This image is of Kaʻau crater which is perched at about 1,500ft above sea level. This crater belongs to the Honolulu Series of volcanic eruptions that took place long after the Koʻolau and Waianae mountains were formed. These eruptions created some of the most iconic landmarks on the island such as Lēʻahi (Diamond Head), Kuamoʻokāne (Kokohead), and Pūowaina (Punchbowl). Kaʻau is one of four important rejuvenation stage eruptions that shaped the landscape of Pālolo and Waikīkī. These eruptions are Kaʻau, Mauʻumae, Kaimukī, and Lēʻahi.

Kaʻau Crater is home to many native plants, a place of several famous mo`olelo, and inspiration for the namesake band - the Kaʻau Crater Boys.

Resources:

Rowland, S.K. & Garcia, M.O. (2004, August 16) SOUTHEAST O‘AHU GEOLOGY FIELD TRIP GUIDE. Western Pacific Geophysics Meeting Publication. https://hahana.soest.hawaii.edu/agouroninstitutecourse/EOahuguide.pdf

https://imagesofoldhawaii.com/kaau/

Pālolo is surrounded by two mountain ridges, Waʻahila and Mauʻumae. In between the ridges is Kaʻau crater. 

Behind Kaʻau there are three Puʻu, Kaneahili, Kawaiʻawanui, and Palikea. 

The water from the two streams now meets with the Mānoa stream near the H-1 onramp below the University of Hawaii at Mānoa and flows to the Ala Wai canal. At one point these streams did not meet until the area where the Ala Wai Golf Course is today. This area was the agricultural breadbasket of Waikīkī and included fishponds and loʻi that emptied into the sea at Hamohamo (near the intersection of ‘Ōhua and Kalākaua Avenues) in Waikiki.

In the 1930ʻs construction of concrete channels in Pālolo stream forever changed the water of the valley. These channels were constructed to prevent flooding of the quickly developing suburban and residential areas. Today the concrete channels seem devoid of life, cut off from the rest of the valley, and pose many challenges and threats to the environment and community.

Today community members from several groups are working on restoring and improving the stream and riparian habitats. These groups include the Pālolo Plantaion, 808CleanUPS, St. Louis School, and a collaboration between the University of Hawaiʻi Mānoa and ʻIolani School.

Resources:

Kanahele, G.S. (1996) Waikiki 100 BC to 1900 AD: An untold story. University of Hawaii Press, HI.

McElroy, W et al. (2020)  Archaeological Monitoring Report for Kuahea StreetInterim Improvements, Pālolo Valley, Waikīkī Ahupua‘a,Kona District, Island of O‘ahu, Hawai‘i

https://www.academia.edu/43335836/Archaeological_Monitoring_Report_for_Kuahea_St_Improvements_Palolo_Oahu

Sanburn, Curt. (Nov 15, 2015) "A walk along Palolo Stream." Civil Beat. Retrieved from : https://www.civilbeat.org/2015/11/curt-sanburn-a-walk-along-palolo-stream/

This area is the smaller of the two drainages that feed the Pālolo stream and is located in the area known to locals as the Carlos Long neighborhood. The streets here are named after flowers such as Narcissus, Gardenia, and Jasmine Street. At the base of this road you will find the Pālolo Valley Pumping Station an impressive green structure lined with Kūkui trees and paper bark Eucalyptus.

It is from this segment of stream that the lo`i at Ke Kula Kaipuni o Ānuenue receives water. This water is laden with mineral rich clay as the name Pūkele suggests and is perfect for growing kalo. In fact agricultural lots still exist in this drainage basin with one example being Ko Farms, an organic farm that has been supplying Down to Earth groceries with produce for decades. Other farmers also exist in the valley such as the Kawamoto Orchid Nursery which has been in business in Waiʻōmaʻo since 1947.

Ua (Rain): Līlīlehua

Other important resources of the valley were the upland resources. These upland resources included pili grass for house thatching; mamaki for clothing; naio for timber; kukui fo food, medicine, and lamp oil; lama, ‘ōhi‘a ‘ai and uhiuhi for timber; ‘olonā for cordage; ‘ie‘ie for weaving; and the ‘ōhi‘a lehua for house building and weapon making.

