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The Kahoʻolawe Living Library

In 2014, the KIRC received a 2-year grant through the Native Hawaiian Museum Services Program of the Institute of Museum and Library Services to develop a virtual museum pilot project. This project seeks to preserve the place names and stories of Kahoʻolawe. Basic site information about Puʻu ʻO Moaʻula Iki can be found here.

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Details

Object Name Lele & Bell Stone at Moaʻula

Object Desc Photo of lele and bell stone at Puʻu ʻO Moaʻula Iki

General Category Photographs

Source KIRC Administration

Location KIRC Archives Room

Object Keywords IMLS Pilot Project, culture, lele, bell stone, Puu O Moaulanui

Title Lele & Bell Stone at Moaʻula

Description Photo of lele and bell stone at Puʻu ʻO Moaʻula Iki

Photographer Stanton Enomoto

Photographer Details Senior Policy Advisor, Kahoolawe Island Reserve Commission; Acting Executive Director, Kahoolawe Island Reserve Commisssion; worked at the KIRC 1995-2004.

Site / Location Puʻu ʻO Moaʻula Iki, Kahoʻolawe

Physical Description Color photo

Images

(click for full image)

Description Photo of lele and bell stone at Puʻu ʻO Moaʻula Iki (digital access image of photo)

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Object details - Lele & Bell Stone @ Moaula

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Object Name Lele & Bell Stone at Moaʻula Object Desc Photo of lele and bell stone at Puʻu ʻO Moaʻula Iki General Category Photographs Source KIRC Administration Location KIRC Archives Room Object Keywords IMLS Pilot Project, culture, lele, bell stone, Puu O Moaulanui Title Lele & Bell Stone at Moaʻula Description Photo of lele and bell stone at Puʻu ʻO Moaʻula Iki Photographer Stanton Enomoto Photographer Details Senior Policy Advisor, Kahoolawe Island Reserve Commission; Acting Executive Director, Kahoolawe Island Reserve Commisssion; worked at the KIRC 1995-2004.

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The Kahoʻolawe Living Library

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Details

Object Name Puʻu ʻO Moaʻula Iki looking west

Object Desc Color photo of the view from Puʻu ʻO Moaʻula Iki looking west.

General Category Photographs

Category Photographs - General

Source KIRC Administration

Location KIRC Archives Room

Object Keywords IMLS Pilot Project, Puu O Moaulaiki, Moaulaiki, Kuheia/Kaulana Ili

Title Puʻu ʻO Moaʻula Iki looking west

Description Color photo of the view from Puʻu ʻO Moaʻula Iki looking west.

Photographer Stanton Enomoto

Site / Location Puʻu ʻO Moaʻula Iki, Kūheia/Kaulana ʻIli, Kahoʻolawe

Physical Description Color photo

Images

(click for full image)

Description Color photo of the view from Puʻu ʻO Moaʻula Iki looking west. Digital access image of original photo.

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Object details - Puu O Moaulaiki looking west

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Object Name Puʻu ʻO Moaʻula Iki looking west Object Desc Color photo of the view from Puʻu ʻO Moaʻula Iki looking west. General Category Photographs Category Photographs - General Source KIRC Administration Location KIRC Archives Room Object Keywords IMLS Pilot Project, Puu O Moaulaiki, Moaulaiki, Kuheia/Kaulana Ili Title Puʻu ʻO Moaʻula Iki looking west Description Color photo of the view from Puʻu ʻO Moaʻula Iki looking west.

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My son, Konapiliahi and nephew Kalaʻiākea looking out from the "navigators seat" at Moaʻula

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Ma Moa'ula i lohe 'ia.

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The KIRC is proud to partner with visionary artists Jan Becket and Carl Pau to introduce "KANU Kahoʻolawe: Replanting, Rebirth," an exhibition of paintings and black and white photographs to be premiered at the International Union for Conservation of Nature (IUCN) World Conservation Congress 2016 (Sept 1-10, 2016 | Honolulu, HI).

A collection of artwork inspired by Kahoʻolawe's history, culture and community impact, "KANU Kahoʻolawe" celebrates the 40th anniversary of the first landing to protest the island's control and use by the U.S. Navy as a bombing range. It is also a tribute to those who have made a lifetime commitment of Kahoʻolawe. (Right: Kiʻi Pohaku, Carl Pao)

"Of course this includes George Helm, Kimo Mitchell, the original PKO members of 40 years ago," remarks artist Jan Becket, "In addition, it includes all of those who work for the State of Hawaiʻi and have taken on the restoration of Kahoʻolawe Island as a life project and challenge. The on-the-ground practical knowledge they have accumulated - what works and what doesn't - is of immense value."

The smallest of the 8 main islands in the Hawaiian Archipelago, Kaho'olawe is 11 miles long, 7 miles wide and comprised of approximately 28,800 acres. Decimated of its natural environment through years of over-foraging and military bombing, an estimated 1.9 million tons of soil is lost annually on Kaho'olawe to erosion. Severely eroded landscapes cover one-third of the island, with runoff choking the Reserve's pristine reefs and significantly impacting the ocean ecosystem. Its inventory of 3,000 historic sites and features - all part of the National Register of Historic Places - are in constant need of protection from these damaging circumstances. Despite an extensive, 10-year cleanup by the U.S. Navy, unexploded ordnance (UXO) litters one-third of the island plus all surrounding waters, leaving areas off-limits and life-threatening. (Below: Puʻu O Moaʻula Iki, Jan Becket)

The Kaho'olawe Island Reserve Commission (KIRC) was established by the Hawai'i State Legislature in 1993 to manage the Kaho'olawe Island Reserve while held in trust for a future Native Hawaiian sovereign entity. Its mission is to implement the vision for Kaho'olawe Island in which the kino (body) of Kaho'olawe is restored and na po'e o Hawai'i (the people of Hawai'i) care for the land.

A treasured resource for all of Hawaii's people, Kahoʻolawe is of tremendous significance to the Native Hawaiian people and to the hundreds of students, researchers, conservationists and community members who volunteer on and for the Reserve each year. Together with dozens of grant partners, 10,000-plus community volunteers to date and stewardship partners Protect Kaho'olawe 'Ohana (PKO), the KIRC works to restore, protect, preserve and provide access to Kaho'olawe. (Right: Lele, Carl Pao)

Please join us in celebrating this thoughtful exhibition at one or more of the following:

The International Union for Conservation of Nature (IUCN) World Conservation Congress 2016 (Sept 1-10, 2016 | Honolulu, HI)

Burke Museum of Natural History and Culture (Oct 15, 2016 - May 6, 2017 | Seattle, WA)

Dawson Art Project Gallery (Summer, 2017 | Honolulu, HI)

Hawaiʻi State Capitol building (Jan. 15 - Feb. 15, 2017 | Honolulu, HI)

Learn more:

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The KIRC is proud to partner with visionary artists Jan Becket and Carl Pau to introduce "KANU Kahoʻolawe: Replanting, Rebirth," an exhibition of paintings and black and white photographs to be premiered at the International Union for Conservation of Nature (IUCN) World Conservation Congress 2016 (Sept 1-10, 2016 | Honolulu, HI).

