In fact ancient Kanehili was officially designated as a Traditional Cultural Place (TCP) Historic District by the Federal Transit Administration (FTA), HART Rail and Hawaii DLNR-SHPD in 2012 – but ALL have since totally RENEGED, LIED and will not now recognize this nomination because of Navy, HCDA developer pressure.
Ewa Honouliuli Leina a ka uhane – The Spirit Leaping Place
Hawaiian cultural researcher Kepā Maly says: “The Leina a ka uhane is worthy of a district nomination because there are connections from the leaping place, He ulu o Leiwalo, on the Moanalua side to the general region on the Honouliuli plain. This was the leaping place – from which the ‘uhane lept and settled in the plains of Honouliuli.”
While many generally believe that Kaena Point is Oahu’s ONLY Leina a ka uhane –spirit leaping place, the fact is that the native Hawaiian culture that came to the Ewa Plain and populated Ewa Honouliuli from Polynesia believed that Leilono (aka leiolono) atop Aliamanu was their recognized Ewa Honouliuli spirit leaping place. As well, other high places on Oahu could also be spirit leaping places, depending on the local cultural beliefs in a given ahupua’a district or moku. On other Hawaiian Islands there were also other spirit leaping places.
In Ewa the cultural spirit world was based upon the largely Tahiti- Raiatean (today French Polynesia) cultural history of souls or spirits of the deceased wanting to return to their ancient Polynesian homeland of Kahiki. The Ewa leaping spirit was not heading directly south to Raiatea, but instead into a generally westerly sunset direction which was the spirit portal to the next world, and not an actual physical place. However more recent cultural history research about Polynesian spiritual beliefs indicate that Taputapuatea on Raiatea was where Hawaiian spirits from the Ewa Plain would journey to.
Many ancient cultures including American Indians and ancient Egyptians believed that deceased spirits went to the west, towards the setting sun. Many ancient cultures also believed they could also still communicate with their ancestors for help and advice. For Ewa Plain Hawaiian’s this communication was usually achieved through a family aumakua such as a Pueo owl or Mano (shark.) The Ewa Plain Hawaiian culture was especially fond of Pueo and Mano aumakua, however it could be other types of creatures.
The plains of Ewa Honouliuli and the “kula o Kaupe‘a” (plain of Kaupe‘a), was officially identified in 2012 by a federal FTA-HART Rail Traditional Cultural Place (TCP) contract awarded to local ethnographer Kepa Maly, Kumu Pono LLC. He and his wife’s extensive research of Ewa Honouliuli’s cultural landscape history revealed that the Ewa native Hawaiians believed their Leina a ka uhane – The Spirit Leaping Place was Leilono atop Aliamanu crater. And it is important to note that when in 1825 the HMS Blonde came to Ewa Honouliuli the royal navy surveyor Charles Malden specifically indicated on his major Ewa Plains map the location of Leiolono (Leilono.)
“It’s possible that every source has not been found and identified. However, I can say the locations are accurate based on knowledge that is far greater – from kūpuna, born and raised and buried in the land – who described the settings of Pu‘u o Kapolei, Kaupe‘a, Kānehili and Kualakai,” – Kepa Maly HART TCP project researcher.
The plain of Kaupe‘a (which on the map would be approximately above Kualaka’i and below Puu o Kapolei) was the wandering place of those souls making an unsuccessful Leilono leap. Having no rightful other place to go; the souls wandered “in the wiliwili grove” (Sterling and Summers 1978:36).
In fact, today there still are wiliwili trees within a general corridor along today’s Coral Sea Road.
According to the 19th century Hawaiian historian Samuel Kamakau (1961:47, 49), the spirits who wandered “on the plain of Kaupe‘a beside Pu’uloa...could go to catch pulelehua (moths or butterflies) and nanana (spiders)” in the hope of finding a helpful ‘aumakua (family deity) who could save them. Below the larger plain of Kaupe‘a was Kanehili, an ili (sub district) which generally comprised the identified ancient Hawaiian trail destinations of Kualaka’i and Oneula which in the western era was the former NAS Barbers Point and MCAS Ewa. It is from the chants of Hi’iaka that the area called Kanehili and the spring of Hoakalei are identified.
Hawaiian language master, Mary Pukui, also shared her personal experience with the wandering ghosts on the plain of Kaupe‘a around 1910:
A wide plain lies back of Keahi (Point) and Pu‘uloa where the homeless, friendless ghosts were said to wander about. These were the ghosts of people who were not found by their family ‘aumakua or gods and taken home with them or had not found the leaping places where they could leap into the nether world. Here [on the plain of Ewa Honouliuli] they wandered, living on the moths and spiders they caught. They were often very hungry because it was not easy to find moths or to catch them when found.
Perhaps I would never have been told of the plain of homeless ghosts if my cousin’s dog had not fainted there one day. My cousin, my aunt and I were walking to Kalae-loa, (Barber’s Point,) from Pu‘uloa accompanied by Teto, the dog. She was a native dog, not the so-called poi dog of today, with upright ears and body and size of a fox terrier. For no accountable reason, Teto fell into a faint and lay still.
My aunt exclaimed and sent me to fetch sea water at once which she sprinkled over the dog saying, “Mai hana ino wale ‘oukou i ka holoholona a ke kaikamahine. Uoki ko ‘oukou makemake ‘ilio.” “Do not
harm the girl’s dog. Stop your desire to have it.” Then with a prayer to her ‘aumakua for help she rubbed the dog. It revived quickly and, after being carried a short way, was as frisky and lively as ever.
Then it was that my aunt told me of the homeless ghosts and declared that some of them must have wanted Teto that day because she was a real native dog, the kind that were roasted and eaten long before foreigners ever came to our shores (Pukui 1943:60-61).
However the lost souls without the help of an aumakua could no longer be in the mortal world and existed in a purgatory or worse, in Milu (Hell).
