Preface Standing 13,796 feet above sea level, Maunakea1 – often translated into English as White Mountain for its snowy summit in the winter season – is the highest volcanic peak in the Hawaiian Islands. The now dormant Maunakea, together with Mauna Loa – a volcanic peak just to the south – left a saddling plateau built up from the abundant lava flows. Traditional knowledge handed down over the generations reveals that Maunakea is of profound importance in Hawaiian culture. Also, due to its unique setting, Maunakea is the world’s foremost location for astronomical observation and research. The observations conducted by the existing observatories contribute extensively to the advancement of science worldwide and to America’s leadership in astronomy research. However, while of great importance to the world of science, Maunakea is of profound importance in Hawaiian culture. “In Hawaiian culture, natural and cultural resources are one and the same.”2 The formation of the Hawaiian Islands and the presence of life on and around them are described by Native Hawaiian traditions. These traditions explain that all forms of the natural environment, from the oceans to the mountain peaks and the valleys and plains in between, are believed to be embodiments of Hawaiian gods and deities. The significance of Maunakea, and in particular its summit, is revealed through the direct application of meaningful place names to its landscapes and natural features. According to Native Hawaiian tradition, the “Kea” in Maunakea, is an abbreviation for Wākea, the great sky god, who, together with Papa-hānau-moku, the Earth mother, and various gods and natural forces, gave birth to the islands. Hawaiian tradition records that Hawai‘i, the largest island in its archipelago, is also the first born of these islands, and Maunakea is known as “ka piko o ka moku” meaning “the navel of the island.” Other natural features of the landscape, such as the cinder cones of the mountain, were named after ancient ancestors, many of whom were regarded as gods and goddesses. Some of the most prominent among these include Kūkahau‘ula, the pink-tinted snow god; Poli‘ahu, goddess of the snows of Maunakea; Waiau, goddess of the lake; and Līlīnoe, the goddess of mists. The cultural attachment to the environment and nature bears direct relationship to the beliefs, practices, cultural evolution, and identity of a people. Maunakea bears much significance because it is believed that the points of highest altitude are sacred and open the gateways to heaven. Six main zones can be found on the slopes of Maunakea; Kuahiwi, the core summit area, is the highest and most sacred. Tradition tells us that access to the summit was limited to high chiefs and priests, where prayers could be offered in the utmost reverence to their gods, akua. 1 Maunakea is spelled as one word in this document because it is considered the traditional Hawaiian spelling (Ka Wai Ola, Vos. 25 No. 11). Maunakea is a proper noun, therefore spelled as one word in Hawaiian. This spelling is found in original Hawaiian language newspapers dating back to the late 1800s when the Hawaiian language was the medium of communication. In more recent years Maunakea has been spelled as two words, which literally mean “white mountain.” Spelled as two words it is a common noun that could refer to any white mountain verses the proper name of this particular mountain on Hawai'i Island. The common “Mauna Kea” spelling is only used in this document where Mauna Kea is used in a proper name, such as the “Mauna Kea Science Reserve.” 2 Mauna Kea Science Reserve Master Plan, June 2000. Preface Draft EIS: Proposed TMT Observatory Page P-1 The sacred zone next to the Kuahiwi is known as Kualono and consists of the near-summit lands where few trees grow. As early as AD 1100, adze makers came in reverence to the Maunakea adze quarry, Keanakāko‘i (most of which is located in the Mauna Kea Ice Age Natural Area Reserve) and this practice continued through the 1700s up until the time of Western contact. In this area of the mountain, large deposits of a very hard, fine grained volcanic rock, known as basalt, were found that were used to produce high-quality adzes, or tools, for woodworking, canoe-making, and construction of other structures like shelters. As part of the ritual associated with quarrying, craftsmen erected shrines (as evidenced by unique upright stone structures) to their gods. The two upper most sacred zones were also used for burials, with one pu‘u, or cinder cone, having been confirmed to contain burials and four others considered likely to contain burials. Historical documents reveal that most shrines are located on the summit plateau (mostly on the north and northeast side of the mountain), not the core summit region or the tops of cinder cones, suggesting that the area was likely avoided because of its high degree of sacredness. Other cultural practices on Maunakea include deposition of a baby’s piko, or umbilical cord. In an