HomeMy WebLinkAbout2026-01-05 Exhibit 06_Draft Cultural Impact Assessment and Ka Pa'akai Analysis 1 DRAFT— Cultural Impact Assessment and Ka Pa`akai
2 Analysis for Pu'ilima, Kaimu Ahupua`a, Puna District,
3 Hawai`i Island
4 TMK: (3) 1-2-018:001
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9 Prepared For:
10 The `Ohana o Mokuhulu,Kaimu Makena, and Kalapana
11 October 2025
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13 Gina McGuire,PhD•mcguire2@hawaii.edu
14
EXHIBIT 6
I
16 DRAFT— Cultural Impact Assessment and Ka Pa`akai
17 Analysis for Pu'ilima, Kaimu Ahupua`a, Puna District,
18 Hawai`i Island
19 TMK: (3) 1-2-018:001
20
21
22
23 Prepared For:
24 The `Ohana o Mokuhulu,Kaimu Makena, and Kalapana
25
26 Prepared By:
27 Gina Pualani McGuire,PhD
28
29 October 2025
WIPP O
30
31 Gina McGuire,PhD•mcguire2@hawaii.edu
MANAGEMENT SUMMARY
Gina McGuire, PhD, prepared a Cultural Impact Assessment (CIA) and Ka Pa`akai Analysis for
study area TMK: (3) 1-2-018:001 in Pu'ilima, Kaimu Ahupua`a, Puna District on Hawai`i Island.
This CIA and Ka Pa`akai Analysis was designed to identify any valued historical, natural, and
cultural resources or practices that may occur in the area, determine if the proposed project will
affect the resources or practices, and offer mitigation recommendations for the project.
The background research synthesizes traditional and historic accounts and land use history for the
project area Kaimu Ahupua`a. The background study illustrated that this region is honored in `olelo
no`eau, mo`olelo, and place names. As a result of this work, the cultural significance of the study
site within Kaimu has been made clear. Kaimu has a long and sustained history of Kanaka `Oiwi
(Native Hawaiian) subsistence,burials, and stewardship, with many of the same `ohana(families)
persisting in ancestral homelands through present day. The area has seen many changes over the
years,including dramatic geologic activity that filled in Kaimu Bay and displaced many long-term
residents, increasing number of non-lineal descendant resident influx and subsequent development,
and rapid coastal erosion and subsidence. Geologic activity has made remaining non-lava inundated,
ancestral lands and coasts as highly valued kipuka,or refuges for cultural continuity for the Hawaiian
people of the Kaimu and Kalapana areas. Following the Mahele land division and distribution act of
1848,no land commission awards(LCAs)were filed in Kaimu given its designation as crown lands.
Hawaiian tenants continued to reside there through 1890. The Land Act of 1895 specified that
government lands in rural areas be surveyed and granted(with cash payments)as homesteads to both
Hawaiian and non-Hawaiian individuals to encourage rural farming. In Kaimu two areas were
opened for homesteading,house lots at the shore of Kaimu Bay and agricultural lots in upland Ki`ula
and Mokuhulu.Historic maps reveal the enduring rural character of Kaimu through the 10th century,
the presence of the Kaipu`uelelu Cemetery site immediately upland of the study area, and the land
grant(Gr. 8004)made to C.H. Will. Previous archaeological surveys revealed four Sites of Historic
and Indigenous Preservation(SHIP)within the current study area(Spear 1992). These sites include
SIHP 50-10-63-18525 and SIHP 50-10-63-18526 (agricultural and habitation mounds), SIHP 50-
10-62-18527 (historic boundary wall), and SIHP 50-10-62-18528 (a modified lava tube). Three of
these sites, SHIP 50-10-63--18526, -18527, and -18528 were confirmed during the archaeological
field inspection completed of the study area by Clark 2024. SHIP 50-10-63-18525 could not be re-
located (Clark 2024). Other documented archaeological sites located within 1 km of the study area
include the Kumaka`ula Heiau to the west,the Star of the Sea Church(SHIP 50-10-63-07380)to the
north, and the Kaipuuelelu Cemetery (SHIP 50-10-63-02547), a site of about 8,000 burial mounds
immediately upland of the study area.
Community consultations were performed to obtain information about the cultural significance of
the subject property and the surrounding area, as well as to address possible concerns of community
members regarding the effects of proposed development on places of traditional importance and
cultural practices. Interviews with six individuals knowledgeable about the project lands produced
information on its rich cultural history. The Hawaiian families of Kaimu were (and continue to be)
sustained by susbsistence-based livelihoods of fishing,gathering,and growing.There are many place
names that hold meaning for Kaimu. Closest to the study area is the place name, Kalaehiamoe,the
promontory of sleep or rest, potentially inidcating the link of the resting place of the ancestors
interred at Kaipu`uelelu to the shoreline. Haleili was identified as the name of the pebble beach to
the east of Kaimu Bay that fronts the study area.Kumaka`ula Heiau,located within 1 km of the study
area is a spiritual site that remains following the lava flow that inundated Kaimu Bay. Mokuhulu,
upland of the study area,is the home to the Hawaiian families who maintain kuleana,responsibility
to the fishing and burial grounds of Pu'ilima,the name used by Hawaiian families for the study area.
The interviewees described rich cultural practices,archaeological sites,and the vibrant landscape of
mo`olelo in the surrounding area. They shared the rich connection between Mokuhulu and the
Pu'ilima study area. Each of the interviewees recalls being taken by kupuna to engage in fishing
and/or marine provisioning practices along the oceanfront of the project area and surrounding
coastline. Traditional burial practices for iwi kupuna at Kaipu'uelelu remain within living memory
and in continued practice today. Many treasured memories of this area and time spent there with
their elders and ancestors were shared by the interviewees. The interviewees established a clear
connection between the Kaipu'uelelu burial ground across the street and the study area,with a variety
of relationships between the upland area and the coastline established. These include the feeding of
the kupuna trees and fishing grounds of Pu'ilima from ancestors'bodies and spirits, leina for these
ancestors, and kinolau-based communication from ancestors (e.g. `opihi ko`ele). The many kaona
associated with the place names of Kalaehiamoe,Kaipu'uelelu,Pu'ilima,and Makena suggest a site
of great mana,of healing practices, and as a place for ancestors to rest in slumber.
Cultural practices within the project area include aukai and pikai(cleansing and rinsing after burial
practices) and gathering and fishing grounds for a variety of species including plants for medicinal
uses (ko`oko`olau, `uhaloa, and `ohi`a) and weaving (lauhala), fish (ulua, aholehole, enenue,
po`opa`a, moi, menpachi, aweoweo, kole, and pao`o), limu: limu (general) and limu kohu, and
invertebrates (`opihi, lobsters, and `a`ama crab). This stretch of coastline is used for `ohi`a-pole
based ulua fishing. Howard Konanui spoke of brackish pools where families from Mokuhulu would
wash and dry clothes. The most archaeologically significant site near the project area includes the
Kaipu'uelelu Cemetery, immediately upland of the project area. The interviewees recall many
ancestors who are buried there,including family that they have laid to rest there.
The proposed project may negatively affect cultural resources and practices including destruction of
a storied gravesite, diminishing fishing and cultural access, and altering one of the few remaining
ancestral stretches of coastline in Kaimu. Of immediate concern is the harm that has already been
done to the historic coastal trail that connects the study area to the neighboring `a`a coast to the east
and to upland Mokuhulu and to agricultural and habitation mound, SHIP 50-10-63-18525. Concerns
include gating of the property(already discouraging public access),introduction of invasive species,
destruction of the ancestral milo and noni grove that was on the property,and disrespect to the many
Hawaiian ancestors buried in immediately surrounding lands. Concerns include the impact of
increased human waste into the porous lava rock of the study area through the proposed septic
system(s) into groundwater and marine gathering grounds that lineal descendants depend on.
Historic sites that have and may be affected include SHIP 50-10-63-18525, -18526, -18527, and -
18528.
Interviewee concerns include:
• The study area is part of a cultural and burial complex that has ancestrally, is
actively, and will continue to serve as a site of great significance for the Native
Hawaiian communities of Pu'ilima,Kalaehiamoe,Kaipu'uelelu, and Makena.
• Any building or construction that occurs within the project area will obstruct the
leina(jumping off point for spirits).
• The project area is known to be home to the burial site of ancestor Makapo
Kaho`okaulana.
• Development will place waste into the ground which will affect the limu,intertidal
zone, and fish that lineal descendants depend on to sustain subsistence-based
livelihoods.
• There are few stretches of coastline in Kalapana that have ancestral milo groves
like the ones within the project area that have been harmed by recent land clearing.
• There has already been damage done to the coastal trail and ancestral forest groves
in the project area.
• The project has already been negatively impacted by current owners who have
shown disregard for gathering and religious practices and have proven not to be
culturally respectful or mindful.
• Development of the area facilitates gentrification of the humble and culturally-rich
Native Hawaiian community of Kaimu.
• Gating and blockage of access by current property owners has discouraged
continuity of burial cleansing and gathering linked to ocean access from the project
area.
• Others may not recognize these sites as significant,but they continue to hold great
kuleana and significance to lineal descendants.
• Once the area is destroyed, it's gone and altered to all future generations to have
the same experiences there as their kupuna.
• The kupuna that have passed cannot speak for themselves,it is up to living lineal
descendants to speak for them.
• Burials may be encountered in the project area and may reside within the cliff face
on the eastern side of the parcel.
• The coastline has already shifted significantly with coastal subsidence; coastal
erosion and subsidence are likely in the future. It was described by an
interviewee as "treacherous."
• There has been a lack of communication with lineal descendants regarding this area
from the SMA planners and planning commission.
Recommendations and mitigations suggested by the interviewees include the following:
• The project area should not be developed due to the spiritual,religious,natural,and
cultural sensitivities of the area.
• Do not disturb this coastline, including the coastal forest groves on the project
parcel, as there are few remnants of the ancestral coastline like this in Kalapana
due to the lava histories.
• Clear acknowledgement that this project area is home to a multitude of culturally
significant gathering rights and religious practices.
• Re-zoning/re-establishment of the area to conservation zoning to ensure protection
of this coast.
• Archaeological sites (e.g. historic residential)have already been disturbed by land
clearing and there is the possibility for further destruction if development proceeds.
These sites remain significant to Kalapana`ohana.
• Identify the burial location of Makapo Kaho`okaulana.
• Given the myriad of cultural practices tied to the project area,maintaining cultural
access is of critical importance. Gates should be removed.
• Engagement with the Native Hawaiian Legal Corporation,particularly in regards
to harm caused to the coastal trail.
• Have open and transparent conversations with community members and follow all
recommendations that are shared.
1 CONTENTS
2 MANAGEMENT SUMMARY 4
3 FIGURES IX
4 TABLES IX
5 INTRODUCTION 1
6 Study Location, Cultural&Natural Environment 1
7 BACKGROUND 6
8 Traditional History of Kaimu Ahupua`a 6
9 Place Names 7
10 Traditional Land Use 8
11 Mo`olelo 9
12 Oli and Mele 10
13 `Olelo No`eau 12
14 Early Historic Kaimu,Puna 13
15 The Mahele and Land Tenure 13
16 Historic Maps and Photos 17
17 Previous Archaeological and Cultural Studies 23
18 Background Summary 28
19 ETHNOGRAPHIC SURVEY 30
20 Methods for the Ethnographic Survey 30
21 Interviewee Background 30
22 Morreta Kanani Balai 31
23 Leslie Lihaunani Enriquez Rosehill 31
24 Samuel Kaho`okaulana 32
25 Leila Kealoha 32
26 Howard Konanui 33
27 Bernice Walker 33
28 Topical Breakouts 34
29 Connections to the Project Area 34
30 Archaeological Sites 35
31 Gathering Practices and Mo`olelo 38
32 Place Names and Mele 40
33 Change Through Time 42
34 Concerns and Recommendations 43
35 SUMMARY OF ETHNOGRAPHIC SURVEY 46
36 KA PA`AKAI ANALYSIS 49
37 History of Ka Pa`akai Analyses 49
38 Ka Pa`akai Analysis Topics 50
39 Summary of Ka Pa`akai Analysis 52
40 SUMMARY AND RECOMMENDATIONS 53
41 Cultural Resources,Practices, and Beliefs Identified 54
vii
42 Potential Effects of the Proposed Project 54
43 Confidential Information Withheld 54
44 Conflicting Information 54
45 Recommendations/Mitigations 54
46 GLOSSARY 57
47 REFERENCES 62
48 APPENDIX A:AGREEMENT TO PARTICIPATE 67
49 APPENDIX B: CONSENT FORM 71
50 APPENDIX C:TRANSCRIPT RELEASE FORM 74
51 APPENDIX D:INTERVIEW WITH MORETTA KANANI BALAI 78
52 APPENDIX E:INTERVIEW WITH LESLIE LIHAUNANI ENRIQUEZ ROSEHILL 87
53 APPENDIX F:INTERVIEW WITH SAMUEL KAHO`OKAULANA 93
54 APPENDIX G:INTERVIEW WITH LEILA KEALOHA 99
55 APPENDIX H:INTERVIEW WITH HOWARD KONANUI 108
56 APPENDIX I:INTERVIEW WITH BERNICE WALKER 114
57
viii
58 FIGURES
59 Figure 1 Study area overlayed on satellite imagery base map (Maxar 2022) 3
60 Figure 2 Study area on a TMK plat map (State of Hawai`i 1963) 4
61 Figure 3 Substrate map of the study area(USGS 2021) 5
62 Figure 4 Portion of a map of'Hawaii Government Survey Kalapana and Vicinity',registered map
63 1623 (Baldwin 1892a). 16
64 Figure 5 Portion of a map of'Hawaii Government Survey Kalapana and Vicinity' (Baldwin 1892b)
65 18
66 Figure 6 Hawaii Territory Survey Homestead Map Kaimu Makena Section Puna, Hawaii (Wall
67 1901) 19
68 Figure 7 Hawaii Territory Survey,Kaimu-Makena House Lots,registered map no.2700(Wall 1922).
69 20
70 Figure 8 Topographic map of Kaimu and the study area(USGS 1924) 21
71 Figure 9 Aerial imagery of study area(USDA 1965) 22
72 Figure 10 Google Terrain map showing the locations of previous archaeological studies and sites
73 within a 1 km radius of the project area 25
74 Figure 11 Hand drawn sketch of SHIP 50-10-63-18525 (Spear 1992). 27
75 Figure 12 Hand drawn sketch of SHIP 50-10-63-18526 (Spear 1992). 27
76 Figure 13 Ancient coastal trail that connects the study area to the `a`a land to the east and Mokuhulu.
77 Left: coastal trail looking towards the study area where the trail has been damaged. Right: Uncle
78 Sam Kaho`okaulana walking along the historic coastal trail 38
79
80 TABLES
81 Table 1. Previous Archaeological Studies Within 1 km of the Project Area 26
82 Table 2. List of Individuals Contacted 31
83
84
ix
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86 INTRODUCTION
87 At the request of lineal descendants of the Kaipu'uelelu Cemetery in Kaimu, Gina McGuire,PhD,
88 has prepared a CIA and Ka Pa`akai Analysis for TMK: (3) 1-2-018:001 in Pu'ilima, Kaimu
89 Ahupua`a, Puna District, on Hawai`i Island. This CIA and Ka Pa`akai Analysis was designed to
90 identify any valued historical,natural, and cultural resources or practices that may occur in the area,
91 determine if the proposed project will affect the resources or practices, and offer mitigation
92 recommendations for the project.
93 The report begins with a description of the study area and a historical overview of land use and
94 archaeology in the area. The next section presents methods and results of the ethnographic survey.
95 Results of the CIA and Ka Pa`akai Analysis are summarized and recommendations are made in the
96 final sections. Hawaiian words,flora and fauna, and technical terms are defined in a glossary. Also
97 included are appendices with documents relevant to the ethnographic survey, including full
98 transcripts of the interviews.
99 Study Location,Cultural&Natural Environment
100 The study area consists of 1.48 ha(3.677 ac.) on TMK: (3) 1-2-018:001 in Kaimu Ahupua`a,Puna
101 District,on Hawai`i Island(Figures 1 and 2). This property is currently owned by Kaimu Cove LLC
102 and located within the Special Management Area. The property is on the makai side of the road
103 directly across from the Kaipu'uelelu burial ground. The parcel borders native-dominated coastal
104 shrublands on the Hawai`i State conservation lands of Keokea/Kikala to the east, a single-family
105 residential home on 0.5 ha(1.2 ac.)on the western edge, 170 feet of the Kalapana-Kapoho Road on
106 the northern edge, and about 535 feet of coast.
107 Kaimu ahupua`a is situated within the Kalapana area within the Puna District. Kaimu borders the
108 ahupua'a of Kalapana on its western or Ka`u side and Kikala/Keokea ahupua'a on the eastern or
109 Kapoho side of the study area. The study area lies towards the eastern edge of the ahupua`a,near the
110 boundary with Kikala/Keokea.The study area is on the ocean front,immediately inset from a boulder
111 beach with milo (Thespesia populnea) grove and neighboring an `a`a pali (cliff) to the east that
112 provides the ancestral fishing grounds of the families of Mokuhulu (upland from study area).
113 Kaimu's unique geologic history and the Native Hawaiian lineal descendants who have persisted in
114 the lands of their ancestors makes this area a complex cultural kipuka(refuge).
115 The Puna district of Hawai`i is situated in the southeastern corner of the island where some
116 of the greatest volcanic activity in Hawaii and the central Pacific takes place. It is the
117 youngest region in the entire Hawaiian archipelago and the center of a geologic hotspot
118 within the Ring of Fire... Its soil is rich and fertile, and its beaches are few and black. In
119 spite of its newness, Puna, meaning "spring," is home to many ancient sites.... Sites
120 destroyed by recent lava flows include... hundreds of archaeological features (not to
121 mention modern villages,homes,and roads). (James 1995:55)
122 Kaimu,and the wider Kalapana area,"is important as one of only a few Hawaiian communities that
123 survived on the land into the twentieth century.... Kalapana remained Hawaiian because it was lava
124 land, too poor for plantations. Up to 1960, the people who lived in Kalapana were almost all from
125 families that had long owned land there,many since the mid-nineteenth century"(Langlas&kupuna
126 2016).
127 The study area is situated at the convergence point of three different lava flows: a 400-750-year-old
128 pahoehoe flow(western portion), a 200-400-year-old `a`a flow on the eastern side, and the edge of
1
129 2007-2018 lava flow (see Figure 3). Soil is sparse in this area. The boulder beach fronting the
130 property area is a product of flows that inundated Kaimu Bay.
131 The study area is located at sea level and has a moderate slope down to the boulder beach on its
132 western portion and a much steeper cliff edge on the eastern oceanfront portion. The topography is
133 undulating, following volcanic terrain. Vegetation is dense on the pahoehoe, with some places
134 enveloped in ancestral milo and noni groves, sprawling koali vine, and newly introduced invasive
135 species(e.g.Albizia sp.).Located within a seasonal mesic climatic zone,mean annual rainfall ranges
136 from 1,500 mm to 2,000 mm per year(Price et al. 2012). There are no waterways (streams,rivers)
137 that travel through the study area;the area is well known for groundwater resources that historically
138 formed brackish ponds in surrounding areas. The area is terrestrially biodiverse with predominantly
139 native species. Documented native species in the study and surrounding area include endangered,
140 endemic species,Ischaeumum byrone (McGuire 2023). The milo and noni groves that are located
141 on the study site have ancestral and cultural meaning. The study area also fronts a biologically
142 diverse marine environment, including fishing grounds and pristine limu (seaweed) grounds that
143 have no alien limu species recorded, several rare endemic limu species documented, and diverse
144 native species consistently observed (Biegler et al. 2024). The most abundant limu observed near
145 the study area is limu kala (Sargassum spp.), culturally used within forgiveness and releasing
146 ceremonies (Aiona 2003). Kaimu is known for its historic presence of limu lipoa. Below are quotes
147 from two Hawaiian newspaper clippings that establish the prevalence of limu historically in Kaimu.
148 Eia mai kahi popolimu Lipoa aala o Kaimu ke panee is aku nei no kahi papaina o Hoku.
149 Here, is a fragrant ball of Lipoa ofKaimu being moved to the dinner table of ka Hoku(Ka
150 Hoku o Hawai`i 1940).
151 Ua mikomiko maika`i noho i a ke owili pu iho hoi me ka limu aala o Kaimu.
152 It was garnished well and rolled up with the fragrant limu of Kaimu(Ka Hoku o Hawai`i
153 1938).
154 In addition to the abundance and diversity of the biotic realm, Kaimu contains an abundance of
155 abiotic features including storied winds, rains, and geologic features. Collette Leimomi Akana's
156 work, Hanau ka Ua (Akana 2015), details the number of rains and winds that are known by the
157 residents of Kaimu and Kalapana,many of which hold unique volcanic and coastal associations and
158 movement patterns. These rains include:
159 `Awa rain...a bitter,acidic rain associated with Kilauea(Akana 2015:11, 17, 19)
160 He`e koko`ula... a rain over the ocean(Akana 2015:35)
161 Kanilehua...rain associated with Kumukahi and`ohi`a(Akana 2015:48, 53)
162 Ko`iawe...rain of the cliffs(Akana 2015:107)
163 Kuakualau... a rain over the sea accompanied by wind and associated with 'ohua. fish
164 (Akana 2015:121,Kauhi 1996:59, 124)
165 Lihau... associated with Pahoa,and other parts of Puna(Akana 2015:152)
166 Lohukala... drenching of hala trees in Puna(Akana 2015:152)
167 Noenoe... misty or foggy rain associated with Puna(Akana 2015:211)
168 Polohinano...associated with white hinano blossom and Puna(Akana 2015:236-237)
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175 BACKGROUND
176 A historic review of Kaimu Ahupua'a is provided below,to offer a better holistic understanding of
177 the use and occupation of the project area.This section of the report presents background information
178 as a means to provide a context through which one can examine the cultural and historical
179 significance of the project lands. In order to record and preserve both the tangible (e.g.,traditional
180 and archaeological sites) and intangible (e.g., mo`olelo, `olelo no`eau, oli, and mele) culture, this
181 research assists in the discussion of anticipated finds. Research was conducted at the Hawai`i State
182 Library, the University of Hawai`i at Hilo library, the SHPD library, and online on the Waihona
183 `Aina database and the State of Hawai`i Department of Accounting and General Services (DAGS)
184 website. Historical maps, archaeological reports, Mahele data, and historical reference books were
185 among the materials examined.
186 Traditional History of Kaimu Ahupua'a
187 Archaeologists have proposed that early Polynesian settlement voyages between Kahiki and Hawai`i
188 began by AD 300 and continued regularly until about AD 1250 (Maly 1998). In these times,
189 residents,such as those in Kaimu,engaged in subsistence agriculture and fishing(Handy and Handy
190 1972:287) and hosted the renowned surf spot of Kaimu, to which many ali`i traveled to enjoy.
191 Kalapana is recorded to be one of the first sites of Polynesian settlement from Kahiki. Beckwith
192 (1970:432)records:
193 It is Aukele-nui-aiku and his brother(Kane-)Apua who bring the first coconut to Hawaii.
194 The first time Apua and his brother come from Kahiki they do not bring slips of food plants
195 because they expect to find them growing here. Being almost famished, they return to
196 Kahiki...the voyagers gather them into the canoes and carry them back to plant in Hawaii.
197 The first coconuts in Hawaii are planted at Kahaualea(where stand the heiau of Waha-ula)
198 and at Kalapana in Puna district,Hawaii.
199 The Island of Hawai`i and the Puna district developed a sophisticated system of land management.
200 The boundaries of the Puna district extending from `Oki`okiaho on the Ka`u (southwest) side to
201 Mawae on the Hilo side (Pukui 1983:301). The six districts of Hawai`i Island were ruled by
202 independent chiefs until the reign of Liloa(ca. 1475). During the reign of Liloa's son, `Umi-a-Liloa
203 (ca. 1525) subjugated remaining rebel chiefs (Maly 1998). Kamakau (1961:17-18) tells of a battle
204 in Kuolo in Kea'au,when Puna became subjugated to `Umi-a-Liloa. The district of Puna continued
205 to have rebellions. Towards the end of Kalaniopu'u's reign of Hawai`i Island in 1782, his rule in
206 Puna and Ka`u was challenged by Puna chief, I-maka-koloa. Fornander(1996:201-202):
207 ...started with his chiefs and warrior for Hilo,in order to subdue the rebel chief of Puna.In
208 Hilo,Kalaniopuu consecrated the heiau called Kanowa,in Puueo,to the service of his war-
209 god; then took up his abode at Ohele, in Waiakea, and then the war with Imakakola
210 commenced.The rebel chieftain fought long and bravely,but was finally overpowered and
211 beaten. For upwards of a year he eluded capture,being secreted by the country-people of
212 Puna. In the meanwhile,Kalaniopuu moved from Hilo to the Kau district, stopping first at
213 Punaluu, then at Waiohinu, then at Kamaoa, where he built the heiau of Pakini in
214 expectation of the capture of Imakakoloa. Finally exasperated at the delay,and the refuge
215 given to the rebel chief by the Puna people, Kalaniopuu sent Puhili, one of his kahus, to
216 ravage the Puna district with fire, i.e. to burn every village and hamelt until Imakakoloa
217 should be fund or the people surrendeer him. Commencing with the land of Apua, it was
218 literally laid to ashes...
6
219 Place Names
220 One often overlooked source of history is the information embedded in the Hawaiian landscape.
221 Hawaiian place names "usually have understandable meanings, and the stories illustrating many of
222 the place names are well known and appreciated... The place names provide a living and largely
223 intelligible history"(Pukui et al. 1974:xii).
224 Place names associated with the study area are listed in Place Names of Hawaii(Pukui et al. 1974)
225 and Hawai'i Place Names (Clark 2002), along with the meanings of the names and/or other
226 comments about the specific locales:
227 Ho'cu... Ancient surfing area, Kaimn, Hawaii (Finney and Houston 26), now called
228 Kaimn.Lit.,mischief. (Pukui et al. 1974:47).
229 Kaimn... land section and village, Kalapana qd., Hawai`i, noted for its surf and its black
230 sand beach The black sand was formed by steam explosions that occurred when a lava
231 flow entered the ocean (Macdonald & Abbott 44) in about 1750. The surfing site was
232 formerly called Ho`eu and Ka-poho,but now is called Kaimn. Lit., gathering [at the] sea
233 [to watch surfing]. (Pukui et al. 1974:69) Beach Park, Kaimn, Hawaii. Once the site of
234 Hawai`i's most famous and most photographed black sand beach,the beach and park were
235 overrun by lava flows from Kilauea in 1990. The flows also filled the bay that fronted the
236 beach, destroying several surf sites. The park's shore is now rocky,with small pockets of
237 black sand.Lit.,gathering[at the] sea to watch surfing],or silent sea. (Clark 2002:144).
238 Kalapana... land sections, quadrangle, trail, village, and park, Puna district, Hawaii,
239 famous for its black sand(see Kaimn).Pele was attacked near here by Kamapua`a,the pig
240 man(see Pua`a-kani; HM187). A priest of Pele may have been named for Kalapana. He
241 had vowed that only Pele might cut his hair. ON his way to the volcano he encountered a
242 storm and went back to the shore.People got him drunk on kava.When he fell asleep they
243 cut his hair. Later a woman appeared at the door and said that he would always remain
244 there. He was turned to a stone, said to still be there by a pool not far from a Catholic
245 church (For. Sel. 276) Se Ka-laoa. Probably lit., announce noted place. (Pukui et al.
246 1974:75)
247 Kikala... land sections and homesteads, Kala-pana qd., Hawai`i. Lit., hip. (Pukui et al.
248 1974:110)
249 Makena. Land section, Kala-pana qd., Hawai`i. Lit., abundance. (Pukui et al. 1974:142).
250 Returned by Keelikolani, retained by aupuni at the Mahele. Most of it is in the Kaimn-
251 Makena Homesteads,lexicology: abundance. (Ulukau Inoa`Aina Hawai`i).
252 Puna... Quadrangle and district, southeast Hawaii;land section and sugar mill,Kala-Pana
253 qd.,forest reserves,Kala-pana and Puna qds.,Poetic(Hawai`i):paia `ala i ka hala,bowers
254 fragrant with pandanus;ka `aina i ka houpo o Kane, the land in the heart of Kane (Pukui
255 et al. 1974:142).
256 Puna Coast Trail... Hawai'i Volcanoes National Park, Hawai'i. Trail on the shore that
257 connected villages in Puna to the villages of Punalu`u in Ka`n, an important interisland
258 steamer landing until the 1940s. (Clark 2002:209).
259 There are several other place names associated with the study area and the Kaimu ahupua'a
260 as shared in interviews or documented within oral historical work by Charles Langlas in the
261 1980s and 1990s (Langlas & kupuna 2016) that are not listed in Place Names of Hawaii
262 (Pukui et al. 1974)or Hawai'i Place Names(Clark 2002). We have done our best to provide
263 the literal translation,associated locations,and meanings of these names here,as documented
264 within the Ulukau Hawaiian Place Names(Ulukau Inoa`Aina Hawai`i)database and with the
265 Hawaiian Dictionary(Pukui&Elbert 1986):
7
266 Hale`ili... `pebble beach' located to the east of Kaimu Beach. (Langlas & kupuna
267 2016:223).Lit.Pebble house,place(Pukui&Elbert 1986).
268 Kalaehiamoe... A point near the Pu'ilima study area. (Langlas & kupuna 2016:222). Lit.
269 Ka:the,lae:point,promonotoy,hiamoe: sleeping(Pukui&Elbert 1986).
270 Kiula... `ili `aina, located in Kaimu-Makena Homesteads, above 1,000 ft. Elevation
271 (Ulukau Inoa`Aina Hawaii)
272 Knmaka'ula Heiau... heiau(spiritual site)located in KaimU, Hawaii(Ulukau Inoa `Aina
273 Hawaii and Langlas&kupuna 2016:222). This heiau was"nearly taken by the lava flow
274 that destroyed Kalapana village" (James 1995:55). Lit. Ka: to stand, to appear, name of
275 kane Hawaiian deity, maka`ula: red eyes or makaula: same as kaula(prophet). (Pukui&
276 Elbert 1986).
277 Mawae... pond located between Hale'ili and Kalaehiamoe in KaimU (Langlas & kupuna
278 2016:222).Lit. cleft,fissure,crevice,crack as in rocks(Pukui&Elbert 1986).