The ancient Hawaiian people of Ewa Honouliuli were highly spiritual in their beliefs, and everything had special meanings and purposes. This included the very ceremonial trail network connecting the Ewa shore to the Waianae volcano foothills and related important geographic places like Honouliuli.
The fact that the vertical slab flags of coral (an essential element of their spiritual world) made the trails used for Makahiki Lono procession ceremonies that much more sacred and meaningful; symbolically connecting the mountain to shoreline and into the Pacific Ocean, which was their sea trail back to Taputapuatea on Raiatea. The Makahiki season starts when the star cluster Makali'i (Pleiades) rises over the horizon at sunset. This was their spiritual belief and why Leilono was also part of this connection.
MOANALUA AHUPUA‘A – Hi’iaka, Aliamanu, Leilono the Leina a ka uhane leaping place
Hi‘iaka’s pet bird became the name to Āliamanu
One of the most sacred wahi pana in Moanalua, Leilono, located along the upper rim of the
Āliamanu crater, was an entrance to Pō, or the “otherworld.” Samuel Kamakau published several
versions of this mo‘olelo. The following is a translation of Kamakua’s writings from the original
Hawaiian newspaper, Kuokoa (August 11, 1899):
It was a place said to be the opening, on the island of Oahu, for mankind to enter eternal night.
This place is on the northern side of the famous hill of Kapukaki (now Red Hill), at the boundary of Kona and Ewa, right in line with the burial hill of Aliamanu, on the upper side of the old road. It is said that this place [Leilono] is round, about two feet or more in circumference. This is the hole through which the ghosts of people slipped through to go down and this was the strata of Papa-ia-Laka. Through this opening appeared the supernatural branches of the breadfruit of Leiwalo. If a ghost who lacked an aumakua to save him climbed on a branch of the western side of the breadfruit tree, the branch withered at once and broke off, thus plunging the ghost down to the pit of darkness.
The boundaries of this place, so the ancients said, were these: Papa-kolea which was guarded by a plover; Koleana whose guard was a big caterpillar and Napeha, the western boundary which was guarded by a lizard. (Sterling and Summers 1978:9)
Hawaiians believed Āliapa‘akai was “bottomless” and connected with the ocean; Pele tried to dig a dry cave here and struck salt water (Rice 1923); Pele and Hi‘iaka dug into the ground to make a home at Āliapa‘akai (Fornander 1916-1920); a pet bird of Hi‘iaka’s gave the name to Āliamanu.
https://www.ksbe.edu/assets/site/special_section/regions/ewa/Halau_o_Puuloa_Moanalua.pdf
The concept of Kahiki, the ancestral homeland for Kānaka Maoli (Hawaiians.) Kahiki is the symbol of ancestral connection to ancient Polynesia and the Pacific Ocean.
Ke-ala-i-kahiki, the Pathway to Kahiki... “Kahiki Homeland” is the general reference to the lands that Hawaiian ancestors migrated from and sailed back to on return visits. Hawaiʻi shares a strong cultural affinity with the Society Islands, the Tuamotu Archipelago, and the Marquesas Islands.
Raʻiātea, whose ancient name is Havaiʻi, is the location of Taputapuātea Marae, a highly sacred religious site associated with voyaging, governance, and Eastern Polynesian chiefly lineages. The heʻe/feʻe (octopus) is a metaphor for Raʻiātea as the center of a cultural alliance consisting of island groups that are under the influence of its radiating tentacles — the northernmost extremity being Hawaiʻi.
KUMULIPO
In the Kumulipo, the Hawaiian creation chant, the coral polyp or ko'a was one of the first living organisms created along with Kumulipo and Pō'ele, the first man and woman, followed by the creation of urchins, sea cucumbers, sea stars, and more ocean creatures.
KEALAIKAHIKI
The Hawaiian identity is from a Polynesian heritage shaped by the oceanic universe, Moananuiākea. Understanding Hawaiʻi’s connections to the greater Pacific world is fundamental for Hawaiians. The pathway to the motherland, place of origin, is Kahiki.
https://kaiwakiloumoku.ksbe.edu/kealaikahiki
How The Fortunate Souls of Ancient Honouliuli Ewa Hawaiians
Went West to Kahiki Heaven
Leina a ka uhane – Spirit Leaping Place Kaupe’a-Kanehili
The Leina a ka ‘uhane district was identified and formally recognized as National Register Eligible under NR categories A and B by the Federal FTA Rail project using Federal Funds contracting experts in the field of native Hawaiian TCP’s.
After acknowledging its major cultural importance as a National Register TCP –Historic District, why has FTA, HART, SHPD-DLNR, HCDA, NAVY, etc, done everything possible to suppress this TCP recognition?
The very likely answer is that these government agencies want to intentionally ignore important Ewa Honouliuli traditional spiritual beliefs and deep connections to their lands so that everything can be bulldozed and made into paved highways, concrete structures that make big profits for powerful land developers. Land developers who have no ethics, souls and only worship $$$.
The fact is that federal funds were expended to pay for this TCP identification. The fact is that the HART Rail programmatic Agreement (PA) REQUIRED THIS for rail construction to begin. The fact is that the rail PA even states that even if the TCP affects “the project” or not, that there would be a nomination made as a matter of official record. The Leina a ka uhane is a prime example of how HART Rail LIES and DECEIVES the public and has never kept its promises.
The HART Rail only pays attention to downtown areas where the largest “important downtown sites are,” and not to the Ewa Honouliuli cultural lands that are NOT important to people downtown.
Few people have actually been to and seen the Ewa karst sinkholes and cave features which are amazing cultural sites, and which ARE a part of the officially recognized Honouliuli Ewa cultural landscape under the federal TCP contract produced by Kepa Maly - Kumu Pono LLC. Hawaii SHPD administrator Alan Downer stated on the record that he would support the nomination of the Leina a ka uhane to the Hawaii State and NPS National Register to recognize the beliefs of Kanehili cultural practitioner Michael Kumukauoha Lee. However, since Mike Lee’s death he has since apparently reneged under political pressure from the HCDA developers. Downer won’t return phone calls or emails about this issue.
