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Our approach also limited the number of citations from widely known accounts by non-
<br /> Hawaiians who viewed the volcanic phenomena through a western lens—initially as a curiosity,
<br /> and later as a place of scientific study of geological phenomenon. There was little respect for
<br /> traditional customary beliefs and practices or the generations of history passed down—as
<br /> kupuna say, "mai kahi piko, a kahi piko, a kahi piko...'. There are several important citations
<br /> from non-Hawaiians, such as early narratives penned by foreigners (mostly associated with the
<br /> A.B.C.F.M.i°), which are among the earliest written observations of, and judgements on
<br /> Hawaiian beliefs and customs, and descriptions of the volcanic (Pete Honuamea) landscape.
<br /> It was agreed that our first priority would be to focus on mo`olelo (traditional histories), hull
<br /> honua (indigenous sciences of the living earth), 'Ike kOpuna (traditional knowledge), and
<br /> ho`omana (worship) associated with wahi pane of the `aina that are now part of HAVO. We
<br /> suggest that this approach helps a larger audience understand the ongoing connection and
<br /> practices of kanaka `oiwi (native Hawaiians) with the honua ola (biocultural landscape) within
<br /> the park boundaries and across the pae 'aina (archipelago).
<br /> Of course, the traditions of Pele Honuamea and her `ohana (family) are among the most
<br /> widely known across all the Hawaiian Islands and take us back to Kahiki. The traditions, beliefs
<br /> mete, hula and customs are also associated with many other wahi pana"—as the Hawaiian
<br /> expression from Ka`u states, "...mai uka a kai, mai kahi pae a kahi pae' (...from mountains to
<br /> sea, from one boundary to the next boundary).'This is true of the 'aina within the park
<br /> boundaries, and beyond. Examples of these named places include, but are not limited to—
<br /> Waha'ula, Pu`u Kapukapu, Keanakako`i, Kilauea Nui, Kilauea Iki, Halema'uma'u, `Akanikblea,
<br /> Ka Pali Kapu o Kamohoali`i, `Uwekahuna, Mauna Loa, Moku`aweoweo, Pali Kapu o Kaheati`i,
<br /> Pohaku o Hanalei, Napu`uona`elemakule, Namanuoha`alou.
<br /> As might be expected, we find two distinct, yet intersecting world views of the Pele
<br /> Honuamea landscape; one described by native Hawaiians, and the other, a volcanic landscape
<br /> described by westerners. Hawaiians view volcanic, geological, meteorological and biologic
<br /> phenomena and environments as part of a living earth and family system. The names of myriad
<br /> goddesses, gods and other deity whose body-forms are manifest throughout nature were, and
<br /> are known across the islands, and respect of these creative forces of nature is a way of life.
<br /> Failure to respect the akua often ended in the death of those who broke the kapu (sacred
<br /> prohibitions) and kanawai (laws) governing the `aina Pete and wahi pana.
<br /> The first westerners to stand on the brink of Kilauea, did so the summer of 1823. Notes from
<br /> the "Tour around Hawaii' [Island] article, penned by William Richards, et al.,'3 describe the
<br /> volcanic scene:
<br /> The bottom was filled with lava, and the south-west and northern parts of it were one vast
<br /> flood of liquid fire, in a state of terrific ebullition, rolling to and from its "fiery surge," and
<br /> flaming billows.
<br /> 1° A.B.C.F.M. Collection, Houghton Library, Harvard University; nearly 200,000 pages digitized by, and
<br /> in the collection of Kumu Pono Associates LLC (2004).
<br /> 11 Selected wahi pana as storied and sacred landscapes in the 'aina of HAVO will be discussed in
<br /> various sections of this study.
<br /> 12 M. K. Pukui, et al., 1972: xvii.
<br /> 13 Missionary Herald, January 1826, XXII.26.
<br /> Draft-Ethnohistorical Study of`Aina within Hawaii Volcanoes National Park
<br /> Kumu Pono Associates LLC(working draft ver. November 14,2022) 3
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