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for them but we don’t teach this part of it; we always teach going back to culture, touching roots,
<br />and making sure our kids know the importance of ‘āina, making sure that everything has a place.
<br />So seeing something like this come along, being that I was raised in that area, seeing the toxicity
<br />of the water changing from how much tourists come and visit that area, seeing all the slick white
<br />suntan lotion on the top of the ocean and tasting it from when I was little growing up, and seeing
<br />how much more is in there, how much tourists come there, and seeing that a majority of the
<br />people on the beach is mostly tourists and not seeing any more of my local blood, not seeing any
<br />more of my family down there, except for, of course, my family who lives across the street over
<br />there. Yeah, I think that it’s time to return back to culture, because we are going to be building
<br />all of this stuff, and when it comes back time to sustain our resources, our resources will no
<br />longer be there. Our kūpuna will be disrespected by being run over. I know for a fact, because I
<br />found bones up there in a cave, that there are lots of iwi kupuna in that area, and that is very
<br />important that we protect it. We cannot wait for the, for those are to run over and then say, wait,
<br />we found bones; that’s really too late. So to show respect to my kūpuna, I’m here today, and for
<br />future generations, because I don’t want the same thing to happen where, where were you people
<br />when it was in a contested case hearing? I am here right now. So when you see me over there
<br />protesting on the ‘āina and stopping those machines with my physical body, I was here at the
<br />meeting as well. Mahalo.
<br />
<br />LUI: Aloha mai kākou. Aloha Chair Unger.
<br />
<br />UNGER: Aloha.
<br />
<br />LUI: My name is Nicole Kealohaokalani Lui and I am from Kona. I’m a descendant of Kona
<br />through the Kaelemakule, the Kaihemakawalu, the Pelekane, the Ma‘a ma ‘ohana, and connected
<br />to Kahalu‘u through the Ma‘a who was kahuna of the place at one time through some oral
<br />history, and the builder of Hāpaiali‘i. And Aunty Iwalani Arakaki is here. Thank you, Aunty
<br />Iwalani, Aunty Adeline Lewi, and the rest of the kūpuna, Ku Ching. Thank you folks for
<br />coming. This project I think should be denied. And I couldn’t help but when I went through
<br />parts of it, the Cultural Assessment, the CIA, the Cultural Impact Assessment, some of the
<br />information was done wrong, especially when it comes to the genealogy of the Royal families,
<br />stating that Ka‘ahumanu was born at Kahalu‘u. No, she was not born at Kahalu‘u; she was born
<br />in Mapuwena called Paliuli at Ka‘uiki Hāna in 1868, so, ah, 1768, so, ‘a‘ole, she was born there.
<br />Kuakini, his true name was Kaluaikonahale, Kaluaikonahale, that was his true name, and then he
<br />was given the name Kuakini afterwards, after his brother had passed away. And their papa was
<br />Ke‘eaumoku, one of the high chiefs who helped Kamehameha to solidify the rule of Hawai‘i,
<br />and his mama was Nāmāhāna‘i‘Kaleleokalani. So when I see this kind of stuff printed like this,
<br />wrong, and seeing that Kamehameha III was born at Kahalu‘u; ‘a‘ole, he was born in Keauhou.
<br />So why is this, why is this kind of stuff not proofread? Who’s looking at this and then finalizing
<br />it and then putting it in the Final EA? ‘A‘ole, if this is done wrong, then who’s to say what the
<br />other documents were done wrong? You know, so, this kind of stuff should be really – thank
<br />you – this kind of stuff should be really looked at and proofread before it comes out in a final,
<br />because once you change our history, ‘a‘ole, no, that’s not right; that means it’s going to be, the
<br />people who are doing this, your scientists or consult-, I’m kind of surprised that Scientific
<br />Consultant Services did that, and I know them, and so I was kind of like perturbed and bothered
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