Specifically identifying the Leina a ka uhane area was critical to starting HART Rail construction!
Native Hawaiian Traditional Cultural Place Deniers and Unindicted Co-Conspirators
The Leina a ka uhane was considered extremely important and even crucial to officially identify its APE (Area of Potential Effect) so that HART could get the FTA ROD – Record of Decision and then immediately start rail construction at the KROC center along Kualaka’i Pkwy-North South Road
This was the West Oahu Farrington Highway (WOFH) first segment of the HART project under (rushed and flawed) construction by Kiewit. And in fact, the original Cayetano, Slater, etc., rail lawsuit brought before federal judge Wallace Tashima WAS UPHELD on the Section 4f count that not all Hawaiian TCPs had been identified. And in fact, NOTHING was ever done about winning this count because nobody downtown actually gave a damn about Ewa native Hawaiian TCP’s!
It is a fact and a requirement in the HART rail Programmatic Agreement that identified TCPs would ALL have to be identified and also have written nominations to the NPS National Historic Register, EVEN IF they didn’t directly affect the Area of Potential Effect (APE) of rail construction starting at the KROC center (which HART lied about and with SRI providing their “FIX” that it wasn’t in the WOFH APE!)
The FTA TCP primary contractor from California, SRI, that subcontracted Kumu Pono LLC for their detailed ethnographic survey stated in writing to the then VERY ANXIOUS rail bureaucrats and politicians they could “fix” the APE problem by creating a Leina a ka uhane map which showed how it specifically missed the KROC rail construction segment area so that HART Rail construction could begin.
So, they only showed the Leina a ka uhane in Kalaeloa – NASBP-MCAS Ewa. The TRUTH IS that the APE was actually MUCH LARGER and actually also covered the HART Rail construction segment on the Ewa Plain. Showing only how it “just missed” the KROC station Area of Potential Effect illustrates how much outright LIES and DECEPTION has gone into the HART Rail project!
Because the Ewa Plain and Kanehili lands, unlike downtown Honolulu locations that preservationists' advocates, there is a relatively small, informed number of advocates for native Hawaiian cultural history like Kanehili Cultural Hui that pushback against the outright lies, deceptions and trickery of FTA, HART and SHPD-DLNR, HCDA that is controlled by big money developers. This is also why many older West Oahu residents always see the Ewa area getting the big developer LIES and SCREWED every time.
And this is WHY the HART Rail started their construction on the Ewa Plain- because it was largely empty farmland, and the insider politicians KNEW there would be the LEAST AMOUNT of Community Push-Back.
And of course, the millions spent on HART PROPAGANDA to SELL RAIL
“Benefits, Jobs, Low-Cost Homes, etc.”
“It’s possible that every source has not been found and identified. However, I can say the locations are accurate based on knowledge that is far greater – from kūpuna, born and raised and buried in the land – who described the settings of Pu‘u o Kapolei, Kaupe‘a, Kānehili and Kualakai,” – Kepa Maly HART TCP project researcher.
Rail Derailed? Hawaii Supreme Court Rules Against Honolulu
https://www.civilbeat.org/2012/08/16937-rail-derailed-hawaii-supreme-court-rules-against-honolulu/
The Hawaii Supreme Court unanimously sided with Paulette Kaleikini, who said the city should have completed its archaeological surveys in downtown Honolulu before starting construction on the project.
https://kanehili.blogspot.com/2015/07/federal-judge-wallace-tashima-ruled.html
https://kanehili.blogspot.com/2015/07/may-2013-kanehili-hui-comments.html
http://honouliuli.blogspot.com/2014/12/the-honouliuli-ewa-battle-of-poo-hilo.html
HART Rail actually produced a TON of maps, diagrams and cultural research about the Leina a ka uhane! It was in fact their BIG Hawaiian TCP of the HART Rail project. Yet as soon as they could they TRASHED AND FORGOT ALL OF IT!
Federal Judge Wallace Tashima rules for rail plaintiffs in this Section 4f count. HART Rail was in a huge rush to get their FTA ROD – Record of Decision and start construction. Once they got that all TCP identifications and promises about the Leina a ka uhane were TRASHED. HART LIED. The Big Developers got what they wanted.
After officially recognizing it to speed up HART rail construction on the Ewa Plain, HART, FTA, SHPD-DLNR, HCDA, Navy, Hawaii’s Congressional politicians, State politicians, City politicians are doing everything they can to SUPPRESS IT.
HART Consultant SRIF will make recommendations to the City regarding whether or not there are TCPs (SRI International, headquartered in Menlo Park, California, with a rich history of supporting government and industry.) Basically, they told HART they will FIX the APE issue so that FTA can issue the ROD (Record of Decision) to immediately start construction.
Page iv, DOEFOE for Previously Unidentified Traditional Cultural Properties-Sec 1-3
“SRIF will make recommendations to the City regarding whether or not there are TCPs in or near the APE that are National Register-eligible that may be affected by the Project. SRIF’s role is to see the right people are consulted, and the regulations followed so that the City, and the Federal Transit Administration can make management decisions (to start rail construction as soon as possible.) He noted that since he and Martha Graham of SRIF are not Hawaiians, KPA will do the actual TCP research for the Project.” May 25, 20 (However that doesn’t mean HART won’t TRASH IT once they get the FTA ROD to start construction in the West Oahu Farrington Highway segment.
