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The description includes the aspect of power in the seat of Waimea, as well as the aspects of agriculture, spirituality, and even surfing.

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Koʻolauloa

Hiʻona ʻāina | Land characteristic: Moku

Hiʻona ʻāina o loko o kēia wahi | Feature(s) located within this place: Waimea; Pūpūkea; Paumalū; Kaunala; Waialeʻe; Pahipahiʻālua; Opana; Hanakaoe; Kahuku; Keana; Malaekahana; Lāʻie; Kaipapaʻu; Hauʻula; Mākao; Kapaka; Kaluanui; Papaʻakoko; Haleʻaha; Kapano; Pūheʻemiki; Waiʻono; Punaluʻu; Kahana; Makaua; Kaʻaʻawa

Hiʻona ʻāina nona kēia wahi | Feature(s) that contain this place: Oʻahu
Hōʻuluʻulu manaʻo
He moku kēia ma ka ʻaoʻao ʻākau a hikina o ka mokupuni o Oʻahu. Aia kēia moku ma waena o Waialua, ma ka ʻaoʻao ʻākau, a me Koʻolaupoko. ma ka ʻaoʻao hema a hikina. Mahi nui ʻia ka ʻāina ʻo Koʻolauloa e nā makaʻāinana o ia wahi a like pū me ka hana lawaiʻa i hana nui ʻia mai kahi pae a kahi pae o ka moku. Ma ke awāwa o Waimea kahi nohona o nā aliʻi ma ka wā kahiko. A hiki i kēia lā kaulana ke kai o Waimea no ka nui o nā nalu i heʻe ʻia e nā kānaka. Aia ma Pūpūkea ʻo Puʻu o Mahuka, ka heiau nui i mālama ʻia ʻo Kaʻōpulupulu ke kahuna nui o Oʻahu ma ka wā ʻo Kamehameha. Kaulana ʻo Kaliuwaʻa ma muli o ko Kamapuaʻa pilina me kēlā wahi, a kapa ʻia he mau wahi pana no Kamapuaʻa. Mākaʻikaʻi pū ʻo Hiʻiakaikapoliopele iā Koʻolauloa ma kahi o Kahana a me Kaʻaʻawa kipa ʻo ia me ka ʻīlio ʻo Kauhikeimakaokalani.
Description
The northeastern district on Oʻahu between Waialua and Koʻolaupoko. Famed for fertile lands that were highly cultivated and good areas for fishing along the shoreline. On the northern end, Waimea and Pūpūkea were seats of government power. The heiau at Puʻu o Mahuka being associated with the Oʻahu kahuna Kaʻōpulupulu. Because of the large and dangerous size of the waves, Waimea bay is known to attract surfing. Kaliuwaʻa is associated with the deity Kamapuaʻa, and Hiʻiakaikapoliopele traveled through the moku specifically at Kahana and Kaʻaʻawa where she visited with the supernatural dog Kauhikeimakaokalani.
ʻŌlelo kuhikuhi
E koho iā "Koʻolauloa" no nā kumuwaiwai pili i ka moku o Koʻolauloa.
Instructions
Use for the moku of Koʻolauloa on Oʻahu.
Moʻokūʻauhau | Genealogy
Akua | Deity: Hiʻiakaikapoliopele; Kamapuaʻa; Kauhikeimakaokalani

ʻOhana | Family: Ohana Aikau

Kanaka | Person: Eddie Aikau Lāʻieikawai; Kaʻōpulupulu
Kūmole | Source(s) "Moku of Koʻolauloa," Kīpuka Database, Office of Hawaiian Affairs.
Sterling, Elspeth P., and Catherine C. Summers. Sites of Oahu. [Rev. ed.]. Honolulu: Bishop Museum Press, 1993.

Hoʻopili ʻia i | Applied to: Ko'olauloa, Ko'olauloa

Mea haku | Created by: Na ka hui ʻimi naʻauao o Ka Wai Hāpai

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Koʻolauloa Hiʻona ʻāina | Land characteristic: Moku Hiʻona ʻāina o loko o kēia wahi | Feature(s) located within this place: Waimea; Pūpūkea; Paumalū; Kaunala; Waialeʻe; Pahipahiʻālua; Opana; Hanakaoe; Kahuku; Keana; Malaekahana; Lāʻie; Kaipapaʻu; Hauʻula; Mākao; Kapaka; Kaluanui; Papaʻakoko; Haleʻaha; Kapano; Pūheʻemiki; Waiʻono; Punaluʻu; Kahana; Makaua; Kaʻaʻawa Hiʻona ʻāina nona kēia wahi | Feature(s) that contain this place: Oʻahu Hōʻuluʻulu manaʻo He moku kēia ma ka ʻaoʻao ʻākau a hikina o ka mokupuni o Oʻahu.

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This article highlights important change from Moku of Ko‘olauloa to Waimea in 1800s. It also discusses the full history of the ahupuaa.

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The 'āina surrounding the Pūpūkea Marine Life Conservation District is rich in cultural history and we aim to help perpetuate this area's special past. Sacred sites, heiau (places of worship), and wahi pana (storied places) are abundant. Here's some information about these special places collected over the years from Anakala Butch Helemano and other kūpuna of this area:

Waimea means sacred/reddish water. The Ha'i 'ōlelo (oral history) of Waimea, according to Hawaiian historian Sam Kamakau (who was from Waialua O'ahu), begins with the high chief Kama Pua'a. Kama Pua'a, according to traditional history, was given a gift from the Kahuna Nui (high priest) Kahiki'ula. This took place sometime in the eleventh century. The gift was all the lands that begin with the word Wai. The word Waimea means "sacred water." Prior to the eleventh century, little is know about the Kānaka (people) who lived in the ahupua'a, of Waimea. The valley may have been settled as early as 400 A.D.

The ahupua'a (traditional divisions of land from mountain to sea) of Waimea and Pūpūkea were given to the Papa Kahuna (priestly class) in perpetuity. Since the eleventh century, the Kahuna Nui (high priests) ruled over the valley.

Kamehameha took the island of O'ahu in 1795, and he gave Waimea Valley to his Kahuna Nui, whose name was Hewahewa. He was the last Kahuna to preside over the temples (Heiau) in the valley. Hewahewa died in 1837 and is buried in Waimea Valley. Waimea Valley, known as the "valley of the priests," was originally part of the larger moku (district) of Ko'olauloa, but was added to the district of Waialua in the 1800s.

The valley is surrounded by three major Hieau. Pu'u o Mahuka, located on the pu'u (buff) called Keanaloa, was built by Kaopulupulu, the Kahuna Nui who lived in the valley in the 1700s. Located on the Haleiwa side of the outer entrance to the valley, Kūpopolo Heiau was also built under the direction of the Kahuna Nui Kaopulupulu. Another sacred site, located on the water's edge at the southwestern side of Waimea Bay, is called Ke Ahu Hapu'u. This temple is dedicated to the shark god Kaneaukai. Pu'o o Mahuka and Kupopolo are human sacrificial temples, and Kaneaukai is a fishing shrine or temple.

