Halena Kapuni-­Reynolds and Wendy Mapuana Waipā

Nā Pana Kaulana o Keaukaha

The Storied Places of Keaukaha

Hoʻokūʻonoʻono ka ʻāina i nā pulapula

‘Āina hoʻopulapula hoʻi o nā kupa, ʻo Keaukaha
The lands bring forth prosperity to the ­people
(The) Hawaiian Homelands of the natives
known as Keaukaha

ʻO Keaukaha ka home o Puhi

Kahi e lana ai ka wai, ka home ʻolu o ka ʻohana
Keaukaha is the home of Puhi
Where the ­waters are still
the pleasant home of the (Nawahī) ʻohana

Kahi e pae mai ai ka nalu

E māewa ai ka wainaku i ke kai piʻi i Kulapae
The place where the waves meet the shore
Where the wainakū grass
sways rhythmically in the ocean
during high tide at Kulapae

Puaʻi ka wai māpuna

A wili ka wai au o waho, ʻo Auwili
The springwater ­bubbles forth
Mixing with the ­waters
of yonder, (at the place called) Auwili

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 A ma ka lihi kai, hōʻea aku i Keōkea
ʻO ke ōkea i kaulana i ka hala kea, i ka loko iʻa,
On the seashore, we arrive at Keōkea
The sandy place that is famed
for the white hala and the fishpond

I holo aku ka iʻa i kai ʻo Keonekahakaha,

Kahakaha maila nā lima o kanaka ma ke one
The place where the fish
swim in the sea, Keonekahakaha,
where hands sketch in the sand

Aloha ʻia nō ka ʻāina o nā Hawaiʻi

Ka ʻāina i pā mau nā mēheu o nā kūpuna
ʻO Keaukaha, ʻo Keaukaha nō ē!
Beloved are the lands of our ­people
The lands that continue
to bear the footprints of our ancestors
(The lands) of Keaukaha
indeed of Keaukaha!

Hoʻolauna
ʻO Keaukaha ka ʻāina (Keaukaha is the land). ʻO Waiākea ke ahupuaʻa (Waiākea
is the ahupuaʻa [a type of land division]). ʻO Hilo ka moku (Hilo is the district).
ʻO Hawaiʻi ka mokupuni (Hawaiʻi is the island). This moʻolelo (story) is about
Keaukaha on Hawai‘i Island, and the wahi pana, or storied places, that can be
found along its coastline. Like all moʻolelo, what is described ­here reflects our
par­tic­u­lar understanding and experiences of visiting ­these wahi pana with
friends and ­family. Note that the wahi pana we describe ­here are only a few of
­those in Keaukaha. We chose to focus on six of ­these wahi pana ­because they
have played a significant role in shaping our community.
Our vari­ous genealogical connections to the area are typical of families
in Keaukaha. For instance, some ʻohana (­family) have roots to this place that
predate the establishment of the Hawaiian homestead of Keaukaha in 1924
­under the Hawaiian Homes Commission Act of 1920 (Mapuana), and some
ʻohana from other parts of Hawaiʻi settled in Keaukaha ­after receiving a lease
to Hawaiian Homelands (Halena). ­Whether our ties to Keaukaha are recent
or rooted in a deeper past, we recognize our kuleana (responsibility) to this
ʻāina (land, that which feeds us), to our families, and to the ancestors of this
land. Sharing the moʻolelo of our wahi pana is one way that we embrace this

