About this video

• Video Title: From Aina to Land
• Channel: Noah (Keola) Ryan
• Speakers: Noah (Keola) Ryan
• Duration: 01:01:01

Overview

This lecture, "From Aina to Land," explores traditional Hawaiian cultivation and land management practices, contrasting the Hawaiian concept of 'aina' with the Western concept of 'land.' It discusses the unique natural characteristics of the Hawaiian Islands, the importance of water, and traditional land divisions like Mokupuni, Moku, and Ahupua'a. The video also details ancient Hawaiian food production technologies, including wetland agriculture (loʻi kalo), dryland farming (mala), and fishponds (loko ia), and emphasizes the significance of these practices for sustainability and cultural understanding.

Key takeaways

• Hawaiian Islands' Unique Environment: The islands are the most geographically isolated archipelago, possess diverse climatic zones, and have the highest rate of endemism globally due to their isolation.
• Importance of Water: The porous volcanic rock of the islands acts as a natural sponge, filtering rainwater into underground aquifers, which is crucial for the islands' water supply. The Hawaiian word for freshwater, 'wai', also signifies wealth, highlighting its preciousness.
• 'Aina' vs. 'Land': 'Aina' is defined as "that which feeds" or "that which sustains life," encompassing the entire biosphere, and is viewed as a sacred living entity, an older sibling to humankind. In contrast, 'land' in the Western context is often seen as a resource or capital for human use.
• Traditional Land Division (Ahupua'a): Ahupua'a were traditional land divisions that stretched from the mountains to the sea, designed to be self-sufficient units with access to all necessary resources for survival and to ensure fair distribution and management.
• Food Production Technologies: Ancient Hawaiians developed sophisticated systems like loʻi kalo (wetland taro fields), mala (dryland gardens), and loko ia (fishponds) to maximize food production and ensure sustenance.
• Sustainability and Modern Challenges: The lecture contrasts the productivity of ancient systems with modern challenges, such as reduced local food production and reliance on imports, emphasizing the need to revitalize traditional practices for sustainability and cultural reconnection.
• Politicization of Population Numbers: Historical population estimates before Western contact have been debated and sometimes adjusted to influence narratives about the impact of colonization and the capability of indigenous societies.

The three basic land divisions discussed in the lecture are:

1. Moku Puni: This is the Hawaiian word for "island." It represents the largest division, referring to the islands within the archipelago.
2. Moku: These are large land divisions within an island. The lecture uses Oahu as an example, mentioning six moku that make up the island, such as Kona (leeward side) and Koʻolau Poko (windward side).
3. Ahupuaʻa: These are smaller land divisions within a moku. The ahupuaʻa concept is unique because it divides land according to resources, extending from the mountains (mauka) down to the sea (makai), including the reef. Each ahupuaʻa was designed to be a self-sufficient community.

You've accurately identified and defined the three basic land divisions discussed in the lecture:

• Mokupuni – an island.
• Moku – a large district within an island.
• Ahupuaʻa – a smaller district within a moku, characterized by its mauka-to-makai resource distribution.

The three kahua, or foundational pillars, of Ka Papa Loʻi o Kānewai are:

1. Malama: This emphasizes caring for each other and the land (ʻāina), encompassing all relationships, both human and environmental.
2. Puʻuhonua: This signifies the place as a sanctuary, intended to be a place of peace and respite for anyone on campus, offering a space to detach and relax.
3. Lā Lima: This literally means "many hands" and highlights the principle of collective effort and mutual support, where everyone contributes and helps each other.

Loʻi kalo (wetland taro fields) were highly efficient at producing food for several reasons:

• Increased Productivity: Growing kalo in a loʻi system made it significantly more productive than growing it in the wild or as dryland crops. On average, it was about 10 to 15 times more productive.
• Supports Diverse Ecosystem: The loʻi system wasn't just for kalo. It also supported the growth of other food sources, such as freshwater species like ʻoihi (shrimp) and ʻōpae (small shrimp), which would enter the loʻi through the irrigation. Additionally, the walkways and surrounding areas could be used to grow other plants like sugar cane and various herbs.
• Ideal Growing Conditions: The presence of water provided optimal conditions for kalo to grow faster and larger, contributing to its overall high yield.

You've hit on another crucial element of the loʻi kalo system's efficiency! The integration of other nutrient-rich plants and marine species was a sophisticated method of enhancing soil fertility and overall growth conditions for the kalo. This polyculture approach not only diversified food production but also created a more robust and nutrient-dense environment, leading to optimal kalo development.

This looks like a detailed study guide or set of lecture notes! I can help you answer specific questions from this material. Let's break it down.