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Bell Stone at Puʻu ʻO Moaʻula Iki, Kahoʻolawe (1997)

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Bell Stone at Puʻu ʻO Moaʻula Iki, Kahoʻolawe (1997)

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“Moa`ula are the pu`u which form the summit of Kaho`olawe. It is one part of the island that is least affected by erosion. From Moa`ula one can see Hawai`i, Maui, Moloka`i, and Lāna‘i. Moa`ula is similarly named for places in Tahiti, Samoa, Ka`u, Moloka`i and O`ahu. It has navigational and astronomical significance. It is said that this “bell-stone” was traditionally used to call many people together.”

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Kahoʻolawe Island Reserve: A Hawaiian Cultural Sanctuary

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Kahoʻolawe Island Reserve: A Hawaiian Cultural Sanctuary

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Ua ala Hawai'i mai ka moehewa mai

Ho'omaopopo i ke keiki i'a a Papa 'O Kanaloa

Ke moku hei a Haumea
'O Kohemalamalama
Ke kino o Kamohoali'i
E ho'dla kakou ia Kaho'olawe.

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The Kahoʻolawe Living Library

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Details

Object Name KaluaoKamohoaliʻi-valley

Object Desc Color photo of valley around KaluaoKamohoaliʻi (Kalua O Kamohoaliʻi).

Alternate ID KT2/Env13.11

General Category Photographs

Category Photographs - General

Credit/Acknowledgement Kalei Tsuha

Location KIRC Archives Room

Object Keywords IMLS Pilot Project, KaluaoKamohoalii, Kalua O Kamohoalii, wahi pana, moolelo, Kamohoalii, Kanapou Ili, culture, Obake Bay

Title KaluaoKamohoaliʻi-valley

Description Color photo of valley around KaluaoKamohoaliʻi (Kalua O Kamohoaliʻi).

Site / Location KaluaoKamohoaliʻi, Kanapou ʻIli, Kahoʻolawe

Physical Description Color photo

Images

(click for full image)

Description Color photo of valley around KaluaoKamohoaliʻi (Kalua O Kamohoaliʻi). Digital access image of original photo.

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Object Name KaluaoKamohoaliʻi-valley Object Desc Color photo of valley around KaluaoKamohoaliʻi (Kalua O Kamohoaliʻi). Alternate ID KT2/Env13.11 General Category Photographs Category Photographs - General Credit/Acknowledgement Kalei Tsuha Location KIRC Archives Room Object Keywords IMLS Pilot Project, KaluaoKamohoalii, Kalua O Kamohoalii, wahi pana, moolelo, Kamohoalii, Kanapou Ili, culture, Obake Bay Title KaluaoKamohoaliʻi-valley Description Color photo of valley around KaluaoKamohoaliʻi (Kalua O Kamohoaliʻi).

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Stokes Collection. Honolulu, Hawaiʻi: Bishop Museum

This old map is a hand inked plan of Kahoʻolawe showing transit station locations and land boundaries. Sites include Hakioawa, Olaa, Moaʻula, Kuakaiwa, Puʻukoaʻe, Wiliwilipeapea, Honokoa, Ahupū; Kuhei; Kaulana; Papaka etc

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The Kahoʻolawe Living Library

In 2014, the KIRC received a 2-year grant through the Native Hawaiian Museum Services Program of the Institute of Museum and Library Services to develop a virtual museum pilot project. This project seeks to preserve the place names and stories of Kahoʻolawe. Basic site information about Puʻu ʻO Moaʻula Iki can be found here.

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Details

Object Name Puʻu ʻO Moaʻula Iki

Object Desc Color aerial photo of Puʻu ʻO Moaʻula Iki.

General Category Photographs

Category Photographs - General

Source KIRC Administration

Location KIRC Archives Room

Object Keywords IMLS Pilot Project, Puu O Moaulaiki, Puu Moaulaiki, Kuheia/Kaulana Ili, aerial, Aluli, N. Emmett, Commission Program

Title Puʻu ʻO Moaʻula Iki

Description Color aerial photo of Puʻu ʻO Moaʻula Iki.

Photographer Noa Emmett Aluli

Photographer Details Chair of the Kahoʻolawe Island Reserve Commission KIRC Commissioner

Site / Location Puʻu ʻO Moaʻula Iki, Kūheia/Kaulana ʻIli, Kahoʻolawe

Physical Description Color photo

Images

(click for full image)

Description Color aerial photo of Puʻu ʻO Moaʻula Iki. Digital access image of original photo.

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Object Name Puʻu ʻO Moaʻula Iki Object Desc Color aerial photo of Puʻu ʻO Moaʻula Iki. General Category Photographs Category Photographs - General Source KIRC Administration Location KIRC Archives Room Object Keywords IMLS Pilot Project, Puu O Moaulaiki, Puu Moaulaiki, Kuheia/Kaulana Ili, aerial, Aluli, N.

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 Haku ‘ia Na Tangarō, Kanaloa Moku, June 2009

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ʻAe, Ahuwale pae manu‘u…o ka moana…a Kanaloa

Mai lalo ‘o Kanaloa – i kanaloa, i kanaloa

A luna ‘o Kanaloa - i kanaloa, i kanaloa

Mai ka hema ‘o Kanaloa - i kanaloa, i kanaloa

A ka ‘ākau ‘o Kanaloa - i kanaloa, i kanaloa

Mai ke kua ‘o Kanaloa - i kanaloa, i kanaloa

A ke alo ‘o Kanaloa - i kanaloa, i kanaloa

Mai loko ‘o Kanaloa - i kanaloa, i kanaloa

A waho ‘o Kanaloa - i kanaloa, i kanaloa

Mai ka lipo o ka pō - i kanaloa, i kanaloa

A ka lile o ke ao - i kanaloa, i kanaloa

A kau ke ko‘a i ka piko…o ka nu‘u…o ka moku

Ahuwale pae manu‘u…o ka moana…a Kanaloa…

He inoa!

