HomeMy WebLinkAboutCOM 0349.065 2006-2008 QO/~P&TE~eo%o(iCAll iN ff¢cdczli
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Hawaii Island ~ ~ZcE7zE~ OMAN SPEi?iES~ dlQO SPg~~-
RE: Ka'u Preservation Bill .~o9-,p1 ~ ~~Pr~~4y CC~n~,?ACRPSau/lcE~~
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My name is Malia Luika (Mary Louise) Farias. I am a masters candidate for the sirs ~ ~[[nn'
Anthropology Department at UH Manoa currently working towards my degree in Arohaeology. I ~p . K ~
have a Bachebr's degree in Anthropobgy, a minor in Hawaiian Studies, and a two year ce ' kd~' Neiau
in Pacific Island Studies from UH Hilo. I was one of the few native Hawaiian students accepted Oo~,r'-ettYU~im
into the Anthropobgy Program at UH Manoa in over 10 years at the time of my admittance into ~,P-~i~ye5
the program. I was awarded the studeirt of the year award for the departrnent of Anthropobgy at ~3D~e ~,~avt
UH Hilo just prior to beginning my Masters education at UH Manoa. 1 am currently completing my
Masters Thesis here in Ka'u on the landscape of Ka'u. 1 have been working on Archaeokrgy here
in ICa'u, which includes Prinalu'u on and o(f for the past nine years.
1 am the eldest granddaughter of Abigail Kanaka'de Oliveira from Kapapala Ranch and
Makakupu in Wood Valley. She is still alive at 90 years of age, and resides here in Pahala at the
present time. Grandma has five children, 42 grandchildren, over 100 greatyrandchildren„ and 10
great great grandchildren, with more on their way. We can trace our genealogy here for over 100
generations. We are Ka'u.
Keola Hanoa is my cousin: For several years prior to her death, we worked on issues
related to Punalu'u, and in fact, just prior to her death she had contacted me for the information I
am presenting to you today. What I have here is a synopsis of the archaeology, geobgy, and ,JJt
ecology of Pdnalu'u. If I had more time to prepare, I would have been-glad to present this v
information to you in a more visual way, since I do have a powerpoint presentations with maps ~
and other data to present ff you would like me to. However, for tonght, I will present a cursory
overview oralty, and 1 have prepared a handout for you to read at your leisure.. I will also be glad
to answer any questions you have as well. ly'
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My Genealogical Background in Ka'u
My family has been in Ka'u for numerous generations. My grandmother, Abigail
Kanaka'ole Oliveira, age 90 still resides here. I can trace my geneabgy back 100 generations
here in Hawaii's. While I moved away after high school personalty, some remnant of my family
has remained here, and I continue to return here and regard Ka'u as my home. As the eklest
granddaughter of Abigail Kananaka'ole Oliveira, I represent myself and many members of my
(amity when I say that I oppose the changing of the environmental larrdscape of Ka'u, and
Punalu'u in particular. Deveopment never leads to personal growth, preservation of resources or
the long term well being of any community. The Doty deveopment that leads to a higher quality of
life is a life that celebrates the past, present and future of all, especialty the past, present and
future of those resources that we as kanaka maoli of Ka'u were entrusted with. The preservation
of our way of life here in Ka'u. While granted, it is hard to remain in Ka'u and continue to support
your tamity. Every time the state or others come into Ka'u to develop, this becomes the issue,
jobs versus preservation of our resources. The problem is, Ka'u is not unique in this problem
today. The d"rfference is, we have a choice now. In Puna, rich well known peopb like Oprah
Winfrey and Donald Trump came in and bought properly there, and now the property prices and
rents are so high who can afford to live there? In Kuna, and Koala, development brought jobs, but
the cost of living an housing also went up sky high, just like in Honolulu. Already, there are homes
renting in Pahoa and Naalehu for $1200.00 a month, the prices of these homes will go up with
development of this kind. Sure you will bring in jobs, but you will need two jobs just to afford the
I'rfestyle you have now. At least now you can go hunt and fish still. What happens when the
beaches are covered with tourists and tourists shops? Especialty after the ferry comes in. Our
way of life here will change forever. And, I don't know about you, I kind of like the way I was
raised here, I think my parents, uncles and aunts and grandparents gave me a beautiful gift. The
gift of simplicity. Lasts preserve Ka'u for our k~iirjtr and their kdoleie. Help me do just that
~f¢iIC{ KeiKi
My Research Background in Ka'u
This is the second body of research that I have conducted within the Ka'0 district The
first was completed in 1998 as a part of a Cultural Resource Management project under the
direction of Peter Mills, Ph.D. at the University of Hawaii's at Hilo. Library research, personal
interviews, map and aerial photography was obtained, and on-site reconnaissance was conducted
in the ahupua'a of Punalu'u and Hilea. Results revealed the ways that the area has changed
through time as a result of both natural and cultural modificatbns. Further, a location for future
pollen and paleobotanical analysis was located. Finally, information obtained during this project
was used to enhance an ongoing Hawaiian culturally based youth education program at Punalu'u
beach park.