account by Pualani Kanaka‘ole Kanahele, the symbolism of this practice was described as: …the part of the child that connected the child back to the past. Connected the child back to the mama. And the mama’s piko is connected back to her mama and so on. So it takes it back, not only to the wā kahiko [ancient times], but all the way back to Kumu Lipo…So it’s not only the piko, but it is the extension of the whole family that is taken and put up in a particular place, that again connects to the whole family line. And it not only gives mana or life to that piko and that child, but life again to the whole family.3 For some families, the practice of piko deposition on Maunakea is a long-standing traditional cultural practice, requiring proper means for depositing and maintaining cleanliness and purity. Following the summit and near summit lands are four zones in descending order: wao ma‘u kele, a wet area of large koa; wao akua, an area of more varied forest – also referred to as the region of the gods for its remote desolate location where benevolent or malevolent spirits lived and people did not; wao kanaka, the lowest forested area most used as a cultural resource; and kula, the upland grassy plains. Hawaiians used the lower zones for everyday purposes, however, wao ma‘u kele and wao akua are currently a part of the conservation district. The year 1778 marked the first European contact with the islands upon the arrival of Captain James Cook. Since this contact, Maunakea’s environment and cultural practices have significantly changed. For example, adze quarrying phased out shortly after Western contact when iron tools were introduced to the Hawaiians and replaced those made from basalt. New species of animals such as cattle and sheep were also introduced to the island, and upon the arrival of the Christian missionaries, the kapu system was abolished and certain traditional cultural practices were discouraged. The early 1900s brought additional changes in the landscape with the importation of trees and early road construction by the Civilian Conservation Corps (CCC) and U.S. Army around World War II. Improvement of the roads enhanced access to the mountain, especially with the connection of Hilo and Waimea through Saddle Road. 3 Kumu Pono, 1999:A-376. Page P-2 Draft EIS: Proposed TMT Observatory Preface It wasn’t until the early 1960s that interest grew in using the summit for Western astronomical observations. Prior to the introduction of astronomical observatories, Native Hawaiians used the stars, (in addition to knowledge of the wind, waves, currents, weather, fish, and birds) to navigate the open oceans through a skillful art known as wayfinding. Advancing this history and practice, the U.S. Air Force developed the first optical observatory on the mountain in 1964. Today, there are 11 observatories including the Keck, Subaru, and Gemini in the summit region; the VLBA radio telescope located at an elevation of roughly 12,200 feet. The observatories provide valuable teaching and research resources to the University of Hawai‘i, and employ more than 600 County of Hawai‘i residents. Maunakea’s unique setting and beauty also make it a popular recreation and tourism destination. Approximately 270 visitors per day ascend the mountain for sightseeing, hiking, and amateur astronomy. Many come to the mountain with guided commercial tours while some visit in personal vehicles. During the periods when the summit is covered with snow, visitors are drawn to Maunakea to sled, ski, snowboard, and enjoy the unique conditions. The increased access to the mountain brought forward an awareness of the need to evaluate the cultural and environmental effects, and a number of environmental studies, including intensive archaeological studies and cultural resource surveys, have been conducted. The studies have recorded a number of findings, including the discovery of the Wēkiu bug, and have led to listing three areas as Traditional Cultural Properties by the State Historic Preservation Division. Also, 222 historic properties, including 147 ancient shrines have been identified within the Mauna Kea Science Reserve. The recent development of the Mauna Kea Comprehensive Management Plan (CMP) is an important step in UH’s continuing and ongoing efforts to protect and conserve Maunakea’s cultural and natural resources. The CMP provides a framework for integrating culture, science, sustainability and education, intended to manage current and future uses and activities in a way that values the kūpuna who passed on knowledge and experience, and respects the natural resources provided by the mountain. Preface Draft EIS: Proposed TMT Observatory Page P-3 Executive Summary This Draft Environmental Impact Statement (Draft EIS) has been prepared to provide the University of Hawai‘i (UH), State decisionmakers, the public, and interested parties with information regarding the potential impacts of locating the proposed Thirty Meter Telescope (TMT) Project in Hawai‘i.