Showing posts with label Ahupuaa. Show all posts
Showing posts with label Ahupuaa. Show all posts

Kauai Puna Moku Update

SUBHEAD: Modification to Niumalu and Huleia ahupuaa boundary to provide better access to shoreline.

By Juan Wilson on 19 May 2018 for Island Breath -
(http://islandbreath.blogspot.com/2018/05/kauai-puna-moku-update.html)

http://www.islandbreath.org/hawaiinei/M7Kauai/M7KauaiRasterFile.png
Image above: Detail of change to Kauai moku of Puna Huleia ahupuaa boundary with Niumalu. Click for full map. From (http://www.islandbreath.org/hawaiinei/M7Kauai/M7KauaiRasterFile.png).

After a consultation with Jonathan Jay we have made a modification to the boundary between  Niumalu and Huleia ahupuaa in the moku of Puna on the island of Kauai.  We think a clearer and improved boundary line has been delineated.

In previous versions of the Puna plan the Huleia ahupuaa failed to reach the true coastline of Kauai, and thus was landlocked with only Huleia Stream passing out to the ocean between Niumalu and Kipu.

We have also recently added an additional layer of information to Kauai that includes many of the locations and names of significant mountain peaks. This is important to understanding moku and ahupuaa boundaries, especially from a ground's eye perspective.

We have not yet scheduled work on the mountain peaks of other islands. It would likely require weeks of work.

Hawaiinei Land Areas
Available updated downloads for Kauai:
GoogleEarth file .KMZ (15 MB) uploaded 5/19/18
24"x36"Plotfile .PDF (44 MB) uploaded 5/19/18
Hi RezRaster File .PNG (15 MB) uploaded 5/19/18
ArcView GIS files SHP .ZIP (319 KB) uploaded 5/19/18
AutoCAD files DXF .ZIP (2.7 MB)  uploaded  5/19/18  


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Saving Hawaiian cultural sites

SUBHEAD: Fearing future development of a valley rich with Hawaiian history, community members want preservation.

By Blaze Lovell on 31 July 2017 for Civil Beat  -
(http://www.civilbeat.org/2017/07/the-fight-to-save-ancient-hawaiian-archeological-sites/)


Image above: Tim Pickering, the owner of about 400 acres in Ohikilolo Valley. He said there are no plans now to develop the land. From original article.

This is a fight to save ancient Hawaiian archeological sites. Fearing future development of a Leeward valley rich with cultural history, some community members are pushing for preservation.

Glen Kila’s family has defended parts of the Waianae Coast from development for generations. The family traces its genealogy to the aboriginal inhabitants of the area.

They consider one of their most sacred sites to have been under threat by foreign developers and mainland owners since the 1980s.

Now, luxury developments in nearby Makaha have spawned a new round of worries that this area in Kea’au Valley, known as Ohikilolo, may face a similar fate if nothing is done to preserve the land.

More than 600 acres of former ranchland in Ohikilolo have been eyed at various times as a possible landfill, golf course and luxury subdivision.

What is so important about this valley?

Drivers passing by the ranchland just off Farrington Highway see just trees and possibly some cows grazing in a field. But beneath the brush hides the densest collection of archeological sites on the island, according to an archeological study conducted in 1992.


Image above:  Detail part of of Moku & Ahupuaa map of leeward Oahu showing ahupuaa areas of Waianae including Keaau and Hikiolo done by  Juan Wilson. Click to enlarge.  From (http://www.islandbreath.org/hawaiinei/M6Oahu/M6OahuRasterFile.png).


The study was originally done for a proposed golf course, and researchers recorded 461 sites in just 60 acres of the valley.

What may look like piles of rocks to some people are actually the remains of a once-vibrant community that existed more than 1,500 years before the time of Kamehameha I.

Kila, a former teacher and principal on the Waianae Coast, is spearheading a movement to turn Ohikilolo into an area for kanaka maoli (Native Hawaiians) to practice their culture as well as a place for the public to learn about that culture.

“There’s a lot of history that hasn’t been shared … right now we are releasing it so that we can protect the land,” Kila said.

Other community members, including state Sen. Maile Shimabukuro, are on board with the idea of trying to preserve Ohikilolo.

Most of the land is owned by the Pickering family of Arizona, and any push toward creating a state conservation district in Ohikilolo would require approval by the state Board of Land and Natural Resources and cooperation from the family.

One of the family members, Tim Pickering, told Civil Beat that there are currently no plans to develop the area.

As a first step, community members have asked Shimabukuro to request that the state conduct a study that not only considers the archeological sites in the area, but also analyzes how those sites relate to Hawaiian culture. Such a study could be used to recommend the property to the National Registry of Historic Places.

Sacred Lands
The aboriginal families of the Waianae Coast considered Ohikilolo to be part of Kanehunamoku — the sacred lands of Kane, the Hawaiian sun deity.

They believe that in this valley, the first human, La’ila’i, was born. In the Kumulipo, the Hawaiian creation story, La’ila’i becomes the mother of the Hawaiian race.


Image above: From ().

Ohikilolo and the rest of the Kea’au Valley represent a complete ahupua’a, a land district stretching from the mountains to the sea.

Residents of each ahupua’a depended on the others for survival. Coastal dwellers would often trade their fish to valley residents for taro or sweet potatoes, for instance.

“It was a living community made of Native Hawaiians that took care of the land,” Kila said.

In Ohikilolo, the people adhered to the concept of Ka’anani’au — meaning to manage the beauty of time — that regulated land areas through wet and dry seasons.

Kila says the archeological sites could demonstrate the interplay between Native Hawaiian religion and culture. The 1992 study found tools for agriculture and fishing, rock piles that may have once been heiau (Hawaiian temples), foundations for dwellings and walls to divert water for farming.

“The archaeological remains here may be the last representative of a complete prehistoric settlement system on leeward Oahu,” the report said.

After being deeded to a servant of Kamehameha I, spending much of its history as a ranch, and getting glances from a Japanese corporation for a golf course and the city for a dump, parts of Ohikilolo became the property of the Pickerings.

Residents On The Lookout
Cynthia Rezentes, Nanakuli-Maili Neighborhood Board chairwoman, said possible development in Ohikilolo by the Pickerings has been an issue for seven years. In 2007, Robert Pickering acquired 735 acres of land in Ohikilolo and the surrounding area for $3.8 million, according to property documents.

Around 2010, the Pickerings first had the idea to put a luxury housing development on the property, Rezentes said.

Tim Pickering told Civil Beat that the land was never developed because he couldn’t find any investors nor could he negotiate retrofitting the area with roads and adding sewer lines. Pickering hasn’t filed for any building permits or conditional use permits on the agricultural land.

Residents were worried when they recently found a $3.5 million real estate listing from Chaney Brooks & Co. for the 60 acres that includes most of the archeological sites, but representatives of the real estate company told Civil Beat that the listing is from about six years ago and the property is no longer on the market.

In the time that Pickering had the property on the market, even creating a website to try to sell it himself, he only had one person who ever contacted him about it, but that “faded pretty fast,” he said.

“It’s just staying the way it is,” Pickering said. Development “wouldn’t happen for a long time if it happens at all.”

In March, residents worried that Makaha La, another development, would stretch into Ohikilolo.

But Tom Tisher, a real estate agent working with Makaha La, said that the new subdivision would be in Makaha, not Ohikilolo.

The potential for development of Ohikilolo still troubles some community members.

“It’s a waiting game to see whether or not they want to package something again,” Rezentes said. “But they need the draw. If you can get investors to tap into something like this you can potentially build something.”

Hiking To A Temple
On a recent weekend, Chris Oliveira took a small group of hikers up a Makaha hillside to a sacred site. The people of Waianae have traditionally been stubborn, said Oliveira, Kila’s nephew.

In fact, while other Hawaiians were converting to Protestantism, many who lived in Waianae became Catholic. Stories tell of the people’s ancestors being so bold as to call the fire goddess Pele a malihini — a foreigner, he said.

From the road, the hillside wouldn’t necessarily catch anyone’s eye. But the terraces are actually man-made retaining walls stacked to create a temple out of the mountain.

Hawaiians “believed that the preservation of land is more important than the ambitions of man,” Oliveira said. “You see constructions that add to the already natural surroundings … Who could build a bigger temple than this?”

The temple has been ravaged by time and desecrated by a large water pipe that once ran across the hill, Oliveira said.


Image above: About 200 acres, parts of which contain burial sites and petroglyphs, are being used for a solar farm. From original article.

Next to the temple is a large solar farm covering burial sites and petroglyphs.

A solar farm and other military developments such as the Kaena Point Satellite Tracking Station and U.S. Army practice range in Makua Valley are just a few in a long line of developments that have covered up the history of the Waianae Coast, Kila said.