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 kuleana. As kamaʻāina, born and raised on ­these littoral lands and brackish
­waters, we honor our wahi pana through mele wahi pana to ensure that Ke-
aukaha ­will continue to be cherished and protected for generations to come.
Mele wahi pana are Hawaiian songs that honor the beauty and stories
of par­tic­u­lar places. The late “Aunty” Edith Kanakaʻole, famed kumu hula
(hula expert) and one of Keaukaha’s first homesteaders, composed “Nā Pana
Kaulana o Keaukaha” (The Famed Places of Keaukaha) in 1979 as a mele wahi
pana to recount the storied places found along the Keaukaha coastline. Aunty
Edith’s mele takes the listener from place to place, starting with Palekai, the
area where Hilo’s breakwater meets the land, and ending with Leleiwi, a leina
(place where spirits jump into the afterlife) near the Hilo/Puna boundary. As
a child in the Hawaiian-­language immersion program in Keaukaha, one of the
authors (Halena) learned this mele and sang it while walking to ­these vari­ous
places. In the mele that begins this essay, we build on Aunty Edith’s mele by
composing new mele wahi pana for Keaukaha.

About the Mele

The mele was written in 2011 by Halena Kapuni-­Reynolds and is performed as
an oli in the conversational-­style of chanting known as kāwele. Wahi pana in
Keaukaha are listed sequentially as they appear along the coastline. Begin-
ning in the west (Hilo side) at Puhi Bay and ending in the east (Puna side) at
Keonekahakaha, the mele preserves moʻolelo regarding the history and sig-
nificance of each place within each line. We use the verses of the mele ­here
as points of departure to recall our memories and knowledge of each place.
Numerous other wahi pana can be found within and beyond the area covered
in this mele. We use this limitation as an invitation for interested readers to
learn more about our wahi pana by coming to Keaukaha and learning about
our community and coastline through an excursion from one place to an-
other, known as a huakaʻi hele.

Keaukaha
Hoʻokūʻonoʻono ka ʻāina i nā pulapula
‘Āina hoʻopulapula hoʻi o nā kupa, ʻo Keaukaha
The lands bring forth prosperity to the ­people
(The) Hawaiian Homelands of the natives
known as Keaukaha

It is an early Saturday morning in mid-­September. Kānehoalani (the rising

sun) has already ascended from the depths of Kanaloa (god of the ocean)

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 Keaukaha. Photo­graph by Lehuanani Waipā Ahnee.

twenty miles away at Kumukahi in the Puna moku (district). The beauty of
the vivid blue sky, populated sparsely by ʻōpua (cumulus clouds) floating lei­
surely over the sea, is coupled by the calm ocean that beckons passersby to
enter its refreshing ­waters. One by one, we arrive at Puhi Bay. We park along
the yellow single-­wire fence along Kalanianaʻole Ave­nue. Our visitors joining
us on a tour ­today offer a mele komo (chant requesting permission to enter).
We respond with a mele kāhea (chant calling out to guests to enter), welcom­
ing them to our community. Together, we proceed to an old kamani maoli tree
that gazes eternally at the piko (navel, center) of Hawaiʻi, Mauna Kea. Our
huakaʻi (journey) has begun.
Welcome to Keaukaha, our home. ­Today, we are ­going to take you folks on
a walk along the coast to share with you some of the wahi pana, or storied
places, that can be found in Keaukaha. Teaching ­others of our wahi pana,
their names, and their stories is impor­tant ­because it ensures that the his-
tory of our community remains in living memory. We tell ­these same sto-
ries to the next generation of Keaukaha homesteaders so that they remain

