MAUKA TO MAKAIWINTER 2012

PROTECTING CULTURE, RESOURCES + RIGHTS

Photo: Robin Kaye

What is your vision for Hawai‘i in the next 10 years? How about 100 or 500 years? Will it be the abun-dant, beautiful, and special place that has sustained generations before us?

Our ‘āina, our native rights, and our way of life are under increasing assault by those who want to profit from our natural bounty. Hard-won laws meant to protect our natural re-sources and our well-being are being eroded by offering privileged corpo-rations and individuals exemptions from these important protections.

A Honolulu zoning board is on the verge of allowing international hote-lier Kyo-Ya to build a 26-story hotel/condominium on Waikīkī beach. This hotel will be as close as a mere 40 feet from the shore in places. If we allow Kyo-Ya to occupy this depth of Hawai‘i’s most visible shoreline, it creates a precedent for develop-ment that encroaches all shorelines.

The Honolulu City Council this year ignored land use designations and hours of principled and impas-sioned testimony and approved a Wai‘anae Sustainable Communi-ties Plan that calls for light indus-trial park on 96 acres of prime ag-ricultural land in Lualualei Valley.

The newly created Public Land De-velopment Corporation is another example. It need not comply with any state or county laws concerning land use, zoning, or construction. Hawai‘i State Constitution Article XI protects our natural resources as a public trust. This means that these resources cannot be owned by any one individual, corporation, or even the state. It means that these resources are for the people, to be protected and managed for the ben-efit of this and future generations.

But without laws defining how the state may use our public resources and how the state will protect them the public trust has no true mean-ing on the ground. These laws are the way the state gives more than lip service to the public trust; how it makes it relevant to our everyday life.

These are the same laws that are being kicked to the curb by state officials who are sworn to up-hold the constitution, including the constitutional public trust.

Without these laws, the pub-lic trust is a fancy concept on pa-per and our public resources be-come a private commodity that can be sold to the highest bidder.

From the Board

KAHEA is committed to en-suring these laws will not be eroded. Over the next year, we will actively work to repeal the Public Land Development Cor-poration; ensure international corporations are not allowed to build high-rise hotels directly on our shores; save productive agri-cultural land from becoming an industrial park; establish monk seal critical habitat that will en-sure federal projects will not harm our shorelines; and protect Mauna Kea from the construction of the Thirty-Meter Telescope.

Our efforts to defend our ‘āina are not an attempt to stop all devel-opment in Hawai‘i. We simply demand that any development align with Hawai‘i’s constitu-tional public trust responsibilities and ensure that these resources are used wisely to support our own and future generations.

To achieve this vision, we need your support. While our volun-teer board is committed and en-ergized, we can’t do it alone. We are actively seeking funds to hire full-time staff that can provide the everyday presence we need to prevail against these assaults on our ‘āina. Please help us achieve this goal, so that we can be a bet-ter advocate for our ‘āina, our native rights, and our way of life for today, and for the future, 10, 100, and 500 years from now.

Mauka to Makai is a publication of KAHEA: The Hawaiian-Environmental Alliance. Mahalo for taking the time to share in our vision for a thriving, healthy, and just Hawai‘i.

Koalani KaulukukuiCamille KalamaJon OsorioLucy GaySharla Manley

Marti TownsendIkaika HusseyBianca IsakiJason JeremiahCandace Fujikane

Board of Directors

Logo illustration by Herb Kane

On the Cover: Maunalei Stream Tree.

From photographer Robin Kaye, Lāna‘i resident and author of Lāna‘i Folks: Today, a California developer is proposing a 200MW industrial windfarm on Lāna‘i. The energy from this project would be trasmitted via an undersea cable directly to urban O‘ahu. The footprint of this proposed project would take over — and permanently alter — one-quarter of the island. That quarter of Lāna‘i is an area rich with cultural, historical and archeological resources. It is also a prime hunting and fishing area, on which many families depend. Many Lāna‘i residents are concerned that this project is permanently industrializing a large part of this rural island, with little benefit to community members. Alternatives? With the amount taxpayers will have to pay for this wind farm, Hawai‘i could install solar hot water on every home on O‘ahu and save 40% of the homeowner’s electric use.

You can learn more at FriendsofLanai.org

kahea.org

Kūpa‘a no Lāna‘i, a native Hawaiian group, was organized in the summer of 2011 by grassroots families, some that span over 8 generations. Nei-ther lost nor forgotten but merely a re-awakening of the warriors in protecting and preserving the sacred grounds that hold ancient Hawai-ian villages, petroglyphs, heiau, ko‘a fishing shrines, and iwi kupuna.

