2026-01-05 Exhibit 06_Draft Cultural Impact Assessment and Ka Pa'akai Analysis

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355 Mo`olelo Pele 356 The history of geologic phenomena in Puna is well documented in Native and scientific sources 357 (Maly 1998)and has been documeted within the stories of the arrival of Pele in Hawai`i by Nathaniel 358 Emerson(1915)and by native writers within Hawaiian newspaper,Ka Hoku o Hawai`i(1916).W.D. 359 Westervelt's collection of'Hawaiian Legends of Volcanoes' (1963) tells of Pele's journeys to the 360 shores of Puna, accounting for rift zone features on the landscape. Pele has been an active force 361 within the lives of Kalapana and Kaimu families. 362 Mo`olelo o Ka-Miki and Maka`iole 363 One of the most detailed accounts of life on Hawai`i Island (13th century Hawai`i Island) is the 364 narrative, 'The Heart Stirring Story of Ka-Miki', published in Hawaiian Newspaper, Ka Hail o 365 Hawai`i(1914-1917).The narrative includes travel of two supernatural borthers,Ka-Miki and Maka- 366 `iole through the Puna district, and this summary is informed by the English translation completed 367 by Maly(1998).The two brothers competed against`olohe experts through out the district.The epic 368 tells of many of the native plants encountered in the Puna district: awa(several different varieties), 369 `ohi`a lehua, `ohelo, `ohelo papa, kupali`i, `ie`ie, hapu`u, `ama`uma`u and cultivars of sugar cane 370 (Mikioi-o-lehua), bananas (Manai-`ula-i-ka-wao), taro (Papakole-koa`e-o-lele-kea), and `awa 371 (Waimaka-a-ka-manu o Puna). Their account reveals the mysterious forests of Puna where travelers 372 are easily lost,a myriad of guardians and akua of these forests,the generosity of the peoples of Puna. 373 Mo`olelo 374 Perhaps the richest source of mo`olelo that we have of the Kalapana area is from the recollections 375 of Aunty Emma Kauhi who grew up in neighboring Kapa`ahu from 1916 to 1935 (Kauhi&Langlas 376 1996). Aunty Emma provides a rich tapestry of stories of Hawaiian life in the area. Her stories 377 include recollections of lauhala weaving with wahine family members at specific spots on the coast, 378 growing `uala within lava depressions, gathering limu, `opihi, moi, `okole, pupa, ha`uke`uke, 379 a`ama,hee, and pai`ea,growing kalo in upland plots,gathering honey, and use of canoe landings. 380 Her stories establish the strong subsistence based livelihoods of the people of Kalapana and Kaima 381 well into the 20th century.The mo`olelo of Native Hawaiian residents of Kaima can be further found 382 within the oral histories documented in Under the Volcano: The People of Kalapana, 1823-2010 383 (Langlas and kupuna 2016) and Hall'a Aloha no Kalapana: Fond Memories of Kalapana (Carr& 384 Kekaula 2013). 385 O1i and Mele 386 The noteworthiness of specific locales in Hawaiian culture is further bolstered by their appearances 387 in traditional chants.An oli refers to a chant that is done without any accompaniment of dance,while 388 a mele refers to a chant that may or may not be accompanied by a dance. These expressions of 389 folklore have not lost their merit in society today. They continue to be referred to in contemporary 390 discussions of Hawaiian history, identity, and values. The mele below speak of the famous surf, 391 abundant,rain-laden forests and coasts of Mokuhulu and Kaima, and hala groves of the area. 392 The following mele, Mokuhulu, was composed by Harry Keliihoomalu and Harry Na`ope in the 393 early 20th century. This mele is a type of Hawaiian poetry known as hula ku`i. Mokuhulu was 394 composed to celebrate family ties to seven miles stretch of coastline bordered by Mokuhulu and 395 Kapa`ahu. There are four storied places highlighted in each verse, including Mokuhulu, Kaima, 396 Kalapana, and Kapa`ahu. 397 Mokuhulu i ka malu o ka`ulu [niu] Mokuhulu in the `ulu shade 398 Ia home uluwehi This verdant home 10