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 steadfast in their community by instilling within themselves a deep com-
mitment to and love for the ʻāina that has sustained, and ­will continue to
sustain, their ʻohana for generations.
The Hawaiian homestead of Keaukaha was established in 1924, but the
name Keaukaha is much older. From our oral histories, we know that the
old-­time families of Keaukaha, such as the Malo ʻohana and the Kahaʻawi
ʻohana, translated Keaukaha as the time (ke au) of writing (kaha), perhaps
in reference to the development of Hawaiian literacy in the early nineteenth
­century. ­Later in our huakaʻi, we ­will visit Keonekahakaha, a place where, ac-
cording to our kūpuna (elders), parents and grandparents would take their
­children to learn how to write, using the sand (one) as their personal writ-
ing pad (kahakaha). Other translations of Keaukaha emphasize the name’s
association with ocean currents (au), which refers to the numerous au that
coalesce beyond the Keaukaha shoreline.
Keaukaha is rich in natu­ral and cultural resources. If you ask our elders,
many ­will tell you of the days of their youth gathering limu (seaweed) or
catching ʻōhua (baby fish) early in the morning with their parents and grand-
parents. Some ­will even speak of the abundance of food that was and con-
tinues to be produced ­here. ­These moʻolelo are impor­tant to share ­because
in the past, outsiders described Keaukaha as a barren and inhospitable place
that was not suitable to raise our families. ­Needless to say, our ancestors
proved them wrong. In recognizing the abundance that Keaukaha provided,
this area was known as ʻĀina hoʻokūʻonoʻono, or lands that did and still bring
forth prosperity for ­those who live ­here. Keep this in mind as we visit each
wahi pana ­today.

Puhi
ʻO Keaukaha ka home o Puhi
Kahi e lana ai ka wai, ka home ʻolu o ka ʻohana
Keaukaha is the home of Puhi
Where the ­waters are still
the pleasant home of the (Nawahī) ʻohana

From the kamani maoli tree we walk two hundred feet to the east along cut
grass and ʻiliʻili (pebble-­sized) stones. ­There we see a twenty-­by-­forty-­foot
tent, a few portable toilets ­under the shade of an ʻulu (breadfruit) tree, and a
flagpole that prominently shows the Hawaiian flag. Cemented rock walls line
the natu­ral curve of the shoreline, providing the perfect ledge for ­children to
jump into the crisp and clear ­waters that lie beyond. The tide is low at this

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 time of the day, allowing all to see the small springs that ­bubble forth from
the lava rocks, mixing with the saltwater in a never-­ending, life-­giving dance.
This is Puhi Bay. Across the street is where the first homestead lots in Ke-
aukaha ­were created in 1924. Puhi is named for a blowhole that once existed
in the area. It was destroyed during the construction of a raw sewage treat-
ment plant that existed nearby for a few de­cades. A few years ago, the fa­cil­i­ty
was converted into an aquaculture fa­cil­i­ty that grows fish and pearl oysters.
­Because of its location in front of the homestead of Keaukaha, Puhi is a
piko of the community. It is a piko ­because it is where many of our families
celebrate the vari­ous stages of life, from birth to death. For the local schools
in the community, Puhi is an outdoor classroom where we take our haumāna
(students) to learn about their natu­ral environment, their culture, and their
history.
Although the beach park is officially called the “Keaukaha Beach Park,”
Puhi is not managed by the state. It is located on Hawaiian homelands and
falls ­under the jurisdiction of the Department of Hawaiian Homelands. For
de­cades, Puhi was overgrown with patches of wainaku grass and filled with
trash that littered the coast. All of the improvements that you see ­here ­were
undertaken by community elders who wanted to develop a safe place to
spend time with their moʻopuna (grandchildren) and families.
The small puʻu (hill) in Puhi used to be the location of a beach home
that was owned by Emma ʻAʻima Nāwahī, an influential po­liti­cal leader during
the late nineteenth and early twentieth centuries. Her home was known as
Wailana (calm ­waters), and our ancestors met ­there during the 1920s to dis-
cuss their plans to fundraise and install infrastructure in Keaukaha in order
to improve their living conditions.
As you ­will notice as we continue our walk, numerous springs can be found
throughout this portion of the coastline. This is the reason that the ­waters
­here are colder than ­those at other beaches in Hawaiʻi. Although the ­waters
are cool and the beach is rocky, Puhi is still a favored area for our community.

Kulapae
Kahi e pae mai ai ka nalu
E māewa ai ka wainaku i ke kai piʻi i Kulapae
The place where the waves meet the shore
Where the wainakū grass
sways rhythmically in the ocean
during high tide at Kulapae

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 Kulapae. Photo­graph by Lehuanani Waipā Ahnee.

