OʻAHU ʻĀINA INVENTORY

Kalihi Ahupuaʻa

 _{Ke Kai Nehe o Puʻuhale   The Murmuring Sea of Puʻuhale (Pukui 1983:186)} 

 _{The place name Kalihi literally means “the edge, border or boundary” and is “...said to have been named by Prince Lot (afterwards Kamehameha V) in 1856” (Pukui et al. 1974:77). Kalihi is renowned in legend as the residence of Kapō, the sister of Pele, as well as Haumea, and Pele's mother, Papa, the wife of Wākea. A heiau named Ka‘ie‘ie existed in Kalihi for her worship (Pukui et al. 1974:77). Most of the recorded moʻolelo for Kalihi are situated in the mauka areas of Kalihi-Uka (inland-Kalihi). While there are many place names in the makai (seaward) area of Kalihi, there are relatively few mo‘olelo that are documented specifically for these makai areas. One story for the Kalihi-Kai (seaward-Kalihi) area provides an account of a shark guardian named Makali‘i, known to frequent the waters of Kalihi Kai, particularly near Kahaka‘aulana, the little islets off Mauli Ola or Sand Island. The valley and ahupuaʻa were well populated with abundant taro land and fisheries (Handy and Handy 1972:475). Selected wahi kūpuna in Kalihi ahupuaʻa include Loko Ananoho, Loko Auiki, Loko Pahou Iki (or Pahouiki), Loko Pahou (also known as Pahou Nui or Pahounui), Loko Apili, Holoakekua, Kupehau, Pu‘u Keanakamanō, Ka‘ie‘ie, Pōpō‘ulu, Pu‘unukohe, Pu‘u Lanihuli, and Pu‘u Kahuauli.} 

Kapālama Ahupuaʻa

 _{ʻŌlauniu of Kahaloa   The name of Kapālamaʻs Wind. (Moses Nukina n.d.:57 in Moolelo Hawaii o Pakaa a me Ku-a-Pakaa)} 

 _{The place name Kapālama, literally “the lama wood enclosure,” is associated with mo‘olelo about “high chiefs [who] were protected here” referring to the maintenance of the purity of young ali‘i prior to marriage (Pukui et al. 1974:87). According to Thrum, Kapālama was also the name of the grandmother of Lepeamoa (born in the form of an egg and could take on the form of many kinds of birds, as well as that of a beautiful woman, but her favorite shape was that of a hen and is a point at the mouth of Kaʻauhau Valley). There are many traditional accounts and moʻolelo for Kapālama, some of the most famous include Lepeamoa, the Legend of Kaulu, and the Legend of Palila. Handy and Handy (1972:474) describe Kapālama as having expansive lo‘i, extending from Iwilei to the foothills, with two streams irrigating these fields. Additionally, the uplands of Kapālama served as a valuable resource for various native, endemic, and Polynesian-introduced plants, which once included sandalwood trees, providing essential items, including food, medicinal plants, wa‘a (canoe) trees, and materials for religious practices and hula (Handy 1940; Handy and Handy 1972:474; Uyeoka et al. 2009:25). Selected wahi kūpuna in Kapālama ahupuaʻa include Loko Kapūku‘i, Kalaepōhaku, Mokauea, Koholāloa (sometimes Kaholāloa) Reef, Waolani, Loko Kūwili (also possibly Kanāueue), Nāpu‘umaia, Pu‘u Keanakamanō, and Holopoahina.}  

Nuʻuanu Palena, Honolulu Ahupuaʻa

 _{Kāhiko i Nuʻuanu ka ua Waʻahila   Adorned is Nuʻuanu by the Waʻahila rain. (Pukui 1983:143)} 

 _{Nuʻuanu (literally, “cool height”) was an important place traditionally and historically, that is rich in mo‘olelo and housed numerous Ali‘i Nui. One of the most significant and impactful events in the history of O‘ahu— The Battle of Nu‘uanu, a pivotal event where Kamehameha I asserted dominance over O‘ahu, occurred here. While urbanization has modified the lower valley, the upper third of the ahupua‘a features undeveloped forest lands with streams, waterfalls, and springs. Nu‘uanu’s diverse resources, including heiau, fertile taro lands, and an extensive network of upland trails and lowland ‘auwai, highlight its importance in traditional cultivation and settlement practices. Selected wahi kūpuna in the palena (division) of Nuʻuanu include Kamanuwai, Pūehuehu, Kaheiki Heiau, Kunawai, Loko Alapena, Loko Kapena, Niolapa (or Niolopa), Pū‘iwa, Kahuoi, Kapoholua, Kahalepahu, Pōhaku ‘Ume‘ume, Kaniakapūpū, Kaapaakai Spring, and Pōhaku Manamana.}  

Honolulu Palena, Honolulu Ahupuaʻa

 _{Hui aku na maka i Kou   The faces will meet in Kou (Pukui 1983:120)} 

 _{Honolulu, particularly Māmala Bay, is known for its historical and cultural significance, with surf spots named Kekai o Māmala and connections to the chiefess Māmala. The harbor area, originally called Kou, played a crucial role in the development of Honolulu, hosting ceremonial sites like Pākākā and heiau such as Kaniakapūpū. Under Kamehameha III's rule, Honolulu Harbor became a prominent hub for trade, marking the shift of the royal court and government from Waikīkī to Honolulu. The growth of Honolulu is evident in the transformation of the landscape from a native Hawaiian village to a bustling city with stone structures, a process accelerated by Western influence from the 1800s to 1900s, and exacerbated by the overthrow of the Hawaiian Kingdom in 1893. The harbor area continued to be a focal point for commercial development, including the in-filling of Sand Island and the establishment of key landmarks like Aloha Tower Marketplace and government buildings. Some of the most storied places within Honolulu include the areas of Kou (Honolulu Harbor), Peleʻula, Māmala Bay, Kuloloia (Former Beach), and Pākākā Heiau. Other selected wahi kūpuna in Honolulu Palena (Honolulu Ahupuaʻa) include Pūowaina, Kahehuna Heiau, Kānelaʻau Heiau, Kaakopua Heiau, ʻAuwaiolimu, Kamanuwai, Kewalo, Kālia, Miki, Malookahana, Kaʻākaukukui, Kukuluāeʻo, and Koholāloa.}  

Pauoa Palena, Honolulu Ahupuaʻa

 _{Kupanihi-   Old name for Pacific Heights, name of a supernatural pig who had a taro patch in Pauoa Valley, and who gave birth to a human (Pukui et al. 1974:125)} 

 _{Pauoa is not given a translation by Pukui et al. (1974), but according to Lyons (1901), it is described as an “ear” or side valley to Nuʻuanu (Sterling and Summers 1978:291). Historically, Pauoa was notable for taro cultivation, with terraced areas in the valley, and the slopes of Pūowaina serving as a sweet potato locality. Pauoa Stream runs through the center, flanked by ridges, wrapping around Pūowaina (Punchbowl) and flowing into the lower reaches of Nu‘uanu Stream. Compared to other palena in the Kona Moku, there are relatively few moʻolelo that refer specifically to places in Pauoa. The palena holds mo‘olelo associated with Pūowaina and Papakōlea and played a role in battles between Maui’s Kahekili and O‘ahu’s Kahahana. In addition, Pauoa is mentioned as a place of passing in many well-known moʻolelo such as, the Kaʻao no Pumaia, Kaʻao no Kahalaopuna, Kaʻao no Peapea. Two of Pauoa’s most well-known features highlighted in moʻolelo include the crater of Pūowaina and the heiau of Kaheiki. Other selected wahi kūpuna in Pauoa Palena (Honolulu Ahupuaʻa) include Kaikahi, Kahuawai, Kahuoi, Nahuina, Pu‘u ‘Ōhi‘a, ‘Ualaka‘a, and Kaumuhonu.} 

Makiki Palena, Honolulu Ahupuaʻa

 _{‘Ualaka‘a, or “Rolling-sweet-potato”   Old Hawaiian name for famous sweet potato planting area of Makiki (Handy and Handy 1972:478)} 

 _{Situated between Mānoa Valley and Pauoa Valley, Makiki Valley is nestled on the lower slopes of Kaiwiokaihu (Makiki Heights) are three main pu‘u (hills, peaks): Pu‘u ‘Ōhia, Pu‘u Kākea (known today as Sugar Loaf) and Pu‘u ‘Ualaka‘a (known today as Tantalus, Round Top or Puʻu ʻUalakaʻa State Park). Pukui et al. (1974:142) does not provide a translation for the name "Makiki" but it is suggested to be associated with a type of stone used as weights for octopus lures, and the area has historical significance, including being a site for growing sweet potatoes and housing associated with Kalanimoku, a close assistant to Kamehameha I. Several streams, including Kanealole, Moleka, Maunalaha, and Kanahā, traverse the area, contributing to Makiki Stream. The region's relatively steep slopes limited traditional irrigated agriculture, but it is rich in pūnāwai (fresh-water springs) along Kanealole and Moleka streams. Compared with its neighboring palena (Waikīkī and Pauoa), relatively fewer moʻolelo were uncovered for Makiki. However, the most well-known stories for Makiki are for the lands of ʻUalakaʻa, Makiki Plain, and Kukuluāe‘o of Kewalo. Selected wahi kūpuna in Makiki Palena (Honolulu Ahupuaʻa) include ‘Ualaka‘a, Ākea, Pāpa‘a, Kahaumakaawe, Nahuina, and Pu‘u ‘Ōhi‘a.} 

Waikīkī Palena, Waikīkī Ahupuaʻa

 ^{Na līpoa ʻala o Kawehewehe   The fragrant lipoa of Kawehewehe (Pukui 1983:246)} 

 _{Waikīkī is a major landmark of not only the Kona moku, but for the entire island of Oʻahu. The name Waikīkī translates to "spouting water," as the region originally held a flourishing watershed system fed by water from Mānoa and Pālolo valleys. While now renowned as a tourist destination, it was historically a land rich in water resources and agriculture, reserved for the aliʻi (chiefs and nobility). Notable figures like Princess Kaʻiulani and Queen Emma had estates in Waikīkī. Over time, the landscape has been transformed by urban development and introduced vegetation; however, Waikīkī was traditionally recognized for its various features like ʻili ʻāina, moʻo ʻāina, ponds, channels, stones, heiau, and streams. Initially farmed by Hawaiians, Waikīkī's extensive terraces and fishponds thrived until the arrival of Westerners, leading to changes in agriculture, land use, and urbanization. Many well-documented moʻolelo for this palena attest to its abundance in agriculture and aquaculture such as the fishponds of Kālia, Kaihikapu, Kaipuni, Paweo, Kuwili, Kapuʻuiki; the famous surfing spots such as Kalehuawehe, and its numerous wahi pana (storied places) such as Lēʻahi, ʻĀpuakēhau, Ulukou, and Helumoa to name a few. While there are numerous features tied to moʻolelo in Wakīkī, the moʻolelo shared in this chapter highlight just a few of the many distinguished features of this renowned palena. Selected wahi kūpuna in Waikīkī Palena (Waikīkī Ahupuaʻa) include ʻĀinahau, ʻAiwohi, Lēʻahi, ʻĀpuakēhau, Ulukou, Helumoa, Kālia, Kaihikapu, Kaipuni, Paweo, Kuwili, Kapuʻuiki, Kalehuawehe, Keōmuku, Kūlanihākoʻi, and Moʻokahi.} 