Captain Cook's ships, the Resolution and the Discovery, landed in Waimea Bay in 1779. The ships anchored in the bay after Cook was killed in Kealakekua. Looking for water, the crew members were the first white men to set foot on the island of O'ahu.

Waimea was a large settlement, though the actual number of inhabitants is unknown. With an almost constant water source and abundant fishing grounds, in addition to cultivation of traditional foods, Waimea was a classic example of the Polynesian managing natural resources.

Waimea Bay became the sandalwood capital during the 1800s. Huge cargo ships would anchor offshore to load sandalwood. By the 1830s, sandalwood was beginning to disappear. The sandalwood trade soon came to grinding to a halt.

In 1898, a deluge of water in the form a huge flood drove the inhabitants from Waimea Valley. Most of them moved to the beach area and eventually moved away due to the flooding.

Kāne Aukai:
One of the most important ancestral gods on the North Shore is Kāne Aukai. Kāne Aukai is an Aumakua or ancestral god. Located on the southern point of Waimea Bay is an ancient Heiau (temple). The name of this temple is Ke Ahu O Hapu'u (also the name of the bluff). The hapu'u is a type of sea bass. The tradition of Kāne Aukai begins in the distant past.

Once there lived two Kahuna who were also lawai'a or fishermen. One raised awa and the other grew 'uala or sweet potatoes. One day they both went fishing in the bay and, after many tries, they came up empty. Time after time, they dropped their 'upena (net) but didn't catch no i'a (fish). Ready to call it a day, on the last try they pulled in their net and found a pohaku (stone) and one fish. They threw back the fish and also the stone, which was the size of a human head. Later that night, they both had a moe-uhane (dream). The next morning, one of them said, "Last night I had dream." The other man said, "I too had a dream. I dreamed that the stone said he was cold and asked me to pull him out of the ocean." To their surprise, they had dreamed the same dream.

The next day, they went fishing and retrieved the stone. They began to build a Heiau in honor of the sacred pohaku. In the dream the stone said that his body was in Waialua. They retrieved the wooden body from Waialua (it was a large piece of drift wood in the form of a human body) and united it with the stone head. As a reward for their building the temple in his honor, Kane Aukai brought an abundance of fish to the Waimea district. For many years, Waimea was famous for its multitude of fish species. The temple is still standing and is visited to this day by local fishermen, who leave offerings before fishing.

Kūpolopolo:
Located on the bluff toward the cliff is a large Heiau called Kūpopolo. The kahuna nui Kaopulupulu was the kahuna who built this temple (1700s). The ali'i nui of that time was a cruel chief called Kahahana. The chief directed the kahuna nui Kaopulupulu to construct the temple in order to detect war from Kauai. The term Kūpopolo means to see with the eyes closed. Kaopulupulu was a great prophet and oracle, but the Kahuna was unable to "see" a sign of war because the Heiau was too low on the horizon. The famous Kahuna decided to build a new temple called Pu'u o Mahuka. This temple was built high on the cliff know as Keanaloa. Pu'o o Mahuka is the largest war temple used for human sacrifice still standing today above Waimea Valley.

Wai Pu'uone:
Waimea is a famous place for surfing (he'enalu), but one of the most common forms of water sports was known as Wai Pu'uone. When the river (muliwai) was blocked by sand bars, the ancient Hawaiians rode the waves on their boards up the sand dunes and into the river mouth. Depending on how high the dunes were, it could prove to be a hair-raising event.

'Iliahi:
In 1782 Kahekili, the high chief of Maui, conquered O'ahu and disposed of the cruel chief known as Kahahana. From this time on, the kanaka (people) of the valley of Waimea were mandated to pick a "picul" a day per person or suffer the wrath of the konohiki (chief of the valley who oversaw the high chief's kanawai or laws). A picul was 138 pounds of 'iliahi or sandalwood. This kanawai or law was imposed on men, women, and able children. The once-peaceful beach head became a busy staging area for the sandalwood sold at high prices to foreign markets around the world.

By 1836 all of the sandalwood was gone. The once-bustling harbor of Waimea was abandoned. And the sandalwood trade era came to an abrupt end, bringing peace to the remaining kanaka.

However deforestation caused erosion. Eventually a huge flood in 1894 drove most of the inhabitants of Waimea to the shore and eventually out of the valley for fear of more severe flooding. The flood destroyed most of the house sites and agricultural areas. As much as 12 feet of sediment was said to have been deposited, burying most of the near-shore agricultural terraces at the mouth of the river.

Rock Crusher:
In 1929, C.W. Windstedt was given a contract to build Kamehameha Highway from Waimea Bay to Kahuku. He built a rock quarry in 1930 to produce gravel. The facility was abandoned in 1932. In April of 1953, the Catholic mission converted the buildings into St.Peter and Paul Church. The storage bin was converted into a church tower. It has become one of the most famous landmarks on the North Shore.

Ma'i Pākē:
Leprosy (Hansen's Disease), called ma'i pākē, came to Hawaii at the turn of the century. The north valley of Waimea Valley was home to a leprosy colony for several years. Eventually all of the leprosy cases were banished to Kalaupapa on Molokai. This disease, like other diseases, was introduced to Hawaii by haole (foreigners). There were no diseases in ancient Hawaii, other than asthma and arthritis. Cancer was unknown to ancient Hawaii.

Holoholona:
Animals (holoholona) were brought to the islands by our Hawaiian ancestors. The only two mammals where the hoary bat (ape'a pe'a) and the Hawaiian monk seal ('ilio kai).
Hawaii has no snakes and had no mosquitoes (introduced from Panama in 1836).
Hawaii also had no flies, centipedes, scorpions, or roof or wharf rats. A small mouse called an 'iole was brought accidentally by early voyaging canoes from lower Polynesia. The word Polynesia is Latin meaning "many islands."

Pohaku Lele:
In the mid 1900s, sand was mined from Waimea kahakai (beach). The sand was used to make Waikiki Beach and other resort areas. This mining exposed a large rock to ocean water. Today this huge rock outcropping is the famous jumping rock at Waimea Bay that is used by thousands of people every year.

Pu'u Kilo I'a:
Waimea had several areas famous for fish-watching. On the Waialua side of the bay is a place used in ancient times to look for fish. Its name is Kalakoi. A person called a kilo i'a or fish spotter sat on this rock and acted as a spotter for fishermen. Located on the Kahuku side of the bay is another famous rock used for fish sighting; this rock was called Kalaku. These fish-spotting areas are also known as Pu'u kilo i'a.

