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What Do We Do With Agricultural Land?

Hawai‘i State government has a long history of studying and evaluating land needed for agriculture.  Here’s a list of various State-initiated statewide agricultural land use studies:

Land Use Commission (1961)
In 1961, the State Legislature approved the first state land use law in the nation and formed the Land Use Commission (LUC.)  All lands in the State were then mapped into three categories – Urban, Agricultural and Conservation.  (Rural was added in 1963.)

The LUC is required by law to conduct comprehensive reviews of this mapping; however, the last review was done in 1992, twenty years ago.

Land Study Bureau (1972)
In 1972, the Land Study Bureau report was prepared by UH and it grouped soils into land types based on soil & productive capabilities (“A” (very good) to “E” (not suitable.))  It also produced several ‘Crop Productivity’ ratings for pineapple, sugar, vegetables, forage, grazing, orchard and timber.

Land Capability Classification (1972)
Also in 1972, UH and USDA produced a Land Capability Classification focusing on agricultural suitability limited by soil & climatic conditions.  Again, productivity estimates were only for limited crops, sugar, pine, pasture, woodland.  Eight Classes were identified, I – VIII (best to worse) with an effective cutoff to I, II & III.

Hawai‘i Constitutional Convention (1978)
In 1978, the Hawai‘i Constitutional Convention (and subsequent vote by the populace) amended the State Constitution adding ‘Agricultural Lands’ in Article 11, Section 3.

In part, the Constitution was amended by adding, “The State shall conserve and protect agricultural lands, promote diversified agriculture, increase agricultural self-sufficiency and assure the availability of agriculturally suitable lands.”

“Lands identified by the State as important agricultural lands needed to fulfill the purposes above shall not be reclassified by the State or rezoned by its political subdivisions without meeting the standards and criteria established by the legislature and approved by a two-thirds vote of the body responsible for the reclassification or rezoning action.”

Agricultural Lands of Importance to the State of Hawaii (ALISH) (1978)
In 1978, in response to the amendment to the Constitution, UH (through CTAHR,) State Ag and USDA conducted the Agricultural Lands of Importance to the State of Hawaii (ALISH) analysis.

A range of factors were considered, including soils, climate, moisture supply, input use, etc and production-related factors were generalized.  Ultimately, 3 classes of important agricultural lands were identified: Prime, Unique and Other.

Land Evaluation & Site Assessment (LESA) (1986)
In 1986, a commission was formed and produced the Land Evaluation & Site Assessment (LESA) report. Standards & criteria for identifying important agricultural land were created and a numeric scoring system was incorporated into it.

There were three components, Agricultural production goals (market,) Land Evaluation (soils, topography, climate) and Site Assessment (physical factors, location, land use.)

So, how much land is identified as “very good,” “Class I, II or III,” “Prime” and/or “Important?”  Of the approximate 1.9-million acres of lands in the Agriculture district (under the LUC mapping,) the following is a breakdown of the “best” in each study:

• Land Study Bureau (1972) – 447,250-acres; 24% of Ag district
• Land Capability Classification (1972) – 381,610-Acres; 21% of Ag district
• ALISH (1978) – 846,360-acres; 46% of Ag district
• LESA (1986) – 759,540-acres; 41% of Ag district


While adequate land has been used and has been available for Hawai‘i’s historic export crops (primarily sugar and pineapple,) the fact that these agricultural ventures no longer exist in their historic scales calls into question the appropriateness of using these prior studies in evaluating today’s needs. 
In addition, from self-sufficiency, food security and sustainability contexts, I believe evaluation for protection of “good” land for agricultural use should initially focus on primarily staple food crops (for local consumption, not export.)
I continue to believe we need to have a frank discussion about what our needs are and start to take the necessary steps to ultimately realize our goal of food self-sufficiency. 
In that discussion, I think we also need to acknowledge that 100% food self-sufficiency – especially if we intend to continue to eat the wide range of foods we find in our grocery stores – is probably not practical. 
Look in a store near you, there are lots of things we like and choose to eat but cannot viably grow here.
The discussion also needs to identify truly-farmable land to be placed in the broad category of “Agricultural.”  Rather than have that category be part of the “catch all” for marginal lands as in past experience, it should include truly farmable land.
Right now almost half the state is designated “Agriculture” (about 1.93-million acres;) an almost equal amount is designated “Conservation” – less than 5% of the land area in the State is designated “Urban.”
Since the 1960s mapping where broad-brush strokes designated agricultural lands, communities have changed … a lot.
The State should look to the County General Plans and their local Community Development Plans as guides in evaluating various land uses.  (We also need to remember, farming is not limited to the agricultural district; you can farm in your urban backyard.)
Broad-based community planning efforts have identified urban centers and growth areas – lots of land presently in the State “Ag” designation are “Urban Expansion” areas (especially lots of the non-productive land adjoining growing communities;) these should be reclassified to urban, to be consistent with the more-recently approved community-based plans.
Once we have identified land that is truly appropriate for agriculture, then we need to note from that group land that is essential for Hawaii’s farming needs – the important agricultural land.
I know I have posted several prior messages on dealing with agricultural land.  I do so because I think it is an important subject.  I am not saying, ‘don’t build on Ag land’ – I am saying, let’s identify where it is viable, what we need and then work to protect it.
Prior mapping and studies were broad-brushed and based on export farming.  Some land presently mapped as “agricultural” is not practical Ag land; it should be designated something else.  (I was tempted to post prior mapping, but I really think the processes that developed them are no longer valid.)

