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document.write('<li class="rss-item"><a class="rss-item" href="https://www.civilbeat.org/2019/08/a-universal-perspective-upon-the-altar-of-mauna-kea/" target="_self">A Universal Perspective Upon The Altar Of Mauna Kea</a><br />');
document.write('<span class="rss-date">Sat, 17 Aug 2019 10:01:38 +0000</span><br />');
document.write('Together, we, mankind, of many races, creeds and cultures, stand on the fragile and precarious crust of this undulating Earth. To look down, at the ground beneath our feet, we can see the histories of human achievement, greatness, intelligence, folly, cruelty and waste. To look around us, we can see where we have been and how far we need to go. Always humble, never cocksure, mankind has only been on this old earth for a very short time. We have much to learn. Our technologies are amazing but hubris can make us blind. We have yet to end hunger. Many still thirst. To look up, takes us away from ourselves to ponder a greater glory. The immensity of a night sky full of stars invites wonder. The spectacle inspires awe and appreciation for all of the beauty that surrounds us. To look up, glorifies the discoveries we have yet to make and galvanizes our will to seek, explore and design. Telescopes on Mauna Kea.Cory Lum/Civil Beat Ancestral Mauna Kea is sacred to an indigenous few, yet those spiritual values are shared universally. I can think of no greater tribute to humankind, than an eye to the universe and a hope for humanity. Mauna Kea is that altar. The Thirty Meter Telescope is the Hawaiian gift of Aloha to the world. This is how we can best honor our ancestors, with a look to the future. The post A Universal Perspective Upon The Altar Of Mauna Kea appeared first on Honolulu Civil Beat.');
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document.write('<li class="rss-item"><a class="rss-item" href="https://www.civilbeat.org/2019/08/what-has-astronomy-done-for-us-quite-a-lot/" target="_self">What Has Astronomy Done For Us? Quite A Lot</a><br />');
document.write('<span class="rss-date">Sat, 17 Aug 2019 10:01:29 +0000</span><br />');
document.write('A sad consequence of the Thirty Meter Telescope controversy is that some TMT opponents have taken to belittling the entire field of astronomy, claiming that it has never discovered anything of practical consequence. Of course, most people on Earth — including the TMT protestors — do not think material gain is the end-all-be-all of existence, but that is a different conversation. How has astronomy ever improved our material lives? In ancient times, astronomy was one of the only sources of regularity in a chaotic world populated by cruel and fickle gods. By looking at the sun and stars, the ancients could determine the time of day and year. The sun and stars told farmers when to sow and when to reap, and generals when to start or end their campaigns. It allowed the precise long-term planning that great civilizations depend on. Aside from enabling agriculture and bureaucracy, astronomy also allowed sailors to navigate the seas. Even in the Homeric epics — the earliest literature we have from ancient Greece — Homer explains how sailors use the constellation Ursa Major (the Big Dipper) for navigation. Ursa Major circles the north celestial pole, he explains in not quite those words, and never dips into the waters of Oceanus. Odysseus keeps it on his left to sail to the east. Celestial navigation allowed the Polynesians to cross the vast Pacific, and allowed distant empires to exchange goods and knowledge. One of these trading empires, the Phoenicians, spread their alphabet so widely that it became the ancestor of almost every alphabet in use today. In the 16th century, astronomy was the science that started the Scientific Revolution. Copernicus challenged the age-old geocentric model of the universe with a heliocentric model. Precise observations by Brahe enabled Kepler to discover the exact shape of planetary orbits. This, in turn, enabled Newton to develop his laws of motion, explaining with the same elegant laws both the motion of the planets and of objects on Earth. Newton’s “Principia” marked the birth of modern science. It gave us confidence that mathematics, observations, and reason are enough to understand the natural world — a revelation that forever transformed the world, giving us a quality of life that Newton could not have dreamed of. Ursa Major, or the Big Dipper. Astronomy’s uses are countless.Flickr: Mike Durkin Fast forward to the 19th and 20th centuries, and astronomy continued to make major contributions to mankind. The first hints of quantum mechanics came from observing hydrogen absorption lines in the sun, as atomic hydrogen was difficult to make in the lab. It was anomalous changes in the orbit of Mercury that first indicated something was wrong with Newtonian mechanics — a realization that would lead to the discovery of general relativity. After Einstein discovered general relativity, it was astronomers who verified it by observing a total solar eclipse in 1919, followed by a binary neutron star system in 1974 and a black hole in 2019. Quantum mechanics and general relativity are the cornerstone achievements of 20th-century physics. Without general relativity, GPS satellites would not be possible; without quantum mechanics, there would be no modern electronics. As we look towards the future, astronomy tantalizes us with its potential to transform our understanding of the universe and our place in it. TMT will investigate dark matter and dark energy, which together make up 96% of the universe, but which our current models of physics cannot explain. With any luck, dark matter and dark energy will be to us what the precession of Mercury and the missing lines in the sun’s spectrum were to earlier generations — signposts to fundamentally new physical