Wao Kele o Puna Comprehensive Management Plan Prepared for: August, 2017 Prepared by: Nālehualawaku‘ulei Nālehualawaku‘ulei Nā-lehua-lawa-ku‘u-lei is a team of cultural resource specialists and planners that have taken on the responsibilities in preparing this comprehensive management for the Office of Hawaiian Affairs. Nā pua o kēia lei nani The flowers of this lovely lei Lehua a‘o Wao Kele The lehua blossoms of Wao Kele Lawa lua i kēia lei Bound tightly in this lei Ku‘u lei makamae My most treasured lei Lei hiwahiwa o Puna Beloved lei of Puna E mālama mākou iā ‘oe Let us serve you E hō mai ka ‘ike Grant us wisdom ‘O mākou nā pua For we represent the flowers O Nālehualawaku‘ulei Of Nālehualawaku‘ulei (Poem by na Auli‘i Mitchell, Cultural Surveys Hawai‘i) We come together like the flowers strung in a lei to complete the task put before us. To assist in the preservation of Hawaiian lands, the sacred lands of Wao Kele o Puna, therefore we are: The Flowers That Complete My Lei Preparation of the Wao Kele o Puna Comprehensive Management Plan In addition to the planning team (Nālehualawaku‘ulei), many minds and hands played important roles in the preparation of this Wao Kele o Puna Comprehensive Management Plan. Likewise, a number of support documents were used in the development of this plan (many are noted as Appendices). As part of the planning process, the Office of Hawaiian Affairs assembled the ‘Aha Kūkā (Advisory Council), bringing members of the diverse Puna community together to provide mana‘o (thoughts and opinions) to OHA regarding the development of this comprehensive management plan (CMP). Regular meetings were held. Participation included: Voting Members of ‘Aha KūKā Faye Hanohano Leila Kealoha Charles Heaukulani Terri Lei Napeahi Jennifer Johansen Lisa Hall-Peleiholani Luana Jones Rene Siracusa Drew Kapp OHA Staff and Non-Voting Members Jonathan Ching (OHA) Jay Hatayama (DOFAW) Olu Campbell (OHA) Palikapu Dedman (Pele Defense Fund) Candace Wharton (OHA) Emily Naeole Pua Ishibashi (OHA) Paula Kekahuna Kalena Blakemore (OHA) Dana Keawe The voting members of the 'Aha Kuka developed Core Statements for what they agreed should be the Vision and Mission of Wao Kele o Puna and its management: Vision Wao Kele o Puna will be locally and globally recognized for forest stewardship, conservation, and provision of customary practices through the application of a Native Hawaiian cultural perspective, and serve as a model and inspiration for indigenous communities worldwide. Mission Provide Native Hawaiians and the broader community with opportunities to interact with Wao Kele o Puna meaningfully and reciprocally. Educate the community about the importance of ʻāina and the benefits of engaging with ʻāina. Steward Wao Kele o Puna through the application of a Hawaiian cultural perspective that integrates traditional and modern Hawaiian science and best practices in conservation, while ensuring traditional and customary rights. Public community meetings were held on January 5, 2017 and July 6, 2017. ii Readers’ Guide in Reading and Working with The Wao Kele o Puna Comprehensive Management Plan As you read this Comprehensive Management Plan (CMP) you will see it is not ‘typical’ to other land use management plans in content, form or presentation; nor is it like typical real estate reporting. This is intentional. When we contracted to prepare the Wao Kele o Puna Comprehensive Management Plan for the Office of Hawaiian Affairs, we were directed to: (P)rovide a CMP that shall be a unique, innovative, and culturally competent CMP. The CMP shall not simply include culture as a component of the CMP, but feature culture as the driving force and lens through which the CMP shall be created, implemented, and allowed to evolve. While the CMP shall embrace modern day science, technology, and proven best practices in conservation, it shall do so through a cultural perspective. Ultimately, the CMP shall provide a culturally competent stewardship framework for the OHA to implement measures to protect, preserve, enhance, and perpetuate, the cultural und natural resources of Wao Kele o Puna for current and future generations. We were tasked to comply with the ‘Cultural Competence Reference Guide’ that states that the CMP will be developed, implemented, and allowed to evolve, based in part, on the following: Cultural & Spiritual Base; Symbiotic Relationship; Personal Relationship; Ali‘i Stewardship; Holistic View; Wai; Cultural Knowledge; Kapu System; Pono; Wahi Pana (storied place); Cultural Zones (Wao); Kanaka Maoli Interactions and ‘Imi Na‘auao (to seek, obtain, and utilize knowledge, intelligence, and truth). So, throughout the CMP you will see repeated references to these. This CMP incorporates traditional knowledge, as well as modern management measures. Cultural competence is the foundation of the CMP. Because all people do not have the same background and understanding of cultural practices, the initial sections of the CMP highlight some of these to make sure readers have a common baseline understanding of the forest in Hawaiian culture. This is purposeful. While this is critical to help give the less-experienced some basic cultural context, it is believed that more-experienced readers will appreciate the recap. In part, this also helps to assure that those associated with the property will learn about and care about Wao Kele o Puna; in so doing, it helps to assure that they will work together to care for Wao Kele o Puna. Readers of typical CMPs need to be patient in reading this planning document. In reading it, you will see that before getting into details of Wao Kele o Puna, we start at broad, higher level thinking and perspectives – this is to give the reader the appropriate cultural context and competence to this property, and, therefore, this plan. In part, this considers the teachings of Dr. Pualani Kanaka‘ole-Kanahele in her lecture series on Papakū Makawalu. It is how Hawaiians perceive their universe, seeing things with the depths of eight eyes. In her teaching, Dr. Kanahele often refers to the three houses of knowledge. These knowledge houses are where kānaka maoli receive the teaching about the creation of our universe. These three levels are iii levels of atmosphere in which the earth planet was created from the Kumulipo or creation story, from the darkness to the light, mai ka pō i ke ao. (Auli‘i Mitchell) As noted in the Edith Kanaka‘ole Foundation website, the three major houses of knowledge are foundations for understanding existence and our place in it – these are: Papahulilani is the space from above the head to where the stars sit. It is inclusive of the sun, moon, stars, planets, winds, clouds, and the measurement of the vertical and horizontal spaces of the atmosphere. It is also a class of experts who are spiritually, physically, and intellectually attuned to the space above and its relationship to the earth. Papahulihonua is inclusive of earth and ocean. It is the ongoing study of the natural earth and ocean and its development, transformation and evolution by natural causes. It is also a class of experts who are spiritually, physically, and intellectually attuned to this earth and its relationship to the space above and the life forms on it. Papahānaumoku moves from the embryonic state of all life forces to death. It is the birthing cycle of all flora and fauna inclusive of man. It is the process of investigating, questioning, analyzing and reflecting upon all things that give birth, regenerate and procreate. It is also a class of experts who are spiritually, physically and intellectually attuned to things born and the habitat that provides their nourishment, shelter, and growth. As such, the CMP purposefully starts with the gods; then speaks of the resources, including ongoing formation of the land; and continues with the growth of plants and animals on the land, first in broad cultural context, then as it relates specifically to Wao Kele o Puna. Likewise, there are repeated references to appropriate attitude and activities on the property. These provide the context for recommendations later in the plan. Just as you pause, then knock before entering someone’s home (seeking permission to enter); exchange expressions of warm welcome; then remove your shoes (so as to not soil their home); behave with courtesy and respect while in someone else’s home (courteously declining what is offered or only taking what you need, and repairing/replacing anything you break or take); and then departing with cordial exchanges and well wishes – so, too, is one expected to act accordingly in nature. The reader of this CMP is reminded that all things are integrated, interrelated and interdependent - as a system, from the mountains to the ocean - irrespective of today’s arbitrary jurisdictional or ownership lines. With the foundation of cultural context of appropriate attitude and actions in place, the CMP then goes into details of the property; challenges associated with it; consideration of alternative actions; and then specific actions in management. The reader of typical land use plans will find comfort that the plan incorporates traditional and modern management measures in caring for the property. However, these are noted at the end of the document, rather than the beginning, or at the end of each section. The plan is unconventional in its structure. Rather than the Western form of structured hierarchical chapter, paragraph and line separations, the CMP is written in sections that flow from one to the other, rather than as distinct, independent chapters. Likewise, sections and subsections are titled/labeled through the use of ‘Ōlelo No‘eau – using Hawaiian iv proverbs that have been handed down through the generations through Hawaiʻi’s oral tradition. These were collected from the works of Mary Kawena Pukui.