Following the natu­ral curve of the grassy coastline, we walk the length of
Puhi ­until we reach a small banyan tree growing along Kalanianaʻole Ave­nue.
Beyond it lies an old one-­lane road that we walk on ­until we reach a small
puʻu near a grove of kamani haole whose far-­reaching limbs tower over the
coast’s edge. We veer from the clearly paved pathway onto the grass, walk­
ing straight ­toward the ocean and past the kamani haole. Numerous pōhaku
(rocks) line the shore on top of pāhoehoe (smooth lava) flats where limu and
wainaku grass thrive. As the waves roll in and out, a symphony can be heard
crashing ­gently on each and ­every pōhaku, producing a natu­ral rhythm that
is unique to the area. ʻAʻama crabs scuttle along the pōhaku, searching for
places to hide from the unexpected visitors.
­Here is Kulapae, an open field (kula) that used to be the location of a
paena waʻa (canoe landing). Like Puhi, Kulapae is another area that the Ke-
aukaha community uses heavi­ly for vari­ous community and ­family functions.
The En­glish nickname of Kulapae is “Hawaiian Village,” which refers to a se-
ries of thatched hale (houses) that ­were constructed ­here in the 1950s as an
attraction and a place for community members to sell their arts and crafts

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 to tourists who arrived in Hilo via cruise ship. You may have seen one of the
ships on your way into the community when you passed by Hilo Pier.
Kulapae used to be home to a large pavilion, and like Puhi, it is where
Keaukaha families hosted vari­ous lūʻau (large ­family gatherings) for all
stages of life, ­whether a baby’s first birthday, a community member’s wed-
ding reception, or a hoʻolewa (funeral). Longtime residents of Keaukaha still
remember Kulapae as a place for community gatherings and festivities. Al-
though the pavilion is long gone, Kulapae remains as a place where the lives
of Keaukaha’s ­people are honored and celebrated; the only difference is that
nowadays we have to set up the occasional white canvas tent to ­house our
cele­brations.
­Today, the thatched ­houses and pavilion of Hawaiian Village are long
gone. All that remain are a paved road and a concrete slab that indicates
where the pavilion once stood. Currently, the community plans to build a
new pavilion and other related facilities at Kulapae. We hope to revitalize the
space as a place where we can greet visiting groups of Kanaka ʻŌiwi and other
Indigenous ­peoples, host community festivities, and provide our residents
with a place to pursue their economic and cultural interests.

Auwili
Puaʻi ka wai māpuna
A wili ka wai au o waho, ʻo Auwili
The springwater ­bubbles forth
Mixing with the ­waters
of yonder, (at the place called) Auwili

Leaving Kulapae, we pass by a concrete foundation where the pavilion of Ha­

waiian Village once stood. A staircase leading down to the ocean can be seen
as we make our way east ­toward Auwili. Descending another set of stairs, we
pass a large banyan tree, which gives way to a rocky pond filled with calm,
crystal-­clear ­water that is ice-­cold to the touch. Hapawai (a type of limpet)
cover the pāhoehoe, while ʻōpae swim freely in the pond. Off in the distance,
a small puʻu can be seen. We walk along the rocks ­toward the ocean, stepping
carefully onto the wainaku grass that blankets the pāhoehoe beds. The smell
of paʻakai (salt) and limu permeate the air.
This place is called Auwili, which means “the twisting currents.” It refers to
two currents (au) that are known to meet in the ­waters beyond this area. On a
nearby puʻu is a ­house platform that used to be the home of the Kealohapauʻole
ʻohana. We know through our oral histories that Kealohapauʻole are one of