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One of the important cultural sites on Kahoʻolawe is located at the center point or piko of the island at Moaʻula iki; here, kahuna conducted training in astronomy and navigation. Moaʻula is a place name associated with a place in Tahiti. (Aluli/McGregor)

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Archaeologists and historians describe the inhabiting of the Hawaiian Islands in the context of settlement which resulted from canoe voyages across the open ocean. Some believe the first Polynesians to arrive at Hawai'i came ashore at Kahikinui, Maui.

They have proposed that early Polynesian settlement happened with voyages between Kahiki (Tahiti - the ancestral homelands of the Hawaiian gods and people) and Hawai'i, with long distance voyages occurring fairly regularly through at least the thirteenth century.

It has been generally reported that the land-sources of the early Hawaiian population - the Hawaiian "Kahiki" - were the Marquesas and Society Islands. The moku (district) of Kahikinui is named because from afar on the ocean, it resembles a larger form of Kahiki, the ancestral homeland. (Maly)

Some believe that along Kahikinui were given names that referred to Hawaiʻiloa, an ancient navigator. These included fishing koʻa, and astronomical and navigational sites on the mountain. (Matsuoka)

Kealaikahiki channel is the channel between Lānaʻi and Kahoʻolawe. It literally means "the road to Tahiti;" if one takes a bearing in the channel off of Kealaikahiki Point on Kahoʻolawe and heads in that direction, you arrive, more or less, in Tahiti.

One of the important cultural sites on Kahoʻolawe is located at the center point or piko of the island at Moaʻula iki; here, kahuna conducted training in astronomy and navigation. Moaʻula is a place name associated with a place in Tahiti. (Aluli/McGregor)

Lae O Kealaikahiki, the western-most point of Kahoʻolawe, is located on the Kealaikahiki Channel. Just above the high water mark, inland from Lae O Kealaikahiki, is a traditional compass site comprised of four large boulders. The lines formed by the placement of the stones are paved with coral and mark true north, south, east and west.

Jutting out from the shoals, just south of Lae O Kealaikahiki, is another key traditional and contemporary navigational marker, Pōhaku Kuhi Keʻe I Kahiki ("the rock that points the way to Tahiti;" now, generally referred to as Black Rock.)

Two known accounts also place Kealaikahiki as a point of landing in Hawaiʻi after the long journey from Kahiki. Placing Kealaikahiki as a point of arrival would coincide with the oral tradition related in the chant from Harry Kunihi Mitchell, "Oli Kuhohonu O Kahoʻolawe Mai No Kupuna Mai." (Aluli/McGregor)

The Tahitian connection to the Islands is not just associated with the early migration of Polynesians to Hawai'i. Several Tahitians collaborated with the American Protestant missionaries at the early part of the 1800s.

Toketa, a Tahitian, arrived in Hawaiʻi in 1818; he probably landed on the island of Hawaiʻi. He was a member of the household of the chief (Governor) John Adams Kuakini, at that time a prominent figure in the court of Kamehameha I in Kailua, Kona.

A convert to Christianity (he likely received missionary instruction in his homeland - the first Europeans arrived in Tahiti in 1767; in 1797 the London Missionary Society sent 29 missionaries to Tahiti,) he became a teacher to Hawaiian chiefs. (Barrere)

Shortly after (February 8, 1822,) "Adams (Kuakini) sent a letter to Mr B (Bingham) written by the hand of Toleta the Tahitian, which Mr. B answered in the Hawaiian language. - 'This may be considered as the commencement of epistolary correspondence in this language.'" (Missionary Herald, 1823)

Kuakini's interest in learning to read had not stopped, and he continued to study under Toketa. Kuakini later requested that the missionaries send him more books and teachers. In response, Elisha Loomis was sent to Kailua-Kona in mid-October to organize a school.

By early November 1822, that school had fifty students under Kuakini and Toketa, the latter being "sufficiently qualified to take charge of it for a season till a teacher could be sent from Honolulu." Within a few weeks Thomas Hopu, a Hawaiian youth trained as a teacher by the American missionaries and part of the Pioneer Company, was sent to Kailua and put in charge of the school. (Barrere)

Later, Toketa moved to Maui and entered the service of Hoapili, a high chief of great note and foster father of the princess Nahiʻenaʻena (sister to Liholiho and Kauikeaouli.)

While on Maui Toketa taught classes for the chiefs and helped in the translating of the Scriptures. Early in 1824, "The most interesting circumstance of the day, is an application for baptism from Kaikioewa and wife, from another chief and wife, Toteta, a Tahitian in the family of our patron Hoapili ..."

"Every thing in the characters of these persons, as far as we can ascertain, sanctions the hope, that, through the knowledge of the truth as it is in Jesus, they have been turned from darkness to light ... and are proper subjects for the administration of the ordinance, the benefits of which they are desirous of receiving." (Stewart, February 24, 1824)

On April 16, 1822, the schooner Mermaid, arrived at Honolulu from Tahiti; on board were William Ellis and other English missionaries and Auna and Matatore, Tahitian chiefs and teachers. After providing support for a few months to the American missionaries in the Islands, they returned to Tahiti.

William Ellis of the London Missionary Society returned on February 4, 1823, travelled from Tahiti to Hawai'i, bringing his wife with him as well as Tahitian teachers, including Tauʻā.

Tauʻā, originally known as Matapuupuu, was born in about 1792 and was by birth a raʻatira or landowner. He had been a principal Arioi (secret religious order of the Society Islands,) and succeeded his elder brother as chief priest of Huahine. (Gunson)

In August 1813 Tauʻā joined John Davies's school at Papetoʻai, and later accompanied Ellis to Huahine, where he became a prominent church member and was appointed deacon. He was also appointed first Secretary of the Huahinean Missionary Society. His speeches at prayer meetings and May meetings were reported with some pride. (Gunson)

Shortly after Ellis and Tauʻā arrived in Hawaiʻi, the Second Company of American missionaries arrived, bringing the Reverend William Richards and the Reverend Charles Stewart (April 1823.)

About this time, Queen Mother Keōpūolani (mother of Kamehameha II and III) began to accept many western ways. She wore western clothes, she introduced western furniture into her house and she took instruction in Christianity.