We face many challenges no differ-

ent than our sister islands. However, 98% of the island of Lāna‘i has been for many years under one landowner and has recently been heavily in the news media as the island transfers to a new landowner. As such, Lana’i con-tinues under the so-called “American landowner dictatorship”. As we’ve seen in the past, the people of Lāna‘i have thrived through many changes. It is no coincidence for such a time as this for the rising of Kūpa‘a no Lāna‘i

to uphold our cultural heritage and vision for the future generations as we continue to be connected to the ‘āina both physically & spiritually.

Polihua is the largest sandy beach of Lana‘i, where Pele rested and feasted, where history of a Hawaiian village of heiau, burial sites, and koa-fishing shrines still remain. Where an an-them was written confirming the use of manewanewa as a lei plant: “Ohuo-

hu Polihua i ka manewanewa, ka lei kaulana o ka aina.” Polihua adorned with manewanewa, the celebrated wreath of the land.”

At Nana‘i, child of Ka‘ula, honored is the lei mane-wanewa, magnifi-

cent on the chest when worn; on the sacred breast of Wakea’s child. Manewanewa is found nowhere else on the island except at Polihua.

Today, Polihua is still accessed by native Hawaiians to gather pa‘akai and supports the community with food from the sea. It is where stories like these still live. Polihua is in the ahupua‘a of Ka‘a and the proposed site for the so-called “Big Wind” project.

Lāna‘i SteadfastBy Christine Costales

Pa‘akai.Photos: Christine Costales

Access to Polihua will be cut-off if the corporate “Big Wind” project or other large-scale development takes place. Above Polihua stands Ke-ahiakawelo, a “wahi pana;” and the surroundings is Kanepu‘u, “Kane’s mountain,” where endangered and endemic trees can be found. This is the place where the people of the is-lands gather; where guests who travel from afar enjoy the stories and take in the breathtaking view as if time stood still. It is a place of education and a place of mana that connects the people to the land. This is the place that could be destroyed forever if we don’t fight for what is pono.

Kūpa‘a no Lāna‘i families are in-volved in educating our youth to the values of our cultural & natural resources. We will remain “steadfast” to hold firm to what we believe is right for the Hawaiian people who once thrived hundreds of years on these islands located in the middle of the Pacific Ocean. We will en-dure what others are trying to plan around us, as development takes pre-cedence over preservation, conser-vation & the environment. We will hold steadfast for Lāna‘i to protect our ‘āina. We ask you to do the same.

‘Āina that would be affected by the wind project.Photos: Robin Kaye

KAHEA’s position is that it is not sustainable to sacrifice Lāna‘i for the wants of O‘ahu. While we do not want to continue to rely on crude oil and we strongly support alternative energy, importing energy from Lāna‘i is not the solution. O‘ahu can and should power itself with its own sunshine, trash, and wind; O‘ahu has plenty of its own resources to use without having to go to other islands.

Kūpa‘a no Lāna‘i is a small grassroots group that wants to protect its sacred places and ecosystems that will be destroyed if the wind farm and cable are allowed to proceed. KAHEA supports their work and hopes that others on O‘ahu will support them as well.

We need a way to achieve abun-dance from Hawai‘i’s land. The Pub-lic Land Development Corporation (PLDC) is not the way. The PLDC heralds a new low in the state’s approach to stewarding Hawai‘i’s public trust by treating our most valuable shared resources as develop-able financial assets instead of what they are – the sacred lands, waters, and environment we call home.

The recent parade of “huggable” PLDC projects, like organic honey bee farms and “21st century” public

schools, are intended to get commu-nity buy-in for the PLDC. As the argument goes, PLDC is necessary to make good projects happen.

But farming to feed ourselves and public education are some of the highest and best uses of our public lands. The PLDC and its barrage of exemptions is not necessary for the government to carry out its vital functions.

Education does not need to go through the PLDC to obtain fund-

Defending the Public Trust

Board Member Jon Osorio testifies on the PLDC administrative rules

HRS § 171C-19: PLDC “is exempt from all statutes, ordinances, charter provisions, and rules of any government agency relating to special improvement district assessments or requirements; land use, zoning, and construction standards for subdivisions, development, and improvement of land; and the construction, improvement, and sale of homes thereon; provided that the public land planning activi-ties of the corporation shall be coordinated with the county planning departments and the county land use plans, policies, and ordinanc-es.”

ing; bonds can be issued and federal dollars leveraged. And the state can and does lease public lands to farmers through the proper existing channels.