Kalua O Māua (also known as Three Tables due to the three large table-like reef outcroppings) was an important area in ancient times for the gathering of water. Underwater freshwater springs bubble up from the ocean floor within the small cove area.

Fresh water (Wai hou) was the most important item in ancient Hawaii. Access to fresh water was allocated and shared. Because Hawaii nei has no natural lakes (except a small glacial lake on Mauna Kea), ancient Hawaiians depended entirely on rain for fresh water. In times of drought, water was collected in caves and puna wai or springs. Another way to collect water was to dive in the ocean and collect water from freshwater springs in gourds.

Living close to the 'apapa (reef) was a fisherman and his wife, Māua. One night the wife went fishing. Not being able to see her from their home, the man went looking on the reef for his wife. He found her in the form of stone floating on the reef. It is said that whenever this stone is found, there is fresh water in the ocean. Ka lua (the hole/pit) O Maua (of Māua). Tradition says that whenever you saw Māua "floating" (the exposed table-like reef tops) you would find fresh water bubbling up from the ocean bed there. In times of drought, water was retrieved by diving for it and collecting it in gourds.

PŪPŪKEA
A stone used as an octopus lure. The name Pūpūkea also means "white shell."

The traditional name of the Cove area is Pūpūkea. The title "Sharks Cove" has a more recent history. There are two common theories on how the area got this name. One theory states that fishermen claimed that they caught sharks whenever they fished in the cove. The other theory is associated with the old railroad that used to go around the island at the turn of the century. Supposedly, when the train used to stop off near the cove to dump cattle into the water (it is unknown why), the carcasses would attract sharks to the area. There's also accounts of stories explaining that there was a butchery across the street and they would dispose of the carcasses in the cove, and the people going by on the train would often see sharks.

Kapo'o: The entire tide pool area including the area behind the fire station is Kapo'o. This area was dynamited out in the early 1900s to make gravel for a road paving project. Over one hundred years later, it is the piko or center (nursery) of the Marine Life Conservation District. Kapo'o means "loud echoing sound, as of a heavy object falling into water, or of waves booming'.

Kulalua: The point between Pūpūkea and Ke Iki is called Kulalua (two points). This is the Northern boundary of the MLCD.

Nā Ukali O Pele (Pele's Followers):
When the goddess Pele arrived here from Tahiti (some think Samoa since Pele is a Samoan name), she landed on Ni'ihau first, then Kauai, and eventually found a place to keep her fires at Kīlauea. After digging on each island and reaching the seawater, she eventually found Hawaii, where she dug with her O'o and did not reach water. Here she found a home for her fire. In Pana'ewa she planted her staff, and it became a tree.

On passing through the island of O'ahu, Pele tried her staff (called Pāoa), at Leahi (known today as Diamond Head), Aliamanu (known today as Salt Lake), and Makapu'u. While sailing through Pūpūkea, Pele came across a family watching her from the reef at Kulalua. One version of the story says to immortalize them, she turned them to stone. The other says she was angered at them being ni'ele (nosey), so she turned them into stone. Either way, for hundreds of years, these large upright boulders have stood as sentinels. During the 1960s, a huge winter wave knocked over the largest of these boulders. These large boulders are known as Nā ukali o Pele, the followers of Pele. Their names are Paka'a, Kuapaka'a (son of Paka'a), 'O'opuhalako'a, Holoholoua, and Holoholomakani (these last two are boys, who as they came along quarreling, reminded one of the wind and rain), and Ka'alenui and Ka'aleiki (two other boys, sons of Hina Alualumoana and Kapunakea). - Sites of O'ahu

Photo: Christian Ayer

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The 'āina surrounding the Pūpūkea Marine Life Conservation District is rich in cultural history and we aim to help perpetuate this area's special past. Sacred sites, heiau (places of w...

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The government survey still has an immense focus on the water of the bay still showing the importance of it to human life of the time.

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This piece by the DLNR examines Puʻu o Mahuka Heiau, the largest heiau (religious site or temple) on Oʻahu, covering almost 2 acres. The name is translated as “hill of escape”. This heiau played an important role in the social, political, and religious system of Waimea Valley which was a major occupation center of Oʻahu in the pre-contact period.

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Puʻu O Mahuka Heiau State Historic Site (Hawaii State Parks)

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Puʻu O Mahuka Heiau State Historic Site (Hawaii State Parks)

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The piece expands on the historic site and its meaning and attributes.

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Puʻu O Mahuka Heiau State Historic Site, perched high on Oahu's North Shore, is a vast ancient temple complex offering panoramic views of Waimea Bay and the coastline.

As one of Oahu's largest heiau, Puʻu O Mahuka holds profound cultural significance, serving as a place of worship and connection to the spiritual realm for the ancient Hawaiians.

Exploring the site allows visitors to step back in time, appreciating the architectural ingenuity and historical legacy that Puʻu O Mahuka embodies, inviting contemplation and reflection on Hawaii's cultural heritage.

High atop the Oahu's North Shore, Puʻu O Mahuka Heiau State Historic Site stands as a silent sentinel, overlooking the Waimea Bay and the vast Pacific Ocean. This ancient heiau (temple) holds a profound cultural and historical significance, offering visitors not only panoramic views but a glimpse into Hawaii's past and its spiritual connection to the land and sea.

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Ancient Temple Complex
Puʻu O Mahuka Heiau is one of the largest heiau on Oahu, encompassing a vast complex of stone platforms and walls. This sacred site served as a place of worship, ceremony, and connection with the spiritual realm for the Native Hawaiians.

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Panoramic Coastal Views
From its elevated vantage point, Puʻu O Mahuka provides panoramic views of the North Shore's rugged coastline, Waimea Bay, and the surrounding valleys. The breathtaking scenery makes it evident why this location was chosen for its spiritual significance.

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Cultural Heritage
The heiau is deeply intertwined with Hawaiian culture and history. It played a crucial role in the social and religious practices of the ancient Hawaiians, and its remnants offer a tangible link to the island's past. Interpretive signs on-site provide insights into the cultural significance of Puʻu O Mahuka.

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Spiritual Connection
Visitors can sense the spiritual connection that permeates the site, with the temple's structure serving as a testament to the reverence and connection that Hawaiians had with their land and deities. The serene atmosphere invites contemplation and reflection.

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Historical Exploration
Exploring Puʻu O Mahuka Heiau allows visitors to step back in time and appreciate the architectural ingenuity of the ancient Hawaiians. The stone terraces and platforms showcase the craftsmanship and engineering skills of a bygone era.

Puʻu O Mahuka Heiau State Historic Site is more than a scenic overlook; it's a living testament to Hawaii's cultural heritage and spiritual legacy. As visitors gaze upon the expansive views and walk among the ancient stones, they are enveloped in the echoes of a time when Puʻu O Mahuka stood as a sacred place of worship and connection.

