The Kilauea Lava Disaster of 2018 brought devastation to many residents of Puna, the region south of Hilo, Hawai'i that includes the East Rift Zone of Kilauea Volcano. This is not the first time the region was graced with lava. USGS topographical maps tell the story of the Puna lava outbreaks of 1955 and 1960. Kilauea sent a steady stream of lava at various intervals to Kalapana and other areas on the eastern and southern regions of the volcano. In 2014, a slow moving lava flow passed through a cemetery and stopped at the Pahoa recycling center. There were eruptions that ran into the ocean between 2015 and 2017. Then on May 4, 2018 a massive earthquake fostered a major eruption that continued until August, 2018. The lava is still hot in some areas.
The county representatives began with a presentation about how they wanted the meeting to proceed. But the group would have none of that and in unison boomed out, "We want to know when will Route 132 be rebuilt! "
Many called out, "What's the county doing to work with the geothermal plant contractors already pushing through lava to their facility?" Again and again, people spoke out, "When will we be able to get to our homes and farms?"
I had arrived early for the meeting and spoke with a representative of the County, learning that one of the goals for the evening was to "get people's stories about the disaster." This is part of an effort to reanimate news coverage and tourism after the lava flow that made countless people homeless and consumed acres of productive agricultural land, pastures and public recreational areas.
Individual stories, heartfelt examples of what the disaster has wrought on the community, families, individuals and institutions could be presented to state legislators, the county council or even the U.S. Congress to explain the extent of loss and begin to quantify needs to restore economic viability and human stability.
The County participated in the talk story meeting with those profoundly disadvantaged by the lava inundation to ask affected residents about how visitors -- tourists -- could better understand the impact of the lava and show respect for local culture and Hawai'ian traditions of respect. The county is gathering thoughts from school-age youth and local residents to create a Pono ethics code for the Hawaii Tourism Authority to convey to tourism industry stake-holders and their customers.
By communicating to visitors the challenges faced by locals during and after the lava flow, officials anticipate that tourists will have a better understanding of local people's priorities and possibly reduce potential conflicts due to lava viewing or lava tours for visitors that stray onto local family land. The County of Hawai'i website now provides facts for potential tourists to the island of Hawai'i (aka Big Island).
I was reminded by a Kama'aina friend today that Pono is not an elastic term or concept, but a specific Hawaiian word meaning 'righteous.' Is this righteous advice to tourists or an expression of the righteous behavior that Hawaiians expect of tourists?
How to finance repairs of the roads and how to best manage the influx of tourists in search of lava viewing thrills are the thorny questions for which no answers were offered during the meeting.
What we read influences how we interact with the natural world. Ecocriticism is the study of the relationship between literature and the physical environment, an earth-focused view of literary scholarship.
The Association for the Study of Literature and Environment (ASLE) is dedicated to environmental literature and culture. The organization offers grants, conferences and advocacy opportunities for advancing the protection of the environment, the planet and its creatures through literature and writing.
What can we do to prevent the massacre of wild animals? Do humans actually still get a thrill from shooting wild animals? What streak of evil condones and continues that practice?
Does wildlife tourism help stamp out the killing of animals in the wild for sport or promote and encourage it by creating tourism infrastructure in remote areas?
Here are a few articles reporting the repulsive human tendency to shoot, poison or terrorize animals and a couple of articles examining the reasons why the polar bear population is in grave decline and whales are beaching regularly.
Trivia, a Roman diety, is said to be the goddess of commerce and travel. She is an aspect of Artemis/Diana with three heads to represent the place where three roads meet or the triune goddess of earth, heaven and the underworld. During a life cycle, we travel through those worlds. Her Latin name is Taurian Artemis. Another form of the name is Termemina which protects the life and death cycle.
Ayizan, in the Haitian symbolic tradition, is the first ‘mat’ laid on original water represented by a palm leaf. She takes the form of serpent, protects the marketplace, roads, doorways and gates. Her alternate name is Ayizan Velequete.