Mānoa Palena, Waikīkī Ahupuaʻa

 _{Ka ua Kuahine o Mānoa   The Kuahine rain of Mānoa (Pukui 1983:169)} 

 _{Mānoa Valley, though not explicitly identified as an ahupuaʻa or ʻili kūpono in the Māhele book, was originally part of the larger ahupuaʻa of Waikīkī. This region, including Pālolo, Mānoa, and Nuʻuanu Valleys, was conducive to early settlement, characterized by extensive cultivation and a dense population. The name Mānoa, meaning "wide" or "vast," refers to its life-sustaining fresh water sources, abundant loʻi (irrigated pond fields), and notable landmarks. Over time, Mānoa underwent significant changes, transitioning from extensive taro farming to diverse agricultural activities, ranches, and eventually becoming a modern suburb with institutions like Punahou School and the University of Hawaiʻi at Mānoa today. Mānoa is filled with moʻolelo highlighting the natural environment and landscape, such as the area of Kamōʻiliʻili, the springs of Punahou, Kumulae, and Kānewai, the stretch of sand called Kanaloa, the Pōhaku-kū-ula stone, Manuʻa heiau, and ʻAkaʻaka ridge. These features are found in famous moʻolelo such as Kāne and Kanaloa, Kamapuaʻa, Hiʻiaka with her traveling companions, ʻAkaʻaka and Nalehuaʻakaʻaka, Kahalaopuna, the Legend of Kapoʻi, and the Legend of Pīkoi. Many deities are also named for the natural elements of Mānoa such as Kauawa‘ahila the Wa‘ahila Rain, Kauakiowao the mountain mist, Kahuakani the wind of Mānoa, and Kauakuahine the rain of Mānoa. Selected wahi kūpuna in Mānoa Palena (Waikīkī Ahupuaʻa) include Kōnāhuanui, Kaumuhonu, Waihiʻi Falls, Waʻahila Ridge, Pukaʻōmaʻomaʻo, Keanapoi, Pūkele, Kūmauna, Puʻu Ahula, Puʻu Makani, Kawapopo Heiau, Kūkaʻōʻō Heiau, Paliluahine, Puʻu Pueo, Ulumalu, Punahou, Waiakeakua, Kānewai, Paʻakea, Kumulae, and Pōhaku Loa.} 

Pālolo Palena, Waikīkī Ahupuaʻa

 _{Ka‘au Crater-    Said to have been formed when Māui’s hook fell there after dropping Pōhaku-o-Kauaʻi at Kaʻena Point (Pukui et al. 1974:61)} 

 _{Pālolo Valley was a popular site of aliʻi that had extensive wetland taro cultivation, with irrigated terraces along both sides of the stream and below the end of the valley. Several moʻoleo within this palena of Pālolo highlight some of its other natural landscape and environment features, such as the crater of Kaʻau, the promontory Kalepeamoa, the bell stone Pōhaku Kīkēkē, the ridge and heiau of Mauʻumae, the ridge of Kaūmana, and Kaʻauhelumoa’s spring. There are many moʻolelo for Pālolo, some of the most well-known are associated with the gods Maui, Kāne, and Kanaloa, the supernatural chicken Kaʻauhelemoa, the goddess Lepeamoa, Hiʻiaka with her traveling companions, as well as moʻo, and the chief Kākuhihewa. Selected wahi kūpuna in Pālolo Palena (Waikīkī Ahupuaʻa) include Mau‘umae, Ka‘au Crater, Kalepeamoa, Pohakuiole (or Pōhaku‘iole), Piliamoa, Wa‘ahila, Pa‘ina, Pūnāwai Mahoe, Pia, Pu‘u Koli, Kaninaloa, Kanahuipu, Keanapoi, and Palikea.} 

Waiʻalae Nui Palena, Waikīkī Ahupuaʻa

 _{Huihui ka mapuna o Waialae   Refreshing is the water spring of Waialae (Frank 1958:22)} 

 _{Wai‘alae Nui is separated from Pālolo Palena by Mau‘umae Ridge. The lower section of Wai‘alae Nui has undergone significant urbanization, with developments like Kāhala Mall, Kalaniana‘ole Highway, and residential areas. However, the upper reaches of the land remain undeveloped, with Wai‘alae Nui Stream extending to the Ko‘olau ridgeline, with the seasonal drainage of Kapakahi Gulch forming the boundary with Wai‘alae Iki. Another stream, Kāhala, drains the lower part of the area. The traditional settlement and taro cultivation in Wai‘alae were associated with the pūnāwai (spring) named Wai‘alae, known for the mudhen, or Common Moorhen, that inhabited the freshwater ponds and taro fields. The ahupua‘a was known for its upland forest, providing various plants and resources for food, medicine, and cultural practices, although notably, there were no recorded fishponds in Wai‘alae Nui or Waiaʻale Iki. On old maps, the coastal section of Wai‘alae Nui is called Kānewai Kāhala. This name may refer to a spring in the area, possibly one also created by the god Kāne. Selected wahi kūpuna in Waiʻalae Nui Palena (Waikīkī Ahupuaʻa) include Lae o Kūpikipiki‘ō, Kapuhi, Nauolewa, Pu‘u ‘Ō‘ili, Pūnāwai Wai‘alae, Kaina‘wa‘anui, and Pu‘u Lanipō.}  

Waiʻalae Iki Palena, Waikīkī Ahupuaʻa

 _{Huihui ka mapuna o Waialae   Refreshing is the water spring of Waialae (Frank 1958:22)} 

 _{Wai‘alae Iki is separated from Wailupe Ahupua‘a by Wiliwilinui Ridge, named after the wiliwili tree. The lower portion of Wai‘alae Iki has undergone significant urbanization, marked by developments like the Wai‘alae Country Club, Kalaniana‘ole Highway, and dense residential areas. However, the upper reaches of the valley remains largely undeveloped. The ahupua‘a’s main stream, Wai‘alae Iki, does not extend all the way up to the Ko‘olau ridgeline, as indicated by the term "iki" meaning small or lesser. The settlement and lo‘i kalo heartland of Wai‘alae Iki are not directly linked to this stream but rather to a renowned pūnāwai called Wai‘alae, situated west of the stream mouth near the shoreline. The name Wai‘alae, meaning "water of the mudhen," originates from a spring near Kalaniana‘ole Highway, associated with the Common Moorhen bird. Despite the unusual narrowness of Wai‘alae Iki’s upland section, it served as a reliable source of various plants, providing food, medicinal resources, and materials for cultural practices. Compared to Waiʻalae Nui, there are more moʻolelo that specifically reference the palena of Waiʻalae Iki in the Kona Moku. Selected wahi kūpuna in Waiʻalae Iki Palena (Waikīkī Ahupuaʻa) include Pūnāwai Wai‘alae, Kapalipuha, Kaunua Kahekili Heiau, and Kamako‘o.} 

Wailupe Palena, Waikīkī Ahupuaʻa

 _{Wailupe – “Kite Water”   Kites were flown only in prescribed places; this was one of them (Pukui et al. 1974:225)} 

 _{Wailupe is more commonly known today as ‘Āina Haina, the residential community. Wailupe means “kite water” as it was one of the prescribed places to fly kites in ancient Hawai‘i. Wailupe may also be translated as “the water of Lupe,” a meaning derived from an ancient mo‘olelo about the travels of gods Kāne and Kanaloa along the Wai‘alae coast to Wailupe. Two mo‘o (lizards) called Lupe, guarded a grove of ʻawa from the overlooking Ko‘olau ridge. Kanaloa took some of the ‘awa he got from Lupe’s ‘awa grove and traveled to Wailupe. It was here, in Wailupe, where Kanaloa demanded water again from his brother. Kāne struck the coral shelf and the water gushed up. This spring has been called “Wailupe Spring” by Emma Kailikapuolono Metcalf Beckley Nakuina (n.d.). Selected wahi kūpuna in Wailupe Palena (in Waikīkī Ahupuaʻa) include Loko Wailupe, Pūnāwai Punakou, Pūnāwai Puhikoni, Unu of Kawauoha, Kawauoha Heiau, and Kaunua Kahekili Heiau.} 

Niu Palena, Waikīkī Ahupuaʻa

 _{The caves at Niu have long been famous McAllister (1933, in Sterling and Summers (1978:274) quoting Westervelt} 

 _{The name "Niu" translates to "coconut." This palena is characterized by two seasonal drainages, Kūpaua Gulch on the east side and Pia Gulch on the west side, draining from the Ko‘olau ridgeline around the area called Kūlepeamoa ("flapping of chicken"). A heiau, sharing the name of the ridge (Kūlepeamoa), described by McAllister (1933:70) in the early 1930s as fairly large. As described by Handy (1940:74), Niu's topography includes two sizable dry gulches and marshy land on the flats above the highway indicating potential terraces and springs in the past. Like other ahupua‘a in Kona Moku, Niu's upland forest served as a vital source of diverse plants for various purposes, including food, medicine, and religious practices, while the upper forest region provided high-quality basalt for toolmaking. A trail once extended to the Ko‘olau ridgeline. Compared with other palena in Kona Moku, there are relatively few mo‘olelo that refer specifically to places in Niu. It is briefly mentioned in moʻolelo as a place famous deities pass through such as the Legend of Keahia, and Hiʻiaka and Pele. While Niu was once known for its substantial springs or subsurface flows such as Kupapa Fishpond, as well as Kalauhaʻehaʻe (a site that was once a summer home and royal taro patch of Kamehameha and Queen Kaʻahumaanu), the primary moʻolelo that refer to Niu speak of fishing cultivation and resources. Selected wahi kūpuna in Niu Palena (Waikīkī Ahupuaʻa) include Loko Kuapapa, Kūlepeamoa Heiau, and Niu Fishery.} 

Kuliʻouʻou Palena, Waimānalo Ahupuaʻa

 _{The knee to which the drum is attached is the kuli- ouou   Kuli: knee; ouou: the sound of a drum when struck (Pukui et al. 1974:124)}  

 _{Kuli‘ou‘ou, meaning "sounding knee" in reference to a pūniu (knee drum), features the main drainage of Kuli‘ou‘ou Gulch, extending from the Ko‘olau ridgeline to the ocean. Handy (1940:73) identified potential old cultivation areas inland, noting elevated ridges and stone facings. Similar to other ahupua‘a in Kona Moku, Kuli‘ou‘ou's upland forest served as a rich source of native, endemic, and Polynesian-introduced plants, supplying food, medicine, and materials for religious practices. The palena of Kuliʻouʻou was the site of large coastal wetlands, the famous spring of ʻElelupe, and an ʻawa grove. Many of the moʻolelo of Kuliʻouʻou refer to these wetlands, such as in the story of Kāne and Kanaloa and their travels along the Waiʻalae coast. Selected wahi kūpuna in Kuliʻouʻou Palena (Waimānalo Ahupuaʻa) include Loko Kaluaokaha‘iha‘i, Pu‘u‘okona, and Kauiliula (or Ahukini) Heiau.} 

Kahauiki Ahupuaʻa

 _{“Hooipoipo hau kaua-o Kahauiki”   We shall bend the hau of Kahauiki (Ka Nupepa Kuokoa, Mei 23, 1868)}  