Here are the HART Rail slides that presented the Leina a ka uhane to public meetings in 2011-12
And official letters about the Leina from DLNR-SHPD, FTA and HART Rail
FTA and HART Failed To Recognize Federal Judge Ruling On Rail Route TCP's
http://honouliuli.blogspot.com/2015/06/Judge-Tashima-HART-Rail-Lawsuit.html
FTA and HART Rail Misrepresent The True Ewa Honouliuli Native Hawaiian Spirit Pathway
http://honouliuli.blogspot.com/2015/06/fta-and-hart-rail-misrepresent-TCP.html
Honouliuli Ewa TCP's Are Important Wahi Pana (Sacred Places) On Multi-Dimensional Levels
http://honouliuli.blogspot.com/2015/06/honouliuli-ewa-tcps-are-important.html
West Oahu Leina A Ka Uhane Spirit Pathway Recognized By Federal Transit Administration
http://honouliuli.blogspot.com/2015/07/Leina-a-ka-uhane.html
Leina a ka uhane – spirit leaping place
HCDA refuses to incorporate this major native Hawaiian National Register eligible TCP into their $500,000 Kalaeloa Master Plan because Hunt Corp of Texas wants to bulldoze ALL of the Hawaiian sites
Corrupt Navy NavFac Insiders have been working of this land scheme for two decades
The background on the NavFac Pac real estate transaction is that they are processing excess Navy land parcels at former NAS Barbers Point and MCAS Ewa, in what is today called Kalaeloa. These lands will be transferred to Hunt Corporation using an old and out of date 2002 Ford Island agreement which did not fully identify historic Navy Kalaeloa (and other) Ewa properties. Clearly the Leina a ka uhane was never identified in 2002.
Other recently identified historic and culturally important Navy properties in the Ewa Plain area need full consideration. The Navy is violating the intent of Federal law by not doing so. Kanehili Cultural Hui is very concerned that the outdated 2002 agreement is being used to secretly omit sacred cultural sites and deliberately preclude the local community from effectively participating in the NHPA Section 106 process and commenting on preservation concerns and covenants before the lands are transferred. This is illegal under Federal laws and Orders and not acceptable to the Ewa community.
ABOVE HART MAP SHOWS LEINA PATHWAY GOES DIRECTLY OVER NAVY LANDS
The (FTA-HART Section 106) management summary considers the Leina a ka uhane as a single district of several wahi pana that crosses from Moanalua and Halawa ahupua‘a to Honouliuli ahupua‘a (Figures 2 and 3). Spirits would leap from the five wahi pana in Moanalua and Halawa. If not escorted by an aumakua, spirits would land and wander Kanehili and Kaupe‘a on the ‘ewa side.
Hawaiian cultural researcher Kepā Maly says: “The Leina a ka uhane is worthy of a district nomination because there are connections from the leaping place, He ulu o Leiwalo, on the Moanalua side to the general region on the Honouliuli plain. This was the leaping place – from which the ‘uhane lept and settled in the plains of Honouliuli.”
The Department of Hawaiian Homelands residential projects on this same Ewa Plain are named, not by coincidence, Kaupe’a and Kanehili
ABOVE HART MAP SHOWS LEINA PATHWAY GOES DIRECTLY OVER NAVY LANDS
Parker and King (1990:9; emphasis added) elaborate on this by noting: Thus, a property may be defined as a ‘site’ as long as it was the location of a significant event or activity, regardless of whether the event or activity left any evidence of its occurrence. A culturally significant natural landscape may be classified as a (NRHP) site, as may the specific location where significant traditional events, activities, or cultural observances have taken place…A concentration, linkage, or continuity of such sites or objects, or of structures comprising a culturally significant entity, may be classified as a (historic) district. (The feds recognize TCP’s as historic districts.)
IDENTIFICATION OF NATIVE HAWAIIAN TRADITIONAL CULTURAL PROPERTIES
by H. David Tuggle, Ph.D. M.J. Tomonari-Tuggle, M.A. with the collaboration of Maria E. Ka‘imipono Orr, Kepâ Maly Kumu Pono Associates, and Kalani Flores Mana ‘o‘i‘o Principal Investigator: Thomas S. Dye, Ph.D.
International Archaeological Research Institute, Inc.
NavFac Engineering Command Pearl Harbor, March 2001
EXCERPTS:
II.2.3.1. THE PLAIN OF KAUPE‘A
The plain of Kaupe‘a was located on what is today called the ‘Ewa Plain. It probably includes the housing areas and the golf course in the Navy retained lands. Kaupe‘a (see Fig. 3 for location) has potential cultural significance under the following NRHP criteria:
(a) it is associated with traditional events and patterns of events, as expressed in its identification as the ao kuewa (place of homeless souls) for the island of O‘ahu; it is also identified as a place for the collection of plants used for a special lei.
(b) it is associated with the lives of persons significant in the past, as found in the traditions of Hi‘iaka.
It is associated with the lives of persons significant in the past, as found in the traditions of Hi‘iaka, has symbolic associations with Kahiki, ancestry, and the generations of ‘Ewa.
II.2.1.1. THE PLAIN OF KAUPE‘A AND KANEHILI
A place of many pits with human bones describes most of the great expanse of the ‘Ewa Plain, where limestone sinkholes were used for human interment over many centuries (including the post-contact period, see below). In many cases, human remains were placed on the floors of the sinkholes (not buried) with the bones thus visible when one looked into the pit, surely a setting to inspire association with spirits of the dead.
Each island had at least one place for wandering souls. For O‘ahu, this place was the plain of Kaupe‘a. Kamakau (1870 [1964:47], italics original) writes that Kaupe‘a was known as: …ao kuewa, the realm of homeless souls…also called the ao ‘auwana, the realm of wandering souls. When a man who had no rightful place in the ‘aumakua realm died, his soul would wander about…
Although the boundaries of the plain of Kaupe‘a are not clearly defined, it certainly occupied a substantial portion of the ‘Ewa Plain, including the area next to Pearl Harbor lagoon and the area of former NAS Barbers Point. Kamakau (1870 [1964:47-49]) describes the plain as “beside Pu‘uloa,” and as a place of wiliwili trees, which is a common tree on the dryland limestone of ‘Ewa. In the tradition of Pele and Hi‘iaka (Emerson 1915:167; Keonaona and S.L. Desha Sr. et al. 1927, in Maly Appendix B), the plain is described as extending from “the wiliwili trees…to Kanehili” (Ke Au Hou 1911, in Sterling and Summers 1978:44), and as back of Keahi and Pu‘uloa (Pukui 1943:59).
