Dr. Charles Burrows, ‘Ahahui Mālama I Ka Lōkahi
Hawaiian Conservation Values in the Restoration of Kawainui Marsh
and its Hawaiian Cultural Sites
KONA: Keauhou Beach Resort, Ballroom II
Date/Time: November 28, 2008 5:30-7:00 p.m.
HILO: UH Hilo, University Classroom Building #127
Date/Time: December 1, 2008 Noon-1:30 p.m.
Abstract [by Dr. Burrows]:
In an essay “Is Indigenous Spiritual Ecology a New Fad? Reflections from the Historical and Spiritual Ecology of Hawai‘i,” by Dr. Leslie Sponsel, there are four assumptions about indigenous societies and their relationship to the environment—that they (1) have significant knowledge about the ecology of the ecosystems in their homelands, (2) practice an economy that uses their land and resources sustainably, (3) promote the conservation of their natural environment, and (4) are effectively guided in these and other matters by a profound spirituality in which the environment is respected and treated as sacred.
Dr. Sponsel further states that if an indigenous society survives for centuries or millennia, then it has been sustainable, because it was based on an intimate native knowledge of the local environment. While this process of sustainability may have incorporated methods of environmental conservation to some degree—purposely or not—serious resource depletion and environmental degradation were avoided. Moreover, this indigenous environmental ecology differs from “Western” environmental practices and resource usage, because of their religious and spiritual beliefs of being one with nature.1
I share with you what I believe to be some of the key Hawaiian conservation values from research I had done several years ago when I was asked to write the essay “Hawaiian Conservation Values and Practices,” which is published in Conservation Biology in Hawaii and edited by Charles and Danielle Stone.2
These are:
Mana (Faith, Respect for Nature). The spiritual energizing force that permeates throughout the universe and manifests itself in all life forms on earth including humans, other animals, plants, and even inanimate objects. Certain entities may possess degrees of mana such as high chiefs; trees such as the ohi‘a lehua and kukui which were kino lau; the body forms of the major gods Kane and Lono, or sacred places such as
Kaho‘olawe represented by Kanaloa; and animals as aumakua (spiritual family ancestors) in the form of sharks or the hoary bat. Thus, all things were considered sacred.
Kapu and Noa (Sacred and Release). The regulatory means of protecting the sanctity of the mana in humans and nature. It was the ancient conservation laws that protected the over-exploitation of the natural resources and regulated the fishing, hunting, and gathering rights. During the spawning seasons of the akule (mackerel) and aku (bonito tuna) there was a kapu upon fishing for these species. Kamehameha I enacted a kapu on the cutting of iliahi (sandalwood) when the trees were being depleted and his people were in need of food and care. The kapu or sanctity of an object, person or command could be ended by no longer being forbidden. These then became noa, the kapu was released and became profane.
‘Ike (Knowledge). The early Polynesians who became Kanaka maoli (native Hawaiians) were keen observers of the natural world and were able to use their intimate knowledge of nature to sail long distance voyages and manage the natural resources of the sea and land for fishing, farming and other uses. From their systematic observations they were able to hypothesize and problem solve the complexities of nature that enabled them to survive and flourish in an island ecosystem. Special schools or halau were established in the arts, crafts, and sciences and were taught by various kahuna (professional experts) in medicine, pharmacy, agriculture, fishing, astrology, chant, and the hula. Knowledge or ‘ike was powerful and held sacred, being guarded carefully by the kahuna.
‘Āina (The Living Earth). The earth, land, or the environment is viewed by Kanaka maoli as a living entity. The word ‘āina as interpreted means “that which feeds and provides sustenance.” Metaphorically this concept portrays the earth as a mother “nursing her young.” Maka‘āinana means children or people of the land. Aloha ‘āina is one’s love or deep affection and devotion between mother and children. The transcendental life force or mana from the gods causes the ‘āina to be a living entity.