theories. In addition to fundamental physics, astronomers will also discover countless near-Earth asteroids and distant exoplanets, some of which may harbor observable signs of life — signs that TMT is well suited to pick up. Stepping Stones Within this century, near Earth asteroids may provide near-limitless resources for our economy and serve as stepping stones in our expansion across the solar system. In the far future of our species, an exoplanet with life may be an aspirational travel destination, driving humanity onwards to become a star-faring civilization. Of course, it is impossible to predict exactly what discoveries astronomy will make and what economic benefits they will bring. The Stone Age hunter-gatherer stargazers who noticed regularities in the heavens did not know that their discoveries would one day lay the foundations of civilization. “The sun and stars told farmers when to sow and when to reap.” When Brahe meticulously observed the planets by eye, he did not know that his observations would play a critical role in ushering in the Enlightenment. When Angstrom and Huggins observed dark lines in sunlight, they could not have predicted the discovery of quantum mechanics, let alone the invention of semiconductor electronics.  Undoubtedly, many of these astronomers’ contemporaries thought they were wasting their time, but every person alive today is in their debt for having done so. So, what has astronomy ever done for us? Aside from guiding humanity into civilization by making agriculture and navigation possible; kickstarting the Scientific Revolution that created the modern world; and leading to the discovery of quantum mechanics, without which modern electronics would be impossible, astronomy has given us nothing. Nothing, that is, aside from technological spin-offs like charge-coupled devices; aside from the cosmic perspective eloquently articulated by Carl Sagan’s “Pale Blue Dot,” but remarked upon even 2000 years ago in Cicero’s “Dream of Scipio”; and aside from the inherent value of knowledge — but those go without saying. The post What Has Astronomy Done For Us? Quite A Lot appeared first on Honolulu Civil Beat.');
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document.write('<li class="rss-item"><a class="rss-item" href="https://www.civilbeat.org/2019/08/religion-versus-science-on-mauna-kea/" target="_self">Religion Versus Science On Mauna Kea</a><br />');
document.write('<span class="rss-date">Sat, 17 Aug 2019 10:01:25 +0000</span><br />');
document.write('For over a month now, thousands of Native Hawaiians have been protecting the sacred mountain, Mauna Kea, against the Thirty Meter Telescope. One persistent but inaccurate charge against the mountain’s protectors is that they are enemies of science, obstinately clinging to their religion — or, as some put it, their “superstitions.” Native Hawaiians know that “religion” and “science,” as uttered in American public life, are terms alien to indigenous people, who have not traditionally compartmentalized their lives in that way. Besides, as Native Hawaiian scholars point out, their people were navigating by the stars and practicing sustainable agriculture when Christian Europe was punishing its scientists as heretics. Although misplaced, the charge of opposing science is hard to budge because it’s weighted by two heavy anchors — one is colonialism; the other is a division in white America between those who cultural capital is invested, respectively, in science or religion. For centuries, Euro-Christians have told themselves that indigenous people are primitive and backward, which became a justification for conquest and colonization. Within this mindset, the resistance of Native Hawaiians to the TMT only confirms the righteousness of subordinating indigenous culture to American government, science, and business interests. Opponents of the TMT form a large circle to chant and sing on the mauna, July 14.Cory Lum/Civil Beat The other anchor, which seems quite different but is actually connected, is the intra-white schism that first boiled over the Scopes creationism trial of 1925 (the so-called “monkey trial”) and is still with us a century later. Under new names, creationism lives on, and now is amplified by other forms of science denial, like the rejection of vaccinations and the refusal to acknowledge climate change. Racial hierarchy is the link between the two. That’s obvious in the case of colonialism, which has typically been inflicted by white people on people who are black or brown. What’s not as well recognized is that the science-religion divide among whites is also entangled with racial hierarchy. Enabling Colonialism In the early 20th century, many evolutionists (including scientists who testified at the Scopes trial) supported racist eugenics, while many white creationists rejected evolution because it implied the equality and unity of humans as a single species. The imagery of monkeys, recurrent on both sides of the conflict, has always encoded the racialized dimension of this conflict. Evolutionists like journalist H.L. Mencken called white creationists “primates” and “Neanderthals;” creationists like William Jennings Bryan derided evolutionists as monkeys. The Anglo-American conflict about science became a battle over who was more civilized, moral, intelligent, human – in other words, more “white.” And every subsequent battle between religion and science has been imprinted with the racial hierarchy that enables colonialism abroad and structural racism at home. The fact that the religion versus science trope is so embedded in Anglo-America tells us that the conflict somehow benefits whites on both sides. It benefits white fundamentalist Christians, who claim to be the only American religion worthy of the name and have no interest in acknowledging that most Americans are not Christian fundamentalists and