Hawaiian Science

1. Hawaiian Science�Ike o ka po�e �imi loa

3. Chant for knowledge Ku makani, ha�i ka lani The wind rises, the heavens break Hekili ka�aka�a i ka lani Thunder rolling in the heavens Ka uila nui makeha i ka lani Great lightning flashing in the heavens Pane i ka lani, e ola ke kanaka Reply to the chief, to bring life to the people Ho mai ka loea, ka �ike, ka mana Confer skill, knowledge, spiritual power

4. Chant for knowledge I a�e ka honua la That the world continue �O waha lau ali�i The many chiefly mouths �O kahi i waiho ai ka hua�olelo The place where the word is presented �Eli�eli kau mai Great awe settles in �Amama, ua noa Completed, kapu is lifted This oli hoonaauao is full of imagery: Images of biology � io � Hawaiian hawk Images of place � Hakalau Images of meteorology � winds, thunder, lightning Images of governance and leadership � pane i ka lani, waha lau alii Images of religion � Uli, goddess of resuscitation Images of history � ke alu aku nei ka pule All wielded toward the goal of enlightenment. It is intended to put you into a framework where you take many threads and concepts and create a balanced result. It hints at the way Hawaiian learning is not only a matter of intellect, but of practical skill, knowledge, and spiritual growth � ka loea, ka ike, ka mana � a parallel to the idea of the wholistic being as mature physically, mentally, and spiritually. And there are also hoailona � signs. Signs of uncertainty � namu, naue; of searching nehe i luna, i lalo, kaa akau, kaa hema; of the flash of insight: kauila nui makeha i ka lani; of the weighty consequence of decisions, based on knowledge � e ola ke kanaka. Such is the nature of traditional Hawaiian knowledge. This oli hoonaauao is full of imagery: Images of biology � io � Hawaiian hawk Images of place � Hakalau Images of meteorology � winds, thunder, lightning Images of governance and leadership � pane i ka lani, waha lau alii Images of religion � Uli, goddess of resuscitation Images of history � ke alu aku nei ka pule All wielded toward the goal of enlightenment. It is intended to put you into a framework where you take many threads and concepts and create a balanced result. It hints at the way Hawaiian learning is not only a matter of intellect, but of practical skill, knowledge, and spiritual growth � ka loea, ka ike, ka mana � a parallel to the idea of the wholistic being as mature physically, mentally, and spiritually. And there are also hoailona � signs. Signs of uncertainty � namu, naue; of searching nehe i luna, i lalo, kaa akau, kaa hema; of the flash of insight: kauila nui makeha i ka lani; of the weighty consequence of decisions, based on knowledge � e ola ke kanaka. Such is the nature of traditional Hawaiian knowledge.

