F2 - ATST

Cultural Surveys Hawai‘i Job Code: HALEA 2Traditional Cultural Practicesthere is not supposed to happen. So what I'm saying is that what are you doing here? What areyou doing here?” (Table 7. Paūkukalo Community Center - May 1, 2006). Kahu Maxwellattempts to explain the situation that existed at this meeting:…hundreds of years of oppression of our people. When Captain Cook came in1778, the missionaries came in 1820, the land put into sugar and pineapple; Hawaiiansculture were turned around. ...It's the land that was taken away in 1893 and wascontrolled by Leleo Kalani. They made it into trust lands, then they had alsogovernment lands, but nobody has clear title of this land. You guys got to realize this(Table 7. Paūkukalo Community Center - May 1, 2006).The feeling of the Hawaiian sovereignty movement is reflected in this statement made by anaudience speaker: “…We are not under US law. We are an independent nation. We have neverrelinquished our nationhood. There is someone sitting in our seat of government. His name isSam. We would like to ask him to leave so that we can fill our own seat with our own people”(Table 7. Paūkukalo Community Center - May 1, 2006). Mr. Kapali Keahi also touched on thistheme, addressing the panel; he stated: “…it’s not a good time for you guys. It’s never going tobe. As long as that flag is is waving, it’s never going to be one good time for you guys. And wecan say this now in this day and time because, well, your predecessors, your ancestors wen’ shutour people up. And the only reason why America is here is because of the military.” It is clearthat there is a population that believes Hawai‘i is a sovereign nation.Feelings of mistrust and frustration towards the government and its processes such as Section106 are reflected in statements made by Ms. Roselle Bailey and Mr. Sam Ka‘ai. Ms. Bailey andothers are not convinced that ATST isn’t a covert military operation. She expresses the concernsof many when she suggests that the entire state might be put in danger. Ms. Bailey’s frustrationis equally apparent with the section 106 process. She refers to section 106 as “foreign law” anddescribes how wrong it is to ask the Hawaiian people to, in essence, prove their beliefs in orderto maintain the integrity of a site they consider sacred.Sharing his skepticism with the section 106 process, Mr. Ka‘ai explains that it’s not worthsharing cultural knowledge anymore because, he says, “no one listens” (Section 6.1.9). He hasnoticed that studies such as this one don’t make a difference in the outcome of a project,therefore he and other cultural practitioners would rather not waste their time sharing what theyknow.7.11 Haleakalā as a Traditional Cultural PropertyA traditional cultural property (TCP) “can be defined generally as one that is eligible forinclusion in the National Register of Historic Places because of its association with culturalpractices or beliefs of a living community that are (a) rooted in the community’s history and (b)important in maintaining the continuing cultural identity of the community” (National RegisterBulletin No. 38). Based on the background research and community consultation conducted forthis study, public testimony resulting from the Section 106 process, and the above discussion ontraditional cultural practices, it is unquestionably clear that the caldera and summit of Haleakalāis a Native Hawaiian traditional cultural property with Pan-Polynesian significance.In a letter from the State Historic Preservation Division, Mr. Peter Young states, “HaleakalāSummit unquestionably represents a Traditional Cultural Property” (Table 12). In their review,the Cultural Resource Commission states, “The proposed telescope is not consistent with theAPPENDIX F (2): Supplemental Cultural Impact Assessment For the Proposed AdvancedTechnology Solar Telescope (ATST) at Haleakalā High Altitude ObservatoriesTMK (2) 2-2-07:008111