In World War II, the beach fronting Pokai Bay became a recreational center for military officers.

Kila’s relatives once owned portions of that land and refused to leave. They were onipa’a, he said — stubborn. When they resisted, the military shut off their water and electricity and moved them away in trucks.

In the 1960s, much of the coast was designated for hotel developments. Many landowners, including Kila’s family, stood to gain financially if they sold out to would-be hotel and condo builders, Kila said.

Pokai Bay was supposed to become a yacht harbor for residents who would have moved into condos along the coast. The development would have destroyed a heiau that is still used for cultural practices and ceremonies today, Kila said.

Kila’s family went door to door along the coast to convince property owners, as well as legislators who originally backed developers, to block the proposals. It worked. Now, the only buildings near Pokai Bay are the military recreational center, several small home and one apartment building.

The World As A Canoe
When Kila was being taught by his elders, no videotaping or even writing was allowed. Stories, prayers and chants needed to be remembered and passed on orally.

In addition, public sharing of their cultural practices was forbidden.

They were even reluctant to reveal the location of many sites for fear they would be destroyed.

He’s more open now, however, and wants to fight further development by educating the public on the cultural significance of different areas.

“We believe that by preserving Ohikilolo, not developing it, and expanding it as an educational system, the whole world can learn about who we are as human beings and our relationship with the ‘aina,” Kila said.

Kila and Oliveira run the Marae Ha’a Koa, a cultural learning center in Waianae. Its focus is the “preservation and perpetuation of the rich cultural heritage of the Waianae Coast,” according to its website.

Oliveira has taken the helm of education efforts on culture and regularly takes community members to historic sites. He also has authored several children’s books on Native Hawaiian culture.

Kila said his kuleana, or responsibility, is to pass on his knowledge; Oliveira’s is to spread, chronicle and contextualize it.

In the 1992 study, researchers recommended that the area surveyed in Ohikilolo should be recommended to the National Registry of Historic Places. The study was only done on about 60 acres of the Pickerings’ land, and some community members think more archeological sites exist in other areas of the valley.

To eventually protect the entirety of the valley, Kila has suggested the state conduct a Traditional Cultural Properties study.

TCPs go beyond analyzing physical features and include the cultural significance of an area.
Shimabukuro said she will contact the Historic Preservation Division of the state Department of Land and Natural Resources to see what can be done to begin the TCP process.

Community members have requested that she also ask for access to Ohikilolo for cultural practices.

Shimabukuro, who has been involved with preserving Ohikilolo since earlier this year, said that eventually she, and others in the community, want the land to be designated as a conservation district.

The state law for creating a conservation subzone in Ohikilolo includes cooperating with the landowner as well as creating maps and conducting additional studies of the area, according to state documents.

Because of its archeological sites, Ohikilolo could be eligible for the highest conservation subzone, protective, which would effectively ban most development there.

“This world is one canoe. If we jump up and down in a canoe, it hulis. It turns over, and we all perish,” Kila said. “We can’t have people hurting it or one group of people jumping up and down and turn the world into nothingness.”

Read the 1992 archeological study below.
(http://www.documentcloud.org/documents/3899943-Kea-au-Valley-Study-1992.html#document/p1)

• Blaze Lovell is an intern for Civil Beat and a senior at the University of Nevada Las Vegas. He was born and raised on Oahu and graduated from Pearl City High School.

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Kauai Nui Kuapapa

SUBHEAD: Kuapapa means united under one chief. Bullshit. Niihau isn't a moku of Kauai. Mana is a moku of Kauai.

By Juan Wilson on 14  May 2017 for Island Breath -
(http://islandbreath.blogspot.com/2017/05/kauai-nui-kuapapa.html)

http://www.islandbreath.org/2017Year/05/170514mokubig.jpg
Image above: A heavily sweating Kauai Mayor Carvalho and Big Island Mayor Kenoi are being "man-splained" how GMO and pesticide policy will go down in Hawaii by Secretary of Agriculture Thomas Vilsack in a meeting in 2011. Vilsack was a former governor of Iowa and an early supporter of corn ethanol production. He had also been a lobbyist and Vice President of Monsanto corporation. Glyphoste is in his blood. From (https://damontucker.wordpress.com/tag/mayor-bernard-carvalho/).

Recently I received a mailing purportedly from Bernard Carvalho to "talk about Nui Kuapapa" - "to talk about our island". The mailing invited me to identify which moku I live in from a provided map of Kauai and Niihau. The map was first seen in the drafts of the proposed Kauai General Plan Update 2020.

http://www.islandbreath.org/2017Year/05/170514mokubig.jpg
Image above: Map of Kauai and Niihau from the draft of the General Plan Update showing Niihau as a moku of Kauai and Kona moku flooding into half of the Napali moku from Haeleele to Nualolo. See also (http://kauainuikuapapa.com/moku/kona/).


Note, this map does conform to historic moku borders in some ways. Certainly Halelea, Koolau, and Puna are reasonable representations according to many, but not all cultural interpretations. As  in many modern maps no Mana Moku is shown. Mana is subsumed by Kona.

But in addition the Napali Moku has been shriveled by half as Kona has engulfed much of the western Napali ahupuaa from Haeleele to Nualolo, including Milolii. Since when has Milolii not been considered on the Napali Coast?

To see how shallow this cultural vision of Kauai is check out the source  (http://kauainuikuapapa.com/#home). The creators of this site are linked to the General Plan effort and reveal  something interesting when you get down to the contacts page:
Nā Hōkū Welo, LLC
P.O. Box 511
Līhue, HI 96766
Phone (808) 779-9454
Fax (855) 251-5425
partner@nahokuwelo.com

Nalani K. Brun
Economic Development Specialist IV-Tourism
Office of Economic Development
County of Kauai
4444 Rice St. Suite 200
Līhue, HI 96766
Phone (808) 241-4952
Fax (808) 241-6399
nbrun@kauai.gov
In my opinion, the map, as a part of the presentation of the entire General Plan Update Plan process, shares a false Hawaiian cultural patina. The map shows Kauai County - that is the islands of Kauai and Niihau. It show five moku on Kauai and show Niihau as a moku of Kauai. Moreover, the moku are not in conformance with the earliest Hawaiian maps prior to the introduction of private property.

The General Plan Update process pretends to be a gathering of our community voices to determine our future. It uses Hawaiian words to pretend it shares Hawaiian cultural perspective. It is presented in an informal style with lots of images of local people and places, but as merely props and scenery to disguise its true purpose - ECONOMIC DEVELOPMENT... particularly for tourism and real estate development.

Because this is a Kauai County government project it is seen from a county political perspective, Niihau has been reduced to an appendage of Kauai. 

From the get-go the County Planning Department has had the goal that the General Plan Update 2020 will implement a doubling of the population of Kauai in the next generation. It calls for a tripling of the population in the Hanapepe-Elelele area and a significant increase in military operations (and personnel) on the Westside.

Niihau is not a moku of Kauai!
Hawaiian language definitions, like English, are multidimensional. In general "moku" means a cut piece of something, and a "puni" means surrounded as by water.
Moku (Parker Hawaiian Dictionary)
 A district; a division of an island, as Kona on Hawaii, and Hana on Maui.
Mokupuni (Parker Hawaiian Dictionary)
The full form for island; that is, a division of land surrounded by water.
It is true that Kauai and Niihau were at one time part of a single larger island rivaling the Big Island and included the tiny island of Kaula further to the southwest of Niihau.  Niihau maybe politically part of Kauai County but it is a separate inhabited island and a mokupuni unto itself.

Maui has had a similar fate. At one time Maui was an island that included Molokai, Lanai and Kahoolawe. As it was eroded and broken into separate islands over geological time each part became a mokupuni unto itself.

But this is clear. All Hawaiian inhabited Hawaiian islands have an identified windward and leeward side (or Kona and Koolau moku).

Mana is a moku of Kauai!
Before I detail why, I must tell you I've been mapping the moku of Kauai for over a decade. In 2009 I was approached by Jean Ileialoha Beniamina to map the moku and ahupuaa of all the Hawaiian islands. She was then Chair of the Aha Kiole Committee (later to become the Aha Moku Council).

The committee and council sought kapuna and others with knowledge of historic Hawaiian land management and the names and places of moku and ahupuaa to report on each island.

I was commissioned by the Western Pacific Regional Fisheries Management Council (WesPac) through funds from the US National Ocean & Atmospheric Administration (NOAA) to do that mapping according to the reports of the Aha Moku Council.

In 2010 the maps I produced were accepted as complete. Some adjustments were made and corrections submitted by Ahu Moku participants and others who saw the maps once published and made available to the public. The results of that effort can be found at (http://www.islandbreath.org/mokupuni/mokupuni.html).