My current research (began in 2002) entails the further development and expansion of the
existing database that includes all past research within the district, its parameters, functional
categories and descriptions. 1 plan to add all available geographic, environmental, resource and
hazard data, inGuding photos and maps to a Geographic Information System (GIS) in order to
provide a visual of the district as it changed Through time given these new parameters. This
visual overlay will show the location of past research acrd what was found, as well as provide
several areas for future research within inland areas (areas lacking past field data). Future
research is structured into three addifional phases which incudes: (1) Infield documentation and
Geographic Point System (GPS) collection of selected features from past archaeological work in
order to generate and test data instruments used for comparisons. (2) Fiekf work and GIS point
collection in three areas (inland windward environment, inland leeward environment, and multiple
pollen core sites). (3) Synthesis of all data, anaysis, report generation, approval and publication
of data.
This project has five goals: (1) To collect all available information about the district from
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multiple sources and disciplines. (2) To create an in-district repository for cultural resource
management at the community level. (3) To provide educational opportunities for community
members. (4) To generate extensive analyses and multiple GIS layers that will serve as an
educational tool, a data analysis tool, and a foundation for evolutionary ecological theory building.
(5) To test the east/west, windward/leeward theory in a mixed environment. The resulting data,
together with what is revealed through the use of GIS, will be used to generate the kinds of large
scale comparisons that existing functional categories, and parceled data will not provide. In the
end, it is hoped that a more dynamic and realistic picture of this region will be revealed, providing
a greater understanding of the prehistory of the Ka'0 district, and its true place in the prehistory of
Poynesia.
For the purposes of my current Master's thesis research, the district of Ka'0 was selected
as a research site for severe) reasons. First, it is the largest district in the state of Hawaii's with
both windward and leeward environmental zones located within its boundaries. Second, ifs
intermediate location on the southwestern portion of the island of Hawaii's makes ft a good place
to test previous settlement, expansion, evolution and complexity theories about Hawaii's in
general. Third, a landscape approach which includes natural history and geographic information
could be useful in order to locate key agriculture) areas within district boundaries that could be
systematically compared with sites both in Hawaii's and elsewhere. Fourth, the area for the most
part has retained ifs rural character, with the exception of areas where modem agriculture has
changed the face of the landscape. Therefore, future archaeological field research into certain
regions could prove to yield interesting results about the prehistoric period of Hawaii's. Further,
my genealogical connection to the district coupled with over ten years of personal volunteer
involvement in community and culturalty related preservation and documentation work on the
island of Hawaii has fostered my overall personal interest in the prehistory of the region. Finaly,
all of my current research within the district is the basis of my master's thesis, which will in turn
form the foundation for future Ph.D. fieldwork, and in due time, become a part of my Ph.D.
Dissertation.
Future work will expand on this previous research and is inspired by the work I was
involved in during the summer 2002 field season in Rapa Nui (Easter Island), where high school
age students learned and participated in documenting the archaeology of their own sites, under
the direction of Terry Hunt, PhD., and the University of Hawaii at MBnoa Pacific Archaeology
Program. It is my hope that my research and it's educational component will contribute to the
planned development of a Ka'0 Cultural Center as a first step to community management of
cultural resources through education and training. Finally, the center will act as an example for
future statewide and government-wide management of cultural resources, and could be
implemented elsewhere in Hawaii and in the United States.