5. Two world training Before we go further, I want to acknowledge my training in dual worlds; I am western trained as a conservation biologist; having earned my bachelor�s degree here at UH in Zoology, before earning my Masters in Zoology and my PhD in Ethology, the study of animal behavior, both from the University of California at Davis. I studied the behavior, ecology, and evolution of the Hawaiian Happy Face Spider, and at the same time, its role in native Hawaiian forest habitats. [pic fieldwork] I have seen first hand perhaps more native Hawaiian plants and animals in my work as an ecologist with The Nature Conservancy of Hawai�i than most kanaka see in a few lifetimes, and I make it my duty to these native species to know their names and their status on all the islands. [pic kumu] But I owe my �ike Hawai�i and my na�au Hawai�i, my traditional knowledge and intuition, to many kumu, including some respected individuals attending the celebrations here, but the one who I sat with for the last dozen years, and from whom I learned oli (Hawaiian chant) and protocol, and who put me through the �uniki hu�elepo to emerge as a practioner of oli and protocol, a kahuna kakalaleo, that one is Kumu John Keolamaka�ainanakalahuiokalani�oKamehameha�ekolu Lake. Shown here leading us in chants for Queen Lili�uokalani�s birthday at �Iolani palace. But this time I have with you today is to discuss Hawaiian Science � what is it? What distinguishes it? Why should you understand it? �besides the fact that some of this might appear on an exam� Let�s start with some recent views of the relationship between science and Hawaiian culture� Before we go further, I want to acknowledge my training in dual worlds; I am western trained as a conservation biologist; having earned my bachelor�s degree here at UH in Zoology, before earning my Masters in Zoology and my PhD in Ethology, the study of animal behavior, both from the University of California at Davis. I studied the behavior, ecology, and evolution of the Hawaiian Happy Face Spider, and at the same time, its role in native Hawaiian forest habitats. [pic fieldwork] I have seen first hand perhaps more native Hawaiian plants and animals in my work as an ecologist with The Nature Conservancy of Hawai�i than most kanaka see in a few lifetimes, and I make it my duty to these native species to know their names and their status on all the islands. [pic kumu] But I owe my �ike Hawai�i and my na�au Hawai�i, my traditional knowledge and intuition, to many kumu, including some respected individuals attending the celebrations here, but the one who I sat with for the last dozen years, and from whom I learned oli (Hawaiian chant) and protocol, and who put me through the �uniki hu�elepo to emerge as a practioner of oli and protocol, a kahuna kakalaleo, that one is Kumu John Keolamaka�ainanakalahuiokalani�oKamehameha�ekolu Lake. Shown here leading us in chants for Queen Lili�uokalani�s birthday at �Iolani palace. But this time I have with you today is to discuss Hawaiian Science � what is it? What distinguishes it? Why should you understand it? �besides the fact that some of this might appear on an exam� Let�s start with some recent views of the relationship between science and Hawaiian culture�

6. Recent conflicts between �Science� & Hawaiian Culture Astronomy on Mauna Kea GMO research on kalo (taro) Fishing regulations Go through examples It gives the impression that Hawaiian culture has very little to do with science. But let�s examine this more closely� Go through examples It gives the impression that Hawaiian culture has very little to do with science. But let�s examine this more closely�

7. Read aloud Read aloud

8. What is �Science?� An approach to learning marked by: Empiricism / Observation Manipulation / Experimentation Prediction / Modeling Testing / Replication / Proof Transmission / Publication Let�s get back to basics here This is a 400 level class, so I expect you all have a feel for the answer to this question�Let�s get back to basics here This is a 400 level class, so I expect you all have a feel for the answer to this question�

9. Empiricism: It should be clear that many elements of a traditional Hawaiian approach are quite consistent with what would be called a scientific approach. Hawaiian traditional knowledge was empirical, based on repeated observations of phenomena in the world, land, sea, and sky, bent on detecting and expressing correlations, and testing predictions and consequences. Many �olelo no�eau take on the form of correlative statements, as in the following examples: Empiricism: It should be clear that many elements of a traditional Hawaiian approach are quite consistent with what would be called a scientific approach. Hawaiian traditional knowledge was empirical, based on repeated observations of phenomena in the world, land, sea, and sky, bent on detecting and expressing correlations, and testing predictions and consequences. Many �olelo no�eau take on the form of correlative statements, as in the following examples:

10. The matching of seasonal phenomena of land and sea is a hallmark of Hawaiian knowledge systems. Pua ka wiliwili, nanahu ka mano. The blooming season for wiliwili is at the end of the Kau wela (hot season) and before the rains of the Ho�oilo (wet season). This matches peak aggregations of sharks in shallow waters called "lalani kalalea" (rows of protruding fins) that occur at the same time. The practical consequence of prediction of shark behavior through a land phenomenon (blooming of a particular plant) is obvious. Long before you enter the water, you know to be watchful for sharks. The matching of seasonal phenomena of land and sea is a hallmark of Hawaiian knowledge systems. Pua ka wiliwili, nanahu ka mano. The blooming season for wiliwili is at the end of the Kau wela (hot season) and before the rains of the Ho�oilo (wet season). This matches peak aggregations of sharks in shallow waters called "lalani kalalea" (rows of protruding fins) that occur at the same time. The practical consequence of prediction of shark behavior through a land phenomenon (blooming of a particular plant) is obvious. Long before you enter the water, you know to be watchful for sharks.