Today native plants exist only in the upper elevations as much of the valley was deforested for agriculture by Hawaiians and further impacted by cattle brought to Hawai`i in 1793. Cattle in Pālolo existed until the the early 1900ʻs when the valley was home to two dairies. While the cows no longer exist, wild pigs (Sus scrofa) are well established in both the Pūkele and Waiʻōmaʻo watersheds and continue to impact the remaining native natural resources of the area.

Resources:

Aglibot, B.C.A. (May 2017) A UNIFIED LANDSCAPE: Reconnecting the Ala Wai Watershed to Ancient Waikīkī. Retrieved from: https://scholarspace.manoa.hawaii.edu/server/api/core/bitstreams/8c70f563-503a-465c-b460-8eca10fef499/content

Hotton, Veronica & Sutherland, Ross. (2016). The legacy of lead (Pb) in fluvial bed sediments of an urban drainage basin, Oahu, Hawaii. Environmental Science and Pollution Research. 23. 10.1007/s11356-015-5777-8.

Young, P.T. (July 18, 2014) "Pālolo". Retrieved from: https://imagesofoldhawaii.com/palolo/

While trash collection is only a minor inconvenience to school time commuters, another problem that the valley has faced is illegal dumping. Many of these items are dumped off bridges or into the bushes around the stream. One place in particular is near the Pūkele Bridge close to the Board of Water Supply pumping station in the back of the valley. Engine blocks, concrete fill, water heaters, and other appliances were commonly dumped and quickly hidden by falling leaves and by vines of Pothos and Monstera plants. Because of the steep wall at this location it was difficult for city and state workers to clean it up so it went unchecked for years until Kimeona Kane of 808Cleanups took notice and initiative.

Setting bi-monthly workdays Kane had a goal of engaging community and cleaning up the trash. Volunteers trickled in from the surrounding streets. With handsaws and sickles they cleared invasive vines and trees such Octopus tree (Schefflera actinophylla) and Gunpowder tree (Trema orientale) while reconnecting with old friends and neighbors.

To reduce erosion Kane and his Uhau humu pōhaku students graciously taught and worked along new comers how to build dry stack rock wall in a series of terraces. On other workdays native plants such Maʻo (Gossypium tomentosum), `uki`uki (Dianella sandwicense), and Carex wahuensis were put in to replace the plants that were taken out. To put it simply the place was transformed.

As of November 2023 however, work on the site has been put on hold and bottles, cans, and some household trash can be seen accumulating once again. Concerned community members raised issue with the work. Not deterred, but sensitive to the community, Kane and 808Cleanups put the physical work on hold and are on a new path to connect with lineal descendants and the State of Hawaiʻi in order to gain access. The currently zoned residential lot is precariously close to the stream and there is hope that the land could be purchased or converted to conservation land in order to allow for maintenance and community engagement with `āina to continue.

References:

Kane, Kimeona. Personal Communication. November 15, 2023.

https://kipukadatabase.com/Docs/Plats/Oahu/o34004.pdf

Kapiolani-map-1883-ags-1079-December-4-2020-Reg1079WIDE.png (9971×6450) (honolulu.gov)

(John Clark, Hawaiian surfing: Traditions From the Past. Page 410.

Today Nā Wai Ekolu is the name of collaborative effort between the University of Hawai‘i at Mānoa Center for Conservation Research and Training (UH-CCRT), `Iolani School, and a network of educators from both public and private schools. One of the main goals of the program is to educate students about native stream animals as well the invasive species. As part of the hands on activities students from kindergarten all the way into college participate in a method of paʻēpaʻē where fish are scared into nets. Once the fish are caught, data are collected on the number, size, and species of organism in the nets. Native species are promptly returned to the stream while invasives are ethically removed. This data allows for a watershed to be scored on an approved metric of stream health and over the years there has been a slow improvement or upward score in stream health in these valleys.

One of the key players in this project is Cory Yap, a research specialist from the University of Hawaiʻi at Mānoa. Day in and day out he and his team puts in the work to help the streams and especially the native `o`opu and ʻōpae (fish and crustacean/shrimp). Trough tireless work not only are the native populations of stream organisms increasing but thousands of students have gained awareness and kuleana to the streams of the island.

Link to Paʻēpaʻē Na Wai Ekolu

Kalehuawehe is the name of the surf spot that is said to have been the Holy Grail for Ancient Hawaiian surfers, royalty, and makaʻāinana, but was reserved for royalty. A young chief of Mānoa gave his lehua lei to the daughter of Chief Kākuhihewa, breaking the kapu that Kākuihewa had on surfing Waikīkī for anybody besides himself. (Wehewehe). Ka lehua wehe means "the removed lehua lei" or "the opening lehua."