According to a letter from the At-torney General’s office, the PLDC would not need to follow HRS chapter 205, our land use law. The letter says “this would allow for the establishment of a landfill in a particular area regardless of laws pertaining to the zoning or land use requirements.”

The Legislative Reference Bureau stated that the PLDC is likely ex-empt from the coastal zone manage-ment law, county zoning ordinances, the state building code, fire code, and other laws in place to protect our resources and human safety.

A law passed this year gave the PLDC even more power than it already had by exempting the PLDC from the legal definition of “public lands”. This latest exemption means that the PLDC does not need to do things like get appraisals or go through public auction before leas-ing public land.

Why are these exemptions necessary to fix our aging harbors, put farmers on the land, and fix our schools? The simple answer is, they are not.

Not only does the PLDC have the extraordinary and dangerous power to exempt itself from the laws meant to ensure safe and responsible use of our shared resources, it could have the effect of eroding the constitu-tional right of Native Hawaiians to access, gather, and engage in other cultural practices on currently unde-veloped state land.

Frighteningly, Act 55 and the PLDC’s draft administrative rules provide absolutely no protections for Native Hawaiian rights.

The threat of losing access to our special places is heightened by the PLDC’s ability to sell land and enter into long-term leases.

Even more insidious, the PLDC can use our public lands (including seized, or “ceded lands”) as collateral to invest in development deals. If those deals go sour and the develop-er or state can’t pay back the inves-

Why are these exemptions necessary? The simple answer is, they are not.

tors, the state could lose title to our public land to the investors.

This is in direct conflict to the requirement that state land can only be sold after approval of 2/3 of both houses of the legislature, which is in place to keep the seized land corpus intact until the federal and state gov-ernments reconcile Native Hawaiian claims. The PLDC is empowered to erode the corpus before these claims are addressed.

And just as scary, the PLDC’s pow-ers are not limited to projects on state land. The PLDC can acquire an interest in private projects, even if they are not on public lands. Want to build a wind farm on conserva-tion land or a hotel on the beach? Sell an interest in the project to the PLDC, and the laws ensuring your project is appropriate and safe disap-pear.

Yes, we need to make Hawai‘i’s lands productive. But this process does

Defending the Public Trust, continued

In the 1980s, the land in this pic-ture on the right was a working fam-ily farm on the Wai‘anae Coast. That is, until the family was evicted in favor of a golf course proposal. The golf course plan faltered, then failed. The land sat unused for years.

Today, another group of developers are seeking to rezone this land from agri-cultural to industrial--permanently transforming this farmland into an industrial park. Theirs is just one of a cluster of major proposals to expand industrial land use in this rural val-ley in Wai‘anae Moku--including new and expanded landfills---right next to existing farms, schools, and homes.

In the face of these threats to their health and community, community members have come together to pro-tect the future of this land. With sup-

port from KAHEA, in 2011 their committed advocacy led the Land Use Commission to appropriately reject the industrial park proposal and keep this land designated for agriculture.

This was an important victory for a com-munity where alarming incidences of cancer, asthma and other environmen-tally-related diseases persist, and expan-sion of hazardous land uses continues.

Yet in 2012, despite hours and hours of principled and impassioned testimony in opposition, the Honolulu City Coun-cil approved the Wai‘anae Sustainable Communities Plan that would bring this industrial park one step closer to reality.

As KAHEA Board Member Aunty Lucy Gay puts it, “it’s like a boxing match--we won round 1 at the LUC, they won round 2 at the City Coun-

Farms, Not Dumps for Rural Wai‘anae

not have to be driven by a desire for a quick buck.

We need to institute a new kālai‘āina; redefine “highest and best use” to put public values back on top and ensure profit motives never outweigh important public consid-erations like productive farmland, clean freshwater, and thriving shorelines.

Real prosperity means a shared op-portunity for business and subsis-

tence that protects unique ecosys-tems and the public that depends on them, not a new round of selling ourselves to the highest bidder.

•We want to hear from you! What do you want Hawai‘i to look like 5 years from now? 10? 100? Please email us your thoughts at kahea-al-liance@hawaii.rr.com. Throughout 2013, we will publish your responses on our blog at www.kahea.org.

cil. Now we’re just waiting for them to ‘ding’ the bell to start round 3!”