11. Pua ke ko, ku mai ka he�e The sugarcane are blooming, the octopus are appearing Or the observed correlation: Pua ke ko, ku mai ka he�e The sugarcane are blooming, the octopus are appearing. In Hawaii, ko blooms in the start of the Ho�oilo, about November. This correlates with the peak abundance period of mature he�e on the reefs. Recall that he�e come into maturity within a year, and live no longer than about 18 months. This suggests that any seasonality in mating creates cohorts that are planktonic and of small size during at least half of the year. When they reach an edible size, they would rather suddenly make their appearance to observant reef fishers, who made the initial correlative observations. Or the observed correlation: Pua ke ko, ku mai ka he�e The sugarcane are blooming, the octopus are appearing. In Hawaii, ko blooms in the start of the Ho�oilo, about November. This correlates with the peak abundance period of mature he�e on the reefs. Recall that he�e come into maturity within a year, and live no longer than about 18 months. This suggests that any seasonality in mating creates cohorts that are planktonic and of small size during at least half of the year. When they reach an edible size, they would rather suddenly make their appearance to observant reef fishers, who made the initial correlative observations.

12. Pala ka hala, momona ka wana The hala fruit are ripening, the sea urchins are fat Or this equally famous correlation: Pala ka hala, momona ka wana The hala fruit are ripe, the sea urchins are fat with eggs, and if you enjoy the ha�uke�uke as much as I do, you start to �ono for them when the ripe fragrant fruit of hala are falling from the trees. This kind of seasonal correlation statement is the product of centuries of generational corroboration of older observations. But for how many more generations will these �olelo no�eau continue to hold true if global climate changes occur on land and sea that shift one or both of the cycles of the creatures involved? The perspective of the �Imi loa is that broken correlations will fade, and that new correlations will be observed, suggested, and tested as they always have. In fact the classical olelo no�eau will remind us, as historical observations, of times when the world was different. Or this equally famous correlation: Pala ka hala, momona ka wana The hala fruit are ripe, the sea urchins are fat with eggs, and if you enjoy the ha�uke�uke as much as I do, you start to �ono for them when the ripe fragrant fruit of hala are falling from the trees. This kind of seasonal correlation statement is the product of centuries of generational corroboration of older observations. But for how many more generations will these �olelo no�eau continue to hold true if global climate changes occur on land and sea that shift one or both of the cycles of the creatures involved? The perspective of the �Imi loa is that broken correlations will fade, and that new correlations will be observed, suggested, and tested as they always have. In fact the classical olelo no�eau will remind us, as historical observations, of times when the world was different.

13. Natural phenomena in ancient Hawai�i were often characterized as kinolau (physical manifestations) of akua (deities). For example, Lono was seen as the akua of the winter rains, and presided over the seasonal cultivation of uala (sweet potato) [click for ipu pic] and ipu (gourd), in the drier arable lands. The season of Lono is ho�oilo, the Hawaiian �winter� or wet season, and is marked by the Makahiki, the start of the traditional Hawaiian year. Only during this time of year was cultivation of the rain-dependent crops of the leeward drylands possible, and sometimes the window for cultivation was very narrow. Many of the heiau servicing agriculture in such zones were dedicated to Lono, and were heiau ho�ouluua, temples where prayers were directed to bring rain. Some of the chants to Lono directly indicate the connection between that major Hawaiian god and the meteorology of winter, for example, through the evocation of clouds. With such chants, the kahuna could evoke rain as needed, for example in famine times. [click to scroll translation of chant while the following is chanted] Ou kino e Lono i ka lani, he ao loa, he ao poko, he ao ki�ei he ao halo, he ao ho�opua i ka lani.Natural phenomena in ancient Hawai�i were often characterized as kinolau (physical manifestations) of akua (deities). For example, Lono was seen as the akua of the winter rains, and presided over the seasonal cultivation of uala (sweet potato) [click for ipu pic] and ipu (gourd), in the drier arable lands. The season of Lono is ho�oilo, the Hawaiian �winter� or wet season, and is marked by the Makahiki, the start of the traditional Hawaiian year. Only during this time of year was cultivation of the rain-dependent crops of the leeward drylands possible, and sometimes the window for cultivation was very narrow. Many of the heiau servicing agriculture in such zones were dedicated to Lono, and were heiau ho�ouluua, temples where prayers were directed to bring rain. Some of the chants to Lono directly indicate the connection between that major Hawaiian god and the meteorology of winter, for example, through the evocation of clouds. With such chants, the kahuna could evoke rain as needed, for example in famine times. [click to scroll translation of chant while the following is chanted] Ou kino e Lono i ka lani, he ao loa, he ao poko, he ao ki�ei he ao halo, he ao ho�opua i ka lani.