by Peter T Young Leave a Comment

Queen Ka‘ahumanu

Ka‘ahumanu was born about the year 1768, near Hāna, on the eastern shore of Maui.  Her father was Keʻeaumoku (a chief of Hawai‘i Island, warrior and loyal follower of Kamehameha I;) her mother was Nāmāhana.

Her siblings include Governor John Adams Kuakini of Hawaiʻi Island, Queen Kalākua Kaheiheimālie (a wife of Kamehameha I) and Governor George Keʻeaumoku II of Maui.

Soon after her birth, the family moved to the island of Hawai‘i; Ka‘ahumanu spent much of her childhood in the Kaʻū district on the Big Island of Hawaiʻi.

At the time, the island was under the reign of Kalani‘ōpu‘u (Kalaniʻōpuʻū was king of the island when Captain Cook arrived in 1778.)

Then, there were turbulent times on the island – contact brought more foreigners to Hawaiʻi and island war was raging (following Kalaniʻōpuʻū’s death in 1782.)

At a very young age, Kaʻahumanu was given by her father to Kamehameha as a wife; by that time, he was ruler of half the island of Hawaiʻi.  She was his favorite wife.  Through the years, she advised and supported Kamehameha.

Queen Kaʻahumanu became more than Kamehameha’s favorite wife.  She was, at one time, arguably, the most powerful figure in the Hawaiian Islands, helping usher in a new era for the Hawaiian kingdom.

When Kamehameha died on May 8, 1819, the crown was passed to his son, Liholiho, who would rule as Kamehameha II.  Kaʻahumanu recruited Liholiho’s mother, Keōpūolani, to join her in convincing Liholiho to break the kapu system which had been the rigid code of Hawaiians for centuries.

Liholiho accomplished this simply by eating a meal with women.  When the Hawaiians saw that Liholiho was not struck down by angry gods, the entire kapu system was discarded.

Kaʻahumanu created the office of Kuhina Nui (similar to premier, prime minister or regent) and would rule as an equal with Liholiho.

She ruled first with Kamehameha II until his departure for England in 1823 (where he died in 1824) and then as regent for Kauikeaouli (Kamehameha III).

Ka‘ahumanu assumed control of the business of government, including authority over land matters, the single most important issue for the Hawaiian nation for many generations to come.

She later married Kauaʻi’s chief, Kaumualiʻi, who Kamehameha I had made a treaty with instead of fightring.

On December 4, 1825, Queen Kaahumanu was baptized and received her new name, Elizabeth, then labored earnestly to lead her people to Christ.

In 1826, she paid the national debt by imposing a tax payable in sandalwood, cash or woven mats.  Her administrative actions would have far reaching political, social and cultural consequences for the Hawaiian nation.

In May 1832, Kaʻahumanu fell ill. Recognizing that the end was near, she requested to be taken to her mountain home in Mānoa Valley on Oʻahu.

On June 5, with the Reverend Hiram Bingham at her side, she breathed her final words: “I’m going now…where the mansions are ready.”

She was buried at Pohukaina at ‘Iolani Place and later transferred to Mauna ‘Ala, the Royal Mausoleum in Nu‘uanu Valley.

Kaʻahumanu was such a powerful person and Kuhina Nui that subsequent female Kuhina Nui adopted her name, Kīna‘u (Kaʻahumanu II) (1832-1839,) Kekāuluohi (Kaʻahumanu III) (1839-1845) and Victoria Kamāmalu (Kaʻahumanu IV) (1855-1863.)

