Nov. 28: Hawaiian Independence Day & Un-Thanksgiving Day at Alcatraz

Un-Thanksgiving Day, the Indigenous People’s Sunrise Ceremony at Alcatraz Island, is taking place even as I write. Several Kanaka Maoli (Hawaiian) activists are participating this year–they’re here in CA to spread the word about protecting sacred Mauna Kea, and more!

Today, November 28th is also La Ku’oko’a –Hawaiian Independence Day. 

Each observance counteracts destructive, colonial myths that cover up uncomfortable historical facts, allowing (mostly) white people and power structures to “rest easy” with continued persecution, exploitation, and bodily harm of (1) the native peoples of Turtle Island (aka North American continent); and (2) the native peoples of the Hawaiian archipelago, who happened to have had an internationally recognized constitutional monarchy–the Hawaiian Kingdom–that was taken by the United States through violence and deception.

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I wish I could go to this!

The True Story of Thanksgiving

I learned this history several years ago, when I first saw the Susan Bates article below, published on the Manataka American Indian Council website.

As a settler-colonist descendent of hundreds of New England colonizers, including Richard and Elizabeth Warren of the Mayflower, I have gone from deeply uncomfortable to deeply adverse to “celebrating” the American Thanksgiving, once I learned the truth. While my kids still lived at home, we continued to “celebrate” with a family meal, attempting (probably unsuccessfully) to emphasize personal thanks “for all we had” and downplay the shitty facts of our heritage. Now I wish we’d just chucked the whole thing as soon as we began to hear the truth about the holiday–it would have been more honest–but our family was already falling apart. A festive family meal with the children was one of our last pretenses of unity and “normalcy,” along with Christmas.

But even this futile attempt to justify our observance of Thanksgiving didn’t change the fact that the descendents of Richard and Elizabeth Warren, and possibly other ancestors of mine, were Plymouth residents and must have been in some way complicit in the 1637 massacre of the Wampanoag village (mentioned in the articles below). Richard Warren himself didn’t last long in the “new world”–he died in 1628. His first son, Nathaniel, was only twelve in 1637. I would hope that boys that young were not enlisted to help slaughter human beings, but who knows? And what may he have done in later years? Also, Richard Warren’s widow, Elizabeth, died in her 90’s. We often overlook the role of settler-colonial women in upholding and inciting harsh measures against indigenous people (and slaves)–so one of my creepy questions is, who was she and what did she advocate?

(FYI–My ex-husband’s family also has a long colonial settler history, though further south, in Kentucky and elsewhere.)

And so I have to recognize that like every other white person in this country, my family and I benefit from privileges which began with “manifest destiny” and genocide and which continue with legal, political, economic, and other systems and policies designed to destroy and disadvantage native people, and other people of color, in every possible way.


Here are several links to information about the true history of Thanksgiving.

Bates, Susan. The Real Story of Thanksgiving, Manataka American Indian Council website. You can also find two more articles on this page.

Blow, Charles M. The Horrible History of Thanksgiving, New York Times, Nov. 27, 2019.

Bugos, Claire. The Myths of the Thanksgiving Story and the Lasting Damage They Imbue, Smithsonian Magazine, Nov. 26, 2019. This is an interview with David J. Silverman, author of This Land Is Their Land: The Wampanoag Indians, Plymouth Colony, and the Troubled History of Thanksgiving (published Nov. 2019).

Rikert, Levi. Leonard Peltier’s 2019 Thanksgiving Message: “Walking on Stolen Land.” Native News Online. Nov. 23, 2019.


The True History of the Hawaiian Kingdom and the U.S. Occupation

This is a complicated matter, lasting over a century. For one of the best accounts, go to the Political History page of the Hawaiian Kingdom website.