The Kauai map specifically can be found at (http://www.islandbreath.org/mokupuni/M7Kauai/M7KauaiRasterFile.png). The kauai and the other island maps can be found at the Aha Moku Council website here (http://www.ahamoku.org/index.php/maps/).

In studying the issues I came across two vital sources. One was Mrs. Ursula S. Emerson, the wife of minister Rev. John S. Emerson of Kauai. In conjunction with local Hawaiians she mapped Kauai, Niihau and Oahu.

Mokupuni O Kauai
Image above: The 1833 map of Kauai by Ursula Emerson, wife of Reverend John Emerson of Koloa. In my opinion this is the finest map of Kauai until four decades later. It had the best proportions features and selection of detail until after the overthrow of Hawaiian sovereignty. This copy came from the Kauai Historical Society. For some unaccountable reason the title block of the maps was mutilated. Click to enlarge and see full image.

This map of Kauai is dated 1833. Besides sailor's navigational maps, this is the first coherent map of Kauai. It identifies streams and renders interior valleys and ridges. The map also show the Great Ala Loa Trail and the ahupuaa and moku of the island.  I consider it the most accurate map of Kauai until after the Great Mahhele. It shows clearly six moku on Kauai, the westernmost one being Mana Moku. Her Kauai map was used a a basis for the US Navy and British Navy maps of the late 1830’s.

Mokupuni O Kauai
Image above:  Detail of the 1833 map of Niihau by Ursela Emerson. Click for complete map.

The Emerson map of Niihau distinctly identifies two moku - Kona and Koolau. It, like her map of Kauai, shows a detailed knowledge of shoreline, features and place names. Her maps were done in Hawaiian language and my understanding is that local Hawaiians were the source of her detailed knowledge of the islands.


Image above: Detail of Kauai island from 1838 map of Hawaiian Islands by S. P. Kalama.

Also, Simon Peter Kalama of Maui’s Lahaina Luna School was the first Hawaiian to map the Hawaiian Islands in 1837 and more accurately in 1838). He clearly shows Mana as a moku of Kauai and Niihau with a Kona and Koolau moku. See (http://islandbreath.blogspot.com/2010/06/na-mokupuni-o-hawaii-nei.html).


Image above: Detail of Niihau Island from 1838 map of Hawaiian Islands by S. P. Kalama 1838.  

It is not until well after the establishment of private property and the Hawaiian Government Survey map of 1878 did you see Mana as just an area of the westside of Kauai identified as the Moku of Waimea. That continued through the the Territory of Hawaii Map of 1901. Only later was area changed to be part Kona Moku.

I wrote to the partner at Nahokuwelo.com of this matter over a week ago saying I was prepared to work with him on the issues concerning Moku and Ahupuaa on Kauai and Niihau, needless to say, I got no reply.

If the cultural and historic confusion represented by the General Plan Update maps of moku on Kauai and Niihau are representative of the quality of the General Plan then woe be it unto Kauai and Niihau.

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From Mokupuni to Ahupuaa

SUBHEAD: The Wailua-Kapaa Neighborhood Assoc meeting with guest speaker Juan Wilson, present "From Mokupuni to Ahupuaa".

By Rayne Raygush on 6 January for W-K Neighborhood Assoc.
(http://islandbreath.blogspot.com/2015/01/from-mokupuni-to-ahupuaa.html)


http://www.islandbreath.org/2015Year/01/150120punanorthbig.jpg
Image above: The Wailua-Kapaa Neighborhood Association is in the north part of the Puna Moku of Kauai between the North Fork of the Wailua River and south of Kealia Stream. Cartography by Juan Wilson. Derived from (http://www.islandbreath.org/mokupuni/mokupuni.html). Click to embiggen.

WHAT:
Wailua-Kapaa Neighborhood Association meeting will feature guest speaker Juan Wilson, presenting “From Mokupuni to Ahupuaa”
 

WHEN:
Saturday, January 24th, 2015 at 2:00pm until 4:00pm

WHERE:

Kapaa Public Library Meeting Room

INFO:

The presentation is free and open to the public.

CONTACT:

Sid Jackson, W-K Neighborhood Association Secretary
Phone: (808) 821-2837
Email: sjackson23@hawaii.rr.com

 
The Wailua-Kapaa Neighborhood Association will feature guest speaker Juan Wilson, presenting “From Mokupuni to Ahupuaa” on Saturday, January 24, 2014, 2:00 p.m. at the Kapaa Library Meeting Room. The presentation is free and open to the public.

The traditional land divisions of pre-contact Hawaiians were based on the sustainability and self- reliance within community watershed areas (ahupua`a) as well as within bioregions (moku) and lastly individual sovereign islands (mokupuni). These natural land divisions were the result of the flow of water over the land.

In 2010, Wilson, an architect and planner, conducted a detailed survey using historical documents, early Hawaiian Maps, USGS survey maps, the support of the Statewide Aha Keole Advisory Committee, The Western Pacific Regional Fishery Council, the Kauai Historic Society, and individual accounts from residents such Ileialoha Beniamina.

Applied to these sources, Wilson, with assistance from designer Jonathan Jay, used the geography of the islands based on 3D GoogleEarth elevations and USGS map data, as well as the State of Hawai`i GIS data on watersheds, streams and topographical contours. This information was used to tie the traditional information to modern geographic modeling which describes the flow of water over the land.

Historically, boundaries were also determined by the political influence and power. However, to the degree possible, land divisions based on conquest and private ownership were ignored, and this mapping project kept to the relation of Hawaiians to the `aina itself.

“We hope this information will foster more cultural awareness, and a greater understanding and use of native Hawaiian resource knowledge”, says Rayne Regush - Wailua-Kapaa Neighborhood Association.

The meeting will also include updates on other local issues. For more information, contact Association Secretary Sid Jackson at 821-2837 or visit www.wkna.org.

“Opportunities that reinforce our connection to the land and natural resources also help to preserve Hawaiian cultural heritage and traditional values.”


Serving Residents of the Kawaihau District
“We treasure our rural community”
340 Aina Uka Street, Kapaa, Hawaii 96746

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Dairy polluted groundwater

SOURCE: Robert Zelkovsky (Robert@bamboomoonvideo.com)
SUBHEAD: Federal judge finds that large dairy, the Cow Palace, has polluted groundwater in Yakama WA.

By Ross Courtney on 15 January 2015 for the Yakama Herald -
(http://www.yakimaherald.com/news/latestlocalnews/2828984-8/judge-rules-dairy-polluted-groundwater)


Image above: Cow Palace Dairy General Manager Jeff Boivin and Washington Grown host Kristi Gorenson check out the Granger, Wash., dairy operation. From (http://cpweb.eor.dc.publicus.com/article/20130926/ARTICLE/130929925).

[IB Publisher's note: Keep in mind the proposed pollution free mega-dairy operation planned for Mahaulepu, Kona, Kauai. See links below.]

In a wide-ranging ruling Wednesday, a federal judge found that one of the Yakima Valley’s largest dairies, the Cow Palace near Granger, has polluted groundwater through its application, storage and management of manure, posing possible “imminent and substantial endangerment” to the public consuming the water and the environment.

In a ruling that could set a national precedent for manure management, U.S. District Judge Thomas O. Rice of Spokane wrote: “Any attempt to diminish the Dairy’s contribution to the nitrate contamination is disingenuous, at best.”

A March 23 trial in Yakima will determine how much pollution Cow Palace is causing, the extent of any threat and what steps should be taken as a remedy, which could range from ordering the dairy to line all its lagoons to determining damages on behalf of the plaintiffs, led by Granger-based Community Association for Restoration of the Environment (CARE), founded by Helen Reddout, a longtime resident, orchardist and environmentalist.

Attorneys for the Cow Palace said they are already considering an appeal, regardless of what happens at trial.

“It may very well be that the appeal will happen sooner than expected,” said Yakima attorney Brendan Monahan, who called the ruling a “disappointing conclusion.”

The civil case relies only on the likelihood of unlawful pollution, not absolute proof as in criminal cases. The lawsuit alleges violations of the Resource Conservation and Recovery Act, which governs the disposal of solid and hazardous waste.

Rice wrote that whether contamination poses a substantial and imminent endangerment to health or the environment “does not require proof of actual harm but rather ‘a threatened or potential harm,’ ” quoting an appellate court decision.

He also concluded that “a reasonable trier-of-fact, given the evidence presented, could come to no other conclusion than that the Dairy’s operations are contributing to the high levels of nitrate that are currently contaminating — and will continue to contaminate as nitrate present below the root zone continues to migrate — the underlying groundwater.”

