# data[].attributes.body
This map shows the different Ahupua'a districts and sections on the Island of O'ahu. Waikīkī is located on the South shore of Honolulu on the island of Oahu. It is one of the larger Ahupua'a on the Kona side of the island.

# data[].attributes.body
Significant environmental damage and cultural displacement have resulted from Waikiki’s development into a major international tourist destination. The once thriving fishponds were filled in or drained to create infrastructure, hotels, and resorts. The generational knowledge of how to care for the land has been interrupted by the rise of new developments and the loss of traditional land management.

# data[].attributes.body
The waikiki ahupua’a covers three main areas and streams from Makiki, Manoa, and Palolo valleys.

# data[].attributes.body
The many ecosystems that supported sustainable living were what defined the Waikīkī ahupua’a. The mauka, or mountainous areas, were rich in wildlife, wood, and medicinal plants, which provided the resources needed for construction, hunting, and healing. Lo’i kalo (taro fields) and other crops like sweet potatoes, yams, and bananas were supported by the freshwater streams that flowed from the Ko’olau mountains and irrigated the green regions below. A vital part of Waikīkī’s marine system, the loko i’a (fishponds), were also maintained by the stream water.

# data[].attributes.body
The Ala Wai Canal in Honolulu, Oʻahu, was originally a wetland ecosystem before its development. The area was primarily a natural marshland with fishponds, taro patches (loʻi kalo), and wetlands that were part of the ahupuaʻa of Waikīkī. These wetlands helped filter runoff, provided habitat for native species, and supported the traditional Hawaiian water management system. The Ala Wai Canal was constructed in the 1920s under the supervision of engineer Lucius Pinkham, the former Territorial Governor. This drastically altered the natural hydrology, leading to increased urbanization, pollution, and the loss of native ecosystems

# data[].attributes.body
The Hanalei Ahupuaʻa, located on the north shore of Kauaʻi, is one of the most fertile and historically significant regions in Hawaiʻi. It is within the Halele'a district. Following the traditional Hawaiian land division system, Hanalei extends from the lush Nā Pali cliffs (mauka) to the bountiful Hanalei Bay (makai). This ahupuaʻa was essential for agriculture, fishing, and cultural practices that sustained generations of Native Hawaiians.

# data[].attributes.body
Hanalei was home to many heiau (temples), which played a key role in religious and social life. The area was also a center for hula and mele (chants and songs), making it a cultural hub for traditional Hawaiian performing arts. Oral histories tell how Hanalei was a site of important events in Hawaiian history, including the visits of King Kamehameha II and early interactions with Western explorers. The Heiau captured above is the Hikinaakala Heiau also known as the Rising Sun Temple.

# data[].attributes.body
Hanalei Valley is described to have lush mountains, waterfalls, and fertile plains, making it great for agriculture. The Hanalei River, one of the longest rivers in Hawaiʻi, provided water for loʻi kalo (taro patches), which remain a defining feature of the landscape. The bay’s calm waters and coral reefs supported a diverse marine ecosystem, vital for traditional fishing practices. Due to the areas intense rainfall patterns, it can make Hanalei prone to flooding.

# data[].attributes.body
Above is the Halulu Fishpond which is one of the most significant loko i‘a (Hawaiian fishponds) in the region. The fishpond is named after Halulu, a legendary figure in Hawaiian mythology. Some stories say that Halulu was a giant or supernatural being associated with fishponds and their guardianship. It is believed that Halulu Fishpond was used to sustain Hanalei’s population, leaving a steady and controlled food source that worked well with Hanalei's lo'i kalo

# data[].attributes.body
Waikiki was once known for its beautiful wetlands, taro patches, and fishponds. However, overtime it has become one of the most well-known tourist destinations in Hawai'i. Thousands of tourists pass through there everyday and it is now an overcrowded area. This picture shows Waikiki beach before and after its reconstruction

# data[].attributes.body
The man in this photo is High Chief Kalamakuaakaipuholu. He was an expert at taro farming and helped to create flowing agricultural waterways. The thriving, sustainable agricultural systems of Waikiki were once renowned throughout the islands.

# data[].attributes.body
On the left hand side, is the Waikiki wetlands that once had beautiful trees and greenery. But now, it has turned into roads, constructions and new buildings as shown on the right. This emphasizes how drastic the change was to make Waikiki look how it does now.