 _{Kahauiki can be interpreted literally as “the small hau tree” (Pukui et al. 1974:63). Kahauiki Stream once irrigated a moderate-sized area of terraces for about half a mile inland. At its shoreline, Kahauiki also had a loko i‘a (fishpond), Loko Weli. The conspicuous absence of documented heiau in Kahauiki is most certainly a reflection of the intensive urban development of the lower reaches of this land; and does not imply temples or shrines were absent. It is also possible that a heiau once stood at Pu‘u Kapu. The military reservation (Fort Shafter) covers a burial ground extending as far as Pohaha and up inland to the former home of one of S.M. Damon’s sons; “on Puʻu Kapu, where the evil chiefs carried on their mischievous work” (Sterling and Summers 1978:327). Kahauiki is also renowned for a series of battles fought by Puakea and Pinao, men from Waialua, O‘ahu, who were being pursued by warriors of Maui. An important wahi pana in Kahauiki is the Kapapaikawaluna stone. Other mo‘olelo of Kahauiki generally include references to the Kona Moku, Haumea (a Hawaiian goddess), Kulauka (A famous birdman), the chief Kalaikoa, the dog- like creature Poki, and hau trees.} 

Moanalua Ahupuaʻa

 _{“Ka Makani Hoʻeo o Moanalua”   The Hoʻeo, whistling wind of Moanalua (Pukui 1983:158,#1460)} 

 ^{In general, Moanalua is famous for its association with the 17th-century high chief of O‘ahu, Kakuhihewa; who designated this land as a center of hula and chanting. Other historical associations of Moanalua include its probable use by Kamehameha the Great’s warriors as a resting place following the major battles of Nu‘uanu and Kahauiki during the conquest of O‘ahu. There are various interpretations of the name Moanalua. One reference states “two encampments (moana lua). . . at taro patches, where travelers bound for Honolulu from ‘Ewa rested” (Pukui et al. 1974:152). Moana also means “Campground, consultation places for chiefs” (Pukui and Elbert 1986:249). Interestingly, two wahi pana (Kapapakōlea and Pu‘u Kapu) are described as such places (although neither is a taro patch). Handy and Handy (1972:474) refer to the meaning of moana as both ocean and “broad expanse,” taking its name from “the great expanse of level land and reef” matched by the great expanse of sea. Moanalua has a rich and extensive amount of oral-historical references and associations, including ancient references to mythical pueo (owls); kōlea (plovers); and a famous lava tube/cave system. Pele and Hi‘iaka also spent time in Moanalua at Āliapa‘akai and Āliamanu.}  

Hālawa Ahupuaʻa

 _{“Nani Hālawa i ka ua Waʻahila”   Beautiful is Hālawa in the Waʻahila rains (“He Mo‘olelo Ka‘ao Hawai‘i no Laukaieie,” Nupepa Ka Oiaio, Mei 3, 1895)} 

 _{Hālawa is the easternmost ahupua‘a of the moku of ‘Ewa. Major settlement and irrigated agriculture included the lower reaches of Hālawa Stream and mauka areas of Hālawa’s North and South branches, known as Kamananui and Kamanaiki. As many as 12 named loko (ponds) were once located along the shoreline, just inland of Pu‘uloa. The larger ponds being Loko Waiaho (later known as Queen Emma’s fishpond) and Ke‘oki, near the Moanalua side of Hālawa, were a pu‘uone style of loko. These loko are now under the Honolulu airport. Two major heiau, known as Waipao and Waikahi, once stood just above the current location of the H-1 highway. Mo‘olelo associated with Hālawa include many references to Pu‘uloa and its fishponds; shark deities, their caves and refuge places; Kamapua‘a; Kāne and Kanaloa; the ancient Nana chiefs of O‘ahu; a mo‘o named Kānekua‘ana; a mo‘o located at Napehā (near the base of “Red Hill” at Kapūkakī); and different types of pits (lua) associated with entranceways to the under (or other) world (e.g., Leilono) as well as burials. The uppermost portions of Hālawa are associated with mo‘olelo dealing with Hale o Papa and the goddess Papa Hānau Moku (ancestral mother of the Hawaiian people).}  

ʻAiea Ahupuaʻa

 _{“Ke Lihau Haaheo Mai la ka Ua I Kula o Aiea”   The Cherished Dew in the Rain on the Plain of ʻAiea (“Make i Aloha nuiia", Nupepa Kuokoa, June 9, 1866)}  

 _{The literal interpretation of ‘Aiea refers to the genus Nothocestrum, endemic Hawaiian soft-wooded shrubs and trees (some of which were used for thatching and fire-making). One kuapā style of fishpond, Kahakupōhaku, was constructed along the boundary with Hālawa, adjoining Hālawa’s Loko Kailōpā‘ia. Loko Kahakupōhaku had a famous stone built into its wall that divided these two ahupua‘a. A famous pūnāwai (freshwater spring) named Waila‘a—located near the current post office—fed the lo‘i, along with ‘Aiea Stream. Two heiau were known located in ‘Aiea. The first is Keaīwa, known as a training ground for practitioners of lā‘au lapa‘au (traditional Hawaiian medicine). Keaīwa heiau has been restored and preserved as part of a well- known state park in the uplands above ‘Aiea Heights. Little is known about the second heiau, Kaonohiokala, which is further down the valley—at the current location of the campus of ‘Aiea Intermediate School. A sacred stone, Pōhaku o Ki‘i, once located near the intersection of Moanalua Road and Nalopaka Place—just inside the boundary with Kalauao—was moved about 25 years ago to the current location of the U.S. Post Office in ‘Aiea.} 

Kalauao Ahupuaʻa

 _{“Holo ka wela ka hahana i kula i Kalauao”   The heat and warmth travels across the plain of Kalauao (“He Mo‘olelo Ka‘ao Hawai‘i no Lauka‘ie‘ie,” Nupepa Ka Oiaio, 1894–5).} 

 _{There are at least three different interpretations of the name Kalauao. The first, literal translation is “the multitude of clouds” (Pukui et al. 1974:75, the second comes from a Chant for Kūali‘i, which states, “E ala kāua ua ao-e – o Kalauao (Let us arise, it is daylight - at Kalauao)” (Fornander 1916:400). The style in which the chant is written suggests a possible play on the words “ala” (arise) and “ao” (daylight), emphasizing the possible association of the name with the meaning to rise at daylight. Kalauao’s primary traditional settlement and lo‘i kalo area was limited to its lowermost reaches, close to the shoreline of Pu‘uloa. Two kuapā-type fishponds (Opu, or ‘Opu, and Pā‘aiau), constructed immediately makai of the lo‘i, would have received excess drainage water from the adjacent pondfields. A famous pūnāwai (fresh-water spring) named Kahuewai—located near the current Pearlridge Shopping Center— fed the lo‘i (and probably still feeds the commercial agricultural fields at the same location today). The famous battle of Kūki‘iahu in 1794 took place on the flat lands just mauka of Loko Pā‘aiau; and many fallen warriors were reportedly placed near what is today the current location of the H-1 highway.} 

Waimalu Ahupuaʻa

 _{"Kukui malumalu kaua-o Waimalu"   We were sheltered by the Kukui of Waimalu (Nupepa Kuokoa, Mei 23, 1868)} 

 _{Waimalu (meaning “sheltered water”) takes its name from a large stream along with its tributary of Punanani that once watered extensive loʻi kalo. Waimalu’s lowermost taro lands were fed by both its streams and the spring at Waipi. The gently-sloping plateau uplands above the current H-1 highway were used by Hawaiian subsistence farmers as kula ("dryland,” rain fed) cultivation area. Traditionally, people had access to abundant mountain resources including a variety of native, endemic, and Polynesian-introduced plants, as well as pōhaku (basalt stones) suitable for making koʻi (adzes) and other implements. The mo‘olelo of Waimalu include references to Pu‘uloa and the major figures found there including: Various manō (sharks), Ka‘ahupāhau (a famous manō) and Ka‘ehuikimanō-opu‘uloa (a Hawai‘i Island manō who visits Pu‘uloa), mo‘o (supernatural water spirits), the gods Kāne and Kanaloa, the ali‘i Kūali‘i, Maihea (a storied farmer) and his sons, and various bodies of water.} 

Waiau Ahupuaʻa

 ^{"Ko ʻia kaua e ke au-o Waiau"   We two are drawn by the current of Waiau (Nupepa Kuokoa, Mei 23, 1868)} 

 _{Waiau, which is translated as “swirling water”, takes its name from a famous spring-fed pond in its lower flats near the shoreline. An alternative interpretation is “water to swim in” (Thrum 1922:672). Interestingly, and atypically for ‘Ewa Moku, there are no loko i‘a (fishponds) in Waiau. Somewhere along the shoreline, however, was a legendary place—its precise location unknown—called Puhikani, a “bathing place of the shark chiefess Ka‘ahupāhau” (Sterling and Summers 1978:16). Other mo‘olelo of Waiau contain various references to Pu‘uloa and the major figures and places found there: Maihea (a farmer said to live in Waiau), the supernatural hairless dog named Kū‘īlioloa, the story of the ki‘owai (pool of water) named Honokawailani, and Kualiʻi (whose said birthplace is Waiau). The saying “Ko ʻia kaua e ke au-o Waiau” comes from an excerpt from S.M. Kamakau’s writings about the heritage of Kūali‘i, and his association with wahi pana across the islands (Nupepa Kuokoa, Mei 23, 1868).} 

Waimano Ahupuaʻa

 _{"He lau kamano- o Waimano"   There are many sharks at Waimano (Nupepa Kuokoa, Mei 23, 1868)}  

 _{Waimano Stream irrigated small terrace areas east of what is now called Pearl City. Loko Welokā (also spelled Weloko) was a relatively large (21-acre) fishpond with a small island in the center. Loko Kūkona, is another large fishpond in Waimano and was located along the northern coast of Pearl Harbor. Loko Luakaha‘ole, a small fishpond, once adjoined Loko Kūkona. These two fishponds are at the current general location of the HECO power plant and integrated with a lo‘i kalo area and mouth of Waiau Stream in Waimano kai. The name Waimano is translated as “many waters” and also a place where “the shark demigoddess Ka‘ahupāhau bathed.” Ma‘ipuhi, a locality in Waimano is also described in Hawaiian traditions as “a bathing place of the shark chiefess, Kaahupahau” (Sterling and Summers 1978:16). Other moʻolelo include references to various manō such as Kahiʻukā (brother to manō goddess), Kaʻehuikimanōopuʻuloa (manō who visited Puʻuloa), moʻo (supernatural water spirits), Makanikeʻoe, a famous battle, the activity of shooting arrows, and various bodies of water.}  

Mānana Ahupuaʻa

 _{Mai Hoʻomanana iā ʻoe o Manana   Don’t stretch yourself out at Mānana} 

 _{Mo‘olelo of Mānana generally include references to Pu‘uloa, Pā‘au‘au fishpond, manō guardians, Ka‘ahupāhau (manō goddess), Kahi‘ukā (brother of the manō goddess), mo‘o (supernatural water spirits), Kānekua‘ana (mo‘o guardian of Pu‘uloa), the eel boy of Piliamo‘o, Kāne, Kanaloa, the warrior Maka‘ioulu, Makanike‘oe, Maihea, the pearl oysters of ‘Ewa, the kā‘ī variety of kalo, and the sport of shooting arrows. The lower, narrow portion, of this ahupuaʻa is sometimes referenced as Manana-iki and the mountains where it broadens are sometimes called Manana-nui. This ahupuaʻa includes Manana Stream (which flows into Waiawa), the fishpond of Loko Pāʻauʻau, a few terraces irrigated by Waiawa Stream, as well as abundant mountain resources including a variety of native, endemic, and Polynesian-introduced plants, pōhaku suitable for making ko‘i (adzes) and other implements.} 

Waiawa Ahupuaʻa

 _{E Kuu Kaua i ka Loko Awa—o Waiawa   We Two Cast the Net in the Milkfish Pond of Waiawa} 

