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Figure 26. 1977 USGS Orthophotoquad aerial photograph, Ewa and Schofield Barracks
quadrangles showing the project area
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Figure 27. 1993 NOAA aerial photograph (UH MAGIS) showing the project area
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Section 5 Previous Archaeological Research
Several archaeological studies have been conducted in the vicinity of the project area. This
section discusses previous archaeological studies in the area (Figure 28 and Table 1) and identifies
the types and locations of previously identified historic properties (Figure 29 and Table 2). There
are no sites documented by McAllister (1933) in his early archaeological reconnaissance study of
O‘ahu in the vicinity of the project area.
5.1 Archaeological Investigations in the Vicinity of the Project Area
5.1.1 Bordner 1977
In 1977, the Archaeological Research Center Hawaii, Inc. (Bordner 1977) conducted an
archaeological reconnaissance survey of a then proposed Kalo‘i Gulch landfill location, 500 m
west of the present project area. The study concluded the lower section of the gulch had been
extensively modified through quarrying operations and cattle ranching. Foundations of both
crushing and loading facilities were noted. In the upper reaches of the property, three walls of
possible pre-Contact origin were documented between 1,250 and 1,300 ft elevation and were
designated as SIHP #s 50-80-12-2600, -2601 and -2602. These three historic properties were in
the extreme, upslope end of the large property more than 1.5 km from the present project area.
SIHP # -2600 was a low (only 0.61 m or 2.0 ft high) wall of poorly stacked pāhoehoe (smooth,
unbroken type of lava), approximately 7.62 m (25.00 ft) long set on top of a small knoll jutting out
from the slope. SIHP # -2600 is described as a wall built on the stream terrace cut following the
course of the stream, and constructed of stacked pāhoehoe with a total length of 67.70 m (222.1 ft),
an average height of 0.91 m (3.0 ft) and incorporating in situ boulders into the wall. The wall
appeared to have been constructed to protect a stream terrace from erosion. It also retained a terrace
measuring approximately 12.0 m (39.4 ft) by 31.0 m (101.7 ft). SIHP # 50-80-12-2602 was a free-
standing 18.2-m (59.7-ft) wall of stacked pāhoehoe that had the appearance of being a boundary
wall. The historic properties were regarded as of “a marginal status” and no further archaeological
work was recommended for the area covered in the reconnaissance survey.
5.1.2
Sinoto 1988
In 1988, the Bishop Museum Applied Research Group conducted a surface survey for a then
proposed Makakilo Golf Course just southwest of the current project area (Sinoto 1988). The study
concluded the majority of the project area had been damaged by severe erosion. No surface remains
were documented within the project area and subsurface testing was deemed unnecessary. Just
west (outside) of the golf course property, one deteriorated wall segment was documented on the
northeast slope of Pu‘u Makakilo. The wall, designated SIHP # 50-80-12-1975, may have served
as an “historic erosional control feature” (Sinoto 1988:1). Due to the deteriorated condition of the
wall remnant, no further work was recommended.
5.1.3 Spear 1996
Scientific Consultant Services, Inc. conducted an archaeological reconnaissance survey of a
large area extending from south of the H-1 freeway to the north side of Renton Road (Spear 1996).
No historic properties were identified.
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Figure 28. Portion of the 1998 Ewa and Schofield Barracks USGS topographic quadrangles
showing the locations of previous archaeological studies in the vicinity (within
approximately 1.5 km) of the project area
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Table 1. Previous archaeological studies within the vicinity (within approximately 1.5 km) of the
project area
Author
Type of
Investigation
Location
Report Description and Results
Bordner 1977
Archaeological
reconnaissance
survey
Proposed Kalo‘i
Gulch landfill
location
Three walls designated as SIHP #s 50-80-
12-2600, -2601 and -2602 in extreme
west, upslope end of large project area,
more than 1.5 km from present project
area (and hence are not depicted in Figure
29)
Sinoto 1988
Archaeological
reconnaissance
survey
Makakilo Golf
Course
Low stacked boulder wall, SIHP # 50-80-
09-1975
Spear 1996
Archaeological
reconnaissance
survey
East Kapolei, TMK:
[1] 9-1-016:017
No historic properties identified
Dega et al.
1998
Archaeological
inventory
survey
UH West O‘ahu,
TMK: [1] 9-2-
002:001
Two historic property complexes: historic
irrigation and plantation infrastructure
system (SIHP # 50-80-08-5593) and
Waiahole Ditch System (SIHP # 50-80-
09-2268)
Magnuson
1999
Archaeological
reconnaissance
survey
‘Ewa Plain
Identified six concrete bridges, a railroad
track, and a set of unidentified concrete
features; no SIHP #s assigned
Tulchin et al.
2001
Archaeological
inventory
survey
Proposed ‘Ewa Shaft
Renovation project,
Honouliuli Gulch,
adjacent to west-
bound lanes of H-1,
TMK: [1] 9-2-001
SIHP # 50-80-08-6370, stone wall
alignment; also documented large
pumping station and shaft building
Tulchin and
Hammatt
2004
Archaeological
inventory
survey
86-acre proposed
Pālehua Community
Association, TMKs:
[1] 9-2-003:078 por.
and 079
Four historic properties identified: a
complex of concrete and iron structures
associated with industrial rock quarry
operations (SIHP # 50-80-12-6680); three
boulder mounds believed to be related to
land clearing or ditch construction by
Oahu Sugar Co. (SIHP # 50-80-12-6681);
a small terrace believed to function as a
historic water diversion feature (SIHP #
50-80-12-6682); and a remnant portion of
Waiahole Ditch (SIHP # 50-80-09-2268)
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Author
Type of
Investigation
Location
Report Description and Results
Tulchin and
Hammatt
2005
Archaeological
inventory
survey
71-acre proposed
Pālehua East B
project, Makakilo,
TMKs: [1] 9-2-
003:076 and 078
Three historic properties identified: pre-
Contact agricultural alignment and mound
(SIHP # 50-80-12-6666), plantation-era
stacked basalt boulder walls and a ditch
(SIHP # 50-80-12-6667), and single
alignment of upright basalt boulders and a
small, low terrace (SIHP # 50-80-12-6668)
O’Hare et al.
2006
Archaeological
inventory
survey
Ho‘opili East Kapolei
Documented six previously identified
historic properties: plantation
infrastructure (SIHP # 50-80-12-4344);
railroad berm (SIHP # 50-80-12-4345);
northern pumping station (SIHP # 50-80-
12-4346); central pumping station (SIHP #
50-80-12-4347); southern pumping station
(SIHP # 50-80-12-4348); and documented
four newly identified features of SIHP #
50-80-12-4344: a linear wall, stone-faced
berm, concrete ditch, and concrete
catchment
Rasmussen
and
Tomonari-
Tuggle 2006
Archaeological
monitoring
Waiau Fuel Pipeline
corridor
No historic properties identified
Tulchin and
Hammatt
2007
Archaeological
literature
review and
field inspection
Approx. 790-acre
parcel, TMKs: [1] 9-
2-003:002 por. and
005 por.
Documented features interpreted as related
to pre-Contact indigenous Hawaiian
habitation (SIHP #s 50-80-08-2316 and
50-80-12-2602); historic ranching and
related features (SIHP # 50-80-12-2601);
and historic quarrying and related features
(SIHP # 50-80-12-6680) and various pre-
and post-Contact features (designated with
temporary #s CSH1–CSH22)
Mooney and
Cleghorn
2008
Archaeological
reconnaissance
survey
TMK: [1] 9-2-
003:018
No historic properties identified
Groza et al.
2009
Archaeological
inventory
survey
TMKs: [1] 9-2-
001:001 por., 004,
005, 006, 007 por.; 9-
2-002:002
No historic properties identified
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Author
Type of
Investigation
Location
Report Description and Results
Hunkin and
Hammatt
2009
Archaeological
inventory
survey
TMKs: [1] 9-2-
002:006; 9-2-003:079
Documented two newly identified historic
properties: irrigation ditches (SIHP #s 50-
80-12-6950 and -6951); and one
previously identified historic property,
Waiahole Ditch (SIHP # 50-80-09-2268)
Runyon et al.
2010
Archaeological
monitoring
TMKs: [1] 9-2-
002:006; 9-2-003:079
No historic properties identified
Runyon et al.
2011
Archaeological
monitoring
TMKs: [1] 9-1-
018:001, 003, 004,
005; 9-2-002:001,
006
Documented two historic properties: a
water diversion and a trash deposit (SIHP
#s 50-80-12-4664 and -7128)
Pacheco and
Rieth 2014
Archaeological
inventory
survey
East Kapolei Solar
Farm, TMK: [1] 9-2-
002:006 por.
Documented SIHP # 50-80-12-7433, an
unpaved early twentieth century
agricultural (ranching and/or sugarcane
cultivation) road, understood as created
between 1918 and 1928
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Figure 29. Portion of the 1998 Ewa and Schofield Barracks USGS topographic quadrangles
showing the locations of previously identified historic properties in the immediate
vicinity of the project area
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Table 2. Previously identified historic properties in the vicinity of the project area
SIHP #
Description
50-80-08-
5593
Plantation-era “flumes, aqueducts, ditches,
pumps, and other irrigation features”
50-80-08-
6370
Stone wall alignment, likely associated with
cattle ranching or pumping station
50-80-09-
2268
Waiahole Ditch System
Hammatt et al. 1996; Dega et al.
1998; Tulchin and Hammatt
2005; Hunkin and Hammatt
2009; Zapor et al. 2018;
50-80-08-
9068
Honouliuli National Monument (Internment
Camp)
50-80-12-
1975
Low-stacked boulder wall segment
50-80-12-
4664
Historic water diversion structure
et al. 2011
50-80-12-
6666
Alignment and mound
50-80-12-
6667
Two walls
50-80-12-
6668
Alignment and terrace
50-80-12-
6680
Complex of concrete and iron structures
associated with industrial rock quarry
operations
50-80-12-
6681
Three boulder mounds believed to be related to
land clearing or ditch construction by the Oahu
Sugar Company
50-80-12-
6682
Terrace believed to function as an historic
water diversion feature
50-80-12-
6950
Portion of a plantation-era irrigation ditch
50-80-12-
6951
Portion of a plantation-era irrigation ditch
50-80-12-
7128
Burned trash fill layer
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SIHP #
Description
50-80-12-
7433
Unpaved early twentieth century agricultural
(ranching and/or sugarcane cultivation) road,
understood as created between 1918 and 1928
50-80-12-
7484
Post-Contact irrigation ditch portion
50-80-12-
7485
Post-Contact irrigation ditch portion
Historic
Bridges
No SIHP #s assigned, no further
documentation or mitigation recommended
Military
Bunker
WWII-era bunker
CSH 1
Post-Contact wall related to historic ranching
CSH 2
(Mounds)
Two basalt mounds interpreted as possible trail
markers
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5.1.4 Dega et al. 1998
In 1998, Scientific Consultant Services, Inc. (SCS) conducted an archaeological inventory
survey (AIS) for the University of Hawai‘i, West O‘ahu Campus project area (Dega et al. 1998).
The project encompassed the entirety of the current project area. Several plantation-era “flumes,
aqueducts, ditches, pumps, and other irrigation features occurring within the heavily modified
landscape of the project area” were noted (Dega et al. 1998:i). The features represented an
extensive complex of sugarcane irrigation features used from the 1920s through more recent times.
The irrigation complex was designated SIHP # 50-80-08-5593. A portion of the Waiahole Ditch
System (SIHP # 50-80-09-2268) (previously recorded by Goodman and Nees 1991) was also
documented crossing through the northwest section of the subject parcel and continuing southwest
through the lower agricultural fields. No artifacts were recovered from the project area. No further
work was recommended for SIHP # 50-80-08-5593.
An overlay of the present project area on the Dega et al. (1998) plan map (Figure 30) indicates
that it lies entirely within the south/central portion of that 1998 AIS project. While the Dega et al.
(1998) plan map should probably be understood as a sketch, it does indicate certain remnants of
plantation infrastructure (designated as SIHP # 50-80-08-5593) were present in the present project
area in 1998.
5.1.5 Magnuson 1999
In 1999, an archaeological reconnaissance survey was completed by International
Archaeological Research Institute, Inc. (IARII) for a Farrington Highway Expansion project
extending along 5.3 km (3.3 miles) of Farrington Highway between Golf Course Road and Fort
Weaver Road with a roughly 61-m (200-ft) wide corridor on each side (Magnuson 1999). The
project identified six concrete bridges, one railroad track, and “a set of unidentified concrete
features” (Magnuson 1999:17). The study concluded the following:
The sites observed in the Farrington Highway Expansion project are neither
exemplary sites of their kind nor unique. Therefore these sites have been adequately
recorded during the investigations and no further work is necessary should
preservation not be possible. [Magnuson 1999:25]
5.1.6 Tulchin et al. 2001
CSH archaeologists completed an AIS in support of a proposed ‘Ewa Shaft Renovation project.
The ‘Ewa Shaft project is within Honouliuli Gulch, adjacent to the west-bound lanes of the H-1
Interstate Highway, approximately 1.7 km east of the present project area. That property included
a pumping station enclosure and the surrounding area of approximately 1 acre. One historic
property was documented, a stone wall alignment designated SIHP # 50-80-08-6370. Subsurface
testing was conducted adjacent to the wall. The wall alignment was interpreted as constructed in
association with cattle ranching or the pumping station. The study also documented a portion of
the large pumping station and shaft building on the property.
5.1.7 Tulchin and Hammatt 2004
In 2004, CSH conducted an AIS to the west of the current project area for the Pālehua
Community Association (PCA) in Makakilo (Tulchin and Hammatt 2004). Three overhang
shelters were observed and tested, however, no cultural material was identified during excavation.
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Figure 30. Plan map of the AIS for the University of Hawai‘i, West O‘ahu Campus project area
showing historic properties (as of 1998) with an overlay of the current project area
(adapted from Dega et al. 1998:3). This overlay suggests “Pump Station 12 and Mill”
and a ditch were documented as within the present project area and another ditch and
road and “Stone stack” were adjacent to the north side of the present project area.
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The study documented several historic properties, including a complex of concrete and iron
structures associated with industrial rock quarry operations (SIHP # 50-80-12-6680); three boulder
mounds believed to be related to land clearing or ditch construction by the Oahu Sugar Company
(SIHP # 50-80-12-6681); a small terrace believed to function as an historic water diversion feature
(SIHP # 50-80-12-6682); and a remnant portion of the Waiahole Ditch (SIHP # 50-80-09-2268).
5.1.8 Tulchin and Hammatt 2005
In 2005, CSH conducted an AIS west of the current project area for the proposed Pālehua East B
project in Makakilo (Tulchin and Hammatt 2005). The study identified three historic properties,
including an alignment and a mound (SIHP #s 50-80-12-6666A and B), two walls (SIHP #s 50-
80-12-6667A and B), and an alignment and terrace (SIHP #s 50-80-12-6668A and B). SIHP # 50-
80-12-6667 is thought to contain remnants of plantation infrastructure. The historic properties were
documented in an unnamed gully south of Kalo‘i Gulch.
5.1.9 O’Hare et al. 2006
In 2006, CSH conducted an AIS of approximately 1,600 acres for the East Kapolei project
(subsequently known as the Ho‘opili project) (O’Hare et al. 2006) to the southeast of the present
project area. The Ho‘opili project was bounded on the east by Fort Weaver Road, makai by Mango
Tree Road, and mauka by the H-1 Freeway.
Several historic properties documented by the O’Hare et al. (2006) study were previously
identified during an archaeological survey in 1990 (Hammatt and Shideler 1990). These previously
identified historic properties included SIHP # 50-80-12-4344, plantation infrastructure; SIHP #
50-80-12-4345, railroad berm; SIHP # 50-80-12-4346, northern pumping station; SIHP # 50-80-
12-4347, central pumping station; and SIHP # 50-80-12-4348, southern pumping station. Four
additional archaeological features were documented by the O’Hare et al. (2006) study. These
additional features, grouped under SIHP # 50-80-14-4344, include Feature D, a linear wall along
the east bank of Honouliuli Stream; Feature E, a linear wall along the west bank of Honouliuli
Stream; Feature F, a stone-faced berm constructed perpendicular to the orientation of the stream;
and Feature G, a concrete ditch and concrete masonry catchment basement on the west bank of
Honouliuli Gulch. None of the historic properties identified in the O’Hare et al. study (2006) were
near the present project area.
5.1.10 Rasmussen and Tomonari-Tuggle 2006
In 2006, IARII conducted archaeological monitoring along the Waiau Fuel Pipeline corridor,
extending from the Hawaiian Electric Company’s Barbers Point Tank Farm to the Waiau
Generating Station (Rasmussen and Tomonari-Tuggle 2006). The Waiau Fuel Pipeline corridor
follows Farrington Highway to Kunia Road, angles makai near Kunia Road, then continues east
along the OR&L right-of-way near the Pearl Harbor coast. It appears no archaeological monitoring
was conducted west of Waipi‘o Peninsula, as the corridor to the west had been determined to not
be archaeologically sensitive. No historic properties were identified during archaeological
monitoring.
5.1.11 Tulchin and Hammatt 2007
In 2007, an archaeological literature review and field inspection (Tulchin and Hammatt 2007)
was done of an approximately 790-acre parcel at Pālehua, Makakilo. The inspection covered
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portions of Makaīwa Gulch, Awanui Gulch, and Kalo‘i Gulch. Overall, 26 archaeological historic
properties were identified during the field inspection. Four of these historic properties were
identified during previous archaeological studies. SIHP # 50-80-08-2316 consists of a ku‘ula stone
documented by the Bishop Museum (Kelly 1959). SIHP # 50-80-12-2601, a pre-Contact wall
utilized as a water control feature, and SIHP # 50-80-12-2602, a pre-Contact wall possibly utilized
for agriculture, were originally documented by Bordner in 1977 (Bordner 1977). SIHP # 50-80-
12-6680, a complex of concrete and iron structures associated with industrial rock quarry
operations was identified by CSH in 2004 (Tulchin and Hammatt 2004).
Newly identified historic features (designated with temporary CSH site #s) included CSH 1,
wall; CSH 2, mounds; CSH 3, large enclosure; CSH 4, platform; CSH 5, mounds; CSH 6, adze;
CSH 7, platform; CSH 8, terraces; CSH 9, enclosure and two small caves; CSH 10, enclosure;
CSH 11, mound; CSH 12, platform; CSH 13, enclosure; CSH 14 terrace; CSH 15, wall remnant,
hearth, and military “foxhole”; CSH 16, terrace and hau thicket; CSH 17, level soil along ridge;
CSH 18, enclosure; CSH 19, trail; CSH 20 water tunnel; CSH 21, large boulder with petroglyphs;
and CSH 22, enclosure with stone uprights. These potential historic properties were not assigned
SIHP #s.
Other than the previously reported SIHP # -6680 complex of structures associated with
industrial rock quarry operations, none of the identified historic properties were in the vicinity of
the present project area.
5.1.12 Mooney and Cleghorn 2008
In 2008, Pacific Legacy, Inc. conducted an AIS (recorded as an archaeological assessment due
to lack of finds) for the proposed Makakilo Quarry expansion (Mooney and Cleghorn 2008). No
historic properties were identified; however, the remnants of a modern, abandoned golf course
were noted.
5.1.13 Groza et al. 2009
In 2009, CSH conducted an AIS (recorded as an archaeological assessment) for the Ho‘opili
project 440-Ft Elevation Reservoir and Water Line project (Groza et al. 2009). No historic
properties were identified.
5.1.14 Hunkin and Hammatt 2009
In 2009, CSH completed an archaeological inventory survey for an approximately 62-acre
Makakilo Drive extension project (Hunkin and Hammatt 2009). The project documented two
newly identified historic properties (SIHP #s 50-80-12-6950 and -6951). Both historic properties
are portions of plantation irrigation ditches. The ditches functioned to transport water for irrigation
of the sugarcane fields.
In addition to the newly identified historic properties, a portion of the previously identified
SIHP # 50-80-09-2268 alignment was documented. A meeting was held on site within the project
area with CSH staff, SHPD staff, and Mr. Shad Kāne on 10 February 2009 to discuss the alignment
within the project area. Mr. Kāne led the group along the graded alignment of SIHP # 50-80-09-
2268, indicating the ditch had been constructed over the alignment of an ancient Hawaiian trail.
SHPD staff observed the plantation irrigation ditch and associated infrastructure and concurred the
alignment was a portion of the Waiahole Ditch System. SHPD staff also concluded the ditch was
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most likely constructed over the alignment of a pre-Contact Hawaiian trail. SHPD staff expressed
a concern that documentation make it clear the pre-Contact Hawaiian trail function was the
dominant function of this designated site in the vicinity (which was then developed as the Waiahole
Ditch in the early twentieth century).