It is for this reason that support the establishment of a preservation program for Ka'u, ran
by the community and supported by those who Inre here for our future generations. Further,
research in Ka'u and Punalu'u must continue ff we are to team about the migration of people from
Polynesia, the ways that our ancestors pract~ed their religion and agriculture, and if we are to
have a legacy to pass on to the future. That legacy must be based on sound scienfific principles,
as well as cultural common sense.
Farias3
Punalu'u Geoboic/Soil information
The Ninole-Punalu'u area is one of the oldest geologicalM~n_the island of Hawaii. (Kelty,
1958) The soil is made up of several volcanic series, the first is called the Ninole volcanic series
which r~ured before the late Pliocene or early Pleistocene. The next series was the Kahuku
and Ka'u series, followed by a layer of Pahala Ash, radiocarbon dated at 101000 to 17,000 vests
ago. Over the years, this repeated layering of lava and ash throughout the pre-historic and into
the historic period has made the soil rich and deep. This stratographic layering of the soil also
makes relative dating of sites in the area easier.
The beach area at Punalu'u is wvered with black sand that extends all along the coast
Further inland, and including the beach cliff areas there is a mixhrre of pahcehoe and a'a present
[n the fiat laver of deooeits. Also, In November 1790, the same flme that Keoua Kauahu'ula was
killed marching past the crater at the volcano, a cinder heap moved from Apua to Punalu'u.
{Kamakau 1961) This layer of ash may provide a good baseline for dating of some materials in
the Punalu'u to Apua region.
Archaeoloov of the Punalu'u comolex
The entire ahupua'a was mapped and surveyed, with the exception of Punalu'u nui heiau.
Evidence of that survey showed that the heiau was a central part of a larger complex, which
included houses, platforms and structures outside of the heiau to west and to the north.
Punalu'u Nui Heiau: Geographic location and historic alterations
On the eastern promitory of the beach, on a small cliff, near where the present boat launch is
located is the heiau known locally as Punalu'u nui . The heiau is located on tax map key number
9-6-02:06 lot 9A, on the island of Hawaii in the District of Ka'u, in the USGS quadrangle and
'ahupua'a of Punalu'u. The site has been modified over the years due to tsunami and earthquake
events and bull dozing by local beachgcers in order to enlarge the present gravel parking lot and
picnic area in recent historical times. Evidence demonstrates that the heiau itself used to extend
and include the present boat launch, concrete slab, and the entire area from the present remnants
of the heiau to the coast on both the west and south sides.
Presently, remnants of the site is accessible from the concrete slab at the beach area,
and is open to the public. Signage has been erected by someone and paths are located
conveniently throughout the heiau. Additionalty, there is no obvious show of plants growing inside
or in the heiau complex. It is apparent that someone seems to be up keeping the heiau (there is a
modern Isle altar erected inside the heiau complex, and obvious wall reconstruction has taken
place). While it has never been properly surveyed, Stokes in the late 1800s concluded that it was
comprised initially of two former religious sites (one large enclosure, flanked perpendicularly to a
large platform) , at least one of which was dedicated to Lono, healing and agriculture. Punalu'u
Nui is a heiau of the luakini Gass, used for religious-social and religious-political reasons, and is
connected with warfare. These heiau were important in guaranteeing the future success of a new
leader through the performance of rituals, that included the shedding of blood, amongst other
things. Historical and Ethnohistorical information for the transformation of the area is as follows:
• Pa'ao arrives in Hawaii, 12th century. Said to have built the Luakini's in Hawaii. Luakini's
said to have been only bulk by a paramount chief. (Kirch, 1985)
• 1820- The 'Aikapu is overthrown. This is the end of the use of the Luakini heiau.
? A warehouse is built on the grounds of the Heiau complex, along the western side of the
cliff (date unknown)
• In 1868, there was a huge tsunami, reducing the heiau to an "ancient wall'.
? In 1875, a canal was dug by the wharf between the pond and the warehouse, thereby
altering the fish pond.
? In an 1887 photo and map in Majestic Ka'u, there is a lighthouse and a jail located on the
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Punalu'u heiau property.
• Sometime before 1906 another warehouse is built next to the smaller one, and the hillside
is graded. Part of the complex is destroyed.