# data[].attributes.body
The name Waikiki translates to “spouting waters.” The term reflects the many natural springs and streams that once flowed from the Manoa and Palolo valleys through the region, nourishing its wetlands and supporting traditional Hawaiians agriculture.

# data[].attributes.body
This was one of the duckponds that ran through the McCully district. The amazing scenery shows what used to lie within the Waikiki Ahupua'a.

# data[].attributes.body
There were once hundreds of fishponds in Waikĩkĩ. The fishponds were controlled by the chiefs, but maintained by the commoners. The fish grown in the ponds were mostly ‘ama’ama (or mullet) and awa (milkfish), both of which adapted well to brackish water. When the ponds were well cared for, the fish fattened quickly. The ponds functioned as “royal iceboxes” with readily available food for guests.

Ancient Hawaiians believed their fishponds were inhabited by mo’o deities who were sometimes described as creatures with terrifying black bodies, 12 to 30 feet in length. Hawaiians believed these creatures were the guardian spirits of fish ponds, who not only protected the caretakers but punished those who abused their responsibilities.

# data[].attributes.body
Waikiki used to have three freshwater streams which flowed through it, feeding its wetlands and exiting into its bay.

One was named Kuekaunahi and exited into Waikīkī’s water in the area named Hamohamo, near where Waikiki Walls is today.

Another was named ʻĀpuakēhau which flowed through the center of Waikīkī and entered into the ocean near today’s Royal Hawaiian Hotel, next to the Moana Surfrider.

The last stream was named Piʻinaio and exited near where the ʻIlikai Hotel is today.  That land is named Kālia.

When Kalākaua Ave was first created, it was named Waikīkī Road and made access into Waikīkī much easier. However, it interfered with the natural drainage of this once wetland, preventing water from flowing out of taro patches and duck ponds into the ocean. Because water then becoming increasingly still and unsanitary, the Ala Wai Canal was dredged as a means of health and safety.

# data[].attributes.body
This is a picture of the Kūkaʻōʻō Heiau which guards the Manoa valley with views of the Ko’olau range to Waikiki’s shoreline. Heiau (Hawaiian temples) played a significant role in the Waikīkī ahupuaʻa, serving as places of worship, political power, and spiritual guidance. They were used for religious ceremonies, offerings, and rituals dedicated to Hawaiian gods such as Kū (god of war and fishing) and Lono (god of agriculture and peace). Aliʻi (chiefs) who ruled over Waikīkī often built and maintained heiau to demonstrate their mana (spiritual power) and legitimacy. Many heiau in Waikīkī were destroyed or repurposed due to the arrival of Westerners, the spread of Christianity, and the development of the area for tourism.

# data[].attributes.body
Even though no CBSFA exists in Waikīkī, the Waikīkī-Diamond Head Shoreline Fisheries Management Area still shows an attempt to regulate and protect marine resources. The lack of a CBSFA could be seen as evidence of how urbanization and tourism have displaced community-driven subsistence practices, which were central to ahupua‘a life.

The permitted rules are "To fish for, take or possess any legal size marine life in season during the “open to fishing” period, provided that only hook-and-line, thrownet, handnet to land hooked fish, and spear fishing and hand harvesting methods are employed.
With a permit to engage in activities otherwise prohibited by law for scientific, propagation or other purposes."

And the prohibited rules are "To fish for, take or injure any marine life (including eggs), or to possess in the water any fishing gear during the “closed to fishing” period.
To use any spear between the hours of 6:00 pm to 6:00 am, or have or possess in the water any trap or net except thrownet or handnet to land hooked fish during the “open to fishing” period."

# data[].attributes.body
Waikiki was one of the settings of Hawaii’s historic battles where Kamehameha I defeated the forces of Kalanikūpule (chief of Oʻahu), leading to Kamehameha's unification of most of the Hawaiian Islands under a single kingdom. The area of Waikiki provided a strategic flat terrain, ideal for organizing troops and moving inland. From there, Kamehameha’s warriors moved mauka through the valleys where the final confrontation happened at Nu’uanu Pali.

Today, most people associate Waikiki with surfing and hotels. But remembering its role in the Battle of Nu’uanu challenges that narrative and reclaims Indigenous history. And although it may not seem as relevant to the ahupua’a system, it shows how Waikiki was not only environmentally rich, but politically and historically powerful.