Two new features (SIHP # 50-80-09-2268 Features B and C) associated with the main ditch
were also documented. These features are drainage-related, with the function of preventing storm
water and sediment from entering the main Waiahole Ditch.
5.1.15 Runyon et al. 2010
In 2010, CSH conducted archaeological monitoring for Phase 1B of the North-South Road
project (Runyon et al. 2010). No historic properties were identified.
5.1.16 Runyon et al. 2011
In 2011, CSH completed archaeological monitoring for phase 1C of the North-South Road
project (Runyon et al. 2011). Two historic properties were observed. A previously identified
historic water diversion structure (SIHP # 50-80-12-4664), originally documented by Nakamura
et al. (1993), was observed on the southwest edge of Ramp C. A newly identified burnt trash fill
layer (SIHP # 50-80-12-7128) was documented directly under Pālehua Road on the west edge of
Ramp A.
5.1.17 Pacheco and Rieth 2014
In 2014, IARII conducted an AIS (Pacheco and Rieth 2014) for an East Kapolei Solar Farm
project (on approximately 19 acres of TMK: [1] 9-2-002:006).The study documented one historic
property: SIHP # 50-80-12-7433, an unpaved early twentieth century road related to ranching
and/or sugarcane cultivation in the area, understood as created between 1918 and 1928.
5.1.18 Zapor et al. 2018
CSH conducted a supplemental AIS for the Makakilo Drive Extension project. The survey
identified two historic properties: portions of the Waiahole Ditch (SIHP # 50-80-09-2268) and
irrigation ditches (SIHP # 50-80-12-6951). The project documented an additional feature of the
Waiahole Ditch, an earthen mound and stacked stone wall, interpreted as likely remnants of a
reservoir. SIHP # 50-80-12-6951 was observed as an irrigation ditch and associated retaining wall,
pipe, valve, and sluice gate remnants.
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Section 6 Community Consultation
6.1 Introduction
Throughout the course of this assessment, an effort was made to contact and consult with Native
Hawaiian Organizations (NHO), agencies, and community members including descendants of the
area, in order to identify individuals with cultural expertise and/or knowledge of the ahupua‘a of
Honouliuli. CSH initiated its outreach effort in May 2019 through letters, email, telephone calls,
and in-person contact.
6.2 Community Contact Letter
Letters (Figure 31 and Figure 32) along with a map and an aerial photograph of the project were
mailed with the following text:
On behalf of AES Distributed Energy, Inc. (AES), Cultural Surveys Hawai‘i Inc.
(CSH) is conducting a cultural impact assessment (CIA) for the AES West O‘ahu
Solar Plus Storage Project, Honouliuli Ahupua‘a, ‘Ewa District, O‘ahu Island. AES
is proposing a solar photovoltaic (PV) and battery energy storage system (BESS)
project to be located approximately 3 miles northeast of Kapolei in West Oʻahu.
The project area includes approximately 80 acres and is within a portion of tax map
key (TMK) 9-2-002:007, which is owned by the University of Hawai‘i (UH) in an
area commonly referred to as the UH West O‘ahu Mauka property. The project area
is depicted on a portion of the 2013 Ewa and Schofield Barracks U.S. Geological
Survey (USGS) 7.5-minute topographic quadrangles, and 2018 Google Earth aerial
photograph.
The proposed project will involve construction and operation of an approximately
12.5-megawatt (MW) ground-mounted solar PV system, coupled with a 50 MW-
hour BESS and related interconnection and ancillary facilities. The solar PV panels
will be arranged in a series of evenly-spaced rows across the project area. The BESS
will consist of containerized lithium-ion battery units and inverters distributed
across the project area. This equipment will connect with a project substation via
underground electrical conduit. The substation will be constructed adjacent to an
existing Hawaiian Electric Company (HECO) 46kV transmission line that traverses
the project area and will facilitate interconnection of the project to the HECO grid;
an overhead electrical connection between the substation and existing transmission
line may be required for interconnection. The project will be accessed via the
existing gated entry off Kualakai Parkway and will utilize a network of existing and
new onsite access roads. Some site grading will be needed to accommodate the
project facilities and to comply with stormwater and civil engineering requirements
and some of the existing access roads may need to be improved to support access
to the project site. The project area will be secured for use by AES through a long-
term lease (or similar agreement) with UH. The Project will be owned and operated
by AES, and the power generated by the Project will be sold to HECO under a new
25-year power purchase agreement (PPA). It is anticipated that construction will
Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Community Consultation
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TMK: [1] 9-2-002:007
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Figure 31. Community consultation letter page one
Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Community Consultation
CIA
for the West Oahu Solar Project, Honouliuli, ‘Ewa, O‘ahu
TMK: [1] 9-2-002:007
102
Figure 32. Community consultation letter page two
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for the West Oahu Solar Project, Honouliuli, ‘Ewa, O‘ahu
TMK: [1] 9-2-002:007
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require approximately 12-15 months, with commercial operations commencing in
2021 or 2022.
The purpose of this CIA is to gather information about the project area and the
surrounding area through research and interviews with individuals that are
knowledgeable about this area in order to assess potential impacts to cultural
resources, cultural practices, and beliefs as a result of the proposed project. We are
seeking your kōkua and guidance regarding the following aspects of our study:
• General history as well as present and past land use of the project area
• Knowledge of cultural sites which may be impacted by future development
of the project area—for example, historic and archaeological sites, as well
as burials
• Knowledge of traditional gathering practices in the project area, both past
and ongoing
• Cultural associations of the project area, such as mo‘olelo and traditional
uses
• Referrals of kūpuna or elders and kama‘āina who might be willing to share
their cultural knowledge of the project area and the surrounding ahupua‘a
lands
• Any other cultural concerns the community might have related to
Hawaiian cultural practices within or in the vicinity of the project area
In December 2019, CSH was notified of a slight modification to the project area to include
additional areas along the perimeter of the project area, as well as maintenance of the existing
roadways approaching the project area from the southeast. Revised letters (Figure 33 and Figure
34) along with a map and aerial photograph of the project area were mailed with the following
revised text.
In May and June 2019, Cultural Surveys Hawai‘i (CSH), on behalf of AES
Distributed Energy, Inc., reached out to the Honouliuli community regarding a
cultural impact assessment (CIA) for the West O‘ahu Solar Project, Honouliuli
Ahupua‘a, ‘Ewa District, O‘ahu Island TMK: [1] 9-002:007. As the project area
has changed slightly, we are seeking additional input as part of the CIA consultation
process.
As described in the previous consultation letter, the proposed West O‘ahu Solar
project will involve construction and operation of an approximately 12.5-megawatt
(MW) ground-mounted solar PV system, coupled with a 50 MW-hour BESS and
related interconnection and ancillary facilities. The solar PV panels will be arranged
in a series of evenly-spaced rows across the project area. The BESS will consist of
containerized lithium-ion battery units and inverters distributed across the project
area. This equipment will connect with a project substation via underground
electrical conduit. The substation will be constructed adjacent to an existing
Hawaiian Electric Company (HECO) 46kV transmission line that traverses the
project area and will facilitate interconnection of the project to the HECO grid; an
Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Community Consultation
CIA
for the West Oahu Solar Project, Honouliuli, ‘Ewa, O‘ahu
TMK: [1] 9-2-002:007
104
Figure 33. Revised community consultation letter page one
Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Community Consultation
CIA
for the West Oahu Solar Project, Honouliuli, ‘Ewa, O‘ahu
TMK: [1] 9-2-002:007
105
Figure 34. Revised community consultation letter page two
Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Community Consultation
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for the West Oahu Solar Project, Honouliuli, ‘Ewa, O‘ahu
TMK: [1] 9-2-002:007
106
overhead electrical connection between the substation and existing transmission
line may be required for interconnection. The project will be accessed via the
existing gated entry off Kualaka‘i Parkway and will utilize a network of existing
and new onsite access roads. Some site grading will be needed to accommodate the
project facilities and to comply with stormwater and civil engineering requirements
and some of the existing access roads may need to be improved to support access
to the project site. The project area will be secured for use by AES through a long-
term lease (or similar agreement) with UH. The Project will be owned and operated
by AES, and the power generated by the Project will be sold to HECO under a new
25-year power purchase agreement (PPA). It is anticipated that construction will
require approximately 12-15 months, with commercial operations commencing in
2021 or 2022.
Recently, CSH was notified of a slight modification to the project area to include
additional areas along the perimeter of the project area, as well as maintenance of
the existing roadways approaching the project area from the southeast. Both the
original project area and the revised project area are depicted in the attached figures
(please refer to Figure 1 and Figure 2 noting “Original Project Area” and Figure 3
and Figure 4 noting “Revised Project Area”).
The purpose of this CIA is to gather information about the project area and the
surrounding area through research and interviews with individuals that are
knowledgeable about this area in order to assess potential impacts to cultural
resources, cultural practices, and beliefs as a result of the proposed project.
Specifically, the input sought through the CIA process includes the following
aspects:
• General history as well as present and past land use of the project area
• Knowledge of cultural sites which may be impacted by future development
of the project area—for example, historic and archaeological sites, as well
as burials
• Knowledge of traditional gathering practices in the project area, both past
and ongoing
• Cultural associations of the project area, such as mo‘olelo and traditional
uses
• Referrals of kūpuna or elders and kama‘āina who might be willing to share
their cultural knowledge of the project area and the surrounding ahupua‘a
lands
• Any other cultural concerns the community might have related to
Hawaiian cultural practices within or in the vicinity of the project area
In most cases, two or three attempts were made to contact individuals, organizations, and
agencies. Community outreach letters were sent to a total of 70 individuals or groups, 12
responded, one provided written testimony, and three of these kama‘āina and/or kupuna met with
Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Community Consultation
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CSH for more in-depth interviews. The results of the community consultation process are
presented in Table 3.
6.3 Community Contact Table
Below in Table 3 are names, affiliations, dates of contact, and comments from NHOs,
individuals, organizations, and agencies contacted for this project. Results are presented below in
alphabetical order.
Table 3. Community contact table
Name
Affiliation
Comment
Alaka‘i,
Robert
Cultural
practitioner
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Barbieto,
Leda
Raised in Ewa
Plantation
(Banana / Varona
Camp)
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Barbieto,
Pio
Raised in Ewa
Plantation
(Banana / Varona
Camp)
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Basham,
Leilani
Associate
Professor of
Hawaiian-Pacific
Studies,
University of
Hawai‘i
(UHWO)
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Berg, Tom
Former
Councilman,
District 1
Mr. Berg contacted CSH via email 19 August 2019. His
comments are provided below verbatim: Please accept my
comments for the Cultural Impact Assessment – AES West
Oahu Solar and Storage Project-
Please see attached [Tom Berg’s letter is provided in full in
Appendix A].
In brief- I captured hundreds of sightings of pueo on camera-
many are on youtubes- these pueo are along the Hunehune and
Kaloi and Honouliuli Gulch Corridor which is served by the
hill/slope where you favor the development.
But with all this evidence of pueo right there on youtubes- to
this day, UHWO / Attorney General / UH BOR / DLNR /
USFWS / and OEQC claim in concert the videos are “fake” -
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Name
Affiliation
Comment
Berg, Tom
(cont.)
Former
Councilman,
District 1
How did they do that--come to the conclusion my videos of
pueo are fake?
The answer is- the proof- smoking gun if you will- whereby the
Hawaii State Attorney General Claire Connors wrote a letter
to State Representatives Bob McDermott and Rida Cabanilla
on February 26, 2019 that reads- paraphrasing [following
bold text is in the original]:
“No pueo use the property at UHWO- for no habitat is
present on the property for the pueo to use-
and thus, no pueo
and their habitat existed or is on the property- per scientific
research, surveys, and the Environmental Impact Statement
done for the property.”
Result? Entire pueo habitat destroyed. Pueo wrongfully
extirpated from the property due to faulty protocol to
inventory for these species from the onset.
But alas- everyone can see with their own eyes two pueo
engaged in courtship behavior at UHWO in these opening
scenes [following bold text is in the original] -see video link
pasted below- and it’s a travesty our Attorney General would
lie like this (and Chair DLNR Suzanne Case) and refute these
scenes as rather being “fake and manufactured” and actually
promote a faulty and deceptive representation of the property.
The research/surveys that the Attorney General referenced in
her letter covered up the fact the survey and research failed to
include /physically go to the property for five months during
the period/season when the pueo use and occupy UHWO:
[link to Chant for Pueo @ UHWO by Michael Kumukauoha
Lee]
The pueo (and Hoary Bat) have been wrongfully extirpated
from UHWO Makai Segment- and have henceforth, as can be
proven, “transferred” their ecosystem/reliance from UHWO
Makai Segment to the hill/UHWO Mauka Segment that you
want to develop and place solar panels on.
Remember now- DBEDT is bent on allowing what I have
deduced to be possible illegal illumination of lighting on the
Monsanto farm fields right next to your proposed solar project.
The glare from these lights will most likely blind many avian
species when reflected from your solar panels- at least
contribute to their peril.
Question is- are you going to adequately look for the bats and
pueo or not at the solar project site before you blitz the area-
what will be your protocol be to look for the endangered
species on the property?
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Name
Affiliation
Comment
Berg, Tom
(cont.)
Former
Councilman,
District 1
CSH replied via email 6 September 2019: Mahalo for your
response. We appreciate your input and acknowledge your
concerns regarding the pueo and ‘ōpe‘ape‘a habitat within the
project area and the importance of these species in Hawaiian
culture. Your comments and concerns will be incorporated and
addressed in the cultural impact assessment. Other due
diligence studies that are being conducted for the project
include an assessment of biological resources; your input
regarding survey protocols for the two species will be shared
with the biologists. The results of both the cultural and
biological due diligence studies and impact analyses for the
project will be included in an environmental assessment (EA)
which will be published for public review.
Mr. Berg replied via email 6 September 2019: With the
assistance of Senator Mike Gabbard, we are now astute as to
what the illumination of the night sky is all about near the
proposed solar project @ Monsanto.
Thank you for responding and please do include the lighting
information- provided with and by Senator Gabbard’s
Office/and DBEDT---Lights are used for soy bean growth and
lighting are able to violate State Illumination Law as farmers
were given waivers to blind migratory species.
Please do inquire with Project Pueo Biologist Team- Dr.
Melissa Price- and Dr. Javier Cotin and USFWS Jenny
Hoskins- and DOFAW Biologist Afsheen Siddiqi- about pueo
protocol.
Mind you- this Pueo team approved of the FEIS (2005) for
500-acres of property known as UHWO - saying no pueo are
there--
I should say rather - these pueo experts had no objections to
the FEIS protocol used at UHWO---------whereby in the
biological survey for pueo at UHWO- get this---- the observer
only looked for a few hours TOTAL over a period of two days
within a week during the month of April when the pueo are not
there......and to cover 500-acres------and the DLNR stated in
writing in the FEIS for UHWO--- “That was a thorough
inventory process to search for pueo- satisfactory.”
DLNR went on to state---
“That’s good enough of a look for us- only 3-4 hours of
observation need take place to determine on 500-acres if pueo
are on the property or not.” ---And – in the FEIS for UHWO-
they looked mid-morning hour- not before sunrise or at sunset
when pueo are active----but mid morning when that bird ain’t
to be seen.
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Name
Affiliation
Comment
Berg, Tom
(cont.)
Former
Councilman,
District 1
DLNR has proven they are corrupt and very dishonest indeed--
--
These Project Pueo experts know that pueo do not have a
defined breeding season- and are plot hoppers- and will deploy
a foraging ecology- a breeding ecology- at different times of
the seasons- and hence, these experts have stated that it is
prudent to have the biological survey for pueo be conducted
year round.
These same pueo experts will also state the observation needs
to take place at sunset and sunrise- if to be a proper protocol
deployed.
Can you answer if that will be done on this solar property?
Year round observation?
I have CC’d the Project Pueo experts in this email to have
them confirm what a proper protocol of a duration of time
should be deployed in which to observe a property / conduct
the inventory/survey.
I hope a three to four hour look on one day, then another
couple of hours of a look on another day is not the protocol
you will be using- and to do it while sitting in a car eating a
burger and sipping on a milk shake. . . . like the protocol they
used for UHWO.
CSH sent summary of written testimony to Mr. Berg for
approval via email on 2 October 2019
Mr. Berg replied via email 3 October 2019:
Wow- it’s beautiful- your work- my verbiage was a bit sloppy-
So- I found two places where I made a mistake-
and two areas I
lacked the supporting documentation- four points total---
1. On page 2- I stated it was the UHWO Mauka Segement-
oops- I meant the Makai Segment-
And - the date the FEIS was executed- accepted and signed by
the Governor was in February of 2007, and not executed in
2005 or 2006 where referenced. Maybe the inventory exercise
took place in 2005/2006- but it wasn’t codified until 2007-
2. Date was 2007- date it was accepted.
3. I should have included the video links to justify the claim of
Willful Indifference, Institutional Prejudice, Administrative
Bias- - I am making a serious claim here- and this two-part
video is my evidence to defend and substantiate my claim- it
would be appreciated if you would attach it somehow--- :
[link to Mike Lee: The Willful Indifference /Pueo Habitat @
UHWO p.1; Mike Lee Willful Indifference @ UHWO p. 2]
This is relevant for the purpose that pueo extirpated from
UHWO Hunehune and Kalio Gulches - headed mauka for
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Name
Affiliation
Comment
Berg, Tom
(cont.)
Former
Councilman,
District 1
refuge- they can’t go east- can’t go west- can’t go south- so
they went north up the gulches as this was their only option-
and they need the slopes where these solar farm(s) are to be
placed to have habitat for the pueo to forage- of course, only if
the pueo has been determined as present via an adequate
survey performed for the property ----
4. And finally- the lights that blind the bats and owls- and
others- these grow lights- may have been the cause of this barn
owl to lose its eye- this owl was found dead one -half mile from
the solar site- and this video is relevant as evidence - for I
captured it flying back and forth under the grow lights-
I have a
youtube on it- not included below- and just a few weeks later-
it
died with this eye injury---DLNR refused to accept the carcass
for a necropsy.
I would appreciate if this evidence in the video- were too
added- to support and substantiate my claim - for since no
necropsy was performed, my claim in the video may be wrong-
and the owl did not suffer from rat bait poison- but from the
grow lights- so the evidence in the video is all we have to make
a deduction- could be relevant if found to be a pattern latter
on- best to include it even though my assessment may be pure
conjecture- I can’t prove what killed this owl--- your call:
[link to Brought to you by RAT Bait Poison/DEAD BARN
OWL 7.22.19]
Mahalo! My sentence structure is not great- plenty of errors on
my end- but that’s fine - you captured my points- well done.
Your work is appreciated.
Mr. Berg approved interview summary via email 3 October
2019: There is one change--- DOFAW---- is: Division of
Forestry and Wildlife- under DLNR.
This concludes my review of the submission- however, omitted
from it- is that nearby - is the Honouliuli Internment Camp US
National Park Service development-
“Who conducted the survey for pueo and bats for that project-
if executed already?”
I can’t find status on that--- to then include that subject for
comment-
Revised Letter and Figures sent via email 3 January 2020
Mr. Berg replied via email 3 January 2020: Yes- I have issues
on the changes - it appears the expansion to the south
encroaches upon the gulch area- and or rather erodes any
current foliage buffer of the gulch that is provided to wildlife--
this buffer appears to be taken /consumed by the project---
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Name
Affiliation
Comment
Berg, Tom
(cont.)
Former
Councilman,
District 1
How long do I have until the deadline to get you comments on
this notice?
Why is it necessary to encroach upon the gulch?
Is there an explanation?
Who did the biological survey for this project- or will there be
one in the future before development?
CSH replied via email 7 January 2020: The client has provided
answers to your questions regarding the gulch area and the
biological survey for the proposed project.
AES does not intend to build any project facilities within the
gulch along the southern boundary; however, the project area
boundary has been adjusted to provide flexibility for natural
features such as landscaping if warranted (either for visual
screening purposes or in response to specific comments
received as part of the cultural impact assessment). The
preliminary project plans include maintenance of a natural
vegetative buffer along the gulch.
As part of the due diligence studies for the project, a general
biological survey was conducted by Tetra Tech. In addition,
surveys have been conducted specifically for pueo based on the
protocol defined for The Pueo Project. Consistent with your
previous input, the team has consulted with the State of Hawaii
Department of Land and Natural Resources Division of
Forestry and Wildlife (DOFAW) as well as researchers with
The Pueo Project. This information will be detailed in the Draft
Environmental Assessment, which is expected to be published
in early 2020.
Mr Berg replied via email 8 January 2020: I don’t see any
reference to any studies from Project Pueo being conducted on
the property in question- do you?
Please take a gander- see files attached [Mr. Berg attached
pdfs of The Pueo Project Final Report April 2017-March 2018;
The Pueo Project Annual Report 2018; xcel file of UHWO
pueo survey data] if can- what do you conclude?