According to the ruling, Cow Palace has 11,000 cows that create more than 100 million gallons of manure annually.

Rice left a few issues of fact still be determined at trial, such as whether the dairies are contributing to surface water pollution.

Environmentalists, who sued on behalf of thousands of families in unincorporated areas of the Lower Yakima Valley that rely on groundwater through wells, claimed the ruling as a major victory.

“This narrows the scope of the trial tremendously,” said Charlie Tebbutt, the Eugene, Ore., attorney representing CARE, which filed the suit. The Center for Food Safety, a Washington, D.C., nonprofit, is a co-plaintiff that also assisted in the case.

The judge’s 111-page ruling at times criticizes the company and its owners and officers, Bill and Adam Dolsen, writing that their defense appeared to minimize the potentially harmful human effects of consuming unsafe levels of nitrates, including “Blue Baby Syndrome,” a condition that can result when babies consume formula mixed with nitrate-contaminated water.

“Alarmingly, Defendant Cow Palace’s briefing seems to suggest that this Court wait to act until a young infant in the area is first diagnosed with methemoglobinemia, a health effect that occurs at the lowest dose of nitrate consumption,” Rice wrote.

Affected infants develop a peculiar blue-gray skin color and may become irritable or lethargic, depending on the severity of their condition. According to the National Institutes of Health, the condition can progress rapidly to coma and death if not recognized and treated.

Cow Palace owners said they are deciding what to do next.

“We are reviewing the ruling and will be charting a course forward with our attorneys,” said Adam Dolsen, the president of the dairy company, in an emailed statement released through Monahan.

“We understand that this case has wide-reaching implications that extend far beyond the Yakima Valley and throughout agriculture,” the statement said. “Our family is proud to be part of the Yakima Valley community. We wake up every morning with the goal of producing wholesome milk, being responsible stewards of the land and good neighbors.”

Both sides agree on the possibility of a precedent.

The ruling is the first in the nation to consider manure, when improperly managed, a solid waste under federal law, Tebbutt said.

In addition to calling manure a solid waste, Rice rejected Cow Palace’s defense that septic tanks contribute significantly to contaminated groundwater, noting the Environmental Protection Agency found that 224 residential septic systems near the dairies produced less than one-tenth of 1 percent of the waste generated by the other dairy defendants.

The environmentalists filed lawsuits against Cow Palace, Liberty Dairy, H&S Bosma Dairy and George DeRuyter and Son Dairy in 2013.

Cow Palace was scheduled for trial first. The others will follow later.

CARE has long accused the dairies of spraying the manure on farm fields far beyond the rate that alfalfa, silage and other crops can use. Experts for the plaintiffs found that the dairy applied 7.6 million gallons of manure onto a field of alfalfa that already showed nitrate levels in excess of what the crop could use.

Rice noted that except for one lagoon, the Cow Palace did not have complete documentation for each lagoon, “However Defendants admit that none of the Dairy’s lagoons have a synthetic liner,” which is the recommended standard when lagoons sit over aquifers.

Attorneys for Cow Palace and the other dairies have argued the manure is a useful product, which they use for fertilizer, bedding and compost.

See also:
Ea O Ka Aina: Kauai Grassfed Dairy Fraud 4/13/14
Ea O Ka Aina: Hawaii Dairy Farm Factsheet 10/11/14
.

HCDA and Oahu sacred site

SUBHEAD: An area designated as a very sacred burial site is being desecrated By HCDA in Kalaleoa.

By John Bond on 7 February 2014 for Kanehili Cultural Hui -
(http://islandbreath.blogspot.com/2014/02/hcda-and-oahu-sacred-site.html)

http://www.islandbreath.org/2014Year/02/140207ewabig.jpg
Image above: Aerial view of undeveloped area within Kalaleoa ahupuaa surrounded my military, suburban and industrial sprawl. From GoogleEarth by Juan Wilson. Click to embiggen.

An area designated as very sacred burial site being desecrated by the Hawaii Community Development Auhority (HCDA) in Kalaleoa. To see my testimony on HCDA plans see (http://www.islandbreath.org/2014Year/02/140207hcdatestimony.pdf).

The  Leina a ka 'Uhane site in Kalaleoa, listed in 2012 by the Honolulu Authority for Rapid Transportation (HART) Federal Environmental Impact Statement (EIS) as National Register Eligible and very important native Hawaiian sacred site is being subject to bulldozing and toxic dumping under HCDA control.

Ancient Kanehili is a location where a cultural expert doing research for HART said there are hundreds if not thousands of native burials. Many very rare native plants can still be found in this Karst sinkhole and cave environment where much of the water flows through underground streams from the mountain to the sea.

These same Karst ponds are being destroyed and used for toxic dumping. The environmental destruction of 12,000 year old Ordy Pond, rated as a very important scientific site, and supposedly a "waterbird refuge" is directly next to a major dirt raceway.

Kanehili is a place where some of Oahu's earliest immigrants from Tahiti first landed, planting the first breadfruit trees, building trails from the shoreline to the vast highly productive kalo fields of Honouliuli which once sustained the largest population on the island of Oahu 200 years ago.

This top grade soil of immense agricultural productivity is now being paved over. Maximum greed plans says it must lie under concrete and asphalt in order to "save" some other place...

Another ancient Hawaiian pond is used to process highly toxic cancer causing chemicals from other industrial waste sites. The underground water carriers all of these pollutants down to the shoreline where people swim in and eat the remaining sealife from a once abundant coastal fishery that is being killed off.

The vast majority of the public has no idea of the industrial waste being processed and stored near popular Barbers Point beaches where all of the toxic chemicals seep into the ground and travel to the shoreline where children swim and play and gatherers
eat polluted fish and limu.

Lands in Kalaeloa originally intended for green open space and preservation have been zoned by HCDA for industrial development, including sites where very important historic and Hawaiian cultural sites exist in still nearly pristine condition.

The 2012 HART wahi pana EIS. designation doesn't deter HCDA Kalaeloa from industrializing the entire ancient Kanehili area. Department of Hawaiian Homelands also just recently approved their HCDA plans in Kalaleoa to fully industrialize areas of ancient cultural Hawaiian sites and rare native plants noted in the one thousand year old chants of Hi'iaka.

Future generations will find that one of the last and most sacred lands of Ewa has been completely polluted and destroyed under HCDA control. Pretending that a small "heritage park" preserves this area is equivalent to cutting down all but a few Redwood trees and proclaiming that the free trees leftover will be the "preserve" future generations will see. This same HCDA "heritage" area has also been used as an illegal dump site.

It is very sad that everything everywhere is headed for full on industrialization and pollution in Kalaeloa and West Oahu. Clearly, we live in a State where there will not be a "future for the keiki" that isn't covered in dumped toxic sludge, asphalt and concrete. The concept of historic and cultural preservation is mocked by those who can't wait to bulldoze it all and make a fast profit. This is our government today.

The full on rape of Hawaii is underway and clearly the people running the State do not believe in a real future, just a big concrete and asphalt profit to be made right now. They pretend one place has to be developed to "save" another place but we all know that the "other place" will be next on their list to pollute and pave over. It is all part of the big monster development machine eating up everything that once made Hawaii a wonderful place to live.

Corruption and Profit rules Hawaii. None of the State agencies protect anything in HCDA Kalaeloa. It is a lawless place made possible by a corrupt political system of government agencies and corrupt politicians with absolutely no real interest in the future, just the quick profits they can grab right now from a dispirited population who have become the disposable trash of the rich and powerful that the corrupt system caters to.

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Inside Kauai's local food movement

SUBHEAD: The issue of local food is more urgent when you're 2,400 miles from the nearest continent.

By James Trimarco on 23 January 2014 for Yes Magazine -
(http://www.yesmagazine.org/planet/paradise-farmed-inside-kaua-i-s-local-food-movement)


Image above: Painting of "Grandma's Taro" by Pachi Longstretch. From (http://www.pachilongstreth.com/Photo_Gallery.html).

With its rippling green cliffs, majestic canyons, and seaside villages, the beauty of Kaua'i is legendary. Yet most of the roughly one million visitors who travel to this Hawaiian island each year don't realize that Kaua'i grows only a small fraction of the food that's eaten here.

About 90 percent is imported from faraway places like the U.S. mainland and Asia. That makes islanders vulnerable to spikes in the prices of food and fuel, as well as to natural disasters that affect barge traffic across the Pacific.

"I've seen occasions where a bridge will get knocked out and then everybody clears the shelves at the grocery store of all the food," says Keone Kealoha, the executive director of Malama Kaua'i, a nonprofit organization that focuses on local food. "It's not like we're cut off from anywhere, it's just the bridge is cut out. But people lose their minds because they don't know how to grow food."

