. We introduce the concept of the ancestral circular economy and how aspects of this Indigenous institution can inform the development of universal circular economy policy goals. Furthermore, we present aloha ʻāina as a framework for reciprocal care between human-environment relations while addressing the social and cultural pillars that aid in the development of these dimensions of the circular economy.

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