Eastern Hemisphere
Inari of Japan is a Shinto goddess described as a vixen associated with commerce and travel, life and death cycle, sexuality, wealth, hunting and wild animals. These are also attributes of Artemis/Diana in the Greco-Roman tradition. And like Artemis, this icon protects prosperity bringing long life. She is affiliated with rice and fertility.
Poi-Soya-Un-Mat, from the Ainu province of Japan, is the woman of Poi Soya who raised herself above the gods, dressed like a man to go hunting and sailing like a trader.
Tian-Fei is the sailor’s goddess of navigation and safe passage. The Celestial Spouse originates in Chinese tradition to protect travel and commerce.
Doumou, or Toumo is the goddess of the Northstar, and she also originates in China. Buddhists and Daoists invoke her while traveling and for protection from disease and war. It’s possible that she is affiliated with Marichi from India and also Buddhist goddesses Guan yin and Maritchi the Queen of heaven, a Buddhist dawn goddess of three faces, who is not known to offer travel protection.
And what about those cowgirl poets? Don't forget them! Cowgirl poets wowed the crowd at the Alpine, Texas show reports the live.work.dream blog. Go get 'em Billy Jean.
Add your suggestions -- other authors whose writings have shaped the conservation movement in the United States. Use the comments area on this posting to share information.
Flipping through a hook and bullet magazine while collecting articles for my nature writing students, I learned that hunters should wear bright pink. Shocking pink is invisible to deer, yet easily distinguished by humans forging through winter woods. Will he-men with guns wear hot pink?
I’ve shadowed deer in genuine wilderness and protected pseudo-wilderness, “Quasi” because if a human can get there easily, it’s not true wilderness.
Mostly, the deer I stalk live in and around their own gated communities -- semi-suburban enclaves, parks, state controlled nature areas. The deer are my neighbors, live closer to me than some of my siblings. I know where the deer hide in regional parks and preserves, but that’s not saying much, since they parade with ease along highways, across lawns for gourmet ornamental shrubbery, and into town for brief celebrity in local news rags. You’ve seen the photos when a deer leaps through a store-front window, spooked by its own reflection.
When I am in their territory, I follow the paths graven by their hoof marks or marked with scat. Deer paths emerge as a distinct line of scuttled leaves in the ground cover of fall and winter, a muddy track in spring, or flattened grass in summer. Nearly every walk along their byways, I’ll see the twitching white plume of a tail. I’ve seen leaping solitary bucks, herds of doe that nuzzle their young and lie close. Near an erratic outcropping of rock at the end of a shuffled leaf trail, the moss is upturned. I wonder do they have enough to eat?
As the skeins of forest thin and break at the hands of developers, the deer hew to tightly plaited paths where they can no longer roam widely. The deer paths demonstrate an intelligence and instinct. Within hailing distance of convenience stores, ramblers, schools and skating rinks, the deer-ways curve with the land using topography or fallen trees for cover.
When deer are wild in the woods, they retain the shroud of mystery; when they are common as pigeons or rats, they lose their immunity lodged in beauty.
Is there an answer for the crowded suburban deer who live along your backyard fence? More state sponsored deer-kill seasons with volunteer hunters dressed in pink?
White-tailed deer, Odocoileus virginianus, with their vulnerable Audrey Hepburn eyes, turn your heart when you see them shadowed on a lawn or poised to leap a roadside barrier. But to a homeowner or driver, they signal disaster, even death. Deer darting across country byways cause crashes. My mother’s Hosta collection were midnight snacking grounds for the deer until she moved all the plants to a fenced garden.
The deer have a four million year history, got along just fine with the indigenous residents and our immigrant forebears. When did enough room to roam become nowhere at all?
I know deer are losing their fear of humans. I don’t need to wear pink to be invisible. They’re used to my scent. The foals are complacent, stand and stare back, their only display of authority to strut in place with their white tails at half-mast.