“At the same time, it is clear from Manu’s description quoted above, as well as many other references, that the plain of Kaupe‘a (and associated places of the ‘Ewa Plain) was much more than just a place of ghosts.”
“It is a place of stark beauty and great contrasts, captured in versions of the Pele and Hi‘iaka story” (Emerson 1915:166ff; Keonaona and Desha Sr. et al. 1927, in Maly Appendix B) and in the chant for Kûali‘I (Kapa‘ahulani, in Fornander 1916:390; 1919:458). Part of the beauty of Kaupe‘a is in the plants used to make a famous lei, as described in a song of Hi‘iaka “addressed to Lohiau and Wahine-oma‘o” (Emerson 1915:167.
It is possible that Kaupe‘a refers to the ‘Ewa Plain as a whole. This is suggested in a comparison of the repetition of place names and related features (primarily vegetation and springs) in the Pele and Hi‘iaka traditions, as well as in the chant for Kûali‘i (Kapa‘ahulani, in Fornander 1916:390; 1919:458). The following section from the tradition of Makanikeoe (Manu 1895, May 10, in Maly Appendix B) provides a substantial associative context for Kaupe‘a and the ‘Ewa Plain being synonymous.
Denying Native Hawaiian Cultural History and Justice: The HART Rail Po’ohilo Deceit
http://honouliuli.blogspot.com/2014/12/the-honouliuli-ewa-battle-of-poo-hilo.html
Co-conspirators at the scene of the crime
Samuel Kamakau (1991b:47-49) explains Hawaiian beliefs in the afterlife:
There were three realms (ao) for the spirits of the dead... There was, first, the realm of the homeless souls, the ao kuewa; second, the realm of the ancestral spirits, the ao ‘aumakua; and third, the realm of Milu, ke ao o Milu . . . [Kamakau 1991b:47-49] wandering souls. When a man who had no rightful place in the ‘aumakua realm (kanaka kuleana‘ole) died, his soul would wander about and stray amongst the underbrush in the wiliwili groves of Kaupe‘a and Kanehili.
If his soul came to Leilono (in Hālawa, ‘Ewa near Red Hill), there he would find the breadfruit tree of Leiwalo, ka‘ulu o Leiwalo. If it was not found by an ‘aumakua soul who knew it (i ma‘a mau iaia), or one who would help it, the soul would leap upon the decayed branch of the breadfruit tree and fall down into endless night, the pō pau ‘ole o Milu. Or a soul that had no rightful place in the ‘aumakua realm, or who had no relative or friend (makamaka) there “who would watch out for it and welcome it, would slip over the flat lands (of the Ewa Plains) like a wind, until it came to a leaping place of souls, a leina a ka ‘uhane... “(Kamakau 1991b:47).
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 1991b:49]
The breadfruit tree Leilono was said to have been located on the ‘Ewa-Kona border, above Āliamanu
Pukui (1983:180) offers this Hawaiian saying, which places the wandering souls in a wiliwili grove at Kaupe‘a. Ka wiliwili of Kaupe‘a. The wiliwili grove of Kaupe‘a. In ‘Ewa, O‘ahu. Said to be where homeless ghosts wander among the trees. Beckwith (1940:154) has stressed that “the worst fate that could befall a soul was to be abandoned by its ‘aumakua and left to stray, a wandering spirit (kuewa) in some barren and desolate place.”
TCPs are sites associated with “cultural practices or beliefs of a living community that (a) are rooted in that community's history, and (b) are important in maintaining the continuing cultural identity of the community (Parker and King 1999:1).
The Leina a ka uhane is a Federally recognized cultural landscape historic district and Traditional Cultural Place. The Leina is identified as on the Plain of Kaupe’a and includes Kanehili. Navy BRAC studies extensively document the Plain of Kaupe’a and Kanehili as including NAS Barbers Point and MCAS Ewa. It is not a mythical or legendary place- it physically exists. The boundaries are determined by sunsets from the leaping off place at Leilono, Aliamanu Crater. Kanehili Cultural Hui has also documented its physical existence on these Navy lands.
State of Hawaii Preservation Division (SHPD) approved the Leina District recognition as part of FTA, HART Section 106 project reviews of identified cultural properties in 2012.
In the determination of National Register eligibility in the 2012 FTA, HART, SHPO letters and extensive reports they reference Kaupe’a and Kanehili, well documented places on the Ewa Plain as the location of the Leina District.
Kanehili Cultural Hui has been a recognized Section 106 Consulting Party in the Navy-Hunt KREP PV farm project (2012) and as a current Consulting Party in the FTA HART Rail Programmatic Agreement having attended most meetings for many years.
The Leina a ka ‘uhane district was identified and formally recognized as National Register Eligible under NR categories A and B by the Federal FTA Rail project using Federal Funds contracting experts in the field of native Hawaiian TCP’s.
The Navy BRAC report IDENTIFICATION OF NATIVE HAWAIIAN TRADITIONAL CULTURAL PROPERTIES, Tuggles, Maly, etc., March 2001 (more documents further below) show the Plain of Kaupe’a as National Register Eligible under categories A, B and D. NAS Barbers Point and MCAS Ewa are Federal lands in Kaupe’a and Kanehili.
The City of Honolulu and HART have repeatedly stated that rail plans and stations will go through this same Kalaeloa area identified as the Leina a ka ‘uhane. The lease-purchase of NASBP MCAS Ewa under Navy NavFac by Hunt Corporation was because they have shown plans to develop three HART Rail Stations within this same Kalaeloa Leina a ka ‘uhane district.
The Kanehili Leina a ka uhane has many deep cave sites that most people have never seen
The Leina a ka uhane: A place of big caves, deep sinkholes, rare Hawaiian plants, ancient trails and lost souls. It has lots of Hawaiian cultural landscape integrity, but HCDA and big developers don’t want anyone to see it or know about it.
