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2.Background
<br /> to one, according to its delineations (`ano). The part directly in back and in front of the summit
<br /> proper is called the kuamauna, mountaintop;below the kuamauna is the kuahea, and makai of the
<br /> kuahea is the kuahiwi proper. This is where small trees begin to grow;it is the wao nahele. Makai
<br /> of this region the trees are tall,and this is the wao Lipo.Makai of the wao Lipo is the wao `eiwa,and
<br /> makai of that the wao ma`ukele.Makai of the wao ma`ukele is the wao akua, and makai of there is
<br /> the wao kanaka,the area that people cultivate. Makai of the wao kanaka is the `ama`u, fern belt,
<br /> and makai of the 'ama`u the `apa'a,grasslands.
<br /> A solitary group of trees is a moku la'au (a"stand" of trees) or an ulu la'au, grove. Thickets that
<br /> extend to the kuahiwi are ulunahele,wild growth. An area where koa trees suitable for canoes(koa
<br /> wa'a)grow is a wao koa and mauka of there is a wao la`au,timber land.These are dry forest growths
<br /> from the `apa'a up to the kuahiwi. The places that are "spongy" (naele) are found in the wao
<br /> ma`ukele,the wet forest.
<br /> Makai of the `apa'a are the pahe`e [pili grass] and `ilima growths and makai of them the kula,open
<br /> country,and the 'apoho hollows near to the habitations of men.Then comes the kahakai,coast,the
<br /> kahaone, sandy beach, and the kalawa, the curve of the seashore—right down to the 'ae kai, the
<br /> water's edge.
<br /> That is the way ka po`e kahiko the ancient people] named the land from mountain peak to sea.
<br /> (Kamakau 1976:8-9)
<br /> The maka`Dinana (commoners, literally the "people that attend the land") who lived on the land had rights to
<br /> gather resources for subsistence and tribute within their ahupua`a(Jokiel et al.2011).As part of these rights,residents
<br /> were required to supply resources and labor to ali i (chiefs) of local, regional, and island chiefdoms. The ahupua'a
<br /> became the equivalent of a local community with its own social, economic, and political significance and served as
<br /> the taxable land division during the annual Makahiki procession (Kelly 1956). During the time of Makahiki, the
<br /> paramount ali`i sent select members of his/her retinue to collect ho`okupu(tribute and offerings)in the form of goods
<br /> from each ahupua'a. The maka`Dinana brought their share of ho okupu to an ahu (altar) that was marked with the
<br /> image of a pua'a (pig), serving as a physical visual marker of ahupua'a boundaries. In most instances, these
<br /> boundaries followed mountain ridges, hills, rivers, or ravines (Alexander 1890). However, Chinen(1958:1)reports
<br /> that"oftentimes only a line of growth of a certain type of tree or grass marked a boundary;and sometimes only a stone
<br /> determined the corner of a division." These ephemeral markers, as well as their more permanent counterparts, were
<br /> oftentimes named as evidenced in the thousands of boundary markers names that are listed in Soehren(2004).
<br /> Ahupua'a were ruled by ali i 'ai ahupua'a or chiefs who controlled the ahupua'a resources. Generally speaking,
<br /> ali i 'ai ahupua'a had complete autonomy over the ahupua'a they oversaw (Malo 1951).Ahupua'a residents were
<br /> not bound to the land nor were they considered property of the ali`i.If the living conditions under a particular ahupua'a
<br /> chief were deemed unsuitable, the residents could move freely in pursuit of more favorable conditions (Lam 1985).
<br /> This structure safeguarded the well-being of the people and the overall productivity of the land,lest the chief loses the
<br /> principal support and loyalty of his or her supporters.In turn,ahupua'a lands were managed by an appointed konohiki,
<br /> oftentimes a chief of lower rank,who oversaw and coordinated stewardship of an area's natural resources(Lam 1985).
<br /> In some places,the po o law ai'a(head fisherman)held the same responsibilities as the konohiki (Jokiel et al. 2011).
<br /> When necessary,the konohiki took the liberty of implementing kapu(restrictions and prohibitions)to protect the mana
<br /> of an area's resources from environmental and spiritual depletion.
<br /> Many ahupua'a were divided into smaller land units termed 'di and'di kupono (often shortened to 'ill ku). Ili
<br /> were created for the convenience of the ahupua'a chief and served as the basic land unit which hoa`Dina(caretakers
<br /> of particular lands)often retained for multiple generations(Jokiel et al.2011;MacKenzie 2015).As 'di were typically
<br /> passed down in families, so too were the kuleana(responsibilities,privileges)that were associated with it. The right
<br /> to use and cultivate 'di was maintained within the `ohana,regardless of the succession of ali`i 'ai ahupua'a(Handy
<br /> et al. 1991). Malo (1951)recorded several types of 'ili,including the 'ill pa'a(a single intact parcel)and 'ill Tele(a
<br /> discontinuous parcel dispersed across an area). Whether dispersed or wholly intact, 'di required a cross-section of
<br /> available resources, and for the hoa`Dina, this generally included access to agriculturally fertile lands and coastal
<br /> fisheries. Ili kupono differed from other 'di lands because they did not fall under the jurisdiction of the ahupua'a
<br /> chief. Rather, they were specific areas containing resources that were highly valued by the ruling paramount chiefs,
<br /> such as fishponds(Handy et al. 1991).
<br /> Ali`i 'ai ahupua'a,in turn,answered to an ali`i 'ai moku(chief who claimed the abundance of the entire moku or
<br /> district) (Malo 1951). Hawaii Island is comprised of six moku (districts) that include Kona, Ka`n, Puna, Hilo,
<br /> Hamakua, and Kohala. Although a moku comprises multiple ahupua'a, moku were considered geographical
<br /> CIA for the Ld'Ipala Makai Planned Unit Development,Kapala`alaea 2,North Kona,Hawaii 9
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