mākua in print/web
Mākua has been written about in media since the mid-1860s. Whether articles or stories are in support of the mission of Mākua and Mālama Mākua or against it, if they include Mākua or Mālama Mākua, we will include them in our archives. Click the titles to read the full articles or stories. More will be added all the time, so please check back.
By Blaze Lovell - Honolulu Civil Beat - August 7, 2018
Native Hawaiian cultural practitioners on the Waiʻanae Coast have won another legal battle with the U.S. Army — the most recent in a 20-year saga — over sacred sites on the Mākua Military Reservation.
Mālama Mākua, a nonprofit group, had already been granted access to 13 sites previously blocked by the U.S. Army.
Now a settlement agreement between the nonprofit and the U.S. Army stipulates that the Army must also look into removing unexploded ordnance from two other cultural sites, a process that could take up to three years.
By Tina Grandinetti - FLUX Hawaiʻi magazine
… Over the last few years, Micah Doane has seen a massive surge in the number of visitors, and subsequently, the amount of trash, on the beach at Mākua, which is part of the Kā‘ena Point State Park Reserve. “As social media became more popular, this place became famous for underwater photography because of its crystal-clear waters and the dolphins,” he says. As the number of visitors skyrocketed, spontaneous beach clean-ups were no longer adequate, and Protectors of Paradise was formed. “With each Instagram post, the influx of people grew,” Doane says.
By Carlyn Tani - HONOLULU Magazine - July 2017
In a remote area of the Wai‘anae Mountains - on a ridge of Mākua - some of the most imperiled land snails in the world are being rescued from the brink of extinction at undisclosed locations. This partnership working to protect the Islands’ largely endemic snail population is made up of state, federal and nonprofit agencies placing Hawai‘i at the leading edge of conservation. But will these efforts be enough to save the exquisite creatures that Hawaiians called “the voice of the forest”?
By Associated Press - Honolulu Star-Advertiser - Nov. 8, 2016
The Army is violating a court settlement by restricting access to cultural sites in a valley many Native Hawaiians consider sacred, a lawsuit filed Monday alleges.
By Hawaiʻi Department of Land and Natural Resources - DLNR press release - July 5, 2016
During a post-holiday assessment at Mākua today, DLNR Division of State Parks Administrator Curt Cottrell used words like, “disgusting, irresponsible, unbelievable and travesty” to describe the mess some campers left behind. “Imagine,” Cottrell says, “Showing up with your family and friends to use the beach for the day at one of the stunning locations on Oahu, and you spend the first few hours cleaning up the horrible mess the people before you left. This kind of behavior shows tremendous disrespect for the aina and other people and we have to take steps to heal the area and change the way people act.”
By Sasha Davis - Excerpted from the book Networks of Affinity and Myths of the Postcolonial Pacific, University of Georgia Press
Though Mākua is the intense main focus of Mālama Mākua, we understand very well that the militarization experienced in Mākua is not at all isolated. In this chapter of the book Networks of Affinity and Myths of the Postcolonial Pacific, author Sasha Davis explores the connections of militarization and resistance in places such as Mākua and the greater Oʻahu, Guam, the Northern Mariana Islands, Kwajalein, Okinawa, and the Caribbean island of Puerto Rico.
By Rob Shikina - Honolulu Star-Advertiser - Sept. 28, 2014
"This is a celebration today of 10 years of peace in the valley," Earthjustice attorney David Henkin said, adding that the last shot was fired there in June 2004. "If you’ve been able to train to go to combat repeatedly and successfully for the last 10 years, then maybe you want to train at Mākua, but you don’t need to train at Mākua."
By Marie Alohalani Brown - American Indian Quarterly - Summer 2014
… these chanters are praying for the recovery of Mākua Valley after an army munitions burn raged out of control and “engulfed half the valley, sacred sites and endangered species habitats.” In this case, the kanikau not only laments the damage caused to Mākua but also works to repair it. This is not the first time that a fire has rav- aged the valley. The military has been using Mākua for live-fire training since the 1920s.34 As a child growing up in that area during the 1970s, I remember hearing the echo of explosions and seeing the occasional black expanse of charred mountainside.
Another important aspect of this kanikau is that it can be under- stood as both a testimony and a protest against the US military occu- pation of Hawai‘i and its use of the land it appropriated. The kanikauis also an eloquent reminder of the Native Hawaiian presence. It is ap- parent from the soldiers in the scene that the chanters had requested and were granted access to a restricted area to practice their kanikau. This small victory, as well as their performance, is empowering for the Native Hawaiian community. Additionally, because of our relationship with the ‘āina, praying for its recovery also works to ease our own pain. Furthermore, this kanikau underscores the Native Hawaiian perspective of the ‘āina as a living entity. These chanters are acting as witnesses for Mākua Valley. Not only are they speaking to her; they are speaking for her. Because the ‘āina cannot speak for itself, it cannot offer its own tes- timony, at least not in ways that have import juridically or politically, as this group is doing for her. Their kanikau recognizes that she has been ravaged. And while there were few actual witnesses to the events that in- spired the kanikau and its actual performance, the number of witnesses grows as more and more people see the documentary.
By Tina Grandinetti - FLUX Hawaiʻi magazine - April 2014
Talking about the military in Hawai‘i means … talking about dependence, violence, imperialism, and occupation.
Longtime local activists Kyle Kajihiro and Terri Keko‘olani are working to push these uncomfortable topics into popular discourse and propel a more critical discussion of militarization through their work with Hawai‘i Peace and Justice and DMZ-Hawai‘i/Aloha ‘Āina.
By Dr. Trisha Kehaulani Watson - Honolulu Advertiser - June 14, 2009
“E mālama i ka makua, he mea laha ‘ole.”
Mary Kawena Pukui explained this ‘ōlelo no‘eau to mean “parents should be cared for, for when they are gone, there are none to replace them.” To Hawaiians, Mākua Valley in Wai‘anae represents our parents; Mākua is a kinolau or physical body form of the parents of all Hawaiians. A particularly sacred place, or wahi pana, the protection of Mākua remains as of vital import to Native Hawaiians as the protection and caring for our human parents. The occupation and desecration of Mākua is both a physical and spiritual offensive against the residing indigenous people of this land.
Mākua’s rich history extends back as many as thirty-five generations, as early as the 8th century. Mākua houses a rich spiritual history that reflects its deep significance to the Hawaiian people. Even today, as one stands in the valley, hō‘ailona appear regularly to those who help mālama Mākua.
By Kyle Kajihiro - Excerpted from the book Asian Settler Colonialism: From Local Governance to the Habits of Everyday Life in Hawaiʻi, University of Hawaiʻi Press
Militarism in Hawai‘i cannot be reduced to a simple product of military policy. Instead, it must be understood as the result of a complex interaction of forces, including the political and economic fears and ambitions of global powers; the way key actors in the local society either resisted, accommodated, or collaborated in the process of militarization; the deployment of strategies to normalize and maintain militarism; and the interplay of ideologies of race, class, and gender that not only justified but often encouraged the expansion of empire.
By Advertiser Staff - Honolulu Advertiser - March 14, 2008
Hawaiian cultural practitioners yesterday said they worry that a long-awaited environmental analysis for Mākua Valley could lead to a resumption of live-fire exercises and increased pressure on the Wai'anae Coast Valley.
David Henkin, an attorney for Earthjustice who represents Mālama Mākua, 'Ilio'ulaokalani Coalition and Nā ʻImi Pono, said the Army has refused to address the groups' questions about allowing a Stryker Brigade to train on sacred sites and how it will effect endangered species at Mākua Military Reservation.
By Robert Shikina - Honolulu Star-Bulletin - Feb. 25, 2007
Leeward resident William Aila Jr. told Army officials yesterday that studies to press their case for live-fire training in Mākua Valley raised more questions than they answered.
"Is the fish safe to eat, are the crabs safe to eat, is the limu safe to eat? That's all we asked for. You haven't answered the question, you've raised more questions," Aila told Army representatives at the Waiʻanae District Park.
By William Cole - Honolulu Advertiser - July 31, 2003
The Army said late yesterday it has agreed to a formal assessment of last week's fire in Mākua Valley for the purpose of protection of threatened and endangered species — a step that could halt live-fire training for several months this fall…
By Gregg K. Kakesako - Honolulu Star-Bulletin - Dec. 9, 2003
… Under an agreement reached Thursday with activist group Mālama Mākua and EarthJustice, the Army could resume live-fire training, but without artillery.
By William Cole - Honolulu Advertiser - Feb. 16, 2002
Members of the Hawaiian community yesterday and today celebrated a return to the old ways in Mākua Valley with an overnight stay and offerings for the close of the Makahiki season — a tradition not seen for generations in the Waiʻanae Coast valley.
"This is probably the first time in about 180 years that this Makahiki ceremony has been celebrated in Mākua," said Waiʻanae resident William Aila Jr., who has relatives who lived and are buried in the valley.
By Susan Essoyan - Los Angeles Times - June 23, 2001
At the end of the coastal road that stretches west from high-rise Honolulu, this secluded valley cradles some of the rarest Hawaiian plants left in the wild, as well as the precious remnants of an ancient culture. It also harbors more unexploded ordnance and spent bullets and bombs than anyone can guess.
By Gregg K. Kakesako - Honolulu Star-Bulletin - Oct. 5, 2001
Nearly three years ago, a group of Waʻianae Coast residents who wanted to stop the Army from using Mākua Valley sued seeking a comprehensive environmental study on the effects that decades of shelling and training have had on the land and its cultural and historic sites.
Despite years of protests, community hearings, court sessions and lengthy negotiations, it took acts of terrorism on Sept. 11 to forge a settlement that gives Mālama Mākua the victory it sought - a comprehensive environmental impact statement…
By Michelle Malkin - Houston Chronicle - Dec. 8, 2001
(Note from Mālama Mākua: While this opinion piece is clearly not the view of Mālama Mākua or Earthjustice, we will endeavor to include all media concerning Mākua in our archives. We can assure Ms. Malkin that Mālama Mākua does not block a path to peace, for it is war that blocks the path to peace.)
By The Pacific Commercial Advertiser, The Hawaiian Star, and The Evening Bulletin
Ranching was one of the life-bloods of Mākua Valley from the mid-1800s through to the occupation by the U.S. army after the U.S. entered into World War II following the bombing of Pearl Harbor, known traditionally as Puʻuloa. Mākua was not just ranch land, however; it was a community, with all the good and bad that entails. In March 1903, cattle ranch luna Patrick Murphy was arrested and charged with the killing of an unarmed and defenseless Portuguese ranch employee. Read the story of the murder entitled “Mystery of Murphyʻs Rifle” that ran on the second page of the March 16, 1903, edition of The Pacific Commercial Advertiser. Two days earlier, and just two days after the murder, The Honolulu Star ran a brief story of the killing in its March 14, 1903, edition titled “Who Killed Joe Perry?" In the story, the Star pointed out that the ranch at Mākua was owned by then-Senator Lincoln McCandless. The Pacific Commercial Advertiser, on March 19, wrote about new evidence in a story titled “Pat Murphy is Accused of Murder - New Evidence in Possession of Police.” Another Honolulu newspaper, The Evening Bulletin, ran a story of Murphyʻs arraignment on the front page of its May 12, 1903, edition in a story entitled “Murder Trial Monday.” Two weeks later, The Pacific Commercial Advertiser published a story, “Jury Frees Pat Murphy, The Man From Makua,” about an emotionless Murphy being acquitted of murder.