In her chant, Hi‘iaka is walking down from the plain of Kaupe‘a, below Pu‘uokapolei, toward the Ewa shoreline and to the plain of Kānehili.
Pu‘uokapolei and the Plains of Kaupe‘a and Kānehili
Pele’s sister Hi‘iaka sang this bitter chant addressed to Lohiau and Wahine-‘ōma‘o, which uses the association of the Plains of Kaupe‘a as a place for the wandering of lost souls:
Ku‘u aikana i ke awa lau o Pu‘uloa,
Mai ke kula o Pe‘e-kaua, ke noho oe,
E noho kaua e kui, e lei i ka pua o ke kauno‘a,
Some of the largest areas of kauno‘a grow in Kanehili off Coral Sea Rd
which is the route of the ancient Hawaiian trails.
I ka pua o ke akuli-kuli, o ka wili-wili;
Some of the last natural groves Wili-wili still grow in Kanehili along the ancient trail route
O ka iho‘na o Kau-pe‘e i Kane-hili,
Ua hili au; akahi no ka hili o ka la pomaika‘i;
E Lohiau ipo, e Wahine-oma‘o,
Hoe ‘a mai ka wa‘a i a‘e aku au.
The Plains of Kaupe‘a, Kanehili, Pu‘uokapolei, and the Realm of Homeless Souls
Having a helpful aumakua like the Pueo owl can greatly assist making the wise choices to complete the journey to the next world – Kahiki, the Polynesian homeland. Unfortunately, the Ewa Plain Pueo is greatly endangered and is rapidly losing its habitat to big land developers.
Honolulu City Council FREAKS OUT - Ewa Plains Karst Resolution Induced Complete Fear and Paranoia- NO KARST, NO, NO!
RECOGNIZING THE CULTURAL, HISTORIC AND SCIENTIFIC VALUE OF THE KARST WATER AQUIFER
ECOSYSTEM OF THE EWA PLAINS, WEST OAHU
In November 2012 this resolution (see link) was brought to the Honolulu City Council and created complete fear and paranoia in the Honolulu City Council, which would not even ALLOW a vote on it!
It struck very great fear in the hearts of the major Ewa Plain land developers who did NOT want the issue of karst and what it was, to be mentioned or even considered in a resolution which is basically an acknowledgement and not a BILL.
Some of the highly feared and dangerous freakout words included:
WHEREAS, through the centuries, the Hawaiians used the Ewa Plains karst water-fed sinkholes for cultural purposes such as micro agricultural sites for bananas, gourds and ti leaves, and in otherwise arid areas, the underground waterways supported large groves of native Hawaiian trees and culturally important native plants; and
WHEREAS, complex Ewa Plains karst aquifers, channels, caves and cavern systems allow underground water streams to emerge and disappear as the water travels towards the sea, creating in some areas habitats for native Hawaiian shrimp; and
Yes! Major land developers, well drillers and HART Rail politicians FEARED THESE WORDS!
Lots of phone calls from land developers, well drillers and HART Rail politicians WARNED the City Council to NOT EVEN CONSIDER this resolution! This included the City's Corporate Counsel lawyers ALSO warning the City Council members to stay completely AWAY from this resolution!
Read it and find out why the study and acknowledgement of the Ewa Plain karst system is an extremely dangerous concept that must NOT be acknowledged or scientifically studied...
City Council Ewa Plains Karst Resolution Induced Complete Fear And Paranoia
https://ewa-hawaii-karst.blogspot.com/2014/12/council-fears-ewa-plains-karst.html
And HERE is likely WHY this was a freakout: NO, WE HAVE NO KARST CAVE SYSTEMS! NO, NO, They DON’T EXIST!
As ordered by the Hawaii state court, defendants have now completed all archaeological activities in Phases 1, 2 and 3, and the State Historic Preservation Office (SHPO) has reviewed and concurred on July 3, 2012.
Only two TCP sites were identified in those areas as eligible
for the National Register, and pursuant to section 4(f) regulations (23 CFR 774.15(f)(1)), there will be no impact on either of those sites (This is because they TOTALLY LIED and never completed the first rail segment Ewa Plain West Oahu Farrington Highway Leina a ka uhane and Po’ohilo nominations as REQUIRED by the HART Rail Programmatic Agreement!)
Plaintiffs now raise, for the first time, a "late hit" – unsubstantiated claims of burials in the karst topography of the Ewa plain. But as previously found by the SHPO and the state Land Use Commission (LUC) in other cases, there is "no indication of karst caverns" and "no karst cave systems" (direct quote.)
Save The Hawaiian Pueo Owl https://www.facebook.com/SavePueoOwl/
PUEO (short-eared owl) Hawaiian Aumakua
https://www.youtube.com/watch?v=z3Eb4n-SFAM
Short-eared Owls can travel long distances and are found in many parts of the world, including North and South America, Europe, Asia, and many islands. In Hawaii it survives fairly well in less developed areas. On Oahu it is extremely endangered as a ground nester due to mass developments, wild dogs, cats. Ancient Kanehili still has relatively good areas for foraging and nesting.
Male Short-eared Owls perform eye-catching aerial displays, ascending hundreds of feet above the ground with rhythmic and exaggerated wing beats, hovering, gliding down, and rising again. This display includes “wing clapping,” when the male snaps its wings together below his body in a burst of two to six claps per second, often accompanied by yapping calls. The flight ends with the spectacular descent of the male bird, which holds his wings aloft and shimmies rapidly to the ground.
The Short-eared Owl nests on the ground, usually in the shelter of a grass mound or under a grass tuft. Breeding habitats must have sufficient ground cover to conceal nests and support this bird's small mammal prey. In ideal habitat, the Short-eared Owl may nest in loose colonies.
On Oahu 100 years ago Short-eared Owls had abundant food and nesting areas, and roosts of up to 200 birds were recorded.