Even here I have a slight personal connection as a junior settler-colonist. My father (now deceased), a PanAm pilot, moved my mother, brother, and me to Honolulu shortly after the 1959 fraudulent “statehood” vote. He probably sensed some kind of opportunity to exploit, but my father and mother were not happy together. They soon separated, bound for divorce. So we flew back to San Diego, leaving behind my father and that rather bleak cinderblock apartment on Lipe’epe’e Street in Waikiki.

Today a Time of Reflection

While native activists from Oceania and Turtle Island meet and make common cause–which is a joyous and wonderful thing–we settler colonists have our own work to do. It’s difficult to disengage from complicity, from the horrifying tendrils which link our lives to the larger abhorent structures destroying the entire planet now–not just “reservations” and “ghettos” and “houseless encampments” where those “other” people live (often with inadequate or polluted water, air, and soil).

So the first thing we settler colonists need to do is know the truth, understand the implications, and do whatever we can to disengage from complicity. Perhaps then we might be suitably prepared to assist in common cause with native peoples and work together to save this planet we all share.

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My Favorite Time of Year

Leaves are falling, temperatures are dropping, the light has changed, the veil thins. Everything feels liminal… I love it! And there’s lots going on in the next two weeks: the 1st year anniversary of the dedication of Loki’s Lokabrenna Tiny Temple on the 28th–an observance which also represents with a deeper spirtual bond with my “most trusted one”; a witchy ceremony and “Dumb Supper” at my house on the 30th; Halloween/part of Samhain and a good friend’s birthday on the 31st; the second part of Samhain and my birthday on Nov. 1st; and another good friend’s birthday on the 4th!

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Left hand path. Copyright Amy Marsh 2018

These are some of the joys of a life lived on the left-hand path, though the term itself means many things to many people. I first encountered it in neo-tantra circles but of course it is used widely elsewhere. I associate it with witchery, tantra and sex magic, and other spiritual processes. I also imagine my last years as a creatively crafted life–something along the lines of the Addams Family meets Downton Abbey meets War for the Oaks, but with a punk rock /Helium Vola/ Hawaiian music soundtrack and a Leather Family next door. I suppose this is a topic for a whole other blog. Meanwhile, I collect too many glass jars and lids. (I’m either planning jar spells or storing food against the next zombie power outage apolcalypse.)

Reflecting on this last year’s events and accomplishments, this blog is one. Though the blog has consumed much of the writing energy that should have gone to my two novels, I needed to do it. But never fear, NaNoWriMo starts on my birthday and that should propel me right back into The Witching Work of the Guild of Ornamental Hermits.

Other events and accomplishments include doing the “30 Days for Loki” observances in July; doing with the layout and assisting with the editing of Loki’s Torch; putting together an online Loki Fest conference; doing some writer/allyship in support of the Kia’i of Mauna Kea; my spectrosexuality survey; appearing on Australian TV; updating my 150-hour course on Hypnosis for Sexual Concerns; and acquiring three more cats. (That’s IT, I swear. Seven is more than enough!) I also acquired a roommate and that’s worked out fine.

Oh, and I gave away some books.

The mundane aspect of turning 65 next month has also brought the transition to Medicare. I have already fried more a few brain cells trying to figure out the unweildy assortment of supplemental plans.

I also, like most people in Northern CA, endured the PG&E power outage for three days (some endured it longer). But at least there has not been a fire this year to force me to evacuate my home. There’s a reason I make friends with fire deities and offer them cookies!

What comes after Samhain is going to involve another constellation of challenges. I intend go to “a place quite northwards, it seems”* in the next 6-8 months, to a place that is less isolated and more culturally active than where I live now. I’ve been well-sheltered by this house for the last two years, and have enjoyed my daily view of the lake and the mountain, but Lake County is not right for me. It seems I’m more suited to urban-ish environments than rural life and I need to find a better place to age, to spend the last decades of my life. A medium-sized college town, progressive and arty, will do me just fine. I know a place. I have friends there.