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Puʻu O Mahuka Heiau State Historic Site - Oahu | Hawai'i State Parks

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High atop the Oahu's North Shore, Puʻu O Mahuka Heiau State Historic Site stands as a silent sentinel, overlooking the Waimea Bay and the vast Pacific Ocean. This ancient heiau (temple) holds a profound cultural and historical significance, offering visitors not only panoramic views but a glimpse into Hawaii's past and its spiritual connection to the land and sea.

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Keahu o Hapuu survey gives small background and information on the historic sacred site.

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The non profit that owns the valley provides an in depth history of the area as well as the valley. The site give insights on the designations of power all the way to the historic sites.

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Waimea Valley is a culturally and historically significant site, and home to a world-class botanical garden.

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The video briefly covers the history and significant aspects of the ahupuaa.

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Visualization of Waimea Bay.

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This site contains good detail into this historic timeline of this sacred site. The site is still visible.

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Pu'u o Mahuka Heiau
Photo by Davidr.808, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=21506039

Pu'u o Mahuka Heiau is located in Pu'u o Mahuka Heiau State Historic Site on the Island of Oahu and is the largest heiau (place of worship) on the island, encompassing over two acres. Overlooking Waimea Bay, the heiau is situated 300 feet above the sea on a high bluff. Pu'u o Mahuka Heiau served a critical role in the religious, social, and political system of Waimea Valley, a major cultural center on the north shore of Oahu.

Waimea Valley has rich agricultural lands, fresh water, abundant offshore marine resources, and good canoe landing sites, making it an ideal location to sustain a large population. Traditionally ali'i (chiefs) and kahuna (priests) searched for areas such as Waimea to establish centers of power. In the 1100s control of Waimea Valley was given to a line of kahuna nui (high priests) to serve as their spiritual headquarters. For the next 700 years, the kahuna nui passed down control of the valley as a sacred "Valley of the Priests."

Early Hawaiian shrines were simple and constructed by families and small communities. With population growth and changes in religion, social organizations became more complex and large heiau were constructed for public ceremonies. Ancient Hawaiians had many types of heiau, each with their own distinct function and use by particular segments of society. Heiau ranged in size from a single upright stone to massive and complex structures.

Larger heiau were built by ali'i, but the largest and most complex, the luakini heiau (sacrificial temple), could only be constructed and dedicated by an ali'i 'ai moku (paramount chief of an island or independent chiefdom). Luakini heiau were reserved for rituals involving human or animal sacrifice and highlighted the ali'i 'ai moku's spiritual, economic, political, and social control over his lands and his authority over the life and death of his people.

Pu'u o Mahuka Heiau was most likely constructed as a luakini heiau in the 1600s. The heiauis in a low-walled court platform style with a series of three enclosures and stacked rock walls originally ranging from three to six feet in height. Basalt and coral stones paved the interior surface. Within the largest enclosure were several wood and thatch structures. More than likely, the upper, eastern enclosure was constructed first, and was the ceremonial focus of the heiau. The other two enclosures were probably added in the 1700s. Located on a ridge with a direct view of the Island of Kauai, Pu'u o Mahuka Heiau had ties with the various heiau at Wailua on Kauai. Reportedly, signal fires at these heiau provided a means of visual communication between the two islands.

In 1792, Captain George Vancouver of the British Royal Navy anchored his ship Daedalusoff the Waimea River, and sent some of his men ashore to collect water. A scuffle ensued with the Hawaiians that resulted in the killing of three of Vancouver's men. In 1795, when Kamehameha I conquered Oahu, Kahuna Nui Hewahewa, Kamehameha's personal kahuna, conducted religious ceremonies at the heiau. Pu'u o Mahuka Heiau was used up until 1819, when, after Kamehameha's death, his son and heir Liholiho abolished much of the Hawaiian religious system and ordered the destruction of all heiau on the islands.

Pu'u o Mahuka Heiau, a National Historic Landmark, is located on the Island of Oahu in Pu'u o Mahuka Heiau State Historic Site, Pupukea, HI.Pu'u o Mahuka Heiau State Historic Site is on the North Shore of Oahu, above Waimea Bay. The site is just south of the town of of the town of Pupukea, HI off of Kamehameha Highway (Highway 83) and Pupukea Road (Highway 835) on Pu'u o Mahuka Road. The site is open daily during daylight hours and has interpretive signs and trails. There is no admission fee. For more information and a park brochure, visit the Pu'u o Mahuka Heiau State Historic Site.

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Pu'u o Mahuka Heiau, HI (U.S. National Park Service)

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Pu'u o Mahuka Heiau is located in Pu'u o Mahuka Heiau State Historic Site on the Island of Oahu and is the largest heiau (place of worship) on the island, encompassing over two acres. Overlooking Waimea Bay, the heiau is situated 300 feet above the sea on a high bluff.

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Registered Map 1932A : Oahu Railway and Land Company, Waialua to Kahuku Exhibit A

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Registered Map 1932A : Oahu Railway and Land Company, Waialua to Kahuku Exhibit A

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This image gives slight insight into the railway system of the bay and the valley.

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Registered Map 1932A : Oahu Railway and Land Company, Waialua to Kahuku Exhibit A, Waimea, Oahu

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Registered Map 1932A : Oahu Railway and Land Company, Waialua to Kahuku Exhibit A, Waimea, Oahu

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This is a full list and explanation of Cultural sites in the Waimea Valley.

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Hale O Lono

The first significant site you will see as you enter the Valley is Hale o Lono (House of Lono), dedicated to the Hawaiian god, Lono. This heiau (religious place of worship) is believed to have been originally constructed around 1470 AD.

Lono is associated with peace, fertility, agriculture, rainfall and music. Each year, during ho'oilo (winter, rainy season) which lasts from about November through February, Lono is acknowledged as the presiding god. During the time of Lono, called Makahiki it was a time of rest, sport and celebration. It was also a time of tax collection in the form of offerings to Lono were collected at each ahupua'a. Offerings included food such as taro, sweet potatoes, chickens and dogs, dried fish, clothing, cordage, feathers, or anything else of value.

This site is still used today by Hawaiians who participate in traditional practices.

Ku'ula Shrine

These pohaku (stones) are a ko'a (shrine) dedicated to the fishing god, Ku'ula. In Hawaiian tradition, fishing is an integral part of everyday life and many prayers and ceremonies are offered to ensure successful catches.

The first, best or largest catch was presented at the ko'a as an offering to the fishing gods to ensure safety and future catches.