• Early 1970's: C. Brewer buys some beach areas at Punalu'u and Hilea. Goff course is
built, fish pond is Leaned and bridged, and restaurant is built.
? 1975: Tsunami and earthquake. Restaurant and pond destroyed. Golf course is
trashed. Punalu'u nui has been reduced to only one wall, the rest is flat.
• 1995: Heiau has four walls, and looks intact along all four walls, although one wall is taller
than the others from the ground up.
? 1999: Sometime before this a local beachgoer bulldozes in the parking lot area and into
the hillside, reducing the Heiau further. Heiau continues to appear to be similar to 1995
observations, however a modem lele (offering) tower is present in the middle of the main
enclosure, signage has been erected.
Name Problems (Punalu'u Nui) Thrum, Stokes and others call Punalu'u heiau,
"Kane'ele'ele" (lit Black Man, or the Black God Kane) or Keone'ele'ele (lit Black sand).
(VanJames, 1995) Neither name is correct for many reasons: Localty, the name Punalu'u nui
has been used for generations. Secondly, Luakini heiaus were dedicated to the God Ku. Ku is
connected with war and fishing and other rituals and activities. In the cosmology of Hawaiian
gods, the god Kane is connected with fresh water, life, and he is depicted as having a light color
face. A Luakini heiau would never have a reference to another god, especially Kane connected
with it. Thirdly, the name Keone'ele'ele is the name of the beach and the area located in the next
bay. If the heiau was named Keone'ele'ele then d would be located in Keone'ele'ele. Further,
when I'i writes in his book Fragments of Hawaiian History, he refers to the heiau as °Punalu'u".
For all of these reasons and more, the names Kane'ele'ele and Keone'ele'ele is a misnomer.
Therefore, for the purposes of this paper, I refer to the heiau as Punalu'u nui heiau.
According to VanJames in his book Ancient Sites of Hawaii, and local people, this heiau
"is said to be two heiau set end to end: Halelau in the south and Punalu'u Nui in the north, but it is
also known as Mailekini Heiau" {VanJames, 1995) On April 17, 1999, I had an opportunity to
interview Pele Hanoa, her husband and Keola Hanoa (their daughter) ,all of them are long Gme
residents of Punalu'u, Hilea, Ninole and Kawa. They confirmed that Punalu'u nui is the name of
the heiau and that the heiau was once two heiau, Mailekini in the north and Halelau in the south.
In fact, when I asked Mark Smith of the Department of Land and Natural Resources about the two
heiau joined into one, he said, yes that is true, and that the second heiau is comprised of the 'ill 'ill
platform located on the east side.
The main walls of the heiau itself is oriented slightly Southwest to Northeast, and is in the
shape of a rectangle. Estimates of it's size is 700 feet on the longest sides and 500 feet along it's
shorter sides. Just outside of the heiau, on it's eastem side is a large rectangular area paved in
'ilPili stone that extends outward for some distance. If you follow the line of the walls, you will
notice that the east wall is higher than the other walls. This wall is probaby more intact than the
rest. Along the western facing wall, there are lwo entrances. One looks like the original entrance,
the other looks as though it has fallen with age. A trail runs through the complex from west to
east, directly through the western wall, coming out the eastem wall. Inside the northeast wall, it
appears to be a shell or an inner wall. By the ocean, southwest of the walled in area there is a
sacrificial altar made up of 3 flat slabs of rock, the top being one piece of rock. When they
constructed the warehouse, they discovered a pit with bones in it. According to Marion Kelley in
her b~k Majestic Ka'u: (1980)
East of the adjoining Punalu'u wharf and warehouses, which are probably built on
the heiau premises. Puehu bears 122 degrees 37, 4532 feet. This heiau
probably extended to near the edge of the cliff bordering Punalu'u bay, and its
western boundary was destroyed was destroyed when the face of the cliff was
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graded for the wharf and the first warehouse built before 1906. Since that date
another and larger warehouse has been erected, and the man in charge of the
work has informed me that he dug into a high bank of artificially laid stones, and
during the work came across a pit about 10 feet deep and "full of bones". The
site of the bone pit is now occupied by the concrete base of the warehouse
engine, at the south-east comer of the building, a mark which will no doubt
remain for some time.