But her health began to fail, and she decided to move her household from the pressures of the court circle in Honolulu to the tranquility of Waikīkī. With her she took Hoapili (her husband) and Nahiʻenaʻena (her daughter.) Keōpūolani asked that a religious instructor be attached to her household. Her choice was Tauʻā; the mission approved. (Sinclair)

In May of 1823, Keōpūolani decided to make her last move, this time back to the island of her birth, Maui. She chose Lāhainā, with its warm and sunny climate - another place traditionally a favorite with the chiefs. (Sinclair)

Before leaving, Keōpūolani requested the Americans to assign teachers to go with her. She wanted a mission established in Lāhainā, and further instruction in reading and writing for herself; she also wished to have a man of God to pray with her. The Honolulu mission selected Charles Stewart and William Richards to accompany the queen. (Sinclair)

Immediately on their arrival in Lāhainā, she requested them to commence teaching, and also said, "It is very proper that my sons (meaning the missionaries) be present with me at morning and evening prayers." (Memoir of Keōpūolani)

She became more attentive to the Gospel as she was resting. It was Tauʻā who became the teacher she relied on as perhaps they were able to converse with each other in the Polynesian language. (Mookini)

Tauʻā proved a faithful teacher, and he did much to establish her in the Christian faith. He answered several of her questions on the subject of Christianity. After her death, Tauʻā joined the household of Hoapilikane and remained with that chief until his death in 1840. He then joined the household of Hoapiliwahine. (Tauʻā died in about 1885.)

Another Tahitian teacher of Christianity in Hawaii was Tute (Kuke), who came in 1826 as a missionary upon the request of the prime minister Kalanimoku. In 1827 he became the tutor and chaplain of the young king Kauikeaouli and remained as such until the latter's death in 1854. Tute died in 1859 after 33 years of service to the Hawaiian chiefs. (Barrere & Sahlins)

Among others, "eight (American Protestant) missionaries translated the Bible into Hawaiian - Messrs. Bingham, Thurston, Richards, Bishop, Andrews, Clark, Green, Dibble."

"(They would) translate from the original Hebrew the Old Testament, and from the original Greek the New Testament, into the Hawaiian language." (Judd; Bible Society Record, October 17, 1889) Instrumental in that process were Ellis and the Tahitian converts to Christianity that came to the Islands.
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Archaeologists and historians describe the inhabiting of the Hawaiian Islands in the context of settlement which resulted from canoe voyages across the open ocean. Some believe the first Polynesians to arrive at Hawai'i came ashore at Kahikinui, Maui.

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Blog about the twelve mile hike from Hakioawa to Moaʻula Iki.

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by Hye Jung Kim and Kailee Jackson

Polynesian Voyaging Society's Youth Leadership Initiative, Nā Kelamoku, had the opportunity to access Kahoʻolawe with the Protect Kahoʻolawe ʻOhana (PKO). The huakaʻi (voyage) consisted of various hikes, service opportunities, and invaluable memories. Nā Kelamoku had the opportunity to learn from various members of PKO and also interact with the other groups that were on island; but just as importantly, this huakaʻi brought our Nā Kelamoku group together in ways that words cannot describe.

The history of Kahoʻolawe is a complicated and tragic. The island was taken for military purposes in 1941 and used as bombing and target practice. The Protect Kahoʻolawe ʻOhana led the protest to stop the bombing and return the island to its cultural purpose and legacy. This long process resulted in arrests and imprisonment, but in October of 1990 the military was directed to discontinue the use of the island for military purposes. For more information on the history and also ways to help the organization, please check out PKO's website.

Mahalo nui loa (thank you very much) for the kua (leaders) who made this trip memorable for our youth crew, Kylee & Kekaulike Mar for inviting and organizing this huakaʻi, Protect Kahoʻolawe ʻOhana for their endless efforts in restoring the island, and Saltchuk for sponsoring Nā Kelamoku.

Here is a day documented through the eyes of one of our Nā Kelamoku crew members, Kailee Jackson:

Day 3 on Island, Hike to Moaʻula Iki

We awoke to the blowing of the pū and got ready for a full day of hiking. It was before sunrise, so we were able to see the amazing stars and the Milky Way. Our group met at the top of a rocky cliff that overlooked the ocean and Maui. Before beginning our long journey, we said a pule (prayer), asking for a safe trip. We then began our twelve mile hike from Hakioawa to Moaʻula Iki.

About half an hour into the hike, the sun began to rise over the peak of Haleakalā, so we all chanted E Ala E and helped the sun to rise high into the sky.

After hiking a few more hours, we reached Moaʻula Iki. We got to see the Navigator's Chair. In ancient days as well as modern training, this is a place to study the stars, currents, winds and waves. On a clear day, you are able to see Oʻahu, Molokaʻi, Lānaʻi, Maui, and Hawaiʻi and the various channels. PKO, Nā Kelamoku, and other volunteers removed their shoes to really feel the deep connection with the 'āina. We sang E Ho Mai and asked for permission to enter the sacred place. When we reached the Navigator's Chair we were able to see most of the island as this was one of the highest peaks on island. It was so peaceful and inspirational to be at a place where many brilliant voyagers and navigators have studied and practiced one of their most amazing skills, wayfinding and sailing by the stars and ocean conditions.

We hiked back down the peak and ate lunch in a small hale. After resting for a while, we continued our journey to a rain shrine. Some of us offered hoʻokupu to the Hawaiian god, Kāne, asking for the blessing of rain. Once the ceremonies were completed, we continued to hike back down to our camp. Along the way, we saw some of PKO's vegetation efforts and our steps we had built the day before. The view along the hike was incredible, the blue ocean glistened in the bright sun and we were able to see all of Maui and some of Hawaiʻi. Then within a few minutes, thick, grey rain clouds would surround us and open up their blessings of rain. This process continued throughout the whole day.

After about nine and a half hours, we made it back to our camp. The long, tiring hike was well worth the trek because we were able to experience amazing views, hear meaningful stories, and we were able to really feel the mana and feel a deep connection with the 'āina. We worked together to make a ʻono (delicious) dinner and we talked story for the rest of the night. We shared our life-changing experiences on Kahoʻolawe and thanked the kua for the amazing opportunity and experience.

Nā Kelamoku decided to pack up our tent and spend our last night on Kahoʻolawe on the beach, where a sky full of bright stars greeted us. One of Hōkūleʻaʻs crew members and apprentice navigators, Jason Patterson, talked story with us for a while and showed us the different groups of stars used to navigate. It was amazing how many stars and planets we were able to see when there was no light pollution.

The next day was another early morning. We cleaned up the camp and jumped on a boat back to Maui. Kahoʻolawe was truly an amazing, once in a lifetime experience and Nā Kelamoku hopes to be given the opportunity to visit the island again.

Hōkūle'a's visit to the eastern United States is a historic milestone in her 40 years of voyaging.

Celebrate with us by pledging your support to the Mālama Honua Worldwide Voyage.