 _{Traditional Hawaiian life in Waiawa (literally “milkfish water”) was very much centered around the natural resource and wahi pana of Pu‘uloa (Pearl Harbor), with its extensive shoreline and estuaries that were home to numerous fishponds and lo‘i kalo (pondfield complexes). The mo‘olelo associated with Waiawa include references to Pu‘uloa; the fisheries of Kuhia; various sharks such as Kahi‘ukā (a shark goddess’ brother), Ka‘ehu-ikimanōopu‘uloa (the shark who visited Pu‘uloa), and Ka‘ahupāhau (shark goddess of Pu‘uloa); Kāne and Kanaloa, who named places of ‘Ewa from Haupu‘u (hill in Waiawa); Keaomelemele (goddess); Kane-paiki, a chief who began the construction of the ‘Ewa Church on top of a heiau; Luau (a prophet); various mo‘o (supernatural water spirits); ‘ulu maika (Hawaiian game similar to bowling); and the ‘awa plant (Piper methysticum). According to Hawaiian legend, Waiawa is one of the watered lands given to the priests of the Lono class, by Kamapua‘a, the demigod.} 

Waipiʻo Ahupuaʻa

 _{E hoʻi ka ʻolu i Waipiʻo, a wai huʻi o Kahuaiki   Return to the coolness of Waipiʻo, the cold water of Kahuaiki} 

 _{In the moʻolelo of Laukaʻieʻie, Kahuaiki in Waipiʻo is named in a mele where Makanikeʻoe dove to find the source of this water. He came out on the plain of Punahawele, a barren and people-less plain. It is there he saw the source of water of Kahuaiki, near a hidden stone (shaped like a hook pendant) and close to Kekuaolelo, along the trail which ascends straight up to Waipiʻo uka. Waipiʻo (literally “curved” or “curving water”) was centered around the natural resource and wahi pana of Pu‘uloa (Pearl Harbor), with its extensive shoreline and estuaries that were home to numerous fishponds and lo‘i kalo (irrigated taro fields). Other moʻolelo of Waipiʻo generally contain references to Puʻuloa; various manō such as Kaʻahupāhau (manō goddess), Kaʻehuikimanōopuʻuloa, Honu‘iki (main attendant of Kaʻahupāhau), various battles such as the battle of Kīpapa gulch, the sport of spear throwing, and the growing of ʻawa. Recorded cultural sites also include two fishponds, Loko Hanaloa, and Loko ‘Eo, both of which were kuapā (gated) fishponds and Ahu‘ena Heiau (currently Ted Makalena Golf Course).} 

Waikele Ahupuaʻa

 _{"Pīkele ka iʻa o Waikele”   The fish of Waikele are small (“He mele no Kualii, Kulanipipili, Kulanioaka, Kunuiakea, & c.,” Ka Nupepa Kuokoa, Mei 23, 1868)} 

 _{The story behind this famous ʻōlelo noʻeau of Waikele, “Ke one kuilima laula o ʻEwa”, was told by Mary Kawena Pukui saying: “The chiefs of Waikīkī and Waikele were brothers. The former wished to destroy the latter and laid his plot” (Pukui 1983:191). He went fishing and caught a large niuhi, whose skin he stretched over a frame. Then he sent a messenger to ask his brother if he would keep a fish for him. Having gained his consent, the chief left Waikīkī, hidden with his best warriors within the “fish” frame. Other warriors joined them along the way until there was a large army. They surrounded the residence of the chief of Waikele and linked arms to form a wall, while the Waikīkī warriors poured out of the “fish” and destroyed those of Waikele. Waikele (translated as “muddy water”), had several loko iʻa (fishponds) along its shoreline and near shoreline areas (Pukui et al. 1974:223). Lower valley reaches of Waikele were also favored places to grow wauke (paper mulberry, used to make kapa). The area between West Loch, Pearl Harbor, and Loko ʻEo was terraced throughout, continuing for more than a mile up into Waikele Stream.} 

Hōʻaeʻae Ahupuaʻa

 _{"Aohe Hana a ke Kula o Hoeaeae"}   ^{There is nothing to be done on the Plains of Hōʻaeʻae (“He mele no Kualii, Kulanipipili, Kulanioaka, Kunuiakea, & c.,” Ka Nupepa Kuokoa, Mei 23, 1868)}  

 _{Hō‘ae‘ae can be translated as “to make soft or fine” (Pukui et al. 1974:47. It is also believed that Hō‘ae‘ae meant “to pulverize.” Taken together, these interpretations may refer to food processing (e.g., pounding or grinding taro or breadfruit). Hō‘ae‘ae was described as having “a moderate sized area of terraces watered by springs inland from West Loch” Handy (1940:82). It is an atypical ahupuaʻa in some respects, compared with other ahupua‘a in ‘Ewa or O‘ahu. Its upper reaches are Honouliuli to the north northwest and by Waikele to the northeast. Hō‘ae‘ae is also atypical in ‘Ewa for not having any documented loko i‘a (fishponds) along its shoreline, although it is bounded by fishponds on both sides by neighboring ahupua‘a (Honouliuli and Waikele). The limited number of mo‘olelo about Hō‘ae‘ae generally include references to Pu‘uloa and its many harbors, guardian manō (sharks), Ka‘ahupāhau (manō goddess), Ka‘uluakaha‘i (man from Kahiki), Namakaokapāo‘o (son of Ka‘uluakaha‘i), the Maui chief Kahekili, and the stream of Kahoa‘ai‘ai.} 

Nānākuli Ahupuaʻa

 _{Ke Aloha ʻia nō aʻo Nānākuli ʻeā   So loved is Nānākuli (Mele Compiled by Kimo Alama Keaulana, in Puke Mele Volume 1 (1988 & 2000) and Puke Mele Volume 2 (2003) Translated by Mrs. Alice Namakelua)}  

 _{Nānākuli, an ahupuaʻa on the leeward coast of Oʻahu, has two possible interpretations for its name: “to look at [the] knee,” connected to a historical event where the high priest Kaʻōpulupulu rebuked King Kahāhana, or “look deaf,” because “...people in the area had not enough food to offer passersby; hence they looked at them and pretended to be deaf” (Pukui et al. 1974:162). Small, scattered settlements, likely relying on sweet potatoes, existed in the valley, while the shorelines were excellent for fishing (Cordy 2002:86). Most place names in Nānākuli describe physical features like puʻu (hills), mountains, and peaks. Interestingly, there are no place names containing the word “wai” or water. Despite no Māhele kuleana awards (lands awarded to the hoa‘āina), there is evidence of kula (pasture) farming land in the back of the valley,. Today, the lower valley is mostly covered with houses, reflecting changes in land use over time. Compared to other Waiʻanae ahupuaʻa, there are relatively few place names and moʻolelo for Nānākuli. However, associated mo‘olelo refer specifically to the naming of Nānākuli, a fish attracting stone, and Maui’s mother at Puʻu Heleakalā. Themes of many of these moʻolelo note Nānākuli’s scarcity of water, an abundance of fish, and the drying of kapa. Selected wahi kūpuna in Nānākuli ahupuaʻa include Puʻu Heleakalā, ʻIlihune Heiau, Limaloa, Kalanianaʻole, Limaloa, Mauna Kapu, Pālehua, Palikea, and Puʻu Manawahua.} 

Waiʻanae Ahupuaʻa

 _{ʻŌla Waiʻanae i makani Kaiāulu   Waiʻanae is made comfortable by the Kaiāulu Breeze (Pukui 1983:273, #2495)} 

 _{Waiʻanae Ahupuaʻa exhibits geographical complexity, extending from the Waiʻanae mountains to the Koʻolau Mountains, with distinct areas such as Waiʻanae Uka and Waiʻanae Kai. The palena of Waiʻanae Uka underwent historical boundary changes in 1909 and 1913, and Lualualei, though not named in the Māhele Book, is considered an ʻili of Waiʻanae. The region holds significance in Hawaiian history, being a central area of habitation in Leeward Oʻahu. The name “Wai‘anae” is associated with an abundance of mullet, reflecting the richness of fish in its coastal waters. Lualualei, a large valley within Waiʻanae, has historical importance with multiple interpretations of its name. It was densely populated, featuring habitation areas, dryland fields, and notable landmarks. The Waiʻanae Uka section was a major hub for kalo production, boasting large loʻi and house complexes. Waiʻanae Kai, the lower section, was known for settlement concentration, abundant loʻi, and for poi and fish. A coastal trail connected Lualualei to Mākaha and served as a major route in ancient times. Wai‘anae also housed a pu‘uhonua or place of refuge, notably at Kawiwi, which provided safety during times of war. Compared to other ahupuaʻa in the district, the Waiʻanae Ahupuaʻa and its palena (Waiʻanae Uka, Waiʻanae Kai, and Lualualei) were lands rich in moʻolelo which include references to Kāne (the god), Haumea and Kainoa (goddesses), Maui and Kamapuaʻa (demigods), Kaʻopulupulu (the prophet), Puhinalo (the eel man), various famous chiefs such as Olopana, Kawelo, Halemano, and Kūaliʻi and Keakaoku (the mute son of Kahelekulani). One aliʻi associated with Wai‘anae is Olopana, one of the first paramount chiefs of the Ko‘olau moku on the windward side of O‘ahu, whose history is linked to Kamapuaʻa, the demigod who could appear either as a human or a pig. Many of these moʻolelo highlight various wahi kūpuna throughout the ahupuaʻa, such as Puʻu o Hulu, Kolekole, Kalakua, Kawiwi, Pōkaʻī, Puʻu Kahea, Puʻu Neneu, and Mauna Lahilahi. Selected wahi kūpuna in Waiʻanae ahupuaʻa include Kakioe Heiau, Kapūhāwai, Lualualei, Māʻiliʻili, Māui, Nīoiʻula Heiau, Palikea, Puʻu Hāpapa, Puʻu Heleakalā, Puʻu Kaʻīlio, Puʻu Kānehoa, Puʻu Kaua, Puʻu o Hulu Kai, Puʻu o Hulu Uka, Ulehawa, and Waiʻahakea.} 

Mākaha Ahupuaʻa

 _{Ka Haʻa ʻana o ka Lā i Mākaha   The dance of the sun at Mākaha. (Ho‘oulumāhiehie 2006:263–265)} 

 _{Mākaha Ahupuaʻa, known for its varied translations such as “fierce” and “savage” (Pukui and Elbert 1986:225), has long been associated with negative stereotypes depicting its residents as robbers and murderers, rooted in narratives surrounding a cave called Malolokai. Contrary to these narratives, contemporary perspectives reveal Mākaha as a vibrant landscape, showcasing intensive Native Hawaiian modifications over centuries. Studies indicate initial colonization along the coastline, expanding to the valley with settlements around Mākaha Stream and Kekoʻo Spring. The valley supported permanent habitation, featuring ancestral places like Kāneʻākī Heiau. Coastal areas, including Mākaha Beach and the base of Kamaile Ridge, played significant roles housing communities relying on marine resources, with Kamaile's spring, named Kekoʻo, supporting taro cultivation. In general moʻolelo for Mākaha associate the area of Kamaile with various chiefs such as Kawelo and Laʻakona, and also mention the woman who lived at Kawiwi and was fed by the birds, the handsome young chief named Mākaha (how the ahupuaʻa got its name), and Ke Anuenue, the goddess of the rain. Selected wahi kūpuna in Mākaha ahupuaʻa include: Mauna Kaʻala, Kamaileʻunu, Kāne‘ākī Heiau, Kāneikapualena, Kawiwi, Kepuhi, Kekoʻo (Kīkoʻo), Kūmanomano, Laukīnui, Malolokai, Mauna Lahilahi, Papaoneone, Puʻu Kamaileʻunu, and Puʻu Kēpauʻula.} 

