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University-Of Hawa1'1 Library _...--_.-.---- --._-_.------'- UNIVERSITY-OF HAWA1'1 LIBRARY THE DISCOURSES (RE)CONSTRUCTING THE SACRED GEOGRAPHY OF KAHO'OLAWE ISLAND, HAWAI'I A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN GEOGRAPHY DECEMBER 2002 by Allison A. Chun Dissertation Committee: Brian J. Murton, Chairperson Thomas Giambelluca Jon Goss Davianna McGregor Leslie Sponsel © Copyright 2002 by Allison A. Chun 1U ACKNOWLEDGMENTS Without help this research and dissertation would never have been completed.. I'm sure I have left out people, please accept my apologies. Much mahalo to my dissertation committee for their patience, encouragement, and support: to Les Sponsel and Davianna McGregor for their enthusiasm about my work; to Davi for providing reports and references and for keeping my facts straight; to Tom Giambelluca for giving me an opportunity to be part ofTeamHale-Boop, getting me backto Kaho'olawe after over fifteen years, and for keeping me involved in science; and to Jon Goss for always challenging me and making me think harder and more expansively than I would othe,rwise. Thanks especially to Brian Murton for transforming a basket case (me) after the trauma of my master's program. Mahalo to fellow geographers Ceil Roberts, Anne Fuller, Shirley Naomi Kanani Garcia, and John R. Egan for encouraging me to follow my heart and start this work on Kaho'olawe. Mahalo to Team Hale-Boop for camaraderie and sharing the experience of Kaho'olawe: Kanani, John, Alan Ziegler, Renee Louis, Fred Richardson, and Lyman Perry. Mahalo to Kathryn "K.B." Besio for being a friend and role model. These are just a few ofthe Protect Kaho'olawe 'Ghana members I have mahalo for: Craig Neff, Lopaka Aiwohi, Kalei Tsuha, Davianna McGregor, Kim Birnie, Rowland Reeve, Attwood Makanani, Moke Ka'apana, Leomana Crozier, Tuti Baker, Nalani. Maddox, Henry Hildebrand, Burt Sakata, Loko'olu, Dan Holmes. Thanks to all ofthe kua for sharing their time, knowledge, and expertise with me while on access, for teaching me through their love of Kaho 'olawe. iv Mahalo to everyone on the Kaho 'olawe Island Reserve Commission staff while I was one ofthe KIRCettes, for sharing friendship, experiences, and knowledge about Kaho'olawe: Keoni Fairbanks, Paul Higashino, Momi Lovell, Heidi Meeker, Hiikiilani Holt-Padilla, LoraContreras, Marc Hodges, Liz Galvez, Stanton Enomoto, Deepak Neupane, and Chris Kamaka. Special thanks to: Momi for support, encouragement, sharing her ideas and knowledge, and helping me wade through the maze ofthe various KICC and KIRC reports, plans, legal documents, and videos; Paul for being my friend and natural resources mentor; and Marc for information on marine resources. I also had much help and insights from co-workers on the cleanup project: Benton Keali'i Pang was not only supportive of my work through his enthusiasm and natural resource knowledge, he gave me a job with PUXB; Theresa Donham provided archaeological reports I would not otherwise have found; Lyman Abbott and Henry Hildebrand read drafts, gave commentary, ideas, and feedback; Kathleen Kikuchi provided vital task order information and took many ofthe photos; Gerald '''The General" Ida was my music and video guru; Carmela Noneza was the Map Goddess; William J. "Just Incredible" Dyer struggled to learn to say good morning in Hawaiian. Thanks to all the EODs who found a connection, you gave me hope and courage: John Boyden, Rick Booth, Mark Connell, Raphael Marrero, Troy Lawson. Thanks to all my teammates, for the camaraderie, teamwork, commitment, and trnst. Ofcourse I can't forget friends and family: Lori Kishimoto for encouragement, letting me blather and bounce ideas offher; Kim Patterson my pet-sitter, I couldn't have gone on access without her help; Jonas Madeus for saving newspaper articles and passing on references; Melissa Kirkendall for knowing what I went through; D2 Dillon, v Archaeologist Extraordinaire, for wild enthusiasm, encouragement, and support, and for teaching me everything I know about archaeology; Cat Chun for actually believing I can speak Hawaiian (the faith is misplaced but I appreciate the thought) and for borrowing library books for me; and Regina Ting for helping me pick out a digital camcorder. Mahalo to my parents, AI Chun and Itoko Chun, without whom none ofthis would have been possible. Lastly, mahalo KanaloalKaho'olawe. These have been some ofthe best times of my life. vi ABSTRACT Kaho'olawe Island, Hawai'i is a wahi pana and a pu'uhonna, a sacred place and a place ofrefuge, according a U.S. Congressional report. Despite this official statement, multiple, overlapping, and contested views ofKaho 'olawe exist. Different discourses of nature produce partial, problematic, and situated