279 Mokuhulu...Area upland linked to coastal study area,homestead area of Hawaiian families
280 with kuleana to study area fishing grounds.Lit.moku:island,section,forest,hulu:feather,
281 esteemed,precious(Pukui&Elbert 1986).
282 Pu'ilima... Name of study area as used by interviewees and Hawaiian families. Lit.,pu`i:
283 plump, stocky,lima: arm or five,fifth(Pukui&Elbert 1986).
284 Upper Kaimu Homesteads... homestead located in Kaimu, elevation 1,000-1,4000 feet
285 (Ulukau Inoa`Aina Hawai`i).
286 Waipalaama... name of a pond located centrally within the historic Kaimu Beach(Langlas
287 &kupuna 2016).Lit.wai:water,palama: sacred enclosure(Pukui&Elbert 1986).
288 Traditional Land Use
289 Most of our understanding of subsistence lifestyles within Kaimu come from the collected oral
290 histories of Hawaiian families from recollections of the 1920s and 1930s from historian, Charles
291 Langlas and kupuna(2016).Main dietary staples included taro and`ulu poi that was grown on upland
292 plots and coastal lands. `Uala, grown on the coast, were also important, secondary to poi. Fish,
293 marine invertebrates such as `opihi, and limu were paired with these staples. Langlas summarizes
294 the subsistence and land use patterns of Kaimu as related to these crops.
295 `Uala
296 Sweet potatoes were grown on the coast,because they like a dry climate,while taro had to
297 be forwn up in the hills where it was wetter... Most families lived cloase to the coast and
298 grew sweet potatoes in their house lots if there was enough soil there... There is not much
299 soil on the coast of southern Puna,but when you look carefully at the pahoehoe (smooth)
300 lava flows,you find pockets of soil in the depressions. The sweet potatoes were grown in
301 these soil-filled depressions,not in the `a`a(jumbled rock)lava flows...Trees were planted
302 only if the land was covered by an`a`a flow and not good for farming. Coconut palms were
303 therefore not very plentiful at the coast(Langlas&kupuna 2016:33).
304 Kalo
305 [E]veiy family had a taro patch up in the hills. Except for those who lived inland at
306 Mokuhulu,the taro patch was some distance from their main house on the coast,often three
307 miles or more... Taro planting was relatively simple. Small trees were cut down or barked
308 so that they would die and drop their leaves... Several varieties of taro were grown in the
309 Kalapana area, including `e`ele (or `ele`ele), lehua, ka`oho, lauloa, and mana. Of these,
310 `e`ele was said to be the most common,because it grew best in the dry conditions. Lehua
8
311 was liked because it made a reddish-colored poi,rather than the usual gray,but was harder
312 to grow. KU`oho kept longer in the ground than the others. Mana was usually just boiled
313 and eaten,being too rubbery to pound easily into poi(Langlas&kapuna 2016:33-34).
314 'Ulu
315 Breadfruit was more important at Kalapana than anywhere else in Hawai`i,rivaling taro as
316 the basis for poi...Breadfruit usually bears twice a year in the Kalapana area,once around
317 January to March,and again in late summer...Breadfruit was planted both on the coast and
318 upland...families that lived farther west in KaimU(directly in back of the black sand beach)
319 had pahoehoe with soil in the front for growing sweet potatoes,and`a`a in the back where
320 breadfruit was planted(Langlas&kapuna 2016:34-35).
321 Canoe-Based Fishing
322 Many methods of fishing were used in the 1920s, but the most spectacular and highest-
323 yielding method was net fishing from canoes for`opelu(macherel scad),which was dried
324 for later consumption or sold... There was a canoe landing for each of the three
325 communities [Kalapana,Kapa`ahu,and KaimU].For KaimU,it was a spot at the middle of
326 the sand beach(in front of Kealoha's house and the old fishing heiau of Knmaka`ula).This
327 was by far the easiest landing,because the canoes could easily be pushed off or beached
328 onto the sand, which sloped up gradually and wouldn't damage the bottom. (Langlas &
329 kapuna 2016:37-39).
330 In-Shore Fishing
331 Periodically, a community fish-drive was carried out at KaimU Bay, netting fish for the
332 whole KaimU community and providing excitement for everyone. Sometimes schools of
333 kala or nenue would come into the bay, running parallel to the beach. Eight to ten men
334 strong men would swim out with the long net, and lay it in a semi-circle in front of the
335 school of fish... All the men helped patch the net afterward and the catch was shared with
336 the whole community....Fishing methods used more frequently than the fish-drive include
337 pole fishing(with bamboo pole,hook,and line),throw-netting,and trapping with a scoop-
338 net or basket. Common fish caught from shore with the pole included po`opa`a, moi, and
339 ulua...Throw nets are generally used in shoreline pools frequented by fish(moi,aholehole,
340 nenue) (Langlas&kapuna 2016:37-39).
341 Gathering
342 Other prized shellfish, such as crabs and `ophi (a limpet), were gathered at the shore,
343 sprinkled with salt,and then eaten raw(Langlas&kapuna 2016:37-39).
344 Mo`olelo
345 As mentioned previously,Hawaiian place names were connected to traditional stories through which
346 the history of the places was preserved. These stories were referred to as mo`olelo:
347 [A] term embracing many kinds of recounted knowledge, including history, legend, and
348 myth. It included stories of every kind, whether factual or fabulous, lyrical or prosaic.
349 Mo`olelo were repositories of cultural insight and a foundation for understanding history
350 and origins, often presented as allegories to interpret or illuminate contemporary life...
351 Certainly many such [oral] accounts were lost in the sweep of time, especially with the
352 decline of the Hawaiian population and native language. (Nogelmeier 2006:429-430)
353 Mo`olelo are historic compositions and tell the story of the Puna district and of the Kaimu area.
354 There are many mo`olelo of Kaimu and Kalapana so there are just a few summarized here below.
9
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
399 Pua kani lehua[Pua ka lehua]. Of rain-rustled lehua blossoms.
400
401 KaimU i ke `ala lipoa KaimU in the fragrance of lipoa
402 I ka hone a ke kai[Ia home o ke kai] In the sweet song of the sea
403 I ka puce one. On the hilled-up sand.
404
405 Kalapana is puna lu`u Kalapana,this pool for swimming
406 Ia wai hu`ihu`i This tingling-cold water
407 Hu`i koni i ka`ili. So thrilling to the touch.
408
409 Ha`ina`ia ma ka puana Sing the summary
410 No Puna ke `ala From Puna comes the fragrance
411 I lawe la mai nei That has carried here to me(Silva 1997).
412
413 The mele,Aloha Kaimu, was composed and shared by G Girl Keliihoomalu in 2008. This
414 mele is speaks of the great love held for Kaimu by the families who call it home. It speaks of
415 the walls of Puna walls fragrant with pandanus blossoms, Lonowai— a brackish pond in
416 Kaimu, and the circles of aloha that surround Kaimu.
417
418 Aloha ace au`o KaimU
419 Po'ai keia`aina me ku'u aloha
420 (Po'ai keia`aina me ku'u aloha)
421
422 Maka`ika`i ka po`e malihini
423 '0 ke one kaulana o KaimU
424 (ke one kaulana o KaimU)
425 Eia i KaimU e ka la loa
426 Ike 'oe ka loko kaulana o Lonowai
427 (loko kaulana o Lonowai)
428
429 Hanohano o ka home o ka wa kahiko
430 `O Puna paia ala o ka hala
431 (Puna paia`a`ala o ka hala)
432
433 Ha`ina ku'u mele `o KaimU
434 Po'ai keia`aina me ku'u aloha
435 (Po'ai keia`aina me ku'u aloha)(Keliihoomalu 2008).
436
437 The mele inoa, Auhea '0 Ka Lani, was composed as a naming song for Hawaiian King
438 William Charles Lunalilo when his regal name was to be selected(Galuteria 1993).This mele
439 speaks of Ho'eu, the renowned wave of Kaimu, the freshwater pond Wai`akolea of Kaimu,
440 and the Native home of Kaimu. This mele highlights the significance of Kaimu as a place for
441 recreational activities by
442
443 `Auhea`o ka lani la Where is the royal chief?
444 Aia i ka he`e nalu There surfing
445 He`e ana i ka lala la Surfing on the long wave
446 Ho`i ana i ka muku Returning on the short wave
447 A ka nalu o Ho'eu la On the Ho'eu wave
448 Eu ho`i ace kaua We both return
449 A pae ace KaimU la And land at the sea of KaimU
11
450 Ho`omu na kanaka Where the natives gather
451 `Au`au i ka wai la We bathe in the fresh water
452 A`o Wai`akolea The pond of Wai`akolea
453 Lu`u aku a ea mai la We dive and surface
454 Kanaenae o ka lani A prayerful chant for the chief
455 Ha`ina mai ka puana la Tell the refrain
456 No Lunalilo no he inoa Lunalilo is the name
457 He Inoa no Lunalilo In the name of Lunalilo(Galuteria 1991).
458 Olelo No`eau
459 Like oh and mele,traditional proverbs and wise sayings,known as 'olelo no`eau,have been another
460 means by which the history of Hawaiian places has been recorded. In 1983, Mary Kawena Pukui
461 published a volume of close to 3,000 'olelo no`eau that she collected throughout the islands. The
462 introductory chapter of that book reminds us that if we could understand these proverbs and wise
463 sayings well,then we would understand Hawai`i well(Pukui 1983).
464 Approximately 500 places are listed in the 'olelo no`eau book along with the proverbs and wise
465 sayings that refer to these specific places. Of these 500 or so locales, there are two 'olelo no`eau
466 specific to Kaimu ahupua`a. The 'olelo no`eau are as follows:
467 Ka i'a ka'a poepoe o Kalapana, Ina`i `i `uala o Kaimu.
468 The round, rolling fish of Kalapana, to be eaten with the sweet potato of Kaimrt.
469 This is from a ho`opapa riddling chant in the story of Kaipalaoa, a boy of Puna,Hawaii,
470 who went to Kauai to riddle with the experts there and won.(Pukui 1983:147,no.1347)
471
472 Ka malu niu o Hu`ehu`ewai.
473 The coconut grove of Hu`ehu`ewai.
474 This grove was in Kaimu,Puna. (Pukui 1983:160,no.1475)
475 There are two other'olelo no`eau which refer to the neighboring Kalapana ahupua`a. Here are those
476 'olelo no`eau as they appear in Pukui's book:
477 Na niu moe o Kalapana.
478 The reclining coconut trees of Kalapana.
479 In ancient times it was a custom in Kalapana,Puna,to force a young coconut tree to grow
480 in a reclining position in the commemoration of a chiefly visit.The last two such trees were
481 made to bow to Chiefess Ululani and Queen Emma. On one side of Queen Emma's visits
482 to Puna,she was asked to participate in a commemoration.While mounted on a horse,she
483 held a single coconut leaf growing from a tree, while the people pulled and strained until
484 the tree was bent. Then the tree was fastened down so that it would grow in a reclining
485 position.These trees are mentioned in chants and songs of Puna.(Pukui 1983:249 no.2280)
486
487 0 `Awili ka nalu,he nalu kapu kai na ke akua.
488 Awili is the surf a surf reserved for the ceremonial bath of the goddess.
489 Refers to Pele. There were three noted surfs at Kalapana,Puna:Kalehua,for children and
490 those just learning to surf; Ho`eu, for experienced surfers; and `Awili, which none dared
491 to ride. When the surf of `Awili was rolling dangerously high, all surfing and canoeing
492 ceased,for that was the sign that the gods were riding. (Pukui 1983:257 no.2356)
12
493 Early Historic Kaimn,Puna
494 When the first Westerners arrived in the Hawaiian archipelago in 1778, Hawai`i Island was under
495 the rule of Kalaniopu'u. Kaimu was frequently traveled by missionaries and tourists traveling
496 through the Puna district and on treks to view Kilauea Volcano. Several of these visitors kept in-
497 depth accounts of their travels through the area. The first foreigner's account of Kaimu comes from
498 missionary William Ellis,who recorded memoirs of his 1823 trip through the area. Ellis described
499 the rich peoples, cultivation (fields of sweet potatoes, rich soil, and "industrious" nature of the
500 peoples),culture, abundance of fresh water, and coastal forests (niu and kou groves)of Kaimu.
501 ...About three p.m.we approached Kaimu.This was the birth-place of Mauae[Ellis'guide],
502 and the residence of most of his relations...The old people from the houses welcomed him
503 as he passed along, and numbers of the young men and women came out to meet him,
504 saluted him by touching noses, and wept for joy at his arrival. Some took off his hat, and
505 crowned him with a garland of flowers; others hung round his neck wreaths of a sweet-
506 scented plant resembling ivy [maile], or necklaces composed of the nut of the fragrant
507 pandanus odoratissime... (Ellis 1823:191)
508 Ellis estimated that 300-400 people gathered for the sermon given in Kaimu, with an estimated
509 number of 145 houses and 725 inhabitants(Ellis 1823:195-196). Ellis noted that at the time of Chief
510 Alapa`i (c. AD 1736-1754) Kaimu was overflowed with lava and that there had been a great
511 earthquake about two months before his visit(Ellis 1823:194). Ellis describes Kaimu:
512 Kaimu is pleasantly situated near the sea shore,on the S.E. side of the island, standing on
513 a bed of lava considerably decomposed, and covered, with a light and fertile soil. It is
514 adorned with plantations of cocoa-nuts and clumps of kou-trees.It has a fine sandy beach,
515 where canoes may land with safety;and,according to the houses numbered to-day,contains
516 about 725 inhabitants...Including the villages in its immediate vicinity,along the coast,the
517 population would probably be amount to 2000; and, if water could be procured near at
518 hand, it would form an eligible missionary station... The extent of cultivation in the
519 neighborhood,together with the deent and orderly appearance of the people,induced us to
520 think they are more sober and industrious than those of many villages through which we
521 have passed... (Ellis 1823:196-197).
522 Following William Ellis,Titus Coan,a Protestant minister,traveled through Puna in 1837 and 1840,
523 describing the coastal villages during his travels. Coan wrote that the inhabited regions along the
524 coasstline were 1-3 miles wide,with some settlements further inland(5-10 miles)(Coan 1882). Coan
525 wrote of the,"beautiful groves of the cocoa palm,also breadfruit,pandanus,and ohia"that flourished
526 on the Puna coast(Coan 1882:40). Lyman described holes made into lava areas to establish sweet
527 potato cultivars and the "plantains, pawpaws, taro, etc. were growing" in upland plots (Lyman
528 1927:19).
529 American geologist, Captain Clarence Dutton detailed observations of coastal forests and
530 agricultrual sites in a USGS report in 1882. Dutton recorded that, "the traditions of the natives
531 declare that no King ever reigned in Puna without seeing large parts of his dominion overflowed"
532 (Dutton,1884: 1501).Dutton confirmed that the coastal forests observed by Ellis and Coan persisted:
533 "the sea-coast is margined in many places with abundant groves of cocoanut palms and dense
534 thickets of pandanus or screw pine"(Dutton, 1884: 147)
535 The Mahele and Land Tenure
536 The Mahele is rightfully considered one of the most significant chapters in the modern
537 history of Hawaii. Several legislative acts during the period 1845-1855 codified a
538 sweeping transformation from the centuries-old Hawaiian traditions of royal land tenure to
539 the western practice of private land ownership. (Moffat and Fitzpatrick 1995)
13
540 By the mid-1800s, people from around the world had been living and working in the Hawaiian
541 Islands for more than 50 years and wanted to acquire and own their own land. Thus, the business
542 community and the missionaries began to pressure Kauikeaouli, Kamehameha III, to privatize
543 landownership. The change in the traditional land tenure system in Hawai`i began with the
544 appointment of the Board of Commissioners to Quiet Land Titles by Kamehameha III,in 1845. The
545 Mahele took place during the first few months of 1848 when Kamehameha III and more than 240 of
546 his chiefs worked out their interests in the lands of the Kingdom. This division of land was recorded
547 in the Mahele Book. The King retained roughly a million acres as his own as Crown Lands,while
548 approximately a million and a half acres were designated as Government Lands. The Konohiki
549 Awards amounted to about a million and a half acres, however title was not awarded until the
550 konohiki presented the claim before the Land Commission.
551 In the fall of 1850 legislation was passed allowing citizens to present claims before the Land
552 Commission for property that they were utilizing within the Crown,Government,or Konohiki lands.
553 By 1855 the Land Commission had made visits to all of the islands and had received testimony for
554 about 12,000 land claims. Ultimately between 9,000 and 11,000 kuleana land claims were awarded
555 to kama`aina totaling only about 30,000 acres and recorded in ten large volumes.No commoners in
556 the Kalapana or Kaimu area received land commission awards after the Mahele. Just three kuleana
557 awards were made to commoners in the Puna district and 16 large awards went to prominent chiefs
558 (Langlas&kupuna 2016:23).An 1851 petition was made to legislature from several Puna residents
559 whose claims were submitted too late and was ultimately denied(Langlas&kupuna 2016:23).
560 Kalapana historian Charles Langlas details what happened next:
561 In the Kalapana area, most of the ahupua'a became government lands,with the exception
562 of `Apua and Kaimn, which were crown lands, and three ahupua'a given to prominent
563 chiefs,Kahauale`a,Kamoamoa,and Panau Nui. After 1850,the government began to sell
564 government lands to individuals, Hawaiian or non-Hawaiian... The situation during the
565 latter half of the nineteenth century was different for those Hawaiians living on the crown
566 lands at Kaimn,on Chief(later King)Lunalilo's land at Kahauale`a,and on Queen Emma's
567 land at Kamoamoa.The Hawaians there apparently continued to live on the land as tenants
568 through 1890. They paid certain taxes to the government like other Kalapana residents
569 (poll tax,tax on their stock,houses and furnishings)but no taxes for the land they occupied.
570 Letters to the Interior Department of the Hawaiian Kingdom between 1862 and 1872
571 indicate the head of a group of Hawaiians who lived on the crown lands of Kaimn and
572 Wai`akolea. (Wai`akolea was an `ili kapono, an independent `ili owned by the crown,
573 situated within Kalapana ahupua`a). In his letter, Lainaholo called himself the hope
574 konohiki o na`aina moi, "land stewardship for the king." Thus he described himself as a
575 retainer of a chief rather than an entrepreneur. He collected the rent due the king and sent
576 it to the governor (Ruta Keelikolani at that time), who sent it on to the crown land
577 supervisor(luna`aina moi)in Honolulu. The main interest of"Lainaholo and Company"
578 seems to have been the use of Wai`akolea pond to get`opae,used as the bait to net`opelu-
579 the main fish caught to dry and exchange(Langlas&kupuna 2016:23).
580 The historic trajectory of land holdings in Kaimu shows that Native Hawaiian subsistence based
581 livelihoods continued in Kaimu long after the Mahele swept across large parts of Hawai`i. After the
582 Mahele period Kaimu lands were tenancy based under the crown (1852-1890), transferred to the
583 government from 1890-1892, and homesteaded from 1893 to 1940. After 1893 when Queen
584 Lili`uokalani was overthrown, all crown land was transferred of the government. The Land Act of
585 1895 specified that government lands in rural areas be surveyed and granted (with cash payments)
586 as homesteads to both Hawaiian and non-Hawaiian individuals to encourage rural farming.In Kaimu
587 two areas were opened for homesteading, house lots at the shore of Kaimu Bay (such as the study
588 area) and agricultural lots in upland Ki`ula,which had long been used for growing taro. Mokuhulu
14
589 was also opened for homesteading due to its deeper soils.The house lots at Kaimu Bay often included
590 an upland parcel at Mokuhulu or Ki`ula.
591
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596 Historic Maps and Photos
597 Historic maps help to paint a picture of Kaimu in years past and illustrate the changes that have taken
598 place in the region. The earliest maps found for this region (Baldwin 1892; Figures 4 and 5) show
599 the place names that surround the study area including Keoneanai,Kaholo,Paliiki,and Kalaehiamoe.
600 These maps mark the Puu Elelu burial ground across from the Government Road and the location of
601 the study area on the edge of the a`a lava flow.
602 The third and fourth historic maps, the Hawaii Territory Surveys Homestead Map for the Kaimu
603 Makena Section in 1901 and 1922(Wall 1901;Figure 6 and Wall 1922;Figure 7)displays land grant
604 Gr. 8004 on the parcel, with grantee name, C.H. Will. C.H. Will was also granted the two parcels
605 immediately west of the study area(Gr. 7123). There are no L.C.A.s documented for the study area.
606 Land Grant 8004 was made to Charles H. Will for$89.00 in 1921 (WaihonaN.D.). Wall 1901 also
607 documents the executive ordinance that established the cemetery site of Puu Elelu immediately
608 mauka(upland)of the study area.
609 The USGS map of 1924(see Figure 8)shows that the area had largely remained rural into the 1920s,
610 with a few homestead sites along the coastal portion of Kaimu Bay and on parcels near the western
611 side of the study area. The aerial image from 1965 (see Figure 9)shows no modern development on
612 the parcel,the rural,un-developed nature of the Kaimu coast, and Kaimu Bay prior to the geologic
613 flow that would extend that portion of coastline. The photo captures a boat and its wake fronting the
614 study area.
615
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630 Previous Archaeological and Cultural Studies
631 Previous archaeological surveys offer significant information regarding traditional and historic land
632 use. However, few studies have been conducted in the vicinity of the study area. The following
633 discussion provides brief summaries of the archaeological,historical,and cultural investigations that
634 have been carried out within a 1 km radius of the project area,based on reports available within the
635 SHPD HICRIS database, University of Hawai`i Hilo Mo`okini Library, and from personal
636 collections of the authors (Figures 10 and 11;Table 1).
637 The earliest archaeological work in Kaimu and the lower Puna coast was undertaken during Alfred
638 E.Hudson's Archaeology of East Hawai`i(1930-1932),documenting important archaeological sites
639 across the eastern portion of Hawai`i Island. Hudson writes, "The southern part of Puna district
640 offers more favorable conditions for archaeological investigation than any of the other regions
641 examined...there is still a numerous Hawaiian population whose ancestors lived in the same locality
642 so that it is relatively easy to obtain information about particular sites"(Hudson 1932:337). Hudson
643 remarked on the histories of earthquakes and continuous coastal subsidence, noting the effects of
644 larger earthquake events(particularly the earthquake of 1868)(Hudson 1932:338).
645 Archaeological reconnaissance was completed for the proposed Kapoho-Kalapana Highway by
646 Robert F. Bevacqua and Thomas S. Dye in 1972. This report documents SIHP 50-10-63-02547,
647 Kaipuuelelu Cemetery,which is immediately adjacent(upland)to the study area). This site was the
648 most east-ward site in their survey.Kaipuuelelu Cemetery,on State of Hawai`i lands,is on the mauka
649 (upland)side of Highway137(Bevacqua&Dye 1972:23).
650 The Star of the Sea Painted Church (SIHP 50-10-63-07380), located about .85 km from the study
651 area was added to the U.S. Department of the Interior National Park Service National Register of
652 Historic Places in 1977(NPS 1977).
653 Paul H. Rosendahl completed a preliminary archaeological reconnaissance survey in 1983 for the
654 FIL-AM Papaya Cooperative on TMKs: (3) 1-2-006:007, :016, :018, :019, :020, :021, :033, and
655 :073. Cultural sites were observed on :033 and :019. Several sites were documented on parcel :033:
656 "A trail oriented N-S is located c. 50-70 m. east of the Pahoa-Kalapana Road. It is
657 approximately one meter wide and constructed of flat waterworn stones. Two small
658 platforms—possible burial features—were located near the west corner of the parcel,near
659 the property corner. Additional burial platforms were identified approximately features
660 may be within parcel 36 which is identified as a cemetery site on the tax map" (Rosendahl
661 1983).The southeast(makai)portion of parcel:019 contains a historic grave plot just north
662 of where recent bulldozing had occurred(Rosendahl 1983).
663 Robert L. Spear completed an archaeological inventory survey for the study area in 1992 at the
664 request of the property owner at the time, Mr. Bruce Robinson. Four archaeological sites were
665 located during the fieldwork (documented below) (Spear 1992). Matt Clark completed an
666 archaeological field inspection for the study area (2024) and relocated three of the four
667 archaeological sites documented by Spear 1992.
23
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Table 1.Previous Archaeological Studies Within 1 km of the Project Area
Author(s)and Year Location Study Results
Hudson 1932 East Hawaii Island Archaeological Documented Kumaka`ula Heiau Site
Reconnaissance Survey in Kaimu.
Bevacqua&Dye 1972 Immediately Mauka Archaeological Documented SIHP 50-10-63-02547,
of Study Area Reconaissance Survey Kaipuuelelu Cemetery.
NPS 1977 Upland of Study National Register of Identification of Star of the Sea
Area Historic Places Church,Kalapana Painted Church,
SIHP 50-10-63-07380.
Rosendahl 1983 Kaimu-Makena Archaeological Cultural sites located on two of the
Homesteads Reconnaissance Survey parcels surveyed.
Spear 1992 Study Area Archaeological Inventory Archaeological sites documented
Survey include SHIP 50-10-63-18525,-
18526,-18527,and-18528.
Clark 2024 Study Area Archaeological Field Archaeological sites relocated(from
Inspection Spear 1992)include SHIP 50-10-63-
-18526,-18527,and-18528.SHIP
50-10-63-18525 could not be
located.
Four Sites of Historic and Indigenous Preservation (SHIP)were identified within the current study
area(Spear 1992). These sites include SIHP 50-10-63-18525, SIHP 50-10-63-18526, SIHP 50-10-
62-18527, SIHP 50-10-62-18528. Three of these sites, SHIP 50-10-63--18526, -18527, and-18528
were relocated during the archaeological field inspection completed by Clark 2024. SHIP 50-10-63-
18525 could not be re-located, "as it was destroyed by mechanical ground disturbance after the
acceptance of the Spear(1992) survey" (Clark 2024).
SHIP 50-10-63-18525
This site consists of two features: a C-shape mound (3.7 x 1.2 x 0.75 meters) that functioned as a
temporary habitation and agricultural feature. The drawing below was completed by Spear(1992).
Clark 2024 could not locate this site in 2024, as it was destroyed during ground disturbance.
26
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Figure 11 Hand drawn sketch of SHIP 50-10-63-18525(Spear 1992).
SHIP 50-10-63-18526
This site consists of two features: a C-shape mound (3.7 x 1.2 x 0.75 meters) that functioned as a
temporary habitation and agricultural feature. The drawing below was completed by Spear(1992).
4 or IL 7w• w • 1 -^
+ fir
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e....
9, a?r i1A.r. o
I7[ — t ____,
Fifili[2z riming 1F MS rll ..xs.►, rte-tIn 1 urn
Figure 12 Hand drawn sketch of SHIP 50-10-63-18526(Spear 1992).
27
SIHP 50-10-62-18527
This site is a free-standing wall 28 x 0.5 x 1.1 meters,located within the study area.The wall predates
the Kalapana-Kapoho Beach Road, as the northeast end of the wall was covered by the road fill. It
is possibly a historic boundary wall.
SHIP 50-10-62-18528
This site is a 0.82 x 0.8 x 0.92 meters deep lava tube,located within the study area. There is a small,
modified hole in a lava bubble that may have served as a storage or planting area.
Sites located within 1 km of the study area include:
SHIP 50-10-63-02547
Used to inter ancestors for many generations in Kaimu, this site was recognized under Executive
Ordinance 578 in 1933. "The cemetery,covering an area of 70,000 sq meters,contains 8,000 burial
units, of which only 200 have been utilized... the state does not keep records of individual
internments,though the cemetery is still officially open. The above information was extracted from
the records of the Department of Health, State of Hawaii"(Bevacqua& Dye 1972:23). Most of the
graves are `a`a rock platforms, with many platforms large enough to fit more than one burial
(Bevacqua&Dye 1072:23). Modern graves have concrete caps and headstones.
SHIP 50-10-63-07380
The Star of the Sea Church,Kalapana Painted Church is a Catholic diocese church built in 1931and
contains paintings by the priests depicting biblical narratives. The church was located to avoid the
lava flow in 1990. The church is significant for the folk art paintings, one of only two (the other is
St. Theresa's in Mountain View) surviving painted churches of Father Evarist(NPS 1977).
Kumka`ula Heiau
A surface survey of Kalapana-Kaimu Beach Park was completed in 1974 by Francis K.W. Ching,
Catherine Stauder, and Stephen L. Palama. This report noted Kumaka`ula Heiau and the "adjacent
habitation complex" as the most significant sites of this land unit (Ching et al. 1974). Hudson
documented"occasional elevations of the coast,"referencing that the ocean used to come up to the
base of Kumaka`ula Heiau (site 162)in Kaimu, a noted place for akule,but that at the time of the
survey the base of the heiau was 100 yards from the beach."(Hudson 1932:338-339). This heiau is
documented as having,"a,massive stone embankment,b,platform 40 feet wide and 100 feet plus in
length; terrace 4 feet high; d, walled enclosure" (Hudson 1932:394). This is not a SHIP registered
site.
Background Summary
Kaimu Ahupua'a is located within the Puna district on Hawai`i Island. The Kalapana area was one
of the first settled areas on Hawai`i Island, as storied by the mo`olelo of Aukele-nui-aiku and his
brother Kane-Apua who brought the first coconut trees to Kahauale`a,down the coast from Kaimu.
The Hawaiian families of Kaimu were (and continue to be) sustained by susbsistence-based
livelihoods of fishing,gathering, and growing. The Puna district rebelled against the unification of
Hawai`i Island in the 1500s and in 1782. There are many place names that hold meaning for Kaimu.
Closest to the study area is the place name, Kalaehiamoe, the promontory, place of sleep or rest,
potentially inidcating the link of the resting place of the ancestors interred at Kaipuuelelu to the
28
shoreline. Haleili was identified as the name of the pebble beach to the east of Kaimu Bay that
fronts the study area. Kumaka`ula Heiau,located within 1 km of the study area is a spiritual site that
remains following the lava flow that inundated Kaimu Bay. There were brackish ponds that were
located between Haleili and Kalaehiamoe near the study area. It is unclear if these remain today.
Mokuhulu, upland of the study area, is the home to the Hawaiian families who maintain kuleana,
responsibility to the fishing and burial grounds of Pu'ilima,the name used by Hawaiian families for
the study area.
Traditional land use in the area included `uala and `ulu cultivation in coastal areas, kalo in coastal
and upland plots rich canoe-based and in-shore fishing of `opelu, nenue, po`opa`a, moi, and ulua.
Gathering of limu and invertebrates such as `opihi and ha`uke`uke supplemented poi and fish-based
diets. There are a multitude of mo`olelo related to Pele in the area and of the rich lives of Hawaiian
families in Kaimu.There are several mele of note for Kaimu including Mokuhulu,Aloha Kaimu, and
Althea '0 Ka Lani,which details the renowned wave of Kaimu,the wealth of aloha held by `ohana
for their genealogical lands, and the connections of Kaimu to Mokuhulu, Kalapana, and Kapa`ahu.
`Olelo No`eau indicate the abundance of natural and cultural resources in Kaimu including fish,
`uala,coconut groves, and the surf.
Following the Mahele land division and distribution act of 1848,no land commission awards(LCAs)
were filed in Kaimu— given its designation as crown lands. Hawaiian tenants continued to reside
there through 1890. The main industry within Kaimu, documented in letters to the Interior
Department of the Hawaiian Kingdom between 1862 and 1872, was `opae gathering for bait for
`opelu fishing. The historic trajectory of land holdings in Kaimu shows that Native Hawaiian
subsistence based livelihoods continued in Kaimu long after the Mahele swept across large parts of
Hawai`i. The Crown Land of Kaimu was transferred of the government in 1893. The Land Act of
1895 specified that government lands in rural areas be surveyed and granted (with cash payments)
as homesteads to both Hawaiian and non-Hawaiian individuals to encourage rural farming.In Kaimu
two areas were opened for homesteading,house lots at the shore of Kaimu Bay and agricultural lots
in upland Ki`ula and Mokuhulu.
Historic maps reveal the enduring rural character of Kaimu through the 10th century, the presence
of the Kaipuuelelu Cemetery site immediately upland of the study area,and the land grant(Gr. 8004)
made to C.H. Will. Previous archaeological surveys revealed four Sites of Historic and Indigenous
Preservation(SHIP)within the current study area(Spear 1992). These sites include SIHP 50-10-63-
18525 (an agricultural and habitation mound), SIHP 50-10-63-18526(an agricultural and habitation
mound), SIHP 50-10-62-18527 (historic boundary wall), SIHP 50-10-62-18528 (a modified lava
tube). Three of these sites, SHIP 50-10-63--18526, -18527, and -18528 were confirmed during the
archaeological field inspection completed of the study area by Clark 2024. SHIP 50-10-63-18525
could not be re-located, "as it was destroyed by mechanical ground disturbance after the acceptance
of the Spear(1992)survey"(Clark 2024).Other archaeological sites located within 1 km of the study
area include the Kumaka`ula Heiau to the west,the Star of the Sea Church(SHIP 50-10-63-07380)
to the north, and the Kaipu`uelelu Cemetery (SHIP 50-10-63-02547), a site of about 8,000 burial
mounds immediately upland of the study area.
29
ETHNOGRAPHIC SURVEY
Not all information is found in the archives,in textbooks,or at the library. Rather,it is in the stories,
knowledge and experiences of our kama`aina and kupuna, that important information is kept.
Through ethnographic research we are able to better understand the past and plan for our future.
With the goal to identify and understand the importance of, and potential impacts to, traditional
Hawaiian and/or historic cultural resources and traditional cultural practices of the project area in
Kaimu Ahupua`a,Puna District,ethnographic interviews were conducted with community members
who are knowledgeable about the area.
Methods for the Ethnographic Survey
This Cultural Impact Analysis was conducted through a multi-phase process from January through
September 2025. Guiding documents for this work include The Hawai`i Environmental Council's
Guidelines for Assessing Cultural Impacts,A Bill for Environmental Impact Statements,and Act 50
(State of Hawai`i). Personnel involved with this study include Gina McGuire, PhD, Ethnographer,
and Windy Keala McElroy,PhD,Principal Investigator of Keala Pono Archaeological Consulting,
who mentored Dr. McGuire in ethnographic methods and reviewed a copy of this CIA.
Interviewees were selected because they met one or more of the following criteria: 1)had/has ties to
the project area or vicinity;2)is a known Hawaiian cultural resource expert;3)is a known Hawaiian
cultural practitioner; or 4) was referred by other cultural resource professionals. Six individuals
participated in the current study. Mana`o and`ike shared during these interviews are included in this
report.
Four interviews were conducted in person and taped using a digital MP3 recorder. Two of the
individuals shared written responses to the questionnaire. During the interviews, each person was
provided with a map or aerial photograph of the subject properties, the Agreement to Participate
(Appendix A), and Consent Form (Appendix B), and briefed on the purpose of the Cultural Impact
Assessment and Ka Pa`akai Analysis. Research categories were addressed in the form of open
questions which allowed the interviewee to answer in the manner that he/she was most comfortable.
Follow-up questions were asked based on the interviewee's responses or to clarify what was said.
Transcription was completed by listening to recordings and typing what was said. A copy of the
edited transcript was sent to each interviewee for review, along with the Transcript Release Form.
The Transcript Release Form provided space for clarifications, corrections, additions, or deletions
to the transcript, as well as an opportunity to address any objections to the release of the document
(Appendix C).When the forms were returned,transcripts were corrected to reflect any changes made
by the interviewee. Edited transcripts are presented in Appendices D—I.
A total of seven individuals were contacted,resulting in six interviews (Table 2). The ethnographic
analysis process consisted of examining each transcript and organizing information into research
themes,or categories.Research topics include connections to the project lands,history and mo`olelo
of the area, archaeological sites and cultural practices, change through time, and concerns and
recommendations for the project.
Interviewee Background
The following section includes background information for each interviewee, in their own words.
This includes information on the interviewee's `ohana and where the interviewee was born and
raised. The interviewees are Moretta Kanani Balai, Leslie Lihaunani Enriquez Rosehill, Samuel
Kaho`okaulana,Leila Kealoha,Howard Konanui, and Bernice Walker.
30
Table 2.List of Individuals Contacted
Name Connection Method of Contact Result of Contact
Morena Kanani Lineal Desendant, In Person Interviewed In Person
Balai Genealogical Knowledge
Holder
Leslie Lihaunani Lineal Descendant, In Person Written Response
Enriquez Rosehill Mokuhulu,Director,Wai
Welawela
Samuel Lineal Descendant, In Person Interviewed at Project Site
Kaho`okaulana Mokuhulu,Kupuna
Leila Kealoha Lineal Descendant,President In Person Written Response
and Founder,Pohaku
Pelemaka
Howard Konanui Lineal Descendant,Kupuna Telephone Interviewed via Phone
Mark Lindsey Kaimu Resident Telephone,In Unable to Schedule
Franklin Person
Bernice Walker Lineal Descendant, In Person Interviewed at Project Site
Mokuhulu,Kupuna
Morreta Kanani Balai
My name is Moretta Balai.Middle name is Gokusana Kananioku`uhome. And I was born,
and I was adopted. And uh, my mom is, her name, my grandmother, is Elsie Leimanu
Kealoha Naungayan. So we get Filipino-Hawaiian but she more pure Hawaiian. Grandma
was very instrumental in our family. She was the one that,she was the glue more like,keep
us all together,take us... Actually she was a single mom. And,my grandfather,Lodigario
Naungayan,he from, Ilocosaur,Philipines. And they used to live in Opihikao. And so did
my grandma. In a Filipino plantation camp. You know, Opihikao used to be called
Kaweleao Plantation Camp. You know, Opihikao. And, anyway, they were separate. He
lived in Kona and she lived over her in Puna side. Born and raised Kalapana. And, by
Kaimn, actually. The house was, was in the bay area. And not too far from Kaimu Bay,
Kalapana. And,that was,the family, I guess that was, I guess you could call it the family
inheritance.
Leslie Lihaunani Enriquez Rosehill
My name is Leslie Lihaunani Enriquez Rosehill. I was born 1980,Hilo Hospital. Grew up
in Lava Tree State Park where my mama's `ohana owned a mac nut farm on 30 acres. In
between the Walkers and the Chows. As well as Kapoho, where my father's mother was
born and raised(Kumukahi Village)and relocated after the 1960 Pele. Spent every summer
at Pohoiki with my father's godmother Bertha Veloria, who was married to my
grandfather's oldest brother Sim Enriquez. And Kalapana where my godmother Aunty
Sarah Hauanio lived.Kalapana, Kapa'ahu,Kaimn,Mokuhulu is where my grandfather is
from.Enriquez/Kaho'okaulana from Kalua descent. We also had land in Kaohe
Homesteads,Wao Kele 0 Puna,where I spent a lot of time in my high school years up into
my 30s.
I am hiapo of our generation of cousins.The oldest.I was given to my tata wahine to raise
and spend time with. Most of my knowledge is of experience and direct word of mouth
from my kapuna. As well as constant practice after my fathers and my taus passing.
Carrying on their kaleana within space.
31
Samuel Kaho`okaulana
My name is Samuel Kuhiwi Kaho'okaulana Junior. Son to Samuel Kuhiwi Kaho`okaulana
and Pearl Keonaona Ka'awaloa Kaho'okaulana.I'm the number one out of twelve.My dad
is from Mokuhulu. My mom is from Kapa`ahu. I grew up in Mokuhulu back in the late
1950s. Born September 30, 1956. Here I am with friends and relatives at Wills slash
Pu'ilima talking about why I feel the way I feel about this place. I actually come from a
farmer,hunter,fisherman,construction family.My dad was a construction worker,farmer,
and everything. So we did everything. Farmer, gatherers, fisherman, hunters. We do
everything that we need to do to survive.
Leila Kealoha
Aloha, my name is Leila Kealoha and I am Iwi kuamo`o o Puna(from the bones of my
ancestors of Puna). I was born to John David Kaualalena Kealoha and Gail Bee(Holland)
Kealoha on October 21, 1976 in Hilo,Hawaii. I am the second of four daughters born to
them.I grew up in Puna makai,from Kamoamoa to Kapoho.I spent a lot of time in KaimU,
Kalapana, Opihikao, Pohoiki as a baby into adulthood. I attended Pahoa Elementary,
Intermediate and High school where I graduated in 1994.I then attended school at Hawaii
Community College in Hilo.
I share about my fathers lineage as he was 100%Kanaka maoli from Puna where I grew
up.He was the third of eight siblings.My grandfather was Gabriel Luka Kealoha III who
was born on KaimU beach next to Kumakaula heiau where their hale was.He was born to
Gabriel Luka Kealoha Sr. from KaimU and Cecelia"Sarah" Kaualalena from Keoneoio,
Maui on January 28, 1932. He was one of six siblings. My grandmother was Mary
Kawailani Makuakane who was born in Opihikao and resided at their hale across lae o`io
in Opihikao. She was the fourth of seven siblings and she was born to Thomas
Kaonohiokala Makuakane who was born in Kapoho and Kaulaokeahi"Hattie"Makua who
was born in Opihikao,on June 26, 1934.
My great- grandfather Thomas Makuakane was best known as a fisherman and lauhala
gather amongst many other practices.He was known to fish the entire coastline as he was
a respected person in the community. My grandfather Gabriel worked for him gathering
lauhala and was taken to go holoholo along the coastline. He was taught about the `opae
ula and feeding the opelu ko'a between Kapoho and Opihikao areas. My grandfather
Gabriel and his older sister Elsie were also taught by their mother Sarah to pound `opihi,
gather limu, and fish along the coastline from Kaueleau to KaimU.He was also one of the
old time fishermen from Pohoiki before there was a boat ramp.He was the main advocate
of how we got our boat ramp.
My father was taught by his dad, my grandpa Gabriel, how to fish along the coastline on
land and in the ocean.He was also taught by his cousin Nohea Peleiholani along with his
brother"Jr"Gabriel Luka Kealoha IV who would fish into Keauhou,Apua and Hilina pali.
They always fished along the entire coast from Makena to Apua. As a child, I remember
sending my dad off for days at a time to go holoholo with his brother and cousin(s). My
grandfather was known as the `Opihi man, which is one thing my dad and his brother Jr.
were a part of growing up.
My grandpa Gabriel,being from KaimU, had many ties to the `ohana of the area. Uncle
Robert Keliiohoomalu was one of his close cousins because they lived right across the
street from each other and they worked and fished together.He was also close with Uncle
John Hale at Pohoiki where he spent a lot of time after moving to Opihikao with my
grandma and fishing out of Pohoiki.Hence why my father was a fisherman on land and the
boat. This is where I got my love and passion for fishing.
My father was also the first one to start Kumakaula Canoe club with two of his cousins
which started right in Kaimn.It later became known as"Kalapana Canoe Club"and is now
32
the Puna Canoe Club. My mother also paddled canoe. The men would paddle up from
Kaimn to Pohoiki and then the woman would back from Pohoiki to KaimU and we used to
follow them up and down the coastline cheering them on.
Howard Konanui
My name is Howard Konanui. I`m of Joseph Kepa Konanui and Elizabeth Enriquez
Konanui. I was born in Hilo Hospital. Raised in Opihikao and when we were about sixth
grade,we moved up Pahoa.We had a house in the back of the elementary school.We lived
there `til I graduated and then I got married. And I am also 70 years old. As far as for my
dad,his father,my grandfather,David Kawika Konanui was born in Kapa`ahu,Kalapana.
That's where he was raised. And when he got married to my grandmother,Lucy Silva,that
was her name. So, actually, she came from Opihikao. So, that's where they moved, to
Opihikao,and that's where they started their family.That's on my dad's side.On my mom's
side, that's Rebecca Kaho`okaulana Enriquez. Now,if I go further back, to her mom, my
grandma actually is Geonovefa Kailikapu. She was Kalua. She was born in 1874 and how
she came, get some place in Kona, I kept asking people from there, where is it?Nobody
heard of it. So anyway, she's from Kona. And then,we don't know how she met Makapo
Kaho`okaulana. So, then, my grandma Rebecca, don't share too much of genealogy. For
some reason why,we don't know. Ok? So, anyway,they live in Puna. She got married to
Makapo Kaho`okaulana and they lived in Puna. So they had six kids and my Tutu Rebecca
was the second oldest. And she was born December 15, 1896 in Kehena. [Howard
Konanui]
Bernice Walker
My name is Bernice Kaho`okaulana Choy Walker. My mother is Abbie Kaho`ohaulana
from Mokuhulu, Kalapana and my dad is Henry Choy from Honolulu. I lived with my
grandpa since I was two or three years old and I lived with him until I graduated from high
school. We lived in Kalapana in Mokuhulu. My grandmother died when I was five years
old so he basically raised me with my aunties.My parents lived in Pahoa.My dad actually
lived in Oahu and my mother lived in Pahoa but I preferred to live with my grandfather,
so I was able to live in Kalapana and I stayed there until I graduated from high school. In
growing up in Kalapana, our days were, go to school, com home, do chores, and do
household things like feeding the pig and making hot water to take a bath and cooking and
cleaning and picking up the rubbish around the place and helping with fire wood and
helping to clean fish and picking `opihi and helping with the meat they brought in when
they went hunting.That was what I did.My uncles would come down and then they would
go hunt and that's how they got the meat.Mokuhulu,way up behind,my grandfather would
go and he would gather honey.I never went,he never took me,but there was some kind of
a,I guess,little hamlet or something up there where he had fruit trees and honey and that's
where they would go. We didn't have electricity down there so that's why we boiled hot
water to take a bath Everybody got a bucket of hot water. One of my chores was to clean
the kerosene lanterns, clean the glass, the aniani, because burning at night it would get
burnt with carbon and so I would have to go in with the newspaper and wipe all the carbon.
That was one of my chores. And what we did for fun down there,what we did was climb
trees and vines, mango and just go running around in the bushes. When my grandfather
would say, "let's go fishing."He wouldn't say, "let's go fishing,"he would say, "let's go
holoholo."We would all pack up our stuff and go down the beach and spend the day,spend
the night. We would fish and we would play on the rocks and watch what was going on.
That was pretty much life.And of course,catching the bus at 6:30 in the morning.The bus
would pick me up to go to school in Pahoa and drop me off,got me to my house at 3:00 in
the afternoon.Yep, so that was my life when I was living in Kalapana.
33
Topical Breakouts
The following sections are extended quotations from the interviews, organized by topic.
Interviewees provided information on connections to the project lands, place names and mele,
archaeological sites,gathering practices, change through time, and concerns and recommendations
for proposed development that may occur on the study area parcel.
Connections to the Project Area
So why we starting here? They never have cars like this to go to the beach. Kahakai. So
from Mokuhulu house,Tutu Rebecca's house,that's Enriquez' estate. Over 30 something
acres. Well the Enriquezes gave my Tutu Man, Herman Elia Kaho`okaulana three and a
half acres and that's where my brother now lives.And so from over there,where they were
growing up,they had to walk the trails,walk the road,to go and fish.And when they went,
they went for a couple days.It's not like,they're gonna walk down there and catch a couple
crabs,catch this,they catch that.They went down there,they stayed,sometimes for a whole
week. And one of the places that I learned is,where we're going to end up down there,is
Wills. We went and made ulna, I was about maybe, six years old, seven years old. And
then get my brother, Keona, and my brother Elia, used to go with my mom and my dad.
My dad's dad, Tutu Elia. Uncle Pika sometimes. My uncle, Uncle Sam, Ka`awaloa, he
used to go, sometimes. But that's where I learned about this place, where we're going to
go. I never used to think about this place,it's just a fishing ground,but now, as I grow up
and get older,it becomes more of a spiritual thing.I never like nobody know where I'm at.
So the trail, I wanted the trail just to be just the way it is. And this morning I went down
and I had to look at the trail,follow the trail, and I was like,brah,you still get`ern, over
20 years. So anyhow,it became,a really good feeling,that this trail,that,most of the time
I would go by myself. I'd have someone drop me off in the middle of the night, take off
down the trail do my thing. Early in the morning have someone pick me up. But today
when I looked at `ern this morning, I was like, "wow. You was like six, seven years old
over there." That place is treacherous now. It's sunk. And development is coming up on
the right side. So we'll see all of that. For me,that trail by itself,I believe,is another way
that our kapunas and the Lord himself preserved me and our family... So across this main
road,the trail would take you all the way down to the beach where we're going to go.I just
wanted to let you guys know. Because Cousin Bernice and I, this was our stomping
grounds. [Samuel Kaho`okaulana]
I am a lineal descendant.My great grandfather Makapo Kaho`okaulana is laid to rest there.
As well as my tata wahine Rebecca. Tutu Man Enriquez, cousins and uncle. I have
practiced in caretaking the area with my father who raised me since I was 10.Back then,
we understood the area as an ahupua`a. From uplands to sea. It was never separated by
western ideas of roads and ownerships. I was raised here,raised my children here and still
reside. [Leslie Enriquez Rosehill]
Why this spot is so special to me?Because it brings back happy and good memories.You
know?We used to come down here and fish, hang ulna pole, spend the night, and watch
the ocean,and listen to my grandfather and listen to him talk about the ocean and fish,and
how you fish down here. Its not like one or two times. We used to come down here all the
time.Because we just lived up the road where we came from. [Bernice Walker]
My Uncle Ben's kids, read his letter of how he was raised and the lifestyle that he lived
when they were raised in Kalapana. They were raised in Mokuhulu, Kalapana. For some
reason, the sibling, my grandma, my Tutu Elia, which was her younger brother, and her
other sister, Tutu Kamala, they all live close by, they were neighbors. Each one of them
had their own house. And they had two to three acres next to each other. That's how they
live in Mokuhulu and raise their families down there. So mom said when they were young
they used to walk down,you know,the name is Pu'ilima,right?But mom said they called
34
that place Wills. That's what they named it. Wills. They used to walk down from
Mokuhulu,walk down to Wills and they used to bring their clothes down there,wash their
clothes with the old bar soap,you know the old brown kind from before. Military soap or
what. They used to wash their clothes and there used to be a pond down. They used to put
all their clothes in there and wash`ern with the soap and wash`ern, would go further out
in the ocean and rinse `ern out. After you pau rinse `ern,you squeeze `ern and then you
place them on the stone to kaula`i. That's what they did. [Howard Konanui]
Back then,it was from the mountain to the sea.That was the ahupua`a back then.And they
lived,actually,not only in the bay,they lived further up,Mokuhulu. And if you go further
up to,before Mokuhulu,just coming down,coming into Kalapana.Before you hit the hill.
But you can see,yeah, the view,from the hill on the highway? Actually, it's from there.
There was a,there is a place,actually two place,right and left,my grandma's,I think they
are, the youngest brother or maybe the middle of her siblings passed away so back then,
they bury their loved ones right in,right in their,right over there in the yard actually,their
backyard. So,right in there,their residence. So,and I think,my grandma's brother's grave
is still there even though it,that parcel was bought by her sister's in laws. The Hauanios.
They live in Kalapana too. [Moretta Kanani Balai]
Archaeological Sites
For me, the number one significance is the trail. The trail existed ever since I was here,
five, six, seven years old. Today I'm 68 years old. Even though the trail is ancient, it
remains to be visible.Remains to be a sense that brings me back. It's almost like,once lost
but now found. The trail is so, lasting memories, of those years, beginning with my
grandparents,my dad,my mom,my brothers and sisters. And all the other people that we
used to frequent the trail to go harvesting. [Samuel Kaho`okaulana]
As mentioned before,the beach is an extension of our family burial grounds,cemetery,and
it is a part of the leina and a part of this complex. This has been a custom in our family for
many generations. There are many other burials even behind my `ohana that are
surrounding our`ohana who do not have headstones.We know these are old and are likely
our predecessors,hence why my `ohana ended up being buried here. [Leila Kealoha]
Also,you know, one thing about Big Island, the palis, it's not like Kona side, get sand.
Iwis are found in the sand.Like Kalapana,like I told you about Drain Pipe?Had that mound
that I was sitting on? The rock I was leaning on was a grave stone. I never know was a
grave.Yeah? So,it's just like how Maui is going through now,the iwi in the sand. It's the
same in Kalapana,Drain Pipes,had iwi. So I really think,I really understand now,when I
hear of Uncle Desmond guys talking about the burials and stuff,there's certain,Hawaiians
where they live in their location,they can be buried on their land or by their home or they
were,because they were some kind of chief or something,they gotta go bury them in the
caves and it's usually along the pali where it's not where people go maha'oi and go pick
and stuff like that.There's a lot of caves that have,there are gravesites that are in the caves
of the pali area. Because the Akuza family, further up as you go and pass our grave,
continuously go where there's Kalanihonua area, if you can picture Kalanihonua, maybe
about a half a mile, or maybe no even half a mile,not too far from there,the Naki family,
the Nakiaunas, they used to live over there. But, over there, on their spot, get graves but
there was also a landmark,crater. Something like Mackenzie,Mackenzie,get three craters
over there. And the only way you go in is through Hauae. You know alongside our
gravesite, further down, I think, not too far... Lava tube but it's round, yeah? I call `ern
crater `cause it's round,yeah? And we also have a tube alongside of the road. You know
where the lava, where the residents of Kalapana got moved to the, those who were lava
victims?On the left side,go further down the Red Road,on the side where they can go and
build another site for their home? [Kikala and Keokea.]...But I bet you,had,know what I
mean? Had dakine inside there. It's just that they never, who would think? But when I
would listen to Uncle Desmond,I tell you,I believe,I believe our Hawaiians,they go bury
35
their loved ones and that's where they go, they take them to the caves. [Morreta Kanani
Balai]
As far as the burials, I haven't seen any burial sites makai side of the road. And whether
you get down to the beach, whether it's on the left side or the right side of us, I've never
encountered any grave sites so I don't really know. Except the grave sites that we have
mauka side of the road. [Samuel Kaho`okaulana].
The biggest thing, I see,is just the trail. The trail to me,after the first meeting and during
the first meeting, there was something about that trail that I thought, I gotta go visit that
place again.And here I am today. So significant.Here I was,five,six,seven years old,and
now I'm 68 and the trail was, "I gotta go find `ern." And I found `ern. And it feels good.
And why?It goes from here all the way back to the house. [Samuel Kaho`okaulana]
[S]o it's also a residential,a place where,back in the day,they never have roof,wood and
stuff, was all pili grass, thatched... And rock formation where they can set their house in
that area...residential.It could be pillars or stone walls but there is a road to go in. [Morena
Balai]
Yeah, `cause she lived, Tutu Kauanoe, she lived to like, in her 90s. Tutu Kauanoe. She's
buried in that cemetery further down where the development is trying to develop.Anyway,
she's the only grave over there,are stacked up with stones...And my grandma remembered
that when they, when the family get together, they had salt, lauhala mat, tapa ready for
wrap her body. And that's how they buried her and then. So that was,Tutu Kauanoe. Was
buried over there.But no plaque.Name,nothing. That was passed down to generations,to
me, to know that that's Tutu Kauanoe that's buried over there... Yeah, so, my grandma
used to tell us where she wanted to be buried because her, she had, six children. I'm the
seventh,she adopted.But,between Aunty Pat and Uncle Clinton,her name was Catherine.
And she was, her baby, was thrown up by the babysitters. And my grandma was a hard-
working lady so she was working. Never, come home,that's when she found out that her
baby was unresponsive and baby had,um, all she could see was bruise,my grandma said.
Bruise on her head. So maybe was from a fall. All they told her, all we did was, all was
going through her head was, she must have fall. So anyway,that was the reason why her
baby Catherine buried there. She was only,grandma said she was only six months. [Morena
Kanani Balai]
That trail we walked on today is one of two trails.There's one further in the middle.I think
the one further in the middle is used more than that one.But I don't know,years have gone
by,and maybe now people just that one that we were on today. [Bernice Walker]
According to Howard (Konanui), his cousin said our grandfather is buried there... [GM:
On this side of the road?] Yes. The family never talked about,when my great-grandfather
died.My grandfather never said anything to us.Makapo Kaho`okaulana. My grandfather,
I lived with my grandfather. Back then, I had my grandfather and two aunties. And we
would all come down here. We would go fish. Over here,used to have ponds with water
but they're not there anymore. Maybe because the ground sank, and they all fell in the
water?I think that point over there(pointing to east)went out further.But with erosion and
stuff. Look the fish jumping. My grandfather would always tell us, "Stay low and Don't
move around and stand up high," and you know. `Cause they can see you. So it was kind
of like old teachings. [Bernice Walker]
But those are those areas where... when you came in I talked to you about the, there's a
grave in the back...on our cemetery there is probably maybe 8,9 feet,the length,the width,
but it's a big grave. I think this man was either an ali`i or a warrior,but the headstone is
huge,the back of,in the back of,I think was Uncle Waiau's grave.There's our tutu's grave,
Gabriel,Uncle Gabriel's dad, and next to, above his headstone is William Waiau. That is
a relative,first generation relative to Gabriel Kealoha.They both,he considered...William
36
Waiau considered Gabrial as brothers. So the Waiau family also come and they're residents
still in Kaimu. [Morreta Kanani Balai]
But if you look at it they had the trail, they walk straight down, instead of you walking
along the road. So it was much shorter.Although it was far.But it was a straight shot going
down.You see? So.That was what my mom told us on that video and I knew she had said
something about that so I had to go back and watch it and yes,that is what she spoke about.
That area. And that area,right above is where her grave stay. [Howard Konanui]
Pu'ilima is documented as our Kahookaulana `ohana ko'a. Fishing. My `ohana practiced
traditional gathering rights within this area. There is a trail from Mokuhulu into Pu'ilima
and Kalaehiamoe. [Leslie Enriquez Rosehill]
So,wasn't only the spot,was a pretty big spot and so,only Tutu Kauanoe is buried there.
Where I told you she's buried. And she's not the only one that's buried over there. At the
other grave site there's Pe'as and Leongs and Kealohas too.Only because they're relative.
They intermarried. The Pe'as. That's why. The side of, and in the back get graves and in
the front, that's Leslie's `ohana over there if I'm not mistaken. Konanuis over there. The
rest of the graves is in Opihikao. Another extension too is,there's graves across the street
where they're planning on developing.Because it's untouched,there's plenty,I remember,
I don't know about nowadays,if it still remains the same. [Morreta Kanani Balai]
She (Rebecca Kaho`okaulana Enriquez) was the first one to be buried there. Then my
grandfather,which is on the Kalapana side of her grave was put there. And my cousin on
the right side of her,Kapoho side.Died in a car accident. My uncle put him there. And he
was young,like say, in the early 20s. Yeah. So, that so far, is the only, oh, and then, my
other cousin, her baby, I think was, still born. Is put in-between my grandma and my
grandpa.Right there by the noni tree. [Howard Konanui]
Does William Waiau and Gabriel Kealoha, they buried next together! My tad, my great
grand tad, she said, you know why they close? That's her father buried in the back of
Gabriel Kealoha. And I was like,"what?" She said,"yeah,that's my dad."How come,all
our family buried behind the Keliihoomalu family?Oh,right over here,on the Waiau land?
But I don't see my dad, come to find out, I had the paper, I write them down in case the
rain and whatever,yeah? We always go put the sharpie for make `ern more,readable, in
case the family like come. So she said, "yeah,this is my dad. Buried in the back of your
tutu."And I was like,"yeah,every time we go make sure whoever come visit that William
Waiau can see the printing `cause the printing was fading every time rain. Well actually
sweating,because it's really hot over there. So the printing would sometimes disappear.
And yeah,that's what we would do. We would mark`ern the same way with his name,the
birth,the death, dates,in case the family come and visit. She said, "They are treated, my
dad buried over there because he was very close to Kealoha." Like his brother. Because
her tutu, William Waiau's mother, Elizabeth Kaapana Kahan., took care of Gabriel
Kealoha. [Morreta Kanani Balai]
37
WF •
I 4 S• 11 • 4 tl
fib# ", s a a ";
F -c r & ' �+-' ?fie �:.
•
L1 • A e
F '4 x } .r.
tt
Figure 13 Ancient coastal trail that connects the study area to the `a`a land to the east and
Mokuhulu. Left: coastal trail looking towards the study area where the trail has been damaged.
Right: Uncle Sam Kaho`okaulana walking along the historic coastal trail.
Gathering Practices and Mu'olelo
And all the other people that we used to frequent the trail to go harvesting. And this is
fishing ulua, fishing for shoreline fishing, enenue, aholehole, moi, popa`a, and maybe
today,might have a lot of ta'ape and so forth.But I haven't been here for over 20 years,so
I don't really know. The limu,the limu kohu, can be harvested. But it be used to more to
the right from this point,along the papa,the reefs,that you can actually see today. There's
a lot of limu. Then `opihi picking, a`ama, this is a good place. Especially when nobody
comes here and harvest. This was a good place, always providing kaukau for our family.
[Samuel Kaho`okaulana]
Get plenty medicinal plants growing in the front and on the left side of that property...
`Uhaloa. `Uhaloa is mostly,is readily grown over there in that area that I know of. `Uhaloa.
Plus get, further down where's there's vegetation, get kukui, a lot of kukui nut trees
growing on the right side. Also,the `ohia trees also medicinal. [Morreta Kanani Balai]
There has been much already said and stated by our kapuna that's already documented on
this topic.I'd like to defer to my elders on this. One mo'olelo that was shared to me by my
papa who is Rebecca's son was....Kaipu`uelelu sits above our fishing grounds.All of our
kapuna are laid to rest here and in stories,they make their way as water do downhill to our
fishing grounds. So whatever we gather in our `ohana ko'a is a direct reflection of what
our kapuna have provided for us. [Leslie Enriquez Rosehill]
Uncle Ula Kuahiwinui had boat, Uncle Gabriel had boat, so you know, always, that spot
and Hilina Pali spot, all along the coast, coming as they come from Pohoiki out, they all
knew the spots for go holoholo. For even know what, the time of seasons and what they
going get. Yeah, for our gravesite, is good ulua fishing spot over there. So people go,
mostly men,though,they take their truck,park their truck and then they walk in.It's rough.
But the path been there long time. Grandma knew. That that's good spot to go holoholo
and also. [Morreta Kanani Balai]
38
It is always custom to go and visit our kapuna after they have been buried to honor them.
When my grandmother died,this was not the first time I had been to the graves. She used
to take us to visit our kapuna there growing up and so did my dad. My dad would always
fish down there too. The beach at Pu'ilima is an extension of our family burial grounds.
Our kapuna who pass get buried and they eventually become the nutrients that feed the
earth below them which extends to the sea. This is the,"Leina." [Leila Kealoha]
We used to harvest ko`oko`olau tea from the mauka side of the road from here.But today,
I don't see any. [Samuel Kaho`okaulana]
You got to have four-wheel drive though to go in. All the fishermens, they know that.
There's only one area over that's accessible for the fishermens to go in and do that.
[Morreta Kanani Balai]
You know,in the area there's also that papa down below. And there was limu kohu there.
That's the gathering place for limu kohu. [Bernice Walker]
There was something that was laying down on my,laying on my heart,to call you and let
you know if it's ok that I can add to what we were talking about...You know the,the, our
family grave area. Yeah? The piece across, or the land across, of the cemetery,the road?
... It's a well-known spot over there. Also,it, it might have,you know the pali. It's a pali
over there. But it's also, my grandma said, Elsie Leimanu Kealoha, married name
Naungayan. She said that it was a good kahakai spot... Kahakai spot, meaning holoholo
spot go pick `opihi, `a`ama crab, and fishing. Especially for certain kind of fish too like
black ulna. Or the other kind,you know,the flying fish back in the day. All that kind.But
over there is a highly, it's like a landmark to the lawai`a, the people who are fishermens.
Especially like my grandma and my grandma's brother, Leila's grandpa, Uncle Gabriel
Kealoha.Yeah.Yeah,they're all fishermen.And whether it's fishermen,fishing or kahakai,
you know go pick `opihi, `a`ama crab, or even go pick limu. It is not only accessible to
them, our family,but when Pohoiki was a ramp,was a fishing.... Pohoiki was a gathering
place for fishermen to come with their boat and it was accessible because it had the ramp
and everything. But the fishing spot was always Kaimu, Kalapana area. [Morena Kanani
Balai]
I remember when we dug my grandpa's grave, my cousins and I walked the trail down to
the beach and they were blocking it off... As we walked up to the beach, I came across a
huge ko`ele shell polished white just sitting on the beach! I knew instantly that this was my
grandfather saying hello to me.I placed that shell on his chest before we closed his casket.
Every time I go down there I find the ko`ele shell and think of my grandpa. This is our
kapuna talking to us.I even used one to make a sign for my aunty Emily who had me make
a sign with her parents' names on top and I put two `opihi shells on each side of the sign
from that beach [Leila Kealoha]
And after they finish wash all of their clothes,they used to go look for lauhala,they would
pick opihi, ha`uke`uke, and limu and even the pa`o, the fish. That's what they call the
jumping jacks,you know in the ponds?My uncle said they used to make `ern raw. And
that's what they used to eat,the pa`o. So they would spend the whole day down there. So
in the afternoon, mom said the clothes was all dry already, so they'd pick up the clothes
and walk back home Mokuhulu.Where Tutu Elia's house,that's where Boa stay now.And
then right next to there,that's where Tutu Rebecca's house was.Little bit inside,but that's
where the house was. And if you go little bit more, get the great big water tank,that area
there is what we call Mokuhulu. [Howard Konanui]
There's a reason why it's named Pu'ilima. And the fishing moons would go fishing over
there,it's accessible. `Cause they go and camp for a couple days,especially for nowadays,
ulna tournaments and you know all the stuff like that,yeah? That area is the highly, the
fishermen who knows, that is a spot. Iconic to the fishermen but also it could also, for
39
people picking `a`ama, that is also an area that my grandma says, that is a good place to
pick`opihi and `a`ama crab. [Morreta Kanani Balai]
So,we didn't go to the fishing area down there because actually, since we lived Opihikao,
our area is Opihikao and you don't go maha`oi somebody else's territory. [Howard
Konanui]
The only thing would be,I'm always looking in the back.You have this,scary feeling,and
so every once in a while,you go fishing, "what was that?" Or you feel a breeze pass by
and,"what was that?"But you just keep focused. "I came here to make kaukau,and that's
what I came here to do. I can't let you," You meaning, whether it was a good spirit,bad
spirit,all I know is,it was a time where I'm always on my toes.Very alert and aware of my
surroundings even though it was dark.And then there's times it seems,I could see at night,
without the light. It's like angels.Angels protecting me to do what I gotta do. And once its
over, pick up the bag and it's full with what I came for. Menpachi at night, `aweoweo,
aholehole,and early in the morning,catch some enenue,popa`a.And when the bucket was
full it was time to go home.Kaukau,eat with the family. [Samuel Kaho`okaulana]
I was like, ok, now... my aunty, my great great aunty, she's Dolly. Her maiden name is
Moke. She married Moke, lived in Keaukaha. But she's a Waiau. Aunty Dolly Waiau
Moke. She told me the story that in Kalapana, in the bay, it was highly common for the
ali`is to come, relax, and that's what they did, surf over there, in KaimU Bay. And they
would have to prepare kaukau,you know, for the ali`is to come eat and serve and stuff.
Yeah.But that's the only thing I don't know is,who was the ali`i then,in Kalapana. That,
I don't know. I would love to know. In the 17, 1800s. Or maybe way more back. [Morreta
Kanani Balai]
My father was related to everyone along our coastline and having a large family we spent
a lot of time at family parties and ohana homes.One thing that I want to share is about our
family deaths. At first I was scared of dead bodies, then when I was 8-years old, my
grandmother died. I remember vividly my cousins and I were just stuck by her casket,
hugging and kissing her and crying because she was gone. We had a big funeral in honor
of her and we buried her at Makena grave site. This is where my grandfather's family is all
buried. When we went to bury my grandmother,we dug a big hole in the ground and lined
the walls with rocks so the sides don't cave in.Then they build a wooden box to put inside
and that is what we put the casket in.There were so many people and flowers that day.My
dad and his brothers were the ones to dig the hole and place her in her final resting place.
The hole is dug days or a week before the burial. When that part is done, we always go
across the street to the beach to get in the water and spend time together. This was so we
could cleanse and be close to where my grandma would eventually go.We believe that our
`ohana will eventually end up in the ocean.We call this the leina or the lele,the place where
the spirits cross over. This is why we bury close to the beach or cliff; if not right next to
the beach or the cliff. [Leila Kealoha]
Place Names and Mele
I consider this place,'Wills'.I don't know but there's a long story about it.About Pu`ilima. [Samuel
Kaho okaulana]
So mom said when they were young they used to walk down, you know, the name is Pu'ilima,
right? But mom said they called that place Wills. That's what they named it. Wills. [Howard
Konanui]
Some years later, my great-grandmother Sarah died and we buried her right next to my
grandmother. Previous to my grandmother, my great grandfather and great-great
grandmother and father were buried there and my great-granduncles as well. Over the
years, my grandfather's sister Elsie and her daughter Geraldine were buried there as well.
40
In 2003,my grandfather died.It was a big funeral.We held his funeral at my aunty Dottie's
house and then the next day we went down to Pohoiki and backed down the boat ramp one
last time and then took him to our Makena gravesite which is when it was the first time that
my cousins were the ones to place our kupuna into the ground.This is also when my cousin
Kanani who was raised by our great-grandmother Sarah told us of the name Kaipueleu as
the old name of the cemetery. [Leila Kealoha]
I [Leila Kealoha] also share the following references in respect to place names:
As noted,these names refer to specific things,yet the kaona(meaning)behind these names
can be different. All of these names have reference to the practices used by the people of
these areas such as fish,bones,canoes and people who traversed this area
Kaipueleu: Ka ipu N. Hanger for ipu, calabashes. `Ele.`n N. A dark-skinned people to be
descended from a chief of this name. (Not cap.)A hard stone, sometimes used as a fishing
god. `eleu vs. Active, alert, energetic, lively, nimble, quick, dexterous, agile, spry,
sprightly,prompt. Also `uleu. ho.'eleu Caus/sim.;to animate, stir into action,animated.
Kalaehiamoe: ka.la`e 1. vs. Clear, calm, unclouded. ho`o.ka.la`e To cause to clear; to
become clear. 2. n. Swelling,probably due to failing circulation. lace Same as la`ela`e 1;
pure in sentiment(Hal. 19.8). Cf.kala`e.ho`o.la`e To clear up,brighten. (PCP lake.)lae n.
1.Forehead,brow.Nalulu ka lae,to have a headache. (PPN lace.)2. Cape,headland,point,
promontory. (PEP lace.) 3. Wisdom; mental or emotional qualities. Cf. lae o`o, lae pa`a,
lae `ula, and idioms poha 1; po`ohn 1. ho`o.lae To pretend to be wise; to act smart;
pretentious. 4. An insulting term, followed by qualifiers, referring to kaua, outcasts, who
had dots tattooed on their foreheads(Maio 70-2). Cf.lae kiko,lae mamo,lae puni.
hia.moe nvi. Sleep; to sleep, fall asleep, asleep. Kona hiamoe `ana, his sleeping.
Holoholona hiamoe, sloth.Hiamoe i ka make,to sleep in death,die. ho`o,hia.moe To put
to sleep, lull to sleep, to pretend to sleep; soporific. La`au ho`ohiamoe, sleeping tablet or
drug. (PPN fiamohe.)
Makena: 1. nvi.Mourning,wailing,lamentation;to wail,lament,weep for joy.Nona keia
makena e uwe la mai nei (For. 4.47), this wailing that is being sobbed forth here is for
him. (PPN matenga.) 2. n. Calm, of sea, atmosphere. Cf. make, dead. ma.kena vs. Many,
numerous;often,much.
Pu'ilima: PO n. Head of octopus or squid. n. Canoe endpiece,both fore and aft. nvt. Coil
of hair,topknot of hair;rope or line,as attached to sticks in an`opelu net;rope attached to
the front of an unfinished canoe to haul it to the shore; olona string used in the game pn
kaula; snotter holding the end of the sprit of a sail;to coil;to gather in, as sails;to form a
topknot.PO i ka wa`a,ceremony during which a head craftsman prayed that the gods would
protect the newly carved canoe hull as it was drawn from the forest to the sea;to attach a
line to a canoe; such a line. Kaulapa pn (For. 6:483), drag or towline. PO i ka lauoho, to
form the hair in a topknot. part. Together, entirely, completely, also with, together with.
Short for puna. `ilima 1. n. Small to large native shrubs (all species of Sida, especially S.
fallax),bearing yellow, orange, greenish, or dull-red flowers; some kinds strung for leis.
The flowers last only a day and are so delicate that about 500 are needed for one lei.Fruits
of mac() (Abutilon grandifolium),when green and soft, are used with`ilima leis, one fruit
at each end of the lei;or the pale-green,cap-like calyx of the `ilima flower is used.A mild
laxative for babies is made by squeezing out the juice of flowers; this is called
kanakamaika`i. The `ilima was designated in 1923 by the Territorial Legislature as the
flower of Oahu. It is related to the hibiscus. (Neal 552-3.) See songs, noweo,pue 1; cf.
`apiki. Ola no i ka pua o ka`ilima,healing in the `ilima flower(reference to its medicinal
use).
Kaimn:ka 1.nvt.To hit,strike,throw,smite,hack,thrust,toss,fling,hurl,dash,especially
with a quick hard stroke;to bail water,as from a canoe;to clean,as weeds or mud from a
pond;to fling the arms or swing them while walking;to make net meshes;to tie,as thatch
41
battens;to knit;to fish with a pole;to turn the soil;nvt. Canoe bailer;to bail. (PPN taa.)n.
Container, hanger. Incoming, of a current. Hip bone, pelvis. imu n. Underground oven;
food cooked in an imu. Also umu. (PPN `umu.) Rock and coral fish trap; the fisherman
might insert a branch into an opening at one side to frighten the fish into a surrounding net.
Also ahu,umu. [Leila Kealoha]
Change Through Time
But what I recognize is development is happening. Again,it's,you know,sixty years went
by and changes is going on. People have interests in the land. It's a beautiful spot. And if
you go build on it,do something beautiful. [Samuel Kaho`okaulana]
Yes.When our last kapuna Milo grove was butchered down.It created a sadness in me that
can't be explained in words. There are only a few areas left on our coastline that represent
what our kapuna lived within. It should have never been destroyed by developers. [Leslie
Enriquez Rosehill]
Ulna spot is right there. And the big ulna stick would be sticking out from over there,
leaning that way. And then our little tent with a rock wall would be right up that way. It's
pretty much filled in.After all these years,the cliff is sinking.The waves came up,it looks
like, took a lot of rocks out with them. That's our fishing spot, right there. I noticed,this
morning, though, if you look back to the right, is the conventional `ohi`a pole stands.
[Samuel Kaho`okaulana]
The erosion.The dropping of the land over here.When we had those big earthquakes.This
land over here has dropped considerably.And this spot right over here is where we used to
camp. Inside this little cove on the under. We used to put a tarp over the top. Used to be a
little bigger though. [Bernice Walker]
We were grumbling because we were trying to figure out why they were blocking the trail
to the beach,which we all grew up using and going down to fish and swim. [Leila Kealoha]
I didn't see it,but from what I was told.When you came down from that highway,the road
you come down and then the road used to fork,the left side you go Red Road,the left side
you go down in the back in Kaimn. But in front had this bunch of coconut trees where
people go picnic and used to have one old road. And that old road used to go right across
the bay and hit the other side of Kaimn Road. That's how it used to be. I never did see it
but I just saw that old road and just from what all our kupunas told us,that road used to go
all the way across.And then,the lava flow came and took everything,and now it's all gone.
That is what I remember about KaimU and you know, the left side, that so called
subdivision,back in those days,the local people used to go on the shoreline.Right around
that subdivision that go all the way up to Pu'ilima to go throw net.Because my uncle folks
used to go up there to go holoholo. The people before time,they didn't have an issue with
the people going in front and throw net. It was all ok. But nowadays, oh my gosh, you
cannot do that. I don't care where you go,times have changed. Well,because the kupunas
is not around to go holoholo, I, I'm not the type to go around and maha'oi. So, I would
rather stay in my own area. And,I don't have issue. [Howard Konanui]
Gentrification is the only negative encounter.We have learned to live with the Pele and as
she comes and goes,it's never been a loss but a blessing for more land being created. It's
not the same perspective as foreigners have of destruction. [Leslie Enriquez Rosehill]
The last I will share about is when my father passed away in 2022.This has been the hardest
burial of them all.My father died on November 18,2022.I had to help get everything ready
for my dad to get buried down there on December 13.I met my cousin down there to check
out where we were going to dig his hole and I saw signs across the street about a subdivision
and they had bulldozed.My Uncle who was passing by had stopped and asked me if I knew
what was going on,and I said,"no."In the midst of trying to get ready for my dad's funeral
and burial I did not reach out to the planning department. On the day we went to bury my
42
dad, I pulled up and my dad's cousin, one of his diving partners, was standing in the
driveway with papers in his hand.His eyes were bloodshot,which was what my dad's eyes
looked like most of the time and he was pissed.He handed me the papers and it was about
the property across that street and what they were doing. It was almost like my dad was
speaking through him with his bloodshot eyes and his wild and bodinky hair.I hugged my
uncle and told him thank you for reminding me and for sharing the paperwork.He spent a
lot of time with my dad fishing all over. After burying my dad and having the pa`ina
afterwards,plenty of my `ohana were talking about the property and if we knew what was
going on and no one seemed to know. On December 23, 2022 I contacted the planning
department to see what was going on and to share that I was totally against this
development. I was contacted back and in the beginning of January,my cousin and I went
in to meet with the SMA planners. We were told that we would be contacted if any more
development was to move forward and over one and a half years my aunty called me the
day before the hearing that they were having the planning commission meeting for this
property.No one contacted us back and the developers stated that there was no opposition
to this project. [Leila Kealoha]
Kalapana area. When you drive and you come down to the end of the, see this(pointing at
map). This is the inside of Kalapana,where there's the Catholic church. Used to have, if
you can see the awa bar and took, I don't know how long, the lava acreage took behind
Uncle Robert's place, is all covered with lava. But back then, it's how used to look like
(showing photos). 1823, 1850s. And here you can see the Catholic Church, still remain.
Back in the 80s used to be.Remains right there.Yeah. And then around here(points),that
you cannot see,had big,huge ponds shallow enough for us kids swim in.Back in the 80s.
And um,I wanted to show you that. [Morena Kanani Balai]
If you guys go, see if the trail, if the bulldozers push the stones and what not. If they did,
can we get the Native Hawaiian Legal Core involved? Because they're destroying our
cultural heritage. It's not good.Not good. [Howard Konanui]
Concerns and Recommendations
Continuing access could be a big concern because we know and we hear of other
landowners who have beach front who close off the shoreline and say,"This is my property,
you can't pass through here." And that is something that I personally do not want to see
happening.People who come from the land,the ocean,down in that area,they know what's
what and where,you know,they can go and gather and for you know,outsiders to come in
and tell you, "you cannot do this, you cannot do that," that is just not right. [Bernice
Walker]
That place is treacherous now. It's sunk. And development is coming up on the right side.
So we'll see all of that. [Samuel Kaho`okaulana]
This area is very significant to our `ohana. The area has already been bulldozed of our
Knpuna trees that my kapuna have fed from their decomposed bodies,gates put up,blocked
access to the beach and total disregard to our gathering and religious practices of this area.
Pu'ilima, Kalaehiamoe, Kaipueleu and Makena are part of a cultural and burial complex
that has already been negatively impacted by Kaimn Cove,LLC and it will have an even
more detrimental impact to our`ohana if anything is built/constructed on this property. It
will obstruct the leina,place unwanted waste into the ground that will affect the tidepools,
limu,and fish and the possibility of more destruction of other archeological sites that have
already been disturbed. As I mentioned before, our kapuna bury either right next to the
beach or cliffs and there is a good likelihood that there may be burials within this area as
well. [Leila Kealoha]
This parcel is a part of the cycle of our kapuna,whose remains rest here. Their journey is
not static it continues, returning to the sea as part of a living process of ancestral flow.
Documented in many resources,including Chiefs Of Hawaii by Kamakau.This land is not
43
just a location, it is a passage. Our kapuna are buried here, and their cycle continues. To
disturb this place is to interrupt a rhythm that has long been in motion. While others may
no longer recognize these documented sites as significant,they remain deeply important to
us as lineal descendants. These are not just coordinates on a map,they are chapters of our
history and anchors of our identity.Dismissing their importance erases lived memory and
undermines the kuleana we carry to protect and honor them. [Leslie Enriquez Rosehill]
Also it has caves.Along that pali get caves. So,never been touched. So all those areas right
there cannot be developed. Seriously. Because number one,there's caves on the pali area
over there,also there might be people back in the day,our`ohanas back in the day used to
probably live there... [Morreta Kanani Balai]
As the years have gone by we feel like they have kicked us out of our gathering place.
Pu'ilima was not just a place to go holoholo which we all did,but it is a place where we
aukai/pikai or go and cleanse and rinse when we are preparing for a family burial. Many
of our family members have used this area for generations and now it feels like we are not
allowed to.How come?I don't think anyone else would like it if we came to their homeland
and put up a gate and blocked access to where their kapuna are buried or where they go to
honor their kapuna? [Leila Kealoha]
I would be really happy if they don't destroy the coastline. There's the section. When the
lava came down,it took the shoreline,but that's the only piece of that older shoreline left.
So I would rather that stay the way it is. And that's my hope anyway,if that can happen.If
they can leave it pristine like it is,that'd be great. [Bernice Walker]
Not building. This area should be represented as conservation lands as its surrounding areas
are. It is a part of the Kaipu`ueleu Complex, in the 1970 red road survey, where it's
documented that there are many burials and the road itself that was designed and put in did
not exclude burials to be within the makai region of the complex. 8,000 burials units of
note, supports that statement. [Leslie Enriquez Rosehill]
Well if they don't touch this stretch of the coastline,I don't have a problem because that's
private property. But from what my cousin Ilona said, our great grandfather is buried in
there somewhere. Remember what she said? Don't know what the place looks like. We
didn't know about it. So that would be something we would like to know about.We would
like to be able to find that. That I would be interested in. [Bernice Walker]
Why I feel that that area should be preserved is,that is our culture and our heritage.Because
that's where my mom folks was taught that we live off the ocean and when you go down
to the ocean you make your time worthwhile. You maximize whatever you have to do
down there. So that you can accomplish a lot of things. And it taught them how to live off
of the ocean. So now that's very,very important. If we don't have for our culture, we're
going to lose a lot, our identity. So all of these things, once it's destroyed,then it's gone.
We won't be able to show the future generations what it used to be like.You know,because
I give you an example. You know for a poi pounder,for the pa'i ku`i 'al? And then the
pohaku ku`i `ai. If you have that,you can pass that down to the future generations. And
they can show the children, the grandchildren, what it means to ku`i kalo. Because they
have something to hold. If you don't have your board and stone it's hard for the future
generations to grasp what you are talking about. So it works in the same principle as the
`aina. The place. If you don't have a place to show them what has been done.You know?
Then they won't understand.Because,like,even for my dad when we go fishing like that,
he showed me the areas where the moi stay,where the aholehole stay, and he even when
he died,the areas where the lobster holes stay,where the certain fishes would stay,like say
for the kole,you know?We don't have access to that area that,it's all gone. So,that's why
for me,it's important and you know,it's for my mom,for my Tads, all the kapunas that
when passed. They cannot speak up for themselves. Now it's our time to speak for them
because they taught us all of this. We should be the one that speaks for them because they
44
taught us and they taught us well. So that we can honor them for what they passed down to
us. That's my mana`o. [Howard Konanui]
Maybe not only me, my cousin Leila's side,you know, all passed down already. We all
know. And that cemetery over there, my grandma said, "this is the family cemetery.
Whoever pass away can bury over here."That's our family cemetery. Oh, and you know,
when you little,ok,this is mine,this is mine,I'm gone be buried over there,I'm gonna be
buried over here next to my grandma. [Morena Kanani Balai]
Gentrification.KaimU is of a space that is humble. We don't have much in regards to
money or land.But many of our families that are descendants are still here and are a living
culture, we are rich in practices and traditions.Because we are in a zone where land is
cheaper than other places,but cash speaks volumes. It encourages those who have cash on
hand to purchase and invest.The actions of these developers have already set the precedent
that they are not culturally respectful or mindful. Therefore, leading the destruction and
separation we have to embody our ktipuna in our spaces that we are gated off from and
locked out of. [Leslie Enriquez Rosehill]
45
SUMMARY OF ETHNOGRAPHIC SURVEY
The six interviewees shared their extensive knowledge and experiences of Kaimu, particularly the
connection between the study area with Native Hawaiian families from the linked upland area of
Mokuhulu and with burial grounds for iwi kupuna. All of the interviewees have long-standing ties
to the project area and each have ancestors that are buried at the linked Kaipu'uelelu Cemetery
(Kaipuelu). Each of the interviewees recalls being taken by kupuna to engage in fishing and/or
marine provisioning practices along the oceanfront of the project area and surrounding coastline.
Kupuna (elders) interviewed include Samuel Kaho`okaulana, Bernice Walker, Howard Konanui,
and Morreta Kanani Balai.These kupuna each grew up with strong dependencies on Puna coastlines
for subsistence-based survival. Bernice Walker and Samuel Kaho`okaulana recall ulua fishing and
spending time with their families at the project area. Morreta Kanani Balai is the genealogist of her
`ohana and holds knowledge of traditional burial practices (e.g. wrapping iwi in kapa before being
interred) and participated in these practices as a child with her Tuta Kauanoe. Leslie Lihaunani
Enriquez Rosehill and Leila Kealoha are part of the next generation of leaders within the Puna
community. Leila Kealoha holds memories of her grandfather and father fishing via boat and her
family paddling wa'a along the coastline fronting the project area. She actively practices burial
ceremony that is dependent on access to the project area. Leslie Lihaunani Enriquez Rosehill
continues to steward the resting place of these ancestors at Kaipu'uelelu Cemetery and actively
engages in subsistence gathering and stewardship. The interviewees expressed a diversity of
connections and memories of the Pu'ilima area,most of all the treasured memories of this area and
time spent there with their elders and ancestors. The interviewees established a clear connection
between the Kaipu'uelelu burial ground across the street and the study area, with a variety of
relationships between the upland area and the coastline established. These include the feeding of the
kupuna trees and fishing grounds of Pu'ilima from ancestors' bodies and spirits, leina for these
ancestors, and kinolau-based communication from ancestors (e.g. `opihi ko`ele). These connected
areas function within a cohesive ahupua`a system.
The interviewees identified a rich myriad of natural resources, cultural practices, archaeological
sites, and vibrant landscape of mo`olelo and place names. Cultural practices within the project area
include `aukai and pikai (cleansing and rinsing after burial practices) and gathering and fishing
grounds for a variety of species including plants for medicinal uses (ko`oko`olau, `uhaloa, and
'obi'a) and weaving (lauhala), fish (ulua, aholehole, enenue, po`opa`a, moi, menpachi, aweoweo,
kole,and pao`o),limu: limu(general)and limu kohu,and invertebrates(`opihi,lobsters,and `a`ama
crab). This stretch of coastline is used for`ohi`a-pole based ulua fishing. Howard Konanui spoke of
brackish pools where families from Mokuhulu would wash and dry clothes. The most
archaeologically significant site near the project area includes the Kaipu'uelelu Cemetery,
immediately upland of the project area.The interviewees recall many ancestors who are buried there,
including family that they have laid to rest there. The many kaona associated with the place names
of Kalaehiamoe, Kaipu'uelelu, Pu'ilima, and Makena suggest a site of great mana, of healing
practices, and as a place for ancestors to rest in slumber.
Kaipu'uelelu is an active burial ground where current lineal descendants plan to be interred and plan
for their descendants to be interred.Archaeological sites linked to the project area include the ancient
and significant coastal trail that had connected the project area(affected by recent land clearing)to
the ulua fishing grounds immediately to the east and connects to Kaipu'uelelu and the Mokuhulu
trail, fishing campsites, and historic residential sites. The continuity and presence of the trail has
spiritual meaning to interviewees. The beach fronting the burial ground was described as a leina,or
a jumping off point for the spirits buried upland to enter po. Interviewees shared that ancestor,
Makapo Kaho`okaulana is laid to rest on the makai side of the road on the project area and that there
is a potential for burials within the pali neighboring the project area or the lava tube on the property.
Given the stories of iwi being emplaced and hidden within caves along the pali (cliffs) of Puna,
46
including the neighboring lava tube of Hauae in Kikala,it is likely that there are iwi that have been
deposited within the pali fronting the project area. Pu'ilima holds the ko`a of the Kaho`okaulana
family.
Interviewees have observed significant changes in the area including rapid coastal subsidence and
cliff line sinking due to erosion and earthquake activity, increased development in the immediate
Kaimu area that has diminished fishing practices on fronting coastal stretches,and the Pete geologic
flow that inundated Kaimu Bay. Past development in that subdivision has discouraged interviewees
and practitioners from continuing subsistence practices such a throw net and holoholo due to maha`oi
attitudes of new residents. Recent land clearing by developers has harmed the ancestral noni and
milo groves located within the project area, representations of kupuna stewardship that are lost.
There have been rock blockades and gates put up that have blocked the trail to the beach and access
for gathering and burial-related practices.
Finally,during the ethnographic interviews,questions,concerns,and recommendations were shared
pertaining to the proposed project.
Interviewee concerns include:
• The project area is part of a cultural and burial complex that has ancestrally, is
actively, and will continue to serve as a site of great significance for the Native
Hawaiian communities of Pu'ilima,Kalaehiamoe,Kaipu'uelelu, and Makena.
• Any building or construction that occurs within the project area will obstruct the
leina.
• The project area is known to be home to the burial site of ancestor Makapo
Kaho`okaulana.
• Development will place waste into the ground which will affect the limu,intertidal
zone, and fish that lineal descendants depend on to sustain subsistence-based
livelihoods.
• There are few stretches of coastline in Kalapana that have ancestral milo groves
like the ones within the project area that have been harmed by recent land clearing.
• There has already been damage done to the coastal trail and ancestral forest groves
in the project area.
• The project has already been negatively impacted by the Kaimu Cove LLC who
has shown disregard for gathering and religious practices and have proven not to
be culturally respectful or mindful.
• Development of the area facilitates gentrification of the humble and culturally-rich
Native Hawaiian community of Kaimu.
• Gating and blockage of access by current property owners has discouraged
continuity of burial cleansing and gathering linked to ocean access from the project
area.
• Others may not recognize these sites as significant,but they continue to hold great
kuleana and significance to lineal descendants.
• Once the area is destroyed, it's gone and altered to all future generations to have
the same experiences there as their kupuna.
• The kupuna that have passed cannot speak for themselves,it is up to living lineal
descendants to speak for them.
47
• It is likely that burials may be encountered in the project area and may reside within
the cliff face.
• The coastline has already shifted significantly with coastal subsidence; coastal
erosion and subsidence are likely in the future. It was described by an
interviewee as "treacherous."
• There has been a lack of communication with lineal descendants regarding this area
from the SMA planners and planning commission in the past.
The interviewees recommended the following:
• The project area should not be developed due to the spiritual,religious,natural,and
cultural sensitivities of the area.
• Do not disturb this coastline, including the coastal forest groves on the project
parcel, as there are few remnants of the ancestral coastline like this in Kalapana
due to the lava histories.
• Clear acknowledgement that this project area is home to a multitude of culturally
significant gathering rights and religious practices.
• Re-zoning/re-establishment of the area to conservation zoning to ensure protection
of this coast.
• Archaeological sites (e.g. historic residential)have already been disturbed by land
clearing and there is the possibility for further destruction if development proceeds.
These sites are still sigificant to lineal descendants.
• Identify the burial location of Makapo Kaho`okaulana.
• Given the myriad of cultural practices tied to the project area,maintaining cultural
access is of critical importance. Gates should be removed.
• If the parcel is built upon it needs to be something beautiful.
• Engagement with the Native Hawaiian Legal Corporation,particularly in regards
to harm caused to the coastal trail.
• Have open and transparent conversations with community members and follow all
recommendations that are shared.
48
KA PA`AKAI ANALYSIS
The objectives of this Ka Pa`akai analysis are to identify any cultural resources or practices that may
occur in the project area,determine if the proposed undertaking will affect the resources or practices
or access to the resources or practices, and offer mitigation recommendations for the undertaking.
This chapter begins with a brief history of Ka Pa'akai analyses in Hawai`i, and then addresses these
three topics:
1. The identity and scope of cultural, historical, and natural resources in which
traditional and customary Native Hawaiian rights are exercised in the project area
2. The extent to which those resources, including traditional and customary Native
Hawaiian rights,will be affected or impaired by the proposed action
3. What feasible action,if any,could be taken to reasonably protect Native Hawaiian
rights
History of Ka Pa`akai Analyses
The Hawai`i State Constitution(Art.XII §7)maintains that:
The State reaffirms and shall protect all rights,customarily and traditionally exercised for
subsistence, cultural and religious purposes and possessed by ahupua'a tenants who are
descendants of native Hawaiians who inhabited the Hawaiian Islands prior to 1778,subject
to the right of the State to regulate such rights.
Several fundamental court cases inform on the history of the Ka Pa`akai Analysis. The first of these
occurred in 1982 with Kalipi v. Hawaiian Trust Company, Ltd. in which a Native Hawaiian
landowner on Moloka`i (Kalipi) required access to undeveloped land for gathering rights. Kalipi
claimed that because he owned land in the ahupua'a,he should be allowed access for gathering in
that ahupua'a, as was customary in pre-contact Hawai`i. The Court determined that "lawful
occupants of an ahupua'a may, for the purposes of practicing native Hawaiian customs and
traditions,enter undeveloped lands within the ahupua`a to gather those items."The Court recognized
that allowing access to private property for gathering purposes might conflict with the modern
concept of fee simple land ownership and recommended that this issue should be determined on a
case-by-case basis (Jarman and Verchick 2003:208).
A key term in Kalipi v.Hawaiian Trust Company,Ltd. is"undeveloped,"as this prevents occupants
from accessing developed property for gathering purposes. In a discussion of this and other relevant
legal proceedings,Jarman and Verchick 2003:209 state that:
In the case of"fully developed" land, the court suggested that the burden of providing
cultural access might prove unreasonable. But where a project was still in the planning
stage, that is, "less than fully developed," a planning commission might be required to
forge a compromise in which both native Hawaiians and resort guests could happily share
the land.
A decade after Kalipi v. Hawaiian Trust Company, Ltd., in 1992 Pele Defense Fund v. Paty was
initiated for entry into the Wao Kele '0 Puna Forest Reserve by tenants of the neighboring ahupua'a
to "exercise traditional and customary rights"in the reserve. This tested the statement in Kalipi v.
Hawaiian Trust Company, Ltd. that specifically limited access to "lawful occupants" of the
ahupua'a. In Pele Defense Fund v. Paty,the Court rejected the idea that traditional gathering rights
are limited to the ahupua'a by the lawful occupants of that ahupua'a and affirmed that these rights
derive not solely from land ownership but also from the established customs observed by Native
Hawaiians.
49
In 2000,Ka Pa akai 0 Ka Aina v. Land Use Commission laid the framework for the Ka Pa`akai
Analysis by determining "what analysis state and county agencies [must] undertake to ensure they
adequately balance private property rights with native Hawaiian gathering rights" (Jarman and
Verchick 2003:210). This case originated over the dispute of a Land Use Commission (LUC)
determination to reclassify 1,000 acres on Hawai`i Island from a Conservation District to an Urban
District, in response to expansion of a resort. This expansion was in direct conflict with Native
Hawaiian practices that were taking place on the land, and the LUC made a general statement that
the developer should"preserve and protect any gathering and access rights of native Hawaiians."It
was argued that these minimal initiatives were insufficient,resulting in the Ka Pa`akai 0 Ka Aina
v. Land Use Commission case. The Court did find that the statement made by the LUC was
insufficient, and they established a standard for the LUC to adhere to when cultural land-use rights
were in question. The Court delineated three points that the LUC is required to consider when
formulating their findings and conclusions:
(1)the identity and scope of"valued cultural,historical,or natural resources"in the petition
area, including the extent to which traditional and customary native Hawaiian rights are
exercised in the petition area; (2) the extent to which those resources— including
traditional and customary native Hawaiian rights -- will be affected or impaired by the
proposed action; and(3)the feasible action, if any,to be taken by the LUC to reasonably
protect native Hawaiian rights if they are found to exist.
In other words,the Ka Pa`akai Analysis was designed to identify any cultural resources or practices
that may occur in the project area, determine if the proposed project will affect the resources or
practices, and offer mitigation recommendations to protect Native Hawaiian rights if the project
moves forward.
Ka Pa`akai Analysis Topics
As noted above, this Ka Pa`akai analysis aims to identify any cultural resources or practices that
may occur in the project area, determine if the proposed undertaking will affect the resources or
practices or access to the resources or practices, and offer mitigation recommendations for the
undertaking. The three topics outlined at the beginning of this chapter are addressed below.
1. The identity and scope of cultural, historical, and natural resources in which
traditional and customary Native Hawaiian rights are exercised in the project area
Previous archaeological surveys revealed four Sites of Historic and Indigenous Preservation(SHIP)
within the current study area(Spear 1992).These sites include SIHP 50-10-63-18525(an agricultural
and habitation mound), SHIP 50-10-63-18526 (an agricultural and habitation mound), SHIP 50-10-
62-18527 (historic boundary wall), SIHP 50-10-62-18528 (a modified lava tube). Three of these
sites, SHIP 50-10-63--18526, -18527, and -18528 were confirmed during the archaeological field
inspection completed of the study area by Clark 2024. SHIP 50-10-63-18525 could not be re-located
(Clark 2024). Immediately upland of the study area is Kaipuuelelu Cemetery (SHIP 50-10-63-
02547), a site of about 8,000 burial mounds immediately upland of the study area.
The interviewees established a clear connection between the Kaipu'uelelu burial ground across the
street and the study area, with a variety of relationships between the upland area and the coastline
established. These include the feeding of the kupuna trees and fishing grounds of Pu'ilima from
ancestors' bodies and spirits, leina for these ancestors, and kinolau-based communication from
ancestors (e.g. `opihi ko`ele). The many kaona associated with the place names of Kalaehiamoe,
Kaipu'uelelu,Pu'ilima,and Makena suggest a site of great mana,of healing practices,and as a place
for ancestors to rest in slumber.
50
Cultural practices within the project area include aukai and pikai(cleansing and rinsing after burial
practices) and gathering and fishing grounds for a variety of species including plants for medicinal
uses (ko`oko`olau, `uhaloa, and `ohi`a) and weaving (lauhala), fish (ulua, aholehole, enenue,
po`opa`a, moi, menpachi, aweoweo, kole, and pao`o), limu: limu (general) and limu kohu, and
invertebrates (`opihi, lobsters, and `a`ama crab). This stretch of coastline is used for `ohi`a-pole
based ulua fishing. Howard Konanui spoke of brackish pools where families from Mokuhulu would
wash and dry clothes.
2. The extent to which those resources, including traditional and customary Native
Hawaiian rights,will be affected or impaired by the proposed action
The proposed project may negatively affect cultural resources and practices including destruction of
a storied gravesite,diminishing fishing and cultural access(and resource health),and altering one of
the few remaining ancestral stretches of coastline in Kaimu. Of immediate concern is the harm that
has already been done to:
• the historic coastal trail that connects the study area to the neighboring `a`a coast
to the east and to upland Mokuhulu,
• to agricultural and habitation mound, SHIP 50-10-63-18525, and
• the ancestral milo and noni grove that was on the property.
Concerns include the impact of increased human waste into the porous lava rock of the study area
through the proposed septic system(s) into groundwater and marine gathering grounds that lineal
descendants depend on.
3. What feasible action,if any,could be taken to reasonably protect Native Hawaiian
rights
Interviewees recommended the following actions to protect Native Hawaiian rights:
• The project area should not be developed due to the spiritual,religious,natural,and
cultural sensitivities of the area.
• Do not disturb this coastline, including the coastal forest groves on the project
parcel, as there are few remnants of the ancestral coastline like this in Kalapana
due to the lava histories.
• Clear acknowledgement that this project area is home to a multitude of culturally
significant gathering rights and religious practices.
• Re-zoning/re-establishment of the area to conservation zoning to ensure protection
of this coast.
• Archaeological sites (e.g. historic residential)have already been disturbed by land
clearing and there is the possibility for further destruction if development proceeds.
• Identify the burial location of Makapo Kaho`okaulana.
• Given the myriad of cultural practices tied to the project area,maintaining cultural
access is of critical importance. Gates should be removed.
• Engagement with the Native Hawaiian Legal Corporation,particularly in regards
to harm caused to the coastal trail.
• Have open and transparent conversations with community members and follow all
recommendations that are shared.
51
Summary of Ka Pa`akai Analysis
There is a rich suite of cultural,historical, and natural resources in which traditional and customary
Native Hawaiian rights are exercised in the project area. These include:
• four Sites of Historic and Indigenous Preservation(SHIP)within the current study
area(Spear 1992). These sites include SHIP 50-10-63-18525 (an agricultural and
habitation mound), SHIP 50-10-63-18526 (an agricultural and habitation mound),
SHIP 50-10-62-18527(historic boundary wall), SHIP 50-10-62-18528(a modified
lava tube).
• the Kaipu`uelelu Cemetery (SHIP 50-10-63-02547), a site of about 8,000 burial
mounds immediately upland of the study area
• the connection between the Kaipu'uelelu burial ground across the street and the
study area, including the feeding of the kupuna trees and fishing grounds of
Pu'ilima from ancestors'bodies and spirits,leina for these ancestors, and kinolau-
based communication from ancestors (e.g. `opihi ko`ele)
• storied sites including Kalaehiamoe, Kaipu'uelelu, Pu'ilima, and Makena suggest
a site of great mana, of healing practices, and as a place for ancestors to rest in
slumber.
• cultural practices including:
o `aukai and pikai(cleansing and rinsing after burial practices),
o gathering and fishing grounds for a variety of species including plants for
medicinal uses (ko`oko`olau, `uhaloa, and `ohi`a) and weaving (lauhala),
fish (ulua, aholehole, enenue, po`opa`a, moi, menpachi, aweoweo, kole,
and pao`o),limu: limu(general) and limu kohu, and invertebrates (`opihi,
lobsters, and a`ama crab,
o `ohi`a-pole based ulua fishing.
These resources, including traditional and customary Native Hawaiian rights, will be affected or
impaired by the proposed action in these ways:
• potential for destruction of a storied gravesite,
• diminishing fishing and cultural access (and resource health),
• altering one of the few remaining ancestral stretches of coastline in Kaimu,
• destruction of the historic coastal trail that connects the study area to the
neighboring a`a coast to the east and to upland Mokuhulu,
• destruction of other SHIP sites on the parcel in addition to the already destroyed
agricultural and habitation mound, SHIP 50-10-63-18525,
• continued harm to the ancestral milo and noni grove on the property,
• and increased human waste into porous lava rock of the study area through the
proposed septic system(s) into groundwater and marine gathering grounds that
lineal descendants depend on.
Feasible actions that can be taken to reasonably protect Native Hawaiian gathering and spiritual
rights include:this parcel should not be developed due to the spiritual,religious,natural,and cultural
sensitivities of the area,the ancestral coastal forest groves should not be disturbed,the parcel should
be re-zoned to conservation, SHIP-registered archaeological sites should not be harmed, the burial
location of Makapo Kaho`okaulana should be identified, gates should be removed to re-affirm
cultural access, the Native Hawaiian Legal Corporation should be engaged, and transparent
conversations should be held with lineal descendants.
52
SUMMARY AND RECOMMENDATIONS
The Hawaiian families of Kaimu were (and continue to be) sustained by susbsistence-based
livelihoods of fishing, gathering, and growing. There are many place names that hold meaning for
Kaimu. Closest to the study area is the place name,Kalaehiamoe,the promontory,place of sleep or
rest,potentially inidcating the link of the resting place of the ancestors interred at Kaipuuelelu to the
shoreline. Haleili was identified as the name of the pebble beach to the east of Kaimu Bay that
fronts the study area. Kumaka`ula Heiau,located within 1 km of the study area is a spiritual site that
remains following the lava flow that inundated Kaimu Bay. Mokuhulu,upland of the study area,is
the home to the Hawaiian families who maintain kuleana, responsibility to the fishing and burial
grounds of Pu'ilima,the name used by Hawaiian families for the study area.
Traditional land use in the area included `uala and `ulu cultivation in coastal areas, kalo in coastal
and upland plots rich canoe-based and in-shore fishing of `opelu, nenue, po`opa`a, moi, and ulua.
Gathering of limu and invertebrates such as `opihi and ha`uke`uke supplemented poi and fish-based
diets. Following the Mahele land division and distribution act of 1848,no land commission awards
(LCAs)were filed in Kaimu— given its designation as crown lands. Hawaiian tenants continued to
reside there through 1890. The Land Act of 1895 specified that government lands in rural areas be
surveyed and granted (with cash payments) as homesteads to both Hawaiian and non-Hawaiian
individuals to encourage rural farming. In Kaimu two areas were opened for homesteading, house
lots at the shore of Kaimu Bay and agricultural lots in upland Ki`ula and Mokuhulu.
Historic maps reveal the enduring rural character of Kaimu through the 10th century, the presence
of the Kaipuuelelu Cemetery site immediately upland of the study area,and the land grant(Gr. 8004)
made to C.H. Will. Previous archaeological surveys revealed four Sites of Historic and Indigenous
Preservation(SHIP)within the current study area(Spear 1992). These sites include SHIP 50-10-63-
18525 (an agricultural and habitation mound), SHIP 50-10-63-18526(an agricultural and habitation
mound), SHIP 50-10-62-18527 (historic boundary wall), SHIP 50-10-62-18528 (a modified lava
tube). Three of these sites, SHIP 50-10-63--18526, -18527, and -18528 were confirmed during the
archaeological field inspection completed of the study area by Clark 2024. SHIP 50-10-63-18525
could not be re-located (Clark 2024). Other archaeological sites located within 1 km of the study
area include the Kumaka`ula Heiau to the west,the Star of the Sea Church(SHIP 50-10-63-07380)
to the north, and the Kaipu`uelelu Cemetery (SHIP 50-10-63-02547), a site of about 8,000 burial
mounds immediately upland of the study area.
The interviewees described rich cultural practices,archaeological sites,and the vibrant landscape of
mo`olelo in the surrounding area. They shared the rich connection between Mokuhulu and the
Pu'ilima study area. Each of the interviewees recalls being taken by kupuna to engage in fishing
and/or marine provisioning practices along the oceanfront of the project area and surrounding
coastline. Traditional burial practices for iwi kupuna at Kaipu'uelelu remain within living memory
and in continued practice today. Many treasured memories of this area and time spent there with
their elders and ancestors were shared by the interviewees. The interviewees established a clear
connection between the Kaipu'uelelu burial ground across the street and the study area,with a variety
of relationships between the upland area and the coastline established. These include the feeding of
the kupuna trees and fishing grounds of Pu'ilima from ancestors'bodies and spirits, leina for these
ancestors, and kinolau-based communication from ancestors (e.g. `opihi ko`ele). The many kaona
associated with the place names of Kalaehiamoe,Kaipu'uelelu,Pu'ilima,and Makena suggest a site
of great mana,of healing practices, and as a place for ancestors to rest in slumber.
53
Cultural Resources,Practices,and Beliefs Identified
The interviewees identified a rich myriad of natural resources, cultural practices, archaeological
sites, and vibrant landscape of mo`olelo and place names. Cultural practices within the project area
include `aukai and pikai (cleansing and rinsing after burial practices) and gathering and fishing
grounds for a variety of species including plants for medicinal uses (ko`oko`olau, `uhaloa, and
`ohi`a) and weaving (lauhala), fish (ulua, aholehole, enenue, po`opa`a, moi, menpachi, aweoweo,
kole,and pao`o),limu: limu(general)and limu kohu,and invertebrates(`opihi,lobsters,and `a`ama
crab). This stretch of coastline is used for`ohi`a-pole based ulua fishing. Howard Konanui spoke of
brackish pools where families from Mokuhulu would wash and dry clothes. The most
archaeologically significant site near the project area includes the Kaipu'uelelu Cemetery,
immediately upland of the project area.The interviewees recall many ancestors who are buried there,
including family that they have laid to rest there.
Potential Effects of the Proposed Project
The proposed project may negatively affect cultural resources and practices including destruction of
a storied gravesite, diminishing fishing and cultural access, and altering one of the few remaining
ancestral stretches of coastline in Kaimu. Of immediate concern is the harm that has already been
done to the historic coastal trail that connects the study area to the neighboring `a`a coast to the east
and to upland Mokuhulu and to agricultural and habitation mound,SHIP 50-10-63-18525. Concerns
include gating of the property(already discouraging public access),introduction of invasive species,
destruction of the ancestral milo and noni grove that was on the property,and disrespect to the many
Hawaiian ancestors buried in immediately surrounding lands. Concerns include the impact of
increased human waste into the porous lava rock of the study area through the proposed septic
system(s) into groundwater and marine gathering grounds that lineal descendants depend on.
Historic sites that have and may be affected include SHIP 50-10-63-18525, -18526, -18527, and -
18528.
Confidential Information Withheld
During the course of researching the present report and conducting the ethnographic survey program,
no information was withheld in confidentiality.
Conflicting Information
No conflicting information was obvious in analyzing the ethnographic interviews. On the contrary,
a number of themes were repeated and information was generally confirmed by independent sources.
Recommendations/Mitigations
Recommendations and mitigations suggested by the interviewees include the following:
• The project area should not be developed due to the spiritual,religious,natural,and
cultural sensitivities of the area.
• Do not disturb this coastline, including the coastal forest groves on the project
parcel, as there are few remnants of the ancestral coastline like this in Kalapana
due to the lava histories.
• Clear acknowledgement that this project area is home to a multitude of culturally
significant gathering rights and religious practices.
54
• Re-zoning/re-establishment of the area to conservation zoning to ensure protection
of this coast.
• Archaeological sites (e.g. historic residential)have already been disturbed by land
clearing and there is the possibility for further destruction if development proceeds.
These sites are still significant to lineal descendants.
• Identify the burial location of Makapo Kaho`okaulana.
• Given the myriad of cultural practices tied to the project area,maintaining cultural
access is of critical importance. Gates should be removed.
• If the parcel is built upon it needs to be something beautiful.
• Engagement with the Native Hawaiian Legal Corporation,particularly in regards
to harm caused to the coastal trail.
• Have open and transparent conversations with community members and follow all
recommendations that are shared.
55
I
2 GLOSSARY
3 `a`a Rough,stony lava. Surface appearance is sharp and broken.
4 `a`ama The edible crab Grapsus grapsus tenuicrustatus. `A`ama also refers to relaxing or
5 spreading,as in the fingers,as `a`ama crabs were sacrificed so the gods would relax
6 and accede to a request.
7 `aholehole Young stage of the Hawaiian flagtail fish.
8 ahupua'a Traditional Hawaiian land division usually extending from the uplands to the sea.
9 `aina Land.
10 akua God,goddess, spirit,ghost,devil,image.
11 ali`i Chief,chiefess,monarch.
12 aloha Love, affection,compassion, sympathy,kindness,greeting.
13 `ama`uma`u The young `ama`u fern,or many `ama`u ferns.
14 aniani Mirror,glass.
15 `aukai To travel or swim in the sea.
16 `awa The shrub Piper methysticum,or kava,the root of which was used as a ceremonial
17 drink throughout the Pacific.
18 `aweoweo Various Hawaiian species of fish Priacanthus; a sugar cane named after the fish; a
19 type of seaweed.
20 enenue The chub,rudder,or pilot fish(Kyphosus bigibbus, K. vaigiensis).
21 halau Meeting house for hula instruction or long house for canoes.
22 hapu`u Cibotium splendens, a fern endemic to Hawai`i; a forest fern to 5 m high.
23 ha`uke`uke The sea urchin Colobocentrotus atratus, or helmet urchin, whose teeth were used
24 in Hawaiian medicine.
25 he`e Octopus.
26 heiau Place of worship and ritual in traditional Hawai`i.
27 hiapo First born child,eldest.
28 holoholo To go out or go for a walk or ride.
29 hula The hula(traditional Hawaiian dance), a hula dancer;to dance the hula.
30 hula ku`i Any interpretive hula, so called since the days of Kalakaua.
31 `ie`ie The vine Freycinetia arborea, an endemic,woody branching climber hat grows at
32 altitudes of 300-600 m. In ancient Hawai`i,vines were considered sacred and used in
33 basketry and for ceremonial purposes.
34 Ike To see,know,feel;knowledge, awareness,understanding.
35 ipu General name for a vessel or container. Also the bottle gourd Lagenaria siceraria
36 or L. vulgar's, which was used traditionally for containers, hula instruments, and
37 for medicine.
38 iwi Bone.
57
39 iwi kupuna Ancestral remains;iwi kupuna is plural.
40 kahakai Beach, seashore,coast.
41 kahu Honored attendant,guardian,nurse,keeper, administrator,pastor.
42 kala The surgeonfish or unicorn fish, Teuthidae.
43 kalo The Polynesian-introduced Colocasia esculenta,or taro,the staple of the traditional
44 Hawaiian diet.
45 kama`aina Native-born.
46 kanaka Human,person,man,Hawaiian.
47 kanaka maoli A person of pure Hawaiian blood.
48 Kanaka`Oiwi Native Hawaiian.
49 kaona Hidden meaning in poetry,or concealed reference to a person,place,or thing.
50 kapa,tapa Tapa cloth.
51 kaukau Relatively recent term for food.
52 kaulai To hang up,dry in the sun.
53 kinolau Physical forms or manifestations.
54 kipuka A change in form, such as an area of vegetation in a lava bed.
55 ko`a Fishing shrine.
56 koali,kowali Vines of the morning glory Ipomoea spp., used traditionally to make swings and
57 nets.
58 ko`ele Limpet: C. talcosa(`opihi ko`ele).
59 kole The Ctenochaetus strigosus,or surgeonfish.
60 konohiki The overseer of an ahupua'a ranked below a chief; land or fishing rights under
61 control of the konohiki; such rights are sometimes called konohiki rights.
62 ko`oko`olau Bidens spp.,refers to all species. Certain varieties used medicinally.
63 kopekope To till,rake the earth.
64 kou The flowering tree, Cordia subcordata, either native to Hawai`i or introduced by
65 Polynesians.
66 ku`i To pound or beat, as in taro.
67 kuleana Right,title,property,portion,responsibility,jurisdiction,authority,interest,claim,
68 ownership.
69 kukui The candlenut tree,orAleurites moluccana,the nuts of which were eaten as a relish
70 and used for lamp fuel in traditional times.
71 kumu Teacher.
72 kumu hula Hula teacher/master.
73 kupalii Native plant,Peperomia tetraphylla.
74 kupuna Grandparent,ancestor;kupuna is the plural form.
58
75 lae Headland.
76 lauhala Leaf of the hala,or pandanus tree(Pandanus odoratissimus),used for matting and
77 basketry.
78 lawai`a Fisherman;to catch fish.
79 leina To leap or spring.Leina ka`uhane or leina a ke akua were places where spirits leapt
80 into the nether world.
81 lele A detached part or lot of land belonging to one 'ili, but located in another 'ili;
82 sacrificial altar or stand.
83 limu Refers to all sea plants, such as algae and edible seaweed.
84 limu kala The long,brown seaweed Sargassum echinocarpum,edible but not often eaten raw
85 because of toughness. Limu kala was used traditionally in ceremonies for
86 forgiveness or to heal sickness.
87 limu kohu The prized edible seaweed Asparagopsis taxiformis.
88 maha`oi Bold,rude,forward,nosy.
89 Mahele The 1848 division of land.
90 maile Alyxia olivaeformis, a fragrant native shrub used for twining.
91 makai Toward the sea.
92 maka`ainana Common people,or populace;translates to"people that attend the land."
93 malo Male's loincloth.
94 mana`o Thoughts,opinions,ideas.
95 mete Song,chant,or poem.
96 menpachi The squirrelfish Holocentridae.
97 milo The tree Thespesia populnea,used traditionally for dye,medicine,oil,gum and for
98 making calabashes.
99 moe To sleep,lie down,to prostrate oneself.
100 moi The threadfish Polydactylus sexfilis, a highly prized food item.
101 mo`i King.
102 moku District,island.
103 mokupuni Island.
104 mo`olelo A story,myth,history,tradition,legend,or record.
105 niele Curious,inquisitive;to keep asking questions.
106 niu The Polynesian-introduced tree Cocos nucifera,or coconut.
107 noho To live,reside; seat,chair,bench.
108 noni Morinda citrifolia, the Indian mulberry, a tree or shrub known for its medicinal
109 value in traditional Hawai`i.
110 `ohana Family.
111 `ohelo Vaccinium reticulatum, a native shrub with small edible berries. Found in higher
112 altitudes.
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113 `ohelo papa Fragaria chiloensis ssp. sandwicensis, a native white strawberry plant.
114 `ohi`a lehua The native tree Metrosideros polymorpha, the wood of which was utilized for
115 carving images, as temple posts and palisades,for canoe spreaders and gunwales,
116 and in musical instruments.
117 'Olelo Speech,language,word;to speak,to tell.
118 `olelo no`eau Proverb,wise saying,traditional saying.
119 oli Chant.
120 `olohe Skilled fighter,competitor of cultural skills.
121 `opae`ula Red shrimp.
122 `opelu Mackerel scad(Decapterus pinnulatus and D. maruadsi).
123 `opihi Limpets, four types of which are endemic to Hawai`i: Cellana exarata (`opihi
124 makaiauli), C. sandwicensis (`opihi alinalina), C. talcosa (`opihi ko`ele), and C.
125 melanostoma (no Hawaiian name). `Opihi are a prized food in Hawai`i and
126 considered a rare treat today.
127 pahoehoe Smooth lava; surface unbroken.
128 pai`ea An edible crab,found where the `a`ama is found.
129 pa`ina A party or small celebration and dinner.
130 pa`ikui`ai The pounding of taro for poi.
131 pali Cliff,steep hill.
132 pikai To sprinkle with salt water for purification or to remove kapu.
133 pili A native grass,Heteropogon contortus.
134 po Night,darkness,the realm of gods.
135 pohaku Rock, stone.
136 pohaku ku`i`ai Stone tool used to pound poi.
137 poi A staple of traditional Hawai`i,made of cooked and pounded taro mixed with water
138 to forma paste.
139 po`opa`a Hawkfish(Cirrhites pinnulatus)
140 pupil General name for marine and land shells.
141 pu`u Hill,peak,mound,protuberance.
142 `uhaloa The weed Waltheria indica var. americana,used medicinally.
143 'ulu The Polynesian-introduced tree Artocarpus altilis,or breadfruit.
144 ulua An adult of various Carangid fishes.
145 ta'ape The bluestripe snapper Luttjanus kasmira that lives in waters 40-300 feet deep or
146 more.
147 tutu Grandmother or grandfather.
148 wa'a Canoe,paddlers.
149 wahi Place,location.
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150 wahine Woman,wife;femininity. Wahine is the plural.
151
152
61
153 REFERENCES
154 Aiona,K.
155 2003 Ike Kuuna Limu:Learning About Hawaii's Limu.University of Hawai`i Manoa. Thesis.
156 Akana, C.L.
157 2015 Hdnau ka Ua. Kamehameha Press,Honolulu.
158 Baldwin
159 1892a Hawaiian Governement Survey, Kalapana and Vicinity. Map and Survey. Accessed via
160 DAGS database.
161 Baldwin
162 1892b Hawaiian Governement Survey, Kalapana and Vicinity(version 2). Map and Survey.
163 Accessed via DAGS database.
164 Beckwith,M.
165 1970 Hawaiian Mythology. University of Hawai`i Press,Honolulu.
166 Bevacqua,R.F. and T.S. Dye
167 1972 Archaeological Reconnaissance of Proposed Kapoho-Kalapana Highway, District of
168 Puna,Island of Hawaii. Dept. of Anthropology,Bishop Museum,Honolulu,HI.
169 Biegler,M. and McGuire, G.
170 2024 Limu of Pu`ilima. Unpublished Data. Pacific Internship Programs for Exploring Science.
171 Carr,M.W. and N. Kekaula
172 2013 Hali'a Aloha no Kalapana:Fond Memories of Kalapana. CreateSpace Independent
173 Publishing Platform.
174 Clark,J.R.K.
175 2024 Kaimu Cove LLC Special Management Area Use Permit Application January 2024
176 Archaeological Field Inspection and Cultural Consultation. County of Hawai`i Planning
177 Department,Hilo,HI.
178 Clark,M.
179 2002 Hawai`i Place Names Shores Beaches, and Surf Sites. University of Hawai`i Press,
180 Honolulu.
181 Coan,T.
182 1882 Life in Hawaii:An Autobiographic Sketch of Mission Life and Labors, 1835-1881. ADF,
183 Randolph.
184 DeSilva,K.
185 1997 He Aloha Moku o Keawe:A Collection of Songs for Hawai`i Island,Island of Keawe.
186 Kailua,HI.
187 Dutton, C.E.
188 1884 Hawaiian Volcanoes. USGS.
189 Emerson,N.B.
190 1915 Pele and Hiiaka;A Myth From Hawaii. Honolulu Star-Bulletin Limited.
191 Ellis,W.
192 1823 A Narrative of a Tour Through Hawaii. Hawaiian Gazette Co.,Ltd.,Honolulu,HI.
193 Fornander,A.
62
194 1996 Ancient History of the Hawaiian People to the Times of Kamehameha I. Mutual
195 Publishing, Co.
196 Galuteria,P.
197 1993 Auhea '0 Ka Lani in Lunalilo. Kamehameha Publishing,Honolulu,Hawai`i.
198 Handy,E.S.,E.G. Handy, and M.K. Pukui
199 1991 Native Planters in Old Hawaii: Their Life, Lore, and Environment. Revised Edition.
200 Bernice P. Bishop Museum Bulletin 23,Bishop Museum Press,Honolulu.
201 Hudson,A.E.
202 1932 Archaeology of East Hawaii. ms in Bishop Museum Archives. Honolulu.
203 James,V.
204 1995 Ancient Sites of Hawai'is A Guide to Hawaiian Archaeological Places on the Big Island.
205 Mutual Publishing,Honolulu.
206 Jarman,M.C. and R.R. Verchick
207 2003 "Beyond the `Courts of the Conqueror': Balancing Private and Cultural Property Rights
208 under Hawai`i Law."The Scholar 5(2)pp. 201-216.
209 https://commons.stmarytx.edu/thescholar/vo15/iss2/5
210 Ka Hoku o Hawaii
211 1914-1916 The Heart Stirring Story of Ka-Miki. Papakilo Database,Honolulu.
212 Ka Hoku o Hawaii
213 1938, 1940 Limit in Kalapana Search Articles. Papakilo Database,Honolulu.
214 Kamakau, S.M.
215 1961 Ruling Chiefs of Hawaii. Kamehameha Publishing,Honolulu.
216 Keliihoomalu, G.
217 2008 Aloha Kaimu. Kaimu Records,Kalapana.
218 Keliihoomalu,H. and H.Na`ope.
219 N.D.Mokuhulu. Kaimu Records,Kalapana.
220 Langlas, C. and kupuna
221 2016 Under the Volcano: The People of Kalapana, 1823 to 2020. Pili Productinos,Hilo,
222 Hawai`i.
223 Lyman, C.S.
224 1927 Around the Horn to the Sandwich Islands and California, 1845-1850:Being a Personal
225 Record Kept by Chester S. Lyman. Ayer Company Pub.
226 MacDonald, G.A.,A.T. Abbott, and F.L. Peterson
227 1983 Volcanoes in the Sea the Geology of Hawai`i. Second Edition. University of Hawaii Press,
228 Honolulu.
229 Maly,K.
230 1998 Puna,Ka Aina i ka Hikina a ka La A Cultural Assessment Study Archival and
231 Historical Documentary Research and Oral History Interviews.Kumu Pono Associates,Hilo.
232 Maxar
233 2022 Satellite Imagery Basemap. Accessed via QGIS.
234 McGuire, G.
235 2023 Indigenous Ecology of Kalapana. University of Hawai`i Mama. Dissertation.
236 Moffat,R. M. and G. L. Fitzpatrick
63
237 1995 Palapala`aina: Surveying the MAHELE. Editions Limited. Honolulu.
238 National Park Service (NPS)
239 1977 National Register of Historic Places, NPS Form 10-900, Star of the Sea Painted Church,
240 Hawaii County. United States Department of the Interior.
241 Nogelmeier,M.P.
242 2006"Commentary."The Epic Tale of Hi`iakaikapoliopele.Awaiaulu: Hawaiian Literature
243 Project,Honolulu.
244 Price,J.P.,Jacobi,J.D., Gon, S.M.,Matsuwaki,D.,Merhoff,L.,Wagner,W.,Lucas,M.,and
245 Rowe,B.
246 2012 Mapping plant species ranges in the Hawaiian Isalnds developing a methodology and
247 associated GIS layers. USGS. hops://pubs.usgs.gov/of/2012/1192/of2012-1192 text.pdf
248 Pukui,M.K.
249 1983 `Olelo No'eau:Hawaiian Proverbs and Poetical Sayings. Bishop Museum Press,
250 Honolulu.
251 Pukui,M.K. and S.H. Elbert
252 1986 Hawaiian Dictionary. University of Hawai`i Press,Honolulu.
253 Pukui,M.K., S.H. Elbert, and E.T. Mookini.
254 1974 Place Names of Hawaii. University Press of Hawaii,Honolulu.
255 Rosendahl,P.H.
256 1983 Preliminary Archaeological Reconnaissance Survey FIL-AMPapaya Cooperative,
257 Kaimu-Makena Homesteads, Puna, Hawaii (TMK:3-1-2-06:7,16,18,19,20,21,33,73). Paul
258 Rosendahl,PhD,Inc. Hilo,HI.
259 Spear,R.L.
260 1992 An Inventory Level Survey of the Robinson Property Puna District,Island of Hawai
261 (TMK:1-2-18:1). Scientific Consultant Services. Kaneohe,HI.
262 State of Hawai`i
263 1963 TMK Map,Zone 1 Sec 2 Plat 004.Por. Kaimu Village,Puna,Hawaii.
264 Department of Finance,Property Assessment Division, State of Hawai`i.
265 Ulukau Inoa`Aina Hawai`i
266 n.d.Kaimu Place Names.Accessed January 2025.
267 United States Department of Agriculture
268 1965 Aerial image of Kaimu.
269 United States Geological Survey
270 1924 USGS Topographic Map.
271 United States Geological Survey
272 2021 USGS substrate map (study area) Shapefile.
273 Waihona`Aina
274 n.d. https://www.waihona.com/previewDoc.asp?type=RP&docId=72066. Accessed September
275 2025.
276 Wall,W.A.
277 1901 Hawaii Territory Survey Homestead Map Kaimu Makena Section Puna, Hawaii. Map
278 Accessed through DAGS database.
279 Wall,W.A.
64
280 1922 Hawaii Territory Survey Homestead Map Kaimu Makena Section Puna, Hawaii. Map
281 Accessed through DAGS database.
282 Westervelt,W.D.
283 1963 Hawaiian Legends of Volcanoes. Mint Editions.
284
285
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288
289
290
291
292 APPENDIX A:AGREEMENT TO PARTICIPATE
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294 Agreement to Participate in the Cultural Impact Assessment and Ka Pa`akai Analysis for
295 Pu'ilima,Kaimu
296 Gina McGuire,PhD,Ethnographer
297 You are invited to participate in a Cultural Impact Assessment (CIA) and Ka Pa`akai Analysis on
298 behalf of Pu'ilima, Kaimu, Puna Moku, Hawai`i Island (herein referred to as "the Project"). The
299 Assessment is being conducted by Gina McGuire, PhD, on behalf of the `ohana of Mokuhulu and
300 Kalapana. The ethnographer will explain the purpose of the Assessment,the procedures that will be
301 followed, and the potential benefits and risks of participating. A brief description of the Assessment
302 is written below. Feel free to ask the ethnographer questions if the procedures need further
303 clarification.If you decide to participate,please sign the attached Consent Form.A copy of this form
304 will be provided for you to keep.
305 Description of the Project
306 This CIA and Ka Pa`akai Analysis is being conducted to collect information about the project area
307 in Kaimu Ahupua`a, through interviews with individuals who are knowledgeable about this area,
308 and/or about information including(but not limited to)cultural practices and beliefs,mo`olelo,mele,
309 or oh associated with this area. The goal of this Assessment is to identify and understand the
310 importance of any traditional Hawaiian and/or historic cultural resources, or traditional cultural
311 practices within the project area. This Assessment will also attempt to identify any effects that the
312 proposed development may have on cultural resources present, or once present within the project
313 area.
314 Procedures
315 After agreeing to participate in the Assessment and signing the Consent Form,the ethnographer will
316 digitally record your interview and it may be transcribed in part or in full.The transcript may be sent
317 to you for editing and final approval. Data from the interview will be used as part of the ethno-
318 historical report for this Undertaking and transcripts may be included in part or in full as an appendix
319 to the report. The ethnographer may take notes and photographs and ask you to spell out names or
320 unfamiliar words.
321 Discomforts and Risks
322 Possible risks and/or discomforts resulting from participation in this Assessment may include, but
323 are not limited to the following: being interviewed and recorded; having to speak loudly for the
324 recorder; providing information for reports which may be used in the future as a public reference;
325 your uncompensated dedication of time; possible misunderstanding in the transcribing of
326 information;loss of privacy;and worry that your comments may not be understood in the same way
327 you understand them. It is not possible to identify all potential risks,although reasonable safeguards
328 have been taken to minimize them.
329 Benefits
330 This Assessment will give you the opportunity to express your thoughts and opinions and share your
331 knowledge,which will be considered, shared,and documented for future generations. Your sharing
332 of knowledge may be instrumental in the preservation of cultural resources, practices, and
333 information.
334
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335 Confidentiality
336 Your rights of privacy, confidentiality and/or anonymity will be protected upon request. You may
337 request,for example,that your name and/or sex not be mentioned in the Assessment material, such
338 as in written notes, on tape, and in reports; or you may request that some of the information you
339 provide remain off-the-record and not be recorded in any way. To ensure protection of your privacy,
340 confidentiality and/or anonymity,you should immediately inform the ethnographer of your requests.
341 The ethnographer will ask you to specify the method of protection and note it on the attached Consent
342 Form.
343 Refusal/Withdrawal
344 At any time during the interview process, you may choose to not participate any further and ask
345 ethnographer for the tape and/or notes. If the transcription of your interview is to be included in the
346 report,you will be given an opportunity to review your transcript,and to revise or delete any part of
347 the interview.
348
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351
352
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358 APPENDIX B: CONSENT FORM
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360 Consent Form
361 I, , am a participant in the Cultural Impact Assessment(Assessment)
362 and Ka Pa`akai Analysis on behalf of Pu'ilima, Kaimu (herein referred to as "the project"). I
363 understand that the purpose of the Assessment is to conduct oral history interviews with individuals
364 knowledgeable about the project area and the surrounding ahupua'a in an effort to identify and
365 protect traditional cultural practices and cultural resources.
366 I understand that Gina McGuire and `ohana o Kaimn will retain the product of my participation
367 (digital recording,transcripts of interviews, etc.)as part of their permanent collection and
368 that these materials will only be used for scholarly, educational, and/or land management
369 purposes.
370 I hereby grant Gina McGuire the right to use the property that is the product of my participation
371 (e.g.,my interview,written materials,and any other materials I provide)for the Assessment
372 as stated above.By giving permission,I understand that I do not give up any copyright or
373 performance rights that I may hold.
374 I also grant to Gina McGuire my consent for any photographs provided by me or taken of me in
375 the course of my participation in the Assessment to be used,published,and copied by Gina
376 McGuire and its assignees in any medium for purposes of the Assessment.
377 I agree that Gina McGuire may use my name,photographic image,biographical information,
378 statements, and voice reproduction for this Assessment without further approval on my
379 part.
380 If transcriptions are to be included in the report, I understand that I will have the opportunity to
381 review and edit my transcripts to ensure that they accurately depict what I meant to convey.
382 I understand I have the power to delete any information I deem too sensitive and/or too
383 personal for publication from the transcript. I also understand that if I do not return the
384 revised transcripts after two weeks from the date of receipt, my signature below will
385 indicate my release of information for the draft Assessment, although I will still have the
386 opportunity to make revisions during the draft review process.
387 I further understand that not giving my consent to any portion of the above listed items will not
388 prevent my mana`o being included in the Assessment. For example, I may decline Gina
389 McGuire or their client permission to use my photographic image or biographical
390 information but by signing this Consent Form, still grant my permission for my mana`o to
391 be included in the text of the Assessment.
392 By signing this consent form, I am acknowledging that I have been informed about the purpose of this
393 Assessment,the procedure, how the data will be gathered, and how the data will be used. I understand that
394 my participation is strictly voluntary, and that I may withdraw from participation at any time without
395 consequence.
396
397 Interviewee Signature Date
398
399 Print Name Phone
400
401 Address
402 Thank you for participating in this valuable study.
403
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407
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409 APPENDIX C: TRANSCRIPT RELEASE FORM
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411 Transcript Release
412 I, , am a participant in the Cultural Impact Assessment and Ka Pa`akai
413 Analysis on behalf of Pu'ilima,Kaimn(herein referred to as"the project")and was interviewed for the
414 Assessment.I have reviewed the transcripts of the interview and agree that the transcript is complete and
415 accurate except for those matters delineated below under the heading "CLARIFICATION,
416 CORRECTIONS,ADDITIONS,DELETIONS."
417 I agree that Gina McGuire,may use and release my identity,biographical information,and other interview
418 information,for the purpose of including such information in a report to be made public, subject to my
419 specific objections, to release as set forth below under the heading"OBJECTIONS TO RELEASE OF
420 INTERVIEW MATERIALS."
421
422
423 CLARIFICATION,CORRECTIONS,ADDITIONS,DELETIONS:
424
425
426
427
428 OBJECTIONS TO RELEASE OF INTERVIEW MATERIALS:
429
430
431
432
433
434
435
436
437
438 Interviewee Signature Date
439
440
441 Print Name Phone
442
443 Address
444 Thank you for participating in this valuable study.
445
446
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450
451
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473 TALKING STORY WITH
474 MORETTA KANANI BALAI(MB)
475 Oral History for Pu'ilima,Kaimu by Gina McGuire(GM)
476 January 17,2025
477
478 GM: If you can start with your name and `ohana background.
479 MB: My name is Morena Balai. Middle name is Gokusana Kananioku`uhome.And I was born, and
480 I was adopted. And uh, my mom is, her name, my grandmother, is Elsie Leimanu Kealoha
481 Naungayan. So we get Filipino-Hawaiian but she more pure Hawaiian. Grandma was very
482 instrumental in our family. She was the one that, she was the glue more like, keep us all together,
483 take us... Actually she was a single mom. And, my grandfather, Lodigario Naungayan, he from,
484 Ilocosaur, Philipines. And they used to live in Opihikao. And so did my grandma. In a Filipino
485 plantation camp. You know, Opihikao used to be called Kaweleao Plantation Camp. You know,
486 Opihikao. And, anyway,they were separate. He lived in Kona and she lived over her in Puna side.
487 Born and raised Kalapana. And,by Kaimu, actually. The house was, was in the bay area. And not
488 too far from Kaimu Bay, Kalapana. And, that was, the family, I guess that was, I guess you could
489 call it the family inheritance. Back then,it was from the mountain to the sea. That was the ahupua`a
490 back then.And they lived,actually,not only in the bay,they lived further up,Mokuhulu.And if you
491 go further up to,before Mokuhulu,just coming down,coming into Kalapana. Before you hit the hill.
492 But you can see,yeah,the view,from the hill on the highway?Actually,it's from there. There was
493 a, there is a place, actually two place,right and left, my grandma's, I think they are, the youngest
494 brother or maybe the middle of her siblings passed away so back then, they bury their loved ones
495 right in,right in their, right over there in the yard actually, their backyard. So, right in there, their
496 residence. So,and I think,my grandma's brother's grave is still there even though it,that parcel was
497 bought by her sister's in laws. The Hauanios. They live in Kalapana too. But they have children too.
498 So.
499 GM: Did that lot get covered by lava?
500 MB: Still there. Yeah. Even the, the area where they live is still there but they use it as a, I think,
501 was orchid, the family pay lease over there. So they made that area, they just bulldoze around my
502 great great grand uncle's grave. So they never push the tree and they never push his grave. So it's
503 still there.
504 GM: That's good.
505 MB: So, Kalapana area. When you drive and you come down to the end of the, see this (pointing at
506 map). This is the inside of Kalapana,where there's the Catholic church.Used to have,if you can see
507 the awa bar and took,I don't know how long,the lava acreage took behind Uncle Robert's place,is
508 all covered with lava. But back then,it's how used to look like(showing photos). 1823, 1850s.And
509 here you can see the Catholic Church, still remain. Back in the 80s used to be. Remains right there.
510 Yeah. And then around here (points),that you cannot see,had big,huge ponds shallow enough for
511 us kids swim in. Back in the 80s. And um, I wanted to show you that. But my,my grandma, come
512 from Kalapana. Born and raised Kalapana. I no like get off the subject but. Think she was 10 years
513 old,because her dad,the Kealoha, Gabriel Luka Kealoha,that was her daddy,and her grandmother,
514 Tad Kauanoe, is actually, she's, her last name was hard to figure out because the spelling and
515 everything on the death certificate, people those days, the way they write and stuff, or even the
516 informant that tell them, you know? And then they write 'cm down. It's so different. But when I
517 look back on the marriage certificates and stuff,we find out that it's actually Aiona. But going back
518 to my grandma's dad living in Kalapana. They used to live in,after the tidal wave in Kalapana,Tutu
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519 still remained over there but they moved to Ola`a in Mountain View. MB: Especially Saint Theresa
520 Church, they hold a lot of.. like I said, a tidal wave back then. Kalapana Church. This church
521 (points). Had a lot of records,baptismal records, things like that. So whatever they when salvage,
522 when move to Saint Theresa.
523 [Kanani and Gina talk about the family that moved to Ola`a.]
524 MB: My grandma's father's brother,Bonaventura,he lived on the upside where I told you.
525 GM: Mokuhulu?
526 MB: Above Mokuhulu but on the opposite side. And the Kamanus live over there on that side too.
527 And, ok, so he live on that side, on the right side when you coming down in a two story house over
528 there. My Uncle Bonaventura. And I remember,for some reason, I don't know why, as young as I
529 was,I remember the funeral. I was telling my grandma the story.And she says,yeah,we had couple
530 funerals inside that house. And now, maybe I was two or three, she said, "how the hell can you
531 remember that far back? You're too young!" I said, "grandma, I remember, I telling you." I
532 remember how the person looked like.Because Uncle Bonaventura used to wear cowboy shirt,jeans,
533 and hat. She said,"yeah?"I said,that's what I remember."And who,whose funeral you folks went
534 to? She said,"I don't know,I forget."So,my grandma's tripping out.And she's trying to remember,
535 maybe was her tata. Yeah, `cause she lived, Tuta Kauanoe, she lived to like, in her 90s. Tuta
536 Kauanoe. She's buried in that cemetery further down where the development is trying to develop.
537 Anyway, she's the only grave over there, are stacked up with stones. And my grandma remembered
538 that when they, when the family get together, they had salt, lauhala mat, tapa ready for wrap her
539 body. And that's how they buried her and then. So that was, Tutu Kauanoe. Was buried over there.
540 But no plaque.Name,nothing.That was passed down to generations,to me,to know that that's Tuta
541 Kauanoe that's buried over there. Maybe not only me,my cousin Leila's side,you know,all passed
542 down already. We all know. And that cemetery over there, my grandma said, "this is the family
543 cemetery. Whoever pass away can bury over here."That's our family cemetery. Oh,and you know,
544 when you little, ok, this is mine, this is mine, I'm gone be buried over there, I'm gonna be buried
545 over here next to my grandma. Used to do that already.
546 Yeah, so, my grandma used to tell us where she wanted to be buried because her, she had, six
547 children. I'm the seventh, she adopted. But,between Aunty Pat and Uncle Clinton, her name was
548 Catherine. And she was,her baby,was thrown up by the babysitters. And my grandma was a hard-
549 working lady so she was working.Never,come home,that's when she found out that her baby was
550 unresponsive and baby had,um,all she could see was bruise,my grandma said. Bruise on her head.
551 So maybe was from a fall.All they told her,all we did was,all was going through her head was,she
552 must have fall. So anyway,that was the reason why her baby Catherine buried there. She was only,
553 grandma said she was only six months.
554 [Conversation continued,Pu'ilima was returned to in follow up conversation].
555 This portion of the interview with Aunty Kanani took place over the phone as a follow up to the
556 previous conversation on March 3,2025.
557
558 MB: There was something that was laying down on my,laying on my heart,to call you and let you
559 know if it's ok that I can add to what we were talking about.
560 GM: Yeah,for sure.
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561 MB: You know the, the, our family grave area. Yeah? The piece across, or the land across, of the
562 cemetery,the road?
563 GM: Yeah
564 MB: It's a well-known spot over there. Also, it, it might have, you know the pali. It's a pali over
565 there. But it's also, my grandma said, Elsie Leimanu Kealoha,married name Naungayan. She said
566 that it was a good kahakai spot.
567 GM: Wait,can you repeat that one more time?I had a truck driving by.
568 MB: Kahakai spot,meaning holoholo spot go pick `opihi, `a`ama crab, and fishing. Especially for
569 certain kind of fish too like black ulua. Or the other kind,you know,the flying fish back in the day.
570 All that kind. But over there is a highly, it's like a landmark to the lawai`a, the people who are
571 fishermens. Especially like my grandma and my grandma's brother,Leila's grandpa,Uncle Gabriel
572 Kealoha. Yeah. Yeah, they're all fishermen. And whether it's fishermen, fishing or kahakai, you
573 know go pick`opihi, a'ama crab,or even go pick limu. It is not only accessible to them,our family,
574 but when Pohoiki was a ramp,was a fishing....Pohoiki was a gathering place for fishermen to come
575 with their boat and it was accessible because it had the ramp and everything. But the fishing spot
576 was always Kaimu,Kalapana area. But all along the coast,what was the name that Leila used?
577 GM: Pu'ilima.
578 MB: Yeah. There's a reason why it's named Pu'ilima.And the fishing moons would go fishing over
579 there, it's accessible. `Cause they go and camp for a couple days, especially for nowadays, ulua
580 tournaments and you know all the stuff like that,yeah? That area is the highly,the fishermen who
581 knows,that is a spot. Iconic to the fishermen but also it could also,for people picking `a`ama,that
582 is also an area that my grandma says,that is a good place to pick`opihi and `a`ama crab. Also it has
583 caves. Along that pali get caves. So, never been touched. So all those areas right there cannot be
584 developed. Seriously.Because number one,there's caves on the pali area over there,also there might
585 be people back in the day, our `ohanas back in the day used to probably live there so it's also a
586 residential, a place where,back in the day,they never have roof,wood and stuff,was all pili grass,
587 thatched. Yeah?And rock formation where they can set their house in that area. But those are those
588 areas where... when you came in I talked to you about the, there's a grave in the back... on our
589 cemetery there is probably maybe 8, 9 feet, the length, the width, but it's a big grave. I think this
590 man was either an ali`i or a warrior,but the headstone is huge, the back of, in the back of, I think
591 was Uncle Waiau's grave.There's our tdtd's grave,Gabriel,Uncle Gabriel's dad,and next to,above
592 his headstone is William Waiau. That is a relative,first generation relative to Gabriel Kealoha. They
593 both,he considered...William Waiau considered Gabriel as brothers. So the Waiau family also come
594 and they're residents still in Kaimu.
595 But Aunty Paulette,her dad,my goodness,he was the real Hawaiian you know?Walk around,malo.
596 Yeah.And the mom,Aunty Paulette's mom,a kumu,she was a hula teacher. Yeah. But her students
597 are from, they have a home in Pahoa. Yeah. So, uh, also, Aunty Paulette married Uncle Lawrence
598 Wright. His mother was also a kumu hula teacher. So that residence where Uncle Lawrence live,
599 back in the day,dakine had a hula halau back then because my Aunty Tina,Aunty Florence was one
600 student.It was Kumu Hula Wright in Pahoa.And across the street,Makuakanes live there.But Uncle
601 Gabriel married one of the Makuakane girls. Aunty Lani. So, anyway,we all closely related to the
602 Waiaus. Being that,the family,or`ohana road was across from the road from Aunty Paulette guys'
603 house. So, wasn't only the spot, was a pretty big spot and so, only Tad Kauanoe is buried there.
604 Where I told you she's buried.And she's not the only one that's buried over there.At the other grave
605 site there's Pe'as and Leongs and Kealohas too. Only because they're relative. They intermarried.
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606 The Pe'as. That's why. The side of,and in the back get graves and in the front,that's Leslie's `ohana
607 over there if I'm not mistaken. Konanuis over there. The rest of the graves is in Opihikao. Another
608 extension too is,there's graves across the street where they're planning on developing. Because it's
609 untouched, there's plenty, I remember, I don't know about nowadays, if it still remains the same.
610 Get plenty medicinal plants growing in the front and on the left side of that property. Yeah.
611 GM: Can you share which kind?
612 MB: `Uhaloa. `Uhaloa is mostly, is readily grown over there in that area that I know of `Uhaloa.
613 Plus get,further down where's there's vegetation,get kukui, a lot of kukui nut trees growing on the
614 right side. Also,the `ohia trees also medicinal.
615 GM: Did you say there was a grave on the ocean side of the road?
616 MB: Oh,residential. It could be pillars or stone walls but there is a road to go in. You got to have
617 four-wheel drive though to go in. All the fishermens, they know that. There's only one area over
618 that's accessible for the fishermens to go in and do that.
619 GM: Would you want to go down with me one day?
620 MB: Yeah,one day I can show you what and what.
621 GM: That'd be great.
622 MB: Because I would even like to show you the grave behind our grave. That grave,that was like,
623 to me, I mentioned it to grandma. But there must have been a reason why Tad Kauanoe,because
624 she's the only one out of the Kealoha family. She's from Ka`u, she's born and raised Ka`u. She's a
625 Keamo, she comes from a descendant from the Keamo family from over there in Ka`u. But the,
626 Keamo and the Aiona family. Ka`u side. Like I said, I was trying to get more info, mostly on my
627 grandma's dad,Gabriel Kealoha before he took sick of tuberculosis. Housed in Hilo in King's Land
628 where Pumaile used to stand. Pumaile Homes, in King's Landing. Used to be the tuberculosis
629 patients in that hospital. For tuberculosis patients. The foundation still there....
630 I was born at the new hospital in Hilo. My Aunty Tina, Aunty Florence, born in the old hospital.
631 That's what grandma said. All my other aunties and uncles, they were born at home. Delivered at
632 home. So my tatd, my great grandmother was the midwife and a couple of my aunties and uncles
633 were born at home. Then my grandma became a midwife also, along with her mom. Aunties and
634 uncles used to. That's at home and it's a far ride from Opihikao all the way to Hilo. So a number of
635 cousins were born at home, aunties and uncles, great grand aunties and uncles born at home.
636 Opihikao side.And Kalapana too.But my grandma said,only a couple times she went and go kahakai
637 down that side,where Leila speaks of. And also several times,my grandma also tagged along with
638 her brother,Uncle Gabriel,on the boat. They go all the way to Hilina Pali,jump off the boat, swim
639 the beach,and they start kahakai already. But they said,gotta learn how to swim because the current
640 is really rough.
641 GM: I really want to do that one day.
642 MB: [Laughter]. Yeah. So,Uncle Ula Kuahiwinui had boat,Uncle Gabriel had boat, so you know,
643 always, that spot and Hilina Pali spot, all along the coast, coming as they come from Pohoiki out,
644 they all knew the spots for go holoholo. For even know what, the time of seasons and what they
645 going get. Yeah,for our gravesite,is good ulua fishing spot over there. So people go,mostly men,
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646 though, they take their truck, park their truck and then they walk in. It's rough. But the path been
647 there long time. Grandma knew. That that's good spot to go holoholo and also.
648 Also, you know, one thing about Big Island, the palis, it's not like Kona side, get sand. Iwis are
649 found in the sand.Like Kalapana,like I told you about Drain Pipe?Had that mound that I was sitting
650 on?The rock I was leaning on was a grave stone. I never know was a grave. Yeah? So,it's just like
651 how Maui is going through now,the iwi in the sand.It's the same in Kalapana,Drain Pipes,had iwi.
652 So I really think, I really understand now, when I hear of Uncle Desmond guys talking about the
653 burials and stuff,there's certain,Hawaiians where they live in their location,they can be buried on
654 their land or by their home or they were,because they were some kind of chief or something, they
655 gotta go bury them in the caves and it's usually along the pali where it's not where people go maha'oi
656 and go pick and stuff like that. There's a lot of caves that have,there are gravesites that are in the
657 caves of the pali area. Because the Akuza family, further up as you go and pass our grave,
658 continuously go where there's Kalanihonua area,if you can picture Kalanihonua,maybe about a half
659 a mile, or maybe no even half a mile,not too far from there, the Naki family, the Nakiaunas, they
660 used to live over there.But,over there,on their spot,get graves but there was also a landmark,crater.
661 Something like Mackenzie, Mackenzie,get three craters over there. And the only way you go in is
662 through Hauae. You know alongside our gravesite,further down,I think,not too far...
663 GM: Lava tube?
664 MB: Yeah! Lava tube but it's round,yeah? I call 'cm crater `cause it's round,yeah? And we also
665 have a tube alongside of the road. You know where the lava, where the residents of Kalapana got
666 moved to the,those who were lava victims? On the left side,go further down the Red Road, on the
667 side where they can go and build another site for their home?
668 GM: Kikala and Keokea?
669 MB: Yeah. Over there,used to have, along the road,but people used to dump rubbish inside. Used
670 to have craters on the side of the road. But, you know these people who drive along and dump
671 rubbish,no more the `kine,no more caution,or you know, sign that say, 'no dumping.'
672 GM: Right.
673 MB: But I bet you,had,know what I mean? Had dakine inside there. It's just that they never,who
674 would think? But when I would listen to Uncle Desmond, I tell you, I believe, I believe our
675 Hawaiians,they go bury their loved ones and that's where they go,they take them to the caves.
676 GM: I'm really glad you brought that up because I hadn't thought about that pali that way but that
677 makes a lot of sense.
678 MB: Yeah,if you can recall. I do,remember the story of King Kamehameha. He's not in the tundra,
679 you know,in Oahu. His iwi is in one of the caves in Kohala. In the pali. Yeah. That is,it's not his
680 birthplace but he was took,he had to be took there because King Kahakili,the mo i back then had
681 said, all the first-born boys, to the warriors, go and kill them. Yeah. So Kuamo`o had to take the
682 baby, King Kamehameha, take the baby to his sister in Kohala. It was treacherous though, from
683 where he was,because he wasn't born and raised Kohala. He was in some place. It's slipping my
684 mind. Anyway, Kuamo`o had his, King Kameha's mom. Kuamo`o was the only one that was very
685 smart,not only smart,but he was the once that can withstand any hit,any force as a warrior. He was
686 a good,good warrior. But Kamehameha's mom,told him,go take my baby,take him to my sister in
687 Kohala.
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688 I was like, ok,now... my aunty,my great great aunty, she's Dolly. Her maiden name is Moke. She
689 married Moke, lived in Keaukaha. But she's a Waiau. Aunty Dolly Waiau Moke. She told me the
690 story that in Kalapana,in the bay,it was highly common for the ali'is to come,relax,and that's what
691 they did, surf over there,in Kaimu Bay. And they would have to prepare kaukau,you know,for the
692 ali'is to come eat and serve and stuff. Yeah. But that's the only thing I don't know is,who was the
693 ali`i then,in Kalapana. That, I don't know. I would love to know. In the 17, 1800s. Or maybe way
694 more back. Because she,when I met her, she was in her'80s and she was strong, and she was short
695 lady,you know.Aunty Dolly Waiau,live on Todd Street in Keaukaha. The Moke ohana. Yeah. Two
696 story,her house. But the pictures, I'm telling you,when I met her, she showed me pictures I never
697 knew. Our Hawaiian ancestry. They were prestigious, I tell you. Her dad, her uncle, the Waiau
698 family,They all wear suits,how you like that? Suits. And they had,you know those tops,those hat
699 tops, I said, "wow,Aunty,why they look like that?"Yeah. She just said, "yeah."I looked at her, I
700 said, "Are they doctors, attorneys or something?" She said"No. They dress like that."I say, "why,
701 Aunty?"They don't dress nothing like nowadays. [Laughter].
702 GM: Right?
703 MB: So I said,does my tatd? Does William Waiau and Gabriel Kealoha,they buried next together!
704 My tali, my great grand tatd, she said,you know why they close? That's her father buried in the
705 back of Gabriel Kealoha. And I was like, "what?" She said, "yeah, that's my dad."How come, all
706 our family buried behind the Keliihoomalu family? Oh, right over here, on the Waiau land? But I
707 don't see my dad,come to find out,I had the paper,I write them down in case the rain and whatever,
708 yeah?We always go put the sharpie for make 'em more,readable,in case the family like come. So
709 she said,"yeah,this is my dad. Buried in the back of your tda"And I was like, "yeah,every time
710 we go make sure whoever come visit that William Waiau can see the printing `cause the printing
711 was fading every time rain.Well actually sweating,because it's really hot over there. So the printing
712 would sometimes disappear.And yeah,that's what we would do.We would mark'em the same way
713 with his name, the birth, the death, dates, in case the family come and visit. She said, "They are
714 treated,my dad buried over there because he was very close to Kealoha."Like his brother. Because
715 her tatd,William Waiau's mother,Elizabeth Kaapana Kahana,took care of Gabriel Kealoha. "You
716 have picture?Does my tutu wearing suits too?"She said,"I sorry baby,no."But`cause I was trying
717 to find,yeah,pictures for my grandmother before she passed,yeah?I said,I'll try my best. So I was
718 fortunate to talk to her before she passed away,Aunty Dolly Moke. I know her oldest son was into
719 genealogy and he knows too. I hope he's still alive, not sure though. But anyway, yeah she had
720 awesome stories. Her uncle that live there,Uncle Chad,Aunty,they were intermarried too with the
721 Pe'a family. Yeah.
722 [Conversation continues.]
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775 APPENDIX E: INTERVIEW WITH LESLIE LIHAUNANI ENRIQUEZ ROSEHILL
776
87
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778 TALKING STORY WITH
779 LESLIE ENRIQUEZ ROSEHILL(LE)
780 Oral History for Pu'ilima,Kaimu by Gina McGuire(GM)
781 September 12,2025
782 LE: Aloha e Gina,Here is my mana'o. Mahalo. If you have any questions,feel free to contact me.
783 Lihau.
784 GM: To start please tell us about yourself...Name?Where/When you were born?Where you grew
785 up?Where you went to school?
786 LE: My name is Leslie Lihaunani Enriquez Rosehill. I was born 1980,Hilo Hospital. Grew up in
787 Lava Tree State Park where my mama's `ohana owned a mac nut farm on 30 acres. In between the
788 Walkers and the Chows. As well as Kapoho,where my father's mother was born and raised
789 (Kumukahi Village)and relocated after the 1960 Pele. Spent every summer at Pohoiki with
790 my father's godmother Bertha Veloria,who was married to my grandfather's oldest brother Sim
791 Enriquez. And Kalapana where my godmother Aunty Sarah Hauanio lived. Kalapana,Kapa'ahu,
792 Kaimu,Mokuhulu is where my grandfather is from. Enriquez/Kaho'okaulana from Kalua descent.
793 We also had land in Kaohe Homesteads,Wao Kele 0 Puna,where I spent a lot of time in my high
794 school years up into my 30s.
795 GM: Could you tell us about your `ohana/family background?
796 LE: My tatd man Hilarion Enriquez was Luna of Pahoa. During the plantation era. He married,
797 Rebecca Kahookaulana. We are farmers and fishers. From Kumukahi to Kalapana. Rebecca's
798 father is of Kalapana/Kaimu. Her mother is from Napo'opo'o. They had their children in the area
799 of Kehena and lived their lifetime between that space and Kalapana,Mokuhulu and Kalapana.
800 GM: What is your association to the subject property(family land,work place,etc.)?
801 LE: I am a lineal descendant. My great grandfather Makapo Kaho`okaulana is laid to rest there. As
802 well as my tali wahine Rebecca. Tutu Man Enriquez,cousins and uncle. I have practiced in
803 caretaking the area with my father who raised me since I was 10. Back then,we understood the
804 area as an ahupua`a. From uplands to sea. It was never separated by western ideas of roads and
805 ownerships. I was raised here,raised my children here and still reside.
806 GM: What are the ways you have acquired special knowledge of this area(from your`ohana,
807 personal research, specific sources)?
808 LE: I am hiapo of our generation of cousins. The oldest. I was given to my tata wahine to raise and
809 spend time with. Most of my knowledge is of experience and direct word of mouth from my
810 kupuna. As well as constant practice after my fathers and my tatas passing. Carrying on their
811 kuleana within space.
812 GM: Could you share your mana`o relevant to the Pu'ilima,Kaimu area and the surrounding
813 region(personal anecdotes,mo`olelo,mele,oli,place names,etc.)?
814 LE: There has been much already said and stated by our kupuna that's already documented on this
815 topic. I'd like to defer to my elders on this. One mo'olelo that was shared to me by my papa who is
816 Rebecca's son was.... Kaipu'uelelu sits above our fishing grounds. All of our kupuna are laid to
817 rest here and in stories,they make their way as water do downhill to our fishing grounds. So
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818 whatever we gather in our `ohana ko`a is a direct reflection of what our kupuna have provided for
819 us.
820 GM: As far as you remember and your experiences,how has the area changed? Could you share
821 how it was when you were young and how it's different now?
822 LE: Gentrification is the only negative encounter.We have learned to live with the Pele and as she
823 comes and goes,it's never been a loss but a blessing for more land being created. It's not the same
824 perspective as foreigners have of destruction.
825 GM: Do you know of any traditional sites or historically significant buildings which are or were
826 located on the Property site--for example: cultural sites, archaeological sites,historic structures
827 and/or burials?Please elaborate.
828
829 LE: This parcel is a part of the cycle of our kupuna,whose remains rest here. Their journey is not
830 static it continues,returning to the sea as part of a living process of ancestral flow. Documented in
831 many resources,including Chiefs of Hawaii by Kamakau. This land is not just a location,it is a
832 passage. Our kupuna are buried here, and their cycle continues. To disturb this place is to interrupt
833 a rhythm that has long been in motion.While others may no longer recognize these documented
834 sites as significant,they remain deeply important to us as lineal descendants. These are not just
835 coordinates on a map,they are chapters of our history and anchors of our identity. Dismissing their
836 importance erases lived memory and undermines the kuleana we carry to protect and honor them.
837 GM: Do you think the proposed development would affect any place of cultural significance or
838 access to a place of cultural significance?Please elaborate.
839 LE: Yes.When our last kupuna Milo grove was butchered down. It created a sadness in me that
840 can't be explained in words. There are only a few areas left on our coastline that represent what
841 our kupuna lived within. It should have never been destroyed by developers.
842 GM: Are you aware of any traditional gathering practices at the Property area and/or within the
843 surrounding areas both past and ongoing?
844 LE: Pu'ilima is documented as our Kahookaulana`ohana ko`a. Fishing. My `ohana practiced
845 traditional gathering rights within this area. There is a trail from Mokuhulu into Pu'ilima and
846 Kalaehiamoe.
847
848 GM: Within this proposed development,what could be done to lessen the adverse effects on any
849 current cultural practices in the area?
850 LE: Not building. This area should be represented as conservation lands as its surrounding areas
851 are. It is a part of the Kaipu'ueleu Complex,in the 1970 red road survey,where it's documented
852 that there are many burials and the road itself that was designed and put in did not exclude burials
853 to be within the makai region of the complex. 8,000 burials units of note, supports that statement.
854
855 GM: Are you aware of any other cultural concerns the community might have related to cultural
856 practices within or in the vicinity of the Property site and its surrounding areas?
857 LE: Gentrification. Kaimu is of a space that is humble. We don't have much in regards to money
858 or land. But many of our families that are descendants are still here and are a living culture,we are
859 rich in practices and traditions. Because we are in a zone where land is cheaper than other places,
860 but cash speaks volumes. It encourages those who have cash on hand to purchase and invest. The
90
861 actions of these developers have already set the precedent that they are not culturally respectful or
862 mindful. Therefore,leading the destruction and separation we have to embody our kupuna in our
863 spaces that we are gated off from and locked out of.
864 GM: Do you know of any other kupuna,kama`aina,cultural/lineal descendants,or other
865 knowledgeable people who might be willing to share their mana`o of the Pu'ilima,Kaimu area'?
866 LE: I've shared all names of people that may. Mahalo. If interested,Nainoa Rosehill,my son
867 would be my only other suggestion.
868
869
870
871
872
873
874
875
876
877
878
879
880
91
I
882
883
884
885
886
887 APPENDIX F:INTERVIEW WITH SAMUEL KAHO`OKAULANA
888
93
889
890
94
891 TALKING STORY WITH
892 SAMUEL KAHO`OKAULANA(SK)
893 Oral History for Pu'ilima,Kaimu by Gina McGuire(GM)
894 January 3,2025
895 The interview with Aunty Bernice Walker & Uncle Sam Kaho`okaulana included a travelling
896 huaka`i (journey) from Aunty Bernice's home in Pahoa, to Mokuhulu, to the study area in
897 Kaimu.
898 Location: Mokuhulu,Hawaii Island
899 SK: So why we starting here? They never have cars like this to go to the beach. Kahakai. So
900 from Mokuhulu house,Tutu Rebecca's house,that's Enriquez' estate. Over 30 something acres.
901 Well the Enriquezes gave my Tutu Man,Herman Elia Kaho`okaulana three and a half acres and
902 that's where my brother now lives. And so from over there,where they were growing up,they
903 had to walk the trails,walk the road,to go and fish.And when they went,they went for a couple
904 days. It's not like, they're gonna walk down there and catch a couple crabs, catch this, they
905 catch that. They went down there, they stayed, sometimes for a whole week. And one of the
906 places that I learned is, where we're going to end up down there, is Wills. We went and made
907 ulua, I was about maybe, six years old, seven years old. And then get my brother, Keona, and
908 my brother Elia, used to go with my mom and my dad. My dad's dad, Tutu Elia. Uncle Pika
909 sometimes. My uncle, Uncle Sam, Ka'awaloa, he used to go, sometimes. But that's where I
910 learned about this place,where we're going to go. I never used to think about this place,it's just
911 a fishing ground, but now, as I grow up and get older, it becomes more of a spiritual thing. I
912 never like nobody know where I'm at. So the trail,I wanted the trail just to be just the way it is.
913 And this morning I went down and I had to look at the trail,follow the trail,and I was like,brah,
914 you still get`em,over 20 years. So anyhow,it became,a really good feeling,that this trail,that,
915 most of the time I would go by myself. I'd have someone drop me off in the middle of the night,
916 take off down the trail do my thing. Early in the morning have someone pick me up. But today
917 when I looked at 'em this morning, I was like, "wow. You was like six, seven years old over
918 there."... For me, that trail by itself, I believe, is another way that our kupunas and the Lord
919 himself preserved me and our family. So now I can go, share it with you.
920 SK: So across this main road, the trail would take you all the way down to the beach where
921 we're going to go. I just wanted to let you guys know. Because Cousin Bernice and I,this was
922 our stomping grounds. The road used to be all gravel here. 60s was paved. Mango tree right
923 there.Never had telephone.No water yet. One story I have, Tutu Elia, I was about six or seven
924 years old and we were going to go fishing at Apua. We started from here. Tutu Man had this
925 old Model T. Was just him and I. He would wake me up. "Okay boy, get up." Talking in
926 Hawaiian. Fluent Hawaiian. I never really picked up the language and as I learned about Elvis
927 Presley and I eat Korean BBQ and rice I forgot about my Hawaiian. But this one morning we
928 was gonna go fishing Apua and I don't know why he wanted me to go with him to Apua. This
929 old Model A,Model T. `Cause after that he's going to upgrade,get the green Chevy.We drove
930 to Tutu Pondei's house. A lot of you people may know him, may not. He lived in Kapa'ahu,
931 more towards National Park. Kupahu'a. We get there,they start talking Hawaiian, he gets the
932 donkey,tie `em up to his truck and we drive all the way to Inaba subdivision or Royal Gardens.
933 Like the old Queen's Bath. I'm hanging in there. I said, "let's go!"I'm a trooper. So,we get the
934 mule all loaded up and then we start on this tour from there all the way to Apua. From here to
935 there, it take us, maybe about 12 hours. From here to there! Before we get to Apua, there's
936 Kaena, Kealakomo, goat corral, Kahue, after Kahue then Apua. There's all this stuff along the
95
937 way. Each of those places had distinct things. Like the water hole. For the horses. Brackish
938 water. But eventually you made it to Apua and our lunch was,he bust out canned corn beef and
939 he had his poi.And I'm like,"what I going eat."And he get one loaf of bread. Purity brand.And
940 can orange soda. Made my day. I said, "TUUu, I ready to fish!"The pole was about from me to
941 you. Was really easy, he goes over there, he hits the rock and this worm like thing comes out,
942 there's a word for 'em, and he hooks 'em on and he flicks like that. Thunk. Guess what was the
943 first fish I found?
944 GM: Nenue?
945 SK: Close. Was po`opa`a. Buggah was huge. The po`opa`a was pulling me. Was like, "Tutu, I
946 got the fish, I got the fish!" Ever since then, when we came back, I wanted to come home.
947 `Cause I caught that po'opa`a.I went,with Tutu Man,with Cousin Bernice,went down to Kaena
948 Point. We caught some fish! Hanapa. We still alive, we still prospering. We got all these
949 different tricks. So Kaena Point is gone, covered by lava. That was during the 1969 to '74 lava
950 flow. But Apua Point is still there. Hopefully I get to see it again. Just gotta get in shape. So I
951 just wanted to give you guys and overview of where our family started and how it evolved.Next
952 stop is Pu'ilima.
953 Location: walking along Puilima trail,Kaimn,Hawaii Island
954 SK: For me right now, I'm using the word impression. Blueprint, in my life. For whatever the
955 reason, it may be back then, I always thought that I would come back. And I was right, I came
956 back.
957 GM: It's a good spot.
958 SK: It used to be. The world growing up,is magic,right?When we were five, six, seven,it was
959 good. It wasn't guaranteed, if the fish was hungry,if they were gonna bite the bait.
960 GM: Was it a limu spot at all?
961 SK: Limu? Not here. It was mostly to the right, was all of the papa. That reef. The limu was
962 more towards the Catholic Church.
963 GM: Drain Pipe?
964 SK: Yeah.
965 SK: Ulua spot is right there. And the big ulua stick would be sticking out from over there,
966 leaning that way.And then our little tent with a rock wall would be right up that way. It's pretty
967 much filled in. After all these years,the cliff is sinking. The waves came up, it looks like,took
968 a lot of rocks out with them.That's our fishing spot,right there. I noticed,this morning,though,
969 if you look back to the right, is the conventional `ohi`a pole stands.
970 GM: Pole stands. Is this whole area Pu'ilima or is it a smaller section of this area?
971 SK: I consider this place, Wills. The biggest thing, I see, is just the trail. The trail to me, after
972 the first meeting and during the first meeting,there was something about that trail that I thought,
973 I gotta go visit that place again.And here I am today. So significant.Here I was,five,six, seven
96
974 years old,and now I'm 68 and the trail was, "I gotta go find 'em."And I found 'em.And it feels
975 good. And why? It goes from here all the way back to the house.
976 GM: Do you know why it was called Wills?
977 SK: I don't know but there's a long story about it. About Pu'ilima.
978 Location: Puilima shoreline,Kaimn,Hawaii Island
979 (Standing on `a`a flow(state land)directly to the east of the study area.)
980 GM: Can you share a little bit about your background,where you grew up, family history.
981 SK: My name is Samuel Kuhiwi Kaho'okaulana Junior. Son to Samuel Kuhiwi
982 Kaho`okaulana and Pearl Keonaona Ka'awaloa Kaho'okaulana. I'm the number one out of
983 twelve. My dad is from Mokuhulu. My mom is from Kapa`ahu. I grew up in Mokuhulu back
984 in the late 1950s. Born September 30, 1956. Here I am with friends and relatives at Wills slash
985 Pu'ilima talking about why I feel the way I feel about this place. I actually come from a
986 farmer,hunter, fisherman, construction family. My dad was a construction worker, farmer,
987 and everything. So we did everything. Farmer,gatherers, fisherman,hunters.We do
988 everything that we need to do to survive. And I'm grateful that I could share what I could
989 share about how this place started at Mokuhulu and we've ended here at Pu'ilima. Do you
990 have any questions for me?
991 GM: Thinking about this spot and the surrounding area with the burial grounds, fishing
992 grounds. I don't know if you want to share anything about this coastline and why it's special?
993 SK: Yes. For me,the number one significance is the trail. The trail existed ever since I was
994 here, five, six, seven years old. Today I'm 68 years old. Even though the trail is ancient, it
995 remains to be visible. Remains to be a sense that brings me back. It's almost like, once lost but
996 now found. The trail is so, lasting memories, of those years,beginning with my grandparents,
997 my dad,my mom,my brothers and sisters. And all the other people that we used to frequent
998 the trail to go harvesting. And this is fishing ulua, fishing for shoreline fishing, enenue,
999 aholehole,moi,popa`a, and maybe today,might have a lot of ta'ape and so forth. But I
1000 haven't been here for over 20 years, so I don't really know. The limu,the limu kohu, can be
1001 harvested. But it be used to more to the right from this point, along the papa,the reefs,that
1002 you can actually see today. There's a lot of limu. Then `opihi picking, `a`ama,this is a good
1003 place. Especially when nobody comes here and harvest. This was a good place, always
1004 providing kaukau for our family. As far as the burials, I haven't seen any burial sites makai
1005 side of the road.And whether you get down to the beach,whether it's on the left side or the
1006 right side of us,I've never encountered any grave sites so I don't really know. Except the
1007 grave sites that we have mauka side of the road.We used to harvest ko`oko`olau tea from the
1008 mauka side of the road from here. But today,I don't see any. But what I recognize is
1009 development is happening. Again, it's,you know, sixty years went by and changes is going on.
1010 People have interests in the land. It's a beautiful spot. And if you go build on it, do something
1011 beautiful. So again, I'm grateful for being here.
97
1012 GM: Is there anybody else you recommend talking story with?
1013 SK: Oh yeah,there's so many good people that you can ask. One would be my Uncle Sam
1014 Ka`awaloa.He was really close to my dad. And my dad pretty much taught him how to hunt,
1015 how to fish, everything. So,he has vast knowledge.
1016 GM: I know I already asked you about mele and oli but are there any mo`olelo that we should
1017 know about?
1018 SK: There probably is. The Hawaiians always had mo`olelo. They always spend time,you
1019 know,that's one way they can remember and experience,whether was good,bad,ugly,
1020 suffering,pain. The Hawaiians did have something,but I don't have any, really,that I could
1021 share.None was passed down to me.
1022 GM: Ok.When you came out here at night by yourself, did you have any mo`olelo or stories?
1023 SK: The only thing would be, I'm always looking in the back.You have this, scary feeling,
1024 and so every once in a while,you go fishing, "what was that?" Or you feel a breeze pass by
1025 and, "what was that?"But you just keep focused. "I came here to make kaukau,and that's
1026 what I came here to do. I can't let you,"You meaning,whether it was a good spirit,bad spirit,
1027 all I know is, it was a time where I'm always on my toes. Very alert and aware of my
1028 surroundings even though it was dark. And then there's times it seems, I could see at night,
1029 without the light. It's like angels. Angels protecting me to do what I gotta do. And once its
1030 over,pick up the bag and it's full with what I came for. Menpachi at night, `aweoweo,
1031 aholehole, and early in the morning, catch some enenue,po`opa`a. And when the bucket was
1032 full it was time to go home. Kaukau, eat with the family.
1033 GM: Is there anything you want to add?
1034 SK: I think the last thing I want to add; is I just want to thank Gina for this opportunity. And
1035 I'm so grateful that I could come back and see the place,touch the ground,be able to see
1036 family and friends join me in this interview. Thank you.
1037
98
1038
1039
1040
1041
1042
1043 APPENDIX G:INTERVIEW WITH LEILA KEALOHA
1044
1045
99
1046
1047
100
1048 TALKING STORY WITH
1049 LEILA KEALOHA (LK)
1050 Oral History for Pu'ilima,Kaimu by Gina McGuire(GM)
1051 September 14,2025
1052 Aloha,my name is Leila Kealoha and I am Iwi kuamo`o o Puna(from the bones of my ancestors of
1053 Puna). I was born to John David Kaualalena Kealoha and Gail Bee (Holland) Kealoha on October
1054 21, 1976 in Hilo,Hawai`i. I am the second of four daughters born to them. I grew up in Puna makai,
1055 from Kamoamoa to Kapoho. I spent a lot of time in Kaimu,Kalapana, Opihikao,Pohoiki as a baby
1056 into adulthood. I attended Pahoa Elementary, Intermediate and High school where I graduated in
1057 1994. I then attended school at Hawai`i Community College in Hilo.
1058 I share about my fathers lineage as he was 100%Kanaka maoli from Puna where I grew up. He was
1059 the third of eight siblings. My grandfather was Gabriel Luka Kealoha III who was born on Kaimu
1060 beach next to Kumakaula heiau where their hale was.He was born to Gabriel Luka Kealoha Sr.from
1061 Kaimu and Cecelia"Sarah"Kaualalena from Keoneoio, Maui on January 28, 1932. He was one of
1062 six siblings. My grandmother was Mary Kawailani Makuakane who was born in Opihikao and
1063 resided at their hale across lae o'io in Opihikao. She was the fourth of seven siblings and she was
1064 born to Thomas Kaonohiokala Makuakane who was born in Kapoho and Kaulaokeahi "Hattie"
1065 Makua who was born in Opihikao,on June 26, 1934.
1066 My great- grandfather Thomas Makuakane was best known as a fisherman and lauhala gather
1067 amongst many other practices.He was known to fish the entire coastline as he was a respected person
1068 in the community. My grandfather Gabriel worked for him gathering lauhala and was taken to go
1069 holoholo along the coastline.He was taught about the `opae ula and feeding the `opelu ko`a between
1070 Kapoho and Opihikao areas. My grandfather Gabriel and his older sister Elsie were also taught by
1071 their mother Sarah to pound `opihi, gather limu, and fish along the coastline from Kaueleau to
1072 Kaimu. He was also one of the old time fishermen from Pohoiki before there was a boat ramp. He
1073 was the main advocate of how we got our boat ramp.
1074 My father was taught by his dad,my grandpa Gabriel,how to fish along the coastline on land and in
1075 the ocean. He was also taught by his cousin Nohea Peleiholani along with his brother"Jr" Gabriel
1076 Luka Kealoha IV who would fish into Keauhou,Apua and Hilina pali. They always fished along the
1077 entire coast from Makena to Apua. As a child, I remember sending my dad off for days at a time to
1078 go holoholo with his brother and cousin(s). My grandfather was known as the Opihi man,which is
1079 one thing my dad and his brother Jr. were a part of growing up.
1080 My grandpa Gabriel, being from Kaimu, had many ties to the `ohana of the area. Uncle Robert
1081 Keli`oho`omalu was one of his close cousins because they lived right across the street from each
1082 other and they worked and fished together.He was also close with Uncle John Hale at Pohoiki where
1083 he spent a lot of time after moving to Opihikao with my grandma and fishing out of Pohoiki. Hence
1084 why my father was a fisherman on land and the boat. This is where I got my love and passion for
1085 fishing.
1086 My father was also the first one to start Kumakaula Canoe club with two of his cousins which started
1087 right in Kaimu. It later became known as"Kalapana Canoe Club"and is now the Puna Canoe Club.
1088 My mother also paddled canoe. The men would paddle up from Kaimu to Pohoiki and then the
1089 woman would back from Pohoiki to Kaimu and we used to follow them up and down the coastline
1090 cheering them on.
1091 My father was related to everyone along our coastline and having a large family we spent a lot of
1092 time at family parties and `ohana homes. One thing that I want to share is about our family deaths.
101
1093 At first I was scared of dead bodies,then when I was 8-years old,my grandmother died. I remember
1094 vividly my cousins and I were just stuck by her casket,hugging and kissing her and crying because
1095 she was gone. We had a big funeral in honor of her and we buried her at Makena gravesite. This is
1096 where my grandfather's family is all buried.
1097 When we went to bury my grandmother, we dug a big hole in the ground and lined the walls with
1098 rocks so the sides don't cave in. Then they build a wooden box to put inside and that is what we put
1099 the casket in. There were so many people and flowers that day. My dad and his brothers were the
1100 ones to dig the hole and place her in her final resting place. The hole is dug days or a week before
1101 the burial.When that part is done,we always go across the street to the beach to get in the water and
1102 spend time together. This was so we could cleanse and be close to where my grandma would
1103 eventually go.We believe that our`ohana will eventually end up in the ocean. We call this the leina
1104 or the lele,the place where the spirits cross over. This is why we bury close to the beach or cliff;if
1105 not right next to the beach or the cliff.
1106 It is always custom to go and visit our kupuna after they have been buried to honor them. When my
1107 grandmother died,this was not the first time I had been to the graves. She used to take us to visit our
1108 kupuna there growing up and so did my dad. My dad would always fish down there too. The beach
1109 at Pu'ilima is an extension of our family burial grounds. Our kupuna who pass get buried and they
1110 eventually become the nutrients that feed the earth below them which extends to the sea. This is the,
1111 "Leina."
1112 Some years later,my great-grandmother Sarah died and we buried her right next to my grandmother.
1113 Previous to my grandmother, my great grandfather and great-great grandmother and father were
1114 buried there and my great-granduncles as well. Over the years,my grandfather's sister Elsie and her
1115 daughter Geraldine were buried there as well. In 2003,my grandfather died.It was a big funeral.We
1116 held his funeral at my aunty Dottie's house and then the next day we went down to Pohoiki and
1117 backed down the boat ramp one last time and then took him to our Makena gravesite which is when
1118 it was the first time that my cousins were the ones to place our kupuna into the ground. This is also
1119 when my cousin Kanani who was raised by our great-grandmother Sarah told us of the name
1120 Kaipueleu as the old name of the cemetery.
1121 I remember when we dug my grandpa's grave,my cousins and I walked the trail down to the beach
1122 and they were blocking it off. We were grumbling because we were trying to figure out why they
1123 were blocking the trail to the beach,which we all grew up using and going down to fish and swim.
1124 As we walked up to the beach, I came across a huge ko`ele shell polished white just sitting on the
1125 beach! I knew instantly that this was my grandfather saying hello to me. I placed that shell on his
1126 chest before we closed his casket. Every time I go down there I find the ko`ele shell and think of my
1127 grandpa. This is our kupuna talking to us. I even used one to make a sign for my aunty Emily who
1128 had me make a sign with her parents' names on top and I put two `opihi shells on each side of the
1129 sign from that beach.
1130 As the years have gone by we feel like they have kicked us out of our gathering place. Pu'ilima was
1131 not just a place to go holoholo which we all did, but it is a place where we aukai/pikai or go and
1132 cleanse and rinse when we are preparing for a family burial. Many of our family members have used
1133 this area for generations and now it feels like we are not allowed to. How come?I don't think anyone
1134 else would like it if we came to their homeland and put up a gate and blocked access to where their
1135 kupuna are buried or where they go to honor their kupuna?
1136 As mentioned before, the beach is an extension of our family burial grounds, cemetery, and it is a
1137 part of the leina and a part of this complex. This has been a custom in our family for many
1138 generations. There are many other burials even behind my `ohana that are surrounding our `ohana
102
1139 who do not have headstones.We know these are old and are likely our predecessors,hence why my
1140 `ohana ended up being buried here.
1141 The last I will share about is when my father passed away in 2022. This has been the hardest burial
1142 of them all. My father died on November 18,2022. I had to help get everything ready for my dad to
1143 get buried down there on December 13. I met my cousin down there to check out where we were
1144 going to dig his hole and I saw signs across the street about a subdivision and they had bulldozed.
1145 My Uncle who was passing by had stopped and asked me if I knew what was going on, and I said,
1146 "no." In the midst of trying to get ready for my dad's funeral and burial I did not reach out to the
1147 planning department. On the day we went to bury my dad, I pulled up and my dad's cousin, one of
1148 his diving partners,was standing in the driveway with papers in his hand. His eyes were bloodshot,
1149 which was what my dad's eyes looked like most of the time and he was pissed. He handed me the
1150 papers and it was about the property across that street and what they were doing. It was almost like
1151 my dad was speaking through him with his bloodshot eyes and his wild and bodinky hair. I hugged
1152 my uncle and told him thank you for reminding me and for sharing the paperwork. He spent a lot of
1153 time with my dad fishing all over. After burying my dad and having the pa`ina afterwards,plenty of
1154 my `ohana were talking about the property and if we knew what was going on and no one seemed
1155 to know. On December 23,2022 I contacted the planning department to see what was going on and
1156 to share that I was totally against this development. I was contacted back and in the beginning of
1157 January, my cousin and I went in to meet with the SMA planners. We were told that we would be
1158 contacted if any more development was to move forward and over one and a half years my aunty
1159 called me the day before the hearing that they were having the planning commission meeting for this
1160 property. No one contacted us back and the developers stated that there was no opposition to this
1161 project.
1162 This area is very significant to our`ohana. The area has already been bulldozed of our Kupuna trees
1163 that my kupuna have fed from their decomposed bodies,gates put up,blocked access to the beach
1164 and total disregard to our gathering and religious practices of this area. Pu'ilima, Kalaehiamoe,
1165 Kaipueleu and Makena are part of a cultural and burial complex that has already been negatively
1166 impacted by Kaimu Cove, LLC and it will have an even more detrimental impact to our `ohana if
1167 anything is built/constructed on this property. It will obstruct the leina,place unwanted waste into
1168 the ground that will affect the tidepools, limu, and fish and the possibility of more destruction of
1169 other archeological sites that have already been disturbed. As I mentioned before, our kupuna bury
1170 either right next to the beach or cliffs and there is a good likelihood that there may be burials within
1171 this area as well.
1172 I also share the following references in respect to place names:
1173 As noted,these names refer to specific things,yet the kaona(meaning)behind these names can be
1174 different. All of these names have reference to the practices used by the people of these areas such
1175 as fish,bones,canoes and people who traversed this area
1176 Kaipueleu:refers to the ipu,fishing god and the active energy of what lies within the area
1177 Kalaehiamoe:refers to the forehead or the point of sleep-hence when I mention that one day when
1178 the kupuna will return to the ocean through the"leina"the point where they cross over.
1179 Makena: the many that are wailing of those that are found within this area
1180 Kaimu: this name references the canoes and the type of fishing that was done in the area
103
1181 The area is significant to fishing, gathering and those who lay down to their final resting place.
1182 Kalaehiamoe and Pu'ilima is/was used as a canoe launching site and is a place for gathering ocean
1183 resources. Traditionally, there was a Ku'ula or fishing shrine placed on land to give honor to the
1184 fishing akua"Ku". I have been told there is/was a Ku'ula residing here. Puna always refers to fresh
1185 water springs and the ponds that are found on the inside areas of the beach were likely used for
1186 brackish drinking water which would have been gathered with calabashes or ipu.
1187 In conclusion, this entire ahupua'a of Makena is very significant to our family. My `ohana is still
1188 very large and many more of our`ohana will be buried at our`ohana Makena gravesite,or Kaipueleu
1189 and we need to have unobstructed access to the kai directly across the street to continue our practice
1190 of cleansing, gathering and honoring our kdpuna. What type of reciprocity will be done for the
1191 execution of our kdpuna trees and the blocked access of our gathering places and religious use?
1192 `Ohana I know that Gilbert Hauanio Sr., Emily Hauanio (Konanui), Tootsie Peleiholani, Hayward
1193 "Braddah"Peleiholani,Emily Naeole(Kealoha), and Daniela Kealoha.
1194 Kaipueleu
1195 Ka ipu
1196 N. Hanger for ipu,calabashes.
1197 `Ele.`n
1198 1. N.A dark-skinned people to be descended from a chief of this name.
1199 2. (Not cap.)A hard stone, sometimes used as a fishing god.
1200
1201 `eleu
1202 vs. Active, alert, energetic, lively, nimble, quick, dexterous, agile, spry, sprightly, prompt. Also
1203 `uleu. ho.`eleu Caus/sim.;to animate, stir into action,animated.
1204 Kalaehiamoe
1205 ka.1a`e
1206 1. vs. Clear,calm,unclouded. ho`o.ka.la`e To cause to clear;to become clear.
1207 2. n. Swelling,probably due to failing circulation.
1208 la`e
1209 Same as la`ela`e 1;pure in sentiment(Hal. 19.8). Cf. kdla`e. ho`o.la`e To clear up,brighten. (PCP
1210 lake.)
1211 lae
1212 n.
1213 1. Forehead,brow.Nalulu ka lae,to have a headache. (PPN la`e.)
104
1214 2. Cape,headland,point,promontory. (PEP la`e.)
1215 3.Wisdom;mental or emotional qualities. Cf. lae o o,lae pa'a,lae 'ula,and idioms podia 1;po`ohu
1216 1. ho`o.lae To pretend to be wise;to act smart;pretentious.
1217 4. An insulting term, followed by qualifiers, referring to kaua, outcasts, who had dots tattooed on
1218 their foreheads (Malo 70-2). Cf. lae kiko,lae mamo,lae puni.
1219 hia.moe
1220 nvi. Sleep;to sleep,fall asleep, asleep. Kona hiamoe `ana,his sleeping. Holoholona hiamoe, sloth.
1221 Hiamoe i ka make, to sleep in death, die. ho`o, hia.moe To put to sleep, lull to sleep,to pretend to
1222 sleep; soporific. La`au ho`ohiamoe, sleeping tablet or drug. (PPN fiamohe.)
1223 makena
1224 1. nvi. Mourning,wailing,lamentation;to wail,lament,weep for joy. Nona keia makena e uwe
1225 mai nei(For. 4.47),this wailing that is being sobbed forth here is for him. (PPN matenga.)
1226 2. n. Calm,of sea, atmosphere. Cf. make,dead.
1227 ma.kena
1228 vs. Many,numerous;often,much.
1229 Pu`ilima
1230 Pn
1231 n. Head of octopus or squid.
1232 n. Canoe endpiece,both fore and aft.
1233 nvt. Coil of hair,topknot of hair;rope or line, as attached to sticks in an `opelu net;rope attached to
1234 the front of an unfinished canoe to haul it to the shore;olona string used in the game pu kaula;snotter
1235 holding the end of the sprit of a sail;to coil;to gather in, as sails;to form a topknot. Pu i ka wa`a,
1236 ceremony during which a head craftsman prayed that the gods would protect the newly carved canoe
1237 hull as it was drawn from the forest to the sea; to attach a line to a canoe; such a line. Kaulapa pu
1238 (For. 6:483),drag or towline.Pu i ka lauoho,to form the hair in a topknot.
1239 part. Together,entirely,completely, also with,together with.
1240 Short for puna.
1241 `ilima
1242 1. n. Small to large native shrubs (all species of Sida, especially S. fallax),bearing yellow, orange,
1243 greenish, or dull-red flowers; some kinds strung for leis. The flowers last only a day and are so
1244 delicate that about 500 are needed for one lei. Fruits of ma`o (Abutilon grandifolium), when green
1245 and soft, are used with `ilima leis, one fruit at each end of the lei; or the pale-green, cap-like calyx
1246 of the `ilima flower is used.A mild laxative for babies is made by squeezing out the juice of flowers;
1247 this is called kanakamaika`i. The `ilima was designated in 1923 by the Territorial Legislature as the
105
1248 flower of O`ahu. It is related to the hibiscus. (Neal 552-3.) See songs,noweo,pue 1;cf. `apiki. Ola
1249 no i ka pua o ka`ilima,healing in the `ilima flower [reference to its medicinal use].
1250 Kaimu
1251 ka
1252 1. nvt. To hit, strike, throw, smite,hack,thrust,toss, fling, hurl, dash, especially with a quick hard
1253 stroke; to bail water, as from a canoe;to clean, as weeds or mud from a pond; to fling the arms or
1254 swing them while walking;to make net meshes;to tie, as thatch battens;to knit;to fish with a pole;
1255 to turn the soil;
1256 nvt. Canoe bailer;to bail. (PPN taa.)
1257 n. Container,hanger.
1258 Incoming,of a current
1259 Hip bone,pelvis.
1260 imu
1261 n. Underground oven;food cooked in an imu.Also umu. (PPN `umu.)
1262 Rock and coral fish trap;the fisherman might insert a branch into an opening at one side to frighten
1263 the fish into a surrounding net. Also ahu,umu.
1264
1265
1266
106
I
1268
1269
1270
1271
1272
1273
1274 APPENDIX H: INTERVIEW WITH HOWARD KONANUI
1275
108
1276 TALKING STORY WITH
1277 HOWARD KONANUI(HK)
1278 Oral History for Pu'ilima,Kaimu by Gina McGuire(GM)
1279 January 2,2025
1280
1281 The interview with Uncle Howard Konanui was completed over the phone.
1282 GM: Could you start by sharing about yourself and your family background?
1283 HK: My name is Howard Konanui. I'm of Joseph Kepa Konanui and Elizabeth Enriquez
1284 Konanui. I was born in Hilo Hospital. Raised in Opihikao and when we were about sixth grade,
1285 we moved up Pahoa.We had a house in the back of the elementary school.We lived there 'tit I
1286 graduated and then I got married.And I am also 70 years old.
1287 GM: Do you want to share a little more about your family background?
1288 HK: Do you want for my dad's side or my mom's side?
1289 GM: Whatever you want to share.
1290 HK: As far as for my dad, his father, my grandfather, David Kawika Konanui was born in
1291 Kapa`ahu,Kalapana. That's where he was raised.And when he got married to my grandmother,
1292 Lucy Silva, that was her name. So, actually, she came from Opihikao. So, that's where they
1293 moved,to Opihikao, and that's where they started their family. That's on my dad's side. Is that
1294 enough or you need more?
1295 GM : I think that's ok.
1296 HK: Ok. On my mom's side,that's Rebecca Kaho`okaulana Enriquez.Now,if I go further back,
1297 to her mom, my grandma actually is Geonovefa Kailikapu. She was Kalua. She was born in
1298 1874 and how she came, get some place in Kona, I kept asking people from there, where is it?
1299 Nobody heard of it. So anyway,she's from Kona.And then,we don't know how she met Makapo
1300 Kaho`okaulana. So,then, my grandma Rebecca, don't share too much of genealogy. For some
1301 reason why, we don't know. Ok? So, anyway, they live in Puna. She got married to Makapo
1302 Kaho`okaulana and they lived in Puna. So they had six kids and my Tutu Rebecca was the
1303 second oldest. And she was born December 15, 1896 in Kehena. Ok?And anytime,if you need
1304 to ask me something,you just gotta stop me.
1305 GM: Ok.
1306 HK: With that said, I don't know when my grandma Rebecca married... we don't have the
1307 date when they got married but Rebecca married Hilarion Enriquez. And he actually was from
1308 plantation, Filipino immigrant, from the Philippines.We don't know how he met my grandma.
1309 Anyway,that's how they started for the family. And between Rebecca and Hilarion,they have
1310 ten children. And majority of them was boys. The only girl was my mom, Elizabeth Enriquez.
1311 And my mom was right about the middle. That's where she sits among the family tree. And
1312 then, she got married to dad. So that's how I came. So,now,my mom used to tell us that,
1313 when she used to ask, Tutu Rebecca questions,my Tutu used to always call her niele. That's
1314 what she always said, "niele."That's also my mom,tried how many times, and she would
1315 always get the same response. And why she didn't want to share, she doesn't know. My Tutu
1316 was kind of fed up with always being asked the same thing. My Tutu told her,you no
109
1317 kopekope the dirt, `cause if you kopekope the dirt, all the grass is going to come out. Meaning
1318 you don't dig up the past.You just let it go. That's why,what I mean is,now all of the
1319 cousins,our age,we don't know a real solid of history of our Tutu. But anyway, June 28,we
1320 did a video sit down,this was in 2008,we did a video sit down with my mom and one of her
1321 brothers. The youngest one. Tony. My other Uncle Benny was up on the mainland and he
1322 actually couldn't come home so what he did was,he wrote a letter, and when we had our
1323 Enriquez sit down,get together,we video-ed it. So his children, My Uncle Ben's kids, read his
1324 letter of how he was raised and the lifestyle that he lived when they were raised in Kalapana.
1325 They were raised in Mokuhulu, Kalapana. For some reason,the sibling,my grandma,my Tutu
1326 Elia,which was her younger brother, and her other sister, Tutu Kamala,they all live close by,
1327 they were neighbors. Each one of them had their own house. And they had two to three acres
1328 next to each other. That's how they live in Mokuhulu and raise their families down there. So
1329 mom said when they were young they used to walk down,you know,the name is Pu'ilima,
1330 right? But mom said they called that place Wills. That's what they named it.Wills. They used
1331 to walk down from Mokuhulu,walk down to Wills and they used to bring their clothes down
1332 there,wash their clothes with the old bar soap,you know the old brown kind from before.
1333 Military soap or what. They used to wash their clothes and there used to be a pond down.
1334 They used to put all their clothes in there and wash 'em with the soap and wash 'em,would go
1335 further out in the ocean and rinse 'em out. After you pau rinse 'em,you squeeze 'em and then
1336 you place them on the stone to kaula`i. That's what they did. And after they finish wash all of
1337 their clothes,they used to go look for lauhala,they would pick `opihi,ha`uke`uke, and limu
1338 and even the pao`o,the fish. That's what they call the jumping jacks,you know in the ponds?
1339 My uncle said they used to make 'em raw. And that's what they used to eat,the pao`o. So they
1340 would spend the whole day down there. So in the afternoon,mom said the clothes was all dry
1341 already, so they'd pick up the clothes and walk back home Mokuhulu.Where Tutu Elia's
1342 house,that's where Boa stay now. And then right next to there,that's where Tutu Rebecca's
1343 house was. Little bit inside,but that's where the house was. And if you go little bit more,get
1344 the great big water tank,that area there is what we call Mokuhulu.
1345 GM: That's a walk!
1346 HK: Yeah. But if you look at it they had the trail,they walk straight down, instead of you
1347 walking along the road. So it was much shorter. Although it was far. But it was a straight shot
1348 going down.You see? So. That was what my mom told us on that video and I knew she had
1349 said something about that so I had to go back and watch it and yes,that is what she spoke
1350 about. That area. And that area, right above is where her grave stay. Have you been up there
1351 by that grave?
1352 GM: Yeah.
1353 HK: Ok. So for what reason why she wanted to be buried there,we don't know. But it's only
1354 her is buried there. Her sister Kamala and Elia is buried behind Pahoa Catholic Church.
1355 Although,this was back in 1953. That's when she died and then she was buried there. So,that
1356 is all what I know about that place. Because after my mom married my father,they moved to
1357 Opihikao. So,we didn't go to the fishing area down there because actually, since we lived
1358 Opihikao, our area is Opihikao and you don't go maha`oi somebody else's territory. That is all
1359 what I can share with you about Pu'ilima.
110
1360
1361 GM: That's plenty! I didn't know had lauhala down there before.
1362 HK: Because my Tutu Rebecca was a weaver and that's how she made money. By making
1363 lauhala mats like that. That's what she used to do.
1364 GM: Wow.
1365 HK: Yeah.
1366 GM: Get plenty Enriquez buried over there though, right?
1367 HK: Oh, ok. She was the first one to be buried there. Then my grandfather,which is on the
1368 Kalapana side of her grave was put there. And my cousin on the right side of her, Kapoho
1369 side. Died in a car accident. My uncle put him there. And he was young, like say, in the early
1370 20s.Yeah. So,that so far, is the only, oh, and then,my other cousin,her baby, I think was,
1371 still born. Is put in-between my grandma and my grandpa. Right there by the noni tree.
1372 GM: Oh wow.
1373 HK: Yeah. So do you have any other questions.
1374 GM: I would ask you, in your own words,why the spot is special or relates to the burial
1375 grounds?
1376 HK: Why I feel that that area should be preserved is,that is our culture and our heritage.
1377 Because that's where my mom folks was taught that we live off the ocean and when you go
1378 down to the ocean you make your time worthwhile.You maximize whatever you have to do
1379 down there. So that you can accomplish a lot of things. And it taught them how to live off of
1380 the ocean. So now that's very,very important. If we don't have for our culture,we're going to
1381 lose a lot, our identity. So all of these things, once it's destroyed,then it's gone.We won't be
1382 able to show the future generations what it used to be like.You know,because I give you an
1383 example.You know for a poi pounder, for the pa`i ku`i `ai?And then the pohaku ku`i `ai. If
1384 you have that,you can pass that down to the future generations. And they can show the
1385 children,the grandchildren,what it means to ku`i kalo. Because they have something to hold.
1386 If you don't have your board and stone it's hard for the future generations to grasp what you
1387 are talking about. So it works in the same principle as the `aina. The place. If you don't have a
1388 place to show them what has been done.You know? Then they won't understand. Because,
1389 like, even for my dad when we go fishing like that,he showed me the areas where the moi
1390 stay,where the `aholehole stay, and he even when he died,the areas where the lobster holes
1391 stay,where the certain fishes would stay,like say for the kole,you know?We don't have
1392 access to that area that, it's all gone. So,that's why for me, it's important and you know, it's
1393 for my mom, for my Tutus, all the kupunas that when passed. They cannot speak up for
1394 themselves.Now it's our time to speak for them because they taught us all of this.We should
1395 be the one that speaks for them because they taught us and they taught us well. So that we can
1396 honor them for what they passed down to us. That's my mana`o.
1397 GM: That's really beautifully said. My other question is how you've seen Kaimu change in
1398 your lifetime,the community or the coastline.
1399 HK: You know,you didn't have the opportunity to see the original Kaimu, right?
111
1400 GM: The bay?
1401 HK: The only thing you saw was pictures,yeah?
1402 GM: Yeah.
1403 HK: Ok. I didn't see it,but from what I was told.When you came down from that highway,
1404 the road you come down and then the road used to fork,the left side you go Red Road,the left
1405 side you go down in the back in Kaimu. But in front had this bunch of coconut trees where
1406 people go picnic and used to have one old road. And that old road used to go right across the
1407 bay and hit the other side of Kaimu Road. That's how it used to be. I never did see it but I just
1408 saw that old road and just from what all our kupunas told us,that road used to go all the way
1409 across.And then,the lava flow came and took everything, and now it's all gone. That is what I
1410 remember about Kaimu and you know,the left side,that so called subdivision,back in those
1411 days,the local people used to go on the shoreline. Right around that subdivision that go all the
1412 way up to Pu'ilima to go throw net. Because my uncle folks used to go up there to go
1413 holoholo. The people before time,they didn't have an issue with the people going in front and
1414 throw net. It was all ok. But nowadays, oh my gosh,you cannot do that. I don't care where
1415 you go,times have changed.Well,because the kupunas is not around to go holoholo, I, I'm
1416 not the type to go around and maha`oi. So, I would rather stay in my own area. And, I don't
1417 have issue.
1418 GM: I think you answered all of the questions I have. If the project were to go through, is
1419 there anything they can do to lessen their impact?
1420 HK: Well, I don't know if you guys are gonna go tomorrow for a walk?
1421 GM: Yeah.
1422 HK: Ok. If you guys go, see if the trail, if the bulldozers push the stones and what not. If they
1423 did,can we get the Native Hawaiian Legal Core involved? Because they're destroying our
1424 cultural heritage. It's not good.Not good.
1425 GM: I'll go look tomorrow.
1426 HK: Ok.
1427 GM: Thank you so much for your time, Uncle Howard. Appreciate it.
1428
112
1429
1430
113
1431
1432
1433
1434
1435
1436
1437 APPENDIX I: INTERVIEW WITH BERNICE WALKER
1438
1439
1440
1441
1442
1443
1444
1445
1446
1447
1448
1449
1450
1451
1452
1453
1454
1455
1456
1457 TALKING STORY WITH
114
1458 BERNICE WALKER(BW)
1459 Oral History for Pu'ilima,Kaimu by Gina McGuire(GM)
1460 January 3,2025
1461
1462 The interview with Aunty Bernice Walker & Uncle Sam Kaho`okaulana included a travelling
1463 huaka`i (journey) from Aunty Bernice's home in Pahoa, to Mokuhulu, to the study area in
1464 Kaimu.
1465 Location: Puilima shoreline,Kaimu,Hawaii Island
1466 (Standing on `a`a flow(state land)directly to the east of the study area.)
1467 BW: So this is where they want to put five homes?
1468 GM: No,you see where it's clear there (pointing to cleared area where study area is).
1469 BW: According to Howard(Konanui),his cousin said our grandfather is buried there.
1470 GM: On this side of the road?
1471 BW: Yes. The family never talked about, when my great-grandfather died. My grandfather
1472 never said anything to us.Makapo Kaho`okaulana.My grandfather,I lived with my grandfather.
1473 Back then,I had my grandfather and two aunties.And we would all come down here.We would
1474 go fish. Over here,used to have ponds with water but they're not there anymore.Maybe because
1475 the ground sank, and they all fell in the water? I think that point over there (pointing to east)
1476 went out further. But with erosion and stuff. Look the fish jumping. My grandfather would
1477 always tell us, "Stay low and Don't move around and stand up high," and you know. `Cause
1478 they can see you. So it was kind of like old teachings.
1479 GM: Can you share why this spot is so special for you?
1480 BW: Why this spot is so special to me? Because it brings back happy and good memories.You
1481 know? We used to come down here and fish, hang ulua pole, spend the night, and watch the
1482 ocean,and listen to my grandfather and listen to him talk about the ocean and fish,and how you
1483 fish down here. It's not like one or two times.We used to come down here all the time.Because
1484 we just lived up the road where we came from.
1485 GM: So this is state land, but that parcel is the one being considered. How do you think that
1486 would affect the coastline?
1487 BW:Well if they don't touch this stretch of the coastline,I don't have a problem because that's
1488 private property. But from what my cousin Ilona said, our great grandfather is buried in there
1489 somewhere. Remember what she said? Don't know what the place looks like.We didn't know
1490 about it. So that would be something we would like to know about.We would like to be able to
1491 find that. That I would be interested in.
1492 GM: Do you know of any mele or oli for this area?
1493 BW: No. I know, I read your handout.
115
1494 GM: Just making sure I go through everything.What are the primary changes you've seen in
1495 this area?
1496 BW: The erosion. The dropping of the land over here.When we had those big earthquakes.
1497 This land over here has dropped considerably. And this spot right over here is where we used
1498 to camp. Inside this little cove on the under.We used to put a tarp over the top. Used to be a
1499 little bigger though.
1500 Location: Aunty Bernice Walker's home in Pahoa,Hawaii Island
1501 GM: Could you start by telling me about yourself and your family background?
1502 BW: My name is Bernice Kaho`okaulana Choy Walker. My mother is Abbie Kaho`ohaulana
1503 from Mokuhulu, Kalapana and my dad is Henry Choy from Honolulu. I lived with my grandpa
1504 since I was two or three years old and I lived with him until I graduated from high school.We
1505 lived in Kalapana in Mokuhulu. My grandmother died when I was five years old so he basically
1506 raised me with my aunties. My parents lived in Pahoa. My dad actually lived in O`ahu and my
1507 mother lived in Pahoa but I preferred to live with my grandfather, so I was able to live in
1508 Kalapana and I stayed there until I graduated from high school. In growing up in Kalapana,our
1509 days were,go to school,com home,do chores,and do household things like feeding the pig and
1510 making hot water to take a bath and cooking and cleaning and picking up the rubbish around
1511 the place and helping with fire wood and helping to clean fish and picking `opihi and helping
1512 with the meat they brought in when they went hunting. That was what I did. My uncles would
1513 come down and then they would go hunt and that's how they got the meat. Mokuhulu, way up
1514 behind, my grandfather would go and he would gather honey. I never went, he never took me,
1515 but there was some kind of a, I guess, little hamlet or something up there where he had fruit
1516 trees and honey and that's where they would go.We didn't have electricity down there so that's
1517 why we boiled hot water to take a bath. Everybody got a bucket of hot water. One of my chores
1518 was to clean the kerosene lanterns,clean the glass,the aniani,because burning at night it would
1519 get burnt with carbon and so I would have to go in with the newspaper and wipe all the carbon.
1520 That was one of my chores. And what we did for fun down there,what we did was climb trees
1521 and vines, mango and just go running around in the bushes. When my grandfather would say,
1522 "let's go fishing." He wouldn't say, "let's go fishing," he would say, "let's go holoholo."We
1523 would all pack up our stuff and go down the beach and spend the day, spend the night. We
1524 would fish and we would play on the rocks and watch what was going on. That was pretty much
1525 life. And of course,catching the bus at 6:30 in the morning. The bus would pick me up to go to
1526 school in Pahoa and drop me off,got me to my house at 3:00 in the afternoon.Yep, so that was
1527 my life when I was living in Kalapana.
1528 GM: Do you have any mo`olelo that you'd like to share about the study area?
1529 BW: No,not really.
1530 GM: You shared that the biggest change has been the erosion and the change of the coastline,
1531 you mentioned the potential burial site of Makapo Kaho`okaulana, are there any other cultural
1532 sites that we should know of in the study site?
1533 BW: Not that I know of I didn't even know my great-grandfather was buried there and that
1534 remains to be found if he's there.
116
1535 GM: I know we talked about ulua fishing. Are there any other traditional gathering practices
1536 that you want to share?
1537 BW: You know, in the area there's also that papa down below. And there was limu kohu there.
1538 That's the gathering place for limu kohu.
1539 GM: That's good to know. Is there anything that developers could do to lessen their impact on
1540 cultural practices in the area?
1541 BW: Continuing access could be a big concern because we know and we hear of other
1542 landowners who have beach front who close off the shoreline and say, "This is my property,
1543 you can't pass through here." And that is something that I personally do not want to see
1544 happening. People who come from the land, the ocean, down in that area, they know what's
1545 what and where,you know,they can go and gather and for you know, outsiders to come in and
1546 tell you, "you cannot do this,you cannot do that,"that is just not right.
1547 GM: Do you want to say anything about that trail that we walked on today?
1548 BW: That trail we walked on today is one of two trails. There's one further in the middle.I think
1549 the one further in the middle is used more than that one. But I don't know,years have gone by,
1550 and maybe now people just that one that we were on today.
1551 GM: I don't know,but my last question, is there anyone else that you recommend we talk story
1552 to?
1553 BW: See,my cousin Boa,we grew up down there. Everyone else down there,they didn't come
1554 down until they were older. They grew up in Honolulu or somewhere else. We are the original
1555 ones down there. And even when we were down there, the Ka`awaloas. But everybody of our
1556 generation are gone already. A lot of these folks they're a lot younger than we are.
1557 GM: So maybe Uncle Boa.
1558 BW: Yeah, for sure, if he'll talk to you. And I don't know about, even Mindy guys, they're
1559 down there,but they're newcomers. Of the old, I don't know anybody else.
1560 GM: Is there anything else you want to add about the place?
1561 BW: I would be really happy if they don't destroy the coastline. There's the section.When the
1562 lava came down,it took the shoreline,but that's the only piece of that older shoreline left. So I
1563 would rather that stay the way it is. And that's my hope anyway, if that can happen. If they
1564 can leave it pristine like it is,that'd be great.
1565 GM: Ok,thank you so much,Aunty, for sharing your time.
117
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