As seen in 1906, the heiau site consisted of a large level area of aa, about 700 by 500 feet,. which
had been leveled off and partly paved with beach pebbles. The only definite feature remaining
was a large wall on the eastern side, 8.5 feet high and 9 feet thick; d ran N 18 degrees 30 West,
648 feet. From either extreme, broken walls continued at right angles towards the west for about
230 feet. Outside the southern wall was a large flat stone, called locally "the sacrificial stone".
East of an adjoining the large wall was another paved area, measuring about 500 feet each way.
It was not enclosed, and was better and more evenly paved with beach pebbles than the first
portion desaibed.....no features of the internal arrangement were definite enough to pbt...The
name Kane'ele'ele was selected on Thrum's authority. It was on the list furnished me by Mr.
Thrum, but was not known in Punalu'u. the first name heard localty was Mailekini, and later
another native stated that there were two heiau, that on the south being known as Halelau, and
that on the north as Punalu'u nut. (from John F. G. Stokes report 1901-1919 Heiau from HonU'aD0
to Punalu'u. Ka'u [Ms.a:570-576j, 75-77)
Lanipao Heiau. Above the northern area, across the present road is an heiau named Lanipao.
It's use is not known, but it is said to have been built by Laka of Kauai. Laka of Kauai is
mentioned in the Kumulipo (one of the Hawaiian creation chants). I took the opportunity to do a ~
walk thorough survey of the heiau in order to search for any remenants of the only triangular
shaped platform in Hawaii that I am aware of. The large intact wall that was located on the west)
side of the heiau at the time of its last survey in the 1970s has been back filled with dirt and
converted into a fire access road. The east side of the heiau was destroyed when the current
mauka to makai access road was moved west in the 70s to accommodate a new golf course and
restaurant (now destroyed). Prior to the building of the golf course and restaurant, there were
several homes with several families living in them located along the roadside of the old road.
They were destroyed to accommodate constuction of the new resort. This heiau is an important
resource for archaeological study. It is almost as large as Punalu'u Nui Heiau, and predates it.
Because it predates Punalu'u Nui, it most likely predates the rest of the supporting sites around k.
It could be connected with Kamehameha's old village site (as noted by Menzies and otheres), or it
could be related to the previous heiau located in the same place as Punalu'u Nui is located today,
or it could have been used as a site for high ranking alPl women, as a juxkaposition to the men's
luakini site along the coast. Of course, it could have been the sacred sire for chiefly residence
and burial since the name "Cant" means heavenly and is often used in relationship to the high
chiefs, and the word "Pao" refers to a type of wall construction where the walls are filled in with
rubble or sometimes graves in the center. Since much of this is speculation, further study of the
site and its association with other surrounding stes is warranted. This heau has never been
carbon dated (previous dating based on stylistic features) nor fully surveyed.
Pu'u enuhe tcateroillar hill) Above Lanipao to the north west is which is famous for the legend of
the caterpillars who plague the area during certain times of the year. A pomnent feature, this hill
was been used in the past, prior to GPS location to locate heiau and other sites throughout
Punalu'u and elsewhere. This heau has never been dated nor fully surveyed.
Imakakaloa Heiau Above Pu'u enuhe, and to the north west (above the present day Hwy 11)
Farias6
and below Makanau hill is another heiau named Imakakaloa, a hula heiau named after a famous
blind Ka'u chief. Hula heiau are small in number in the present day. The only other one to be
located is on the island of Kauai. Its proximity to the larger luakini heiau nearby, especially on
Makanau Hill, Punalu'u Nui, and Ke'eku Heiau at Kawa Bay implies it's importance to the
ceremonies conducted at the luakini during monthly and yearly services held within them. The
presence of a number of luakini in such close proximity to each other is not represent elsewhere,
and demonstrates either a change in power overtime, with succeeding rulers building in new
prominent places, or a linear progression of Gme where bigger and better heiau were built due to
changing conditions. Either way, it is an important observation, and important to future study of
the area, indicating it's importance to the ancestors of this place. Jt may also reflect population
increases, however it is not likely given all other evidence. This he6u has never been dated nor
fully surveyed.