The image shows Kaʻahumanu as painted by Choris in 1816.  In addition, I have added other images of Ka‘ahumanu in a folder of like name in the Photos section on my Facebook page.

http://www.facebook.com/peter.t.young.hawaii

by Peter T Young Leave a Comment

Cemetery Pupu Theatre at Oʻahu Cemetery – Videos of Performances

Hawaiian Mission Houses sponsored Cemetery Pupu Theater the past two weekends – if you missed it, you missed some great live performances.  However, I taped each (on my cell phone) and links to each are provided here.
Actors are dressed in period costume telling the life events of select individuals buried at O‘ahu Cemetery – at their respective grave sites.  There was nothing ghoulish about it; rather, it was very effective storytelling.
Portrayed in the June 2012 Hawaiian Mission Houses Cemetery Pupu Theater program were:
John Papa I’i (1800-1870) (portrayed by William Hao)
John Papa Ii was a leading citizen of the Hawaiian kingdom during the nineteenth century. Born in 1800 and raised under the traditional kapu system, I‘i was trained from earliest childhood for a life of service to the high chiefs.
Ii served as a general superintendent of O’ahu schools and was an influential member in the court of Kamehameha III. He was appointed by the king to the Treasury Board; was a member of the Privy Council; Board of Land Commissioners and was an Associate Justice of the Supreme Court of Hawai‘i .
Cherilla Lowrey (1861-1917) (portrayed by Hanna Gaffney)
Cherilla Lowry founder and first president of the Outdoor Circle (TOC) (100-years ago) whose mission was to “Keep Hawai‘i clean, green and beautiful.” Twenty-two Monkeypod trees were planted in A‘ala Park as the organization’s first tree planting project.
Through its mission, much of TOC’s activities strive to educate youth and local citizens about environmental issues that concern the preservation and conservation of Hawai’i’s natural resources, including planting trees, beautifying parks and public areas including parks, streets, playgrounds and schools and bicycle paths.
Eliab Grimes (1780–1848) (portrayed by Zachary Thomas)
Captain Eliab Grimes, a native of Massachusetts, was a Honolulu merchant of many years and operated with his nephew Hiram, as the firm E & H Grimes.  Eliab Grimes persuaded John Sinclair to occupy the Rancho Del Paso (a 44,371-acre Mexican land grant in present day Sacramento County, California)  until such time as he (Grimes) could take legal title to it.
A fur trader whose voyages in illegal activities brought him face-to-face with the Spanish Armada, and required ransoming a crew which included John Dominis, the future would-be father-in-law to Queen Lili`uokalani.
Lucy Thurston (1795 — 1876) (portrayed by Cecilia Fordham)
Asa Thurston (1787–1868) and Lucy Goodale Thurston were in the first company of American Christian Missionaries to the Hawaiian Islands.  Lucy Goodale Thurston voyaged to the Hawaiian Islands in 1820 intent on bringing the word of God to its inhabitants.  During the next fifty years she raised a family, dealt with tragedy and helped to change the future of Hawaii forever.
The Thurstons, unlike most missionary couples, spent most of the rest of their lives in the islands.  Lucy compiled her letters and other writings into one of the most vivid accounts of the early mission days.  She underwent a mastectomy without anesthetic in 1855.  She died on October 13, 1876 in Honolulu.
Lorrin Andrews (1795–1868) (portrayed by Jeff Gere)
Lorrin Andrews was an early American missionary to Hawaii and judge.   In June 1831 the mission hoped to establish a seminary on Maui, since it was somewhat centrally located among the Hawaiian Islands. Andrews was selected to run the school called Lahainaluna for “upper Lahaina”.
On September 5, 1831 classes began in thatched huts with 25 married Hawaiian young men. It was the first college west of the Rocky Mountains.  His students published the first newspaper and were involved in the first case of counterfeiting currency in Hawaiʻi.  He later served as a judge and became a member of Hawai‘i’s first Supreme Court.
Please also consider visiting the Hawaiian Mission Houses Historic Site and Archives (on King Street, adjoining Kawaiaha‘o Church.)  I am honored and proud to have been recently elected to serve on the Missions Houses Board of Trustees.