Contribute Now

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by Hye Jung Kim and Kailee Jackson Polynesian Voyaging Society's Youth Leadership Initiative, Nā Kelamoku, had the opportunity to access Kahoʻolawe with the Protect Kahoʻolawe ʻOhana (PKO). The huakaʻi (voyage) consisted of various hikes, service opportunities, and invaluable memories.

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KA PIKO · VOYAGING

How do we know that Kahoʻolawe was important to voyaging?
Hawaiʻi DOE Standard Benchmarks

Science 2 The Scientific Process: NATURE OF SCIENCE
Science, Technology, and Society

SC.8.2.1 Describe significant relationships among society, science, and technology and how one impacts the other.

Language Arts 4 Writing: CONVENTIONS AND SKILLS
Range of Writing

LA.8.4.1 Write in a variety of grade-appropriate formats for a variety of purposes and audiences such as pieces to reflect on learning.

Fine Art 1: VISUAL ARTS
How the Arts Communicate

FA.6-8.1.2 Apply selected elements and principles of art and design to communicate a particular message or opinion in an original work of art.
Nā Honua Mauli Ola 1 - 8
Understand and appreciate the importance of Hawaiian cultural traditions, language, history, and values.
Key Concepts

Hawaiian navigators view Kahoʻolawe as the piko (center) of the Hawaiian Islands, which helps them to find their way when returning from long voyages in the vast Pacific.

The channel of Kealaikahiki is where some believe that Moʻikeha launched his canoe to sail to Kahiki.

Ancient oli (chants) describe the navigational ties to the island of Kahoʻolawe.

ACTIVITY AT A GLANCE
Students discover the relationship of Kahoʻolawe to early voyaging through an oli (chant), moʻolelo (story), DVD, and PowerPoint presentation. They identify key sites significant to the training of navigators on Kahoʻolawe maps, and share what they learn through illustration and writing.

SKILLS
observing, reading, communicating, writing, illustrating

Use specific elements of art and design to communicate a particular idea or message about the relationship of Kahoʻolawe to voyaging.

Compare ways that the science and technology of early Hawaiian voyaging was different from modern-day sailing.

Write a poem, compose a rap, or write a reflection to describe how we know that Kahoʻolawe was important to voyaging.

Materials

Student Assessment Overview (Provided in Unit Introduction)

Voyaging Lesson 1 PowerPoint presentation (Provided on CD)

Aloha ʻĀina DVD

Mālama Kahoʻolawe DVD

Journal 1 - Deep Chant of Kahoʻolawe

Student Reading 1 - Moʻikeha

Journal 2 - Significant and Sacred Sites

Journal 2 - Teacher Answer Sheet

three-prong pocket folder (one per student)

glue

8.5 x 11 inch ream of white paper OR poster-size paper (one sheet for each student)

watercolors or other paints, colored pens or crayons

equipment to show PowerPoint and DVDs

map of Pacific Ocean

Vocabulary

GPS - global positioning system - A satellite-based radio navigation system run by the U.S. Department of Defense. It was designed so that signals from at least four satellites would be on the horizon at all times, which is sufficient to compute the current latitude, longitude, and elevation of a GPS receiver anywhere on Earth to within a few meters. The first GPS satellite was launched in 1978.

Moʻikeha or Moʻiteha - the son of a migrant from Kahiki, and the father of Kila. Moʻikeha became a ruling chief of Kauaʻi.

piko - center, navel

wahi pana - sacred place; storied place

Advance Preparation

Make copies of the Student Assessment Overview, Student Reading 1, and Journals 1 and 2 for each student.

Preview the Mālama Kahoʻolawe DVD provided with this teacher's guide and the DVD Appendix, which includes a student reflection page and a list with definitions of Hawaiian words used in the program.

Review the PowerPoint presentation for this lesson and prepare to show it to students.

waʻa (canoe) lashing

Prepare to show the first eight minutes of the Aloha ʻĀina DVD at the beginning of the lesson. This segment of the DVD features the oli (chant) on Journal 1.
Teacher's Background Information
Polynesian Voyaging
Polynesian voyaging was one of the most remarkable feats in history. Traditional seamen traveled from distant lands to discover and settle remote islands in the Pacific, sometimes covering 2,000 miles in one journey. As European vessels were hugging coastlines of continents to ensure they would not get lost at sea, voyagers from various Polynesian groups were settling islands in the vast Pacific Ocean by using the stars, winds, and currents to guide them.

Oral traditions describe Marquesans making the first voyage to the north and discovering Hawaiʻi around the fourth and fifth century A.D. (Kirch, 1985). There are many reasons these ancient voyagers sought new lands. Some experts believe that the ancients were defeated in war, experienced drought or famine in their homeland, or were on a quest for new lands. It was an amazing accomplishment to travel such a great distance in a voyaging canoe held together with sennit lashings and propelled by woven lauhala (pandanus) sails.

The art of navigation without instrumentation was an incredible achievement. Polynesians, with their intimate connection to the environment, were masters in the art of navigation. These traditional seafarers had extensive knowledge of the winds, the skies, the birds, and the oceans.

On a 1774 trip from Tahiti to Raiatea, Andia Y. Varela detailed his observations in a journal.

"What took me most in two Indians whom I carried from Otahiti to Oriayatea was that every evening or night, they told me, or prognosticated, the weather we should experience on the following day, as to wind, calms, rainfall, sunshine, sea, and other points, about which they never turned out to be wrong: a foreknowledge worthy to be envied, for, in spite of all that our navigators and cosmographers have observed and written about the subject, they have not mastered this accomplishment" (Corney, 1913 - 1919).

Kahoʻolawe: Ka Piko
When we hear the name Kahoʻolawe, what often comes to mind is a vast, barren, island devoid of life. But did you know that at one time Kahoʻolawe was a thriving community of fishers, navigators, kahuna (priests), and astronomers? Vegetation was abundant. Water was available through underground springs and intermittent freshwater streams. Fish and crustaceans were profuse, and the land thrived.

Kahoʻolawe was the prime location for ocean voyaging. The island's position in relationship to the rest of the Hawaiian archipelago allowed navigators to study the stars, the sunrise/sunset, the winds, and ocean currents. It was the piko (center) of the Hawaiian island chain and "the point of arrival and departure for canoes journeying to and from the southern islands" (Reeve, 1995).

Kahoʻolawe has always been connected to voyaging. According to oral traditions, Kanaloa and Kāne were the two gods who first came to Hawaiʻi and landed on

Kahoʻolawe. Kahoʻolawe's original name was Kanaloa. In subsequent years, it was referred to as Hineliʻi, which was a type of light rain that used to occur at the top of the island. Other names were Kohemālamalamaokanaloa and Kahikimoe (Tsuha, 2002).

The island itself is the kino lau (sacred life form) of Kanaloa. Kanaloa is the Hawaiian god of the ocean, wind and sea currents, open ocean navigation, and fresh water springs. Other ocean life forms associated with Kanaloa are the porpoise, whale, shark, green sea turtle and the octopus.

Navigational skills were important factors for Hawaiians who traveled great distances across the Pacific Ocean. But perhaps the most important aspect for voyagers was the spiritual guidance that Kanaloa offered to the ancient seafarers (Kanahele, no date).

One of the most famous voyagers was Kila the son of high chief Moʻikeha. Kila set sail to Tahiti by way of Kahoʻolawe to fulfill his father's request of bringing Moʻikeha's foster son home. Kila embarked on the journey with the experienced navigator, Kamahualele.

Hawaiian historian, Samuel Kamakau, describes Wahanui as another ancient seafarer who travels to Tahiti. He departs the Hawaiian Islands "utilizing the currents of Kealaikahiki to make his way to Tahiti" (Kanahele, no date).

Kealaikahiki
Archaeological studies at Kealaikahiki, an ili (land division) on Kahoʻolawe, reveal that there were a number of ancient sites in the area. Many of the sites were walled structures and shallow caves. Scattered in the vicinity were ʻopihi (limpets) and pipipi (small mollusks) shells and bones of reef and deepwater fish. Some of the lower layers uncovered flakes of volcanic glass, fire pits, stone tools, and fishhooks. Scientists believe that the remnants indicate that Kealaikahiki was once a thriving fishing village. Others take it one step further and speculate that Kealaikahiki could have been a "staging area for ancient voyagers as they made their final preparations for the long journey south to Kahiki" (Tsuha, 2002).
Why is Kahoʻolawe considered the epicenter of navigation?

Kahoʻolawe is the sacred form of Kanaloa, god of the ocean and related to all aspects of navigation.

It was an ideal location for apprentice and experienced navigators as well as the kāhuna (priests) to study the winds, currents, stars, weather conditions, solstice and equinox.

Kahoʻolawe is located at the latitudinal center or piko of the main Hawaiian Islands. Navigators would study and memorize the positions of the stars from Kahoʻolawe so that when they voyaged home from the south, they knew where to make the westerly turn into the Islands and hit the piko, Kahoʻolawe.

The Deep Chant of Kahoʻolawe (see Journal 1) - Pua Kanahele, of the Edith Kanakaʻole Foundation, explains that this chant "maintains the navigational theme for Kanaloa. The image of double hulled canoes, the kahuna (priestly) class, the use of Moaʻula for the study of the stars, the Kuahu or stone altar for sacred food, the mention of Kohemālamalama and the natural movements of the waves, currents, winds, rains and finally the land, the kiʻi or embodiment of Kanaloa. The culmination of navigational milieu found in this chant supports the notion of training potential poʻe hoʻokele moku or navigators and sailors on the island of Kanaloa/Kahoʻolawe" (KICC Report 12).

Teaching Suggestions 1. Introduce the unit by writing the focus question for this lesson on the board: Focus Question: How do we know that Kahoʻolawe was important to voyaging?

Have students locate Kahoʻolawe on a map of the Hawaiian Islands.

Ask them how they think we could find out about the island's significance to voyagers in the past.

Record their ideas on the board and explain that ancient chants provide us with clues to the past.

2. Play the first eight minutes of the Aloha ʻĀina DVD.

Ask students to share their reactions to the oli (chant) and the images portrayed in the DVD. What do they think the chant means?

Distribute Journal 1 and review the English translation of the chant with students.

Ask students to answer the questions related to the meaning of the chant and what it reveals about the relationship between Kahoʻolawe and voyaging.

Discuss students' initial ideas about comparisons of the science and technology of sailing in early Hawaiian society versus modern-day Hawaiʻi. Explain that students will discover more about these differences as they progress through the unit.

Unit Essential Question

Why was Kahoʻolawe an important location for training navigators, and how do we carry on voyaging traditions today?

3. Distribute and review the Student Assessment Overview.

Pass out one three-prong pocket folder and a copy of the Student Assessment Overview to each student.

Instruct students to glue the cover sheet to the outside of their folder and to fasten the assessment sheet to the prongs inside the folder, which will serve as each student's journal.

Review the information as a class, including the unit essential question and the culminating projects that students will complete by the end of the unit.

4. Ask students to brainstorm a list of comparisons of modern-day travel to how the ancient Polynesians traveled. Discussion Questions

Has your ʻohana (family) ever traveled to a faraway place?

Where did you go and how did you get there?

Did you help in planning your trip? If so, did you rely on instruments to aid in the planning such as maps, a compass, or GPS system?

What were your traveling / living conditions like? (i.e., were you exposed to the elements as part of camping, hiking, or sailing?)

How do you think your travels compared to sailing over the Pacific in a Polynesian voyaging canoe?
5. Discuss challenges faced by the early Polynesian voyagers.

Look at a map of the Pacific Ocean and discuss its size and the challenges faced by Polynesians sailing vast distances. Note that the conditions were severe and many lives were lost.

Ask students how they think the Polynesians traveled long distances across the Pacific by canoe without the aid of instrumentation. (They used their keen observational skills to guide the waʻa [canoes] to their destination.)

6. Show the Lesson 1 PowerPoint presentation.

Discuss questions posed on the slides:
PowerPoint Discussion Questions

How did ancient explorers find distant lands? (by watching the flight path of birds and observing stars along the flight path)

Why did ancient seafarers leave their homelands? (curiosity, wars, religious beliefs, drought, or famine in their homelands)

What skills does a navigator need to be successful? (the ability to read the stars, forecast the weather, and understand wind and ocean currents, as well as understand that one is dealing with conditions greater than oneself)

7. Distribute Student Reading 1 to students.

Distribute a copy of Student Reading 1 to each student.

Have students take turns reading paragraphs of the moʻolelo (story) aloud.

Distribute Journal 2 to each student and ask them to complete it individually (either as a homework assignment or in class). If needed, distribute drawing paper and painting materials for students to complete the drawing activity on Journal 2.

Once the students have completed the assignment, check for accuracy by going over the locations on the teacher answer sheet map provided.

8. Show the Mālama Kahoʻolawe DVD to reinforce the location of significant sites on Kahoʻolawe.

Explain that the DVD features students discovering significant sites on Kahoʻolawe. If students are not familiar with Hawaiian words, refer to the word list in the DVD Appendix and review terms with students.

As students view the program, ask them to mark the significant voyaging sites on the Kahoʻolawe map on Journal 2.