With a climate that permits year-round abundance and a long history of vibrant and diverse local agriculture and fisheries, how did Kaua'i find itself so dependent on imported food? And more importantly, for leaders of a fast-growing food movement, how can local foods once again provide the security and nourishment that was once part of Kauai's way of life?

Local food advocates have spent decades trying to answer those questions and laying down the foundations for a new system of agriculture capable of feeding the island's people. Part of what motivates them is Kaua'i's remoteness. Like the other Hawaiian islands, it is more than 2,400 miles away from the nearest continent. Even the rest of Hawai'i is far away; a stormy channel 70 miles wide separates Kaua'i from the closest major island.

This means that local food is an urgent issue here and advocates hope their work will help prepare local people in the event that the global shipping networks that supply the island with food are ever interrupted.

"If things go in a bad direction," he says, "my hope is that we would see more people locking their arms rather than people locking their doors."

But this is about more than just being ready if the barges ever stop coming. Because food that is imported from so far away loses some of its nutritional value, advocates of local food on Kaua'i also talk in terms of health. And, beyond that, Kaua'i's local food movement exists in the shadow of native Hawaiian civilization, which fed itself using only local resources. For many in Kaua'i's local food movement, learning how to grow food here is also about listening to the voices of native Hawaiians, learning from their legacy, and building for a way of life that is more deeply connected to the land, weather, and water.

These advocates form a complex ecology among themselves, and each group approaches the problem from a different angle: some work on the land themselves, growing food and improving the soil; some work in schools getting students hooked on fresh fruits and vegetables; some work in offices, putting pressure on local politicians to change policies to remove obstacles to the cultivation of local food.

Despite their differences, these advocates tend to work together: Perhaps because the island is so small, the food movement here is unusually interconnected. For example, the executive directors of Malama Kaua'i and the Waipa Foundation—two organizations helping to lead the struggle for local food here—both sit on the boards of the other's group.

That sense of interconnection, of being one single movement with a single goal, could be as important as the island's isolation in making a stronger local food economy a reality.

Some challenges to growing
Perhaps the most obvious way of increasing the capacity of local food on Kaua'i is to establish farms and gardens here. The island's tropical climate means that it's warm enough to grow fruits and vegetables all year round, and rainfall is plentiful— one of the wettest places on Earth is on Mount Wai'ale'ale, the highest peak on Kaua'i.

So, in terms of its natural conditions alone, the island should be an easy place to grow food. It's the human conditions that have presented challenges, especially ones involving soil, water, and access to land. For more than 100 years, cash crops like sugarcane and pineapple were grown here on large plantations, with heavy use of industrial pesticides and fertilizers. This weakened the island's soil, which tends to be low in organic matter to begin with. Many farmers here will tell you that, as a result, Kaua'i's soil requires years of careful nurturing before it bears good crops of fruits and vegetables.

As Lisa Fuller of One Song Farms, an organic farm on the island's north shore, put it, "We don't grow food here; we grow soil."

The plantations affected the flow of water, too, as major canals were built to direct water to their crops. Many of those ditches are in still in use by the four transnational corporations currently raising genetically modified corn, soy, and canola on the island.

These companies, which sell seeds that are used by mainland farmers to grow GMO crops, became the focus of a major controversy here when they strongly opposed legislation that would require them to avoid spraying chemicals within a buffer zone around schools and hospitals, among other regulations. That legislation passed, after a drawn-out process, and the companies have responded by suing the county government.

Some farmers have complained that the companies also divert too much water from local rivers, and environmental nonprofit Earthjustice has filed a petition demanding procedural changes that would result in the companies taking less of it.

A third challenge is the expense of obtaining land for agricultural use. Land is a limited resource on this small island and prices are further inflated by the thriving tourism industry here.



Jillian Seals works in a row of carrots at her Kilauea farm. Photo by the author.

Take the case of Jillian Seals, who with her husband Gary has farmed 12 acres of land in the town of Kilauea for eight years. "The barn was here when we got here and nothing else," Seals said while giving this reporter a tour of the farm. "Everything else was just grass that was taller than you and I."

Regardless of its lack of infrastructure and the limited supply of water it receives from the county, the land was priced at $2.6 million. Wryly, Seals observes that she'd need to sell a lot of lettuce to afford its purchase.

Instead, she ended up leasing the land from its eventual buyer, who wanted to keep it in agriculture. Today, Seals runs the island's largest CSA operation on the island and the only one that accepts EBT, or food stamps.

Making land available

Seals' story illustrates how becoming an independent farmer on Kaua'i requires not only skill and patience but also luck—if the owners of Seals' farm had wanted to develop the property into condominiums, for instance, that land would not be a farm today.

The good news is that more land is likely to become available to farmers and gardeners in the near future. A statewide policy project has identified what it calls "Important Agricultural Lands"—fertile land with access to water, among other conditions—and put in place a number of incentives designed to encourage landowners to keep these lands in agriculture. These incentives include tax breaks, the ability to legally construct housing for farmworkers, and loan guarantees, according to the Hawai'i Department of Agriculture.

As is the case with many other advances in the cause of local food on Kaua'i, these policies have taken decades to implement. The Important Agricultural Lands process was first proposed in 1978, but didn't result in specific legislation until 2005. Only in 2009 did the tax incentives that form the cornerstone of the policy become available to landowners.

In addition, the island's local government is talking about opening a number of agriculture parks that would be available to small commercial farmers. The one that's planned in Kilauea, not far from the Seals' farm, is the closest to opening, and will be about 75 acres in size. While the exact details are still being worked out, Kilauea's agriculture park is likely to include a community garden, a farmers market, and a recycling center, as well as plots for commercial farmers and a farm incubator program.

Keone Kealoha has been one of the principle organizers behind the effort to make the Kilauea agriculture park a reality. Hearing him talk about it, it's clear that the push for land access in Hawai'i requires a strategy measured in decades rather than years. After 12 years spent on the mainland working in the dot-com industry and spinning dance music at clubs (he's still a practicing DJ), Kealoha returned to the island in 2005.

The following year, he says cofounded Malama Kaua'i (the phrase means "take care of Kaua'i" in Hawaiian) with the goal of promoting sustainability. When that goal came to seem too broad, he chose to focus the project on local food. The first step in that process was the founding of a one-acre community garden.

Today, that garden has 42 plots, all of which are in use, and is the most active on the island. The people who garden there range from immigrants from the Philippines to young couples from the mainland. All are getting used to the challenges of getting in the dirt and growing their own food.

After the establishment of the garden, Malama Kaua'i began starting projects that addressed local food issues from several different angles. For a time the group focused on its School Garden Network and was successful in starting or improving gardens in more than half of the island's 27 schools. They also published a "green map" that listed sustainability-focused nonprofit organizations on the island, and expanded activities in the community garden. Then, in 2012, the group planted a two-acre food forest around the community garden, providing a visual and noise barrier while also providing locals with tree crops such as bananas, papayas, and avocados.

Kealoha says that Malama Kaua'i's experience with these projects—and the overlapping skill sets of research, community outreach, and sustainable agriculture—forms the foundation they'll need to successfully manage the much larger agriculture park.

"It's a scaled-up version of what we've been doing here," he says. "And, from an administration standpoint, we've figured that out, I think."

What's more, the Kilauea agriculture park might not be the only one to open in the near future. At a December meeting of the Kaua'i County Council, George Costa, the director of the island's Office of Economic Development, presented a plan that described five agriculture parks currently being discussed. The Kilauea park appeared in the plan, as well as three more near the towns of Anahola, Koloa, and Kekaha, and a fifth on state-owned land near the Kalepa Mountain Forest Preserve.

The culture changers
Freeing up land and getting farmers onto it is a key part of building local food on Kaua'i. But it won't solve the problem by itself.

Just like on the mainland, the island has a mall and a Costco and a Walmart. It has chain restaurants like McDonalds and Burger King and Starbucks. Tens of thousands of working-class islanders work full-time jobs in hotels and resorts and don't have much attention left for gardening, let alone farming. Many prefer to eat quickly and conveniently.

The result is that no matter how much local food is produced here, it won't change the numbers significantly unless people become more aware of what they're eating and value the increased freshness and nutrition that comes with local food. They also have to know how to prepare fresh fruits and vegetables and to enjoy eating the food made with them.

The Waipa Foundation, another Kaua'i nonprofit, focuses on this side of the problem. And the people who work there believe that part of the solution is education about Hawai'i's past, both distant and not-so-distant.

"When I grew up, these were quiet fishing towns where we still fished and farmed," says Stacey Sproat-Beck, the foundation's executive director. "So it wasn't that long ago—in my parents' generation—that people lived off the land here."