by Peter T Young Leave a Comment

Ahupuaʻa – Hawaiian Land Management System

In ancient Hawai‘i, most of the common people were farmers, a few were fishermen.  Tenants cultivated smaller crops for family consumption, to supply the needs of chiefs and provide tributes.
Kapu (restrictions/prohibitions) were observed as a matter of resource and land management, among other things.
Access to resources was tied to residency and earned as a result of taking responsibility to steward the environment and supply the needs of aliʻi.
The social structure reinforced land management.
Dwellings were thatched structures designed primarily for protection against inclement weather.  Floors of the houses were raised platforms of lava rock, with small pebble layers.  Pili grass was strewn about and all of this was covered with woven lauhala mats.  Most activities (i.e. cooking and eating) took place outdoors.
The traditional land use in the Hawaiian Islands evolved from shifting cultivation into a stable form of agriculture.  Stabilization required a new form of land use and eventually the ahupua‘a form of land management was instituted.
For hundreds of years since, on the death of all mō‘ī (kings or queens), the new ruler re-divided the land, giving control of it to his or her favorite chiefs.
Each ahupuaʻa in turn was ruled by a lower chief, or aliʻi ʻai.  He, in turn, appointed an overseer, or konohiki.  (The common people never owned or ruled land.)
The konohiki served as general manager responsible for the use of an ahupuaʻa as a resource system.  He, in turn, was assisted by specialists, or luna.  For example, the luna wai was responsible for the fresh water flow and irrigation system.
Ahupuaʻa served as a means of managing people and taking care of the people who support them, as well as an easy form of collection of tributes by the chiefs.  Ultimately, this helped in preserving resources.
Shaped by island geography, ahupuaʻa varied in shape and size (from as little as 100-acres to more than 100,000-acres.)
A typical ahupuaʻa (what we generally refer to as watersheds, today) was a long strip of land, narrow at its mountain summit top and becoming wider as it ran down a valley into the sea to the outer edge of the reef.  If there was no reef then the sea boundary would be about one and a half miles from the shore.  
Each ahupuaʻa had its own name and boundary lines.  Often the markers were natural features such as a large rock or a line of trees or even the home of a certain bird.  A valley ahupuaʻa usually used its ridges and peaks as boundaries. 
Additional markers were placed to note the ahupua‘a boundary – so called because the boundary was marked by a heap (ahu) of stones surmounted by an image of a pig (pua‘a,) or because a pig or other tribute was laid on the altar as tax to the chief.
People living in one ahupuaʻa were free to use whatever grew wild in that ahupuaʻa.  But a resident of one ahupuaʻa could not take anything from another ahupuaʻa. Boundaries were important and people carefully learned their locations.
In ancient Hawaiian times, relatives and friends exchanged products.  The upland dwellers brought poi, taro and other foods to the shore to give to kinsmen there.  The shore dweller gave fish and other seafood.  Visits were never made empty-handed but always with something from one’s home to give.
Ahupuaʻa contained nearly all the resources Hawaiians required for survival.  Fresh water resources were managed carefully for drinking, bathing and irrigation.
Wild and cultivated plants provided food, clothing, household goods, canoes, weapons and countless other useful products.  Many land and sea creatures utilized for food also provided bones, teeth, skin and feathers for tools, crafts and ornamentation.
Trees for canoes, house building, idols, etc came from the forest zone.  Below the forest, in the Upland area, bamboo, ti and pili grass for thatching houses and were collected.
Within the coastal area and valleys, taro was cultivated in lo‘i; sweet potato, coconut, sugar cane and other food sources thrived in these areas.  The shore and reefs provided fish, shellfish and seaweed.
(Image: Ahupua‘a model after Luciano Minerbi 1999, slightly modified.  (Mueller-Dombois))  In addition, I have placed older USGS maps (each noting ahupua‘a on respective islands) on my Linked In page (you may have to sign in to LinkedIn – http://www.linkedin.com/pub/peter-t-young/25/868/649 – go to the bottom of the Profile for the folders to see/download respective maps.)
In preparing the Corridor Management Plan for the Scenic Byway on Aliʻi Drive, we recommended that ahupua‘a markers be placed along the corridor to note the historic land divisions.  We are recommending the same at Kōloa, Kaua‘i for the Plan we are working on there.
In addition, I posted some recent attempts of modern representations of ancient ahupua‘a boundary markers in parts of the State (primarily Ko‘olaupoko on O‘ahu and Keauhou on Hawai‘i Island.)  These are in a folder of like name in the Photos section on my Facebook page.