Keaʻau Ahupuaʻa

 _{Kuano no o Keaʻau e   Parched is Keaʻau (ʻĪʻī 1959:98)} 

 _{Keaʻau Ahupuaʻa, named “the rippling sea” or possibly “hindering current,” is characterized by several tributaries descending from the upper Keaʻau valley and crossing the lower valley (Clark 2002:175; Parker 1922:67,278). The Waikomo Stream serves as a dividing line between Keaʻau and ʻŌhikilolo in the lower valley, and an ala nui (large path) runs through Mākaha, connecting Waiʻanae to Keaʻau. The ridge separating Mākaha from Keaʻau features three named puʻu: Puʻu Papano, Puʻu Kahononahu, and Puʻu Keaʻau. The lower valley of Keaʻau housed a traditional settlement on the sandy shoreline and the adjacent valley floor, with evidence of walled enclosures, kiʻi pōhaku (petroglyphs), and papa paʻakai (salt basins). Marine resources were a significant part of the inhabitants’ subsistence base, evidenced by fishhooks and references to fish abundance in Waiʻanae. Some of the native flora of Keaʻau included wiliwili, kukui, ʻaʻaliʻi, and pili grass, while sandalwood harvesting and grazing altered vegetation in the upper valley. Compared with other ahupuaʻa in Waiʻanae Moku, there are relatively few mo‘olelo that refer specifically to Keaʻau and places within the ahupuaʻa. This may be because Keaʻau is often associated with ʻŌhikilolo and Mākaha Valleys. Additionally, the name itself is also seen written multiple ways (“Keaunui” and “Keauiki”). Associated moʻolelo include a famous hill called Malolokai, located at the foot of the Kepuhi Ridge that divides Keaʻau and Mākaha Valleys. Selected wahi kūpuna in Keaʻau Ahupuaʻa include: Kepuhi, Malolokai, Papano, Puʻu o Kahononahu, Pōhaku a Kāneloa, and Waikomo.} 

ʻŌhikilolo Ahupuaʻa

 _{Lili ka lā i ʻŌhikilolo   How it quivers at ʻŌhikilolo (Ka Hoku o ka Pakipika, March 20, 1862)} 

 _{The name ʻŌhikilolo has two possible interpretations, one meaning “prying out brains,” and the other suggesting a connection to the area's numerous sand crabs known for their erratic locomotion (Pukui et al. 1974:168; Sterling and Summers 1978:81). Ōhikilolo, situated between Kepuhi Ridge and Mākua Ahupuaʻa, is an ahupuaʻa characterized by its historical focus on the sandy shoreline and adjacent lower valley for habitation. The fields of ʻŌhikilolo were primarily dryland, with sweet potatoes as the main crop. However, the lower valley has undergone significant impacts over the years. Notable features include the ʻŌhikilolo Dunes or Sounding Sands, known for their unique sound during dry weather, which fell silent due to environmental changes. Other cultural places include Kalaeopaʻakai, a salt gathering site, and Kāneana, a famous lava tube sea cave known as Mākua Cave. In general, moʻolelo of ʻŌhikilolo reference a cave called Kāneana and various figures such as Nanaue (a demi-god), Kalei (Nanaue’s mother), and Kamohoaliʻi (a shark-god); the aliʻi Pau and Hua-i-ka-laʻilaʻi, or Hua-nui-ka-laʻilaʻi, who were both born at ʻŌhikilolo; Hiʻiaka as she passes through the Waiʻanae coast; and a place where Māui and his grandmother lived. Select wahi kūpuna in ʻŌhikilolo ahupuaʻa include: Kalaeopaʻakai, Kāneana, and ʻŌhikilolo.} 

Mākua Ahupuaʻa

 _{Mākole iho hewa i Mākua   Red eye one goes to Mākua by mistake (Pukui 1983:230, #2112)} 

 _{Mākua Ahupuaʻa with spelling variations like “makua” and “mākuʻa”, suggest meanings such as “parent” or “fully grown,” and interpretations associating it with the meeting place of Papa (earth-mother) and Wākea (sky-father) (Pukui and Elbert 1986:230-231). The cultural and natural landscape resembles neighboring ahupuaʻa, featuring coastal settlements abundant in coastal resources, including various fish, shellfish, and sea salt. Water resources from Mākua Stream and springs supported settlement, but the lack of stable fresh water sources limited loʻi cultivation, making sweet potatoes the primary crop. The area, once characterized by a fine sand beach, served as a landing for fishing canoes and a resting place for travelers. Despite minimal kalo cultivation, Mākua was known for a fine-leafed maile and as an excellent place to source of pili grass. Kāneana, or Mākua Cave, remains one of Mākaha’s most celebrated places. Itis located at the base of the ridge separating Mākua from ʻŌhikilolo and is linked to numerous moʻolelo. In one account, the cave was known as the dwelling place of a shark goddess who held sway from Kaena Point to Kepuhi Point. Selected wahi kūpuna in Mākua Ahupuaʻa include: Kanaloa Heiau, Kāneana, Koʻiahi, Kumuakuopio, Mākua Koʻa, Nalowale, and Puʻukanoa.} 

Kahanahāiki Ahupuaʻa

 ^{Paʻa pono nā kikipani ka lā i Kahanaiki   Stopped completely by the last rays of the sun at Kahanaiki (Clark [Keao NeSmith, trans.] 2014:85)} 

 _{Kahanahāiki Ahupuaʻa, historically spelled “Kahanaiki” or “Kahaiki,” is interpreted to mean “narrow Kahana,”“light work,” or “small duty” (Pukui et al. 1974:63). Sharing characteristics with neighboring ahupuaʻa like ʻŌhikilolo and Mākua, it features coastal settlements that relied on fishing and sweet potato cultivation. Known for its abundant marine resources, including various fish and shellfish, Kahanahāiki was an essential location for fisheries. The ahupuaʻa, considered wet with abundant water, had springs and intermittent streams. Notable places include Punapōhaku Trail and Stream, heiau such as Kaʻahihi and Ukanipō, and a brackish water swimming pool for aliʻi use. Compared with other ahupuaʻa in Waiʻanae Moku, there are relatively few mo‘olelo that refer specifically to Kahanahāiki and places within the ahupuaʻa. This may be because Mākua is often associated with Kahanahāiki, and that name is spelled in multiple ways. However, associated moʻolelo include Kaihukoa in the Kaʻao of Maikoha and the chief Hua-nui-ika-laʻi-laʻi. While Kaihukoa is a named pali in Kahanahāiki, it is also the name of a person in the Kaʻao of Maikoha. In fact, many of the people named in this moʻolelo are place names today. Kaihukoa is one of the five daughters of Konikonia and Hinaaimalalama. Select wahi kūpuna in Kahanahāiki ahupuaʻa include: Halekūkāmoʻo, Kaʻahihi Heiau, Kaihuapuaʻa, Kaihukoa, Lāʻiehau, Lamaloa, Palahemo, Punapōhaku, and Ukanipō Heiau.} 

Kaʻena Ahupuaʻa

 _{"Liua ke kaha ‘o Ka‘ena wela i ka lā, ‘Āina ia iho la ka pōhaku a mo‘a wale"    Kaʻena’s lands reel from the heat of the sun, the stones made rigid, cooked through (Hoʻoulumāhiehie [and Nogelmeier, trans.] 2013:165)} 

 _{Kaʻena Ahupuaʻa is situated at the westernmost point of Waialua Moku. The name Kaʻena is linked to a companion of Pele, signifying “the heat” (Pukui et al. 1974:61). The cultural landscape includes preserved place names for various features like ridges, gulches, rocks, and coastal areas. Kaʻena’s dry environment relied on sweet potato farming, with rich marine resources sustaining fishing practices. Numerous ko‘a (fishing shrines) and heiau, such as Ulehulu and Moka‘ena, showcase the area’s cultural significance. Trails connect Kaʻena to an island-wide network, and Ka‘ena Point is regarded as a “leina-a-ke-akua” or “leap of the gods,” associated with spirits transitioning to the netherworld (Pukui and Elbert 1986:200). Moʻolelo of Kaʻena concern the hero Maui, the figure Pīkoiaka‘alalā, and the prophet Kaanaana with many explaining something about the natural landscape or the land and sea resources. The mo‘olelo of Kaanaana is an exception because its significance is not connected to the natural environment, but rather to a prophecy. Select wahi kūpuna include Alei, Hakakoa, Ka‘ie‘ie Waho, Kawaiaka‘aiea, Kaʻena, Kānehoalani, Kauhao, Keʻekeʻe, Kuaokalā, Leinaaka‘uhane, Māhoe, Manini, Mokaena, Nihoa, Pōhakuloa, Pōhaku o Kaua‘i, Pōhaku o Oʻahu, Pōnu‘ahua, Pu‘u Pueo, Ulehulu, and Uluhulu. Chief Kalaikoa, the dog- like creature Poki, and hau trees.} 

Keālia Ahupuaʻa

 _{"A Keālia pau ka loa, he wai Ka‘aiea ma mua"   At Keālia the long journey ends, ahead are the waters of Ka‘aiea [of exhaustion] (Ka Hoku O Ka Pakipika, J.W. Kahalau, 1862)} 

 ^{Keālia Ahupuaʻa is located between Kaʻena and Kawaihāpai within the moku of Waialua. The name Keālia translates to “the salt encrustation,” suggesting a possible historical significance as a salt-producing ahupua‘a (Pukui et al. 1974:102). An ‘ōlelo no‘eau (traditional saying) mentions Keālia, emphasizing a theme of waiting associated with the setting sun (Pukui 1983:82,#744). Ala (trails) in Keālia connect to an island-wide network, while traditional cultivation included kalo (taro), ‘uala (sweet-potato), and wauke (paper-mulberry), underscoring the ahupua‘a’s agricultural importance. Pele and her clan, forest resources, plant life, the talented warrior-athlete Kalelealuaka, and pa‘akai (salt) are dominant themes in mo‘olelo of Keālia Ahupuaʻa. Select Wahi Kūpuna include Keālia, Haili, Hakakoa, Kalehu, Kalaepeamoa, Kawaiu (Waiu), Kuakea, Palikea, and Puʻu ʻUla.}  

Kawaihāpai Ahupuaʻa

 _{Ka wai kumuʻole   The water without source [Refers to the divine source of Kawaihāpai’s waters] (Pukui 1983:178-179 #1655)}  

 _{Kawaihāpai Ahupuaʻa, situated between Keālia and Kaʻena in Waialua Moku, is relatively smaller compared to other land divisions in the region. The name translates to “the carried water,” originating from a legend where water, brought by a cloud in response to prayers, was named Ka-wai-hāpai (the-carried-water) (Pukui et al. 1974:98,99). Oral traditions emphasize the divine appearance of water after a drought, and historical records validate Kawaihāpai's agricultural abundance, evident in its well-watered loʻi kalo (taro fields). Kawaihāpai was renowned for its loʻi kalo. Kawaikumuʻole is the famous pūnāwai feeding Kawaihāpai Stream. It was also known for ʻuala (sweet potato) cultivation and rich fishing grounds. Ala (trail) systems, ranging from footpaths to engineered roadways, connect Kawaihāpai to an island-wide network and facilitated travel. Several moʻolelo memorialize Kawaihāpai. The themes threaded throughout Hawaiian oral traditions that characterize the land division include an abundance of wai, as well as drought, fishing, and the legendary figures Pele and Hiʻiaka. According to Alameida (1996:79), Kamapuaʻa, the shape-shifting, pig-headed demi-god, may also be associated with Kawaihāpai through Hawaiian oral tradition. Select Wahi Kūpuna including Kawaihāpai, ʻAukuʻu (Auku), Kapuahikahi, Kapuhi, Kawaikumuʻole, Kawailoa, Kīkahi, Kuakea, Lepeamoa (Kalepeamoa), Pahole, Polipoli, Puʻu o Hekili, and Waikoekoe.}  