Was there a separate commissioned exercise conducted for the
solar area not in these reports- ?
CSH replied via email 10 January 2020: Thank you for
forwarding the attachments - we agree that the Pueo Project
data do not appear to include surveys within the project area.
The pueo surveys conducted within the project area, as
referenced in our previous response, were not conducted by
Pueo Project researchers as part of their research project.
Rather, these were conducted as part of the due diligence
efforts for the proposed solar project. These surveys were
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Name
Affiliation
Comment
Berg, Tom
(cont.)
Former
Councilman,
District 1
conducted by qualified biologists according to the protocol that
was established for the Pueo Project (see Appendix 1 of the
Final Report); DOFAW specifically references this protocol as
the best methodology for pueo surveys. The results of these
surveys will be included in the Draft Environmental
Assessment, which is expected to be published in early 2020.
Mr. Berg replied via email 10 January 2020: Ok- mahalo-
Bond, John
Kanehili Cultural
Hui
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Mr. Bond replied via telephone on 28 June 2019 requesting
letter and figures via email
CSH followed up with Mr. Bond via email 6 August 2019
Revised Letter and Figures sent via USPS 3 January 2020
Caceras,
Mana
Kaleilani
OIBC
Representative
for ‘Ewa
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Mr. Caceras replied via email on 13 August 2019: E kala mai
for not responding to your earlier request, been in the field
quite a bit lately. I do not personally know of any mo‘olelo or
cultural sites within the proposed project area but here is a
short list of people who might. A few months ago I sat in a
section 106 consultation for the Makakilo Drive Extension
Project and these three gentlemen have so much knowledge of
the area.
Mr. Joseph Kūhiō Lewis, President, Kapolei Community
Development Corporation
Mr. Shad Kane, President, Kalaeloa Heritage and Legacy
Foundation and Aha Moku Representative
Mr. Douglas “McD” Philpotts, Hawaiian Cultural
Practitioner
Have a great evening.
CSH replied via email 14 August 2019
Revised Letter and Figures sent via email 3 January 2020
Mr. Caceras replied via email 15 January 2020: Mahalo Kellen.
Will look through the document and let you know if we have
any information that could be useful to your CIA.
Have a great weekend
CSH replied via email 23 January 2020
Cayan,
Phyllis
Intake Specialist,
SHPD
Letter and Figures sent via email 15 May 2019
DLNR.Intake.SHPD replied via email on 20 May 2019: Aloha,
your submittal is in the queue for review by the History &
Culture Branch and is assigned log 2019.01148 for reference.
Direct all inquiries on this matter to Regina Hilo and Hinano
Rodrigues at their emails above.
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Name
Affiliation
Comment
Revised Letter and Figures sent via email 3 January 2020
Cordy, Ross
Professor of
Hawaiian-Pacific
Studies,
University of
Hawai‘i
(UHWO)
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Cox, Malia
DHHL
CSH contacted Ms. Cox via email 16 September 2019: My
name is Kellen Tanaka. I am a cultural researcher with
Cultural Surveys Hawaii (CSH) and have been assisting with
the cultural impact assessment for the AES West O‘ahu Solar
Plus Storage Project. We were forwarded DHHL’s comments
for the pre-assessment for the Environmental Assessment for
the AES West O‘ahu Solar Project. We would like to follow up
with DHHL’s recommendations of consulting with Hawaiian
Homestead community associations and Native Hawaiian
Organizations. In the letter, it states there are six Hawaiian
Homestead communities less than three miles from the
proposed project. We have reached out to the Kanehili
Hawaiian Homestead Association, Kapolei Community
Development Corporation, Kaupea Homestead Association,
and the Malu‘ohia Residents Association which were
mentioned in the letter. Could you assist us in identifying the
other two Hawaiian Homestead communities and contact
information so we may reach out to them?
Ms. Cox replied via email 17 September 2019:
Kauluokahai Is
the newest community.
I don’t know that they have stood up a
association at this time.
KCDC might be able to help with
identifying appropriate individuals in that community.
Ill get back to you tomorrow on the remaining organization. I
believe it is the undivided interests group, but will have to
check my notes when I get back into the office tomorrow.
Ms. Cox replied via email 18 September 2019:
Attached, please
find a copy of a portion of the latest lease report submitted to the
HHC commission on 9/16/19. I’ve highlighted the communities
identified on the report.
Hoolimalima lessees are part of
Maluohai resident community. If you
need more information
about the communities, please contact homestead services
division (HSD)
Revised Letter and Figures sent via email 3 January 2020
Crabbe,
Kamanaʻo-
pono
Ka Pouhana of
OHA
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
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Name
Affiliation
Comment
Cullen, Ty
J.K.
Representative,
House District 39
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
DaMate,
Leimana
Executive
Director, DLNR-
Aha Moku
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Ms. DaMate replied via email 8 January 2020: Mahalo for
contacting the Hawaii State Aha Moku and I would
be happy to
forward your request to our Aha Moku Representative Shad
Kane, to whom I am encouraging a response to your email.
Aside from being a historian of Ewa, and Honouliuli
Ahupua’a, Shad is also in contact with generational cultural
practitioners from the ahupua’a, including Kehaulani Lum (to
whom I have also copied this email). I have also included
Rocky Kaluhiwa, the Aha Moku Advisory Committee (AMAC)
Chairperson for the State of Hawaii so she is aware of the
activities on O’ahu. Rocky is also the AMAC rep for the Island
of O’ahu. I am confident that between the three of these
practitioners, you will be able to get answers and guidance for
your project. Please feel free to contact me should you have
any questions or concerns.
CSH replied via email 9 January 2020
De Santos,
Kahulu
Cultural Advisor,
Aulani, A Disney
Resort and Spa
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Eaton,
Ku‘uwainani
Hoakalei Cultural
Foundation
Letter and Figures sent via USPS 14 May 2019
Mail returned 17 May 2019
Farden,
Hailama
President,
Association of
Hawaiian Civic
Clubs
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Faulker,
Kirsten
Executive
Director, Historic
Hawai‘i
Foundation
Letter and Figures sent via USPS 28 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Hanohano,
Anolani
Kānehili
Hawaiian
Homestead
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Community Consultation
CIA
for the West Oahu Solar Project, Honouliuli, ‘Ewa, O‘ahu
TMK: [1] 9-2-002:007
116
Name
Affiliation
Comment
Hilo, Regina
Burial Sites
Specialist, SHPD
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Ms. Hilo replied via email 28 June 2019: Mahalo nui for
sharing this. I’ll forward to my colleagues.
CSH replied via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Holt
Takamine,
Victoria
Executive
Director, PA‘I
Foundation
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Gabbard,
Mike
Senatorial
District 20
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Senator Gabbard replied via email 15 May 2019: Mahalo for
the information.
CSH replied via email 9 July 2019
Revised Letter and Figures sent via email 3 January 2020
Ito, Wallace
K.
KUA
Ewa Limu
Project
Letter and Figures sent via email 22 May 2019
CSH followed up with Mr. Ito via email 6 August 2019
Mr. Ito replied via email 21 August 2019: Sorry for not
following through sooner. I just forwarded your request to
other organizations doing malama ‘aina work in the Ewa
Moku. You are cc’d on that so you should have received it a
few minutes ago.
CSH replied via email 21 August 2019
Revised Letter and Figures sent via email 3 January 2020
Kai, G. Umi
President, ʻAha
Kāne
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Kaleikini,
Ali‘ikaua
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Kaleikini,
Hāloa
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Kaleikini,
Kala
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Kaleikini,
Mahiamoku
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
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Name
Affiliation
Comment
Kaleikini,
Moehonua
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Kaleikini,
No‘eau
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Kaleikini,
Paulette
Ka‘anohi
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via USPS 27 June 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Revised Letter and Figures sent via email 3 January 2020
Kaleikini,
Tuahine
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Kane, Shad
‘Ewa Moku
Representative,
Aha Moku;
Kalaeloa
Heritage and
Legacy
Foundation
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
CSH spoke with Mr. Kane via telephone 13 August 2019:
Mr.
Kane stated that he is not in oppositio
n to the proposed project.
He noted the project area has been previously disturbed by sugar
cane production.
Revised Letter and Figures sent via email 3 January 2020
Kanekoa,
Mikiala
Hālau ‘o
Kaululaua‘e
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Kauahi, R.
Kaiulani
Vincent
Culture and Arts
Coordinator,
Dept. Parks and
Recreation
Letter and Figures sent via USPS 14 May 2019
Mail returned 17 May 2019
Keala, Jalna
Association of
Hawaiian Civic
Clubs
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Keaulana,
Ha‘a
Cultural Advisor
at Four Seasons
Resort at Koolina
Letter and Figures sent via USPS 14 May 2019
Mail returned 17 May 2019
Keli‘inoi,
Kalahikiola
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
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CIA
for the West Oahu Solar Project, Honouliuli, ‘Ewa, O‘ahu
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Name
Affiliation
Comment
Keli‘inoi,
Kilinahe
Cultural
descendant
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Kruse,
Kehaulani
Outrigger
Enterprises,
Cultural Advisor
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Lee, Mike
Kumukauoh
a
Kanehili Cultural
Hui
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Legal, Jack
Chair, Makakilo/
Kapolei/Honokai
Hale
Neighborhood
Board No. 34
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Lewis,
Joseph
Kūhiō
President,
Kapolei
Community
Development
Corporation
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Lidstone,
Miki‘ala
Executive
Director, Ulu A‘e
Learning Center
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Lilomaiava-
Doktor,
Sa‘iliemanu
Associate
Professor of
Hawaiian-Pacific
Studies,
University of
Hawai‘i
(UHWO)
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Lopez,
Kealii
Imua Hawaii
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
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Name
Affiliation
Comment
Luthy,
Tamara
Ethnographer,
DLNR
Letter and Figures sent via email 28 June 2019
Ms. Luthy responded via email 1 July 2019: Good to hear from
you! Thank you for letting me know about the project. I am
cc’ing Kaahiki Solis and Hinano Rodrigues on this email. We
request that when you finish your CIA that we may receive a
copy as a professional courtesy so that we can keep it for our
records in case any other archaeological, architectural, or
ethnographic work in the same or adjourning regions comes
through our office for review. I have also attached a few
reports which may be of interest from the Ewa/Honouliouli
area, though I didn’t see anything from the exact TMK your
project is in.
SHPD policy dictates that we can only recommend ways to find
research participants rather than pointing you to specific
individuals. I would recommend putting out a notice in the
Honolulu Star Advertiser, notifying OHA as well to see if
anyone there can send out the information to relevant parties.
It would be useful to follow up with any Hawaiian civic clubs
in the area. It may be worthwhile to contact folks involved with
the Ewa Limu Project, as they may know local resource users
both mauka and makai. There is also an interview with Julia
Powell and also one with Louis Aila Junior through the UH
Oral History Project which discuss life in Ewa in the past,
including some information on gathering plants. If you want to
know more about ongoing gathering practices in the area, it
would be worthwhile to reach out to local hula halaus and
lā‘au lapa‘au practitioners. Hawaiian Studies and/or
professors at UH Manoa and Leeward Community College
may be good resources as well.
CSH replied via email 3 July 2019:
Mahalo for your quick
response and all the information you provided. Those pdfs are
very helpful. We will continue our outreach with those mentioned
below. . .
Revised Letter and Figures sent via email 3 January 2020
Ms. Luthy replied via email 3 January 2020: Hi there Kellen, I
just got your email. I will look into it on Monday and get back
to you soon.
CSH replied via email 6 January 2020
Lyman,
Melissa
Kalaeloa
Heritage and
Legacy
Foundation,
President
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
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CIA
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Name
Affiliation
Comment
Malama,
Tesha
‘Ewa Villages
Association
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
McKeague,
Kawika
Cultural
practitioner,
Honouliuli
historian and
longtime resident
Letter and Figures sent via USPS 9 August 2019
Revised Letter and Figures sent via email 3 January 2020
Medeiros,
Pōhai
PIKO Program
Advisor,
University of
Hawai‘i West
O‘ahu
Letter and Figures sent via USPS 9 August 2019
Revised Letter and Figures sent via email 3 January 2020
Nahulu-
Mahelona,
Moani
Hawaiian Studies
Department,
Kapolei HS
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
National
Park Service
Honouliuli
National
Monument
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
CSH reached out the Ms. Jacqueline Ashwell via email 30 July
2019
Ms. Ashwell replied via email 30 July 2019: I am away on
detail to another agency, returning to the NPS in November of
2019.
While I am away, please direct all matters related to Pearl
Harbor National Memorial and Honouliuli National
Monuments to Steve Mietz . . .
CSH reached out to Mr. Steven Mietz via email 30 July 2019
Revised Letter and Figures sent via email 3 January 2020
Hanako Wakatsuki-Chong replied on behalf of the PWR
Honouliuli on 14 January 2020: Thank you for reaching out to
us about the cultural impact assessment for the West O‘ahu
solar panel project. I have cc’d Katie Bojakowski, the Chief of
Cultural and Natural Resources; Jacqueline Ashwell,
Superintendent; and Melia Lane-Kamahele, NPS Regional
Office Manager. When do you need comments by?
CSH replied via email 14 January 2020: Mahalo for your
response and for forwarding our request to those mentioned
below. We look forward to hearing from them. We kindly ask
for your response by February 3, 2020. Feel free to contact me
if you any questions.
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Name
Affiliation
Comment
Paglinawan,
Lynette
Cultural
practitioner;
Educator, teaches
a course on
Native Hawaiian
Healing at
University of
Hawai‘i West
O‘ahu
CSH met with Ms. Palignawan 14 October 2019
Interview summary sent to Ms. Palignawan via USPS
22
October 2019
Revised summary sent for review and approval via USPS 19
November 2019
CSH followed up with Ms. Paglinawan via email 27 December
2019
Revised Letter and Figures sent via USPS 3 January 2020
Revised summary sent for review and approval 14 January 2020
Ms. Paglinawan approved summary 15 January 2020
Paik, Linda
Kaleo
Cultural
practitioner/
Secretary/Treasur
er for Koa Ike
Cultural
Specialist;
Former History
and Culture,
SHPD
‘Aha Wahine
Aha Moku
Committee, Kona
District, Oahu
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Paishon, Jr.,
Frank
Raised in Tenney
Village
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Patterson,
Kaleo
Native Hawaiian
Church;
Pacific Justice &
Reconciliation
Center
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Puahala,
Roth
President, Ke
One O
Kakuhihewa
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Ramos,
Rodolfo
President, Ewa
Villages
Community
Association;
Chair of ‘Ewa
Task Force
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
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CIA
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Name
Affiliation
Comment
Rodenhurst,
Roda
President,
‘Ahahui Siwila
Hawai‘i o
Kapolei
Hawai‘i O
Kapolei (Kapolei
Hawaiian Civic
Club)
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Rodrigues,
Hinano
SHPD, Interim
History and
Cultural Branch
Chief (O‘ahu and
Maui)
Mr. Rodrigues forwarded email to Ms. Regina Hilo 14 June 2019
Revised Letter and Figures sent via email 3 January 2020
Saul,
Melissa
Associate
Specialist, Title
III PIKO Project
Director,
University of
Hawai‘i West
O‘ahu
Letter and Figures sent via USPS 9 August 2019
Revised Letter and Figures sent via email 3 January 2020
Schaedel,
Homelani
President,
Malu‘ōhai
Residents
Association
Letter and Figures sent via email 17 September 2019
Revised Letter and Figures sent via email 3 January 2020
Serrao,
Marleen
Kau‘i
Pelekikena,
‘Ewa-Pu‘uloa
Hawaiian Civic
Club
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Shibuya,
Barbara
Kama‘āina of
‘Ewa, member of
the Shibuya
Dayanan Family
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Silva,
Adrian
Nakea
Chariman, Hui
Huliau Inc.
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Solis,
Kaʻāhiki
SHPD, Cultural
Historian (Oʻahu)
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Ms. Solis replied via email 6 January 2020: Mahalo and good
luck with your project.
CSH replied via email 9 January 2020
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Name
Affiliation
Comment
Suganuma,
Laʻakea
President, Royal
Hawaiian
Academy of
Traditional Arts
and Nā Lei Aliʻi
Kawananakoa
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Swinney,
Shirley S.
Vice President,
Kapolei
Community
Development
Corporation;
Hawaii
Community
Development
Authority
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Uyeoka,
Kelly
Nohopapa
Letter and Figures sent via email 22 August 2019
Revised Letter and Figures sent via email 3 January 2020
Ward, Sandy
Executive
Director, Mālama
Pu‘uloa
Ms. Ward was forwarded letter and figures by Mr. Wally Ito on
21 August 2019
Ms. Ward replied via email 21 August 2019: did you follow up
on the Nohopapa `Ewa Inventory I suggested? - that is the best
research on cultural significance and wahi pana I have seen -.
. . Itʻs organized by ahupua`a so itʻs easy to find information
and I suggest you contact them directly to assist you if you
donʻt find the information you are looking for in their
publication.
CSH replied via email 22 August 2019
Revised Letter and Figures sent via email 3 January 2020
Wong-Kalu,
Hinaleimoan
a
OIBC Chair
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Woode Jr.,
Lawrence A.
Pelekikena,
Hawaiian Civic
Club of ‘Ewa-
Pu‘uloa
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via USPS 27 June 2019
Revised Letter and Figures sent via USPS 3 January 2020
Woode,
Napali
Native Hawaiian
Economic
Alliance
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
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Name
Affiliation
Comment
Wond,
Kanani
Vice President,
Kaupe‘a
Homestead
Association
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
Letter and Figures sent via email 28 June 2019
Revised Letter and Figures sent via email 3 January 2020
Yee,
Christian
Kama‘āina,
familiar with
wahi pana and
mo‘olelo
Letter and Figures sent via USPS 14 May 2019
Letter and Figures sent via email 15 May 2019
CSH spoke with Mr. Yee briefly on 18 May 2019: Mr. Yee
expressed interest in visiting the Honouliuli Internment Camp.
Letter and Figures sent via email 28 June 2019
CSH followed up with Mr. Yee via telephone on 9 August
2019
CSH met with Mr. Yee on 9 August 2019
CSH sent summary for approval 24 September 2019
Mr. Yee approved summary 3 October 2019
Revised Letter and Figures sent via email 3 January 2020
6.4 Written Testimony from Tom Berg
Tom Berg, former City Councilman, provided CSH with written testimony on 19 August 2019
regarding the AES West O‘ahu Solar Plus Storage Project. Mr. Berg’s entire testimony is included
in Appendix A.
Mr. Berg stated that the project has been “proposed on a pueo (owl) foraging and breeding
ecosystem.” The pueo (Hawaiian short-eared owl, Asio flammeus sandwichensis) are found on all
of the main Hawaiian islands and are listed by the State of Hawai‘i as endangered on the island of
O‘ahu (DLNR 2005). The Department of Land and Natural Resources (DLNR) states that pueo
are most commonly found in “open habitats such as grasslands, shrublands, and montane
parklands, including urban areas and those actively managed for conservation” (DLNR 2005).
Mr. Berg noted that records indicate that per earliest colonial contact, the pueo is most abundant
on the slopes from Pu‘ukapuai to West Loch, in the area where the project is slated. He added that
“Hunehune Gulch, Kaloi Gulch, and Honouliuli Gulch are migratory routes used by the pueo to
go from mountain to sea to court, mate, forage, and raise their brood.” He noted tat pueo are not
forest dwellers, preferring “scrub, open fields/dirt landscapes with some grass.” He stated that the
proposed project will “encroach on prime pueo habitat-considered to be graded A+—“a ten
(10)”—when it comes to the degree of pueo habitat in use on this project site.”
Mr. Berg added that the pueo has “a direct connection to Native Hawaiian family lineage in
Ewa Beach;” the pueo is the ‘aumakua for the Michael Lee family and their accounts, which go
back over seven generations, are documented at the State Archives Building in Honolulu.
Mr. Berg also stated that the project site is “inhabited by the ōpe‘ape‘a [Hawaiian hoary bat,
Lasiurus cinereus semotus] at various times of the seasons,” noting that in 1910, the State of
Hawai‘i documented ‘ōpe‘ape‘a within a half-mile of the project area. ‘Ōpe‘ape‘a is “the only
land mammal native to the Hawaiian archipelago” and is found on all of the main Hawaiian islands
except for Ni‘ihau (DLNR 2005:3-13). DLNR states ‘ōpe‘ape‘a have been “found roosting in
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‘ōhi‘a (Metrosideros polymorpha), pu hala (Pandanus tectorius), coconut palms (Cocos nucifera),
kukui (Aleurites moluccana), kiawe (Proscopis pallida), avocado (Persea americana), shower
trees (Cassie javanica), pūkiawe (Styphelia tameiameiae), and fern clumps; they are suspected to
roost in Eucalyptus (Eucalyptus spp.) and Sugi pine (Cyrptomeria japonica) stands” (DLNR
2005).