With deer living in parks, fool-‘em strips of trees along the highways and suburban vest-pockets woods, they’ve become semi-domestic fixtures, like goats or dogs. They live with squirrels and ground hogs and opossum. And die like them too, as road-kill. A neighbor butchers fresh deer killed by motorists and gives it to the food bank for poor folks.
Is it heretical to think we need more deer hunters? Somebody needs to thin the herds that have resulted from rapacious outer suburban development. I’ve never hunted, but lately, I’ve been thinking of learning how to shoot. I’d look great in hot pink hunting cammis.
~~~
Portions of this blog post were published in a longer essay on the subject in Potomac Review, Summer 2001, Number 31.
Spirituality in nature is implied, but not directly addressed. Nature has replaced the craving for a spirit presence greater than the self. Nature envelops and includes, while a named almighty being (God, Jesus, Zeus, Allah) is defined and apart from humans.
Nature is personal yet all inclusive. Could the perception of a god be valid? Because of the centuries of oppressive definition and lack of sensual participation, that god entity lacks impact. Nature, though, is always, everywhere and constantly tangible. In Nature we trust.
Find god in the details. Write from the heart and soul-mind.
Selected Opportunities and Resources for Nature Writers
Nature in Legend and Story (NILAS) is a non-profit, tax-exempt organization, devoted to exploration of relationships between human beings and the natural world, reflected in folklore, literature and other cultural activities with spiritual focus.
This list is a highly personal selection ofsome of the books about nature and related subjects that I use for inspiration, information and development. Not a comprehensive list!
Add to it through the comments function.
Many of the authors listed here have written other works with an environmental focus.
And dozens of superb nature writers who write in languages other than English are not on this list.
The Serpents of Paradise, Edward Abbey,Henry Holt and Co. 1995
A Natural History of the Senses, Diane Ackerman, Vintage Books, 1991
The Beauty of the Beastly, Natalie Angier, Houghton Mifflin, 1995
The Selfish Gene, Richard Dawkins, Oxford University Press, 1976
Pilgrim at Tinker Creek, Annie Dillard, Harper & Row Perennial Library, 1985, originally published 1974
A Match to the Heart, Gretel Ehrlich, PenguinBooks, 1995
Woman and Nature, Susan Griffin, Harper, 1978
Spring in Washington, Louis J. Halle, Johns Hopkins University Press, 1988
The Experience of Place, Tony Hiss, Vintage Books, 1991
Women on Hunting, edited by Pam Houston, Ecco Press, 1995
Broadsides from the Other Orders, A Books of Bugs, Sue Hubbell, Random House, 1993
The Mind of the Dolphin, John Cunningham Lilly, Avon Books, 1969
Indian Country, Peter Matthiessen, Penguin Books, 1992
The Way of the Earth, T. C. McLuhan, Simon & Schuster, 1994
Encounters with the Archdruid, John McPhee, Farrar, Straus and Giroux, 1971
One Man’s Garden, Henry Mitchell, Houghton Mifflin, 1992
The Cuiise of the Corwin, John Muir, Sierra Club Books 1993, originally published 1917
Soungbirds, Truffles, and Wolves, Gary Paul Nabhan, Penguin, 1993
Spiritual Ecology, A Guide to Reconnecting with Nature, Jim Nollman, Bantam Books, 1990
Why We Garden, Jim Nollman, Henry Hold and Co. 1994
Who Speaks for Earth, edited by Maurice F. Strong, W. W. Norton & Co. 1973
Earthly Pleasures, Roger B. Swain, Charles Scribners, 1981
Life and Death of the Salt Marsh, John and Mildred Teal, Ballantine Books, 1971
Lives of a Cell, Lewis Thomas,
Walden and Other Writings, Henry David Thoreau, Bantam, 1961, originally self-published, 1853
Letters from the Earth, Mark Twain (Samuel Clemens)Fawcett, 1962, originally published 1938
Beautiful Swimmers, William W. Warner, Penguin, 1976
Onward and Upward in the Garden, Katharine S. White, Farar, Straus, Giroux, 1979, originally pub. 1958