Mokulēʻia Ahupuaʻa

 _{Mehe moena pāwehe ala, i ke kula o Mokulēʻia}   ^{Like the pattern mats there, on the plains at Mokulēʻia (Bacon and Napoka 1995:80-81)} 

 _{Mokulēʻia Ahupuaʻa lies between Kamananui and Kawaihāpai. Mokulēʻia encompasses forested segments of the Waiʻanae Mountains and plains leading to coastal dunes and hosts various surf breaks. The name Mokulēʻia means “isle of abundance,” reflecting its rich agricultural history cultivating kalo (taro), ʻuala (sweet potato), maiʻa (banana), and ʻawa (kava) (Pukui et al. 1974:155). Named winds like Hinakokea and widespread rains like Nāʻulu and Kiʻowao are associated with Mokulēʻia. The Waialua ala system connected Mokulēʻia to an island-wide trail network. The area is also known as the birthplace of the esteemed Hawaiian scholar Samuel Mānaiakalani Kamakau. The nineteenth-century transformation from sandalwood and ranching to sugar plantations altered Mokulēʻia's landscape. Mo‘olelo of Mokulēʻia concern the goddess Hiʻiakaikapoliopele's journey through the region while pursuing Lohiʻau, and a significant tale involving the moʻo akua (reptilian water deities) Kalamainuʻu, who taught the skill of crafting fish traps for hīnālea fish. Kalamainuʻu's revenge against two farmers, who transformed into hīnālea, led to the creation of woven baskets used in fishing and became recognized as an ʻaumakua for basket fishing in Mokulēʻia. Select wahi kūpuna include ʻAukuʻu (Auku), Kamae, Kapapale (Kapāpale), Kapuna Gulch, Kauanui, Kaupakuhale, Kawaihāpai Reservoir, Keauau, Keawanui, Keawepilau, Kīkahi, Kolea (Koloea), Makaleha, Mokulēʻia, Mokupaoa, Pahole, Pekue, Poloaiae, and Puʻu Kao.} 

Kamananui Ahupuaʻa

 _{Pili pono ka lā i Kamananui   The sun is very close to Kamananui (Pukui 1983:291, #2653)} 

 _{Kamananui Ahupuaʻa is a significant and expansive land division in the moku of Waialua. Translating to “the large branch,” the name possibly alludes to its broad and deep topography (Pukui et al. 1974:80). The ahupuaʻa features a network of kahawai (waterways) and muliwai (tributaries) concentrated at its mauka (inland) and makai (seaward) ends, along with water-carved ana (caves) scattered throughout. The prominent puʻu of Pauao marks the central mauka boundary, while the Waiʻanae Mountain Range dominates the western expanse. Kamananui boasts cultural landmarks like Kūkaniloko, a revered birthing site for high chiefs, and various named rains and winds. Oral traditions and detailed descriptions of Kūkaniloko's significance, emphasize its role as a sacred center for birth, knowledge production, and lua (Hawaiian martial arts). Additionally, Kamananui is associated with a complex ala system, heiau (temples), fishing shrines, and the chiefly center of Wahiawā-Līhu‘e-Kalakoa. The landscape, once agriculturally productive, underwent transformation due to global industries and population shifts, altering the community's composition over time. Mo‘olelo of Kamananui moʻo akua, Līhuʻe, and Kūkaniloko as the birthplace of aliʻi, notably highlighting Kapawa's role in unifying the chiefly ʻUlu and Nanaʻulu lineages. The accounts of Laʻamaikahiki, Māʻilikūkahi, Kalanimanuʻia, and Kākuhihewa, born at Kūkaniloko, underscore its significance in shaping Oʻahu's political landscape. While other interconnected moʻolelo, including those of Kelea-nui-noho-ʻana-ʻapiʻapi and Keaomelemele link to places like large ʻili ʻāina of Kemoʻo. Select Wahi Kūpuna include Akua Stone (Pōloa Grove Kaneaukai), Halahape, Hoʻolonopahu, Kahakahuna, Kaukonahua, Kaheʻeka, Kalakiki, Kaunu, Kaumoku, Kawai, Keaʻuaʻu, Kemoʻo, Kūkaniloko, Māʻili, Onehana, Pauao, Poamoho, Pōhakukae, Puʻuiki, and Puʻupane (Polu Koa).} 

Paʻalaʻa Ahupuaʻa

 _{Honi nā kini i ka makani Paʻalaʻa, he hanu no ke kaʻalani ē   The multitude smell the Paʻalaʻa breezze, a breath of air for those about the chief. (Andrews 1865:230)} 

  _{Paʻalaʻa is an ahupuaʻa located between Kawailoa, Kamananui, and Punaluʻu Ahupuaʻa. It spans from Kaiaka Point to the western edge of Waialua Bay, reaching up to the Koʻolau Mountains. Historical documents sometimes refer to its portions as Paʻalakai (seaward) and Paʻalaʻauka (upland). The name Paʻalaʻa means “sacred firmness,” possibly related to the wahi pana (legendary place) Pōhaku Lanai (Pukui et al. 1974:173). The lands of Paʻalaʻa were traditionally used for agriculture, including crops like ʻawa, bamboo, banana, breadfruit, sugarcane, sweet potato, taro, noni, and more. Additionally, the coastal region offered ocean resources like limu, salt pans, and shrimp. The ahupuaʻa includes natural features like hills, waterways, springs, and surf spots and also various wahi pana. Haleʻiwa, the main town in Paʻalaʻa, derives its name from the Iwa bird, symbolizing a “Beautiful Home” according to missionary influence in the area (Pukui et al. 1974:37). Mo‘olelo of Paʻalaʻa concern the Halemano area in Paʻalaʻa, the figure ʻAikanaka, the stone platter called Kalo Aikanaka and an image in Kalia, Pa‘ala‘auka. In addition, ancestors and figures of Paʻalaʻa are also found within the stories of Lonoikamakahiki and Lonokaeho. Select wahi kūpuna include Paʻalaʻa Kai, Paʻalaʻa Uka, Alamuki, Haleʻiwa, Helemano [Halemano], Hekili, Kaiaka, Kalaeoʻiupaoa, Kamani, Kaʻohe, Kapukapuākea, Kuaikua, Kukuiʻula, Kumailiunu, Kumaile, Kūpaoa, Laukīʻaha, Laukīhaʻa, Lonoakeahu,ʻŌpaeʻula, Pā ʻAikanaka, Pōhaku Lanai, Punakai, Puʻupeʻahināiʻa, and Puʻupilo.}  

Kaʻaʻawa, Makaua, Kahana Ahupuaʻa

 _{Na kupa heʻe ʻĀhiu i ka laʻi o Kahana.   The native sons who surf in the ʻĀhiu wind in the peaceful land of Kahana (Pukui 1983:246)} 

 _{Kaʻaʻawa Ahupuaʻa, the southernmost valley in Koʻolauloa Moku, is flanked by Kualoa Ahupuaʻa to the southeast, Hakipuʻu Ahupuaʻa to the south, Makaua Ahupuaʻa to the north, and Kahana Ahupuaʻa to the northwest. The name “Kaʻaʻawa” holds a dual meaning, translating to “ʻaʻawa” or wrasse fish, specifically the Hawaiian Hogfish, and alternatively, “turning passage,” symbolizing the passage through the reef (Pukui et al. 1974:59). While not suitable for wet taro cultivation, Kaʻaʻawa displays evidence of terraces and cultivable soil in other areas. Positioned between Kaʻaʻawa and Punaluʻu, Kahana Ahupuaʻa (which could mean "cutting" or "turning point”), boasts abundant resources, including loʻi kalo, ʻulu, ʻohe, uala, niu, wauke, and kī (Pukui et al. 1974:63). Makaua Ahupuaʻa comprises two non-contiguous sections, Makaua-kai on the seashore and Makaua-uka in the valley of Punaluʻu Ahupuaʻa. Historical documents refer to Makaua as both an ahupuaʻa and “lele” (a detached part or lot of land belonging to an ʻili (Lucus 1995:66). Cultivation in Makaua-kai included watermelons, musk melons, sweet potatoes, and pumpkins, as described in a 1919 article (Hand and Handy 1991:445). Significant streams like Kawa, Kahawainui, Kaʻaʻawa, and Halepapa flow through these ahupuaʻa, with Kahawainui as the primary stream in Kahana. Kaʻaʻawa and Kahana are linked with the ʻĀhiu wind and Nāulu rain, emphasizing their coastal significance. The ocean plays a vital role for fishing communities, particularly in Kahana, known for its bay rich in akule and kala. Mo‘olelo of Kaʻaʻawa and Makaua concern Hiʻiaka and Pele, while Kahana includes stories pertaining to the wahi pana of Kauhiʻīmakaokalani (commonly known today as “crouching lion”) and Palani (a large stone on Puʻu Mahie Ridge). There are also stories of Kamapuaʻa within the area. Selected wahi kūpuna in Kaʻaʻawa, Makaua, and Kahana Ahupuaʻa include: Kaʻaʻawa, Kaʻahuʻula, Kalae o Kūʻonopuaʻa, Kauhi, Kauhiʻīmakaokalani, Māhie (Puʻumahaia), Pohukaina, Puʻu Manamana, Puʻu o Mahie, Makaua, Halepapa, Maka, Nalowale, Kahana, Hilo Lāʻau, Huilua, Kaimupuna, Kaluapelehu, Kapāʻeleʻele, Kaunino, Kawa, Kiʻei/ Puʻu Kiʻei (Piei, Puʻu Piei), Kila (Puʻuokila), Palani, Puʻu Mākāne, Puʻu o Kila, and Puʻu Pauao.}  

Punaluʻu, Waiono, Pūheʻemiki, Kapano, Haleʻaha, Papaʻakoko Ahupuaʻa

 _{ʻEwalu ka maka o ke keiki puaa a Hina   Eight are the eyes of the pig child of Hina (Maly and Maly 2005:11)} 

 _{Punaluʻu, Waiono, Pūheʻemiki, Kapano, Haleʻaha, and Papaʻakoko are six adjacent ahupuaʻa in Koʻolauloa, windward Oʻahu. Punaluʻu, with various meanings such as “coral dived for” or “diving spring,” is a significant ahupuaʻa featuring Punaluʻu Kahawai and a fertile plain (Pukui et al. 1974:194). Waiono translates to “sweet or delicious water,” and Pūheʻemiki means “to run away” (Maly and Maly 2005:15). Haleʻaha is interpreted as a “meeting house,” and Papaʻakoko signifies “secured blood” as a puʻu honua or place of refuge (Pukui et al. 1974:36,179). Limited information is available on the meaning of “Kapano”. These ahupuaʻa share common wahi kūpuna, including hills, waterways, temples, and storied places. Punaluʻu hosts significant heiau, such as Hanawao and Kaumakaulaula. The region also includes upland forests and resources such as koa and ʻulu cultivation. The coastal waters are ideal for fishing, with Punaluʻu Kahawai supporting akule and ʻamaʻama. Changes beginning in the 19th century, including the establishment of mission schools and industries like sugar and pineapple cultivation, transformed the landscape. Punaluʻu's significance in the Kālai ʻĀina division and its association with notable figures like Keliʻimaikaʻi and Kekuaokalani are also highlighted. Mo‘olelo of Punaluʻu, Waiono, Pūheʻemiki, Kapano, Haleʻaha, and Papaʻakoko concern Kāneloa, Kamapuaʻa the pig-god and a kinolau of Lono, and the aliʻi Kekuaokalani; all legendary figures associated with these ahupuaʻa. Selected wahi kūpuna of Punaluʻu, Waiono, Pūheʻemiki, Kapano, Haleʻaha, and Papaʻakoko Ahupuaʻa include: Hanawao, Kaluaolohe, Kaumakaulaula, Ka-wai-a-Kāne, Ka-wai-a-Kanaloa, Kila, Makaliʻi, Makaīwa, Piei (Puʻu Kiei), Punaluʻu, Waihoʻi, Maka, Waiono, Pūheʻemiki, Kapano, Puuakeau, Haleʻaha, Pupuka, Kapuuoahi and Papaʻakoko.} 