After the DVD, ask students to explain why these sites (Moaʻulaiki and Kealaikahiki) were significant to voyaging.

Adaptation / Extension
Play the entire one-hour Aloha ʻĀina DVD, which includes the history, archeological sites, the conditions of the island, and the restoration efforts.
References
Aluli, Noa Emmett and Daviana Pōmaikai McGregor. Mai ke Kai Mai ke Ola, From The Ocean Comes Life: Hawaiian Customs, Uses, and Practices on Kahoʻolawe Relating to the Surrounding Ocean. The Hawaiian Journal of History (26) 231 - 254.

Corney, B.G. (ed.) The Quest and Occupation of Tahiti by Emissaries of Spain During the Years 1772-6 (3 vols.). London: Hakluyt Society, Vol. II, 284 - 287.1913-1919.

Kanahele, Pua. The Edith Kanakaʻole Foundation. E Mau Ana O Kanaloa, Hoʻi Hou: The Perseverance of Kanaloa, Return! The Cultural Practices and Values Established at Kanaloa/Kahoʻolawe Past and Present. Wailuku: Kahoʻolawe Island Conveyance Commission Consultant Report No. 12. n.d.

Kawaharada, Dennis. Polynesian Voyaging Society. The Settlement of Polynesia, Part I. Retrieved August 20, 2007, from http://pvs.kcc.hawaii.edu/

Kirch, Patrick V. Feathered Gods and Fishhooks. Honolulu: University of Hawaiʻi Press. 1985.

Pukui, Mary K. and Samuel Elbert. Hawaiian Dictionary. Honolulu: University of Hawaiʻi Press. 1986.

Reeve, Rowland B. Kahoʻolawe: Nā Leo o Kanaloa. Honolulu: Ai Pōhaku Press. 1995.

Tsuha, Kalei. Mea Hoʻomōakaka. 2002. Unpublished paper.

Ka Piko Journal 2 Teacher Answer Sheet

Pacific American Foundation - Kahoʻolawe Project
by Brook Kapukuniahi Parker 2007

1. Puʻu o Moaʻulaiki

Site where ancient navigators were trained to read the stars; a perfect vantage point for navigators to see the ocean currents and the Hawaiian Islands

2. Kealaikahiki Channel

Channel where a swift-running current will lessen the voyage to Tahiti by two days

3. Lae O Hālona

Point on Kahoʻolawe where Hawaiians have named more than 260 winds that pass through

4. Lae o Kealaikahiki

Southwestern point on Kahoʻolawe where there is evidence of an ancient fishing village

5. Hakioawa

Site where a fishing shrine was erected by the demi-god Aiʻai in honor of his father-the fishing god, Kūʻulakai.

6. Alalākeiki Channel

Channel where it is said the faint wail of a child can be heard

7. Honokanaiʻa

Bay where dolphins often visit

8. Molokini

Tiny island between Maui and Kahoʻolawe that Hawaiians believe is the umbilical cord of Kanaloa (Kahoʻolawe)

9. Pōhakukuhikeʻeikahiki

Rock that juts out of the ocean, pointing in the direction of Tahiti

Ka Piko Journal 1 Deep Chant of Kahoʻolawe Oli Kūhohonu o Kahoʻolawe

Passed down to Uncle Harry Kūnihi Mitchell by his kūpuna (ancestors)

Wehewehe mai nei kahi ao Kū mai nā waʻa kaulua Pue ke kanaka mai ka waʻa mai Kukulu ka iwi o ka ʻāina ʻAilani Kohemālamalama Hoʻohiki kēia moku iā Kanaloa Akua o ka moana ʻili, moana uli Ke holo nei me ke au kāhili ʻOhaehae mai ka makani ʻAlalā keiki pua aliʻi Ke piko hole pelu o Kanaloa Kahua pae ʻili kīhonua ahua Puehu ka lepo o Moaʻula Puʻuhonua moʻo kahuna kilo pae honua Pōhaku ahu ʻaikupele kapili o Keaweiki Kualilua ka makani ke hae net Kāwele hele nei o Hineliʻi Nāpoʻo ka lā i Kahiki Moe Naue mai kea o Lanikau Kapu mai ka honua Kūpaʻa loa Pau ka luhi ʻana o ka moana Manaʻo halana pū i ke Akua He aloha pili kau no kēia ʻāina. Aloha no ka mana o nā kūpuna.

Dawn is breaking

Two double-hulled canoes are sighted

The men cheer from the canoe

Land is sighted

To your left it is like heaven all lit up

We dedicate this island to Kanaloa

God of the shallow and deep ocean

We are running in an erratic current

The wind is blowing from all directions

The chiefs child is crying

The island of Molokini is shaped like the navel of Kanaloa

The channel between Molokini and Maui is shallow

Dust is spreading over Mount Moaʻula

The sacred gathering place for the kahuna of star

Stone of deep magic of Keaweiki

The wind is chilly

Hineliʻi alights gently

The waning sun sets towards Kahiki

The after glow shimmers

The world seems to be standing still

Labor on the ocean has ceased

My thoughts are enlightened towards God

My love for this land will always be deep in my heart

I love the knowledge and power of my ancestors.

1. Pua Kanahele, of the Edith Kanakaʻole Foundation, explains that this chant "maintains the navigational theme for Kanaloa." Kanaloa is a traditional name for the island of Kahoʻolawe. How do you think the chant reveals a relationship between Kahoʻolawe and navigation?

2. Kahoʻolawe is known as ka piko (the navel or center) of the Hawaiian Islands. How do you think this location makes the island a good place to train navigators?

3. The chant mentions men cheering as they sight this land. When Polynesians sailed in their canoes from islands like Tahiti to Kahoʻolawe, the voyage could take approximately one month. So sighting the island after such a long journey must have been a joyful experience. In the chart below list all of the ways that you think the science and technology of sailing over the Pacific in early Hawaiʻi was different from modern-day sailing.

Early Hawaiian Voyaging

What is the scientific knowledge involved in voyaging?

What technology did they use?

Modern-Day Hawaiʻi Sailing

What is the scientific knowledge we use to sail today?

What technology do we use?

Refer back to this chart later in the unit and complete it as you learn more about voyaging.
Ka Piko Student Reading 1 Moʻikeha

ʻAu i ke kai me he manu ala.
Cross the sea as a bird. To sail across the sea.
(Mary Kawena Pukui, ʻŌlelo Noʻeau No. 237)

Have you ever wondered about your place in the world? Where do you fit in? What do your friends think of you? What will you do when you grow up? What kind of mark will you leave on the world around you? Anyone who's really awake, aware, and paying attention must face these kinds of questions. Yet for an aliʻi (chief) many of these questions are answered the day you're born.

Born after Kumuhonua, the eldest of Muliʻelealiʻi's sons and grandson of Maweke of Oʻahu, Moʻikeha (also known as Moʻiteha) and his older brother ʻOlopana would not inherit the family's kulaʻiwi (ancestral lands). Instead it was for them to seek land and destiny someplace else. And so it was, they left the fields and forests of their youth, heading south in their canoes. There were a few stops, of course, to replenish supplies of water and food, but the way to their first settlement was as open as the ocean is wide.

When the valley of Waipiʻo on the island of Hawaiʻi came into sight Moʻikeha thought he'd found a place to raise his hānai (foster) son, Laʻa (meaning sacred). The Hāmākua coastline of the island of Hawaiʻi seemed the perfect place to settle-finally a place Moʻikeha's bones might one day rest! Here there was an abundance of fresh water, which meant there would be lots of food. And lots of food meant plenty of keiki (children) running around, if only Moʻikeha could find a wife. He had always dreamed of having a family!

One day, a hurricane hit the shoreline of Waipiʻo and decimated it, forcing the brothers to load their canoes again to seek a new land. Maybe there would be life in the south for them. Yet this time the journey would seem much longer and perilous because Moʻikeha, Laʻa and ʻOlopana were not alone. ʻOlopana had taken a wife and begun to raise a family. With five canoes, their entourage set forth.

As was customary in those times, the brothers shared a wife. Her name was Luʻukia. She was an aliʻi (chiefess) from Kohala. If they had all known what lay ahead, it might have been different, but who can know such things? Soon the Hāmākua coastline was history to the vagabond brothers of Kumuhonua.

The canoe flotilla made its way northwest toward the island of Kanaloa now named Kahoʻolawe. As they approached the island, Moʻikeha could see Lae O Hālona. He remembers his grandfather telling him that it was the one point on the island where more than 260 different winds passed through.

The group traveled between the islands of Maui and Kahoʻolawe, gliding over the channel of Alalākeiki. Moʻikeha could almost hear the faint wail of a child. No wonder the channel was named ʻAlalākeiki! As Moʻikeha looked off to his right, he saw the mountain of Haleakalā on Maui looming in the distance. The island of Maui is the mother of Kanaloa. The island of Molokini is the umbilical cord.

The canoes continued their journey along the north end of Kahoʻolawe, past Hakioawa. There, Moʻikeha could see the faint outline of the kūʻula altar, which the demigod ʻAiʻai built in honor of

ʻAiʻai's father. As they rounded the bend, the current on the channel of Kealaikahiki pushed their canoes forward in a southeasterly direction. Moʻikeha knew that the swift current of the channel would lessen their voyage to Kahiki by two days.

The voyagers observed the peak of Moaʻulaiki on Kahoʻolawe-the site where ancient navigators were trained to read the stars. It was also a perfect vantage point for navigators to study the ocean currents in the channels of the Hawaiian Islands with the exception of Kauaʻi.

The current of Kealaikahiki received their canoes with open arms, hurrying them along its path. As they rounded the western coastline, Moʻikeha saw the thriving fishing village of Lae O Kealaikahiki.

Off its shore, he could see the faint outline of the rock named Kuhikeʻeikahiki jutting out of the ocean, pointing in the direction of Kahiki. Moʻikeha sighed as the island of Kahoʻolawe got smaller and smaller, leaving behind the bay of Honokanaiʻa appropriately named after the dolphins that visited there often.

Laʻa, having been trained from infancy in the ten levels of the priesthood, felt the tug to stay, but south they went. Their canoes' riggings sighed with sadness as Kanaloa (Kahoʻolawe) vanished in the distance.
Vocabulary for the Reading

customary - according to or depending on custom; usual; habitual

decimate - to destroy a great number or proportion of

embodiment - a person, being, or thing embodying a spirit

entourage - a group of attendants or associates, as of a person of rank or importance

flotilla - group moving together

milieu - an environment or a setting

Moʻikeha or Moʻiteha - the son of a migrant from Kahiki, and the father of Kila. Moʻikeha became a ruling chief of Kauaʻi

perilous - involving or full of grave risk or peril; hazardous; dangerous

piko - center, navel

vagabond - wandering from place to place without any settled home; nomadic

The story of Moʻikeha (Moʻiteha) is a traditional story. Moʻikeha's voyage from the island of Hawaiʻi to Kahiki (a faraway place) by way of Kahoʻolawe is a fictional account. The route he takes past Kahoʻolawe is used in this story as a way to help you discover the many sites and features unique to the island.

Assignment 2
Select one of the following to illustrate:

the moʻolelo you just read about Moʻikeha, or

the oli (chant) on Journal 1 - the Deep Chant of Kahoʻolawe.

On a separate sheet, draw your own interpretation of the story or chant to depict how Kahoʻolawe is related to voyaging. Be creative!

Assignment 3
Summarize what you have learned from the oli, PowerPoint presentation on voyaging, the story of Moʻikeha, and the Mālama Kahoʻolawe DVD. Write a poem, compose a rap, or write a reflection to answer the focus question:
How do we know that Kahoʻolawe was important to voyaging?
Ka Piko Journal 2 Significant and Sacred Sites -Map

Pacific American Foundation - Kahoʻolawe Project
by Brook Kapukuniahi Parker 2007

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Mālama Kaho'olawe - Teacher's Guide * Grades 7-12

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KA PIKO · VOYAGING How do we know that Kahoʻolawe was important to voyaging? Hawaiʻi DOE Standard Benchmarks Science 2 The Scientific Process: NATURE OF SCIENCE Science, Technology, and Society SC.8.2.1 Describe significant relationships among society, science, and technology and how one impacts the other.

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Project by

Cassidy Ishii and Brian Overbeek

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Bibliography books:

Levin, Wayne, Rowland B. Reeve, Franco Salmoiraghi, and David Ulrich. KahoÊ"olawe: NaÌ„ Leo O Kanaloa: Chants and Stories of KahoÊ"olawe. Honolulu: Ê"Ai PoÌ„haku, 1995. Print

Ritte, Walter, and Richard Sawyer. Na ManaÊ"o Aloha O KahoÊ"olawe. Honolulu: Aloha Ê"AÌ„ina O Na KuÌ„puna, 1978. Print.

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The history of Kaho'olawe This is a picture of a farming temple that was similar to some of the ones on Kaho'olawe. The island of Kaho'olawe was used for religious uses. They built temples and came to speak and praise the gods on this island.