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 a few ʻohana whose lineages predate the establishment of the Keaukaha
Homestead. Other ʻohana share ­these ancestral ties, and many of their de-
scendants live in the homestead ­today. Below the foundation is a pāhoehoe
basin that forms a natu­ral saltwater pool.
Although most of the ­waters around Keaukaha are frigid ­because of the
fresh ­water that ­bubbles from numerous springs along the coast, Auwili’s
­waters are warm ­because the basin is filled with saltwater from the ocean,
making it a favorite and safe place to teach young ­children how to swim. It is
one of Mapuana’s favorite wahi pana along the Keaukaha coastline, and it was
somewhere she and her ­family frequented when she was a ­little girl. The pond
we walked past at the base of this puʻu is known locally as “Cold Pond” for the
­simple fact that its ­waters are frigid. This was Halena’s favorite pond as a child.
He remembers jumping into its cool ­waters and counting the many hapawai
and ʻōpae that can be found ­here. ­Children often run back and forth between
each pond, jumping into the ­waters to warm up and cool down. Memories of
swimming at t­ hese two places are shared by many Keaukaha residents.

Keōkea
A ma ka lihi kai, hōʻea aku i Keōkea
ʻO ke ōkea i kaulana i ka hala kea, i ka loko iʻa,
On the seashore, we arrive at Keōkea
The sandy place that is famed
for the white hala and the fishpond

Carefully descending down the puʻu at Auwili, we make our way north ­toward
Apapane Road. We walk along the swerving pathway ­until we reach Lihikai
Road, turning left onto a narrower alanui (road) to continue our journey back
to the sea. Following the alanui, numerous manicured beach homes are seen
on the Hilo side of the road. On the Puna side, we pass by large overgrown
kamani haole trees growing in a thicket of grass and overlooking a hau-­
covered swamp. As we continue walking, the horizon reappears. We descend
­toward a peculiar white sand beach that is surrounded by beds of pāhoehoe
lava, creating a natu­ral barrier between the beach and the open ocean. Look­
ing ­toward Hilo, one sees a puʻu pāhoehoe (pāhoehoe outcrop) with a small
grove of hala growing on its peak.
We have fi­nally reached Keōkea, one of the few places along the Keaukaha
coastline that shows up on historical maps ­because of its strategic location.
As the name of the area suggests, Keōkea, which literally refers to white sand
(ōkea), is home to one of the few white-­sand beaches in Keaukaha. In the

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 Keōkea. Photo­graph by Lehuanani Waipā Ahnee.

past, the area was also known to produce white hala, though we do not know
­whether this refers to the kī (fruits) or the lau (leaves). The swampy area that
we just passed is also noteworthy, for it is one of the few areas left in Keau-
kaha where nānaku, the native bulrush, thrives.
In local museums, we find numerous historical photo­graphs of Keōkea
from the late nineteenth to early twentieth ­century. ­Whether they are scenic
shots of its picturesque coastline, pictures of Kanaka ʻŌiwi who lived in the
area, or images of malihini (visitors) sitting idly on a waʻapā (short canoe), it
was and still remains a favorite place for malihini to visit in Keaukaha. In fact,
through ­these images, we now know that ­there used to be a rock platform at
the top of the puʻu. We are currently ­doing more research on this wahi pana
in order to figure out what that platform was used for so we can better care
for it in the ­future.
During the early twentieth ­century, Keōkea and the surrounding area un-
derwent drastic changes. Lands that ­were initially leased by the government
as grants to haole and Kanaka ʻŌiwi w
­ ere eventually converted to fee s­ imple
title, resulting in the individual ­house lots that you see ­here ­today. Si­mul­
ta­neously, Keōkea and the surrounding coastline was designated as a state

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 park that was named Lihikai Park. Over time, this designation resulted in the
overdevelopment of the eastern portion of the park into a recreational swim-
ming area. Luckily, Keōkea remains relatively untouched.