Kauhale Kahiko

A kauhale (many houses) is a traditional Hawaiian living site for a high-ranking chief or priest. Hawaiians did not live in homes like we do today, with many rooms under one roof - rather - each room is its own dwelling place, either a hale (house) or a simple lean-to. The entire living site is known as the kauhale.

Hawaiian hale are constructed from natural materials including wood, grass and coconut-fiber cordage. In an effort to provide visitors with an understanding of what this kauhale was like, the hale are re-constructed using traditional techniques and materials.

Hale Iwi

(Above the Hawaiian Ethnobotanical B section)

Hale Iwi (House of Bones) is an extremely special and sacred site within Waimea Valley. Based on archaeological research, this site shows many signs of being a burial temple for a well-loved, high ranking person. It appears to have been built in three phases beginning in the 1600's. As one of the largest pre-contact structures in the Valley, its size indicates considerable energy was expended in its construction and over thirty archeological features have been documented here.

lo'i: Agricultural Terraces

Māla, means "garden", and loʻi means "irrigated terrace" in Hawaiian. Hawaiian farming centered around kalo, or taro, the plant used to make poi. Farmers planted and harvested their crops by hand. They also developed sophisticated irrigation systems to send fresh water through their growing fields. Mahiʻai (farmers or planters), used their hands, feet, and an important tool called an ʻōʻō. This tool was used to dig holes for planting and to weed. They worked the land with a belief in e ola pono, living in harmony, and aloha ʻāina, love for the land.

WAILele waimea: Waimea Falls

The wailele at the back of the Valley is a sacred site. The name of this Hawaiian waterfall changes depending on the amount of water that is flowing. When the water flows gently, the name is Waihe'e, meaning softly dripping water. After heavy rains, when more water is flowing, its name is Waihi, which means purging water.

The rains of the Ko'olau (windward) mountains, many miles away, flow into Kamananui stream and affect the flow of the wailele. During the winter months, in times of especially high rainfall, the Valley has flooded many times throughout history, including most recently in 1990. In contrast, the waterfall sometimes disappears entirely for days at a time in the dry Summer.

Wai (freshwater) is sacred to Hawaiian people. Ka wai ola, or life-giving waters, in the form of rivers, streams, springs, and ponds represent life, purity, and health. The word for wealth or value in Hawaiian is waiwai (water-water), because of its necessity for sustaining life. In the past, Hawaiians never defiled a freshwater source. All bathing and washing were done closer to the ocean, near the end of the stream or river.

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The first significant site you will see as you enter the Valley is Hale o Lono (House of Lono), dedicated to the Hawaiian god, Lono. This heiau (religious place of worship) is believed to have been originally constructed around 1470 AD. Lono is associated with peace, fertility, agriculture, rainfall and music.

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Notice how the ahupuaa is in Ko‘olauloa Moku.

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A legend of Waialua. In Hawaiian Folk Tales: A Collection of Native Legends (pp. 250–254)

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A legend of Waialua. In Hawaiian Folk Tales: A Collection of Native Legends (pp. 250–254)

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This story displays the spiritual interconnectedness of the areas as I have discussed through class. The characters serve and are rewarded by the gods they revere, interacting with different ahupuaa to reach goals.

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Hawaiian folk tales; a collection of native legends : Thrum, Thomas G. (Thomas George), 1843-1932 : Free Download, Borrow, and Streaming : Internet Archive

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Nakuina, E. M. (1904). Hawaii, its people, their legends. (pp. 52-54)

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Nakuina, E. M. (1904). Hawaii, its people, their legends. (pp. 52-54)

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These pages highlight the spiritual and political importance of Waimea and the people that resided there. Being the "Valley of Priests" holds true pre and post Kamehameha's gain of control.

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Hawaii, its people, their legends : Nakuina, Emma M. (Emma Metcalf) : Free Download, Borrow, and Streaming : Internet Archive

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This site examines natural and human impacted effects of the area and also provides multiple images of the area.

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Waimea Bay is located on the north shore of Oʻahu. The shoreline is composed of carbonate sand, limestone, and basalt. The area is exposed to winter swells from the north and northwest, and persistent easterly tradewind waves characterize the open ocean beyond the mouth of the bay year-round.

Removal of beach sand at Waimea Bay (transects 0 - 26) in the mid 1900's has resulted in a landward shift of the shoreline of over 200 ft. Survey charts and aerial photographs from 1884 - 1928 show the shoreline (low water mark) was previously seaward of Table Rock. Mining operations are visible in 1949 air photos. To calculate rates that better represent modern shoreline behavior, the 1928 and 1949 shorelines (during sand mining) were omitted from calculations for transects 0-26. With sand mining removed, the long-term (1967 - 2015) average shoreline change rate calculated for Waimea Bay indicates accretion of 0.5 ft/yr. However, uncertainties are large due to seasonal exposure to large winter swell (erosive) and year-round tradewind waves (aids beach recovery in the absence of large winter swell). Waimea Bay is famous for big-wave surfing and temporary erosion and run-up from large winter waves is a significant hazard.

Past studies by Hwang (1981)* and Sea Engineering (1988)** attribute historical sand loss at Waimea to mining but also implicate the 1946 tsunami and 1969 large swell events as possible causes. However, it is not known if tsunamis are typically erosive and the time series of shoreline positions (low water marks) do not reveal major erosion between 1967 and 1971. In addition, recent shorelines, including 2015, are seaward of the 1971 shoreline indicating the 1969 swell did not cause long-term beach loss.

The beach at Three Tables (transects 27 - 31) has experienced moderate rates of erosion at an average -0.6 ft/yr since 1928. Short ¬term erosion and run-up from large winter waves is a significant hazard to shore-front homes and Kamehameha Highway.

*Hwang, D. (1981) "Beach changes on Oʻahu as revealed by aerial photographs", State of Hawaii, Department of Planning and Economic Developmen

**Sea Engineering, Inc. (1988) "Oʻahu shoreline study", City and County of Honolulu, Department of Land Utilization.

Last updated: July 2021

Directions: To view a larger image of the photo, click on the image. To download the georeferenced TIFF version of the photo, click on the name

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Waimea, Oʻahu - Climate Resilience Collaborative

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Waimea Bay is located on the north shore of Oʻahu. The shoreline is composed of carbonate sand, limestone, and basalt. [...]

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Emerson, N. B. (1915). Pele and Hiiaka: A myth from Hawaii (pp. 98)

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Emerson, N. B. (1915). Pele and Hiiaka: A myth from Hawaii (pp. 98)

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We can see the ahupuaa of Waimea referenced in stories of Pele and Hiiaka. On page 98 the story speaks about the landscape. It is described as you could visualise it tday and gives insight to the historic site of Ke Ahu O Hapu‘u, as told in the Thrum text.

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Pele and Hiiaka; a myth from Hawaii : Emerson, Nathaniel Bright, 1839-1915 : Free Download, Borrow, and Streaming : Internet Archive

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A simple description of the previous story is provided in this text.