Mr. Berg stated his concern that the “property in question will not receive the proper protocol
to conclude no endangered species inhabit the area.” He asked “what protocol will be deployed to
determine if the population of both the pueo and ‘ōpe‘ape‘a are served by habitat on the property?”
He discussed five points which he felt need to be addressed:
1. Who will look for the pueo and ‘ōpe‘ape‘a on the land? What is their expertise and
qualifications as observers?
2. Did the observation to inventory for the species transpire before sunrise and after the
sunset periods when the ‘ōpe‘ape‘a and pueo are most active and can be recorded?
3. Did the observer conduct the biological survey whereby the inventory for the species
was repeated year-round over the wet and dry seasons?
4. What tools were used—visual aids in the field—techniques to identify the species
while observing/conducting the inventory?
5. Was the inventory to assess and survey for pueo and ‘ōpe‘ape‘a done completely on
foot or was a vehicle used?
Mr. Berg stated that to properly account for the pueo and ‘ōpe‘ape‘a, the DLNR and United
States Fish and Wildlife Service (USFWS) have developed a protocol which states inventory
surveys should “be executed over the changing seasons year-round.” However, Mr. Berg noted
that “this practice, to deploy the protocol year-round, is not being done in either the EA
[Environmental Assessment] and or EIS [Environmental Impact Statement] review processes.” He
added his opinion that surveys must be “undertaken after sunset and before the sunrise periods.”
Mr. Berg discussed the recent population distribution survey for pueo on the island of O‘ahu
that included the University of Hawai‘i West O‘ahu (UHWO) Makai Segment. The survey,
conducted between 31 December 2017 and early August 2018, concluded no pueo or its habitat
existed on the UHWO property, however, Mr. Berg notes that pueo inhabit the property
“throughout the months of late August, through September, October, November, and vacate late
December.” He added that had the survey been conducted year-round, the survey would have
“reported a pueo ecosystem thriving on the property and many Native Hawaiians’ ‘aumakua would
be protected rather than purged from the property.”
In his statement, Mr. Berg provided links to videos of pueo observed on the UHWO property.
He noted that despite these videos, UHWO, University of Hawai‘i (UH) Board of Regents, DLNR,
and the Attorney General have stated the pueo “did not and have not ever existed there.” He stated
that this claim is “a violation of the law- HRS [Hawai‘i Revised Statutes] Ch. 343 that protects
endangered species and their habitat.”
He added that Governor Ige’s Administration’s claim that “absolutely no pueo used UHWO
property,” is in his opinion, “not only patently false–but a deliberate act of Administrative Bias,
Institutional Prejudice—and a willful act of Malice—to cause direct harm to an endangered specie-
a 100% violation of Article XII, Section VII of Hawaii’s State Constitution that protects Native
Hawaiian Religious and Cultural Practices and their ‘aumakua.” To justify his claims, Mr. Berg
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provided the links to the following videos hosted on YouTube: Mike Lee: The Willful Indifference
/ Pueo Habitat @ UHWO p.1 [https://www.youtube.com/watch?v=7z8-7u3Q0Bo] and Mike Lee:
Willful Indifference @ UHWO p.2 [https://www.youtube.com/watch?v=Db46xPfazVQ]. He
added that “pueo extirpated from UHWO Hunehune and Kaloi Gulches – headed mauka for refuge
– they can’t go east- can’t go west- can’t go south- so they went north up the gulches as this was
their only option- and they need the slopes where these solar farm(s) are to be placed to have
habitat for the pueo to forage- of course, only of the pueo has been determined as present via an
adequate survey performed for the property ----.”
Mr. Berg also expressed his concern for the possible negative aspects of light at an adjacent
parcel. He expressed concern that a solar panel may reflect neighboring lighting operations into
“the flight patterns of migrating birds and the ‘ōpe‘ape‘a and pueo in particular need to be
addressed.”
On 6 September 2019, a corresponding email was sent by Mr. Berg. He noted that information
provided by Senator Mike Gabbard and the Department of Business, Economic Development, &
Tourism (DBEDT) indicates the lighting at the nearby property are used for soy bean growth. Mr.
Berg asserted his opinion that the lighting violates State Illumination Law. Mr. Berg expressed his
opinion that “farmers were given waivers to blind migratory species.” To support his claim, Mr.
Berg provided a link to a video (https://www.youtube.com/watch?v=rmVw04oWr6E&t=26s) he
filmed of the carcass of a barn owl which was “found dead one -half mile from the solar site-.” He
believes the owl may have died from eating vermin laced with rat bait poison. The owl was also
missing an eye. Mr. Berg stated his opinion that the “grow lights- may have been the cause of this
barn owl to lose its eye.” He stated that “DLNR refused to accept the carcass for a necropsy.” He
also acknowledged that he “can’t prove what killed this owl,” noting that “since no necropsy was
performed, my claim in the video may be wrong- and the owl did not suffer from rat bait poison-
but from the grow lights- the evidence in the video is all we have to make a deduction- could be
relevant if found to be a pattern later on-.”
Mr. Berg also recommended inquiring with Dr. Melissa Price and Dr. Javier Cotin of the Project
Pueo Biologist Team and DLNR’s Division of Forestry and Wildlife (DOFAW) Biologist Afsheen
Siddiqi regarding pueo protocol. He made note that “this Pueo team approved of the FEIS [Final
Environmental Impact Statement] (2007) for 500-acres of property known as UHWO – saying no
pueo are there—.” He added that “these pueo experts had no objections to the FEIS protocol used
at UHWO” in which, according to Mr. Berg, the “observer only looked for a few hours TOTAL
over a period of two days within a week during the month of April when the pueo are not
here……and to cover 500-acres------.”
He noted that in the FEIS for UHWO (PBR Hawaii 2006), DLNR stated in writing “that was a
thorough inventory process to search for pueo- satisfactory.” He also characterized the DLNR
evaluation as, “That’s good enough of a look for us- only 3-4 hours of observation need take place
to determine on 500-acres if pueo are on the property or not.”
Mr. Berg added that surveyors for the FEIS “looked mid-morning hour- not before sunrise or
at sunset when pueo are active----but mid morning when that bird ain’t to be seen.” He noted,
These Project Pueo experts know that pueo do not have a defined breeding season-
and are plot hoppers- and will deploy a foraging ecology-a breeding ecology- at
different times of the seasons- and hence, these experts have stated that it is prudent
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to have the biological survey for pueo be conducted year round. […] These same
pueo experts will also state observation needs to take place at sunset and sunrise- if
to be a proper protocol deployed.
Mr. Berg questions “if that will be done on this solar property? Year round observation?” He
recommends that “a thorough and complete protocol is adopted to repeat the inventory exercise
for pueo and ‘ōpe‘ape‘a over the course of a calendar year would be in order so the project does
not inadvertently contribute to more endangered species habitat loss.”
6.5 Kama‘āina Interviews
The authors and researchers of this report extend our deep appreciation to everyone who took
the time to speak and share their mana‘o and ‘ike with CSH whether in interviews or brief
consultations. We request that if these interviews are used in future documents, the words of
contributors are reproduced accurately and in no way altered, and that if large excerpts from
interviews are used, report preparers obtain the express written consent of the interviewee/s.
6.5.1 Shad Kāne
CSH spoke with Mr. Shad Kāne, member of the Kapolei Hawaiian Civic Club, Chair of the
O‘ahu Council of Hawaiian Civic Clubs Committee on the Preservation of Historic Sites and
Cultural Properties, Ali‘i Ai Moku of the Kapuāiwa Chapter of the Royal Order of Kamehameha
Ekahi, President of Kalaeloa Heritage and Legacy Foundation, and ‘Ewa Moku Representative on
the State Aha Moku Advisory Committee, via telephone on 13 August 2019. Mr. Kane stated that
he is not in opposition to the proposed project. He noted the project area has been previously
disturbed by sugarcane production.
6.5.2 Christian Kaimanu Yee
On 9 August 2019, CSH met with Mr. Christian Kaimanu Yee at Keaīwa Heiau State
Recreation Area to discuss the AES West O‘ahu Solar Plus Storage project and to share his ‘ike
regarding mo‘olelo and wahi pana associated with the ahupua‘a of Honouliuli.
Mr. Yee was “made in ‘Ewa Beach, [but] born in England.” His father was a fireman for the
United States Air Force and was stationed at Lakenheath Air Force Base (AFB) in England when
Mr. Yee was born in 1980. His mother is a second-generation Filipina from ‘Ewa Beach. Mr. Yee
lived in England until 1983 when his father got stationed at Nelles AFB in Las Vegas. In 1985, his
family returned to Hawai‘i and moved to ‘Ewa Beach where he lived until 1986, when his parents
“separated for a little while” and his father moved to Waimalu in ‘Aiea. After being honorably
discharged from the military, Mr. Yee’s father worked for a trucking company. His father would
take him on “drives” where they would visit cultural sites including heiau and Kūkaniloko, the
sacred birthstones where the highest ranking ali‘i were born (Sterling and Summers 1978:139).
Kukaniloko is considered to be the very center of the Hawaiian culture. As a person
and a nation, one can come here and directly be in contact with the past, present,
and future of Hawaii. Only royalty were allowed in the area of Lihue. High ranking
Ali‘i were born here, and the privileged were brought here to learn aspects of
Hawaiian culture such as navigation. [Yee 2013]
Mr. Yee’s father continued to share numerous mo‘olelo regarding the mythical and ancient past
of O‘ahu. Mr. Yee began studying Hawaiian history and culture and in 2013, equipped with the
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knowledge that he had inherited from his father and his kumu (teacher) Kaipo‘i, Mr. Yee began a
blog, Pohukaina Cave. In this blog he shares, “Hawaiian history and places from a bicycle”:
I am a resident of Waimalu in the moku [district] of Ewa with a fascination of
history, and being a Hawaiian it’s gotta be Hawaiian history for now! […] I just
want to share something that might appeal to you and hopefully things from the
past will not be lost and covered by the fast present day life style! [Yee 2013]
Mr. Yee began the interview by discussing the importance of trails to the ahupua‘a of
Honouliuli noting that trails leading to Wai‘anae and the North Shore pass through Honouliuli. He
pointed out that the “north shore trail” traverses a portion of the eastern boundary of the ahupua‘a
between Honouliuli and Hō‘ae‘ae Ahupua‘a before branching off and leading to Pōhākea Pass and
traversing through the Wai‘anae Mountain Range to Lualualei Ahupua‘a in the moku of Wai‘anae.
Mr. Yee added that Pōhākea Pass is associated with the goddess Hi‘iakaikapoliopele, sister of
volcano goddess Pele, and her epic journey across the Hawaiian Islands. Mr. Yee noted that from
Pōhākea Pass, Hi‘iaka could see the entire moku of ‘Ewa.
Hi‘iaka actually stands there and sees the whole moku of ‘Ewa and pointed it out
cause she stood there and seen Leilono from there. She stands at Pōhākea Pass and
defines the entire moku of ‘Ewa at that moment.
He also stated that from Pōhākea Pass, Hi‘iaka could see her traveling companions, Lohi‘au
and Wahine‘ōma‘o, as they traveled by canoe to the harbor of Kou (Honolulu) (Ho‘oulumahiehie
2008b:260): “I think Hi‘iaka went this way and the guy’s in the canoe went this way, Lohi‘au and
Wahine‘ōma‘o, that’s when they first started falling for each other. She’s like ‘eh, no talk to my
husband […] No talking over there,’ from the mountains, eh.”
Pōhākea Pass is also the location where Hi‘iaka chanted as she “gazed toward Hawai‘i, and saw
that her aikāne [friend], Hōpoe, had died in the fires of her elder sister Pele” (Ho‘oulumahiehie
2008b:262).
Mr. Yee also noted that Pōhākea Pass is associated with the famous warrior, Palila. Mr. Yee
referred to Palila as the “Hawaiian Thor,” due to his supernatural war club which he could throw
a long distance and fly along the club’s path as he held on to the end of it. According to mo‘olelo,
Palila used his supernatural war club to carry himself from Ka‘ena Point at Wai‘anae, east across
the moku of ‘Ewa, landing in a number of places in Honouliuli including Pōhākea Pass, the peaks
of Manuauna and Kānehoa, and the plain of Keahumoa (Fornander 1918:5[1]:142–143).
Mr. Yee stated the ‘ili of Līhue which is located in the northern region of Honouliuli Ahupua‘a
was associated with a class of chiefs known as the lo ali‘i. Mr. Yee noted, “The lo ali‘i were the
highest ranking chiefs but then they were hidden so they were like the poorest at the same time. In
the rain, eating ferns and stuff cause they were so sacred. It’s a curse, blessing and a curse at the
same time.”
Samuel Kamakau discussed the lo ali‘i:
The chiefs of Lihue, Wahiawa, and Halemano on Oahu were called Lo chiefs, po‘e
Lo Ali‘i [“people from whom to obtain a chief”], because they preserved their
chiefly kapus. The men had kapus, and the women had kapus, and when they joined
their kapus and children were born, the children preserved their kapus. They lived
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in the mountains (i kuahiu‘i); and if the kingdom was without a chief, there in the
mountains could be found a high chief (ali‘i nui) for the kingdom. Or if a chief was
without a wife, there one could be found-one from chiefly ancestors. [Kamakau
1991a:6]
He also discussed the mo‘olelo of Kelea, a chiefess of Maui, who was kidnapped and brought
to O‘ahu to marry Lō Lale, a lo ali‘i from Līhue in Honouliuli (Kamakau 1991b:46).
There’s a story about that one Maui chiefess, the one who got kidnapped by the
canoe guys and took to live over there. But she ends up being the female progenitor
of most chiefs, like in Hawai‘i, cause they had like the highest mana [spiritual
power], cause she mated with the lo ali‘i and the ali‘i nui [high chief] of Waikīkī
[…] She was like a surfer, but she lived up in the mountains, that’s why they
kidnapped her. […] She wanted to go surf again, she asked him if she could go but
then he knew that she was gonna leave forever cause she was gonna be out of his
watch. And it says something like, ‘she washes the red dirt of Līhue off’ when she
enters Waikīkī.
A version of the mo‘olelo, which appears in Samuel Kamakau’s Tales & Traditions of the
People of Old, states that Kelea lived with Lō Lale for ten years in the uplands of Līhue. They had
three children, Kaholi-a-Lale, Luli-wahine, and Luli-kāne, who were among “the ancestral chiefs
of O‘ahu” (Kamakau 1991b:46–47). Kelea was unhappy living in Līhue, longing for the ocean and
her favorite pastime of surfing (Kamakau 1991b:47). She left Līhue to “go down to the seashore
of ‘Ewa to go sightseeing,” traveling through the plain of Keahumoa, to Waipahu, ‘Ewa-uli, and
Hālawa before reaching Waikīkī.
When Kelea and her companions reached the coconut grove of Kawehewehe in Waikīkī, they
were welcomed by the kama‘āina of Waikīkī who stated “this is a place for enjoyment. Over there
is the kou [Cordian subcordata] grove of Kahaloa where one may view the surfing of the chiefs
and the ali‘i nui Kalamakua” (Kamakau 1991b:48). Kamakau describes Kalamakua:
KALAMAKUA-A-KAIPŪHŌLUA was a good chief. He was noted for
cultivating, and it was he who constructed the large pond fields Ke‘okea, Kualulua,
Kalamanamana, and the other lo‘i [irrigated terrace] in Waikīkī. He traveled about
his chiefdom with his chiefs and household companions to cultivate the land and
gave the produce to the commoners, the maka‘ainana. They loved him. [Kamakau
1991b:45]
Kelea proceeded to borrow a surfboard and before entering the ocean she “rubbed the red dirt
of ‘Ewa from her feet so as to look fresh” (Kamakau 1991b:48). She jumped on her board and
paddled out past the “place where the surf broke” and waited for a wave to rise.
When Kelea reached the place where the surf broke, she left that place to the
kama‘āina and paddled on out to wait for a wave to rise. As she floated there, the
first wave rose up but she did not take it, nor did she take the second or third wave,
but when the fourth wave swelled up, she caught it and rode it to shore. As she
caught the wave, she showed herself unsurpassed in skill and grace. The chiefs and
people who were watching burst out in cheering the cheering rising and falling,
rising and falling. [Kamakau 1991b:48–49]
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Kalamakua was working in his fields when he was startled by loud shouts coming from the
shoreline. He asked his men, “What is that shouting reverberating from the seashore?” They
replied, “It is probably because of a skilled woman surfer.” Kalamakua realized that the “skilled
woman surfer” was Kelea, a chiefess of Maui, and left his work to stand on the shore and watch.
When Kelea came ashore, Kalamakua wrapped his kīhei (cape) around her and made her his wife
(Kamakau 1991b:49).
As Kelea rode in on a wave, the mō‘ī ran to the edge of the sea and stood there.
When the chiefess reached the sand, he took hold of her board and asked, ‘Are you
Kelea?’ ‘Yes,’ she answered. She stood up, naked. The mō‘ī removed his kihei
shoulder covering and wrapped it around her as a pā‘ū [skirt] and took her to a kapu
place. That was the beginning of her life as the ali‘i wahine mo‘i [queen] and she
married (ho‘iio mal-e) the mō‘ī Kalamakua. [Kamakau 1991b:49]
In another version of the mo‘olelo, which appears in David Kalākaua’s The Legends and Myths
of Hawaii, Kalamakua is described as “Lo-Lale’s cousin […] a noble of high rank whose lands
were on the coast of the Ewa district” (Kalākaua 1990:233). In this version, Kalamakua is sent on
the mission to find Lō Lale a wife. On the voyage returning to O‘ahu, Kalamakua had “become
very much interested in Kelea” (Kalākaua 1990:240). Kelea lived with Lō Lale for a while,
however, she longed for Kalamakua. When Kelea decided to leave Lō Lale, he voiced no “spoken
bitterness;” however, after she left, he sang this lament:
Farewell, my partner of the lowland plains,
On the waters of Pohakeo, above Kanehoa,
On the dark mountain spur of Mauna-una!
O, Lihue, she is gone!
Sniff the sweet scent of the grass,
The sweet scent of the wild vines
That are twisted by Waikoloa,
By the winds of Waiopua,
My flower!
As if a mote were in my eye.
The pupil of my eye is troubled.
Dimness covers my eyes. Woe is me!
[Kalākaua 1990:224–245]
When Kelea left Līhue, she traveled to ‘Ewa where she “found a large number of nobles and
retainers of Kalamakua, the high chief of the district, amusing themselves in the surf” (Kalākaua
1990:245). Kelea borrowed a surfboard and “joined the party of surf-riders beyond the breakers”
(Kalākaua 1990:245). Upon hearing that “a beautiful woman from Lihue had beaten all the chiefs
at surf-riding,” Kalamakua realizes that the woman is Kelea and proceeds to the beach, greeting
Kelea by placing his kihei over her shoulders (Kalakaua 1990:245). Kalakaua notes that Kelea and
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Kalamakua “lived happily together, and were blessed with a daughter Laielohelohe, who inherited
her mother’s beauty, and became the wife of her cousin Piilani, son and successor of Kawao, moi
of Maui […]” (Kalākaua 1990:246).
Mr. Yee also discussed Kūali‘i, a “celebrated chief […] noted for his strength and bravery” who
defeated the chiefs of Ko‘olauloa on the plains of Keahumoa (Fornander 1917b:4[2]:364). When
the chiefs of Ko‘olauloa and their army of twelve hundred arrived in Honouliuli, they were
outnumbered by Kūali‘i’s army of twelve thousand, however, the battle was averted when a mele
in honor of Kūali‘i was chanted and the chief of Ko‘olauloa ceded the districts of Ko‘olauloa,
Ko‘olaupoko, Waialua and Wai‘anae to Kūali‘i (Fornander 1917b:4[2]:400).
Mr. Yee stressed the importance of two brothers, Kapa‘ahulani and Kamaka‘aulani, who were
on opposing sides of the battle. According to the mo‘olelo, Kapa‘ahulani and Kamaka‘aulani
composed the mele in honor of Kūali‘i and devised a plan in which Kapa‘ahulani would go to
Waialua where the chief of Ko‘olauloa was residing and urge him to make war on Kūali‘i, and
Kamaka‘aulani would take Kūali‘i and “conceal yourselves in the bushes” at the place where the
battle is to be fought (Fornander 1917b:4[2]:366). When the forces of Ko‘olauloa arrived in
Honouliuli at the location which the brothers have agreed upon, Kapa‘ahulani tells the chief of
Ko‘olauloa that their army is surrounded, and states that “I will chant my prayer, and if it should
be acceptable this morning, we will be saved” (Fornander 1917b:4[2]:368). As Kapa‘ahulani
chanted the mele which he had composed in honor of Kūali‘i, Kamaka‘aulani convinces Kūali‘i to
delay the battle (Fornander 1917b:4[2]:380). When the chant was finished the “two armies came
together and the battle was declared off” (Fornander 1917b:4[2]:400).