Oʻahu’s Water Resources

• Parts of the water diagram: While I don't have the visual diagram, based on the transcript, the key components related to water management on Oʻahu would include:
  • Trade winds and rain clouds: These bring moisture to the islands.
  • Orographic lift: The process by which clouds rise and cool as they encounter mountains, forcing them to release precipitation.
  • Windward side: Receives more rain due to the trade winds.
  • Leeward side: Receives less rain as the clouds have already released most of their moisture.
  • Mountains/Volcanoes: Act as sponges, absorbing rainwater.
  • Porous lava rock: Allows water to filter down.
  • Underground aquifer: Areas where water is stored after filtering through the rock.
  • Cap rock: Impermeable rock layers that help retain freshwater in the aquifer.
  • Streams: Surface water runoff.
  • Ocean: The ultimate destination for runoff.
• What is orographic rain? Orographic rain is precipitation that occurs when moist air is lifted by mountains or elevated terrain. As the air rises, it cools and condenses, leading to rain on the windward slopes.
• Define Wai & Waiwai:
  • Wai: Literally means "water."
  • Waiwai: Means "wealth." The term highlights the immense value and importance of freshwater in Hawaiian culture, equating it to prosperity and sustenance.

Division of ʻĀina

• Define: Mokupuni, Moku, & Ahupuaʻa.
  • Mokupuni: An island.
  • Moku: A large land division within an island.
  • Ahupuaʻa: A smaller land division within a moku, typically stretching from the mountains to the sea, designed to encompass diverse resources.
• What does the term Ahupuaʻa mean and why is it called such? The term "ahupuaʻa" breaks down into "ahu" (altar) and "pua" (pig). It is called such because altars, often used for offerings, were placed at the boundaries of these land divisions. These altars also served as markers.
• What Hawaiian deity was associated with Ahupuaʻa and why? The god Lono was associated with ahupuaʻa. This is because ahupuaʻa were dedicated to Lono, the god of fertility, agriculture, and peace. The successful management and productivity of the land within an ahupuaʻa were tied to Lono's blessings, particularly during the Makahiki festival.

Food Production Technology

• Define the term ʻĀina Momona.
  • ʻĀina Momona: Translates to "fat land" or "fertile land." It refers to highly productive lands teeming with food and life, representing the ideal state of the ʻāina that sustains its people.
• Loʻi kalo & Kānewai
  • Approximately how many acres of land was dedicated to loʻi kalo in ancient times verses the amount today? In ancient times, over 20,000 acres were dedicated to kalo production. Today, there are less than 400 acres.
  • What other food sources were also cultivated in a loʻi kalo system? Freshwater species like ʻoihi and ʻōpae, as well as other plants like sugar cane and various greens (walaʻau), were also grown within or alongside the loʻi kalo systems.
  • Identify: Mānowai, poʻowai, ʻauwai, makawai, hoʻiwai (see drawing below)
    • Mānowai: A diversion structure (sometimes referred to as a dam) used to collect water from a stream.
    • Poʻowai: The head or inlet of an irrigation ditch.
    • ʻAuwai: An irrigation ditch that carries water.
    • Makawai: The inlet or outlet of a loʻi plot.
    • Hoʻiwi: A channel or structure to return water back to the stream.
  • What gods are credited with creating the waters that feed Ka Papa Loʻi o Kānewai? The great gods Kū and Kanaloa are credited with giving the place its name, implying their association with the waters and the springs that feed it.
  • Define and explain the following ʻōlelo noʻeau: Hoʻokahe wai, hoʻoulu ʻāina.
    • Hoʻokahe wai: Literally "to make water flow." This proverb speaks to the importance of managing and distributing water resources effectively.
    • Hoʻoulu ʻāina: Literally "to make the land productive" or "to grow the land." This refers to practices that foster the health and productivity of the land, leading to abundance.
  • What are the 3 kahua or pillars of Kānewai?
    1. Malama: Caring for each other and the ʻāina.
    2. Puʻuhonua: Being a sanctuary.
    3. Lā Lima: Many hands working together.
• Loko Iʻa - fishponds
  • Explain the mechanics of a typical loko iʻa, identify: mākāhā. A typical lokoʻiʻa is a coastal enclosure formed by a rock wall. Fish enter through slatted gates called mākāhā, which allow smaller fish and water to pass in and out but trap larger fish once they grow too big to escape. The ponds were often shallow to allow sunlight to penetrate and stimulate algae growth, and brackish water (a mix of fresh and saltwater) was ideal for algae and organism growth.
  • Why was it so efficient in producing food? They were efficient because they bypassed several steps in the natural food chain. By cultivating algae (limu), which attracted herbivorous fish, they could produce a much higher yield of fish for human consumption compared to open-ocean fishing. For example, 10,000 lbs of algae could yield 100 lbs of fish for humans in a lokoʻiʻa, versus only 1 lb in the wild.
  • How many loko were on Oʻahu (1880s) & how much food did they produce annually? In the 1880s, there were 114 lokoʻiʻa on Oʻahu, covering approximately 3,600 acres. They produced over one million pounds of fish annually.
• Māla ʻai – dry land farming
  • Explain the concept behind the māla ʻai farming technique. Māla ʻai refers to dryland farming or gardens. In areas that were drier or had terrain unsuitable for loʻi, Hawaiians created horizontal bands across the mountainside to cultivate crops. Different crops were planted at specific elevations where they grew best, utilizing natural rainfall and soil conditions to maximize food production in non-wetland environments.