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The 'āina surrounding the Pūpūkea Marine Life Conservation District is rich in cultural history and we aim to help perpetuate this area's special past. Sacred sites, heiau (places of worship), and wahi pana (storied places) are abundant. Here's some information about these special places collected over the years from Anakala Butch Helemano and other kūpuna of this area:

Waimea means sacred/reddish water. The Ha'i 'ōlelo (oral history) of Waimea, according to Hawaiian historian Sam Kamakau (who was from Waialua O'ahu), begins with the high chief Kama Pua'a. Kama Pua'a, according to traditional history, was given a gift from the Kahuna Nui (high priest) Kahiki'ula. This took place sometime in the eleventh century. The gift was all the lands that begin with the word Wai. The word Waimea means "sacred water." Prior to the eleventh century, little is know about the Kānaka (people) who lived in the ahupua'a, of Waimea. The valley may have been settled as early as 400 A.D.

The ahupua'a (traditional divisions of land from mountain to sea) of Waimea and Pūpūkea were given to the Papa Kahuna (priestly class) in perpetuity. Since the eleventh century, the Kahuna Nui (high priests) ruled over the valley.

Kamehameha took the island of O'ahu in 1795, and he gave Waimea Valley to his Kahuna Nui, whose name was Hewahewa. He was the last Kahuna to preside over the temples (Heiau) in the valley. Hewahewa died in 1837 and is buried in Waimea Valley. Waimea Valley, known as the "valley of the priests," was originally part of the larger moku (district) of Ko'olauloa, but was added to the district of Waialua in the 1800s.

The valley is surrounded by three major Hieau. Pu'u o Mahuka, located on the pu'u (buff) called Keanaloa, was built by Kaopulupulu, the Kahuna Nui who lived in the valley in the 1700s. Located on the Haleiwa side of the outer entrance to the valley, Kūpopolo Heiau was also built under the direction of the Kahuna Nui Kaopulupulu. Another sacred site, located on the water's edge at the southwestern side of Waimea Bay, is called Ke Ahu Hapu'u. This temple is dedicated to the shark god Kaneaukai. Pu'o o Mahuka and Kupopolo are human sacrificial temples, and Kaneaukai is a fishing shrine or temple.

Captain Cook's ships, the Resolution and the Discovery, landed in Waimea Bay in 1779. The ships anchored in the bay after Cook was killed in Kealakekua. Looking for water, the crew members were the first white men to set foot on the island of O'ahu.

Waimea was a large settlement, though the actual number of inhabitants is unknown. With an almost constant water source and abundant fishing grounds, in addition to cultivation of traditional foods, Waimea was a classic example of the Polynesian managing natural resources.

Waimea Bay became the sandalwood capital during the 1800s. Huge cargo ships would anchor offshore to load sandalwood. By the 1830s, sandalwood was beginning to disappear. The sandalwood trade soon came to grinding to a halt.

In 1898, a deluge of water in the form a huge flood drove the inhabitants from Waimea Valley. Most of them moved to the beach area and eventually moved away due to the flooding.

Kāne Aukai:
One of the most important ancestral gods on the North Shore is Kāne Aukai. Kāne Aukai is an Aumakua or ancestral god. Located on the southern point of Waimea Bay is an ancient Heiau (temple). The name of this temple is Ke Ahu O Hapu'u (also the name of the bluff). The hapu'u is a type of sea bass. The tradition of Kāne Aukai begins in the distant past.

Once there lived two Kahuna who were also lawai'a or fishermen. One raised awa and the other grew 'uala or sweet potatoes. One day they both went fishing in the bay and, after many tries, they came up empty. Time after time, they dropped their 'upena (net) but didn't catch no i'a (fish). Ready to call it a day, on the last try they pulled in their net and found a pohaku (stone) and one fish. They threw back the fish and also the stone, which was the size of a human head. Later that night, they both had a moe-uhane (dream). The next morning, one of them said, "Last night I had dream." The other man said, "I too had a dream. I dreamed that the stone said he was cold and asked me to pull him out of the ocean." To their surprise, they had dreamed the same dream.

The next day, they went fishing and retrieved the stone. They began to build a Heiau in honor of the sacred pohaku. In the dream the stone said that his body was in Waialua. They retrieved the wooden body from Waialua (it was a large piece of drift wood in the form of a human body) and united it with the stone head. As a reward for their building the temple in his honor, Kane Aukai brought an abundance of fish to the Waimea district. For many years, Waimea was famous for its multitude of fish species. The temple is still standing and is visited to this day by local fishermen, who leave offerings before fishing.

Kūpolopolo:
Located on the bluff toward the cliff is a large Heiau called Kūpopolo. The kahuna nui Kaopulupulu was the kahuna who built this temple (1700s). The ali'i nui of that time was a cruel chief called Kahahana. The chief directed the kahuna nui Kaopulupulu to construct the temple in order to detect war from Kauai. The term Kūpopolo means to see with the eyes closed. Kaopulupulu was a great prophet and oracle, but the Kahuna was unable to "see" a sign of war because the Heiau was too low on the horizon. The famous Kahuna decided to build a new temple called Pu'u o Mahuka. This temple was built high on the cliff know as Keanaloa. Pu'o o Mahuka is the largest war temple used for human sacrifice still standing today above Waimea Valley.

Wai Pu'uone:
Waimea is a famous place for surfing (he'enalu), but one of the most common forms of water sports was known as Wai Pu'uone. When the river (muliwai) was blocked by sand bars, the ancient Hawaiians rode the waves on their boards up the sand dunes and into the river mouth. Depending on how high the dunes were, it could prove to be a hair-raising event.

'Iliahi:
In 1782 Kahekili, the high chief of Maui, conquered O'ahu and disposed of the cruel chief known as Kahahana. From this time on, the kanaka (people) of the valley of Waimea were mandated to pick a "picul" a day per person or suffer the wrath of the konohiki (chief of the valley who oversaw the high chief's kanawai or laws). A picul was 138 pounds of 'iliahi or sandalwood. This kanawai or law was imposed on men, women, and able children. The once-peaceful beach head became a busy staging area for the sandalwood sold at high prices to foreign markets around the world.

By 1836 all of the sandalwood was gone. The once-bustling harbor of Waimea was abandoned. And the sandalwood trade era came to an abrupt end, bringing peace to the remaining kanaka.

However deforestation caused erosion. Eventually a huge flood in 1894 drove most of the inhabitants of Waimea to the shore and eventually out of the valley for fear of more severe flooding. The flood destroyed most of the house sites and agricultural areas. As much as 12 feet of sediment was said to have been deposited, burying most of the near-shore agricultural terraces at the mouth of the river.