Kaluanui, Kapaka, Mākao, Hauʻula, Kaipapaʻu Ahupuaʻa

 _{No Kaipapaʻu, paha?}   ^{From Kaipapaʻu, perhaps? (Pukui 1983:246)} 

 _{The ahupuaʻa of Kaluanui, Kapaka, Mākao, Hauʻula, and Kaipapaʻu, situated in southern Koʻolauloa, each have distinctive characteristics and cultural significance. Kaluanui is known for its deep valley and the waterfall Kaliuwaʻa, considered the birthplace of Kamapuaʻa. Kapaka, meaning “raindrop,” includes a detached land parcel and borders Kaluanui and Mākao (Pukui et al. 1974:87). Mākao, named after Macao, China, was associated with Chinese farmers and rice cultivation. Hauʻula, meaning “red hau tree,” is recognized for offshore reef and bay fishing, while Kaipapaʻu, meaning “the shallow sea,” features a large stream (Pukui et al.1974:43,70). Major streams, such as Papaʻakoko and Kuʻumi in Kaluanui, and Punaiki and Papali in Hauʻula, supplied water for loʻi cultivation. Terracing was observed in Kapaka and Mākao, and coastal flats in Hauʻula supported wet kalo plantations (Handy and Handy 1991:446). Kaluanui's slopes were suitable for sweet potatoes, and coconuts flourished along the shoreline. Fishing sites included Loko Waimanamana in Kapaka (LCAw 10804:2). Winds and rains, like the hau breeze and Kēkē Rain in Kaliuwaʻa, were associated with specific areas, sheltered by tall mountains resulting in heavy but seldom dangerous rains and winds (Akana and Gonsalez 2015:34). Various heiau and wahi pana, such as Hanakaulani and Kaliuwaʻa, contribute to the cultural richness of these ahupuaʻa. Mo‘olelo of Kaluanui, Kapaka, Mākao, Hauʻula and Kaipapaʻu concern Kaliuwaʻa in Kaluanui that hold significant events in the traditions of the demi-god Kamapuaʻa along with Kalaeokapalaoa in Hauʻula. Selected wahi kūpuna in Kaluanui, Kapaka, Mākao, Hauʻula and Kaipapaʻu, Waiono, Pūheʻemiki, Kapano, Haleʻaha, and Papaʻakoko Ahupuaʻa include: Kaluanui, Hanakaulani, Kaliʻuwaʻa, Kuʻumi, Papaʻakoko, Papauluana, Pepepe, Waimanamana, Kapaka, Loko Waimanana, Maʻikau, Puʻu Waiahilahila, Mākao, Halekoakoa, Kaihuʻāloʻiloʻi, Kapoho, Luaaliʻi, Hauʻula, Hānaimoa, Helumoa, Kakaihala, Kalaeokapalaoa (Kālaipāloa), Kaʻō, Kapalaoa, Kaunihokahi, Kawaipapa, Maʻakua, Makaluhi, Maunawila, Nalowale, Papaʻakea (Papapiapia), Papali, Punaiki, Waipilopilo, ʻUlaʻula, Kaipapaʻu, Kākela, Kaluakākoʻi, Kāmae, Kamaua, Kauaihaki, Kaunuomohe, Kokololio, Kīhāpai, Lanakila, Pōhakuhele, and Puʻu o Kahoʻomoenakahili.}  

Lāʻiemaloʻo, Lāʻiewai, Mālaekahana Ahupuaʻa

 _{Lele Laniloa, ua mālie Kai koʻo lalo Ua pī kai ʻia au ē    Laniloa soars, peacefully calm A roaring sea below I am cleansed by the salt spray (Hoʻoulumāhiehie 1905, 1906 [Nogelmeier, trans.] 2013:156)}  

 _{Lāʻiemaloʻo, Lāʻiewai, and Mālaekahana are three interconnected ahupuaʻa in Koʻolauloa Moku, each bearing distinct meanings. Lāʻiemaloʻo, translating to “dry Lāʻie,” pertains to the town portion of Lāʻie village (Pukui et al. 1974: 28). In contrast, Lāʻiewai, meaning “wet Lāʻie,” refers to the pond and streams of Lāʻie village (Pukui et al. 1974:128). Mālaekahana holds significance as both the name of the mother of Lāʻie-i-ka-wai and an image captivating Kumu-kahi in the Hale-mano legend (Pukui et al. 1974:143). These ahupuaʻa feature various ancestral sites, including hills, gulches, capes, waterways, tributaries, fishponds, trails, temples, and storied places, although not exhaustively documented. Characterized as deep and narrow with converging waterways, the three ahupuaʻa host landmarks such as Puʻukaʻinapuaʻa, Lanakila, Kahoomoenakahili, and others. Streams like Wailele, Koloe Awāwa, Kaluakauila, Kepi, and Kahawainui are integral to the landscape, flowing through terraced agricultural areas. Fishing sites like Lāʻie Bay and numerous koʻa and loko iʻa showcase a strong association with abundant fish. Notable wahi kūpuna include heiau such as Nioi and Moohekili, while moʻo akua (reptilian water gods) like Kalalau, Limaloa, Laniloa, and Hauwahine are tied to specific locations. Mo‘olelo of Lāʻiemaloʻo, Lāʻiewai, and Mālaekahana concern Hiʻiakaikapoliopele, numerous moʻo akua and akua wai, the Mālaekahana kupua Manonihokahi, Lāʻie kamaʻāina Ihuopalaai, and the powerful Lāʻie kahuna Manuwahi and his descendants- all legendary figures associated with the ahupuaʻa. Their moʻolelo relay a rich sense and pride of place, explanation for the migratory patterns of fish, and associate Lāʻiemaloʻo, Lāʻiewai and Mālaekahana with an abundance of fish. Selected wahi kūpuna in Lāʻiemaloʻo, Lāʻiewai, and Mālaekahana Ahupuaʻa include: Kahoomoenakahili, Kaihukuuna, Kalanai, Kaluakakoi, Kauaihaki, Kaunuamohe, Kokololio, Koloa, Koloe, Lāʻiemaloʻo, Lāʻiewai, Lanakila, Omaʻo, Puʻukaʻinapuaʻa, Wailele, Hanapepe, Ihiihi, Kapuna, Kahawainui, Kaluakauila, Kepi, Kihewamoku (Kukuihoʻolua), Laniloa, Malualai (Mokuʻālai), Mokuaula, Moohekili, Nioi, Paeo, Waikuukuu, Wini, Hina, Keauakaluapaʻa, Lamaloa, Makahoa, Mālaekahana, House of Manuwahi, Mokuaniwa (Mokuʻauia) Pulemoku, and Waiapuka.} 

Keana, Kahuku, Punalau, Ulupehupehu, ʻŌʻio, Hanakaoe, Kawela, ʻŌpana Ahupuaʻa

 _{Ko Ke Koolauwahine mau itamu   These are the items of the people of the Koʻolauwahine wind. (Kahiʻona 1920 in Clark [Keao NeSmith, trans.] 2014:97)} 

 _{Keana, Kahuku, Punalau, Ulupehupehu, ʻŌʻio, Hanakaoe, Kawela, and ʻŌpana ahupuaʻa collectively cover the northernmost point of Oʻahu and are situated along the “dark green cliffs” known as Nā Pali Hāuliuli (Clark [Keao NeSmith, trans.] 2014: 152). Each ahupuaʻa has unique characteristics and meanings in their names. The wahi kūpuna (ancestral places) within these land divisions include various geographical features like lae (points), puʻu (hills), kualapa (ridges), ulu lāʻau (forests), awāwa (gulches), keana (caves), kahawai (waterways), pohō (swamps), and more. The survey explores significant landmarks, heiau (temples), koʻa (shrines), ala (trails), loʻi kalo (irrigated fields for taro cultivation), and wahi pana (storied places). The landscape’s historical, cultural, and agricultural aspects are highlighted, noting the changes brought by mission schools and the Kahuku Plantation Company in the late 19th century, shaping the region’s transformation into a hub for sugar and pineapple cultivation. Mo‘olelo of Keana, Kahuku, Punalau, Ulupehupehu, ʻŌʻio, Hanakaoe, Kawela, and ʻŌpana concern Hiʻiakaikapoliopele, the kupua Lewa, Kāne and Kanaloa, and Māui. Selected wahi kūpuna Keana, Kahuku, Punalau, Ulupehupehu, ʻŌʻio, Hanakaoe, Kawela, and ʻŌpana Ahupuaʻa include: Kaluahole, Keaaulu, Keana, Lamaloa, Hanakailio, Hoʻolapa, Kaauhelemoa, Kahoa, Kahuku, Ka-lae-o-Kahipa (Kalaiokahipa), Kalaeokaunaʻoa, Kalaewila, Kalakala, Kaukaha, Keanakua, Kiʻi, Kūkiʻo, Kū’s Rock Spring, Nāūolewa, ʻŌhiʻaʻai, Poʻohalulu, Pō-lou, Punahoʻolapa, Punamanō, Puʻukī, Waiūolewa, Hanakailio, Hoʻolapa, Hoʻolapa, Kahuku, Puuala, Ulupehupehu, Kāheʻa, Pahipahialua, Waikane and Papaʻamui.} 

Waimānalo Ahupuaʻa

 _{Aia i Waimānalo Kō Nuʻa Hulu   There on Waimānalo is your feather bounty (Ka Nupepa Elele, by Mrs. A. L. K., December 25, 1886)}  