So this time of year involves reflection, liminal awareness, and a deeper opportunity to connect with my deities, guides, and ancestors. I am asking for their help in the coming year, of course, and Loki, my restless guide, is determined to not let me vegetate.

Hail Loki and all love to Freyr, Freya, Gerda, Bast, and Brigit as well! Love to the ancestors.

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*A phrase from Pride and Prejudice.

Why It’s Really Hawaiian Science vs. Pro-TMT Culture

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Disclaimer: Of course the importance of Mauna Kea is “really” about so much more than this small slice of the issue. However, this tedious TMT PR trope of asking “can science and culture coexist on the mountain” is making me slightly insane. Here’s another angle–the way we should “really” be asking this question. But first, a public service announcement.

Today, October 5th, is the worldwide celebration of Aloha ʻĀina Unity Marches, with events taking place on most or all of the Hawaiian Islands and in other places besides. (Aloha ʻĀina means “love the land.”)


The controversy over the construction of a massive, ecologically destructive, 18-story building on stolen lands in a fragile “conservation district” zone–a district located on Mauna Kea, one of the most sacred mountains in the Pacific–is often presented as “Science” (white, western, mostly based on materialistic consumption) vs. “Culture” (native, oceanic, mostly based in spiritual traditions).

I am not anywhere near one of today’s marches. Instead, I will write. But in order to write about this particular aspect of the Mauna Kea struggle, I must acknowledge a mid-August phone conversation with Makana Cameron, musician and activist (hear his song, “See You on the Mauna,” featuring Lanakila). In that conversation, Makana spoke of the science community’s “weaponization of knowledge” and how the narrative of the TMT controversy was really about “Western Science dogma operating as Religion” vs. Native Science (which we understand to be informed by spiritual connection and a responsible understanding of how to get along with the natural world). I took a lot of notes during that convseration but unfortunately did not get verbatim quotes. E kala mai! (Sorry!) His eloquence exceeds my own and I hope I can do justice to the gist of the conversation while also adding further thoughts of my own. 

I’ve been letting the conversation with Makana root and grow, not sure if I was the right person to address this topic, collaboratively or otherwise. Meanwhile, just the other day, members of the astronomy community who support construction of the 18-story Thirty Meter Telescope (TMT), staged a pro-TMT panel discussion at the Hawai’i “state” capitol in Honolulu. Here’s the first sentence from the Oct. 4th Hawai’i News Now article: “Thirty Meter Telescope supporters gathered at the state Capitol Friday arguing that culture and science can coexist on Mauna Kea.”

Not that “coexistence” thing again! Frankly, my stomache churned, reading this. Fuggit, those folks are shameless. It’s past time for that question, and its underlying assumptions, to be flipped.

Let’s talk about what kind of culture and what kind of science would be most likely to productively and respectfully “co-exist” on the mountain.

And let’s be clear about two things:

(1) That mode of inquiry enshrined by the general term “science” is not a pure, unbiased endeavor. It never has been. It often serves the power elite at the expense of others. And science which originates from a (mostly white) western , intrinsically colonial mindset and which is privileged over the rights and wishes of native peoples IS NOT CULTURE-FREE! The pro-TMT camp is notoriously ignorant and/or duplicitous about the impact of Western Science Culture, what it embodies and represents. Since this ignorance is whopping Moore Foundation grants (if not exactly bliss), the pro-TMT camp grants itself “the right” to do whatever the heck it wants on the mountain, regardless of the wishes, beliefs, and legal rights of native Hawaiians. In fact, their insistent “manifest astronomical destiny” to build TMT takes precedence over all other concerns, almost bordering on dogmatic religious fervor. “To the stars!” they cry, aspiring to imagined scientific heroics without realizing that they are in fact the gullible representatives of an evil empire.