Rock Crusher:
In 1929, C.W. Windstedt was given a contract to build Kamehameha Highway from Waimea Bay to Kahuku. He built a rock quarry in 1930 to produce gravel. The facility was abandoned in 1932. In April of 1953, the Catholic mission converted the buildings into St.Peter and Paul Church. The storage bin was converted into a church tower. It has become one of the most famous landmarks on the North Shore.

Ma'i Pākē:
Leprosy (Hansen's Disease), called ma'i pākē, came to Hawaii at the turn of the century. The north valley of Waimea Valley was home to a leprosy colony for several years. Eventually all of the leprosy cases were banished to Kalaupapa on Molokai. This disease, like other diseases, was introduced to Hawaii by haole (foreigners). There were no diseases in ancient Hawaii, other than asthma and arthritis. Cancer was unknown to ancient Hawaii.

Holoholona:
Animals (holoholona) were brought to the islands by our Hawaiian ancestors. The only two mammals where the hoary bat (ape'a pe'a) and the Hawaiian monk seal ('ilio kai).
Hawaii has no snakes and had no mosquitoes (introduced from Panama in 1836).
Hawaii also had no flies, centipedes, scorpions, or roof or wharf rats. A small mouse called an 'iole was brought accidentally by early voyaging canoes from lower Polynesia. The word Polynesia is Latin meaning "many islands."

Pohaku Lele:
In the mid 1900s, sand was mined from Waimea kahakai (beach). The sand was used to make Waikiki Beach and other resort areas. This mining exposed a large rock to ocean water. Today this huge rock outcropping is the famous jumping rock at Waimea Bay that is used by thousands of people every year.

Pu'u Kilo I'a:
Waimea had several areas famous for fish-watching. On the Waialua side of the bay is a place used in ancient times to look for fish. Its name is Kalakoi. A person called a kilo i'a or fish spotter sat on this rock and acted as a spotter for fishermen. Located on the Kahuku side of the bay is another famous rock used for fish sighting; this rock was called Kalaku. These fish-spotting areas are also known as Pu'u kilo i'a.

Kalua O Māua (also known as Three Tables due to the three large table-like reef outcroppings) was an important area in ancient times for the gathering of water. Underwater freshwater springs bubble up from the ocean floor within the small cove area.

Fresh water (Wai hou) was the most important item in ancient Hawaii. Access to fresh water was allocated and shared. Because Hawaii nei has no natural lakes (except a small glacial lake on Mauna Kea), ancient Hawaiians depended entirely on rain for fresh water. In times of drought, water was collected in caves and puna wai or springs. Another way to collect water was to dive in the ocean and collect water from freshwater springs in gourds.

Living close to the 'apapa (reef) was a fisherman and his wife, Māua. One night the wife went fishing. Not being able to see her from their home, the man went looking on the reef for his wife. He found her in the form of stone floating on the reef. It is said that whenever this stone is found, there is fresh water in the ocean. Ka lua (the hole/pit) O Maua (of Māua). Tradition says that whenever you saw Māua "floating" (the exposed table-like reef tops) you would find fresh water bubbling up from the ocean bed there. In times of drought, water was retrieved by diving for it and collecting it in gourds.

PŪPŪKEA
A stone used as an octopus lure. The name Pūpūkea also means "white shell."

The traditional name of the Cove area is Pūpūkea. The title "Sharks Cove" has a more recent history. There are two common theories on how the area got this name. One theory states that fishermen claimed that they caught sharks whenever they fished in the cove. The other theory is associated with the old railroad that used to go around the island at the turn of the century. Supposedly, when the train used to stop off near the cove to dump cattle into the water (it is unknown why), the carcasses would attract sharks to the area. There's also accounts of stories explaining that there was a butchery across the street and they would dispose of the carcasses in the cove, and the people going by on the train would often see sharks.

Kapo'o: The entire tide pool area including the area behind the fire station is Kapo'o. This area was dynamited out in the early 1900s to make gravel for a road paving project. Over one hundred years later, it is the piko or center (nursery) of the Marine Life Conservation District. Kapo'o means "loud echoing sound, as of a heavy object falling into water, or of waves booming'.

Kulalua: The point between Pūpūkea and Ke Iki is called Kulalua (two points). This is the Northern boundary of the MLCD.

Nā Ukali O Pele (Pele's Followers):
When the goddess Pele arrived here from Tahiti (some think Samoa since Pele is a Samoan name), she landed on Ni'ihau first, then Kauai, and eventually found a place to keep her fires at Kīlauea. After digging on each island and reaching the seawater, she eventually found Hawaii, where she dug with her O'o and did not reach water. Here she found a home for her fire. In Pana'ewa she planted her staff, and it became a tree.

On passing through the island of O'ahu, Pele tried her staff (called Pāoa), at Leahi (known today as Diamond Head), Aliamanu (known today as Salt Lake), and Makapu'u. While sailing through Pūpūkea, Pele came across a family watching her from the reef at Kulalua. One version of the story says to immortalize them, she turned them to stone. The other says she was angered at them being ni'ele (nosey), so she turned them into stone. Either way, for hundreds of years, these large upright boulders have stood as sentinels. During the 1960s, a huge winter wave knocked over the largest of these boulders. These large boulders are known as Nā ukali o Pele, the followers of Pele. Their names are Paka'a, Kuapaka'a (son of Paka'a), 'O'opuhalako'a, Holoholoua, and Holoholomakani (these last two are boys, who as they came along quarreling, reminded one of the wind and rain), and Ka'alenui and Ka'aleiki (two other boys, sons of Hina Alualumoana and Kapunakea). - Sites of O'ahu

Photo: Christian Ayer

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The 'āina surrounding the Pūpūkea Marine Life Conservation District is rich in cultural history and we aim to help perpetuate this area's special past. Sacred sites, heiau (places of w...

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This piece looks into the thriving sandalwood industry of 1700s and 1800s. Waimea bay was a major exporter of this product during the time.

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Aloha Authentic: History of sandalwood in Hawai’i

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KHON2’s weekly ‘Aloha Authentic’ segment highlights various roadways across the islands so we can dig into those given names, and in turn, learn something new about Hawaiʻi and ou…

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This article examines the history of the ahupuaa of Waimea, most importantly, it provides many historical images that let us get a perspective of what the place might have looked like pre contact. The images include: bridges, railroads, and landscapes.

