Ka Wai Ola - Office of Hawaiian Affairs, Volume 32, Number 8, 1 August 2015 — From Kahoʻolawe to Mauna a Wākea [ARTICLE+ILLUSTRATION]

From Kahoʻolawe to Mauna a Wākea

n the 1970s, the U.S. military began use of one of our own islands, Kaho'olawe, for target practice. As a

result, members of the Protect Kaho'olawe 'Ohana took it upon themselves to oppose the use of Kaho'olawe as a bombing range and occupy the island. This dispute not only united our people, but also sparked a cultural renaissance that inspired many of our practices and skills. On one hand, the collective movement of our people was simply inspired by our people's ties and love for 'āina - and in overwhelming masses. Though these two events are

decades apart, the same ean be said today atop Mauna Kea. Our people are coming together, speaking up and moving in support of aloha 'āina. George Helm, an esteemed leader of the Kaho'olawe movement said, "Our eoneem is towards making pathways for the proper use of all of Hawai'i's resources, her people, her land, her waters and all whieh flow willingly fromthe 'āina." Though some 40 years have passed since then, this is still true, today. We have also grown tremendously. That time also resulted in the revival of our language, 'ike Hawai'i in schools and practices such as hula. When I went to school in the 1950s and '60s, I was taught about the history of the Pilgrims crossing the plains on the American eontinent. I had no elue of Hawai'i's history or the overthrow of our beloved Queen. The people who have risen at this day and age are direct beneficiaries of the past 40 years and all that has eome from that time. Our people know their language; we hear them 'ōlelo Hawai'i and they know our history. We see hula practitioners supporting this effort through their teachings, practice

and visits to sacred places - like Mauna Kea - doing hula to honor these places and people. We see keiki of the immer-

sion schools here and kanaka with degrees in Hawaiian Studies and Hawaiian Language from the University. We are seeing the fruits of our labor and a new generation guiding us and taking the lead for our lāhui as well. These 'ōpio are smart. They are operating in a very humhle way, and I believe they are attracting the attention of the people in decision-making positions; therefore, it is of great importance that we work together cohesively with wisdom and

experience from the elders, and intelligence, desire and energy fromour 'ōpio. We have the opportunity to create these pathway s for proper use j ust as Helm spoke of in the '70s. We need to eome together at the same table where we ean continue to discuss the direction for our land, people and resources - but we must also listen to all. We are moving into a new and critieal time - not only as a people, but for all of Hawai'i. We realize we have kuleana to the 'āina and the people of it as well. That is why I think it is important that we continue to have collective conversations about the use of our land and resources. History shows us the success of our people's efforts when motivated by aloha - and this aloha is still relevant today. Kaho'okahi Kanuha, a young kanaka at the forefront of this time reminded us at our May 27th BOT meeting that "this is the single greatest activation, mobilization and unification of the Hawaiian people since 1897." Our people are a smart people. It is our job to listen, to communicate and to honor the many pilina and kuleana that we all have here in Hawai'i. ■

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Carmen "Hulu" Lindsey Trustee, Maui