14. So important are these cloud signs in the heavens, that when you consult traditional Hawaiian sources, there are hundreds of names of cloud forms, clouds that prognosticate the coming weather, and which were studied intently, and named. Here are a few, examples: the ao pua�a, ao loa, ao manu, ao �ilio�ula, ao �oni�o, ao pu�u lima, all, at their simplest level, visual features in the heavens formed of condensed water., but when combined with traditional knowledge systems, important ho�ailona: indications of times to plant, times to avoid oceanic voyaging, times to prepare offerings to the fishing gods, times to set medicinal herbs to dry, times to store water�Sometimes attention to these ho�ailona made the difference between life and death.So important are these cloud signs in the heavens, that when you consult traditional Hawaiian sources, there are hundreds of names of cloud forms, clouds that prognosticate the coming weather, and which were studied intently, and named. Here are a few, examples: the ao pua�a, ao loa, ao manu, ao �ilio�ula, ao �oni�o, ao pu�u lima, all, at their simplest level, visual features in the heavens formed of condensed water., but when combined with traditional knowledge systems, important ho�ailona: indications of times to plant, times to avoid oceanic voyaging, times to prepare offerings to the fishing gods, times to set medicinal herbs to dry, times to store water�Sometimes attention to these ho�ailona made the difference between life and death.

15. But as much attention that is paid to the more prominent kinolau of the akua in their realm, it must be pointed out that in the Hawaiian perspective, all of the thousands of living denizens of the wao akua are also considered manifestations of the gods and as such can hold huge significance that belies their physical stature. Take the tiny fern, Schizaea robusta, that bears the name �Owali�i makali�i. It is easy to completely disregard, growing inconspicuously among the mosses and seedlings on the forest floor high in the mountains. But there is a chant to Lono that , in the very first line, links this fern to the deity of the winter wet season, the Ho�oilo. [chant E Lono-i-ka-�owali�i] So the chant establishes the connection of the fern to Lono, but if you are familiar with the traditions of Lono, you know that he is the god presiding over the Makahiki season, the celebration of the fertillity of the land, and the promise of the bounty of the new year. And does anyone know the astronomical ho�ailona of the advent of the Makahiki season? When the constellation called the seven sisters, or Pleiades rises at sunset, the Makahiki begins. And the Hawaiian name of the Pleiades is � Makali�i. �Owali�i makali�i then is the kino of Lonoikamakahiki. No coincidence that this fern matures and become thick and full with golden-brown spores during the Makahiki season. But as much attention that is paid to the more prominent kinolau of the akua in their realm, it must be pointed out that in the Hawaiian perspective, all of the thousands of living denizens of the wao akua are also considered manifestations of the gods and as such can hold huge significance that belies their physical stature. Take the tiny fern, Schizaea robusta, that bears the name �Owali�i makali�i. It is easy to completely disregard, growing inconspicuously among the mosses and seedlings on the forest floor high in the mountains. But there is a chant to Lono that , in the very first line, links this fern to the deity of the winter wet season, the Ho�oilo. [chant E Lono-i-ka-�owali�i] So the chant establishes the connection of the fern to Lono, but if you are familiar with the traditions of Lono, you know that he is the god presiding over the Makahiki season, the celebration of the fertillity of the land, and the promise of the bounty of the new year. And does anyone know the astronomical ho�ailona of the advent of the Makahiki season? When the constellation called the seven sisters, or Pleiades rises at sunset, the Makahiki begins. And the Hawaiian name of the Pleiades is � Makali�i. �Owali�i makali�i then is the kino of Lonoikamakahiki. No coincidence that this fern matures and become thick and full with golden-brown spores during the Makahiki season.

16. Experimentation /Modeling / Prediction Loko i�a (fishponds), lo�i (terraced agriculture), �auwai (irrigation channels) Hand pollination Experimentation and replication: That Hawaiians manipulated natural systems toward particular goals is well seen in loko i�a (fishpond) engineering and the design of lo�i (agricultural terraces) and auwai (irrigation canals). Biological manipulations (such as hand pollination of plants with the express purpose of increasing seed set) have also been documented. It was Meyen, a french botanist visiting the islands in the 1800s that wrote in his journal about encountering an indian woman (remember: indian, indigene, indigenous) bent over a Hawaiian poppy, manipulating its flowers. So he asked her what she was doing, and she explained that by taking the �ehu (pollen) from one flower to another, she could increase the number of edible seeds produced. Meyen was astounded at his glimpse of the intimate empirical science of Hawaiians in their living landscape. Experimentation and replication: That Hawaiians manipulated natural systems toward particular goals is well seen in loko i�a (fishpond) engineering and the design of lo�i (agricultural terraces) and auwai (irrigation canals). Biological manipulations (such as hand pollination of plants with the express purpose of increasing seed set) have also been documented. It was Meyen, a french botanist visiting the islands in the 1800s that wrote in his journal about encountering an indian woman (remember: indian, indigene, indigenous) bent over a Hawaiian poppy, manipulating its flowers. So he asked her what she was doing, and she explained that by taking the �ehu (pollen) from one flower to another, she could increase the number of edible seeds produced. Meyen was astounded at his glimpse of the intimate empirical science of Hawaiians in their living landscape.

17. Estimates of the pre-contact population range from 300,000 to 800,000. At the higher end this rivals today�s population densities and was entirely self-sufficient. Today, without our steady influx of imported foods and goods, we�d be perhaps eating each other in about three weeks� So the idea of manipulation that yield change in conditions � that is, a very Hawaiian thing. I am working on a paper with Peter Vitousek, Patrick Kirch, Thegn Ladefoged, and others, using GIS models to indicate the footprint of both wet lo�i and dryland fields in pre-contact Hawai�i. Our model was based on� The Hawaiian model was expressed, not in a computer file, but across tens of thousands of acres of land � the match was nothing short of remarkable � it was an archeological test of predictions, in which� Estimates of the pre-contact population range from 300,000 to 800,000. At the higher end this rivals today�s population densities and was entirely self-sufficient. Today, without our steady influx of imported foods and goods, we�d be perhaps eating each other in about three weeks� So the idea of manipulation that yield change in conditions � that is, a very Hawaiian thing. I am working on a paper with Peter Vitousek, Patrick Kirch, Thegn Ladefoged, and others, using GIS models to indicate the footprint of both wet lo�i and dryland fields in pre-contact Hawai�i. Our model was based on� The Hawaiian model was expressed, not in a computer file, but across tens of thousands of acres of land � the match was nothing short of remarkable � it was an archeological test of predictions, in which�

18. Testing / Transmission He lohe pepeiao,  he �ike maka ho�iA piece of hearsay [or] seen personally �O ka mea pono, kupa�a,  �o ka mea hewa, kapae a�eThe correct: retain, the flawed: set aside Selective oral transmissionWe pass on what we accept as true Although there might not have been any formal publication of results to encourage replication of experiments, there was certainly oral transmission of knowledge and testing through practice. Any knowledge that could not be practically replicated, or gave inconsistent results, would likely not be further promulgated. He lohe pepeiao, he �ike maka no Hearsay [or] actually experienced The above �olelo no�eau points to the need to verify that which is heard of via direct experience. Thus in a very practical sense, Hawaiian knowledge depended on replicability of results, another hallmark of the scientific method.Although there might not have been any formal publication of results to encourage replication of experiments, there was certainly oral transmission of knowledge and testing through practice. Any knowledge that could not be practically replicated, or gave inconsistent results, would likely not be further promulgated. He lohe pepeiao, he �ike maka no Hearsay [or] actually experienced The above �olelo no�eau points to the need to verify that which is heard of via direct experience. Thus in a very practical sense, Hawaiian knowledge depended on replicability of results, another hallmark of the scientific method.

19. Contrasting World Views There are some implied assumptions about Hawaiian vs. Western approaches, especially with regard to world view. Some of these are oversimplified here, but serve to highlight contrasts Let�s explore some examples from the restoration efforts on Kaho�olawe But if we accept that Hawaiians are scientists, what distinguishes Hawaiian science from western science? But if we accept that Hawaiians are scientists, what distinguishes Hawaiian science from western science?

20. Western view of land & restoration Land as commodity, which one manipulates toward "best use." Biological elements are often manipulated dramatically from �wild� toward human-friendly domesticated forms. People as hired labor to realize scope of work. Plants and animals are objects to be reintroduced to the island. Biological elements are separate from cultural (man-made) elements on the landscape.

22. Hawaiian world view example The Hawaiian owl, pueo, is indigenous to Kaho�olawe, where it feeds largely on non-native rodents. Pueo is, for many Hawaiian families, one of the kinolau of �aumakua, to be treated with utmost respect as a revered ancestral form. Western: Owl is a low to middle priority element in restoration, since it is not endemic to KH, not crucial to revegetation. Hawaiian: pueo is a spiritual connection to an island otherwise made entirely unfamiliar by major land use changes and alien species invasions. Pueo is an auspicious and positive sign So A Hawaiian botanist or Hawaiian archeologist would be just as excited to see a pueo on island as the zoologist. This is because the pueo is not only a biological feature, but also a deeply cultural thing. Western: Owl is a low to middle priority element in restoration, since it is not endemic to KH, not crucial to revegetation. Hawaiian: pueo is a spiritual connection to an island otherwise made entirely unfamiliar by major land use changes and alien species invasions. Pueo is an auspicious and positive sign So A Hawaiian botanist or Hawaiian archeologist would be just as excited to see a pueo on island as the zoologist. This is because the pueo is not only a biological feature, but also a deeply cultural thing.

23. Natural vs Cultural Resources The idea that natural resources are also cultural resources means that cultural restoration is not merely devoted to identification & stabilization of artifacts such as rock shrines & petroglyphsbut that the living context of the island is valued as part of the foundation & context for cultural stewardship & enrichment.

24. Objectivity Western science viewed as �coldly objective� Hawaiian approach embraces feeling Key contrast point between the two Intuition & passion important to both Dispassionate western science created immoral developments To the wise, �what feels right� is right Objectivity versus intuition: Western science has a reputation of being "coldly objective" while Hawaiian knowledge is not divorced from emotion, and is said to be guided "mai ka na�au" (from the gut). In truth, intuition and passion are critical to scientific inquiry in both Hawaiian and non-Hawaiian contexts, but the Hawaiian approach embraces intuition and feeling readily, while western science approach might view intuition as the least objective part of a process of inquiry, and mistrusts decisions made on intuitive hunches alone. This is a key point in the perceived conflict between science and culture, but any respected and experienced cultural practitioner would accede that not all hunches are reliable, and that the best intuitive guidance is based on long experience and a subconscious matching of options with what is known to be true. That is, what "feels pono" in the na�au is what fits best with a lifetime of learning. It should also be pointed out that the "objective" approach can be a limitation of western science when it allows for amoral or immoral scientific developments. Some of these have been of extreme disservice to humankind, and such a history accounts for much of the general public's current distrust of "science."Objectivity versus intuition: Western science has a reputation of being "coldly objective" while Hawaiian knowledge is not divorced from emotion, and is said to be guided "mai ka na�au" (from the gut). In truth, intuition and passion are critical to scientific inquiry in both Hawaiian and non-Hawaiian contexts, but the Hawaiian approach embraces intuition and feeling readily, while western science approach might view intuition as the least objective part of a process of inquiry, and mistrusts decisions made on intuitive hunches alone. This is a key point in the perceived conflict between science and culture, but any respected and experienced cultural practitioner would accede that not all hunches are reliable, and that the best intuitive guidance is based on long experience and a subconscious matching of options with what is known to be true. That is, what "feels pono" in the na�au is what fits best with a lifetime of learning. It should also be pointed out that the "objective" approach can be a limitation of western science when it allows for amoral or immoral scientific developments. Some of these have been of extreme disservice to humankind, and such a history accounts for much of the general public's current distrust of "science."

25. Reconciliation of Western and Hawaiian approaches Recognition of ecological zones Manipulative experimentation Transplantation of species Expert consultation Concern for the future of resources Imposing and lifting of restrictions Importance of pest control To balance the idea of Western and Hawaiian approaches as distinct, there are also many commonalities � relevant to restoration of Kaho�olawe in this case, but these commonalities run broad and apply to other modern situations.To balance the idea of Western and Hawaiian approaches as distinct, there are also many commonalities � relevant to restoration of Kaho�olawe in this case, but these commonalities run broad and apply to other modern situations.

26. Hawaiian traditional skillsfor dryland planting Attention to weather & seasonal climate Management of semi-wild ecosystems Well developed agricultural protocols propagation via seeds, cuttings, etc. hand-pollination, cultivars Specialized techniques for drylands kuaiwi rock mulching conventional mulching/fertilizing irrigation soil & moisture retention via terracing Practical application to Hawaiian knowledge takes us beyond shared practices and into modern management action. Practical application to Hawaiian knowledge takes us beyond shared practices and into modern management action.

27. Hawaiian techniques for coordinating cooperative effort Dispute resolution (ho�oponopono) Protocol for unification & joint effort Work viewed as composed of both physical and spiritual aspects Moral conduct important during work and vital for success

28. Hawaiian culture provides very specific methods dealing with both physical and spiritual needs of land and people Traditional methods for growing and nurturing plants and animals in dryland settings have direct relevance. Experimentation, and detailed manipulations of land and living things under expert guidance are not alien to Hawaiian culture, but have traditional precedence. Integration of spiritual and physical efforts on Kaho�olawe will require continued development of a native Hawaiian cultural approach that looks to the past for foundation, and pulls both practical substance and intangible essence into service. Conclusions(from the Kaho�olawe Management Plan)

29. Value of �Ike Hawai�i Haka �ua�u i ka hale uluhe o LauhakaThe Hawaiian petrels nest in the fern house of Lauhaka According to mo�olelo of the island of Kaua�i, Lauhaka was the nephew of Kanealoha, and was trained to be a kia�i-manu (bird-catcher). He stayed on the cliffs of Wainiha near Mauna Hina to wait for the �ua�u birds. The place is called Haleolauhaka (House-of-Lauhaka). Prior to 1989, the location of nesting colonies of the endangered �ua�u (Hawaiian petrel) on Kaua�i was unknown to western science. In 1989, Sam Gon and Steve Perlman were camped at the edge of Wainiha near Mauna Hina and heard the night calls of the �ua�u as they returned to their nests in the uluhe-covered cliffs, confirming the oral tradition. Thus, by reoccupying the "House of Lauhaka," they demonstrated the value of mo�olelo to biologists, and the biological basis for mo�olelo. According to mo�olelo of the island of Kaua�i, Lauhaka was the nephew of Kanealoha, and was trained to be a kia�i-manu (bird-catcher). He stayed on the cliffs of Wainiha near Mauna Hina to wait for the �ua�u birds. The place is called Haleolauhaka (House-of-Lauhaka). Prior to 1989, the location of nesting colonies of the endangered �ua�u (Hawaiian petrel) on Kaua�i was unknown to western science. In 1989, Sam Gon and Steve Perlman were camped at the edge of Wainiha near Mauna Hina and heard the night calls of the �ua�u as they returned to their nests in the uluhe-covered cliffs, confirming the oral tradition. Thus, by reoccupying the "House of Lauhaka," they demonstrated the value of mo�olelo to biologists, and the biological basis for mo�olelo.