Kohaikalani Heiau On Makanau Hill, another luakini heiau by the name of Kohaikalani ,built by
the infamous chief Kohaikalani that was reputed to have been killed by the people of Ka'u together
with his priests (kahuna) because he was such a hard taskmaster. The `ili'ili for this heiau was
brought up from the far away beach of Nau, several bays away from Punalu'u. This heau has
never been dated nor fully surveyed.
Scattered and grouped house sites In addition to the sites west and north of the heiau, there are
house sites along the beach, behind the fish pond, and all the way down to Ninole cove. These
sites were surveyed prior to the building of the restaurant and village complex, however indepth
study and relating of previously debunked methodology used at these sites has never been
pertorrned. Proximity to heiau is important in any research conducted on house sites in Phis area
due to their potential connection to the rituals performed there.
Ka'ie'ie Heiau, Located on the western pominatory of Ninole Cove, just makai of the old golf
course club house, there is a fishing heiau named Ka'ie'ie heiau. Offerings to Kamohoali'I the
shark God continues to this day at this point. The heiau has been restored and is currently
undergoing discussion for preservation of this site.
Ke eku Heiau. Further west at Kowa bay there is another Luakini heiau by the name of Ke'eku.
(Stokes, 1901-1919 as quoted by M. Kelly, supported by personal interview with Hanoa) It is said,
that if you stand on the top of Makanau in Kohaikalani heiau you will see a perfect triangle formed,
using the other two luakini heiau, one in Kowa Bay (Ke'eku) forming the western comer, and the
one at Punalu'u (Punalu'u nui) forming the eastern comer. (Hanoa interview)
Kings Trail remAnants and old aovemment road In between each of the coastal heiau sites and
housing areas is remenants of the o!d government road, which existed at the time of the
overthrow in 1793. This old government road, was once the Kings trail, as demonstrated by its
stylistic Vaits, such as the deliberate build up of a rock walkway trail for Ali'I leading across and
over the a'a to the next few bays.
The Pond at Punalu'u The present pond located at the beach area at Punalu'u wasn't always as
large as it is today. Its size and shape (and division - it once was split into two or three little ponds
historically as demonstrated by historical photos) has changed historically due to alterations in
adjacent areas. There is evidence that it was once a royal fish pond in ancient times, reserved for
the use of the Ali i. The preservation of this pond area is very important to archaeological and
archeobotanical research. Soil samples and pollen samples should be retrieved from the bottom
of the pond at several locations. These data could tell us a lot about the ancient climate of the
entire region and would benefit research in other areas of Hawai'I as well, including other
Fazias7
disciplines pertaining to the study of paleo-environments and the effect of prehistoric and historic
cultural change upon the environment. I have personally begun some research into this area and
have spoken to some paleo researchers in the field, who have informed me that there are only a
few places on the island of Hawai'1 that have the proper existing conditions for the sampling of
paleo pollen. Punalu'u Pond is a gold mine for this type of research, in that it can tell us once and
for all if and how the environment changed over Gme on the island of Hawaii,
Additional information/sites t was told by the Hanoa family, that there is much more in the way of
structures in the bushes up further to the north and in both directions east and west. If this is true,
than it may be safe to speculate that the Punalu'u area may have been a large complex of sites
inter-related to each other. Some of the structures outside of the heiau may have been used by
priests connected with the heiau and by the Ali'i nui when he or she came around the island to use
the heiau for ceremony. Additionally, there had to be a place for the women to stay while the
Luakini ceremonies were being conducted. Men had to be separated from the women for a time.
Therefore, there must have been an area for the women to stay in during the two month
ceremony once a year, and the three night (held on the nights of Hilo, Hoaka, and Kukahi)
monthly ceremonies throughout the year, along with the associated houses connected with
women. Since the Ali'i nui traveled with his entire entourage when he of she traveled around the
islands, and since some of them had serious kapu associated with them (especially the great
kapu chieftess Keakealaniwahine, who had walkways all throughout her complex at Keolonahihi),
d would be interesting to find the exact use for Lanipao heiau. Further information, or potential for
research and the discovery of important sites:
• In 1794, Menzies traveled through the area and mentions Kamehameha's plantation at ~
Punalu'u. (Menzies, 1920)
• In 1880, Punalu'u became a port town for visitors to the volcano. The warehouse was
used for storage up to Nvo weeks while awaiting the next ship. Protestant church in
background of photo.