Kalehuawehe was called Kainalu, or ocean wave, by James Castle after he built the pictured three-story home in 1899. Surfers lined up with the surf spot and non-Hawaiians called it "Castles" because of the famous Castle family house.

This spot only breaks when there are swells with 10ft+ faces Kalehuawehe is the take off spot of the famous wave that Duke Kahanamoku rode standing all the way to the sand at Queens Beach. His statue is currently at this beach. His 114 lb board was ridden 1-1/4 mile long following the angle of the bay.

Moʻolelo of Kalehuawehe:

Ia Pikoiakaalala no nae e au ana me kona mau papahi leilehua, a hoomohala iho la i kona mau papalina, ka puapua nono ula wale, i ka ua mea hoi o ka nani ano e. A na ia nani hoi i koi i koi aku ia Kahamaluihi e au pu aku mahope o ke keiki. O Pikoiakaalala no nae mamua kahi i au ai, a kauaheahe wale aku la no hoi ke’lii wahine mahope kahi iukali aku ai. Au aku la nae o Pikoiakaalala a kupono mawaho ae o Kapua, maanei iki iho o Kaluaahole. Au aku la no hoi ke’lii wahine, a lana like ana laua nei i kahi hookahi. Ia laua nei nae hoi e lana ana, pane aku la o Pikoiakaalala i ke alii wahine, “He nalu kapu nae hoi kou a’u i lohe mai nei, a no ke aha la lhoi kou mea i au pu mai nei me a’u?” “No ka nalu ole no hoi paha o kela mau kulana nalu, nolaila no hoi ko‘u mea i ukali mai nei mahope ou,” wahi a ke alii wahine. A ia laua no hoi e lana ana ma ia kulana heenalu, oiai no hoi aohe no i maa heenalu ia oia wahi, aole no hoi i loaa ka inoa oia nalu ma ia wahi. A na laua nae i kapa iho I ka inoa oia nalu, a ua kaulana loa mai no ia a hiki mai nei i keia wa. Ike mai la o Kahamaluihi i ko ia nei mau leilehua, a o ke noi mai la no ia penei, “E aho hoi no’u kekahi lei ou.” Pane aku la hoi o Pikoiakaalala, “He lei noa ko’u, pehea la hoi auanei e pono ai ia oe, no ka mea hoi, he kapu hoi oe he alii?” Olelo mai la no hoi o Kahamaluihi, “Ina no hai ka lei a kau I ko‘u poo, ua lilo ia lei ia’u. Aole e ponoke lei hou ia mai e ka noa. A pela no hoi ka papa, ina no hai ka papa, a heeia hoi e a’u, ua laa ia papa no’u.” Maopopo iho la ia Pikoiakaalala na huaolelo a ke alii wahine, pane aku la oia penei, O ka lei hea auanei kou “? Pane mai hoi ke alii wahine, O na lei ma ke poo, O ka wehe ae la no ia o Pikoiakaalala i na lei ma ke poo, a hoolei aku la ma ka a-i o ke alii wahine. Ia Pikoiakaala nae e nakii ana i ka lei ma ka a-i o ua alii wahine nei, lele iho la no ia o ua alii nei, a honi iho la i na lei lehua. A no ka wehe ana o Pikoiakaalala i kona leilehua a hoolei aku ia Kahamaluihi, ua kapaia ia nalu o Kalehuawehe; a o ka inoa ia oia nalu a hiki i keia wa. —Ka Nupepa Kuokoa. dec 30, 1865. p. 3.