Mr. Yee also pointed out Mauna Kapu, a peak located in the Wai‘anae Mountain Range
bordering the ahupua‘a of Nānākuli. The name Mauna Kapu translates to “sacred mountain”
(Pukui et al. 1974:148). He believes “Mauna Kapus” were “meeting places, or something like that,
for the chiefs,” noting that another Mauna Kapu is located in the ahupua‘a of Moanalua. Sterling
and Summers describe Pu‘u Kapu (sacred hill) in Moanalua Ahupua‘a, noting that “this was where
the chiefs and commoners met to discuss matters of importance” (Sterling and Summers
1978:334). There is also a hill named Mauna Kapu located in Līhue on the island of Kaua‘i (Pukui
et al. 1974:148).
Mr. Yee discussed the hill of Pu‘uokapolei, stating that during the summer solstice, the sun sets
over Pu‘uokapolei. He noted that the pathway of the sun aligns a heiau located on Pu‘uokapolei
with Papa‘ena‘ena Heiau located in the ahupua‘a of Waikīkī.
Pu‘uokapolei. Supposedly, that has an alignment with a heiau where, is it
Papa‘ena‘ena Heiau, I think it lines up with that, or if there was another heiau. […]
‘Ōlelo Hawai‘i class […] they go there, that class goes there on one of the solstices
or something like that and they chant for the sunset because the sun sets on
Pu‘uokapolei at a certain time, as viewed from Papa‘ena‘ena Heiau […]
Sterling and Summers also stated that Pu‘uokapolei was used by ancient Hawaiians as an
astronomical marker to designate the seasons, noting that the annual season of Kau which is
marked by a high-sun period and corresponds with warmer temperatures and steady trade winds
begins when the sun sets over Pu‘uokapolei.
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[…] the people of Oahu reckoned from the time when the sun set over Pu‘uokapolei
until it set in the hollow of Mahinaona and called this period Kau, and when it
moved south again from Pu‘uokapolei and·it grew cold and the time came when
young sprouts started, the season was called from their germination (oilo) the
season of Ho-‘oilo. [Sterling and Summers 1978:34]
Mr. Yee also noted the possibility of a burial cave located on Pu‘uokapolei which contained a
canoe inside of it: “Supposedly, what the guy told me is that there’s a burial cave in Pu‘uokapolei
that has a canoe inside of it. But that’s probably long gone cause if you look at it, it’s all leveled
already, on the makai side.”
Mr. Yee also noted the area where the ‘Ewa by Gentry subdivision is located was once the site
of the largest grove of wiliwili trees on the island of O‘ahu.
My most beloved thing ever, the wiliwili tree. There was a wiliwili grove over there
cause that’s ‘Ewa […] there was a wiliwili grove there, where ‘Ewa by Gentry is
now. The biggest one on the island, and that’s why all the birds. The land birds
lived over there. The extinct ones, the flightless birds.
Traditional accounts (Kamakau 1991a:47–49) associate the ao kuewa with a grove of wiliwili
trees on the plains of Kaupe‘a in Honouliuli.
When a man who had no rightful place in the ‘aumakua [family or personal gods]
realm (kanaka kuleana ‘ole) died, his soul would wander about and stray amongst
the underbrush on the plain of Kama‘oma‘o on Maui, or in the wiliwili grove of
Kaupe‘a on Oahu.
On the plain of Kaupe‘a beside Pu‘uloa [Pearl Harbor], wandering souls could go
to catch moths (pulelehua) and spiders (nanana). However, wandering souls could
not go far in the places mentioned earlier before they would be found catching
spiders by ‘aumakua souls, and be helped to escape […] [Kamakau 1991a:47–49]
Mr. Yee also stated “there was those two ladies who were down by the archery, that’s two
pōhaku, the lizards in the Hi‘iaka story.” According to the mo‘olelo, as Hi‘iaka traveled toward
the ‘Ewa coast, two women, who were also mo‘o (lizard or water spirit), saw Hi‘aka coming.
Fearing that Hi‘iaka would kill them, the women changed into their lizard form and hid from her.
One of the lizards hid in a little space on a stone along the coastal trail, and the other hid nearby.
(Ka Hōkū o Hawai‘i, 15 February 1927, translated in Maly 1997:19). This stone is known as
Pe‘ekāua which translates to “we two hidden.” Hi‘iaka greeted the two women and passed on
without hurting them.
Mr. Yee discussed visiting Kalaeloa Heritage Park which is located in the coastal region of
Honouliuli. He described observing a heiau that was partially underground and built using upright
coral stones. He noted that Shad Kāne, kahu (caretaker) of Kalaeloa Heritage Park, believes the
heiau is of Tahitian descent. He also noted the presence of a trail marked by upright coral slabs
that “supposedly led all the way to another heiau that was by Laulaunui Island” near the West
Loch of Pu‘uloa (Pearl Harbor).
He also noted that Ko‘olina is the site of one of the oldest fishing encampments on the island
of O‘ahu.
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At Ko‘olina is one of the oldest fishing encampments, or even oldest carbon dates,
on Oahu. Cause there’s like some fishing cave near Ko‘olina or those cliffs by
Tracks [Beach Park] before this side of the island was inhabited, people from the
Ko‘olau were going on fishing expeditions and coming all the way over here.
Camping out.
In The Rise and Fall of the O‘ahu Kingdom, Ross Cordy discussed evidence of early settlement
at “sites on the arid western fringe of the ‘Ewa Plain in today’s Ko Olina Resort” (Cordy 2002:13–
14).
Apparent human manipulation of the inland marsh’s (site 3357) flora dates to at
least A.D. 225-565. Backhoe trenches uncovered a buried habitation deposit (site
1446-1) at the base of the low limestone escarpment next to the marsh. This site has
complex stratigraphy with overlapping firepits, midden deposits, and intervening
non-cultural alluvium. Fishbone, shellfish, bird bone (flightless goose, etc.), early
types of one-piece bone and pearlshell fishhooks, and basalt adze blanks of unusual
and often early forms were found. This site yielded an initial use date of A.D. 145-
600. Rockshelters (site 3355) in the escarpment across the marsh were also
excavated, and deposits dated back to the A.D. 600s-1000s. Also, the coastal dune
had subsurface deposits (site 1438-1) with one date of A.D. 410-660, but most post-
1200s. The dune deposits contained food remains (fish, molluscs, sea birds and
extinct geese), postholes, firepits and fishhooks of early type. The researchers
concluded that these three sites reflected ‘very dispersed’ ‘temporary encampments
utilized by fishermen and bird collectors’. [Cordy 2002:13–14]
Mr. Yee stated that as a child his favorite beach, which he referred to as “Hamburgers,” was
located at Ko‘olina. He believes the beach was “annihilated” during the development of Ko‘olina.
I get my own mo‘olelo, brah, here we go, so my favorite beach as a child, try find
out where this place is, it’s this place called Hamburgers. I think the whole Ko‘olina
development or the harbor that they made, the fake harbor, just totally annihilated
it. I didn’t even know what road we took off, which led us there, but it was a beach
that we could play as a kid cause the water would come around this rock, you
couldn’t jump off of it cause the rock was huge, brah, like two stories, as a child, I
believe. And it looked like a hamburger, like of sand, sandstone, and the waves
would hit it and come around and it would have this little pond. Kind of felt like
Magic Island, but it was smaller than that, but you couldn’t jump in cause it’s like
six inches deep, like and it’s like super high.
The wahi pana and mo‘olelo associated with Honouliuli which were shared by Mr. Yee
demonstrate the importance of Honouliuli in traditional Hawaiian times. Honouliuli was the largest
ahupua‘a on O‘ahu. Kama‘āina travelling from the moku of Kona to the moku of Wai‘anae and
Waialua crossed through the ahupua‘a of Honouliuli through a network of trails. Numerous
mo‘olelo and wahi pana associate Honouliuli with the akua including Hi‘iaka and Pālila, as well
as the ali‘i, including a class of chiefs known as the lo ali‘i who lived in the ‘ili of Līhue located
in the northern region of Honouliuli and the ali‘i Kūali‘i who defeated the chiefs of Ko‘olauloa on
the plains of Keahuamoa when a mele honoring Kū‘ali‘i was chanted.
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6.5.3 Lynette Paglinawan
On 14 October 2019, CSH met with Ms. Lynette K. Kaopuiki Paglinawan at her home to discuss
the West Oahu Solar Project and to share her ‘ike of the traditional cultural practice of
ho‘oponopono (to correct) and the ao kuewa in the ahupua‘a of Honouliuli.
Ms. Paglinawan is a social worker. For about eight years, she was on the Historic Sites Review
Board. She is also an educator, teaching a class at the University of Hawai‘i West O‘ahu (UHWO)
about Native Hawaiian healing which includes the traditional cultural practices of ho‘oponopono,
lomilomi (massage), and lā‘au lapa‘au (herbal medicines). She discussed ho‘oponopono which is
the process of setting things right within the context of a family. She explained:
In ho‘oponopono, which is what I practice, if you do transgressions and if I broke
the glass pane in a picture window of a house, my going up to them and just
apologizing and saying I’m sorry is not going to make them happy, I have to replace
it or give them monetary value to have it replaced. When I do that, then the
relationship becomes harmonious.
Since Ms. Paglinawan began working at UHWO, she has “come to learn about the area and the
cultural impact that has happened in the moku of ‘Ewa and [ahupua‘a of] Honouliuli […]”
Through her research of the works of Mary Kawena Pukui, she has learned that “the area from
Waimānalo Gulch over to Kapolei to the location of UHWO was known by very early residents
there to be the place where “ao kuewa,” wandering spirits, congregated from makai to mauka up
Pālehua and especially near the cluster of wiliwili trees in Kaupe‘a.” She noted that “families in
the Hawaiian definition includes the souls of these families.” She added:
The souls of deceased individuals have three areas to go to, one to pō [the realm of
the gods] which is like heaven, to be with ancestors, one to milu [underworld] which
is like hell, the other one is to designated areas within a district and it happens to
be in the area of Waimānalo Gulch on over as you go mauka.
Ms. Paglinawan’s great-great-grandparents were “born and reared in Honouliuli.” She added:
If my great-grandparents were born and reared there and my great-grandfather had
inherited land and was reared in the area, I can surmise that my ‘ohana [family],
my relatives, the big branch of relatives, some of them when they died, they went
to heaven, some of them when they died might have gone to hell, but possibly there
were some who just were not good enough to go to heaven so they were relegated
to roam in this area […]
She stated that she has heard numerous stories of “strange happenings” which are “due to the
presence of spirits.” She noted that “this is their territory.” She mentioned that “there are stories of
them being known to go down to the oceanside and cause havoc with the living” and “even going
up into the mountain of Pālehua beyond Makakilo,” noting “the families who live there talk about
ghosts and strange happenings […]” She stated:
I’ve had discussions with some people who live up Makakilo and they finally had
to leave because things happened and when I talk about it with my students, some
of them are residents in the Hawaiian Homes subdivision, they have given me
examples of their kids screaming because they see things in the house.
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She also recalled an experience Mary Kawena Pukui had when she was a teenager walking on
the beach in ‘Ewa with her dog. As she walked to visit her relatives in Kalaeloa, Ms. Pukui’s dog
was attacked by an ‘uhane (spirit) who wanted to eat the animal.
Tutu Pukui said, she was about a teenager, went to visit the relatives, they were
walking on the beach, ‘Ewa Beach, going to Kalaeloa, they had the dog with them,
the dog suddenly started growling and jumped up and the next thing they saw was
the dog fell down, frothing and the heart pounding. Her aunty said to her, “Take
this, go get salt water, bring it back.” The aunty sprinkled the salt water on the dog.
She talked to the spirits and scolded the spirits, “This animal is not ready to die,
you folks leave him alone, you go look for something else, he needs to live yet.”
And then she prayed. By the time she got finished, he could bring his body upright,
but they had to walk slowly. Because this was an animal and in the old days,
Hawaiians ate dog. So they used to what they ate in real life, but because her aunty
lives that area, she knows how to deal with it. After that she asked the aunty, “Why
the dog was like that?” The aunty explained to her about the ao kuewa.
Ms. Paglinawan expressed her concerns regarding the effects that the proposed project will have
on the ao kuewa, noting her belief that ghosts are attracted at night to lights and to energy. She
stated that “the building that has the most energy, electrical energy is our library, it is temperature
and humidity controlled, it has all the electronic equipment for media and dispersal of
information.” She recalled speaking with staff at the UHWO library:
So, the stories that have been told to me is staff turned off the lights and everything
in the library [when] they leave. When the guard make their round again, even
before midnight, the huge monitor is lit up. Who turned it on? They have constant
problems with the elevators on campus and the newest building on campus that was
just completed about a year ago has had electrical difficulties “left and right.”
She added that, “on top of the library we have this huge art piece that is highlighted at night and
our chancellor says, “It’s a beacon for the people, Nānākuli, Wai‘anae,” but hell, it’s a beacon for
the ghosts, too. Because they’re energy, they seek the thrill of electricity.”
She also noted that “we’ve had documentation of the double pane picture windows in the library
for humidity control and temperature control, they had an incident where somebody from the inside
was trying to break their way out. The inner panel was broken, they hadn’t gotten to the outer
panel. So, it was from the inside going out, and yet, staff will swear nobody was in the building.”
She also stated that people “have seen lights coming from the second floor ground, lights from
the carpet shining up and they’re wondering, “What the hell is that?” They go down, there is
nothing underneath.”
She noted that these “strange happenings” are not limited to the library. She stated that:
[…] every single building, the workers, they work late, they feel it and we have in
the back of [UH] West O‘ahu towards this end, we have the housing of the electrical
unit. The ones who work there during the day say it is spooky, so you know what
they have, Hawaiian salt, if they feel a presence, they eat some Hawaiian salt and
they sprinkle, so they have to contend with that.
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She also expressed her concerns of the effect of the ‘uhane on the solar panels, noting “that’s
high energy. It will be like going to the game room.” She also noted her concerns regarding the
Honolulu Rail Transit System, stating that:
I hate to think what it’s going to be like when the rail comes on. This thing lit up at
night going zoom, zoom. They gonna be on it, but there’s going to be a lot electrical
outage cause the more power the faster the excitement.
She also stated that she expects to “see a lot of repair and maintenance on electrical parts.” She
stated that following exam periods when there is a “high utilization of night classes, night
classrooms and study areas,” they experience “things breaking down or burning out.” She added
that “in the long run, the cost for electrical repair and maintenance is a heavy burden for the
contractor, but once that contract has finished the problem still remains […]”
Ms. Paglinawan stated that “spirits travel on ancient trails” noting that “they go from mauka
going down to makai” and that, “ancient trails were there to go up and down, and so, lōlō [crazy]
for them [ghosts] to just stay one place when they don’t have to.” She added that these “ancient
trails are still in use,” stating that:
The people who have residence in Kapolei area tell me the stories about somebody
trying to enter the house and break the door down. And when they swear, and they
go to the front door, they going fight with them, they open the door, no more
nothing. And I asked them, “How often does this happen?” They said, “Not that
often, once in a while.” But that’s the ghost who walked the trails on certain nights.
She also discussed an old home on Hawaiian Home Lands in the ahupua‘a of Waimānalo,
Ko‘olaupoko. She noted that this house has “never ever been completed” because the residents
built the home on the ancient pathway to the beach and they were getting “bothered all the time.”
[…] you know down Waimānalo [Ahupua‘a], […] across from the beach is
Hawaiian Home Lands, there’s one old house that has never ever been completed.
It’s because the residents built that house right on the beach pathway and they get
bothered all the time, so they’ve given it up.
She also recalled that while her husband, the late Richard K. Paglinawan, was a student at the
University of Hawai‘i, he heard spirits travelling on the ancient pathways “coming from the ocean
going up Waiāhole Road into the mountains.”
My husband lived in Waiāhole and when he studied for the University it would be
like 2-3 o’clock in the morning, as soon as he hears the drums, he turn off all the
lights, he put his head under the pillow and he will himself to go sleep because he
can hear it coming from the oceanside going up Waiāhole Road into the mountains.
She added that “this area where the University [of Hawai‘i West O‘ahu] is located has a lot of
trails that go from mauka-makai, come from Honolulu going towards Nānākuli.” She asked, “Is
this going to be built on ancient trails?” She added that the project proponents should be “mindful
of the ancient trails because when the ghosts march, they begin from the mountain, but they also
begin from the oceanside and they go into the valley.”
Ms. Paglinawan stated that the development of the moku of ‘Ewa including the ahupua‘a of
Honouliuli resulted in the displacement of the ao kuewa. She noted that “we destroyed the habitat
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of the ao kuewa which is the wiliwili trees.” She added that “if we destroy the habitat of the ghosts,
they have no place to go but into the facilities.”
[…] if we recognize we destroyed their habitat, we are making restitution cause we
know we did that. It is reciprocal aloha [love]. So we do this with the right
intentions, righting the wrong that we have done and they will respond in right
ways. We have the saying, “When aloha is given unconditionally, you never know
when, but it comes back to you.” So, I really believe in that and because I believe
that these may be the spirits of my ancestors, I lay my genealogy on the line to reach
out to them. That with aloha we want to rectify our sins, our transgressions.
To illustrate reciprocal aloha, Ms. Paglinawan shared a mo‘olelo of the goddess
Hi‘iakaikapoliopele who passed through the ‘Ewa District. She stated:
[…] Hi‘iakaikapoliopele, who traveled through from Ka‘ena Point across the west
side and then from Pu‘u Kapu and descended down into the ‘Ewa District. She as
a goddess can see if you’re human or you’re a ghost. She saw in the distance, two
women, they were stringing leis [garlands]. She thought in her mind, “I wonder if
they still remember aloha?” Now for a Hawaiian, aloha is your behavior that is
hospitable, it is welcome. And the practices during that time, if you were a stranger
coming through that desolate area, you’re invited to partake in whatever water you
have and whatever limited food you have. So she said, “I wonder if they still
remember aloha?” So she did an oli [chant], oli aloha, and as soon as they heard it,
they looked up and they saw that’s a malihini [stranger] and the smile just graced
their faces. Hi‘iaka said, “they still know aloha.” They stopped everything, the leis
that they had, they rushed to her and said, “Welcome,” and bedecked her with the
leis. So, the lesson for us, the living, if our intentions is good, if it is pono [proper],
it increases the opportunity for aloha to be reciprocal.
Ms. Paglinawan recommended planting “a wall of trees” surrounding the proposed project area
which would provide a home for the displaced spirits. She asked, “Can we entice them to go
there?” She went on to state that:
I’m also very mindful that any kind of tree that we put there, that produces food,
not just for the living but for the ghosts cause you know if you get ‘ulu [breadfruit,
Artocarpus altilis], you get coconut, not everybody picks up everything, some go
on the ground. Coconut leaves, if you leave it on the ground, it begins to be a cover
that bugs begin to cluster, the bugs are also the things the ghosts ate. They also ate
whatever foods fell down, but they were Hawaiian so they went makai and they go
catch crab and they eat crab, they eat the seaweed.
She added that:
I’m thinking we’re gonna have a conference in January and Kūkaniloko, the
birthing stones, were promised a donation of 10,000 Hawaiian plants. They’ve
offered as many of the wiliwili trees as I want, so I want to start a campaign that,
like Hawaiian Home Lands, they allow their residents to plant a tree and maybe it
might be a border of the road, plant a whole row of trees and that way they have
their own houses, man have their own houses. And Hawaiian’s have rituals that can
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clear them [ghosts] out of the house and prevent them from entering again with
bamboo.
She added that, “I’d like to see us repair the habitat, so in our rituals and in our belief in the
gods listening to our plea, our needs, they would consider that these souls want to live with aloha,
with man, the living man, cause for me it’s family. I want them to live with aloha, so if they
sacrifice and having to move outside so that man is comfortable in his area, let’s set aside a wall
of trees.”
Ms. Paglinawan discussed the types of plants that were previously found in the area which
include noni (Indian mulberry, Morinda citrifolia) plants, coconut trees, lauhala (Pandanus
tectorius) trees, and ‘ulu trees. She noted that these plants were “very plentiful but sparse not like
a big grove where it’s like a park of trees, it was interspersed throughout.” She also noted that the
destruction of the foliage has also “affected the number of Hawaiian birds who no longer come
around.” She noted:
There used to be noni trees in the area and it was known that the birds sought the
nectar from the noni flower, now they don’t have this around. As a result, the count
of the Hawaiian birds has really diminished.
Ms. Paglinawan stated that she would like to “reverse the negative impact and do restitution.”