Ellis mentions this same plantation in 1823. (pub 1963, Hnlulu Advertiser) Ie-
Land mans and Land Ownership
Research into the ownership of land in the Punalu'u Ninole region is warranted. Much of
the documentation demonstrates that the lands may have been qud claimed in order to obtain the
(ands to build the restaurant and golf course in the 1970s. Additionally, it is not clear whether
families in the 1970s were ever privy to the quit claiming of their lands since the first quit claims
were done in the late 1800s and early 1900s when the plantaton came in and took over many
lands. Numerous families fisted on the old maps on the parcels within the Punaluu-Ninole area
are still present in the Ka'u district. Before development of any of these areas take place, a
complete inventory and research into the legality of these quit claim "takings" of these lands
should be conducted.
According to Professor Langlas, at UH Hilo, in an analysis of what happened to the lands
of the nine Ali'i nut after the mahele, the 'ahupu~a ,of Punalu'u was given to Ali'i Lot Kamehameha
(Kamehameha V) in the mahele (1848-LCA#7715). After Lot died in 1872 the land went to Alit
Ruta Ke-elikotani`who died in 1883. After Ali i Ruta died, the remaining land (Punafu'u Nui and
the surrounding areas) went fo Ali'i Bernice Pauahi Bishop who died in 1854. The land then
became a part of the Bishop Estates trust lands under her will. It is now designated as
conservation lands, and is owned in part by private owners (those parts that once belonged to
private owners under the mahele and the subsequent government sale of lands after the mahele),
the portion where Punalu'u Nui sits is still owned by the Bishop Estates. Prior to Ali'i lot
Kamehameha receiving the land, there is evidence that the land was once in Kamehameha's
Farias8
hands, and that it was in the possession of generations of AIPi ail the way back to
Keakealaniwahine, the great chieffess of Hawaii. According to John Papa I'i in his book
Fragments of Hawaiian History, Keakealaniwahine offered sacrifices at all the six heiau in the six
districts: Hikiau in Kona, Punalu'u in Ka'u, Waha'ula in Puna, Kanoa in Hiio, Honuaula in Waipi o
and Mo'okini in Kohaia. Additionally, he also mentions that Liholiho {Kamehameha 11) journeyed
around the island after his fathers death to rededicate all the luakini heiau and he went to
Punalu'u in Ka'u. (I'i , 1959)
Dating for the Punalu'u Area
According to Kirch in his book Feathered Gods and Fishhooks, Hawaii's prehistory is
divided up into periods. The Late Expansion Period (1100-1650) is the period of time that
increasingly massive temples were being constructed and permanent settlements are found. The
Prato-Historic Period {1650-1795) is the period of time that there was an increase in Ku worship
and an increase in warfare. Luakini's were built during this Hme period, which culminates in
Kamehameha's unification of the islands in 1795. (Kirch, 1997) During the 1972 survey
conducted by Neal Crozier for Bishop Museum, on the behalf of C. Brewer and Co. they
pertormed hydration rind dating of sites, the following information is provided from their survey:
Sites located directly north of the heiau:
Site 88-17 Housesde: Test pit #1: 1658 (plus or minus 12) @ 30 cm.; 1651
(plus or minus 11) ~ 40 cm. Test pit #2: 1520 (plus or minus 21) ~ 53 cm.
Site 8-27 tl shaped enclosuret: Test pit #1: 1622 (plus or minus 23) @ 40 cm.
Houesite located mauka of Hwy 11 (far north of heiau):
Site B9-173: Test pit#3: 1656 (plus or minus 11) @25 cm.
Conclusion: The survey and excavation project in Punalu'u offered
archaeological research of longtime span. On one end of the range we were able
to study the habitation sequence of small coastal features 88-17 and 68-27 that
had obviously been functional in recent time, while at the other, the larger
complexes - BS-2 (Lanipaoj, 89-173, and 174, showed only pre-European
contact utilization.
According to our basaltic glass dates..it appears that the area between
inland site 69-173 and coastal enclosure 68-17 was populated from early to mid
17th century. Samples from the lower depths at 68-17 substantiate the
hypothesis that the site had been occupied at an earlier time and then abandoned
for possibly 100 years.