 _{Waimānalo Ahupuaʻa, the largest in the study, spans from the Keolu Hills to Kuliʻouʻou Ridge, enveloping the Koʻolau Range from the windward to leeward coasts on Oʻahu. Once, Maunalua was part of Waimānalo, but in 1925, it was incorporated into the “Honolulu District” (Nupepa Kuokoa November 27,1875; Sterling and Summers 1978:244). The name Waimānalo, signifying “potable water” or “brackish water,” stems from the Waimānalo Stream (Pukui et al 1974:225). This ahupuaʻa, historically rich in agriculture, featured crops like kalo, ʻuala, ʻulu, and maiʻa, with dry terracing and evidence of cultivation extending to the mountains. Waimānalo was known for its bountiful resources, including breadfruit, sweet potatoes, and sugar cane. The region also boasts sacred sites, fishing shrines, and significant landmarks such as Makapuʻu Point, islets like Mānana (Rabbit Island), and numerous puʻu (hills), kualapa (ridge), and ala hele (trails). Southerly storms and associated winds like Limulipuʻupuʻu, ʻIhiʻihilauākea, and the Nāulu rain impact the area. Mo‘olelo of Waimānalo generally include the villages of Kaupō (Koanapou) and Kapuʻa, Muliwaiʻōlena, Makapuʻu, Kalaekiʻona and Pōhakupaʻakikī. Selected wahi kūpuna in Waimānalo ahupuaʻa include:ʻĀpuakea, Hahaʻione, Haununāniho [Hunananiho], Hāwea, Ihiʻihilauākea, ʻInikiʻōlohe, Kakalaioa, Kalaekiʻona, Kalapueo, Kaluaopele, Kamilo Iki, Kamilo Nui, Kāohikaipu, Kaupō, Keanaokeakuapōloli, Keanapaʻū, Kini, Koaia, Kuamoʻokāne, Kuapā, Kukui, Kuliʻouʻou, Lanipō, Maelo (Māilo), Makapuʻu, Mānana, Moeau, Mokuhope, Muliwaiʻōlena, Nalowale, Nuʻukauila, Pāhonu, Pahua, Pōhakunui, Pōhakupaʻakikī, Pueo, Puhā, Pukakukui, Puʻu Kiloiʻa, Puʻu Maʻi (Kohelepelepe), Puʻu o Kīpahulu, Puʻu o Kona, Puʻu o Molokaʻi, Wailea, and Waimānalo.} 

Kailua Ahupuaʻa

 _{Kiʻekiʻe i luna ke kū ʻo Ahiki Holo ana ke aka i Kawainui    High above is the peak, Ahiki Its shadow sails below on Kawainui (Kīhei de Silva, n.d.a)} 

 _{Kailua Ahupuaʻa, the second-largest in the Koʻolau Moku on windward Oʻahu, is known for its rich natural resources and historical significance. The name “Kailua” is interpreted to mean “two seas,” possibly referring to currents (Pukui et al. 1974:69). The area was renowned for celestial navigation, canoe building, and resources like the edible mud in Kawainui fishpond. It served as a chiefly center on Oʻahu in the seventeenth and eighteenth centuries. The region is characterized by various geographical features, including hills, ridges, waterways, caves, and forests. It extends from the Koʻolau Mountain Range to the sea, encompassing landmarks like Puʻuloa, Lanipō, Palikea, Moku Iki, and Moku Nui islets. Major waterways like Maunawili, Olomana, and Mokulua, along with associated springs, contribute to the area's hydrology. The ahupuaʻa also features notable rains such as ʻĀpuakea and Kuahine. Kawainui, one of Oʻahu’s largest fishponds, once covered extensive wetlands. Along with Kaʻelepulu, a spring-fed waterhole, another crucial water resource. Mo‘olelo of Kailua generally concern Haumea and her retainers, the goddess Hiʻiakaikapoliopele, the moʻo Hauwahine, and the fish-drawing stick or tree of Mākālei, and the strong man Lonokaeho, eventual Koʻolau chief, and his rival Chief Kaulu, are all connected to Kailua. Prevalent, interwoven themes include genealogical linkages to Haumea through Mākālei, moʻo akua and akua wai (reptilian water gods), the epic journey of the goddess Hiʻiakaikapoliopele, edible lepoʻai, and famed chiefs and aliʻi. Selected wahi kūpuna in Kailua Ahupuaʻa include: ʻAinoni, Ahiki, Alāla, ʻĀlele, Api, Hālaualolo, Heinau (Kukuipilau), Holomakani, Kaʻelepulu, Kaʻiwa, Kaʻōhao, Kailua, Kainawaʻanui, Kalaʻau, Kalāheo, Kalapawai (Lapawai; Kapālāwai), Kanahau (Kaanahau), Kanepolu, Kapakahi, Kaulanawaa (Kahunanawaa), Kawailoa, Kawainui, Kekele, Keolu, Kiolea Trail, Kōnāhuanui, Kūaʻaʻohe, Kukapoki, Kukuipilau, Mākālei, Makawao, Maunawili, Moelana, Mōkōlea, Mokulua,Olomana,ʻŌmaʻo, Oneawa, Pahukini, Pākuʻi, Palapū, Palikea, Pamoa, Pikoakea, Pōhaku Hiʻiaka, Pōhaku Puoʻo (Puou), Popoiʻa, Puoihala (Pueo- hala), Puʻuloa, Ulamawao, Ulupō, Waiʻauia,Wailea, and Waioniki.} 

Kāneʻohe Ahupuaʻa

 _{Kini Kailua, mano Kāneʻohe   Forty Thousand in Kailua, four thousand in Kāneʻohe (Pukui 1983:93)} 

 _{Kāneʻohe Ahupuaʻa, bordered by Kailua, Heʻeia, and Kalihi, stretches from the Ko‘olau Mountains to Kāne‘ohe Bay, encompassing the leeward part of the sacred Mōkapu Peninsula. This area served as a significant population center in the early 1900s, thriving in agriculture and fishing. The name Kāneʻohe, with interpretations like “bamboo husband” or “bamboo man,” reflects the significance of the god Kāne and the versatile use of bamboo (Pukui et al.1974:85). The ahupuaʻa features a dynamic landscape with abundant water sources and was renowned for its loʻi kalo agriculture utilizing bamboo for irrigation. The region’s natural beauty is accentuated by steep cliffs, ridgelines, and hills, and the distinctive Ulumano wind and Mololani rain. Natural resources in Kāneʻohe included extensive lo‘i kalo, ʻuala (sweet potatoes), uhi (yams), maiʻa (bananas), hala (pandanus), wauke (paper mulberry), and ‘awa. Mo‘olelo of Kāneʻohe generally concern the four siblings- Kahoe, Kahuauli, and Pahi, and Loʻe for which Keahiakahoe is named; the wives of Kāne (Nā Pana ʻEkolu) - Hiʻilaniwai, Kahuaiki, and Māmalahoa; a man named Pakuanui who lived at Kamaʻikola; the moʻo of Kamoʻolaliʻi Stream. Other wahi pana with Kāneʻohe include Na Maka o Kāne (Na Maka o Kana); Pāpuaʻaakāne; Keone; Kahakakaka; the origin of man and the grove of Kekele; the epic journey of the goddess Hiʻiakaikapoliopele; edible lepoʻai; as well as, famed chiefs and aliʻi. Selected wahi kūpuna in Kāneʻohe Ahupuaʻa include: Kāneʻohe, Ahukini, Anolani, ʻEkeʻeke, Hiʻilaniwai, Halekou, Kahakahakea, Kahuaiki, Kamaʻikola, Kamoʻoaliʻi, Kekele, Māmalahoa, Maunahuia Heiau, Mōkapu, Na Maka o Kana, Pāpuaʻaakāne, Puʻu Keahiakahoe, and Puʻu Lanihuli.} 

Heʻeia Ahupuaʻa

 _{Ke koʻa mokumoku o Heʻeia   The broken coral beds of Heʻeia. (Pukui 1983:168)} 

 _{Heʻeia Ahupuaʻa, situated between Kāneʻohe and Kahaluʻu Ahupuaʻa, spans from the Ko‘olau Mountains to Kāne‘ohe Bay, including the Mōkapu Peninsula. The name “Heʻeia” means “surfed” or “washed out to sea,” with two shore sections named Heʻeia Kea (white Heʻeia) and Heʻeia Uli (dark Heʻeia) (Pukui et al. 1974:44). Abundant freshwater sources, including streams like Heʻeia, Puolena, and ʻIolekaʻa, irrigate extensive loʻi kalo, and Heʻeia Fishpond, a brackish water, kuapā-style pond, is a notable aquacultural feature. The region is rich in cultural history, encompassing heiau, distinct rains and winds, and a belief in spirits leaping into the afterlife from Ke‘alohi Point. The Mōkapu Peninsula, shared between Kāneʻohe and Heʻeia, comprises multiple ʻili, and the area is characterized by its diverse landscape and historical significance. Mo‘olelo of Heʻeia generally concern various wahi pana such as Puʻu Māʻeliʻeli in the story of Hiʻiakaikapoliopele and the tradition of Laukaʻieʻie; ʻIolekaʻa in the moʻolelo of the rats of Heʻeia or Koʻolaupoko; the story of Pïkoiaka‘alalā and Kamehaʻikana; Luamoʻo, the residence of Meheanu; as well as the reef and the great shark named Makanui. There are also various moʻolelo about akua such as Kū and Hina, as well as Kāne and Kanaloa. Selected wahi kūpuna in Heʻeia ahupuaʻa include: Heʻeia, Haʻakolea, Haʻikū, Heʻeia Kea, Heʻeia Uli, ʻIolekaʻa, Keaʻahala, Kahekili, Kalaeʻulaʻula, Kalimukele, Kapuna, Kaualaukī, Kaunakolea, Kealohi, Kekepa, Leleahina, Loko Heʻeia (Paepae o Heʻeia), Luamoʻo, Mōkapu, Moku o Loʻe, Oʻohope, Pōhākea, Puʻu Māʻeliʻeli, Puʻu Pahu, Puolena, and Waiola, Puʻu Pahu, Puolena, and Waiola.} 

Kahaluʻu, Waiheʻe, Kaʻalaea Ahupuaʻa

 _{Ka ua pōʻaihale o Kahaluʻu   The rain that moves around the homes of Kahaluʻu (Pukui 1983:173)} 

 _{Kahaluʻu Ahupuaʻa, positioned between Heʻeia and Waiheʻe Ahupuaʻa, derives its name from the interpretation “diving place” or “the dripping through,” possibly associated with natural elements such as winds and rains (Pukui et al. 1974:62). In the past, it was a site for cultivating plants for dyes utilizing grooved stone slabs (Landgraf 1994:44). Waiheʻe Ahupuaʻa, bordered by Kahaluʻu and Kaʻalaea, translates to “squid liquid” and has legends associating its name with the sea (Pukui et al. 1974:221). Kaʻalaea Ahupuaʻa, between Waiheʻe and Waiāhole, means “the ocherous earth” and is known for its valued ʻalaea dirt, used as a dye and for medicinal purposes (Handy and Handy 1991:453). These ahupuaʻa are defined by their stream systems, including Kahaluʻu Stream, Waiheʻe Stream, and Kaʻalaea Stream, each supporting extensive loʻi kalo. Springs and pools, such as those in Kaʻalaea Ahupuaʻa, were vital water sources. The area had fisheries and fishponds, including Kahouna and Pōkole fishponds, with numerous heiau and koʻa along the shores. The region is marked by distinct rains, including ʻĀpuakea and Pōʻaihala in Kahaluʻu, and Luanui in Kaʻalaea. Mo‘olelo of Kahaluʻu, Waiheʻe, and Kaʻalaea include deities such as Mauiākalana in various places from Waiāhole to Kahaluʻu, Hiʻiaka and a chief named Pueo of Kaʻalaea. Some wahi pana within this section include the rocks and Tahitian canoes in Kaʻalaea and Ahu o Laka in Kahaluʻu. Selected wahi kūpuna in Kahaluʻu, Waiheʻe, and Kaʻalaea, ahupuaʻa include: Kahaluʻu, ʻĀhuimanu, Ahuolaka, Haluakaimoana, Kahonua, Kāʻilikahi, Kalaeaalakihi, Kalahaku, Kalohaku, Pōkole, Puʻu Māʻelieli, Waiola, Waiheʻe, Ēleao, Haiamoa, Hāmana, Kalahaku, Kālia, Nānāikaʻalaea, Puʻu Kolo, Ulimākoli, Kaʻalaea, Hiʻiaka, Kiolea, Kūʻanoʻauwai, Nānāikaʻalaea, and Puʻu Kāhea.}