Wai‘anae is a place rich in tradi-tion, with countless sacred and cultural sites, and one of the larg-est communities of Native Hawai-ians in the islands (and the world). Wai‘anae is home to the largest pro-ducer of organic greens in Hawai‘i, and a place where the movement to reclaim traditional farming prac-tices began--and continues today.

For the last four years, with your

grassroots donations, KAHEA has been working on environmental jus-tice issues on O‘ahu’s Leeward Coast.

Today, we provide staff support and fa-cilitation for a growing Environmen-tal Justice Working Group. Through an alliance with the Concerned El-ders of Wai‘anae and a hui of other Wai‘anae and justice organizations, we are hosting a series of Environ-mental Justice bus tours, educat ing and empowering ‘ōpio through en-richment programs, and supporting on-the-ground grassroots organizing campaigns of community members.

Through all of these efforts, we are working to increase awareness and knowledge of Wai‘anae Moku histo-ry, mo‘olelo, ecosystems, endangered species, cultural traditions, assets, en-vironmental and social justice issues, and solutions. Mahalo to all who give and make this work possible!

Huakaʻi no Mauna KeaHatched between Kawaipuna Sharp and myself, the idea for the 2002 huaka‘i was for us to follow the old paths, the old trails and the old roads. We were to walk in the path of the ancestors. The entire journey was to be genuinely cultural, includ-ing studying the plants and animals

of the island.

It took quite a bit of planning and studying. In some places, there are no longer any trails. At low altitudes, we were hiking through pastures. In other places, like up on the slopes of Mauna Kea, it’s very sandy, so the trails and footsteps are hard to find. Near Pohakuloa (PTA), the trail is actually a road, but a military road that is basically off-limits to the public. We were culturally accessing places where people don’t usually go.

Up on Mauna Kea when you’re at 13,000 feet, after a whole day of slog-ging it out (starting out at 10,000 feet), you can take maybe twenty steps, then have to rest for five min-utes. Thank goodness, you’re only a few hundred yards to the end of the day’s hike as it takes everything you

have. You’re totally exhausted. But you’re all exhausted together, and there’s a lot of aloha. It changes you.

We have done huaka‘i almost every year since, and it has been life chang-ing. Kaho‘ola Ching wrote recently about how important the huaka‘i have been to him. All of us who have been doing it, are not the same, as when we started out.

Among other things, he said: “Huaka‘i has been one of the best things that has happened in my life. Also some of the worst times in my life--burning lava fields of Kona in the blazing sumer sun on an endless walk through uncharted ‘a‘a. Some of the most profound and supernatural things have happened to all of us, that took some of us years to realize. You lead even to the very gates of the ‘a‘a fields of Kona, as close to Hades as I have ever experienced on this honua, and I will follow.” High places are always sacred to people, especially to the “indigenous” people. A lot of our myths, religious stories, and legends include stories about the mountains. This is true for many other summits too, of course. But for us, Mauna Kea is that very special place.

Many of us do things on the moun-tain that are very sacred, like taking piko up to lake Waiau. People do many different practices all over the mountain. Many of us have connec-tions to the island, and to the moun-

Ten years ago, Uncle Ku Ching began plans for a unique huaka‘i from sea level up to the summit of Mauna Kea. It would become a journey that changed the next decade of his life.

THERE IS A GROWING MOVEMENT, as people across Hawai‘i join in rejecting genetic modification of taro. Genetic modification (GMO) and patenting of taro endangers health, threatens ecosystems, disrespects culture, and harms the local economy.GMO-taro is being promoted as a misguided “magic bullet” for one type of plant disease. But, agricultural scientists and farmers throughout the Pacific have proven the best way to protect taro from diseases is to improve soil quality, pro-

learn more + join in action atwww.KAHEA.orgPhoto of Taro Festival at State Capitol by Ian Lind.

Huakaʻi no Mauna Keatain. So it is a natural thing to want to protect it.

As leasee on the mountain, since 1968, the University of Hawai‘i has acted as “king” of the mountain, but has not properly cared for our mauna.

For example, when they built the Keck observatories, they knocked 38 feet off of Pu‘u Kūkahau‘ula, to get enough level land on which to build the foundations. Knocking off the top of pu‘u (cinder cones) and digging into them disturb many of us who are cultural and religious practitioners of the mountain.

The key thing, is, if UH is going to be on the mountain, they are going to have

to follow the rules. And the rules are go-ing to have to be pono. We will do what we have to do to keep the whole thing pono. This means: to be in tune with the environment and ecosystems of the place, culture of the place, and the gods and goddesses.