(2) Kanaka Maoli (native Hawaiians) are not and have never been “science free.” As a brilliant people with exceptional resource management skills (e.g. the ahupua’a system), they developed sophisticated capacities for observation, inquiry, and practical applications in navigation, aquaculture, agriculture, botany,  weather observation (just to name a few) and yes…even astronomy. I hesitate to name that last one because the pro-TMT camp has so often conflated its own star-gazing with that of the Hawaiians, as a justification for its own invasive and quite illegal claims on the mountain. This is a particularly noxious form of cultural appropriation.

As just one example of advanced observational abilities, I go to a book on my shelf, Hanau Ka Ua–Hawaiian Rain Names, by Collette Leimomi Akana with Kiele Gonzalez. There are hundreds of distinct names and descriptions of different rains, such as “Kiawe’ula… Rain that streams down gracefully with a faint streak of red, as of a rainbow” (p. 80) and the “Wa’ahila rain” which “brings life to the harbour of Kou” (p. 273). So the different rains are not just described, but in some cases their importance to ecosystems is also noted.

Or how about an example from literature, when the goddess Pele recites the names and describes all the winds of Kaua’i and Ni’ihau in a chant which takes up pages 13-25 of The Epic Tale of Hi’iakaikapoliopele, as told by Ho’oulumahiehie, translated by M. Puakea Nogelmeier?

Can you imagine San Francisco urbanites taking the time to closely watch the winds and rains that visit their city? Do they intimately observe the details, direction, and timing of the “Bus Interrupting Rain” or the “Branch Scattering Wind of Golden Gate Park?” Do we know their seasons, their times of arrival, how they may spur or inhibit the growth of plants or fisheries (not to mention their effect on mass transit)? The heart of science is observation. And practical use of such observations can bring plenty or hardship to a people. Kanaka Maoli (and other native peoples) were and are adept. They had to be.

I might also mention that what we might call “social sciences” are also key to survival. You can bet that native peoples have focused their finely tuned observational capacities on the people who colonize or occupy their lands, as a matter of survival. Without presuming to speak for the Mauna Kea protectors, I would venture to guess that many know the precise nature and character of their opponents far better than the opponents know themselves.

That said, let’s get back to the idea of a “culture” that could successfully and respectfully co-exist with the kind of science and common sense stewardship of natural resources that’s embedded in native Hawaiian traditions. What kind of culture does the TMT convey and represent?

Systemic racism and personal prejudice. Here is just one example, in a quote from a Hawai’i NPR story concerning an event which happened April, 2015:

“Professor Alexei Filippenko, of the University of California Berkeley, sent out a link to a petition in support of the TMT. It included a note from Professor Sandra Faber at UC Santa Cruz and it landed in the inboxes of all the astrophysics students and faculty.

Faber wrote in part of the email that “the Thirty-Meter Telescope is in trouble, attacked by a horde of native Hawaiians who are lying about the impact of the project on the mountain and who are threatening the safety of TMT personnel.”

I lived in the San Francisco East Bay at the time. As an ally, I attended the meeting at CAL Berkeley where astronomy students confronted faculty with their anger and concerns about this incident. That the meeting was “tense” is an understatement.

Here is an excellent commentary by Janet D. Stemwedel about the ethical challenges of the TMT and the (largely white) American scientific community as a whole.

Incidently, in July 2019, hundreds of astronomers and other scientists signed a petition supporting the protectors of Mauna Kea and opposing the construction of the TMT.

Predatory philanthropy. See Mauna Kea and the Moore Foundation’s Hypocrisy for a larger version of the funding charts below. The strategy of the Moore Foundation’s grants to TMT, University of Hawai’i, and the Nature Conservancy was and is designed to influence decision-making about Mauna Kea. All information taken from websites accessible to the public.

Corruption of public agencies and processes. See What Price Mauna Kea? for more details about the relationships between the Gordon and Betty Moore Foundation, the Nature Conservancy, University of Hawai’i, the Department of Land and Natural Resources (DLNR) and Bureau of Land and Natural Resources (BLNR) and the possible skewing of the approval process in favor of the TMT. All information taken from websites accessible to the public.