She noted that “if you have a border of trees that’s long, it meets the needs for life, you have
physical food, you have supplies that you use for making crafts and getting along, and you create
habitat, not just for the ao kuewa, but for birds, as well, who used to be a larger number of them
there like the pueo (Hawaiian short-eared owl; Asio flammeus sandwichensis) and ‘i‘iwi (Scarlet
Hawaiian honey creeper; Vestiaria coccinea).”
She also mentioned that she wanted to do plantings in the gulch which is located near the
UHWO campus, noting that “we wanted to do plantings, keep the ravine clear, but on the sides we
do the plantings, so that they [ghosts] leave [UH] West O‘ahu and they go to the plants […]”
She also noted that planting of “a wall of trees” around the proposed project area would have
other benefits including the production of oxygen. She stated that “we need to create this area to
have an opportunity to equalize the airspace that’s going to reduce carbon dioxide but can we
replace it with oxygen.” She noted that,
[Solar] Energy is a replacement of carbon dioxide emission but what are we
promoting to occupy the space carbon dioxide had because trees produce oxygen,
we need oxygen for living.
Ms. Paglinawan also noted that,
For me, it’s ho‘oponopono. If you destroy a part of an ecosystem, how do you bring
it back to retain balance? Otherwise it will always be uneven, you remove the
oxygen from fossil fuel emission, what are you gonna replace with it? Other
chemicals, well, what about oxygen that we need to live and survive on.
Ms. Paglinawan also expressed her concerns about the psychological impacts on the people
who encounter these spirits, asking, “What kind of psychological impact is being created when we
occupy certain space and then the spirits have to cluster?” She noted her belief that “children who
are more pure and more innocent, they see many more things than we do.” She added that:
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Mary Kawena Pukui says, “if you talk to the ghosts and they know what’s
happening, if they know they’re not wanted there cause they’re making people
scared. You ask them to go back where they belong, they will go.” But, that is an
act of aloha because they making life good for the living. The children not going
get scared.
Ms. Paglinawan also noted that each island has areas which are home to the ao kuewa. She
stated:
[…] like on Maui, you know where the sand dunes are, lot of bones yeah, Hawaiian
Home Lands had land right at the edge of the sand dunes, they built a subdivision,
the grandchildren see ghosts. Kaua‘i has Manā (sands of Manā) by Polihale, the
cliffs of Polihale. That is where the good spirits are judged to leap off and to join
their ancestors and they go, but there’s also some that never make that jump. So, it
happens over there. So, Hawaiians have the leaping off place to get to pō, so that
area means there are pathways that you shouldn’t build houses on because it’s
gonna happen with Hawaiian deaths.
Ms. Paglinawan would like to use the traditional cultural practice of ho‘oponopono to make
things right with the ‘uhane who have been displaced by the development of the moku of ‘Ewa
and in the ahupua‘a of Honouliuli. She recommends planting “a wall of trees” around the proposed
project area as restitution to the ‘uhane who may be displaced by the proposed project. She
expressed concerns regarding the effects that the ‘uhane will have on the solar panels, noting the
numerous electrical problems experienced by the UHWO due to the presence of the ‘uhane. She
stated that planting of “a wall of trees” around the proposed project area would provide a home for
the ‘uhane who may be attracted to the energy being generated by the proposed solar farm, as well
as, providing a habitat for Native Hawaiian birds and producing oxygen.
She would also like the project proponents to be mindful of the locations of ancient trails which
she noted are still in use by the ‘uhane to travel from mauka to makai in Honouliuli Ahupua‘a with
less worry about money.
Ms. Paglinawan also expressed her concerns for the people that encounter the ‘uhane. She noted
the psychological trauma on workers at the UHWO, as well as, families who live in the area. She
was particularly concerned for the children who encounter these spirits, noting her belief that
children “see many more things than adults do.”
6.6 Summary of Kama‘āina Interviews
Based on reviewed and approved interview summaries of Tom Berg, Shad Kāne, Christian
Kaimanu Yee, and Lynette Paglinawan, the following is a synthesis of findings within Honouliuli
Ahupua‘a.
CSH met with Mr. Christian Kaimanu Yee on 9 August 2019 to share his extensive ‘ike of wahi
pana and mo‘olelo associated with the ahupua‘a of Honouliuli. Mr. Yee discussed several wahi
pana in the ahupua‘a of Honouliuli including Pōhakea Pass, Mauna Kapu, Pu‘uokapolei, a wiliwili
grove and a pōhaku known as Pe‘ekāua on the plains of Kaupe‘a, and a heiau and trail located at
Kalaeloa Heritage Park. He also noted that one of the oldest fishing encampments on the island of
O‘ahu was found at Ko‘olina.
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Mr. Yee noted the importance of trails to the ahupua‘a of Honouliuli pointing out that trails
leading to Wai‘anae and the North Shore pass through Honouliuli. He stated that the “north shore
trail” travels along the boundary between Honouliuli and Hō‘ae‘ae Ahupua‘a before branching off
and leading to Pōhākea Pass where it continues through the Wai‘anae Mountain Range to Lualualei
Ahupua‘a in the moku of Wai‘anae. Mr. Yee added that Pōhākea Pass is associated with the
goddess Hi‘iakaikapoliopele and her epic journey across the Hawaiian Islands, as well as the
famous warrior, Palila, who Mr. Yee referred to as the “Hawaiian Thor.”
Mr. Yee also discussed the ‘ili of Līhue which was associated with a class of chiefs known as
the lo ali‘i. He shared the mo‘olelo of Kelea, a chiefess of Maui, who was kidnapped and brought
to O‘ahu to marry Lō Lale, a lo ali‘i from Līhue in Honouliuli (Kamakau 1991b:46).
He also discussed Kūali‘i, a chief who defeated the chiefs of Ko‘olauloa on the plains of
Keahumoa (Fornander 1917:364) when a mele in honor of Kūali‘i was chanted and the chief of
Ko‘olauloa ceded the districts of Ko‘olauloa, Ko‘olaupoko, Waialua, and Wai‘anae to Kūali‘i
(Fornander 1917:400). He noted that the mele in honor of Kūali‘i was composed by Kapa‘ahulani
and Kamaka‘aulani, two brothers who were on opposing sides of the battle.
On 13 August 2019, CSH spoke with Mr. Shad Kāne via telephone. Mr. Kane stated he is not
in opposition to the proposed project, noting that the project area has been previously disturbed by
sugarcane production.
In written testimony provided to CSH on 19 August 2019, Mr. Berg stated that the project has
been “proposed on a pueo (owl) foraging and breeding ecosystem.” He noted that records indicate
that per earliest colonial contact, the pueo is most abundant on the slopes from Pu‘u Kapua‘i to
West Loch, adding that “Hunehune Gulch, Kaloi Gulch, and Honouliuli Gulch are migratory
routes used by the pueo to go from mountain to sea to court, mate, forage, and raise their brood.”
He stated the proposed project will “encroach on prime pueo habitat-considered to be graded A+—
“a ten (10)”—when it comes to the degree of pueo habitat in use on this project site.” Mr. Berg
also stated the project site is also “inhabited by the ōpe‘ape‘a at various times of the seasons,”
noting that in 1910, the State of Hawai‘i documented ‘ōpe‘ape‘a within a half-mile of the project
area.
Mr. Berg also stated that the pueo has “a direct connection to Native Hawaiian family lineage
in Ewa Beach,” noting the pueo is the ‘aumakua for the Michael Lee family and their accounts,
which go back over seven generations, are documented at the State Archives Building in Honolulu.
Mr. Berg stated his concern that the “property in question will not receive the proper protocol
to conclude no endangered species inhabit the area.” He recommended that “a thorough and
complete protocol is adopted to repeat the inventory exercise for pueo and ‘ōpe‘ape‘a over the
course of a calendar year would be in order so the project does not inadvertently contribute to more
endangered species habitat loss.” He added that “this practice, to deploy the protocol year-round,
is not being done in either the EA and or EIS review processes.” Mr. Berg also recommended
consulting with Dr. Melissa Price and Dr. Javier Cotin of the Project Pueo Biologist Team and
DOFAW Biologist Afsheen Siddiqi regarding pueo protocol.
Mr. Berg also expressed his concern for the possible negative aspects of neighboring lighting
operations at an adjacent parcel which may reflect off a solar panel into “the flight patterns of
migrating birds and the ‘ōpe‘ape‘a and pueo in particular need to be addressed.”
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Ms. Lynette Paglinawan stated that “whole area in Honouliuli going mauka is the space that
was occupied by the ao kuewa” which she defined as the “ghosts or spirits of the deceased relatives
that belong in a family.” She expressed her concerns regarding the effects that the proposed project
will have on the ao kuewa, which she believes are attracted to energy. She also expressed her
concerns of the effect of the spirits on the solar panels, noting “that’s high energy. It will be like
going to the game room.” She also noted that UHWO experiences numerous electrical problems
due to the presence of these spirits.
Ms. Paglinawan noted that “this area where the University [of Hawai‘i West O‘ahu] is located
has a lot of trails that come from mauka-makai, come from Honolulu going towards Nānākuli.”
She stated that project proponents should be mindful of the locations of ancient trails, noting that
the ancient trails are still used by spirits to travel from mauka to makai within Honuliuli Ahupua‘a.
Ms. Paglinawan recommended planting “a wall of trees” surrounding the proposed project area
as restitution to the spirits who may be displaced by the proposed project. She also noted that
planting of “a wall of trees” around the proposed project area would have other benefits including
the production of oxygen and providing a habitat for Native Hawaiian birds.
Ms. Paglinawan also expressed her concerns regarding the psychological impacts for the people
that encounter the spirits, noting trauma on workers at the UHWO, as well as, families who live in
the area. She was particularly concerned for the children who encounter these spirits, noting her
belief that children “see many more things than we do.”
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Section 7 Traditional Cultural Practices
Timothy R. Pauketat succinctly describes the importance of traditions, especially in regards to
the active manifestation of one’s culture or aspects thereof. According to Pauketat,
People have always had traditions, practiced traditions, resisted traditions, or
created traditions […] Power, plurality, and human agency are all a part of how
traditions come about. Traditions do not simply exist without people and their
struggles involved every step of the way. [Pauketat 2001:1]
It is understood that traditional practices are developed within the group, in this case, within the
Hawaiian culture. These traditions are meant to mark or represent aspects of Hawaiian culture that
have been practiced since ancient times. As with most human constructs, traditions are evolving
and prone to change resulting from multiple influences, including modernization as well as other
cultures. It is well known that within Hawai‘i, a “broader ‘local’ multicultural perspective exists”
(Kawelu 2015:3). While this “local” multicultural culture is deservedly celebrated, it must be noted
that it has often come into contact with “traditional Hawaiian culture.” This contact between
cultures and traditions has undoubtedly resulted in numerous cultural entanglements. These
cultural entanglements have prompted questions regarding the legitimacy of newly evolved
traditional practices. The influences of “local” culture are well noted throughout this section and
understood to represent survivance or “the active sense of presence, the continuance of native
stories, not a mere reaction, or a survivable name. Native survivance stories are renunciations of
dominance, tragedy and victimry” (Vizenor 1999:vii). Acknowledgement of these “local”
influences help to inform nuanced understandings of entanglement and of a “living [Hawaiian]
contemporary culture” (Kawelu 2015:3). This section strives to articulate traditional Hawaiian
cultural practices as were practiced within the ahupua‘a in ancient times, and the aspects of these
traditional practices that continue to be practiced today; however, this section also challenges
“tropes of authenticity,” (Cipolla 2013) and acknowledges the multicultural influences and
entanglements that may “change” or “create” a tradition.
This section integrates information from Sections 3–6 in examining cultural resources and
practices identified within or in proximity of the project area in the broader context of the
encompassing Honouliuli landscape. Excerpts from interviews are incorporated throughout this
section where applicable.
7.1 Gathering of Plant and Aquatic Resources
Lying in the lee of the Wai‘anae Mountain Range, Honouliuli is one of the driest areas of O‘ahu
with most of the area averaging about 550 mm (22 inches) of rain on the coastal and inland region
of the ahupua‘a and about 1,200 mm (39 inches) in the northern region up into the Wai‘anae
Mountain Range (Giambelluca 2013). Despite the relative lack of rainfall in this area, there exists
a traditional rain name associated with the ahupua‘a of Honouliuli. This rain, known as the Nāulu,
is described as a sudden shower and is more commonly associated with other notoriously dry
locations, such as Kawaihae, Hawai‘i and Ni‘ihau (Akana and Gonzalez 2015:187). The general
lack of distinctive, traditional rain names is indicative of historic environmental conditions within
the ahupua‘a. Due to these conditions, maka‘āinana living within the ahupua‘a were forced to
modify or utilize freshwater resources in innovative ways.
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No natural streams are located in the vicinity of the project area. However, fresh water remains
available below the surface of Honouliuli. Dissolution “pit caves” (Mylroie and Carew 1995) or
“sink holes” would accumulate water within them via a subterranean water or karst system; this
water also contained nutrient-rich sediment that allowed for the cultivation of significant plant
resources such as kalo, kī, and noni. McAllister (1933) documented examples of traditional
agricultural activity in Honouliuli, writing that the kama‘āina of the ahupua‘a utilized the soil on
the floor of caves for cultivation. At the time of his survey in 1930 both mai‘a (bananas) and kō
(sugarcane) were still being cultivated within these pits.
The lowlands fronting the west loch of Pearl Harbor (Kaihuopala‘ai) were suitable for the
cultivation of the traditional Hawaiian staple crop, kalo. The production (and consumption) of kalo
was vitally important to many communities of Native Hawaiians living in ‘Ewa. Captain James
King, visiting Hawai‘i in 1779, noted that “the natives of these islands are, in general, above the
middle size and well made; they walk very gracefully, run nimbly and are capable of bearing great
fatigue” (Shintani 1993:10). Accordingly, the high level of physical activity and physical fitness
described by Captain King was a normal part of Hawaiian life and was largely attributable to the
availability of plant and food resources such as kalo, ‘uala (sweet potato; Ipomoea batatas), niu,
mai‘a, limu (seaweed), and i‘a (fish). Besides the observed contributions to stamina and health,
kalo was also a revered staple food, believed to have derived from the first-born son of Wakea and
Papa.
[…] the supreme god Kane ‘in the form of Wakea (a form associated with the earth)
produced two sequential offspring: the first became kalo (taro) plant, the second
became Hāloa, the ancestor of man […] thus, in kinship terms, the taro is the elder
brother and the senior branch of the family tree, mankind belongs to the junior
branch, stemming from the younger brother.’ [Trask 2012:75]
‘Ewa was also famous for a rare taro called the “kāī o ‘Ewa,” which was grown in mounds in
marshy locations (Handy and Handy 1972:471). The cultivation of this prized and delicious taro
led to the saying, “Ua ‘ai i ke kāī-koi o ‘Ewa, He has eaten the Kāī-koi taro of ‘Ewa” (Pukui
1983:305).
Traditional Hawaiian diets were also supplemented with ocean-based proteins. Native
Hawaiians historically fished the reefs, farmed fishponds, and utilized the freshwater springs in
the ahupua‘a of Honouliuli. The lochs of Pearl Harbor were ideal for the construction of fishponds
and fish traps. References to the abundance of ocean resources can be found within mo‘olelo, wahi
pana, and ‘ōlelo no‘eau associated with Honouliuli Ahupua‘a.
The mo‘olelo “Legend of the Children” describes the coastal area of Kūalaka‘i as being plentiful
in fish. Clark (1977:74) and Pukui et al. (1974:119) describe Kūalaka‘i as a type of sea cucumber
(Tethys) that squirts purple fluid when squeezed. The ‘ōlelo no‘eau, “Kai a hali a ka makani,”
translates to “the fish fetched by the wind” which describes the migration of the ‘anae that travels
from the leeward coast to the windward coast of O‘ahu.
Interviewee Christian Kaimanu Yee noted that the site of one of the oldest fishing encampments
on the island of O‘ahu was discovered at Ko‘olina. Ross Cordy (2002:13–14) discussed evidence
of early settlement at “sites on the arid western fringe of the ‘Ewa Plain in today’s Ko Olina
Resort,” which included “fishbone, shellfish, bird bone (flightless goose, etc.), early types of one-
piece bone and pearlshell fishhooks, and basalt adze blanks” which date back to AD 145-600.
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7.2 Faunal Resources
The pueo (Asio flammeus sandwichensis or short-eared owl), which is endemic to Hawai‘i, are
found on all of the main Hawaiian islands and are listed by the State of Hawai‘i as endangered on
the island of O‘ahu (DLNR 2005). The DLNR states that pueo are most commonly found in “open
habitats such as grasslands, shrublands, and montane parklands, including urban areas and those
actively managed for conservation” (DLNR 2005).
In written testimony provided to CSH via email on 19 August 2019, Mr. Tom Berg stated that
the project has been “proposed on a pueo (owl) foraging and breeding ecosystem.” He noted that
historic records indicate the pueo is most abundant on the slopes from Pu‘u Kapua‘i to West Loch.
He added that “Hunehune Gulch, Kaloi Gulch, and Honouliuli Gulch are migratory routes used by
the pueo to go from mountain to sea to court, mate, forage, and raise their brood.” He also stated
the proposed project will “encroach on prime pueo habitat-considered to be graded A+—“a ten
(10)”—when it comes to the degree of pueo habitat in use on this project site.”
The pueo is one of the most important ‘aumākua gods and ancestral deities of the family (Valeri
1985:19, 21). Mr. Berg noted the pueo has “a direct connection to Native Hawaiian family lineage
in Ewa Beach,” noting that the pueo is the ‘aumakua for the Michael Lee family and their accounts,
which go back over seven generations, are documented at the State Archives Building in Honolulu.
Mr. Berg also stated that the project site is “inhabited by the ōpe‘ape‘a [Hawaiian hoary bat,
Lasiurus cinereus semotus] at various times of the seasons,” noting that in 1910, the State of
Hawai‘i documented ‘ōpe‘ape‘a within a half-mile of the project area. “The only land mammal
native to the Hawaiian archipelago,” ‘ōpe‘ape‘a are found on all of the main Hawaiian islands
except for Ni‘ihau (DLNR 2005:3-13) and have been “found roosting in ‘ōhi‘a (Metrosideros
polymorpha), pu hala (Pandanus tectorius), coconut palms (Cocos nucifera), kukui (Aleurites
moluccana), kiawe (Proscopis pallida), avocado (Persea americana), shower trees (Cassie
javanica), pūkiawe (Styphelia tameiameiae), and fern clumps; they are suspected to roost in
Eucalyptus (Eucalyptus spp.) and Sugi pine (Cyrptomeria japonica) stands” (DLNR 2005). The
‘ōpe‘ape‘a was listed as an endangered species under the Endangered Species Conservation Act
of 1969.
7.3 Wahi Pana
There exist a myriad of cultural sites or wahi pana for ‘Ewa Moku, however, for the ahupua‘a
of Honouliuli trails, plains, and temples were of particular importance.
Trails were and continue to be valuable resources for Native Hawaiian culture and life ways. In
the past, trails were well used for travel within the ahupua‘a, between mauka and makai and
laterally between ahupua‘a. A historical trail system existed in O‘ahu extending from Honolulu to
Wai‘anae. A cross-ahupua‘a (east-west) trail that bordered Pearl Harbor passed through
Honouliuli north of Pu‘uokapolei and continued along the coast to Wai‘anae. Mr. Yee pointed out
that the “north shore trail,” which branches off the cross-ahupua‘a trail, traverses a portion of the
eastern boundary of the ahupua‘a between Honouliuli and Hō‘ae‘ae Ahupua‘a before branching
off and leading to Pōhākea Pass and traversing through the Wai‘anae Mountain Range to Lualualei
Ahupua‘a in the moku of Wai‘anae.
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Mr. Yee noted that Pōhākea Pass is associated with the goddess Hi‘iakaikapoliopele, sister of
volcano goddess Pele, and her epic journey across the Hawaiian Islands. He noted that from
Pōhākea Pass, Hi‘iaka could see the entire moku of ‘Ewa. From Pōhākea Pass, Hi‘iaka also saw
her traveling companions, Lohi‘au and Wahine‘ōma‘o, as they traveled by canoe to the harbor of
Kou (Honolulu) (Ho‘oulumahiehie 2008b:260). She also saw that her aikāne, Hōpoe, had “died in
the fires of her elder sister Pele” as she “gazed towards Hawai‘i” from Pōhākea Pass
(Ho‘oulumahiehie 2008b:260).
Mr. Yee also noted that Pōhākea Pass is associated with the famous warrior, Palila, who could
throw his supernatural war club a long distance and fly along the club’s path as he held on to the
end of it. According to the mo‘olelo, Palila used his supernatural war club to carry himself from
Ka‘ena Point at Wai‘anae, before landing at Pōhākea Pass and continuing east across the moku of
‘Ewa.
