Puʻukoholā Ethnographic Resources

ʻAlohihokulani (Amber) Kekahuna

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Arizona

Arizona is my home state, I've lived in California, Nevada, and many other states.

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Flagstaff, Arizona

I was born and raised in the small town of Flagstaff. Flagstaff is famous for Route 66 and all the outdoor activities.

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My home

I live on the outside of town, it's about 30mins away from downtown. I am also on the opposite side of San Francisco Peaks which is our Dormant Volcano.

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Flagstaff High School

I went to Flagstaff High School and graduated in 2021.

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Hawaiʻi

After high school I had plans for college and choose to move to Hawaiʻi.

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University of Hawaiʻi Hilo

I decided to go to University of Hawaiʻi in HIio. I am now a junior and I'm Majoring in Kinesiology and Exercise Science, Minoring in Hawaiian Studies, and getting a certification in Indigenous Health.

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Puʻukoholā National Historic Site

For summer of 2023 I am interning with PIPES and working at Puʻukoholā National Historic Site for 10 weeks. At these ten weeks I will be looking over Ethnographic Resources. My project is about the ethnographic resources of Kawaihae and Puʻukoholā Heiau and how those relate to aloha ʻāina stewardship.

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Puʻukoholā Heiau

From 1790 to 1791 Kamehameha contruceted Puʻukoholā Heiau. The heiau was built for the war god Kūkāʻailimoku so that Kamehameha could conquer the Hawaiian islands. In order for Kamehameha to conquer the Hawaiian islands there had to be a sacrifice. The aliʻi of Kaʻū, Keōua Kūahuʻula who is the cousin of Kamehameha was the one to be sacrificed. Since then this event has been the most important historical event in Hawaiian history.

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Mailekini Heiau

Mailekini was a temple but later turned into a fort to protect the major ports. Kamehameha decided to have cannons and guns here. Mailekini shows that Kamehameha was able to use new modern technology to secure his control over all the islands.

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Pelekane

Pelekane also known as the Royal Courtyard, has many important events. For example King Kamehameha killing his rival and cousin the aliʻi of Kaʻū, Keōua Kūahuʻula. Another thing is this is where many people were said to live or be buried.

My project is about the ethnographic resources of Kawaihae and Puʻukoholā Heiau and how those relate to aloha ʻāina stewardship. I am utilizing the park’s Ethnographic Overview & Assessment (2021)  to categorize current existing ethnographic resources of the area in order to identify and document those resources pertaining to Puʻukoholā and Kawaihae. Ethnographic resources can include landscapes, objects, plants, animals, and sites or structures. What makes something an ethnographic resource is when a group of people (usually traditionally associated) regard a resource as essential to their development, identity, cultural, traditions, and lifestyle. These resources are typically shared or passed down through family histories and accounts, biographical documents, oral histories, and interviews that reveal ancestral knowledge - or ʻike kūpuna. 

Kuʻilei Nagasawa, a kūpuna, vividly recalled a time when the harbor held a reef named Kaihawanawana. This coral reef was eventually removed to make way for the construction of the harbor, altering the coastal landscape forever. Nevertheless, the reef had been a beloved fishing spot teeming with marine life.

Among the plethora of valuable interviews, I also encountered the insightful narratives of Dom Esmeralda and Betty Esmeralda. They shared their profound experiences of living in Kawaihae and talked about the location of the old Spencer Road. Their stories painted a vivid picture of how the road used to run between Puʻukoholā and Mailikini before stretching all the way to the beach.

Shorty Bertelmann, another kūpuna whose interview I read mentioned how the beach itself used to be more expansive, and Pelekane, a sacred burial ground, was significantly larger. These accounts revealed how the landscape has evolved over time and the changes that have shaped Kawaihae's cultural and natural heritage.

 I am immensely grateful for the opportunity to explore and preserve these moʻolelo, and I hope that my project can do justice to the significance of this cultural tapestry. As my journey continues, I remain committed to honoring the voices of the kūpuna and those who have shared their stories with the park. Their narratives not only provide essential historical context but also imbue the present with a profound sense of place and belonging. I aim to ensure that their wisdom and experiences are carried forth into the future, leaving a lasting legacy for generations to come.