Vegetation Climate and Water sources:
Vegetation located around site is primarily Kao Haole scrub, open scrub and wetland and
strand species. Punalu'u is located in a shoreline area with very little rainfall. Studies have shown
that weather patterns in the past were slightly different. The district of Ka'u has gone through
several drought periods in historic times, many of which caused severe famine during eady
historic periods. The closest source of fresh water is located in underwater and shoreline fresh
water springs. It is said that the people of Punalu'u used to take gourds into the water and fill
them from underwater springs. The next closest water is in the hills of Hiiea.
Sources for building Heiau and carrying out rituals:
The Heiau is constructed of a'a rock and `ili'ili stones for the paving stones. There are
several sources for the pavement stones within a mile or two of the Heiau. The beach of Nau is
Fazias9
not far from the site as well as the beach of Koloa ('ili'ili hanau) located by Ninole cove. Material
that would have been used for the ceremony would have been `Ohi'a wood for the image of Ku,
and other woods and thatching to re-construct the houses each year: these materials could have
been harvested in the uplands of Hilea. The 'uluafish for the 'ulua fishing rite could have been
obtained by fishing offshore near the heiau in a canoe.
The building of a Luakini:
According to Kamakau in his book The people of old, "a luakini could not be buittjust
anywhere, but onty upon sites formerly built on by Ka po'e Kahiko". (Kamakau, 1991) Therefore,
the fact that this site may have been two heiau together is not surpassing, in fact, according to
Kirch in Feathergods and Fishhooks, larger heiau may have been built in stages and constructed
over 6me. This is supported by sites in East Potynesia, Easter and at sites at Honaunau
('Ale'ale'a) and Makaha Valley (Kane'aki) that were found to be culturally stratified. The Makaha
site in particular was built in six stages over several centuries. Additionally, in Halawa valley there
are two luakini heiau, they have been constructed on higher slopes with panoramic views. This
pattern has held to be true of the Punalu'u nut site as well. When you stand in the heiau you can
see for miles in every direction.
Conclusion
The site called Punalu'u nut heiau was constructed after 1100 and be#ore 1820. It
probably will provide a variety of dates since d may have been constructed over several years,
and may involve two different sites. !t was definitely in use during the 1600's through the end of
the'ai kapu in 1820 as demonstrated by dates found in associated house sites. It was probably a
part of a larger complex and may have been connected with a larger population in ancient days. G-
The fact that Kamehameha had a village there and the fish pond was located there (not to
mention the great surfing spots that Punalu'u is famous for) may suggest that the Ali'i nut may,
have frequented this area more often than just to conduct luakini services. The heiau was a
district luakini associated with the Ka'u district and may have been enlarged after Kamehameha
became King. The village areas may have extended upwards and the complex may have
included more area than what has presently been discovered. It would be interesting to
investigate this area further, as echoed by Mr. Crozier in his report I am planning to take slides
and possibly have an opportunity to measure and map the site in the near future.
Parias 10
Works Cited
Crozier, Neal S. 1972. Archaeological survey and Excavations at Punalu'u. Island of Hawaii .
Department of Antliropology, Bishop Museum, Honolulu
Ellis 1963 "Journal of a tour..." Honolulu Advertiser Press, Honolulu
I'i. John Papa. 1959 Fragments of Hawaiian History. Bishop Museum Press, Honolulu
Kelly, Marion Majestic Ka'u. Mo'olelo of nine Ahuoua'a 1958. Department of Anthropology
Report Series 80-2 BPBM, Bishop Museum Press, Honolulu
Kamakau, S.. 1961 The People of Old. Bishop Museum Press, Honolulu
Kirck, Patrick V. Feathered Gods and Fishhooks. 1985. University of Hawaii Press,
Honolulu
Menzies, 1920. Hawaii nei 128 years ago. W. F. Wilson, Honolulu
VanJames, Ancient Sites of Hawaii, Mana Arts, Honolulu:1995, (77)
Personal Communications
Professor Langlas, UH Hilo lecture Anth 386 Fall 1998
Pele Hanoa and husband
Keola Hanoa
Mark Smith
Ross Cordy
Kathy Arnold
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