Ms. Paglinawan stated that “this area where the University [of Hawai‘i West O‘ahu] is located
has a lot of trails that go from mauka-makai, come from Honolulu going towards Nānākuli.” She
noted that the ancient trails are still used by spirits to travel from mauka to makai within Honuliuli
Ahupua‘a. She mentioned that “there are stories of them being known to go down to the oceanside
and cause havoc with the living” and “even going up into the mountain of Pālehua beyond
Makakilo,” noting “the families who live there talk about ghosts and strange happenings […]” Ms.
Paglinawan asked, “Is this going to be built on ancient trails?” She stated that the project
proponents should be “mindful of the ancient trails because when the ghosts march, they begin
from the mountain, but they also begin from the oceanside and they go into the valley.”
Mr. Yee stated the ‘ili of Līhue, which is located in the northern region of Honouliuli Ahupua‘a,
was associated with a class of chiefs known as the lo ali‘i. Mr. Yee noted the “lo ali‘i were the
highest ranking chiefs but then they were hidden so they were like the poorest at the same time.”
He also discussed the mo‘olelo of Kelea, a chiefess of Maui, who was kidnapped and brought to
O‘ahu to marry Lō Lale, a lo ali‘i from Līhue in Honouliuli (Kamakau 1991b:46).
Mr. Yee pointed out Mauna Kapu, a peak located in the Wai‘anae Mountain Range bordering
the ahupua‘a of Nānākuli. He noted the existence of another Mauna Kapu in the ahupua‘a of
Moanalua, adding that he believes that Mauna Kapu were “meeting places, or something like that,
for the chiefs.”
The ‘Ewa coastal plain was also a place of spiritual significance as it was associated with the
ao kuewa, the realm of the homeless souls. According to Samuel Kamakau, there existed three
spirit realms, the ao kuewa, ao ‘aumakua, and ke ao o milu. Upon death, the spirit of the recently
deceased was said to leave the body and then proceed toward a leina where they would leap into
Pō, the world of the unseen (Handy and Pukui 1972:146). The spirit was guided to and over the
leina and into Pō by their ‘aumakua (Handy and Pukui 1972:146), however, if the soul of the
deceased had no place in the ‘aumakua realm, or was abandoned by an ‘aumakua, they were
destined to wander the wiliwili grove of Kaupe‘a until such time that they were rescued by their
‘aumakua. Mr. Yee also noted largest grove of wiliwili trees on the island of O‘ahu was once
located in the area where the ‘Ewa by Gentry subdivision is now. Fornander (1919a:6[2]:292)
states that Pu‘uokapolei may have been a leina, jumping off point associated with the wandering
souls who roamed the plains of Kaupe‘a and Kānehili, makai of the hill.
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Pu‘uokapolei was also known to be the home of Kamapua‘a’s grandmother, Kamaunuaniho,
(Nakuina 1904:50). After conquering the majority of O‘ahu, he established his grandmother as
queen (Pukui 1974:203). There was once a large rock shelter on the makai side said to have been
the residence of Kamapua‘a and his grandmother (McAllister 1933:108). Another account (Ka
Loea Kālai‘āina, 13 January 1900 in Sterling and Summers 1978:34) stated that Kekele‘aikū, the
older brother of Kamapua‘a, also lived on Pu‘uokapolei.
The plain of Pukaua is also located near Pu‘uokapolei, northwest of the project area. Two
distinct mo‘olelo are connected with this cultural site. The first of these two stories was presented
within a 13 January 1900 edition of Ka Loea Kālai‘āina which states that two old women with
supernatural powers were heading to their home to Pukaua following an evening of fishing at the
village of Kualaka‘i. As the sun began to rise, the women hid to avoid being seen and their bodies
turned to stone. The second mo‘olelo involves Hi‘iaka, and was spread across several daily editions
of Ka Hōkū o Hawai‘i from February 1927. According to the mo‘olelo, the two women were mo‘o.
The women saw Hi‘iaka as she journeyed toward the ‘Ewa coast. They were afraid that Hi‘iaka
would kill them, so they transformed into their lizard form and hid from Hi‘iaka (Ka Hōkū o
Hawai‘i, 15 February 1927, translated in Maly 1997:19). This stone was known as “Pe‘e-kāua,”
which translates to “we two hidden.” Mr. Yee also discussed the plain of Pukaua, mentioning that
“there was those two ladies who were down by the archery, that’s two pōhaku, the lizards in the
Hi‘iaka story.”
Mr. Yee also discussed Kūali‘i, a “celebrated chief […] noted for his strength and bravery” who
defeated the chiefs of Ko‘olauloa on the plains of Keahumoa (Fornander 1917b:4[2]:364). Mr.
Yee stressed the importance of two brothers, Kapa‘ahulani and Kamaka‘aulani, who were on
opposing sides of the battle. According to the mo‘olelo, Kapa‘ahulani and Kamaka‘aulani
composed the mele in honor of Kūali‘i and devised a plan in which Kapa‘ahulani would urge the
chief of Ko‘olauloa to make war on Kūali‘i, and Kamaka‘aulani would take Kūali‘i and “conceal
yourselves in the bushes” at the place where the battle is to be fought (Fornander 1917b:4[2]:366).
When the forces of Ko‘olauloa arrived in Honouliuli, their army of twelve hundred were
outnumbered by Kūali‘i’s army of twelve thousand, however, the battle was averted when the
mele, which was composed by Kapa‘ahulani and Kamaka‘aulani in honor of Kūali‘i was chanted
and the chief of Ko‘olauloa surrendered, ceding the districts of Ko‘olauloa, Ko‘olaupoko, Waialua
and Wai‘anae to Kūali‘i (Fornander 1917b:4[2]:400).
Kūalaka‘i is the name of an ancient fishing village located on the southwestern side of
Honouliuli Ahupua‘a, southwest of the project area. Kūalaka‘i is mentioned in the “Legend of the
Children” which foretells the breaking of the eating kapu by the ali‘i (Ka Loea Kālai‘āina, 22 July
1899:15; translation in Sterling and Summers 1978:7). This area was also once the site of a spring
called Hoaka-lei (“lei reflection”), where according to mo‘olelo, Hi‘iaka picked lehua and saw her
reflection in the water (Pukui et al. 1974:119).
Kalaeloa is an area located at the southwestern point of O‘ahu. Kalaeloa Point was the home of
Uhu Makaikai, a kupua who could take the form of a man or a giant parrotfish (uhu). He is
mentioned in several legends concerning the hero Kawelo and with Kawelo’s struggles with
‘Aikanaka, the ruling chief of Kaua‘i (Hawaiian Ethnological Notes, Bishop Museum Vol. II:114,
translation in Sterling and Summers 1978:41).
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Cultural practices within Honouliuli of late have been inspired by traditional understandings of
caring for natural and cultural resources. The Kalaeloa Heritage and Legacy Foundation has
adopted practices wherein the community can mālama (care for) cultural sites, and in turn benefit
from the knowledge inherent in such sites. Previously documented cultural sites within the
Kalaeloa Heritage Park are actively cared for while also the subject of numerous university-level
studies. These sites have been established as important centers for an ‘āina-based education. Mr.
Yee recalled visiting Kalaeloa Heritage Park where he observed a heiau which was partially
underground and built using upright coral stones. He also observed a trail marked by upright coral
slabs which “supposedly led all the way to another heiau that was by Laulaunui Island” near the
West Loch of Pu‘uloa (Pearl Harbor).
7.4 Religious Practice
Several heiau stood in Honouliuli Ahupua‘a including Pu‘uokapolei Heiau, Pu‘u Ku‘ua Heiau,
and two unidentified heiau located at the foot of Pu‘u Kanehoa and Pu‘u Kuina, respectively. Each
year, a ceremony commemorating the changing of the seasons is still observed in the beginning of
May at Waikīkī and Honouliuli. Sam ‘Ohukani‘ōhi‘a Gon III, Na Wa‘a Lalani Kahuna O Pu‘u
Koholā, and the late Kumu Hula John Keola Lake’s hula hālau perform oli and hula during the
ceremony (Genz et al. 2012). The ceremony occurs at Pu‘uokapolei Heiau which is oriented so
that it views the setting of the sun behind Pu‘ula‘ila‘i farther west, and maintains a line of sight
extending eastward from Pu‘ula‘ila‘i toward Papa‘ena‘ena Heiau located in Waikīkī. Mr. Yee also
noted that during the summer solstice, the sun sets over Pu‘uokapolei, adding that the pathway of
the sun aligns a heiau located on Pu‘uokapolei with Papa‘ena‘ena Heiau.
Interviewee Lynette Paglinawan stated that “the area from Waimānalo Gulch over to Kapolei
to the location of UHWO was known by very early residents there to be the place where “ao
kuewa,” wandering spirits, congregated from makai to mauka up Pālehua and especially near the
cluster of wiliwili trees in Kaupe‘a.” Ms. Paglinawan stated that the development of the moku of
‘Ewa including the ahupua‘a of Honouliuli resulted in the displacement of the ao kuewa. She
noted that “we destroyed the habitat of the ao kuewa which is the wiliwili trees.” She added that
“if we destroy the habitat of the ghosts, they have no place to go but into the facilities.” She would
like to use the traditional cultural practice of ho‘oponopono to make things right with the spirits
who have been displaced. Ms. Paglinawan suggests planting “a wall of trees” surrounding the
proposed project area which would provide a home for the displaced spirits.
7.5 Burials
‘Ewa was famous for the many limestone caves formed in the uplifted coral, called the “Ewa
Karst.” In traditional Hawaiian times, the areas of exposed coral outcrop were undoubtedly more
extensive. Where not covered by alluvium or stockpiled material, this Pleistocene limestone
outcrop has characteristic dissolution “pit caves” (Mylroie and Carew 1995). The caves of Pu‘uloa
were sometimes also used as burial caves. Following the death of Keali‘iahonui, son of Kaua‘i’s
last king, Kaumuali‘i, in 1849, his body was buried in Pu‘uloa (Alexander 1907:27). Burials have
been encountered in the coastal areas of the ahupua‘a, however, no burials have been encountered
within the project area nor within the vicinity of the project area.
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Mr. Yee noted the possibility of a burial cave located on Pu‘uokapolei which contained a canoe
inside of it, however, he added that it’s “probably long gone cause if you look at it, it’s all leveled
already, on the makai side.”
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Section 8 Results and Analysis
CSH undertook this CIA at the request of Tetra Tech, Inc., and on behalf of AES Distributed
Energy. The research broadly covered the entire ahupua‘a of Honouliuli, including the current
project area.
8.1 Results of Background Research
Background research for this study yielded the following results, presented in approximate
chronological order:
1. Honouliuli is the largest ahupua‘a in the moku of ‘Ewa. Honouliuli translates literally as
“dark water,” “dark bay,” or “blue harbor,” and thus is named for the waters of Pearl
Harbor which marks the eastern boundary of the ahupua‘a (Jarrett 1930:22). Another
source translates Honouliuli as “The blue bays or inlets” (Saturday Press, 11 August 1883).
Honouliuli appears in the “Mo‘olelo of Lepeamoa,” the chicken-girl of Pālama, where
Honouliuli is the name of the husband of the chiefess Kapālama, and grandfather of
Lepeamoa (Westervelt 1923:164–184).
2. Generally, Honouliuli was described as very hot and dry. Evidence for drought-like
conditions are further supported by the relative lack of traditional rain names associated
with Honouliuli Ahupua‘a. The Nāulu rain is the only known associated rain name for
Honouliuli. Due to the lack of rainwater, freshwater resources were accessed via a karstic
system.
3. In traditional Hawaiian times, the areas of exposed coral (Pleistocene limestone) outcrop
were undoubtedly more extensive. According to McAllister (1933), holes and pits in the
coral were generally accessed for water while larger pits, often containing soil, were used
for cultivation. McAllister additionally remarked that at the time of his 1930s survey mai‘a
(banana; Musaceae) and kō (sugarcane; Saccharum officinarum) were being cultivated
within the pit caves (sinkholes) (McAllister 1933:109).
4. The traditional kaʻao associated with the area speak of the akua brothers, Kāne and
Kanaloa. It was their supernatural feat of hurling pōhaku across the island that determined
the boundaries of land divisions (Sterling and Summers 1987:1). Additional mo‘olelo
speak of Hi‘iaka and her travels across the plains of ‘Ewa. In particular, the wahi pana of
Kaupe‘a (located south of the current project area) is described. Kamakau describes
Kaupe‘a as a wide plain where a grove of wiliwili (Erythrina sandwicensis) stands
(Kamakau 1991a:47). This plain is an ao kuewa, a realm belonging to homeless souls. In
general, the kama‘āina of both Honouliuli Ahupua‘a and ‘Ewa District made a point to
avoid this place.
5. Pu‘uokapolei is a prominent hill located on the ‘Ewa coastal plain that was the primary
landmark for travelers on the trail running from Pearl Harbor to Wai‘anae. A heiau was
once on the summit of the hill, however, by the time of McAllister’s survey of O‘ahu it
had been destroyed (McAllister 1933:108). The hill was also used as a point of solar
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reference or as a place for celestial observations of the winter and summer solstice. A
ceremony at a heiau on Pu‘uokapolei provides a vantage point to capture the sun setting
directly behind Pu‘ula‘ila‘i, a peak farther west in the Wai‘anae Range. A coinciding
ceremony at Kūpalaha Heiau in Waikīkī captures the same essence as the sun sets behind
Pu‘uokapolei.
6. Additional heiau located within Honouliuli included Pu‘u Ku‘ua located at Palikea, in
addition to two unidentified heiau. These two unidentified heiau are located at the foot of
Pu‘u Kanehoa and Pu‘u Kuina, respectively.
7. In later historic times, a network of trails encircled and crossed the Wai‘anae Range,
allowing passage from West Loch to the Honouliuli lowlands, past Pu‘uokapolei and
Waimānalo Gulch to the Wai‘anae coast and onward circumscribing the shoreline of O‘ahu
(‘Ī‘ī 1959:96–98). The main trail along the south shore of O‘ahu would have been
approximately 1.5 km to the southeast. A main trail extending up the central valley of
O‘ahu would have been approximately 3 km to the east. The 1825 Malden map shows a
trail extending from the main trail along the south shore of O‘ahu into the uplands in the
Pālehua area as passing just a couple hundred meters to the southwest of the project area.
8. The rich resources of Pu‘uloa—the fisheries in the lochs, the shoreline fishponds, the
numerous springs, and the irrigated lands along the streams—made ‘Ewa a prize for
competing chiefs. ‘Ewa Moku was also a political center and home to many chiefs in its
day. Oral accounts of ali‘i recorded by Hawaiian historian Samuel Kamakau date back to
at least the twelfth century. Ali‘i associated with Honouliuli and greater ‘Ewa Moku
included Kākuhihewa, Keaunui, Lakona, Mā‘ilikūkahi, and Kahahana.
9. In early historic times, the population of Honouliuli was concentrated at the western edge
of West Loch in the vicinity of Kapapapuhi Point in the “Honouliuli Taro Lands.” This
area was clearly a major focus of population due to the abundance of fish and shellfish
resources in close proximity to a wide expanse of well-irrigated bottomland suitable for
wetland taro cultivation.
10. Early foreign accounts describe the southwest coast of O‘ahu, including Honouliuli
Ahupua‘a, as an area “a little distance from the sea, the soil is rich and all the necessaries
of life are abundantly produced” (Vancouver 1798:215). A sailor among Vancouver’s crew
observed, however, that “from the number of houses within the harbour it should seem to
be very populous; but the very few inhabitants who made their appearance were an
indication of the contrary” (Vancouver 1798:216).
11. Following the Māhele of 1848, 99 individual land claims in the ahupua‘a of Honouliuli
were registered and awarded by King Kamehameha III. No kuleana land claims were made
for land within the current project area or vicinity. The vast majority of the LCA parcels
were located in Honouliuli near the taro lands of the ‘ili of Pu‘uloa and the Pu‘uloa Salt
Works. The largest award (Royal Patent 6071, LCA 11216, ‘Āpana 8) in Honouliuli
Ahupua‘a was granted to Miriam Ke‘ahi-Kuni Kekau‘onohi on January 1848 (Native
Register 1848) who acquired a deed to all unclaimed land within the ahupua‘a, including
the present project area.
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12. Beginning with the time of Western Contact, however, Hawaiian populations were
introduced to many virulent western diseases which began to decimate the native
populations. Thus, four years following the 1832 census, the ‘Ewa population had dropped
to 3,423 (Schmitt 1973:9, 36), “a decrease of 592 in 4 years” (Ewa Station Reports 1836).
Between 1848 and 1853, there was a series of epidemics of measles, influenza, and
whooping cough that often wiped out whole villages.
13. With the increasing foreign interests on O‘ahu Island during the last half of the nineteenth
century, an array of agricultural enterprises were attempted. In 1871, John Coney rented
the lands of Honouliuli to James Dowsett and John Meek, who used the land for cattle
grazing. In 1877, James Campbell purchased most of Honouliuli Ahupua‘a for a total of
$95,000.
14. By 1889, the Ewa Plantation Company was established and lands throughout Honouliuli
were designated for sugarcane cultivation. Sugar production exploded with the successful
drilling of an artesian well by James Campbell on the ‘Ewa Plain. Campbell’s first well
was named Waianiani (“crystal waters”) by the kama‘āina of Honouliuli (Nellist 1925).
By 1930, Ewa Plantation had drilled 70 artesian wells to irrigate cane lands; artesian wells
provided fresh water to Honouliuli for nearly 60 years (Ho‘okuleana 2014).
15. In 1897, B.F. Dillingham established the Oahu Sugar Company (OSC) on 12,000 acres
leased from the estates of John Papa ‘Ī‘ī, Bishop, and Robinson. The Oahu Sugar Company
had over 900 field workers, composed of 44 Hawaiians, 473 Japanese, 399 Chinese, and
57 Portuguese. The first sugar crop was harvested in 1899, ushering in the sugar plantation
era in Waipahu (Ohira 1997). Prior to commercial sugar cultivation, these lands were
described as being “of near desert proportion until water was supplied from drilled artesian
wells and the Waiahole Water project” (Condé and Best 1973:313).
16. The Waiahole Water Company was formally incorporated in 1913 and was originally a
subsidiary of the Oahu Sugar Company. The Waiahole Ditch was designed by engineer
Jorgen Jorgensen, with recommendations by engineer J.B. Lippencott and assisted by
W.A. Wall. Upon its completion in 1916, the Waiahole Ditch was 35 km (21.9 miles) long
and cost $2.3 million. The 32 million gallons of daily water enabled the O‘ahu Sugar
Company to grow to “some 20 square miles […] ranging in elevation from 10 ft at the
Waipio Peninsula […] to 700 ft at the Waiahole Ditch” (Condé and Best 1973:313). The
ditch system is included on the state inventory of archaeological sites as SIHP # 50-80-09-
2268. The Waiahole Ditch System crossed through the western portion of the present
project area.
17. The early twentieth century saw the lands of Honouliuli heavily utilized by both civilians
and the U.S. military for transportation. The U.S. Government began acquiring the coastal
lands of ‘Ewa for development of a naval base at Pearl Harbor. In 1901, the U.S. Congress
formally ratified annexation of the Territory of Hawaii, and the first 1,356.01 acres of Pearl
Harbor land were transferred to U.S. ownership.
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18. In 1937, 18 miles of roads were built in the coastal Honouliuli area, and in 1939-1940 the
U.S. bought 3,500 acres of land in this area (Landrum et al. 1997:62–67), to build several
other military camps and installations, including Barbers Point Naval Air Station.
19. Following the Japanese Navy’s attack on Pearl Harbor on 7 December 1941, the Territory
of Hawaii was declared under martial law and the writ of habeas corpus (the requirement
for a person under arrest to be brought before a judge or into court) was suspended (U.S.
Department of the Interior 2014:6–7). Persons of Japanese and European ancestry in
Hawai‘i suspected of disloyalty to the United States were rounded up and imprisoned by
the U.S. military and the FBI (U.S. Department of the Interior 2014:xii). In 1943, the
Honouliuli Internment Camp was constructed to intern citizens, resident aliens, and
prisoners of war. Located in Honouliuli Gulch, east of the project area, the camp was the
“last, largest, and longest-used World War II confinement site in Hawai‘i,” holding
approximately 320 internees and nearly 4,000 prisoners of war (U.S. Department of the
Interior 2014:xiv).
8.2 Results of Community Consultations
CSH attempted to contact Hawaiian organizations, agencies, and community members as well
as cultural and lineal descendants in order to identify individuals with cultural expertise and/or
knowledge of the project area and vicinity. Community outreach letters were sent to a total of 70
individuals or groups; 12 responded, one provided written testimony, and three of these kama‘āina
and/or kūpuna met with CSH for more in-depth interview. Consultation was received from
community members as follows:
1. Christian Kaimanu Yee, kama‘āina and knowledgeable of mo‘olelo and wahi pana
2. Shad Kāne, member of Kapolei Hawaiian Civic Club, Chair of the O‘ahu Council of
Hawaiian Civic Clubs Committee on the Preservation of Historic Sites and Cultural
Properties, Ali‘i Ai Moku of the Kapuāiwa Chapter of the Royal Order of Kamehameha
Ekahi, and ‘Ewa Moku Representative on the State Aha Moku Advisory Committee.