# data[].attributes.body
There are a few mo’olelo originating in Waikiki that makes it a unique place and special in its own way. This mo’olelo is about four māhū healers - Kapaemāhū, Kinohi, Kahaloa, and Kapuni - who journeyed from Tahiti to Hawai’i, bringing with them powerful knowledge of healing and spiritual practices. They settled in Waikiki, where they cared for the people and became beloved for their gifts of wellness and harmony. Before returning to their homeland, the four healers transferred their spiritual energy into four large stones as a lasting offering of health and balance to the Hawaiian people. These stones were placed on the shores of Waikiki, where they still stand today at Kuhio Beach. Over time, the stones were neglected, covered, and almost forgotten- until recent efforts brought them back into public view, along with their story.

# data[].attributes.body
This is the Hanalei River which provided a steady and reliable source of freshwater from the mountain rains, which was essential for irrigation of loʻi kalo (taro patches), which thrived in Hanalei Valley due to its rich soil and abundant water.

The river’s consistent water flow allowed for wetland taro farming, which was a staple food and spiritually important crop in Hawaiian culture. And also the surplus production that could support the population and be used in tribute to aliʻi (chiefs).

The river also served as a means of transportation as canoes could travel short distances within the ahupua'a for gathering, fishing, or moving taro and other goods. It helped connect different parts of the valley before modern roads.

# data[].attributes.body
Three legendary mountains surround Hanalei. These mountains covered in waterfalls provide the backdrop for Hanalei's mystical sense of place, which is the result of many factors working together.

Nāmolokama mountain rises over 4400 feet above Hanalei just three miles from the beach. Nāmolokama means ‘untwisted bundles’ or ‘interwoven strands’ referring to the dozens of waterfalls that the mountain has. These waterfalls pour right off the top of the mountain, especially the large central waterfall of the continuously flowing Wai’oli (‘happy water’) Stream.

Māmalahoa mountain which stands 3745 feet above the shoreline. The pointed top lacks a plateau to catch water and therefore, needs active rain to power its waterfalls.

Hīhīmanu mountain which rises up 2487’ from the rich taro fields and broad Hanalei River below.

# data[].attributes.body
The Hanalei Pier is a significant structure located in the Hanalei bay, within the Hanalei Ahupua’a on Kaua’i. It was originally constructed in the late 19th century and played a key role in transporting agricultural products, especially rice, which became a major export after the decline of traditional taro farming. The pier allowed farmers to export rice, especially when there were lots of chinese immigrants and served an important part in the connection between the land and sea.

# data[].attributes.body
The importance of lo’i kalo in the Hanalei Valley is a historical practice. Hanalei is one of the most productive taro-growing areas in Hawai’i and it emphasizes how taro cultivation in lo’i represents a deeply rooted cultural practice for Native Hawaiians. It is a staple food source and a spiritual symbol of genealogical connection - as kalo is seen as the elder sibling of the Hawaiian people.

# data[].attributes.body
The Haraguchi Rice Mill was a single-story structure with a concrete pad as the foundation, wood framing, and corrugated iron walls and roof when it was built in 1930. The engine room, milling facility, and storage space for both finished and raw rice were located within. Hurricane Iwa destroyed the siding and roof in November 1982, and the framed building fell apart, but the machinery were still there. The Haraguchi Rice Mill is important to the Hanalei region's agricultural past and the Japanese immigrants' economic impact on Hawaii. The Haraguchi Rice Mill was the only rice mill still in operation in the State of Hawaii and the last to run in Hanalei Valley.

# data[].attributes.body
For as long as people have lived on Kauai, the Hanalei Valley has been a significant agricultural location. When Polynesians first came to the islands between 300 and 800 AD, they brought taro with them. In the 1800s, the Hanalei Valley switched to rice farming after more than a millennium of cultivating taro.

Taro, which is grown along the river all year round, is once again the main crop today. Growers like the Koga family cultivate the several agricultural parcels that make up the Hanalei Valley, which are separated into numerous paddy fields. Many rice fields or patches in the Kogas are maturing at varying rates. Each taro patch produces two crops year since it takes six months for a crop to develop. In order for a new crop to mature and be harvested each week, planting is spaced out. Every plant in a patch is hand-harvested by the Kogas throughout the first few days of the week. After being separated from the stalks, the root is packed and transported in sacks from the fields. The plant's stalks and a tiny portion of its root tip are preserved for hand planting in the same patch later in the week. The stalks develop into new plants when they are replanted. A fresh area is prepared for harvest and replanting every week thanks to staggered planting. The patchwork's colour changes as viewed from above are caused by the various stages of production and plant maturity.

