Teaching for Maunakea: Kiaʻi Perspectives

ho‘omanawanui, ku‘ualoha; Fujikane, Candace; Kagawa‐Viviani, Aurora; Long, Kerry Kamakaoka‘ilima; Perry, Kekailoa

doi:10.1080/00447471.2019.1686318

Cited by 13 publications

(9 citation statements)

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“…This organization coordinated lectures, workshops, discussions, and other educational opportunities for kiaʻi occupying the Ala and for anyone visiting the area. One of its leaders, Kamakaokaʻilima Long, recalls this “amazing exchange of knowledge” as purveyor of a change in consciousness that grew from a refusal of the idea that we have to “do everything on Western terms” (Hoʻomanawanui et al, 2019, p. 274).…”

Section: Moʻolelomentioning

confidence: 99%

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Haʻu ka Waha i ka Nahele: Dissonance and Song in Kanaka Sites of Counter-Memory

Silva

2022

Space and Culture

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Waikīkī and Maunakea are two sites of global interest and prominence, occupying a certain space in the collective consciousness of Hawaiʻi. They are not, however, often considered as sites of conscience, even though they are the sources of Kanaka counter-memory that stand in opposition to the memories codified by the settler state into narratives of Kanaka dispossession and Americanization. This article interrogates this condition of illegibility, and the role of mele, hula, and a moment of dissonance in revealing the sites and stories often overwritten by dominant, quasi-colonial narratives of tourism, capitalism, Western enlightenment, and progress. I also argue that our true sites of conscience are those that invite a change of consciousness on the part of the onlooker/participant, laying the foundation for collaborative envisioning of pono futures for Hawaiʻi, in the context of aloha ʻāina.

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Section: Moʻolelomentioning

confidence: 99%

“…The Mauna is therefore a product of the union between two akua—deities—and the natural elements they inhabit. As Candace Fujikane writes, this foundational understanding “reminds the occupying state that the laws of the akua—the elemental forms—supersede the laws of humans” (Hoʻomanawanui et al, 2019, p. 273).…”

Section: Moʻolelomentioning

confidence: 99%

Haʻu ka Waha i ka Nahele: Dissonance and Song in Kanaka Sites of Counter-Memory

Silva

2022

Space and Culture

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“…In 1968, Hawai’i’s Bureau of Land and Natural Resources (BLRN) signed a 65-year lease with UH for 13, 321 acres of ceded land (Kanaeokana, 2019). The completion of the first telescope on Mauna Kea in 1973 was under the auspice of UH, with the state agreeing to provide roadway access to the summit of the mountain (Ho’omanawanui et al, 2019; (KAHEA, 2016). By 1973, access and the ideal conditions of visibility, air quality, and the island location of Mauna Kea attracted other nations and organizations seeking to build telescopes (KAHEA, 2016).…”

Section: Protecting Potentiality the Piko Of Hawai’imentioning

confidence: 99%

“…With each passing decade, additional telescopes were constructed totalling 13 at present, although several of the observatories currently are not operational (KAHEA, 2016). However, despite the terms of the lease requiring the care and management of the cultural and environmental well-being of Mauna Kea’s summit, UH failed miserably (Kaneokana, 2019; KAHEA, 2016; Ho’omanawanui et al, 2019). Protests arose over the construction of numerous telescopes without permits, that then were regrettably issued retro-actively by the BLRN, despite negative environmental impact (Kaneokana, 2019).…”

Section: Protecting Potentiality the Piko Of Hawai’imentioning

confidence: 99%

Papakū Makawalu and grounded theory: a combined and collective analysis for Hawai’i land stewardship—Honuaiākea

Kanahele-Mossman¹,

Karides

2021

AlterNative: An International Journal of Indigenous Peoples

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Kia’i (protectors) opposed to the building of a Thirty Meter Telescope on the summit of Mauna Kea, a profoundly sacred site and ecologically vital one, impeded its construction to date. The sanctity of Mauna Kea and its implications for Hawai’i’s sovereignty and land ownership are central to the struggle, yet what are the Indigenous ecological laws of Kanaka Maoli (Native Hawaiian) that ground opposition to the Thirty Meter Telescope? To construct a land stewardship policy, the Edith Kanaka’ole Foundation leadership bridged Papakū Makawalu, a Kanaka Maoli methodology, with grounded theory. Edith Kanaka’ole Foundation leaders organized a series of events where experts collectively and individually merged the two methods to analyse chants. Our article presents a discussion of (a) the struggles over land use on Mauna Kea, (b) the processes for merging methodological traditions, and (c) reflections on Kīho’iho Kānāwai (restoring Kānāwai for Island Stewardship), the final document of Honuaiākea (Earth in Expanse).

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“…They are also expressed by everyday community members across the region contributing personal resources to projects large and small from invasive species removals, to fishpond or seaweed restorations, to managed reef and fisheries closures. This activation of community members may give rise to potent social movements assigning rights to ancestral rivers in Aotearoa/New Zealand (Morris and Ruru 2010;Muru-Lanning 2016) or blocking the exploitation of mountainscapes such as the Kia'i and Aloha 'Aina centred movement in Hawai'i (Goodyear-Ka'o ¯pua 2017;Fujikane 2018;Case 2019;Ho'omanawanui et al 2019). Social theorists (e.g.…”

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confidence: 99%

Oceanian Sovereignty: rethinking conservation in a sea of islands

Bambridge

D’Arcy

Mawyer

2021

Pacific Conserv. Biol.

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In an age of dramatic environmental and ecological challenges, the dynamics of sovereignty associated with the conservation of natural resources in Oceania are in flux. This article draws on the transformative work of Tongan anthropologist and political philosopher Epeli Hau‘ofa to articulate characteristics of an Oceanian Sovereignty that illuminate ongoing conceptual shifts around conservation in this region. In the wake of intensifying and accelerating environmental challenges from global warming and other hazard drivers, understanding Indigenous peoples and local communities’ deeply rooted and emerging perceptions and conceptions of rights over, responsibilities towards, and respect for, nature is a critical context for necessary transformations within conservation science, policy and practice. The articulation of sovereignty that we identify in Hau‘ofa sheds light on how Oceania’s peoples are asserting rights to make choices about the environmental futures of ocean and island spaces. Oceanian Sovereignty emphasises past, present and future obligations enacted though sustainable use in partnership with an ancestral ocean deeply embedded in cultural identity as a basis of governance rather than in legal and political arguments grounded in the constitutions of states. The resultant nature politics are exemplified in what we term tidal thinking. Tidal thinking refers to Indigenous and local peoples’ fluid responses to current challenges around conservation and sustainable management of island and ocean futures and the linked wellbeing of human and non-human entities within them. We conclude with a number of conservation practice, governance, and policy implications that tidal thinking around Oceanian Sovereignty entails.

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Teaching for Maunakea: Kiaʻi Perspectives

Cited by 13 publications

References 0 publications

Haʻu ka Waha i ka Nahele: Dissonance and Song in Kanaka Sites of Counter-Memory

Haʻu ka Waha i ka Nahele: Dissonance and Song in Kanaka Sites of Counter-Memory

Papakū Makawalu and grounded theory: a combined and collective analysis for Hawai’i land stewardship—Honuaiākea

Oceanian Sovereignty: rethinking conservation in a sea of islands

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