Sproat-Beck is a 43-year-old mother who still lives in the house she grew up in. After doing her undergraduate work at the University of Southern California, she returned to Kaua'i in 1994 and began working with Waipa, which manages a 1,600-acre territory that runs from a local mountaintop through the forests and farmland to the shore in a single pie-shaped watershed.

Native Hawaiians called such an area of land an ahupua'a, and used it as the basis of all land management. They hunted in the upland forests, farmed in the lowlands, and fished on the shore. The ahupua'a at Waipa is one of just a handful in all of Hawai'i that are traditionally managed, according to Sproat-Beck. And her organization is using it to make sure that young people know what sustainable land management in Hawai'i might look like—and, of course, that they know how to eat well.

More than 4,000 young people visit the Waipa Foundation's land every year, either as visitors or as volunteers or as students at the Akamai School, a middle school that is housed there. Visitors get what Sproat-Beck calls a "four-hour multisensory experience" that includes pulling out invasive plant species in the forest, assisting with the peeling and preparation of taro roots in the lowlands, and learning about sea currents and ocean life on the shore. It also includes plenty of eating: the foundation feeds visitors meals of local greens, fish (often spear-caught by students at the Akamai School) and poi—a highly nutritious pink paste made by grinding up taro roots.

"Almost everybody that comes through here goes away changed," Sproat-Beck says, pointing out local kids who've gone on to become taro farmers and gardeners.

Many others are changed in subtler ways. "They're used to going out in the garden. We can send them out and they can harvest their own kale, make a kale salad, serve it to their parents and family. It seems like they are just way more connected to the land."

The folks at the Waipa Foundation are not the only ones working to change culture in a way that encourages the growing, catching, and eating of local food. Every organic farmer YES! spoke to while researching this story had an education program that brought local—and sometimes international—groups of students through their land to learn about agriculture and try the food.
 

In it for the long haul
How much have these efforts changed the numbers on the ground? The big number—the roughly 90 percent of food that's imported—hasn't changed in any measurable way. But other indicators are beginning to shift. For example, sales at Kaua'i farmers markets rose by a significant 26 percent between 2011 and 2012, according to local newspaper The Garden Island.

Changes like that, together with all of the shifts in policy, culture, and education that local food advocates on Kaua'i are helping to build, seem poised to push the needle back on the big number in coming decades.

That may seem like a long way off, but local food advocates like Kealoha, Sproat-Beck, and Seals all say they're in it for the long haul. Each one seems intimately aware that the way people eat is deeply ingrained and unlikely to change quickly. Instead, it changes through experiences accumulated over a lifetime—experiences that their work already helps to provide.

It's not an easy or simple struggle, but the rewards are tantalizing. They include improved nutrition, a more secure and reliable food supply, and greater political sovereignty.

That last benefit is especially visible in a place like Kaua'i, where the indigenous memory of colonization remains fresh and raw.

"I think food sovereignty is sovereignty, really," Kealoha says. "If you can resolve your food issue, then you have the opportunity to take more time about some of the other things."

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The Mana Mirage

SOURCE: Hope Kallai (lokahipath2@live.com)
SUBHEAD: Mana means supernatural and dry in Hawaiian and these visitors to Kauai in 1847 found magic there.

By Chester S. Lyman 17 April 1847 in Island Breath -
(http://islandbreath.blogspot.com/2013/08/the-mana-mirage.html)


Image above: Bonafide water in Queens Pond north of the Barking Sands in Kolo ahupuaa along the shoreline. Photo by Juan Wilson (truck tracks edited out).

Below is excerpt from "Around the Horn to the Sandwich Islands and California" 1845-1850 by Chester S. Lyman. Edited by Frederick John Teggart. Starting at Page 184 to 191.

Saturday 17th April [calculated as1847] The horses having been got up, Messrs Alexander and Douglass and Miss Dibble started at 11am for a ride to Mana, 12 miles distant along the coast westerly, to witness the Mana Mirage and the Musical Sand [Barking Sands].

Our route lay over a level plain, scarcely at all elevated above the ocean, and from 1 to 2 miles wide between the sea and the inland bluff by which it is bounded. All along the shore and throughout the plain a coarse sandstone appears, composed chiefly of comminuted shells.

This plain in dry weather is the scene of a remarkable exhibition of the mirage, like that seen by the French soldiers in Egypt. The traveler sees spread out on the plain what seems to be an extensive pond of water, so perfectly resembling the real element as often effectually to deceive the spectator. On approaching it however the illusion vanishes and nothing remains but the dry sandy plain.

On passing this pseudo lake and looking back the apparent water is again visible. Mr Rowell mentions having often witnessed this and all the natives with whom we conversed gave the same account of the matter.

After riding two or three miles over the plain, we came indeed to what seemed to be a sheet of water spreading out for miles over the low level plain. This of course must be the wonderful mirage. To be sure it looked like real water and, on approaching it, we could discern little rippling waves raised by the wind, which so thoroughly completed the illusion that we could scarcely doubt that the exhibition before us was bonafide water.

Nor were we more undeceived when we saw a veritable canoe lying on one of the seeming banks partly on land and partly on the mirage.

Our wits were completely nonplussed when on beginning to cross the Mirage instead of the vision vanishing the horses feet made a splashing and splattering and some large drops of the mirage in a substantial form were actually thrown upon our clothes.

The seemingly clear lake also became to the eye muddled and dark where the hooves passed along, and we had not ridden many rods into the phenomenon before we found that unless we lifted up our feet and gathered them up under us on the saddle they would become wet and soggy in the mirage just as readily as in a real pond of water.

Moreover tall bulrushes grew up from the bottom, and by the time we had reached the opposite bank of 20 or 30 rods of troublesome and muddy wading we were so impressed by the wonderful perfectness of the illusion that we came unanimously to the conclusion that if the phenomenon we had witnessed and felt was not actual water we could not tell what it was.

It is proper to say however that the natives had forewarned us that in place of the mirage we should now find real water, the recent rains having covered the whole plain with a shallow lake of water 5 or 6 miles long and in places half a mile or more wide.

There is no doubt of the reality of the Mirage in dry weather, but on the present occasion it was flooded, and actual water had usurped its place.


Image above: Looking towards Polihale along Barking Sands shoreline. From (http://elitedaily.com/featured/10-unusual-beaches-world/).

Eleven or twelve miles from Waimea we reached the sand hills at the western extremely of the plain, which stretches off towards the North several miles further and terminates at the precipitous coast which extends along the Western side of the Island to the Caves at Haena, being an almost perpendicular rocky bluff in places attaining an elevation of 3000 or 4000 feet.

At the termination of the plain over which we had ridden is a ridge of sand hill extending from the bluff on the right a mile or more along the shore towards the left. Some parts of this ridge reach to the height of 100 feet or more above the plain, especially the southern extremity, where we first came up to it. The sand here is famous for its peculiar musical, or granting quality. The natives have observed it from time immemorial. The name of the sand bank is Nohili.

It is a beautiful clean bank of white or reddish sand, formed mostly of polished particles of seashells, and perfectly dry from direct exposure to the rays of the sun. This bank is over 100 feet perpendicular elevation above the plain, and the slope of It (30º or 35º) is as great as the particles of the sand will allow. It is steadily advancing along the plain, and the strong breezes from the North are constantly wafting along fresh supplies of sand, which coming over the summit lie on this southern slope at as steep an angle as possible. The natives say that this bank was formerly a great way off, but that now it is coming very nigh.

But the great curiosity here is the barking or grunting property of the sand. On stirring it, or rather on pressing it together with both hands, 'it gives out an audible and peculiar squeak, grunt or hark, more resembling the barking of the little toy dog which children play with than anything else. We it at various places on the sand bank, even on its s t and every where with the same result, except where it was damp.

The particles of the sand viewed with a glass are more or less rounded and highly polished, being comminuted fragments of shells. It seems to be nearly free from finer particles of dust and the sound must in some way be owing to this circumstance together with the smoothness and dryness of the particles. The natives say that they know of no other sand that has the barking quality, but that this when carried elsewhere and dried in the sun still retains it.


Image above: Ocean view of Barking Sands dunes at Nohili Point with cliffs over Mana plain in distance. Area is restricted by US Navy Pacific Missile Range Facility or PMRF. Photo by Juan Wilson.

See also:
Ea O Ka Aina: The Golden Plain 8/27/13


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Prehistory Wailua Ahupuaa

SOURCE: Kenneth Taylor (taylork021@Hawaii.rr.com) SUBHEAD: "Ancient Kaua'i Mapping Project: The Wailua Ahupua'a" with pre-historian Erik Burton.

  
Image above: The Wailua River near the Kauai Hindu Monestary. Photo by Juan Wilson.  

WHAT:
Wailua-Kapaa Neighborhood Association Presentation "Ancient Kaua'i Mapping Project: The Wailua Ahupua'a"  

WHEN: Saturday, January 22nd, 2011 - 2:00 to 4:00 p.m.  

WHERE:
Kapaa Library Meeting Room  

DESCRIPTION:
Prehistorian Erik Burton will share the latest maps and pictures from his Ancient Kaua'i Mapping Project, which provides a unique look into Kaua`i's pre-contact history including the ahupua'a land management system, the location and range of agricultural complexes, kuleana lands, trails, villages and legends.

The ancient Hawaiians extensively cultivated the fertile lands of Wailua, all the way up to the base of Wai'ale'ale. Irrigable lands next to the river were cleared and developed for agriculture while the surrounding lands were used for growing a variety of other plants so necessary for supporting life in ancient Kaua'i.

Over time these places were given appropriate names relating to famous people, events and the resources that were available. Few places on Kaua'i have been untouched by the ancient Hawaiians, and their knowledge of the land is an important guide for us today.

Mr. Burton will share his detailed maps and photos of Kauai's interior while discussing some of Wailua's special places including the Coco Palms area, Wailua River State Park, Secret Falls, the Sleeping Giant, and the Blue Hole.

A portion of the W-KNA meeting will include updates on local issues and time to hear new concerns.

For information about W-KNA, to renew your membership or become a new member, please visit www.wkna.org or contact Sid Jackson at 821-2837.

 .

Aha Moku Gathering

SUBHEAD: This was a gathering of the Hawaiian nation, in the best sense. Let us hope more youngsters will participate in the future.


By Juan Wilson on 22 November 2010 for Island Breath - 
(http://islandbreath.blogspot.com/2010/11/aha-moku-gathering.html)

 
Image above: Detail of conference poster celebrating the gathering of the net created by Oliver Kinney.  
 
On Friday and Saturday I attended a conference at the Hawaii Convention Center in Honolulu on Oahu. It's title was Ho'olei 'la Pae'aina Puwalu. The subtitle was “Throw the Net to Bring Everyone Together in Hawaii”. About two hundred people attended representing Hawaii, Maui, Molokai, Lanai, Kahoolawe, Oahu, Kauai and Niihau.

Those attending were drawn from a process that began with the formation of the Aha Kiole Advisory Committee by act HB212 in 2007. The purpose of HB212 was to develop a method of bringing Hawaiian indigenous practices into the management of the resources in Hawaii - largely because of the recognition of the long and sustained practices that provided plenty for the people of the islands for centuries.

The state of Hawaii promised funding for the advisory committee to create an Aha Moku Council that would govern the procedures of incorporating traditional Hawaiian practices into state resource regulations. That funding never came. None the less, the committee was able to do its work and complete the required tasks culminating in a Final Report in 2009.

The Aha Kiole Advisory Committee was initially organized with efforts of the Western Pacific Regional Fisheries Management Council (WesPac). WesPac is an independent non-profit entity that is supported and overseen by the US Congress, similar to the US Postal Service, the Federal Reserve, Fanny Mae and Fanny Mac. It is not a Federal government agency, yet it has responsibility for managing fishing regulations for the US territory islands in the western Pacific, including Samoa, Guam, the North West Islands and Hawaii.

The staff and consultants of WesPac were available, as well as some funding to facilitate the self organization of Aha Moku system that would ultimately manage resources by the ancient Hawaiian land divisions of island moku (bioregions) and their ahupuaa (watersheds). The final report of the Aha Kiole Advisory Committee made a listing of the moku and ahupuaa of each island. In 2010 things were moving ahead.

A bit of a flashback here
In 2008 Jonathan Jay and I were completing a map of moku and ahupuaa of Kauai. We had been working on such a map for almost two years. We had been working with Malama Kauai and attending their Eco Roundtable meetings.

We were proposing that we have island district meetings based on traditional Hawaiian land divisions. As part of that interest we attended a meeting of the Kona Moku of Kauai held in Poipu by the Aha Kiole Advisory Committee. There we presented our first revision of the Kauai map. At the meeting we met Jean Ilei Beniamina of Niihau. We committed then to producing a map of Niihau too.

After reviewing the maps of Kauai and Niihau, Jean Ilei Beniamina suggested to WesPac that they not use an agency like NOAA to map the Hawaiian land divisions (as planned) but contract with me to complete the rest of the islands. I was engaged as an independent contractor in May of 2010 to deliver maps of all the Hawaiian islands, in phases, and be finished the time of the Ho'olei 'la Pae'aina Puwalu in late November. Those maps are now available on islandbreath.org in GoogleEarth format.

There are also GIS .shape files and PDF plot files that have been produced. Through the summer and into the fall there was an Aha Moku puwalu (conference) on each island. Among other things. The job was to set an agenda for future actions and prepare for the statewide Puwalu, that would bring together representatives from all islands.
Exit the flashback. 

 Last weekend, I was asked to attend the Ho'olei 'la Pae'aina Puwalu, held on Oahu, in the role of a consultant and be prepared to demonstrate the work to date on mapping moku and ahupuaa. I was glad to participate. I packed a laptop loaded with 3D GoogleEarth files of the islands. When I arrived at the Honolulu Convention Center I had to sign in. I was given an ID tag on a purple lanyard rather than a staff ID and lanyard. The color coding of the lanyards were assigned to the colors of each island’s symbolic flower. In other words, The ID lanyard indicated I was a Kauai participant rather than staff. This resulted in me acting in both rolls for the two days. In the general session the kiole (the speaker) representing each island made a presentation.

It must be noted that Keith Robinson was there wearing construction boots and a hardhat as if he just got off a bulldozer. When Niihau was asked to present Robinson pretended to be shy, as if he did not want to speak. When the mic was finally put in his hand he couldn’t stop. He began with a 1000 years history of his family, back to the Vikings. As a staff member I had responsibilities in helping WesPac facilitate the event (relative to providing maps offered to the groups present) and had access to staff areas “back-stage”.

As a Kauai participant I sat in at Kauai’s breakout session on discussion of offering a bill to the Hawaii legislature to consider concerning the acceptance of a continuation of the Aha Moku system and implementing its protocols.

  
Image above: Puwalu participants gathered for group photo of 200 people. Photo by Juan Wilson

After the island representatives returned to the general puwalu from their breakout sessions the last item on the two day agenda was before us. To craft the wording of a bill for the legislature to consider. The kiole for each island gathered with the indigenous coordinator of WesPac to make out the wording of the bill. This was at about 5:00pm. In about 20 minutes they had a first revision of the bill. It went like this.
URGING THE COUNTY, STATE AND FEDERAL ENTITIES WITH RESPONSIBILITY AND AUTHORITY FOR MANAGING NATURAL RESOURCES TO SUPPORT THE DEVELOPMENT OF THE AHA MOKU SYSTEM AS PART OF THE MANAGEMENT REGIME OF NATURAL RESOURCES IN HAWAI'I
WHEREAS, the statewide Ho'olei 'la Pae'aina Puwalu was held at the Hawaii Convention Center in Honolulu on November 19 and 20, 2010, involving more than 200 native Hawaiian traditional practitioners, fishermen, farmers, environmentalists, municipal representatives, State representatives and the general public, and WHEREAS, it was agreed that the 'Aha Moku structure is an effective, community-based way to manage natural resources in Hawai'i. and
WHEREAS the island caucuses at the Puwalu agreed that the Hawaii State Legislature should extend, amend and implement Act 212:
• That the 'Aha Moku system be continued;
• That the recommendations from each island in the 2009 'Aha Kiole report to the Legislature be implemented;
• That new 'Aha Kiole representatives be selected/elected by 'Aha Moku councils that have been established on each of the mokupuni;
• That where Aha Moku councils have not yet been established, efforts be made to establish them as soon as possible;
• That Niihau a Kahelelani continue to be managed based on and exclusively under its konohiki system:
• That these Aha councils be formally recognized;
• That the 'Aha Kiole role be amended so as to include it being the conduit between the Aha Moku system and the State of Hawaii Legislature; and
• That the new 'Aha Kiole report back to the Legislature on the status of the 'Aha Moku system throughout the pae'aina at the end 2011, and
WHEREAS the Puwalu participants also supported customary traditional practices that have sustained the Native Hawaiian population and culture, such as the cultural, non-commercial take of honu and fish from waters throughout the Hawaii Archipelago;
NOW, THEREFORE, BE IT RESOLVED that the participants of the Hawai'i Statewide Puwalu, in conference at the Hawai'i Convention Center on November 19 and 20, 2010, urges the county, state and federal entities with responsibility and authority for managing natural resources to support the development of the 'Aha Moku system of natural resource management and the allowance of customary traditional practices; and
BE IT FURTHER RESOLVED that copies of this Resolution be transmitted to all County Mayors, Governor of Hawaii, President of the Senate, Speaker of the House, Senate Committee on Judiciary and Hawaiian Affairs Chair, House Committee on Hawaiian Affairs Chair, Office of Hawaiian Affairs Board of Trustees Chair, Secretary of Commerce and the Chair of the Western Pacific Regional Fishery Management Council.
 
Image above: Detail of ceramic tile mural outside of Convention Hall ballroom. Photo by Juan Wilson.

The Kiole huddled together a made some adjustments to the final wording of the document. Keith Robinson, as kiole for Niihau, made a grab for being representative konohiki of the islands of Lehua, Kaula, and Nihoa... and got it.

It should be remembered that the 200 people present had been sitting in the ballroom for two days. It was the end of the conference and people were eager to get on their way home. They were in a mood to agree with what had been worked on paper. But... There were some questions about details. A few people began to take exception to specific language. Some points were important. The first edit to the first revision was to remove the words;

“WITH RESPONSIBILITY AND AUTHORITY FOR MANAGING NATURAL RESOURCES” This was done to remove the assumption of their authority over Hawaiian resource management, and to just have those government entities accept Hawaiian cultural tradition as the governing authority of Hawaiian resources. This went over smoothly with the group. Then point was made that legally the first paragraph and what followed the “NOW

THEREFORE, BE IT RESOLVED”
paragraph at the bottom of the resolution had to match exactly. That was resolved quickly as well.
 Then something bad happened. A few people in the audience had the sense that this large body of people would go along with any change to the resolution that was only the change in a word or two and could be done quickly. They pounced.

Someone from an outer island interjected that there was a difference between “conservationists” and “Environmentalists” and that conservationists should be added to the list of participants since all Hawaiian cultural practitioners were conservationists. “Conservationists” were added to the first paragraph. Then came the suggestion that “Ranchers” should be added to “Fishermen” and “Farmers” and that “Conservationists” and “Environmentalists” should be removed from the list of participants. When the crowd passed that suggestion, by sitting on their hands, I left of the conference hall.

 In my mind “ranching” is generally a destructive practice (look at Niihau and Kahoolawe) that was not part of traditional Hawaiian cultural practice and that even if it was should be eliminated. Removing “environmentalists” from the participants of the conference removed me. So... I took a cab to the airport. In the Hawaiian Airlines waiting area I met up with two other Kauai reps. We were there early enough get on a flight before our scheduled time.

Coincidentally, we got the last three seats on the plane and even more surprising, they were together. They were both fishermen and had been active contributors in the Kauai breakout session. One was Japanese, the other haole. Both had been on Kauai for over 30 years. They had walked out of the conference hall as well. They had left when suggestion was made (and incorporated) that required kiole to be limited to those with Hawaiian blood. That tore it for them. They had been disenfranchised. I think this conference ended tragically for many committed to living pono in Hawaii. However, overall I was impressed with the what was achieved by the gathering at the convention center.

 I met wonderful people from other islands who are working hard to preserve and protect where we live. I have a special fondness from those I got to know from Molokai, Lanai and the Big Island. This was a gathering of the Hawaiian nation, in the best sense. Let us hope more will participate in this process... especially the young.

 See also:
Ea O Ka Aina: Traditional Hawaiian Land Divisions 1/30/12 .

Oahu Ahupuaa

SUBHEAD: Traditional Hawaiian land divisions of Oahu. About 2 minutes to load.

[IB Publisher's note: Google has announced that The Google Earth API for embedding 3D maps on webpages been deprecated as of December 12th, 2014] 

HAWAIIMAUIMOLOKAILANAIKAHOOLAWEOAHUKAUAINIIHAU  

For background see:
Ea O Ka Aina: Mokupuni O Hawaii 9/25/10
Ea O Ka Aina: Na Mokupuni O Maui Nei 7/31/10
Ea O Ka Aina: Mokupuni O Oahu 11/16/10
Ea O Ka Aina: Na Mokupuni O Kauai Nei 7/31/10 

For downloads of latest Ahupuaa-Moku Maps see: 
http://www.islandbreath.org/mokupuni/mokupuni.html
.

Ka Mokupuni O Oahu

SUBHEAD: The island of Oahu has been examined for its historical ahupuaa land divisions.

By Juan Wilson on 16 November 2010 for Island Breath -
(http://islandbreath.blogspot.com/2010/11/ka-mokupuni-o-oahu.html)   


 
Image above: GoogleEarth view of Oahu's ahupuaa from the southeast. Click to enlarge. Created by Juan Wilson.

Author's Note on 2/1/12: To obtain the most recent ahupuaa and moku maps of Hawiian islands in PDFs of 24x36 plots, PNG files for publication, KMZ files for GoogleEarth or SHP files for GIS systems visit (http://www.islandbreath.org/mokupuni/mokupuni.html)

Links to the the island's Hawaiian land divisions for Google Earth is now available. Download the zip file below and expand it to a KML file. Open the resulting KML file with Google Earth to see the Ahupuaa and Moku of the island. The data includes elevation contour lines and all streams and rivers. The file is large for Google Earth and can take some several minutes to be up and running. Place this file in "MY PLACES" and save to disk:

If you do not have GoogleEarth you may also view this ineractive map with your web browser. Note you may be asked to download a GoogleEarth browser plug-in for your browser. The link to the embedded browser is below and has access to all other islands:
Ea O Ka Aina: Ka Mokupuni o Oahu 11/16/10

TOPOLOGICAL RULES
In creating the maps of ahupuaa in Hawaii we followed a specific set of guidelines. 1) Following the ridge lines of watershed lines conforming to 3D Google Earth modeling; USGS 7.5º contour maps, and to a lesser degree - state GIS 100' contour lines, watershed lines and shadow maps. 2) In some cases stream are boundaries between ahupuaa, as in the case of bifurcated valleys that join in a river near the ocean (as in the case on Kauai of Makaweli and Waimea joining a stone's throw from the shore).

Again Google 3D modeling was used to determine location as well as state GIS stream database. 3) In two rare incidences hyperbolic paraboloid surface joined four ahupuaa. That meant a positive and negative curve met (like a potatochip). See the fourway intersection between West and South Maui near Puunene. The intersection is the high point between Wailuku and Kihea. But that point is the lowpoint between the Haleakela and the peak above Waikapu. An even stranger situation occurs on the Big Island between Mauna Loa and Mauna Kea.

A similar potato chip surface occurs. However there is a wrinkle in it. from the saddle leading down to Hilo there is a ridge (positive curve) that flattens to neutral and goes negative (a valley). This is the reverse of two bifurcated valleys mentioned above. It the case where a stream running down a hill splits in two (as around somethin hard in its path).

 There are no landlocked ahupuaa on our map projects of the islands. There are recessed ahupuaa as in the case of Haiku ahupuaa on Kauai and reaching the ocean only in the upper part of Nawiliwili harbor or Aiea ahpupuaa on Oahu that reaches the ocean only at the eastern lobe of Pearl Harbor. We generally have considered small landlocked ahupuaa shown on state maps to be ili or contractual/political divisions that are not geographically determinable.

 NAME AND LOCATION RULES
We followed the following order of concerns in location and names of ahupuaa.
  1. If the moku or ahupuaa appeared on the 1838 map created by Simon Peter Kalama it was on our map. We followed Kalama's spelling and practice of not using diacritical marks.
  2. We used USGS 7.5 maps as a reference for place names and general location of ahupuaa. In some cases we found place names (no ahupuaa) conformed to Kalama ahupuaa names (such as on Oahu in moku Koolaupoko near Kaneohe Bay where the Marine Base is and Kalama notes the ahupuaa as Makapu (not to be confused with Makapuu point to the east.
  3.  We used that Aha Kiole Advisory Committee Final Report as a reference for additional ahapuaa and moku. In cases where several listed ahupuaa had names the were enumerated as 1, 2, 3, 4, 5 or Ekahi, Eloha, Ekolu, Eha, Elima (as in the case on Hawaii of Kalaoa in Kona) we combined the ahupuaa into one. We also did not use generic names like Pahoehoe.
  4.  We used Hawaii Government Survey maps (the earliest available we had access to) to help confirm USGS and Ahakiole names and locations.  
WHERE WE GO FROM HERE
I am sure heat will be generated by those who review these maps and can't find their ahupuaa. I have been eager to hear such reports and find a way to determine how they can be incorporated into a better understanding of the Hawaiian environment and hoe the Hawaiians thrived for so long in it.

See also:

For background see: