Okay, so the neighborhood bear broke my favorite red flowerpot in the middle of the night and traumatized the geranium that was barely holding on. And the turkey flock who takes over my yard at least twice a day, pecking for bugs or raiding the outdoor cat’s food dish, scrapes and scratches the crab grass to bits (not that I much care). Flocks of quail skitter through as well, never any trouble. Someone spotted a family of foxes the other day, and so now I’m worried about the feral kittens I’ve just taken on…
As “difficult” as I might find my animal relatives from time to time (black widow spider, do you really need to make your web in the coil of my garden hose?) I am sure it’s nowhere near as difficult as they find me–us–humans. As a species we are clearly beyond insane and every single creature on this planet probably suffers from Post-Human Trauma Syndrome. I am not joking.
But I am pleased by my visitors, even the clumsy bear. And the earth is generous to me. I eat from this land. My neighborhood is fed by a spring–a real, living spring!–and I bless it every day. I feel emotionally held by the trees, mountain, and lake that I see from my window and greet each morning. And I believe that this act of greeting is what allows me to engage with them in a deeper way. This engagement leads to communication (I think) which engenders respect (at least on my end), which transforms into reverence (from me) for most of what’s around me. (I’m not feeling much reverence for the neighbors who were arguing loudly yesterday afternoon.)
As a child, I think I lived this way naturally. Then I forgot it for a long time. And now near the end of my life, I’m relearning and living this way again. I’m cultivating this life with devotional practices, so what I do can look a little quaint. I don’t mind. For a long time, I’ve been seeking some way to live reverently.
Yearning for Justice and an Earth-Reverent Life
Except for the uber-rich and the sociopaths who fancy themselves at the top of corporate and governmental “food chains,” I feel that many of the rest of us humans are longing for reverence. We want to get back into balance, back to a state of what the Kanaka Maoli would call “aloha ‘aina” (loving the land). We want people, plants, animals, and our planet to be treated fairly again. We need to learn how to deal fairly with all that is, ourselves.
I suspect that a yearning for an Earth-reverent life as well as justice are reasons that Mauna Kea and its Protectors (Kia’i) have become an international flashpoint this summer. Thinking and feeling people (not those who are lumpish with greed and glutted with power) see how bad it’s gotten and how much worse it can and will get. Unless… unless… unless we come together. Unless we learn how to make community again–if we live among people where such skills are rusty–and to include the Earth and its creatures in that community, as equals and stakeholders. We need a world where our mountains, forests, rivers, deserts, lakes, species, and oceans are “people” too, with legal rights. (Corporations are just golems. They shouldn’t have rights at all.)
The animists are right, you know. All matter is imbued with consciousness. Studies show…
As for justice, we also need to ensure that legal human rights are strictly observed as well, that the rights of indigenous and aboriginal peoples are upheld and strengthened. It’s a key element in the only positive future we can possibly achieve. The health and safety of every human, every creature on this planet, and the planet itself depends on our taking this very, very seriously.
And it’s imperative that those who make a request of a mountain or a lake–or an indigenous or aboriginal community–learn to take “no” for an answer, if that’s the answer that’s given. Because you know what? Consent counts. It really does. And no amount of wheedling or PR spin can change that. TMT guys are coming on like rapists, frankly, and their “you know you want it” approach to the mountain is disgusting to the rest of us.
This stunning short film, featuring Jason Momoa and a number of the Mauna Kea Kia’i, makes these issues abundantly clear, in case it wasn’t clear enough already.
Love of Place
Almost every Hawaiian mele (song) and oli (chant) is either about a beloved place, or includes references to beloved places. Almost every single one. Places aren’t “just” locations for family and community life, they ARE family. That’s as near as I can express it. I think I’ve got it nearly right.
Other examples of passionate love of place: I think of the French writer Colette, who wrote so movingly about the countryside of her childhood.
I’ve always been deeply affected by places I’ve lived, even if briefly. I attach to houses and landscape features very easily and mourn when I have to leave them. Themes of exile and homesickness are strong in my life, and these feelings of longing are often unbearable. I still miss “Nemo’s Rock” in the Coronado tide pools and the houses on Loma Avenue and Loma Lane, not far from the beach. I deeply mourn the cottage across from La Jolla Cove (below) where I lived as a teenager (it’s now demolished). I remember the light and feel of the air in La Jolla so vividly that I’ve cried over it. Certain places where I’ve lived in San Francisco and Albany also still clutch at my heart. I dearly miss the Japanese Tea Garden in Golden Gate Park. I used to go there in the early morning, after dropping my first kid off at preschool, and sip green tea in the teahouse. Sometimes rain would dapple the koi ponds.
But the island of O’ahu gave me my first experience with exile and homesickness. When I was five I lived on Lipe’epe’e Street in Waikiki. Though my family was there for less than a year, the feel of the ocean water, the sand beneath my feet, flowers and trees, and the sight of the Ko’olau Range east of Honolulu, all were absorbed by my soul. Later, I must have buried my yearning for Hawai’i as surely as I squashed feelings of missing my father. I say that because my yearning roared to life when (1) I saw the Hokule’a voyaging canoe when it visited San Francisco, and (2) when I returned to the islands with a series of visits starting in 2000–first Maui, then Hawai’i island. On Maui and Hawai’i I experienced a bewildering assortment of numinous and healing experiences. These were confusing because I have no genealogical connection to explain them. For many years, I felt like I was living with one foot in California, the other in Hawai’i.
I moved to Hawai’i Island in 2016, living on Mano Street in Pahoa for seventeen months. Even though I moved there with the expectation of being happy “at last,” it was a bad time for me. I had post-divorce crazies, terrible social anxiety and depression, frequent suicidality, and a longtime love affair gone wrong. But in that house on Mano Street, I began my inquiries into magic, refined my polytheism, and began to cultivate spirit relationships through devotional practices. It’s ironic. I’d prayed for so long to be allowed to move to Hawai’i, and once I was there, I prayed fervently for permission to leave. When I finally got my dismissal from the Powers there, I made the most costly and physically devastating move of my life.
But would it surprise you if I told you that now I miss my house and the Puna district? I miss the thirty-foot tall hibiscus trees dripping red blossoms on all three sides of my yard. I miss the ‘ohia lehua trees. I miss the spaciousness of my house, its high ceiling and large windows that looked out on jungle all around me. I miss my “difficult” and noisy neighbors: the shrill coqui frogs and gutteral cane toads. I miss picking up fallen coconuts; the “bathtubs” of morning rain dumped on my metal roof (which scared the cats until they got used to the noise); wild orchids and ti plants; the Ahalanui Warm Ponds (covered with lava now); the young coconut grove and view of the ocean from Kalapana, just across from Uncle Robert’s place. I miss driving the Red Road from Hawaiian Beaches past the “Four Corners.” I miss Mauna Loa and Kilauea. And yes, I miss Mauna Kea.
I believe it is natural for human beings to cherish the soil where they live, and to feel kinship with it.
So you see, Mauna Kea, is a cherished ancestor, as well as a beloved place, so how could the Kanaka Maoli ever consent to simply hand it over to people who have no reverent life at all? And why should the Kanaka have ever been asked this in the first place? Why should we ask them to break their hearts simply at the whim of a science that could go elsewhere?
Ku Kia’i Mauna