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The Ha'i 'ōlelo (oral history) of Waimea, according to Hawaiian historian Sam Kamakau (who was from Waialua, O'ahu), begins with the high chief Kama Pua'a. Kama Pua'a, according to traditional history, was given a gift from the Kahuna Nui (high priest) Kahiki'ula. This took place sometime in the eleventh century. (pupukeawaimea)

The gift was all the lands that begin with the word Wai. The word Waimea means "sacred water." Prior to the eleventh century, little is known about the Kānaka (people) who lived in the ahupua'a of Waimea. The valley may have been settled a lot earlier. (pupukeawaimea)

Waimea Valley is a cultural resource of the highest possible order ... There is no place quite like Waimea Valley on the island of Oʻahu, and very few places in the entire archipelago can equal it in terms of its religious associations, its preservation or its potential for answering many questions about traditional Hawaiʻi. (Hiʻipaka)

Waimea, "The Valley of the Priests," gained its title around 1090, when the ruler of Oʻahu, Kamapuaʻa (who would later be elevated in legend to demigod status as the familiar pig deity) awarded the land to the high priest Lono-a-wohi.

From that time until Western contact and the overturn of the indigenous Hawaiian religion, the land belonged to the kahuna nui (high priests) of the Pāʻao line. (Kennedy, OHA)

The valley is surrounded by three Heiau. Pu'u o Mahuka ("hill of escape") is located on the north side of the valley; it is the largest heiau on Oʻahu (covering almost 2 acres) and may have been built in the 1600s.

On the opposite side of the valley near the beach is Kūpopolo Heiau. In the valley is Hale O Lono, a heiau dedicated to the god Lono. Religious ceremonies to Lono were held during the annual Makahiki season to promote fertility of the resources.

After Captain Cook was killed at Kealakekua Bay in 1779, Captain Charles Clerke took command of his ships, Resolution and Discovery. Searching to restock their water supply, they anchored off Waimea Bay in 1779. This was the first known contact of the white man on the island of Oʻahu.

Cook's lieutenant, James King, who captained the Resolution, commented that the setting "... was as beautiful as any Island we have seen, and appear'd very well Cultivated and Popular." (HJH)

King noted that the vista on this side of Oʻahu, "was by far the most beautiful country of any in the Group ... the Valleys look'd exceedingly pleasant ... charmed with the narrow border full of villages, & the Moderate hills that rose behind them." (HJH)

Clerke wrote in his journal: "On landing I was reciev'd with every token of respect and friendship by a great number of the Natives who were collected upon the occasion; they every one of them prostrated themselves around me which is the first mark of respect at these Isles." (Kennedy, OHA)

Clerke further noted, "I stood into a Bay to the W(est)ward of this point the Eastern Shore of which was far the most beautifull Country we have yet seen among these Isles, here was a fine expanse of Low Land bounteously cloath'd with Verdure, on which were situate many large Villages and extensive plantations; at the Water side it terminated in a fine sloping, sand Beach."

"This Bay, its Geographical situation consider'd is by no means a bad Roadsted, being shelterd from the (winds) with a good depth of Water and a fine firm sandy Bottom, it lays on the NW side of this island of Wouahoo ... surrounded by a fine pleasant fertile Country." (HJH)

Waimea was a large settlement, though the actual number of inhabitants is unknown. With an almost constant water source and abundant fishing grounds, in addition to cultivation of traditional foods, Waimea was a classic example of the Polynesian managing natural resources. (pupukeawaimea)

Kamehameha took the island of O'ahu in 1795, and he gave Waimea Valley to Hewahewa, his Kahuna Nui. He was the last Kahuna to preside over the heiau (temples) in the valley. Hewahewa died in 1837 and is buried in Waimea Valley. Waimea Valley has a total land area of approximately 1,875-acres and was originally part of the larger moku (district) of Koʻolauloa, but was added to the district of Waialua in the 1800s. (pupukeawaimea)

In 1826, Hiram Bingham, accompanied by Queen Kaʻahumanu, visited Waimea to preach the gospel and noted, "Saturday (we) reached Waimea ... the residence of Hewahewa, the old high priest of Hawaiian superstition, by whom we were welcomed ...."

"The inhabitants of the place assembled with representatives of almost every district of this island, to hear of the great salvation, and to bow before Jehovah, the God of heaven."

"There were now seen the queen of the group and her sister, and teachers, kindly recommending to her people the duties of Christianity, attention to schools, and a quiet submission, as good subjects, to the laws of the land." (Bingham)

Reportedly, Waimea was a favored sandalwood source during the 1800s; cargo ships would anchor offshore to load sandalwood. However, by the 1830s, sandalwood was disappearing and soon the trade came to a halt.

From 1894 to 1898, a series of floods devastated the valley including homes and crops of approximately 1,000 Native Hawaiians. In 1929, Castle & Cooke acquired the land and leased it to cattle ranchers.

In the 1950s, sand was trucked from Waimea Bay Beach to replenish eroding sand at Waikīkī. Reportedly, over 200,000-tons of sand at Waimea Bay was removed to fill beaches in Waikīkī and elsewhere; there was so much sand that if you would have tried to jump off Pōhaku Lele, Jump Rock, you would have jumped about six feet down into the sand below.

From the 1970s through mid-1990s, Bishop Corporation (no affiliation with Bishop Estate) purchased Waimea and established Waimea Falls Park. For a 25-year period under the ownership of the Pietsch family, the valley was a commercial park with a restaurant and entertainment.

With financially faltering, the property was conveyed to New York investor and theme-park developer Christian Wolffer who envisioned an "adventure park," which also failed. He later proposed a commercial attractions park and residential subdivision; the City Council gave preliminary approval to the deal. People complained.

The City & County of Honolulu later proceeded with a condemnation process to purchase the property. On June 30, 2006, the valley was purchased by a partnership of OHA, City & County of Honolulu, State Department of Land and Natural Resources, US Army and National Audubon Society.

Title passed to OHA; the remaining entities retained conservation easements over the property. I was happy to have represented the State in the arbitration negotiations on behalf of the State (after first putting $1.5-million of State funds into the pot, at the very last minute, the State made up a shortfall of $100,000, solidifying the closing of the deal.)

OHA formed Hiʻipaka LLC to own and operate Waimea Valley (kamaʻāina rates for admission are offered.) It's a casual walk on a paved path through our World Class Botanical Gardens and Historical Sites up to our Waterfall area. The walk is ¾-mile one way or 1½-miles round trip. Visit their website: www.waimeavalley.net
Follow Peter T Young on Facebook Follow Peter T Young on Google+ Follow Peter T Young on LinkedIn Follow Peter T Young on Blogger © 2020 Hoʻokuleana LLC

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After Captain Cook was killed at Kealakekua Bay in 1779, Captain Charles Clerke took command of his ships, Resolution and Discovery. Searching to restock their water supply, they anchored off Waime...

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Annotated Bibliography: Waimea Ahupuaʻa (Oʻahu Island, Koʻolauloa Moku)

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Annotated Bibliography: Waimea Ahupuaʻa (Oʻahu Island, Koʻolauloa Moku)

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Refer to this for more information on the sources.