are not opposed to science. “For centuries, Euro-Christians have told themselves that indigenous people are primitive and backward.” It also benefits those scientists who authorize their own expertise precisely in opposition to religion. Religion, supposedly, is subjective, emotional, and local, while science is objective and universal. If there is no such thing as religion that can dialogue with science, then science can dismiss religion and religious people. And religion can return the favor by disregarding scientific evidence — for example, evidence that the Earth is far more than 6,000 years and that humans are indeed related to each other and to all forms of life. The historic events at Mauna Kea challenge, all at once, colonial power, racial hierarchy, and the fracturing of knowledge into weaponized bits. It is the resurgence both of an ancient nation and of ancient way of knowing that blends mind and heart, land and ocean, learning and love. Non-indigenous people, for whatever progress we have made, have plainly brought more of catastrophe to our world. It’s time to listen and learn from our indigenous sisters and brothers, who may know more about knowing than we do. The post Religion Versus Science On Mauna Kea appeared first on Honolulu Civil Beat.');
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document.write('<li class="rss-item"><a class="rss-item" href="https://www.civilbeat.org/2019/08/wake-up-hawaii-its-not-all-about-a-telescope/" target="_self">Wake Up, Hawaii: It’s Not All About A Telescope</a><br />');
document.write('<span class="rss-date">Sat, 17 Aug 2019 10:01:12 +0000</span><br />');
document.write('When the controversy of Thirty Meter Telescope first came out, I was pro-TMT. I didn’t understand how deeply the controversy ran, and frankly, figured that there were tons of stuff that we should be worrying about instead. I revisited my initial opinion about it…and a lot of those points still stand, but I realized I had looked at all of it wrong. Protecting Mauna Kea is a big deal. It’s the culmination of a conflict that, for many of us, had been quietly brewing in the background. Many of the problems I originally outlined continue to exist with no end in sight. It isn’t that people don’t care. It’s that this status quo has persisted so aggressively, it almost seems OK. It isn’t. We’ve been working with people who simply don’t care. TMT demonstrators on the Mauna Kea Access Road, July 17.Cory Lum/Civil Beat TMT, the Ala Wai, homelessness, the rising cost of living. These are all symptoms of a larger problem. The people in charge of making decisions have consistently placed Hawaii and its citizens’ welfare second to outside interests. It’s hard to refute with each monster home built and new luxury high rise erected. These decision-makers subsidize greed through Hawaii’s citizens; like the protectors of Mauna Kea, the homeless population, and those working multiple jobs just to survive. These “leaders” have consistently shown that they’re not good stewards of the land and don’t plan to be. Land exploitation has existed in many forms. The forms today include “affordable” high-rises, rail, and continued development without regard to the islands’ resources. It caters to those who don’t have a deep and continued interested in seeing Hawaii thrive. What are we doing to honor the land? The people whose history and culture are tied so deeply to it? What are we saving for our children’s future? Poor Stewards The histories of indigenous and minority cultures have been systematically erased at various points in world history. Even now, I’ve seen few examples where leaders choose to recognize past atrocities and instead, continue to ignore and erase them. We’re taught to believe that science and technology is the only way to go…but I don’t believe that’s true. There’s so much about the world we don’t know and understand, culturally and scientifically. To insist that one way is wholly and inarguably better, is wrong. I’ve since changed my stance on TMT. I don’t think it should be built. I don’t think we should move forward with anything until the state and its “leaders” take action to prove they’re good stewards of the land and its people. Despite the opportunities they’ve had in the past, they haven’t made a purposeful and prolonged effort, not yet. Hawaii has been more than generous and accommodating, yet these “leaders” have shown that they’re willing to take until there’s nothing left for anyone. Building another telescope on Mauna Kea is assertion of dominance by an outside interest. Again. “Protecting Mauna Kea represents so much for Hawaiians and Hawaii’s residents.” The leaders backing TMT want to create a community with the telescope, but a community already exists. This community’s wealth isn’t measured in millions of dollars and IQs and degrees. It’s measured in the relationships of its people, the stories they share, and the deep respect they have for the islands. I do believe culture and science and community and technology can coexist. However, it can’t be done if these decision-makers continue to ignore the Hawaiian people. They can try, but they can’t erase them. Protecting Mauna Kea represents so much for Hawaiians and Hawaii’s residents. If TMT is built, these “leaders” will have clearly asserted that Hawaii’s indigenous culture is unimportant to its future and is simply a marketable commodity. The problems regarding infrastructure, education, and cost of living will continue because they’ve allowed it to persist. Hawaii will only belong to those who can afford it. It will tell the world that Hawaii’s value is only in the dollar signs assigned to each acre of land. Let me be clear, all land is valuable and should be treated with reverence. But if these “leaders” can’t respect what is sacred…well, we already know what they’ll do to what isn’t. That said, TMT can leave. If it wants to participate in Hawaii’s community, it can adapt in a way that honors Hawaii and works with its people. TMT shouldn’t force Hawaii to adhere to its expectations and guidelines and restrictions. It’s time for our “leaders” to work for Hawaii’s best interests, and not their own. Until then, no to TMT, and others like it, from me. The post Wake Up, Hawaii: It’s Not All About A Telescope appeared first on Honolulu Civil Beat.');
