12-22-2023, 02:47 AM
(This post was last modified: 12-22-2023, 02:48 AM by HereOnThePrimalEdge.)
Here’s the link to the application:
https://dlnr.hawaii.gov/shpd/files/2023/...evised.pdf
I found the information and arguments extensive in scope, and yet there are omissions.
Ranching and observatories are desecrations, but the adze mines are simply proof that Native Hawaiians had a presence on the mountain, and therefore culturally important, but not damaging to the aina?
As a sacred space reserved for the akua, it was not appropriate for kānaka (humans) to live in the wao akua (Figure 5 and Figure 6). Unlike other places in the world where snow, mist, and fog are prevalent, Mauna Kea is one of only three places in Hawaiʻi that experiences the harsh conditions that these elements can pose. During the winter months and especially during and after large storms, Mauna Kea has drastically colder temperatures and can undergo blizzard conditions, making the ʻāina mauna unsuitable for permanent residency. For some Kānaka ʻŌiwi, Mauna Kea is so revered that they consider travel on the mountain to be trespassing on what is inherently sacred (Ho‘akea, LLC 2009:1-4).
Yet, elsewhere they state roads and trails up the mountain are acceptable.
Kānaka ʻŌiwi continue to engage in ancestral practices on Mauna Kea such as depositing piko (umbilical cord), visiting iwi kūpuna (ancestral remains), conducting celestial observations, navigation, participating in the ongoing cultural relationships between existing and new wahi kūpuna, wahi pana, and their landscape contexts, and performing rituals and ceremonies.
But observatories with presumably new and better celestial observations are a desecration?
The claim that the mountain, religious practices, cultural practices must be integrated as a whole, unbroken, unobstructed, etc, but no mention that those practices were outlawed by the Hawaiian Kingdom and monarchy in 1819?
https://dlnr.hawaii.gov/shpd/files/2023/...evised.pdf
I found the information and arguments extensive in scope, and yet there are omissions.
Ranching and observatories are desecrations, but the adze mines are simply proof that Native Hawaiians had a presence on the mountain, and therefore culturally important, but not damaging to the aina?
As a sacred space reserved for the akua, it was not appropriate for kānaka (humans) to live in the wao akua (Figure 5 and Figure 6). Unlike other places in the world where snow, mist, and fog are prevalent, Mauna Kea is one of only three places in Hawaiʻi that experiences the harsh conditions that these elements can pose. During the winter months and especially during and after large storms, Mauna Kea has drastically colder temperatures and can undergo blizzard conditions, making the ʻāina mauna unsuitable for permanent residency. For some Kānaka ʻŌiwi, Mauna Kea is so revered that they consider travel on the mountain to be trespassing on what is inherently sacred (Ho‘akea, LLC 2009:1-4).
Yet, elsewhere they state roads and trails up the mountain are acceptable.
Kānaka ʻŌiwi continue to engage in ancestral practices on Mauna Kea such as depositing piko (umbilical cord), visiting iwi kūpuna (ancestral remains), conducting celestial observations, navigation, participating in the ongoing cultural relationships between existing and new wahi kūpuna, wahi pana, and their landscape contexts, and performing rituals and ceremonies.
But observatories with presumably new and better celestial observations are a desecration?
The claim that the mountain, religious practices, cultural practices must be integrated as a whole, unbroken, unobstructed, etc, but no mention that those practices were outlawed by the Hawaiian Kingdom and monarchy in 1819?