knowledges ofKaho'olawe, each with different material consequences. Chapter 2 discusses discourses ofknowledge and nature as well as the social construction ofplace, and the concepts ofcultural hybridity, Third Space, and borderlands which help resolve multiple senses ofplace within overlapping cultures. Chapter 3 is a nutshell argument ofthis dissertation. My interpretation of an environmental and land use history of Kaho 'olawe describes the sequence ofstewards on the island, each oftheir dominant discourses ofnature, the resulting land use practices and environmental consequences. Obviously some ofthese knowledges and practices are better than others. I use as points ofdeparture the desire to obtain and maintain a more integral, undegraded physical landscape, and the Native Hawaiian concept ofaloha 'aina or Hawaiian peoples' spiritual and familial relationship to land which vitally links cult\Jral conservation with biological conservation. The spiritual ecology ofaloha 'aina provides a profound critique ofand alternative to destructive andexploitative discourses ofnature. Chapters 5 and 6 describe the sacred landscapes ofKaho'olawe produced by such a spiritual discourse ofnature. Technocratic approaches to nature such as Western science and law also provide knowledges and means which contribute to the construction ofthese sacred landscapes (Chapter 4 and 7). Chapter 8 describes some ofthe contested landscapes vii which currently exist on Kaho'olawe as well as efforts ofindividuals to cross borders and exist in several cultures. Realization that Kaho'olawe is a social construct and a contested place exposes cultural hegemonies, power relations, and processes which support and sustain them. Deconstruction ofdominant or naturalized views move conflicts to a Third Space to negotiate meaning andidentity. Acknowledgment ofnature's sociality from the start of negotiation is essential for development ofofficial policies and statements. viii TABLE OF CONTENTS ACKNOWLEDGMENTS .iv ABSlRACT vii LISTOFTABLES xv LISTOFMAPS xvi LISTOFFIGURES xvii PREFACE xix CHAPTER 1: KAHO'OLAWE: A SENSE OF PLACE 1 INTRODUCTION: RESEARCH PROBLEM 1 An "Official" Core View ofKaho 'olawe 1 Bridging the Gaps .4 Theoretical Overview : 5 BACKGROUND: MORE DETAILS ABOUT KAHO'OLAWE 8 SIGNIFICANCE OF STUDy 9 Human-Environment Re1ationship 9 Scale ofRestoration andRenewal , 10 Potential for a Postcolonial Alternative to Development.. 11 Conflicting Values and Multiple Place Images 12 Facilitating Mutual Understanding 14 DEFINE SACRED, PLEASE 14 A Dictionary Defmition 14 Profanity 16 A Hawaiian Defmition 18 The Immanence ofDeity or Sacred Place versus Wahi Pana 21 To Whom is Kaho'olawe Sacred? 23 OVERVIEW: THE POLITICS OF CULTURE OR CULTURAL POLITICS? 25 CHAPTER2: KNOWLEDGE AND PLACE 29 INTRODUCTION 29 ESSENTIAL VIEWS 29 WAYS OF KNOWING ABOUT PLACES AND PEOPLE 32 "Geo-Orap,hy""Earth-Wntmg.. " .. 32 "Natural" History - The Anti-Conquest ofPlace 33 "Objective" Research .33 Natural Science and the Anti-Conquest ofPlace 35 The Wasteland Discourse 36 Anthropology and Archaeology - The Anti-Conquest ofPeople .38 IX Research Creates The Other 38 Western Superiority and The Civilizing Mission .40 Marginalization and Exclusion 41 Decolonizing Knowledge .43 The Cultural Basis ofKnowing and Researching ..43 Textuality v. Orality .45 Non-Rational Ways ofKnowing 46 Indigenous Representations 48 ANative Hawaiian Epistemology 50 Spiritual Ecology: An Alternative Way ofKnowing 52 The Split Between Humans andNature 53 Religion and Nature 54 Spiritual Ecology 56 THE SOCIAL CONSTRUCTION OF PLACE 58 Theories ofPlace and Landscape 58 Place 58 Sense ofPlace 59 Spirit ofPlace in Sacred Places 60 Environmental Perception: The Concept ofLandscape 60 Social Construction ofPlaces 62 Discourses ofNature 62 Construction ofPlaces 63 Contested Images: The Crisis ofRepresentation 65 The Politics ofPlace: Place, Representation, and Power. 66 The Politics ofInterpretation and Meaning 66 Relocating Representational Power 70 Hybridity, Third Space, and Borderlands: The Synthesis of Duality 72 APPROACHES TO RESEARCH: POSTMODERN AND POSTCOLONIAL 75 Reading Landscapes 75 Discourse Analysis: Denaturalization and Deconstruction 76 Writing Exact Fantasy 79 Personal Use of"Postcolonial" Methods 82 CHAPTER 3: A HISTORY OF LAND USE ON KAHO'OLAWE FROM A FRAMEWORK OF ALOHA 'AlNA: THE SACRED PLACE 86 PROLOGUE 86 IN1RODUCTION 87 THE TRADmONAL HAWAllAN VIEW OF LAND 88 A Spiritual Relationship to Land 89 Wahi Pana: The Importance ofPlace 91 Aloha'Ama: The Meaning ofLand 93 Traditional Hawaiian View ofKaho'olawe 95 CHRONOLOGY OF CHANGE IN HUMANS' RELATIONSHIP TO KAHO'OLAWE 98 x Early Hawaiian Impact on the EnvironmenL. 98 Post Contact Changes on Kaho'olawe-A Western
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