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document.write('<li class="rss-item"><a class="rss-item" href="https://www.civilbeat.org/2019/08/has-statehood-actually-worked-out-for-hawaii/" target="_self">Has Statehood Actually Worked Out For Hawaii?</a><br />');
document.write('<span class="rss-date">Fri, 16 Aug 2019 10:01:40 +0000</span><br />');
document.write('Sixty years ago, on Aug. 21, 1959, Hawaii became a state. It was a day that capped decades of work to defeat oligarchs, racists and fearmongers. To some it was the culmination of more than 100 years of consistent American efforts to add Hawaii’s star to the flag. Here in Hawaii, it was met with practically universal celebration. And why not? As a territory, Hawaii had less political autonomy than the 13 colonies before the American Revolutionary War. It had existed under an oligarchy. Statehood meant Hawaii would finally have a measure of the freedom and self-government denied since annexation. Its proponents in Congress hailed it as a hopeful step towards decolonization. Indeed, the theme of self-determination was consistent throughout the hearings that would decide the fate of Hawaii’s bid for statehood. This was not a new desire in Hawaii. Long before the American-backed overthrow and annexation of Hawaii, King Kamehameha III considered annexing Hawaii to America. Not because he was a budding American patriot, but because Hawaii was continually being trampled on and forced to concede to the imperial interests of the French, Russians, British and the Americans. Particularly pressing seems to have been bands of failed forty-niners who kept landing on Oahu trying to foment rebellion and start their own banana republic. Better, the king seems to have thought for a moment, to throw in his hat with the colonial power that would at least offer him some independence. The state flag.Civil Beat Hawaii’s first revolution was fought for similar reasons when Robert Wilcox rallied against the loss of suffrage and civil rights brought by the Bayonet Constitution. The great loss of self-determination that occurred with annexation was held back for a time by the Ku’e. Wilcox would be back for a counter-revolution that was quickly outgunned. Even Prince Kuhio’s pivot to the Republican Party of the annexationists was performed with autonomy in mind: He wanted to secure the freedom and future of Hawaii and its people and knew land was the key. The push for statehood occurred in this same vein. The great impetus was for self-determination, greater rights, greater self-governance. At first blush statehood seems like progress. Perhaps it was, but it was also a dead-end. Statehood brought with it the right to vote and the right to representation, but not self-determination. It brought change, but not progress for the average citizen. Accelerated Change The time since statehood has been one of accelerated change in every realm of life. Tourism grew from a secondary industry to dominating the economy. We are faced with a housing crisis that began shortly after statehood and shows no signs of ending. We struggle to provide a future for the next generation here. The lives of those of us who stay are increasingly dominated by the reality of multiple jobs, never-ending traffic, and less and less time for the family, community and aloha that make Hawaii. Just as disappointing as what has changed is what hasn’t. In too many ways, our economy resembles that of the plantation days: centered around low-wage jobs, driven by corporate interests and reliant on environmental degradation. The consistent theme of socio-political life since statehood seems to be the same: We are not building the future we want. Statehood ended colonialism, but it did not bring self-determination. As a state we ceded our identity as a separate place. We are American, not Hawaiian — native or otherwise — as many would claim in the lead-up to statehood. We have entered a political and economic relationship that gives no privilege to those of us born here; indeed, it disadvantages you. Income dictates where you can live, and as our mainland peers make more in relative and absolute income than locals, they consequently have more right to Hawaii than the family who can visit generations in the local Chinese cemetery. “We are not building the future we want.” This is not a repudiation of our American citizenship nor the ties that bind us there. It simply is a suggestion that statehood isn’t what we need. Other options that grant much needed autonomy while still recognizing the reliance and historical ties between political entities abound in the Pacific. Niue, an island in the South Pacific, for example, retains autonomy while still granting its citizens the privileges and duties of being Kiwi. The plantation worker who voted for statehood in 1959 hoped for her share in the American Dream. She voted for self-determination and greater economic opportunity for her children. What instead seems to have happened is her children are stuck with much the same work in an economic and political landscape still dominated by outside interests. If Hawaii wishes for something akin to the American Dream for its own citizens, we should start by questioning whether statehood is really the model that serves that end. The post Has Statehood Actually Worked Out For Hawaii? appeared first on Honolulu Civil Beat.');
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