30. Value of �Ike Hawai�i Aia ke ana ko�i i Kaluako�iAt Kaluako�i is an adze quarry Tell story of geological mapping of West Moloka�i. John Sinton, geology professor here at UHTell story of geological mapping of West Moloka�i. John Sinton, geology professor here at UH

31. Value of �Ike Hawai�i Aia ke ana ko�i i Kaluako�iAt Kaluako�i is an adze quarry Tell story of geological mapping of West Moloka�i. John Sinton, geology professor here at UH Click for major capping lava areas, all with adze quarries Click for smaller capping lava areas, also with adze quarries Everywhere he went, he found Hawaiians had established quarries in the capping lavas Moreover, the highest quality adzes were to be found in a specific subset of the capping lavas, shown in darker blue, and every single example of this subtype he found was a particularly well-used adze quarry site. All this led Dr. Sinton to remark that Hawaiians were superb regional geologists, recognizing the shared characteristics of distinct exposures and applying this in their search for sources of their primary tool. Tell story of geological mapping of West Moloka�i. John Sinton, geology professor here at UH Click for major capping lava areas, all with adze quarries Click for smaller capping lava areas, also with adze quarries Everywhere he went, he found Hawaiians had established quarries in the capping lavas Moreover, the highest quality adzes were to be found in a specific subset of the capping lavas, shown in darker blue, and every single example of this subtype he found was a particularly well-used adze quarry site. All this led Dr. Sinton to remark that Hawaiians were superb regional geologists, recognizing the shared characteristics of distinct exposures and applying this in their search for sources of their primary tool.

32. Applied Hawaiian Science resulted in some remarkable emergent patterns, especially in the realm of applied ecosystem services. When overlain on the distribution of major ecological systems, the ahupua�a boundaries of O�ahu show remarkable distribution of resource areas from summit to ocean. Note the convergence of ahupua�a of the central leeward Ko�olau toward the hugely productive estuarine systems of Pu�uloa, now largely destroyed by industrialization and pollution. It is not well-known that O�ahu, and not Moloka�i, had the largest number of fishponds, mostly lining the awa lau o Pu�uloa.Applied Hawaiian Science resulted in some remarkable emergent patterns, especially in the realm of applied ecosystem services. When overlain on the distribution of major ecological systems, the ahupua�a boundaries of O�ahu show remarkable distribution of resource areas from summit to ocean. Note the convergence of ahupua�a of the central leeward Ko�olau toward the hugely productive estuarine systems of Pu�uloa, now largely destroyed by industrialization and pollution. It is not well-known that O�ahu, and not Moloka�i, had the largest number of fishponds, mostly lining the awa lau o Pu�uloa.

33. 2010 Addendum What does it take to pursue �Ike Hawai�i? How is �Ike Hawai�i transmitted? How is �Ike Hawai�i confirmed & evaluated? What are the pitfalls of �Ike Hawai�i? Language skills Firm grounding in Hawaiian natural history Firm grounding in Hawaiian pre-contact and historical accounts Language skills Firm grounding in Hawaiian natural history Firm grounding in Hawaiian pre-contact and historical accounts