Pueo have been regularly seen, but in declining numbers on the Ewa Plain. They are nearly always seen in the early morning as this is the foraging period they have adapted to. The more common gray Barn Owl (Tyto alba) which forages late in the afternoon and at night, is often mistaken for a Pueo. Early morning golfers in Ewa still report seeing them hunting along greens and fairways. They have been seen from the UHWO campus down to Ordy Pond near the Ewa shoreline. Most “bird surveys” rarely report seeing any because they are almost always looking for them at the wrong time of day.
Ewa resident Tom Berg made a major effort over several years (2014-18) to capture photos of Pueo in the area of the UHWO campus, North South (Kapolei Parkway) road down to FDR Avenue to advocate for a Pueo refuge area. Michael Kumukauoha Lee also actively supported this as the recognized native Hawaiian cultural practitioner of the Ewa Honouliuli area.
The Innergex Barbers Point solar project developer reported seeing only one Pueo in the early morning and then switched to an afternoon survey and never saw any more (not surprisingly.) This is very consistent with Pueo activity in this former MCAS Ewa, ancient Kanehili, Kaupe’a area today. More are also seen in the Waianae volcano foothills during early dawn.
ABOVE – photos taken in the UHWO, NS Road, former MCAS Ewa, ancient Kanehili- Kaupe’a area described above show that Pueo vary in appearance based upon age, health, foraging and mating season. The “horns” on Pueo show that they are alarmed or agitated.
Pueo resting in an area where they were commonly seen foraging, mating and nesting on UHWO parcels in 2016. After Tom Berg published this information online the UHWO had workers cut down all of the nesting trees and destroy the entire area, likely killing young Pueo hatchlings.
Young Pueo on a cyclone fence near the KROC center. This apparently same young Pueo was also seen on the former MCAS Ewa boundary fence and another nighttime cell phone photo showed possibly the same Pueo on a fence by the East Kapolei Fire Station near DHHL offices. The nighttime photo showed what looked like a very frightened and confused young Pueo who may not have survived.
Seeing Barn owls (Tyto alba) are much more common in the area as they appear in the late afternoon, early evening and can be heard screeching in the late evenings hunting for prey. The Pueo and Barn owls have apparently divided up their hunting periods to be compatible. On the Big Island of Hawaii where John Bond spent many years in 1970’s, Pueo were commonly seen all over the Waimea area during the daytime. The intense noise pollution on Oahu has driven Oahu Pueo to be primarily an early morning forager. Car lights and noises often confuse Pueo, especially under 1 year of age causing early deaths.
The DHHL Barbers Point solar project will wipe out a large area of Pueo foraging, mating and nesting areas in former MCAS Ewa – ancient Kanehili.
The Pueo is the official mascot of the UH West Oahu college yet the school developers have made every effort to destroy Pueo foraging, mating and nesting areas. All of this shows why Oahu is ultimately a cursed, doomed place run by profiteering foreign land developers and paid off Hawaiians who assist in the extermination of their cultural histories.
The endangered Pueo owl aumakua is still seen throughout Kanehili by many witnesses and photos.
They still survive to help wandering souls find their way to the ancient Polynesian homeland.
However, developers seek every means to kill them off because they know they are an important
Hawaiian cultural legacy that they want snuffed out.
The Owls Fought the Law and the Owls Won
https://www.sacred-texts.com/pac/hft/hft22.htm
BATTLE OF THE OWLS
LONO AND THE GODS OF MAKAHIKI
Lono-i-ka-makahiki or Lono is the main god associated with the Makahiki. He brings prosperity to the land and is associated with fertility, agriculture, rainfall, music, and peace. Hawaiian tradition tells that Lono travels from Kahiki (ancient homeland) to the Hawaiian Islands when it first rains during the ho‘oilo (wet season) for Makahiki. On the Ewa Plain, rains in the Waianae volcano uplands would soon bring more freshwater cascading through subterranean waterways and springing forth in deep sinkholes and caves.
Why did FTA, HART and SHPD-DLNR designate the Leina a ka uhane as a National Register TCP-Historic District and is now doing everything possible to suppress this nomination?
The FTA and HART were required to identify important native Hawaiian TCP’s in Ewa West Oahu that might be affected by the HART rail route. FTA contracted with Kumupono LLC to identify the important native Hawaiian cultural landscapes and the the report produced was
The Oahu BWS held meetings in 2013 about Ewa Watershed Management and recognized native Hawaiian Rights and customary practices. Inside karst cave later destroyed by developer.
Hawaii SHPD administrator Alan Downer originally promised Mike Lee that he would support the nomination of the Leina a ka uhane to the State and National Register, however he has been pressured by the Navy, Hunt Corp and Hawaii’s congressional delegation to not allow this. Just as how the FTA, DLNR and HART designated the Leina a ka uhane as an historic TCP district and then completely reneged on this, this very historic and cultural area has been repeatedly screwed and cheated.
HUAKA'I PO Night Marchers ~ Juliette May Fraser 1950-1969
In Hawaiian legend, Night marchers (huaka'i pō or "Spirit Ranks," 'oi'o) are the ghosts of ancient Hawaiian warriors. On the nights of Kane, Ku, Lono, Akua, or on the nights of Kaloa they are said to come forth from their burial sites to march out to past battles or to other sacred places. They march at sunset and just before the sun rises. Anyone living near their path may hear chanting and marching and must go inside to avoid notice. They might appear during the day if coming to escort a dying relative to the spirit world.
Anyone looking upon or seen by the marchers will die unless a relative is within the marcher's ranks- some people maintain that if you lie face down on the ground they will not see you. This is to show respect. Others say that this only works if you are naked, not true. However, if exiting the area is the fastest option, it is recommended. Still others say that you should be naked, lie face up and feign sleep, again not true, just lie face down and make no sound.
Placing leaves of the Ti (Cordyline sp.) around one's home is said to keep away all evil spirits and will cause the huaka'i pō to avoid the area. Another thing is to always highly respect the night marchers which can result in great things.
The ceremony and conduct of the march are customized to the tastes of its honored leader. A chief known to be fond of music would be honored with much drumming and chanting. If the chief enjoyed peace and quiet, the march would be as silent as possible. If a chief did not like to walk around much, he would be carried in a sling.
In old Hawaii, laws declared parts of a chief to be sacred, and not seen. The punishment for looking at these parts was death. If a chief's face was not supposed to be seen, he would lead. If his back was not to be looked upon, he would be in the back. However, for some chiefs, there was no part of them that was forbidden to look at. This chief would march among the other warriors in the group.
There are gods in some marches. The torches are said to burn brighter in these marches. The largest torches are carried at the front, back, with three within the group. The number five is key in Hawaiian mythology. In the march of gods, there are six gods, three male, three female. The Goddess named Hi`iaka-i-ka-poli-o-Pele, (commonly shortened to Hi'iaka), is often within the march. The marches are extremely varied.
HART Rail Followed a Required Process to Identify the Traditional Cultural Places/Properties (TCP) in Ancient Honouliuli Ewa, Kanehili- and then once rail construction started, they reneged.
Below is the legal federal basis for recognizing the Leina a ka uhane
36 CFR Part 60 of the National Historic Preservation Act, and as amended (NHPA), is the regulation guide for the authorization and expansion of the National Register. CFR 60.1(b) states five ways properties can be added to the National Register. CFR 60.9 lists Nominations by Federal agencies. CFR 60.12 details Nomination appeals should a SHPO fail to act or reject a nomination.
Determination of Eligibility and Finding of Effect for Previously Unidentified Traditional Cultural Properties in Sections 1-3 Honolulu Rail Transit Project May 25, 2012:
“Two resources (wahi pana) have been identified as NRHP eligible historic properties of religious and cultural significance to Native Hawaiian organizations. These properties described meet National Register criteria and have sufficient integrity to convey the integral link between tradition and place. A finding of No Adverse Effect was made for the two properties (by having the Leina boundary conveniently start just below the APE of the East Kapolei Rail Station.) However, this inconveniently then placed the Leina District in Navy lands in Kalaeloa. This has caused the Navy, FTA, HART, DLNR, HCDA, SHPD to completely reverse their previous determinations and totally ignore and lie. (Are we surprised these entities LIE whenever it suits their agendas?)
Denying Native Hawaiian Cultural History and Justice: The HART Rail Po’ohilo Deceit
http://honouliuli.blogspot.com/2014/12/the-honouliuli-ewa-battle-of-poo-hilo.html
Contracted identification and nomination were done under the Traditional Cultural Properties (TCP) study for Sections 1–3 of the Honolulu Rail Transit Project (the Project). Prepared for: Parsons Brinkerhoff, Inc. Prepared by: The SRI Foundation Rio Rancho, New Mexico And Kumu Pono Associates LLC, Kāne‘ohe, Hawai‘I July 9, 2013. Under Section 106 of the National Historic Preservation Act and its implementing regulations at 36 CFR §800 (60), the FTA is responsible for taking into account the effects of the Project on any historic property that is listed in or eligible for listing in the National Register of Historic Places, The undertaking, in this case, is the expenditure of federal funds for the Project. Pursuant to 36 CFR §800.14, the FTA met its Section 106 obligations in January 2011 by entering into a Programmatic Agreement (PA) with consulting parties, including Native Hawaiian Organizations (NHOs), who have a legal interest in or a concern about the effects of the project on National Register eligible historic properties.
Sec. 2. Responsibilities of Federal agencies. Executive Order 11593
“To assure that any federally owned property that might qualify for nomination is not inadvertently transferred, sold, demolished or substantially altered. The agency head shall refer any questionable actions to the Secretary of the Interior for an opinion respecting the property's eligibility for inclusion on the National Register of Historic Places. Where, after such reconsideration, the Federal agency head proposes to transfer, sell, demolish or substantially alter the property he shall not act with respect to the property until the Advisory Council on Historic Preservation shall have been provided an opportunity to comment on the proposal.
§ 63.3, § 63.4, “Such determinations may be made without a specific request from the Federal agency or, in effect, may reverse findings on eligibility made by a Federal agency and State Historic Preservation Officer. Such determinations will be made after an investigation and an onsite inspection of the property in question.” § 63.6 Review and nomination of properties determined eligible. § 63.6 (a) For a property owned by a federal agency, or under the jurisdiction or control of the agency to the extent that the agency substantially exercises the attributes of ownership, the Keeper of the National Register will request the Federal agency to nominate the property to the National Register within six months.
Executive Order No. 11593 requires Federal agencies to administer cultural properties under their control and direct their policies, plans, and programs in such a way that federally owned sites, structures, and objects of historical, architectural, or archeological significance were preserved, restored, and maintained. Federal agencies are required to locate, inventory, and nominate to the National Register of Historic Places all properties under their jurisdiction or control that appear to qualify for listing in the National Register. The courts have held that Executive Order No. 11593 obligates agencies to conduct adequate surveys to locate "any" and "all" sites of historic value, although this requirement applies only to federally owned or federally controlled properties. Moreover, the Executive Order directed agencies to reconsider any plans to transfer, sell, demolish, or substantially alter any property determined to be eligible for the National Register and to afford the Council an opportunity to comment on any such proposal.
Executive Order No. 13007 to protect Native American religious practices. This Executive Order directs Federal land-managing agencies to accommodate Native Americans' (including native Hawaiians) use of sacred sites for religious purposes and to avoid adversely affecting the physical integrity of sacred sites. Some sacred sites may be considered traditional cultural properties and, if older than 50 years, may be eligible for the National Register of Historic Places. Thus, compliance with the Executive Order may overlap with Section 106 and Section 110 of NHPA. Under the Executive Order, Federal agencies managing lands must implement procedures to carry out the directive's intent. Procedures must provide for reasonable notice where an agency's action may restrict ceremonial use of a sacred site or adversely affect its physical integrity.
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