You might also want to look at an interesting paper trail included in an article by Dr. Leonard G. Horowitz and Sherri Kane: Gov. Ige TMT Bribery Scandal. Ige’s office denied the allegation. I don’t know if there is any follow-up investigation.

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Entitlement and duplicity. Gosh. Where to start? From the beginning of the theft of the Hawaiian Kingdom to the present moment, representatives of the occupying power have felt entitled to “dole” out (pun intended) duplicity to the Kanaka Maoli as a matter of course. All telescope development on Mauna Kea since 1968 is the result of entitled land grabs and lies. Today, TMT public relations communications routinely spin falsehoods and half-truths.

Violence. In 2015, at least one Mauna Kea activist was nearly run over by a car heading up the access road toward the telescopes. Sacred structures have been vandalized for years. In July 2019, police arrested 38 peaceful protectors of the mountain, most of them elderly people. A community classroom at Pu’uhonua o Pu’uhuluhulu was recently destroyed by authorities, who also ripped through and desecrated a Hawaiian flag. The protectors gathered at Pu’u Huluhulu have been harrassed with parking tickets as well as threatened with potentially lethal force in future police actions. Here is a video of some of the Kia’i making a statement about police harrassment and misconduct.

Paul Neves, a longtime Mauna Kea activist who is a renowned kumu hula (hula teacher) and a member of the Royal Order of Kamehameha, reported a recent encounter with a gun-wielding man on a street near his home in Hilo. Kumu Neves has asked for his post to be shared widely so I have copied and pasted his post here.


Please share this with everyone…

On the morning of Saturday September 28th between 6:30 and 7:00 AM, beachside across the street from Seaside Restaurant in Keaukaha, my life was threatened while walking my dog. A gun was aimed methodically and purposefully right at me, within 8 feet of my face. At that very moment, I thought I would be shot and killed. I remember his face, the barrel of the gun and his dead eyes. I will never forget.

Those of you who know me, know that I have been outspoken on political, cultural and spiritual issues all my life, and especially in Hawai’i. You also know that I am not afraid to die for what I believe in and that I will not be threatened or intimidated. I will continue to follow the call of Ke Akua and that is my refuge, purpose and mission in life.

The shooter left after my yelling and screaming back at him. After a long five seconds his car fled the scene. The police were timely and I am following up with them. I have shared this terrible incident with my ohana and close friends. I also am seeking professional help to deal with it.

I share it with you because it is healing for me and to make you aware of a danger that does exists in our community. I am asking you to pray (PULE) for me and other innocent people who have been traumatized or threatened in their lives.

Never leave your home or loved ones without saying to them, “I Love You”. I have learned that valuable lesson! I got this my friends.
God bless you…See You On The Mauna… Kumu Paul Neves


Cultural assumptions about Hawai’i and Hawaiians. From the above mentioned “angry hordes” of Sandy Farber’s imagination to the frequent characterization of Kanaka Maoli as somehow less rational and more superstitious (given their devotion to their own culture and the sacredness of their mountain), negative and insulting assumptions (often racialized) inform TMT-related policies and actions of duplicity and entitlement. To discredit Mauna Kea’s protectors, Governor Ige and other authority figures have portrayed the sacred “place of refuge” at Pu’uhuluhulu as unsafe, unsanitary, violent, drug-ridden, criminal, etc. However, there is no evidence of this at and far more evidence of a well-run, loving, safe community established to prevent desecration of Mauna Kea. Pu’uhuluhulu is informed by the principal of Kapu Aloha–a nonviolent and spirit-filled commitment to stand in dignity and peace, as appropriate to the cause and the sacredness of the place.

Superstition. By assuming (1) the mantle of a privileged intellectual elite (which must never be challenged) and (2) the values of short-sighted, profit-driven rampant consumerism (capitalism), Western Science Culture has helped to create an almost superstitious mindset among the general public. This is a mindset that looks to the Great Gods of Science to provide tech fixes to our most dire, life destroying predicaments: those of climate catastrophe, ubiquitous pollution, and rapid species extinction, a domino effect of almost total Earth ecosystem collapse. No matter that most of these predicaments are the result of science in the service of industry–creating nuclear bombs, toxic petrochemicals, plastic microbeads that fill the bellies of ocean animals, ad infinitum. Why we should expect the same mindset that created these problems to also provide solutions is beyond me. It seems to be a superstition of the most tragic and pernicious kind.

Therefore, when I “compare and contrast” the features of the TMT’s Imperial Western Science culture–and its lack of ethics and penchant for all manner of poor behavior–I do not believe that the TMT’s culture is at all compatible with the rational science and spiritual stewardship demonstrated by the Mauna Kea Kia’i, who are protecting a precious cultural and natural resource in a world imperiled by the same kind of entitlement and reckless disregard of natural balance and human rights that are at the heart of the efforts to build the TMT.

I conclude that the TMT and its proponents should not have any say at all in what happens on Mauna Kea.

Finally, here is a cogent statement from one of the leaders in the fight to preserve Mauna Kea, Kealoha Pisciotta’s discussion of a Mauna Kea “management plan” produced by the Kanaka Maoli lahui (community) some time ago. This sixteen-minute video is well worth watching, especially if you’ve been confused by this issue.

Ku Kia’i Mauna!

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Mauna Kea Signal Boosting #2

Dear Readers, Here are important recent statements from Kia’i (Protectors) of Mauna Kea. 

• Sept. 18th statement from representatives of Pu’uhonua o Pu’uhuluhulu regarding police “counter intelligence” efforts to undermine Kia’i.

 

• Professor Kaleikoa Ka’eo testimony to the Office of Hawaiian Affairs (OHA), Sept. 19, 2019.

 

• Kaho’okahi Kanuha testimony to the Office of Hawaiian Affairs (OHA), Sept. 19, 2019.

 

• Edward Halealoha Ayau testimony on the actual ownership of Mauna Kea access road (hint: it’s not Dept. of Transportation).

More to come.

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Design by Laulani Teale.

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In My Heart Today: Two Movements

Today’s Global Climate Strike and the ongoing Aloha ‘Aina (“love of the land”) movement to protect Sacred Mauna Kea in Hawai’i are both part of the larger upswelling of urgency to save our planet and its natural places and living creatures from the impacts of human-caused climate catastrophe and rapacious human greed.

Vist the Pu’uhonua o Pu’uhuluhulu website for more information about the Aloha ‘Aina movement to protect the mountain. You can also check out my blog links.

I’ll be participating in a strike action later today. I’ve opted to not drive 300 miles round trip to San Francisco’s demonstration because I’d use a lot of fossil fuel getting there, so I’ll participate in a smaller action closer to home.

Leaving David Bowie’s Five Years right here…

 

The Call to be Mauna Ready is Now

Please consider donating your Hawaiian Airlines miles to Kia’i (protectors) who need to respond to this call, this kahea, below. Yesterday I did this very thing, and now a young couple from Maui will be going there later this week, using miles that were sitting in my account doing nothing. You can do this through KAHEA – The Hawaiian Environmental Alliance – and they make it easy and sweet to connect with the people who need to come over from neighbor islands to protect their beautiful, sacred — really, really SACRED — ancestor mountain. Here is the link to donate your miles. Also, the KAHEA staff are wonderful. Just sayin’.