by Peter T Young Leave a Comment

Cemetery Pupu Theatre at Oʻahu Cemetery, Hawai‘i – 6 pm, June 22-23

This is waaay cool – we went last night.
Founded in 1844, O‘ahu Cemetery is Hawai‘i’s oldest public graveyard.  Over the years, O‘ahu Cemetery has become the permanent resting place of hundreds of prominent history makers.
Located on 18-acres in lower Nu’uanu Valley, near downtown Honolulu, O’ahu Cemetery is a “classic” example of an early American “rural” cemetery, distinguished by a park-like setting, and an eye-catching array of ornately carved tombstones.
Hawaiian Mission Houses is presenting Cemetery Pupu Theater – actors dressed in period costume telling the life events of select individuals buried at O’ahu Cemetery – at their respective grave sites.
There was nothing ghoulish about it; rather, it was very effective storytelling.  When you get there, you are separated into groups then go from gravesite to gravesite for each presentation.
$60 per person – includes drinks and pupu, seating limited, RSVP required.  Click here to make your reservation:  https://safesite.4agoodcause.com/mission-houses-museum/event1.aspx?eventid=15
Portrayed in the June Hawaiian Mission Houses Cemetery Pupu Theater program include:
John Papa I‘i (1800-1870)
John Papa Ii was a leading citizen of the Hawaiian kingdom during the nineteenth century. Born in 1800 and raised under the traditional kapu system, I‘i was trained from earliest childhood for a life of service to the high chiefs.
I‘i served as a general superintendent of O‘ahu schools and was an influential member in the court of Kamehameha III. He was appointed by the king to the Treasury Board; was a member of the Privy Council; Board of Land Commissioners and was an Associate Justice of the Supreme Court of Hawai‘i .
Cherilla Lowry (1861 – 1917)
Cherilla Lowry founder and first president of the Outdoor Circle (TOC) (100-years ago) whose mission was to “Keep Hawai‘i clean, green and beautiful.”  Twenty-two Monkeypod trees were planted in A‘ala Park as the organization’s first tree planting project.
Through its mission, much of TOC’s activities strive to educate youth and local citizens about environmental issues that concern the preservation and conservation of Hawai’i’s natural resources, including planting trees, beautifying parks and public areas including parks, streets, playgrounds and schools and bicycle paths.
Eliab Grimes (1780–1848)
Captain Eliab Grimes, a native of Massachusetts, was a Honolulu merchant of many years and operated with his nephew Hiram, as the firm E & H Grimes.  Eliab Grimes persuaded John Sinclair to occupy the Rancho Del Paso (a 44,371-acre Mexican land grant in present day Sacramento County, California)  until such time as he (Grimes) could take legal title to it.
In 1844, Eliab Grimes received the official land grant. Over the next four years, Grimes and Sinclair, raised cattle and harvested wheat on the property.  Grimes, who subsequently became an important trader and political figure in San Francisco, died in 1848
Lucy Thurston (1795 – 1876)
Asa Thurston (1787–1868) and Lucy Goodale Thurston were in the first company of American Christian Missionaries to the Hawaiian Islands.  Lucy Goodale Thurston voyaged to the Hawaiian Islands in 1820 intent on bringing the word of God to its inhabitants.  During the next fifty years she raised a family, dealt with tragedy and helped to change the future of Hawaii forever.
The Thurstons, unlike most missionary couples, spent most of the rest of their lives in the islands.  Lucy compiled her letters and other writings into one of the most vivid accounts of the early mission days.  She underwent a mastectomy without anesthetic in 1855.  She died on October 13, 1876 in Honolulu.
Lorrin Andrews (1795–1868)
Lorrin Andrews was an early American missionary to Hawaii and judge.   In June 1831 the mission hoped to establish a seminary on Maui, since it was somewhat centrally located among the Hawaiian Islands. Andrews was selected to run the school called Lahainaluna for “upper Lahaina.”
On September 5, 1831 classes began in thatched huts with 25 married Hawaiian young men. It was the first college west of the Rocky Mountains.  His students published the first newspaper and were involved in the first case of counterfeiting currency in Hawaiʻi. He later served as a judge and became a member of Hawai‘i’s first Supreme Court.
Please also consider visiting the Hawaiian Mission Houses Historic Site and Archives (on King Street, adjoining Kawaiaha‘o Church.)  (I am honored and proud to have been recently elected to serve on the Mission Houses Board of Trustees.)
I posted a video on YouTube of “Cherilla Lowrey” (1861-1917) founder and first president of the Outdoor Circle (she is portrayed by Hanna Gaffney.)  (There as a little wind and rain – it was recorded on my cellphone.)
Click here to make your reservation: