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must own land. The Mahele was established, and yet another foreign concept dictated the <br />relationship between kānaka and ‘āina. Land privatization shifted our world immensely, yet <br />Kahalu‘u remained sacred. Three generations ago my kupuna Elizabeth Pualani Kawahine <br />Pu‘āinamoku was told that the language of her world could no longer be spoken to her children. She <br />whispered ‘ōlelo Hawai‘i to my tūtū in the quiet of the night in fear that if it wasn’t at least <br />whispered, it would be forgotten forever. As our mother-tongue was silenced, plans to move a <br />community were being made, and shortly after Kahalu‘u was stripped from us native tenants, the <br />kupa, the kama, the people of this land. And though now silenced and lonely, Kahalu‘u remained <br />sacred. One generation ago my father Alexander Kawai buried my piko, the sacred connection of his <br />first daughter into this earth therefore securing me to this land. Within my lifetime heiau of Kahalu‘u <br />have been dismantled, hotels have been built, sold, demolished, full in occupancy and low in <br />occupancy, and though trampled and disregarded, Kahalu‘u remain sacred. Five years ago I lifted my <br />son ‘Ahu‘ulaakeawe onto Hāpaiali‘i Heiau, and we witnessed the setting of the sun, <br />Ke-ala-polohiwa-a-Kāne. It recognized the furthest northern travel of this particular sun on this day; <br />it represented our greatest potential as a people. Four years ago I lifted my son Kumano onto <br />Hāpaiali‘i and we witnessed the setting of the sun, Ka-piko-o-Wākea; balance was restored within <br />our universe, therefore ourselves. Two years ago I lifted my son Keakamahana unto Hāpaiali‘i and <br />we witnessed the setting of the sun at Ke-ala-polohiwa-a-Kanaloa, and as the sun set, the ocean rise <br />and completely encircled us; it was confirmed that Kahalu‘u remain sacred. All of this change, all of <br />this time, yet the ceremonial space remains; therefore, it should be acknowledged. The sacredness of <br />Kahalu‘u is not for us kānaka of today to determine; it is only for us to uphold. A hui hou. <br /> <br />UNGER: Mahalo. Before we close this portion of the meeting, is there any other members of the <br />public who would like to testify at this time? Mahalo ‘oukou for your mana‘o and your hō‘ike. <br />Commissioners, at this time I need a motion to close this portion of the public hearing. <br /> <br />SHIMAOKA: I make the motion to close. <br /> <br />CHURCH: Second. <br /> <br />UNGER: Motion moved by Commissioner Shimaoka and seconded by Commissioner Church. All <br />in favor? <br /> <br />COMMISSIONERS: Aye \[unanimous\]. <br /> <br />UNGER: Opposed? At this time if the applicant would like to come up and make their presentation? <br /> <br />MILLER: Aloha Commissioners. My name is Jamee Miller and I’m the Interim Senior Director for <br />Community Engagement and Resources of the Kamehameha Schools in West Hawai‘i. <br /> <br />DUARTE: Aloha kākou. My name is Kā‘eo Duarte from Kahalu‘u and Hōlualoa here in Kona and <br />I’m the Vice President of Community Engagement and Resources at Kamehameha Schools. <br /> <br />WOODSIDE: Aloha mai kākou. I’m Ulalia Woodside, Director of Natural and Cultural Resources <br />for Kamehameha Schools Community Engagement and Resources. <br /> <br />24 <br />EXHIBIT A <br /> <br />