Lokahi (Unity, Balance, Harmony) - is equivalent to the modern biological concept of homeostasis in an ecosystem. Biological systems are dynamic. They are in constant change, evolutionary, reacting and adapting to natural disturbances. Nature makes adjustments to these changes and brings the ecosystem back into a balanced relationship or equilibrium. Early Hawaiians considered themselves to be part of nature as all living things are part of the web of life.
Mālama ‘Āina (Caring for the Earth, Stewardship of Creation). The Hawaiian concept of mālama ‘āina is slightly different from the Judeo/Christian concept of Stewardship of Creation. To the Kanaka Maoli, mālama āina means the caring for one’s spiritual ancestor rather than the Judeo/Christian commandment to care for an owner’s (the Lord’s) property by being good stewards or managers of the land. Hawaiian as well as other indigenous beliefs suggest that the earth is one’s kinsman, an ancestor relative such as Papahanaumoku, Earth Mother, or as an elder brother Haloanaka who was born as a taro plant.
‘Ahahui Mālama I Ka Lōkahi
In the 1990s, through the urgings of the Nature Conservancy in Hawai‘i, ‘Ahahui Mālama I Ka Lōkahi, a native Hawaiian environmental organization was formed. Its mission is to develop, promote, and practice a Native Hawaiian conservation ethic, relevant to our times, that is responsible to both Hawaiian culture and science. This ethic is protective of native cultural and natural heritage and is expressed through research, education, and active stewardship.
For the past decade we have been actively involved networking with community groups such as the Kailua Hawaiian Civic Club, city, state and federal agencies to conserve and restore the natural and cultural resources of Kawai Nui Marsh, the watershed of the Kailua Ahupua‘a and the marine resources of Kailua Bay on the island of O‘ahu. We have also supported the conservation efforts on the neighbor islands such as Hawai‘i, Moloka‘i, and Kaho‘olawe.
As indigenous peoples of the world, we share our spirituality, beliefs and cultural conservation practices with other religious faith groups that have similar environmental concerns in the exploitation of the natural resources that impacts on the less developed countries, island communities and for humankind’s future. ‘Ahahui Malama as a Hawaiian indigenous organization serves on a newly established Interfaith Power and Light affiliate along with Buddhist, Jewish, Christian (Protestant and Catholic) religious groups to become good stewards of creation by reducing energy consumption and global warming.
Biography of Dr. Charles Peʻapeʻa Makawalu Burrows
Dr. Charles Pe‘ape‘a Makawalu Burrows received his B.A. in biology and chemistry from Linfield College in 1958, M.Ed. in biology in 1962, and a M.S. in the Earth sciences in 1966 from Oregon State University. In 1973 he received his Doctorate in education, majoring in instructional development research and science education from Indiana University. In January 2000 he retired from Kamehameha Schools after serving 35 years as a science educator.
Dr. Burrows is the president of ‘Ahahui Mālama I Ka Lōkahi, a native Hawaiian environmental nonprofit organization, and serves on the boards of various Kailua community organizations that have advocated—and continue to advocate—for the protection, conservation, and restoration of the cultural and natural resources in the Kailua ahupua‘a. His is also a member of the Kaho‘olawe Island Reserve Commission, the Office of Hawaiian Affairs Native Hawaiian Historic Preservation Council, the Hawaii Interfaith Power and Light, and also serves on the United Church of Christ National Energy and Environment Committee.
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1. Sponsel, Leslie E., 2001, “Is Indigenous Spiritual Ecology a New Fad? Reflections from the Historical and Spiritual Ecology of Hawai‘i,” Indigenous Traditions and Ecology: The Interbeing of Cosmology and Community, John Grim, ed., Cambridge, MA: Harvard University Press 159-174.
2. Stone, C. P. and D. B. Stone (eds.). 1988. CONSERVATION BIOLOGY IN HAWAII. Distributed by University of Hawaii Press, Honolulu, Hawaii.