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Hulihia Kilauea poi ka uahi, Kilauea is overturned, darkened in the <br /> vapors <br /> Nalowale i ke awa ka uka o Hca lua.._ Lost in the bitter rains of the upland crater... <br /> [Ka Hoku o ka Pakipika, lufai 17, 1862:1] <br /> Aohe wahi hemahema iki o Wahinekapu, There is not the least thing uncared for at <br /> Wahinekapu, <br /> Lai ka luna o Uwekahuna i ka ua noe... The heights of Uwekahuna are cairn in the <br /> misty rains... <br /> [Ka Hoku o ka Pakipika, Aperila 23, 1863:1] <br /> Nani wale Mokuaweoweo la, Moku'aweoweo is so beautiful, <br /> Me pohaku o Hanalei la, With POhaku o Hanalei, <br /> Ke paa mai i ke awa ia, Covered by the bitter rains, <br /> 0 ka noe ka lua i ka nahele 'a... The mist of the crater in the forest... <br /> [Ke Au Okoa, Dekemaba 5, 1865:1] <br /> Nani Kaauea he kuahiwi no ka lua Beautiful is Kaauea, a mountain of the <br /> crater, <br /> He kauhale hookipa is na ka malihini, A house which welcomes the visitors, <br /> E kali ana ike ahi aka wahine, Who wait for the fire of the woman, <br /> Ike ahi pulupulu aunaki ole. A fire stoked without rubbing the sticks <br /> together. <br /> [Nupepa Kuokoa, lune 28, 1879:4] <br /> Some who read this ethnohistorical collection might be inclined to assume that because the <br /> landscape has changed (either through natural or manmade causes), and some of those places <br /> from Hawaiian history no longer exist—having been covered by Pete Honuamea or destroyed <br /> by foreign land use practices—that the `aina is no longer culturally important or even sacred. <br /> This point of view is foreign to the Hawaiian mind, particularly for those who have remained on <br /> the 'aina, who have perpetuated family traditions and practices, and who have been sustained <br /> by its resources, extending from mountain to sea. While geologic and eruptive activities— <br /> believed to be physical manifestations of Pete Honuamea and those who follow her—have <br /> changed the land, covering the tangible evidence of some wahi pana, many Hawaiians believe <br /> that those storied places still exist,just in a different stratum. This belief that the mana (spiritual <br /> power and essence) remains in the honua ola is deeply ingrained in Hawaiian culture. Even in <br /> ancient accounts of Pete traveling across the land to the sea, Hawaiians always found <br /> sacredness on the landscape and called upon those named places in their practices and daily <br /> lives. Marty of these stories and memories of experiences upon the `aina are ever-present in the <br /> lives of many Hawaiians, and they are being passed on to future generations. <br /> Methodology <br /> in conducting this ethnographic study, we conducted hundreds of hours of research in <br /> private, public and digital collections searching for documentation that spoke of places, beliefs, <br /> practices, notable resources, and individuals associated with `aina that are a part of the <br /> biocultural landscape within and adjoining the National Park. The resulting document includes <br /> primary Hawaiian-language accounts; journals of historic visitors; records of Hawaiian Kingdom <br /> and government agencies (leading to the development of HAVO); and selected oral history <br /> interviews (both informal and formal) previously conducted with elder kama'aina. Additionally, <br /> Draft-Ethnohistorical Study of`Aina within Hawaii Volcanoes National Park <br /> Kumu Pono Associates LLC(working draft ver. November 14,2022) 5 <br />