3. Tom Berg, former Councilman, District 1
4. Lynette Paglinawan, cultural practitioner; educator, teaches a course on Native Hawaiian
Healing at University of Hawai‘i West O‘ahu
On 24 January 2020, an In-Progress Draft Cultural Impact Assessment for the West O‘ahu
Solar Project was provided via email to two parties representing the Aha Moku Council, two
parties at Nā Ala Hele, two parties at the SHPD History and Culture Branch, and OHA. The parties
were invited to review and comment, or provide notification of their intent to comment, prior to
the reports inclusion in the Draft Environmental Assessment. CSH followed up with the seven
parties via email on 25 February 2020, and has not received any comments or notification of an
intent to comment to date.
8.3 Impacts and Recommendations
Based on information gathered from the community consultation, participants voiced and
framed their concerns in a cultural context.
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1. Mr. Shad Kāne stated he is not in opposition to the proposed project. He noted the project
area has been previously disturbed by sugarcane production.
2. Mr. Tom Berg stated that the project has been “proposed on a pueo (owl) foraging and
breeding ecosystem.” He noted records indicate that per earliest colonial contact, the pueo
is most abundant on the slopes from Pu‘u Kapua‘i to West Loch, in the area where the
project is slated. He added that “Hunehune Gulch, Kaloi Gulch, and Honouliuli Gulch are
migratory routes used by the pueo to go from mountain to sea to court, mate, forage, and
raise their brood.” He stated the proposed project will “encroach on prime pueo habitat-
considered to be graded A+—“a ten (10)”—when it comes to the degree of pueo habitat
in use on this project site.”
3. Mr. Berg added that the pueo has “a direct connection to Native Hawaiian family lineage
in Ewa Beach,” noting the pueo is the ‘aumakua for the Michael Lee family and their
accounts, which go back over seven generations, are documented at the State Archives
Building in Honolulu.
4. Mr. Berg also stated that the project site is “inhabited by the ōpe‘ape‘a at various times of
the seasons,” noting that in 1910, the State of Hawai‘i documented ‘ōpe‘ape‘a within a
half-mile of the project area.
5. Mr. Berg stated his concern that the “property in question will not receive the proper
protocol to conclude no endangered species inhabit the area.” He recommended that “a
thorough and complete protocol is adopted to repeat the inventory exercise for pueo and
‘ōpe‘ape‘a over the course of a calendar year would be in order so the project does not
inadvertently contribute to more endangered species habitat loss.” He also recommended
consulting with Dr. Melissa Price and Dr. Javier Cotin of the Project Pueo Biologist Team
and DLNR’s Division of Forestry and Wildlife (DOFAW) Biologist Afsheen Siddiqi
regarding pueo protocol.
6. Mr. Berg also expressed his concern over the possible negative aspects of light at an
adjacent parcel. He expressed concern that a solar panel may be reflecting neighboring
lighting operations into “the flight patterns of migrating birds and the ‘ōpe‘ape‘a and pueo
in particular need to be addressed.”
7. Ms. Lynette Paglinawan stated that “the area from Waimānalo Gulch over to Kapolei to
the location of UHWO was known by very early residents there to be the place where “ao
kuewa,” wandering spirits, congregated from makai to mauka up Pālehua and especially
near the cluster of wiliwili trees in Kaupe‘a.” She expressed her concerns regarding the
effects that the proposed project will have on the ao kuewa, which she believes are attracted
to energy. She also expressed her concerns of the effect of the spirits on the solar panels,
noting “that’s high energy. It will be like going to the game room.” She also noted that
UHWO experiences numerous electrical problems due to the presence of these spirits.
8. Ms. Paglinawan noted that “this area where the University [of Hawai‘i West O‘ahu] is
located has a lot of trails that go from mauka-makai, come from Honolulu going towards
Nānākuli.” She stated that project proponents should be mindful of the locations of ancient
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trails, noting that the ancient trails are still used by spirits to travel from mauka to makai
within Honuliuli Ahupua‘a.
9. Ms. Paglinawan recommended planting “a wall of trees” surrounding the proposed project
area as restitution to the spirits who may be displaced by the proposed project. She also
noted that planting of “a wall of trees” around the proposed project area would have other
benefits including the production of oxygen and providing a habitat for Native Hawaiian
birds.
10. Ms. Paglinawan also expressed her concerns regarding the psychological impacts for the
people that encounter the spirits, noting trauma on workers at the UHWO, as well as,
families who live in the area. She was particularly concerned for the children who
encounter these spirits, noting her belief that children “see many more things than adults
do.”
11. Project construction workers and all other personnel involved in the construction and
related activities of the project should be informed of the possibility of inadvertent cultural
finds, including human remains. In the event that any potential historic properties are
identified during construction activities, all activities will cease and the SHPD will be
notified pursuant to HAR §13-280-3. In the event that iwi kūpuna are identified, all earth
moving activities in the area will stop, the area will be cordoned off, and the SHPD and
Police Department will be notified pursuant to HAR §13-300-40. In addition, in the event
of an inadvertent discovery of human remains, the completion of a burial treatment plan,
in compliance with HAR §13-300 and HRS §6E-43, is recommended.
12. In the event that iwi kūpuna and/or cultural finds are encountered during construction,
project proponents should consult with cultural and lineal descendants of the area to
develop a reinterment plan and cultural preservation plan for proper cultural protocol,
curation, and long-term maintenance
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8.4 Ka Pa‘akai Analysis
In Ka Pa‘akai vs Land Use Commission, 94 Hawai‘i (2000) the Court held the following
analysis also be conducted:
1. The identity and scope of valued cultural, historical, or natural resources in the project area,
including the extent to 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; 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.
Based on information gathered from the cultural and historical background, and community
consultation of the CIA for this project, no culturally significant resources were identified within
the project area. At present, there is no documentation or testimony indicating traditional or
customary Native Hawaiian rights are currently being 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” (Hawai‘i State Constitution, Article XII,
Section 7) within the project area. While no cultural resources, practices, or beliefs were identified
as currently existing within the project area, Honouliuli Ahupua‘a maintains a rich cultural history
in the exercise of traditional or customary Native Hawaiian rights within the project ahupua‘a.
Honouliuli Ahupua‘a is the largest ahupua‘a in the moku of ‘Ewa (and on the island of O‘ahu).
The environment of Honouliuli is very hot and dry. These environmental limitations forced
ingenuity and innovation. Kama‘āina of Honouliuli used agricultural sinkholes that accumulated
water within them via a subterranean water or karst system; this water also contained nutrient-rich
sediment allowing plants such as kalo, kī, and noni to survive.
The post-Contact period brought numerous changes to the ahupua‘a of Honouliuli. Traditional
agricultural was rapidly replaced by large-scale commercial ventures. The discovery of artesian
water beneath the ‘Ewa plains by James Campbell in 1879 led to the establishment of sugarcane
plantations in Honouliuli including the Oahu Sugar Company. Extensive mauka lands in northern
Honouliuli, including ridges and deep gulches, were unsuitable for commercial sugar cultivation
and remained pasture land for grazing livestock. The Donn 1906 map suggests the present project
area was at the mauka edge of sugarcane cultivation at that time (see Figure 15). By 1920, however,
commercial sugarcane cultivation had expanded into the uplands including the present project area
(Frierson 1972:18).
The project area is situated between Pu‘u Kapua‘i which is located 0.5 km to the northwest and
Pu‘u Makakilo located 1.2 km to the southwest. These are understood as “very late cones [of the
Wai‘anae volcano] […] composed of a varied mixture of cinder, spatter and lava flows”
(Macdonald et al. 1983:429). Pukui et al. (1974:199) translate “Pu‘u Kapua‘i” as “footprint hill,”
however, the association with that name is unknown. “Pu‘u Makakilo” is translated as “observing
eyes” (Pukui et al. 1974:201). The association of this name is also unknown.
The project area is also located between two deeply dissected gulches, Kalo‘i Gulch which is
located 300 m to the southwest and Honouliuli Gulch located 700 m to the northeast. These gulches
are at a comparable elevation and are believed to rarely run with water. The name “Ka-lo‘i”
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translates to “the taro patch” (Pukui et al. 1974:77). Sterling and Summers (1978:35) associates
Kalo‘i Gulch with a number of vignettes regarding the “Waihuna” or “Punahuna” hidden spring.
It was also noted that the hidden spring “had been one of the principal sources of water for all that
country, which was quite heavily populated before the smallpox epidemic of 1840” (Ida E.K. von
Holt in Sterling and Summers 1978:35).
8.4.1 A Summary of Cultural, Historical, or Natural Resources in the Project Area
8.4.1.1 Archaeological Resources
An AIS conducted for the University of Hawai‘i West O‘ahu Campus which encompassed the
entirety of the project area (Dega et al. 1998) identified no surface Hawaiian features. Dega et al.
(1998:i) noted several plantation-era “flumes, aqueducts, ditches, pumps, and other irrigation
features occurring within the heavily modified landscape of the project area.” The features
represented an irrigation complex (SIHP # 50-80-08-5593) which was used for sugarcane
cultivation from the 1920s through more recent times. A portion of the Waiahole Ditch System
(SIHP # 50-80-09-2268) was also documented crossing through the northwest section of the
project area and continuing southwest through the lower agricultural fields.
A companion Archaeological Inventory Survey Report for the AES West O‘ahu Solar Project
(Welser et al. 2019 draft) only identified the same two twentieth century historic properties
associated with commercial sugarcane cultivation as were identified in the Dega et al. (1998) study.
The historic properties previously identified in the general vicinity are virtually all post-Contact
(Welser et al. 2019:42–44). Two basalt cobble and boulder mounds identified 800 m to the west
of the project area (CSH2 described in Tulchin and Hammatt 2007) were thought to be possible
trail markers but their age is unclear. The reader is referred to that archaeological study for further
details of the archaeological resources in the vicinity.
8.4.1.2 Burials
The “Ewa Karst,” which consists of limestone caves formed in the uplifted coral, was
undoubtedly more extensive during traditional Hawaiian times than present exposures suggest.
Where not covered by alluvium or stockpiled material, this Pleistocene limestone outcrop has
characteristic dissolution “pit caves” (Mylroie and Carew 1995) which were sometimes also used
as burial caves. Burials have been encountered frequently in coastal areas of Honouliuli Ahupua‘a,
however, previous archaeological studies (Dega et al. 1998) within the project area have not
documented any burials within the project area nor within the vicinity of the project area. No iwi
kūpuna have been identified within the project area or within a kilometer of the project area
(Welser et al. 2019:42–44). No burials are believed to be present.
8.4.1.3 Faunal Resources
In written testimony provided to CSH via email on 19 August 2019, Mr. Tom Berg, former City
Councilman, expressed concern for two ‘aumākua and celebrated species (pueo and ‘ōpe‘ape‘a).
Mr. Berg stated the project has been “proposed on a pueo (owl) foraging and breeding ecosystem.”
The pueo, which are found on all of the main Hawaiian islands, are listed by the State of Hawai‘i
as endangered on the island of O‘ahu (DLNR 2005). The DLNR states that pueo are most
commonly found in “open habitats such as grasslands, shrublands, and montane parklands,
including urban areas and those actively managed for conservation” (DLNR 2005).
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Mr. Berg also noted records indicate that per earliest colonial contact, the pueo is most abundant
on the slopes from Pu‘u Kapua‘i to West Loch, adding that “Hunehune Gulch, Kaloi Gulch, and
Honouliuli Gulch are migratory routes used by the pueo to go from mountain to sea to court, mate,
forage, and raise their brood.” He also noted pueo are not forest dwellers, preferring “scrub, open
fields/dirt landscapes with some grass.” He stated that the proposed project will “encroach on
prime pueo habitat-considered to be graded A+—“a ten (10)”—when it comes to the degree of
pueo habitat in use on this project site.”
Mr. Berg also stated that the project site is “inhabited by the ōpe‘ape‘a at various times of the
seasons.” The ‘ōpe‘ape‘a or Hawaiian hoary bat was listed as an endangered species under the
Endangered Species Conservation Act of 1969. Mr. Berg noted that in 1910, the State of Hawai‘i
documented ‘ōpe‘ape‘a within a half-mile of the project area. ‘Ōpe‘ape‘a is “the only land
mammal native to the Hawaiian archipelago” and is found on all of the main Hawaiian islands
except for Ni‘ihau (DLNR 2005:3-13).
Mr. Berg stated his concern that the “property in question will not receive the proper protocol
to conclude no endangered species inhabit the area.” He recommended that “a thorough and
complete protocol is adopted to repeat the inventory exercise for pueo and ‘ōpe‘ape‘a over the
course of a calendar year would be in order so the project does not inadvertently contribute to more
endangered species habitat loss.” He also recommended consulting with Dr. Melissa Price and Dr.
Javier Cotin of the Project Pueo Biologist Team and DOFAW Biologist Afsheen Siddiqi regarding
pueo protocol.
Mr. Berg also expressed his concern for the possible negative aspects of lighting operations at
an adjacent parcel which may reflect off of a solar panel into “the flight patterns of migrating birds
and the ‘ōpe‘ape‘a and pueo in particular need to be addressed.”
The cultural impact assessment acknowledges the role of pueo as one of the most important
‘aumākua gods and ancestral deities of the family (Valeri 1985:19, 21). While ‘ōpe‘ape‘a are
rarely documented as ‘aumakua, they fit the intersection of classes of animals (mammal and bird)
and intersection of two domains (air and land) that would make them an appropriate manifestation
of the ‘aumakua. (Valeri 1985:23). Without question both pueo and ‘ōpe‘ape‘a are greatly
celebrated in the mo‘olelo of Hawai’i’s past.
No accounts of hunting have been identified in association with this project area.
8.4.1.4 Earth Resources
No traditional use of the stones (or soft sediments) within the project area has been documented.
8.4.1.5 Plant Resources
Vegetation composition within the project area has been significantly impacted by human
activities with the result that the overwhelming majority of the vegetation is exotic. Today the
project area is largely covered with haole koa (Leucaena leucocephala) and exotic grasses.
Wiliwili (Erythrina sandwicensis), sweet acacia or klu (Acacia farnesiana), and kiawe (Prosopis
pallida) were also observed within the project area. No evidence of traditional gathering practices
in the project area or vicinity was encountered.
Ms. Paglinawan stated that as a result of the development of the moku of ‘Ewa including the
ahupua‘a of Honouliuli, “we destroyed the habitat of the ao kuewa which is the wiliwili trees.”
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She recommended planting “a wall of trees” surrounding the proposed project area which would
provide a home for the displaced spirits. She also discussed the types of plants that were previously
found in the area which include noni plants, coconut trees, lauhala trees, and ‘ulu trees. She noted
that these plants were “very plentiful but sparse not like a big grove where it’s like a park of trees,
it was interspersed throughout.”
8.4.1.6 Trails
In traditional times, trails were well used for travel within the ahupua‘a between mauka and
makai and laterally between ahupua‘a. A historical trail system existed on O‘ahu extending from
Honolulu to Wai‘anae. A cross-ahupua‘a (east-west) trail passed through Honouliuli north of
Pu‘uokapolei, and continued along the coast to Wai‘anae following the route of the modern
Farrington Highway. Early historic maps depict a trail that branches off the cross-ahupua‘a trail
into the uplands in the Pālehua area. The 1825 Malden map (see Figure 7) shows a trail extending
into the Pālehua area a couple hundred meters to the southwest of the project area. A 1919 map
(see Figure 16) shows an unimproved road alignment just south of the project area, understood as
the Pālehua Road, approximating a traditional Hawaiian footpath into the uplands, on the north
slope of Pu‘u Makakilo and a less formal trail into the uplands skirting the west side of Pu‘u
Kapua‘i to the west of the project area. However, a 1922 map (see Figure 17 and Figure 18 showing
annotations), shows the Pālehua trail as arcing through the western portion of the project area
before arcing north of Pu‘u Makakilo. This trail may have always been somewhat braided. The
trail appears to only be depicted on the 1922 map (see Figure 17 and Figure 18) and appears to
have been largely under Sugar Cane Field 30 in the 1925 map (Figure 19). This trail was not
identified on the ground in either of the AIS studies of this area (Dega et al. 1998 and Welser et
al. 2019). Access into the southeastern Wai‘anae Range today is facilitated by Makakilo Drive.
Development of the present project area is suggested to have no adverse impact to traditional
Hawaiian trails or access to upland resources.
Interviewee Lynette Paglinawan stated that “this area where the University [of Hawai‘i West
O‘ahu] is located has a lot of trails that go from mauka-makai, come from Honolulu going towards
Nānākuli.” She noted that “spirits travel on ancient trails” which they use to “go from mauka going
down to makai.” She added that these “ancient trails are still in use,” noting that people who live
in homes that have been built on or near these ancient pathways have experienced “strange
happenings” which she believes are due to the ‘uhane that still use these ancient trails to travel
from mauka to makai.
8.4.1.7 Wahi Pana
While Pu‘u Kapua‘i (located 0.5 km to the northwest) and Pu‘u Makakilo (located 1.2 km to
the southwest) are certainly prominent, they are not particularly “storied” places. They are some
distance away.
Kalo‘i Gulch is arguably a more renowned wahi pana with a number of vignettes regarding a
“Waihuna” or “Punahuna” hidden spring. It was also noted that the hidden spring “had been one
of the principal sources of water for all that country, which was quite heavily populated […]”
Historic maps indicate a spring located approximately 2.2 km to the north. It is believed that a
significant spring may have been identified during an inventory survey for a neighboring Pālehua
East B project (Tulchin and Hammatt 2005). The project area per se would not appear to merit
consideration as a wahi pana.
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8.4.2 The Extent to which Traditional and Customary Native Hawaiian Resources will be
Affected by the Proposed Action
While acknowledging Mr. Berg’s concern for ‘ōpe‘ape‘a and pueo as a cultural concern, in
addition to a concern for endangered species, the impact of the project on these natural populations,
if any, is suggested as appropriately a matter for zoological analysis.
8.4.3 Feasible Action, if any, to be Taken by the LUC to Reasonably Protect Native Hawaiian
Rights
In order to evaluate any possible adverse impact to cultural resources it is recommended that
consideration of review of the biological study pertaining to populations of ‘ōpe‘ape‘a and pueo
be undertaken. With that possible exception, no adverse impact on cultural resources or practices
is anticipated. No other customary resource has come to light in the historic background research
or in the consultation outreach to 70+ individuals and NHOs and Mr. Berg was the only party to
express concern for the ‘ōpe‘ape‘a and pueo.
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Akana, Collette Leimomi and Kiele Gonzalez
2015 Hanau Ka Ua: Hawaiian Rain Names. Kamehameha Publishing, Honolulu.
Alameida, Roy Kakulu
1993 Land Tenure and Land Use in Kawaihapai, O‘ahu. Master’s thesis in History.
University of Hawai‘i at Mānoa, Honolulu.
1997 Na Moolelo Hawaii o ka Wa Kahiko: Stories of Old Hawaii. Bess Press, Honolulu.
Albert, Robert, H.
1980 A Study of the Wartime History of Camp Malakole, 1940-1946. Appendix III of
Archaeological and Paleontological Investigation at Kalaloa (Barbers Point),
Honouliuli, ‘Ewa district, Oahu Island. Federal Study Areas 1a and 1b and State
of Hawai‘i Optional Area 1, by Hallett H. Hammatt and William Folk. Report 14-
115. Archaeological Research Center Hawai‘i, Inc.
Alexander, W.D.
1873 Map of Honouliuli. Registered Map 405. Hawai‘i Land Survey Division,
Department of Accounting and General Services, Honolulu.
1907 The Funeral Rites of Prince Kealiiahonui. Annual Report of the Hawaiian
Historical Society for 1906. Hawaiian Historical Society, Honolulu.
Andrews, Lorrin and A.O. Forbes
1865 Dictionary of the Hawaiian Language, to which is Appended an English-Hawaiian
Vocabulary and a Chronological Table of Remarkable Events. Printed by Henry
M. Whitney.
Ava Konohiki
2015 Ancestral Visions of ‘Āina website. Available online at
http://www.avakonohiki.org/.
Beckwith, Martha
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Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Appendix A
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for the West Oahu Solar Project, Honouliuli, ‘Ewa, O‘ahu
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Appendix A Written Testimony from Tom
Berg
Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Appendix A
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Cultural Surveys Hawai‘i Job Code: HONOULIULI 172 Appendix A
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Attachment H
Site Plan and Drawings