Māhele ʻĀina

• Why was Kauikeaouli known as “Kamehameha the Good”? Kauikeaouli (Kamehameha III) was known as "Kamehameha the Good" for his efforts to preserve Hawaiian traditions and the well-being of his people during a period of significant foreign influence and pressure, including his role in the Māhele ʻāina, which aimed to redefine land ownership.

• Why did Calvinist Missionaries push for land privatization between the years 1845-1850? The Calvinist missionaries pushed for land privatization, advocating for the Māhele ʻāina, partly to align Hawaiian land laws with Western legal and economic systems, which they believed would foster "civilization" and economic development. They also saw it as a way to secure land for themselves and for their converts, often framing it as a move towards individual prosperity and away from traditional communal land tenure, which they sometimes viewed as "primitive."

• Identify: William L. Little, William Richards, John Ricord, Alien Land Ownership Act, Kūleana Land Act, Ceded Lands.

  • William L. Little: A lawyer who helped draft the laws related to the Māhele.
  • William Richards: A missionary who became an advisor to the Hawaiian monarchy and advocated for Western legal reforms, including land privatization.
  • John Ricord: Attorney General of Hawaii who played a role in the legal framework of the Māhele.
  • Alien Land Ownership Act (1840): This act initially prohibited foreigners from owning land in Hawaiʻi, but it was later modified and repealed as foreign pressure for land ownership increased.
  • Kūleana Land Act (1850): This act was part of the Māhele and allowed native Hawaiians to claim individual title to the lands they actually cultivated or occupied. However, the process was complex, and many did not understand or were unable to secure clear titles.
  • Ceded Lands: Lands that were claimed by the Hawaiian government during the Māhele and later sold or leased, often to foreign entities. This term is also used more broadly for lands the Hawaiian Kingdom lost through various means after annexation.

• What 4 arguments did foreigners present to the Mōʻī that supported the Māhele ʻāina, which 2 were the most persuasive? The transcript doesn't explicitly list the four arguments. However, common arguments included:

  1. Economic Development/Progress: Privatization would encourage investment and increase productivity, bringing Hawaiʻi into the modern global economy.
  2. Security and Stability: Clear title would provide security for both Hawaiian and foreign landholders, preventing disputes.
  3. Individual Rights/Ownership: Aligning with Western concepts of property rights would empower individuals.
  4. Preventing Foreign Land Grabs: Paradoxically, some argued that establishing a formal system of ownership would prevent uncontrolled foreign encroachment and land seizures.
  • Most Persuasive: Arguments related to economic development/progress and the concept of individual rights/ownership were likely the most persuasive to the Hawaiian government influenced by Western advisors, as they appealed to ideas of modernization and self-improvement that were being promoted.

• How did misunderstanding resulting from language differences factor into the māhele process?

  • Why was “private land ownership” a difficult concept for Hawaiians to grasp? Traditional Hawaiian land tenure was communal and reciprocal. ʻĀina was seen as a living entity cared for by the people, and the concept of exclusive, individual ownership (selling, buying, inheriting like chattel) was foreign. Land was managed and allocated based on need and relationship, not absolute possession.
  • How was the concept of Māhele misunderstood between Kānaka and Haole?
    • Kānaka perspective: The Māhele was understood by many Hawaiians as a division or distribution of the use and stewardship of the land, perhaps clarifying existing rights and responsibilities. They likely did not fully grasp that it would result in absolute, exclusive, and alienable private ownership that could be sold to foreigners.
    • Haole perspective: Foreigners (Haole), influenced by Western legal systems, viewed the Māhele as a means to acquire outright title to land, which could then be bought, sold, or leased, often with the intention of large-scale commercial agriculture or settlement.

• What does it mean in English vs. Hawaiian:

  • Māhele: In English, it is often translated as "division" or "partition," referring specifically to the Great Māhele of 1848, which divided land ownership. In Hawaiian, "māhele" simply means "to divide," "to share," or "to allot." The context of the 1848 event implies a specific, transformative division of land ownership.