The mountain itself is awesome. Hik-ing over it, hiking up and down, being up there, the snow, the rocks, the glacial sand--the experience of going up the mountain is very precious, it gets into one’s soul. I suppose this is why I do what I do, to mālama Mauna Kea.

Ten years ago, Uncle Ku Ching began plans for a unique huaka‘i from sea level up to the summit of Mauna Kea. It would become a journey that changed the next decade of his life.

Interview with Ku Ching by Shelley Muneoka

Ku Ching (pictured on the right with Kumu Paul Neves on the left) is a retired chemical engineer, attorney, and former OHA Trustee.

It’s been a full year since closing arguments were made in the contested case hearing on the proposal to build another telescope on Mauna Kea. The University of Hawai‘i proposes to build the 18-story, 8-acre TMT on the northern plateau, one of the last unobstructed viewplanes from the sacred moun-tain. The Mauna Kea hui, including KAHEA, Mauna Kea Anaina Hou, and several cultural prac-titioners and conserva-tionists, filed a challenge

against the Department of Land and Natural Resources’ approval of the project. While the Hearing Officer is mak-ing his decision in the case, we ponder some basic questions:

Got rent? Mauna Kea is currently leased to UH for 65 years at $1 per year. State law requires state land (former crown and government lands) be leased for fair market value. If “viewing time” at telescopes on Mauna

Kea can go for $80,000/night, then how is $1 a year rent remotely fair-market value?

PLDC threat? The sweetheart 65-year-lease will end soon; does this mean Mauna Kea could be PLDC’d? PLDC-ing Mauna Kea means the Conservation District rules no longer apply. Telescopes, hotels, anything could be built on Mauna Kea with no permit, no management plan, and no opportunity for appeal to a court.

MAUNA KEA LEGAL CHALLENGE UPDATE

Somewhere between 4 to 11 mil-lion years ago, monk seals came to Hawai‘i through the then-open ocean passage separating North and South America. Because what we know to-day as the “main Hawaiian Islands” did not exist, the seal’s home was our kupuna islands to the northwest. Kaua‘i came into existence about 5.1 million years ago and the rest of the Hawaiian Islands chain emerged in the millennia that followed.

Monk seal bones dating to AD 1400-1759 were found at an archaeological site in Lapakahi on Hawai‘i Island, in-dicating that once the main Hawaiian Islands were formed, Hawaiian monk seals were historically found here.

Today, approximately 1,100 remain, and scientists estimate the popu-lation is declining at a rate of 4% per year. This figure does not ac-count for the recent rash of monk seal murders - a half dozen seals purposefully bludgeoned or shot to death over the last three years. Why would someone kill a ma-rine mammal sleeping on a beach or playing in the waves?

People say critical habitat will “fed-eralize” our beaches or limit public access. This is only a scare tactic. Our nearshore and ocean resources will still be part of the public trust protected by the Hawai‘i State Con-

stitution. We will still have the right to go the beach, fish, gather, swim, surf, snorkel, dive, boat, and do all of the things we enjoy doing now.

People say the monk seals are eating the food we need to feed our families. While it is true, monk seals eat things we also eat, like fish, crab, and lob-ster, seals typically eat only about 12 to 48 pounds of seafood per day, and they fast when they nurse and molt.

The monk seals’ appetite for seafood is not responsible for the sharp de-cline in ocean resources around our islands. The true culprits responsible for our dying fisheries are many: rampant development, especially on our coastlines; dry stream beds that no longer provide freshwater to es-tuaries; overfishing and collection by greedy or ignorant people; ineffective management of our resources; inef-fective enforcement of fishing laws; aggressive invasive species that smoth-er our reefs and compete for food.

Hawaiian monk seals are a part of the natural and cultural history of our Hawai‘i, from Kure Atoll in the north all the way to Hawai‘i Island in the south. We have always shared our beaches with the seals and must continue to do so now because they are running out of places to go. The Northwestern Hawaiian Islands are

CRITICAL HABITATWhy we’re fighting for it

no longer safe for them due to problems like overfishing that has reduced food supplies and sea level rise that is erasing their habitat.

We must stop blaming the seals for the problems brought to our shores by greed and disregard for our cul-ture, land, and sea. We must put a stop to the purposeful killing of this dwindling part of our past so we can share them with the future.