# data[].attributes.body
The name Hanalei in Hawaiian is often translated as “lei making” or “crescent bay”, depending on interpretation and context. As you can see in the image above, the curvature of Hanalei Bay is distinct and visually resembles a lei or crescent, which suits it's name.

# data[].attributes.body
The wildlife in Hanalei is deeply connected to the ahupuaʻa system, reflecting the traditional Hawaiian view that humans, animals, plants, land, and water are all part of an interconnected whole.

The ahupuaʻa system was built on pono (balance) and malama ʻāina (care for the land). Wildlife contributed to natural pest control in loʻi kalo (taro patches) through birds and aquatic species. Pollination and seed dispersal by native birds and insects, supporting healthy forests in the uplands (mauka). Nutrient cycling through animals like fish and birds moving between land and sea.

Hanalei National Wildlife Refuge was established under the Endangered Species Act to recover threatened and endangered species such as the ‘ae’o (hawaiian stilt), koloa maoli (hawaiian duck) and the nēnē (hawaiian goose) rely on the wetland habitats for survival. The health of the ecosystem, from mauka to makai, is vital for both wildlife and human communities.

# data[].attributes.body
There are different stories originating from the Hanalei region including the one of Makaihuwa`a. The moʻolelo (traditional story) of Makaihuwaʻa, centers on the menehune, mythical small-statured people known for their nocturnal activities and exceptional craftsmanship. In this tale, the menehune fishermen of Hanalei ventured out at night in their waʻa (canoes) to fish in the deep-sea waters, relying on the stars, particularly Hōkūpaʻa (the North Star), to navigate back to shore. Their nightly endeavors contributed to communal feasts that included various foods gathered from the land and sea.

One stormy night, the rain goddess Kahalelehua obscured the stars with heavy clouds, making navigation perilous. Despite the challenging conditions, the fishermen returned with a meager catch. Understanding their plight, their wise chief devised a plan to light the shoreline with lamakū (torches made from kukui nuts) to guide them home. However, the fishermen found the lights too low to be effective. The story concludes with the chief seeking a solution to elevate the lights, emphasizing themes of leadership, community collaboration, and adaptation to environmental challenges

The mo’olelo adds depth by showing that Hanalei is not just a physical landscape but also a storied place with ongoing cultural significance.

# data[].attributes.body
The Wai’oli Hui’ia Church was established in 1834 and is one of the oldest Protestant churches on Kaua’i, in Hanalei. It was built in the heart of the Hanalei ahupua’a, making it an important symbol of how foreign religious practices interacted with the traditional Hawaiian lifestyle and land use. Despite the colonial pressures to convert to Christianity and adopt Western ways, Hawaiian culture and traditions remained resilient. The church also preserves the Hawaiian language in its services, maintaining a connection to the land and culture.

# data[].attributes.body
Kawelo was a legendary Hawaiian chief raised in the Hanalei Valley. He is remembered for his strength, bravery, and connection to the land. As a child, Kawelo was exiled from Kaua’i due to political tensions but later returned as a warrior to reclaim his rightful place. After leaving Hanalei and living on O’ahu, Kawelo became known for his skills in fishing, farming, and combat. Eventually, he returned to Kaua’i to challenge the ruling chief, ‘Aikanaka. With the help of supernatural beings and his deep spiritual connection to the land and gods, Kawelo defeated ‘Aikanaka in battle and became a celebrated ali’i of Kaua’i.

Kawelo’s story is rooted in Hanalei, making the area central to identity. The ahupua’a of Hanalei nurtured him as a child, providing the food, shelter, and knowledge of nature that shaped him into a great leader.

# data[].attributes.body
Hanalei Elementary School plays a vital cultural and educational role in the community. While it’s a modern institution and not originally part of the traditional ahupua’a, it still does its part in educating keiki about the land, environment, and Hawaiian culture, partners with local groups to teach students about sustainability, malama ‘āina, and local history.

# data[].attributes.body
The Hanalei Initiative (THI) is a community-led nonprofit organization that focuses on preserving and improving the Hanalei region’s environmental, cultural, and social health. It works on projects like: Restoring natural water flow and wetlands, Managing traffic and parking to reduce impact on the land, Supporting sustainable tourism and local stewardship. THI doesn’t just treat Hanalei as a location - they treat it as a living place. Their work reflects the deep historical, cultural, and spiritual meaning that Hanalei holds for Native Hawaiians and the community.