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It’s no surprise that the authorities and pro-TMT folks are putting on the pressure now. The timing makes perfect sense as the Governor Ige/TMT conflict of interest and bribery scandal is just coming to light. This is the result of a well-researched investigation by Dr. Leonard G. Horowitz and Sherri Kane. Their article provides plenty of documentation and corporate connected dots. Naturally, the Governor (having sold his soul and what’s left of a good name to TMT interests) would like to deflect attention from his misdeeds by (1) proving that he’s worth being bribed and (2) showing the protectors that he’s still the boss. (Kind of reminds me of another prominent politician’s playbook…)

To quote from the article on the Judicial Corruption website:


<<Mauna Kea ‘Protectors’ and Kingdom of Hawaii investigators have uncovered evidence of bribery in a $3 million payment taken by Gov. David Ige’s agents through a private ‘security’ company proving conflicting interests in the planned construction of the world’s most powerful telescope–the controversial Thirty Meter Telescope (TMT) opposed by millions of people worldwide.

Compelling evidence of bribery was first discovered in public records reviewed on the Facebook group ʻOnipaʻa Kākou. The records prove the Hawaii governor’s apparent ‘corporate fiction’–David and Dawn Ige Enterprises‘s–had conflicting ties to the $1.3 billion TMT construction project.>>


The governor denies it but the paper trail is pretty convincing.

It’s also not surprising that escalating aggression–from the pro-TMT authorities–has already resulted in needless vandalism and desecration. Earlier this week, a small wooden library and classroom structure for kids at Pu’uhonua o Pu’u Huluhulu. One officer sawed a Hawaiian Kingdom (and “state”) flag in half, a gesture of desecration and disrespect which speaks volumes about the contempt shown to Kanaka Maoli (native Hawaiians) and which also contrasts strongly with the Kia’i principles of Kapu Aloha.

The destruction of a community classroom also contrasts with how TMT has tried to brand itself as a champion of education for island kids and youth. As one Facebook commentor said, “So, it [TMT] never was about education, was it?” Of course, we all knew that. We can all smell PR spin…

On Sept. 6th, the Office of Hawaiian Affairs (OHA) made this statement on the destruction and desecration:


<<State law enforcement’s swift dismantling today of a small wooden structure built by protectors earlier this week brings into sharp focus the longstanding and particularly abhorrent double standard the state uses to enforce land use laws against Native Hawaiians as opposed to others.

Law enforcement removed the small hale, which was located on lands controlled by the Department of Hawaiian Home Lands at the base of Maunakea, because it was an unpermitted structure. Yet the state has a long history of expressly allowing unpermitted and unauthorized astronomy structures that were far larger and located in far more environmentally- and culturally-sensitive areas of the mountain.

Examples include:

The first three telescopes built on the summit of Maunakea failed to apply for a conservation district use permit and therefore were unpermitted for at least six years.

In 1976, the state Department of Land and Natural Resources discovered an additional unauthorized structure. While the Board of Land and Natural Resources (BLNR) approved an $85,000 fine against the building contractor, that fine appears to have never been collected.

In 1982, BLNR approved the Caltech telescope permit with an explicit requirement that no further astronomy development occur until the University of Hawaii completed a new master plan. Two months later, BLNR approved a new telescope before the master plan was completed, thereby endorsing a violation of the Caltech permit.

In 1997, BLNR approved four after-the-fact subleases for telescopes already built or in the process of being built on the summit.

This selective enforcement re-enforces the State Auditor’s finding in 1998 that the state and the University of Hawaiʻi manage Maunakea for astronomy at the expense of everything and everyone else. Moreover, the particularly offensive way todayʻs selective enforcement was carried out, which included the wholly unnecessary sawing of a Hawaiian flag, is deeply troubling, and further adds to the trauma of the Native Hawaiian people and could have escalated an already tense situation.>>


UPDATE: Here’s this morning’s latest from the good people standing for the Mauna at Pu’uhuluhulu.


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Ku Kia’i Mauna!

Ready for Reverence

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.

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La Jolla Cove House, several decades before I lived there. Next to the Red Rest and Red Roost beach houses.
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The cinderblock apartment building in Honolulu. I’m with my little brother Patrick. 1959.

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.

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Mano Street, Pahoa. Hawaiian flag hung at the back of the garage. 2016.

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

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