In 2008, KAHEA sought strong protections for the Hawaiian monk seal by petitioning for critical hab-itat designation in the main Ha-waiian Islands with the Center for Biological Diversity. Critical habi-tat designation will put the weight of the Endangered Species Act on the federal government to ensure the projects it funds or approves do not harm our shorelines -- in recognition that our islands’ shores are essential to the very survival of a natural treasure.

The purpose of critical habitat desig-nation is to require a hard look at the impacts federal projects and projects that need federal permits might have on monk seals and their habitat. If a proposed project will harm un-developed coastlines and nearshore waters used by monk seals, then it must be modified to prevent those harms. This gives the community a powerful hook to ensure the fed-eral government approves only proj-ects that will not destroy our coasts.

Critical habitat can help stop the critically endangered Hawaiian monk seal from going extinct in our lifetime; help preserve a spe-cies that is ingrained in the natu-ral and cultural history of our islands for future generations.

But just as importantly, critical habi-tat will result in other benefits, like protecting our shorelines from inap-propriate development, preventing further degradation of our coastal en-vironment, and maybe even helping revive our fisheries to healthier levels.

With your help, we can protect the dwindling population of ancient Ha-waiian monk seals and its habitat, while at the same time defending our shores from improper federal projects.

In 2012, KAHEA was instrumental in pull-ing together the Aloha Kanaloa Coalition, a consortium of local, national, and international organizations and individuals who want to stop the senseless killing of our natural and cultural treasure, the Hawaiian monk seal. Some of the partners include the National Wildlife Federation, Conservation Council for Hawai‘i, the Humane Society of the United States, the Moloka‘i Community Service Council, and Hawai‘i Interfaith Power and Light.

With assistance from KAHEA, the Aloha Kanaloa Coalition produced a public service announce-ment that was aired during Merrie Monarch, reaching thousands of households through the month of April. The video can be viewed at alohakanaloacoalition.org.

Conservation and environment receives just 2% of charitable giving. Put simply, conservation is not as well-supported as it must be to ensure our future quality of life.

Preventative action to maintain the health of our air, waters, lands and forests costs a fraction of what we will sacrifice if we neglect our kuleana (responsibility).

Conservation has one of the highest returns on investment of charitable work. Conservation preserves our ability to sustain Hawai‘i’s people, while protecting the beauty and meaning of these islands, and this planet.

By supporting KAHEA, you are smartly leveraging your investment. The Earth Friends Challenge recognizes groups, like KAHEA, known for their efficiency and success in accomplishing their mission.

KAHEA’s work is essential to our lives and to future generations.

There is no time to lose. Please invest in KAHEA today!

Conservation deserves more than 2%*

*CONSERVATION AND ENVIRONMENT RECEIVES JUST 2% OF ALL CHARITABLE GIVING. MOST PEOPLE BELIEVE IT DESERVES MORE.

We are happy to announce that we re-cently added four new board members: publisher Ikaika Hussey, founder of Maoli World and the Hawaii Indepen-dent; planner and resource manager Jason Alapaki Jeremiah, who has experi-ence working with Hawaiian lands and communities; Ph.D and law student Bi-anca Isaki, most recently a summer law clerk at Earthjustice; and UH Professor Candace Fujikane, co-editor of Asian Set-tler Colonialism: From Local Governance to the Habits of Everyday Life in Hawai‘i (University of Hawai‘i Press, 2008).

We can’t do it without you. KAHEA accepts no federal or corporate money. We’re doing it grassroots-style, and we need your support! Easily give on our website at www.KAHEA.org, or in the envelope provided!

Please support KAHEA today!

Mahalo pumehana,

THE CORDS THAT BIND

MAHALO PUMEHANAMahalo to our supporting foundations: Koaniani Family Fund, Atherton Foundation, Hawai‘i Community Foundation, Hawai‘i People’s Fund, Earth Friends Conservation Fund, SIMA Environmental Fund, Pohaku Fund, Columbia Foundation, Common Counsel Foundation, ‘Apono Hawai‘i, Margaret Mellon Hitchcock Foundation, Sidney Stern Memorial Trust, The Seventh Generation Fund, Groundwork Opportunities, and our amazing 1% for the Planet ‘Ohana.

And mahalo pumehana to the hundreds of individuals whose heartfelt giving makes the work of KAHEA possible!

“The work is so critical, and the time we have is short. KAHEA is strategic, effective, and visionary in their work and in their approach. This is the future of our public trust lands and waters at stake. What could be more important? This is why I give.”- excerpt from a letter from one of KAHEA’s grassroots donors, printed with permission.

photos: Miwa Tamanaha (top), Michael Hanscom (bottom)

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