Keonekahakaha
I holo aku ka iʻa i kai ʻo Keonekahakaha,
Kahakaha maila nā lima o kanaka ma ke one
The place where the fish
swim in the sea, Keonekahakaha,
where hands sketch in the sand

From Keōkea, we tread carefully along the uneven coastline, walking through
patches of wainaku grass and pāhoehoe lava beds. We reach a point where we
take turns entering the ocean, half submerged, to make our way to the other
side of the path. Continuing along, the landscape changes. Pāhoehoe beds
give way to concrete roads and wooden pavilions filled with numerous cars,
trucks, locals, and tourists. The smell of burnt meat mixed with sunscreen fills
the air. We walk along the cemented rock wall that follows the natu­ral curve
of the coast, stopping at an orange lifeguard shack that looks over a shallow,
sandy beach. The beach is filled with ­children and their families.
This is the last place on our huakaʻi ­today. This place is known as Ke-
onekahakaha, or Onekahakaha for short. Keonekahakaha is the most devel-
oped area that we have visited thus far. It provides us with a glimpse of what
the vari­ous places that we visited on this huakaʻi might look like if they are
designated as state parks and developed for recreational use. Although it is
one of our most impacted wahi pana in Keaukaha, we continue to remember
its history and try to recover the stories of this area and its significance to
our ancestors.
In Aunty Edith Kanakaʻole’s mele, “Nā Wahi Pana Kaulana o Keaukaha,”
she talks about a large kupua honu (super­natural sea turtle) that resided in
the area. The honu was cared for by some of the families that used to live
­here.
A Mormon graveyard is also found ­here. It is the only physical reminder of
the Mormon church that was built in the area in 1906.

The Journey’s End

Four hours have passed since we first welcomed our guests. Kānehōʻālani no
longer lingers near the horizon. He has reached the zenith, and his radiating
heat now warms our salt-­dusted bodies. The ʻōpua clouds have given way

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 to clear blue skies. A sea breeze ­gently caresses our ­faces, providing cooling
relief for the visitors who have treaded Keaukaha’s storied coastline.
This concludes our walking tour of the Keaukaha coastline from Puhi to
Keonekahakaha. The wahi paha that we visited are significant, for they are
places that ­were and continue to be cherished by the Kanaka ʻŌiwi families
that live next door in the Hawaiian homestead of Keaukaha. As suggested
by the mele that guided our journey, we do ­these tours out of adoration
and love for Keaukaha, its wahi pana, and its ­people. Although some of our
ancestors are recent mi­grants to Keaukaha as a result of its designation as
a Hawaiian homeland, our upbringing on and connection to the land and
ocean in this place have made us familiar with its history, and have given us
a kuleana to continually safeguard the wahi pana and trea­sured resources of
this place. We are tasked with learning and retelling the stories of Keaukaha’s
first inhabitants to the next generation of Keaukaha homesteaders.
Aunty Edith’s mele, “Nā Pana Kaulana o Keaukaha,” makes references to
our link to Keaukaha’s ancestors through the line “pā mau i ka mēheu o nā
kūpuna” (resounding to the footsteps of our ancestors). This refers to our
kūpuna’s movement across Keaukaha’s landscape and our retracing of their
footsteps through mele and huakaʻi. It is this same line that the line “Ka ʻāina
i pā mau nā mēheu o nā kūpuna” in our mele pays tribute to. This line of the
mele reminds us of the ways that we follow in the footsteps of our ancestors,
­whether by passing down ancestral knowledge in the form of wahi pana, or
the ways in which we choose to raise our ʻohana. We ­will continue to tread in
the footsteps of our ancestors, teaching the keiki (­children) of our wahi pana
along the way. And one day, our keiki too ­will leave their footprints for the
­future generations.

Aloha ʻia nō ka ʻāina o nā Hawaiʻi

Ka ʻāina i pā mau nā mēheu o nā kūpuna
ʻO Keaukaha, ʻo Keaukaha nō ē!
Beloved are the lands of our ­people
The lands that continue
to bear the footprints of our ancestors
(The lands) of Keaukaha
indeed of Keaukaha!

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