As Pīkoiaka‘alalā swam [his board] out there with his decorative lehua lei, he began to prim himself with a grin and a coy look. He was strikingly handsome. It was his good looks that attracted Kahamalu‘ihi and enticed her to swim [her board] over behind where he was. Pikoiaka‘alalā, however, swam ahead and the chiefess followed after him. Pīkoiaka‘alalā swam outside beyond Kapua to the spot called Kaluaāhole. The chiefess followed him out there and the two sat floating in place. As they floated, Pīkoiaka‘alalā said to the chiefess, “So, I’ve heard you have a break that is kapu. So why did you swim out here after me? “I came out here because there are no waves to surf, so I thought I would follow you,” the chiefess said. The two floated to another surf spot, but since it was unusual for there to be waves at that spot, there was no name for that spot they were in, and so the two gave it a name that is very famous until today. Kahamalu‘ihi noticed his lehua lei, so she asked for them this way, “I think I’d look fine with your lei.” Pīkoiaka‘alalā answered, “My lei are free for all. How can they be good enough for you? You are an ali‘i and kapu.” Kahamalu‘ihi said, “If anyone has a lei and I end up wearing it on my head, it becomes mine. There is no need to wear anyone else’s lei that is available to all. That’s how it is with boards, too. If the board belongs to someone and I take it and surf, that board belongs to me only.” Pīkoiaka‘alalā understood what the chiefess was talking about and he answered, “What lei are you talking about?” The chiefess answered, “Whatever lei one wears on the head.” Pīkoiaka‘alalā then took off the lei he had on his head and put them around the neck of the chiefess. While Pīkoiaka‘alalā was tying the lei around the chiefess’ neck, she jumped in with excitement and smelled the lehua lei. Since Pīkoiaka‘alalā took off his lehua lei and gave them to Kahamalu‘ihi, they called that surf spot Kalehuawehe, and that is the name of that spot until today. (John Clark, Hawaiian surfing: Traditions From the Past. Pages 430-431).

References:

kalehuawehe — Wehe²wiki² Hawaiian Language Dictionaries

(John Clark, Hawaiian surfing: Traditions From the Past. Pages 430-431

Kaluaāhole or Kaluāhole - Literally, the āholehole hole, is known historically for being abundant in cuttlefish, weke, heʻe, lobster, menpachi, uhu, and huge schools of three to four hundred āholehole that loved the fresh water in the channel. The fish were known to be delicious in this area because of the limu līpoa.

Given the name "Tonggs" because of the beachfront home owned by Ruddy Fah Tongg from 1946-1961.

The original surf spot was actually filled during the dredging of the Alawai canal and the coinciding development of Kapiʻolani Park. This was one of the most favorite places for Hawaiians to surf.

Ka pua - the flower, a flower finish line buoy used for heihei (races) and surfing, bodysurfing, swimming, canoeing, and paddling competitions.

"Kapua is one of eight fishing grounds (also called fisheries) on the shoreline of Waikīkī. From east to west they are: Ka‘alāwai, Kuilei, Kea‘ua‘u, Kaluāhole, Kapua, Kāneloa, Hamohamo, and Kalia.] —Honolulu Advertiser. mar 11, 1923. p. 12. Map of the fisheries of O‘ahu.

Moʻolelo of Kapua:

A shark called ʻUnihokahi (one-toothed) was known by many chiefs and people. This included Kūaliʻi, Peleiholani, Kahekili, and Kamehameha I. It frequented Kahaloa in Waikīkī, Mokoliʻi in Hakipuʻu and Kualoa, Koʻolaupoko. When the chiefs were surfing in Kapua, and there was a shark bite with only one tooth, everyone would hurriedly paddle to shore. ʻUnihokahi was one of the only sharks that frequently bit people, but he nibbled like a crab. He was actually the warning that a bigger shark was approaching.

References:

Kamakau, Ka Poʻe Kahiko, Pg 73 and 74.

John Clark, Hawaiian surfing: Traditions From the Past Pages 444-445.

Michael Olsen, Kaimana Beach, Honolulu, United States. https://sandee.com/united-states/hawaii/honolulu/kaimana-beach. Accessed November 22, 2023.

The public baths were built in 1908 and were used until the 1930s for local residents. There are still some sea walls fronting the walkway along the beach to this day, but they are the only remnants of the baths.

Kanikau no ʻAiwohi:

Ua ehu wale i ka la o Makalii, Ke oho kukai o Mauuenaena, I enaena i ke kai o Kalehuawehe, I na kulana heenalu i Aiohi. Aloha! na hoa o ka nalu mua kau.

Scorched by the summer sun, Is the brown grass of Mauuenaena, Browned by the sea of Kalehuawehe, In the surf-riding villages at Aiohi [‘Aiwohi]. Greeting! companions of the first winter’s surf. —Fornander. Collection. vol. vi. part ii. p. 292.

References:

John Clark, Hawaiian Surfing: Traditions From the Past. Pg 412.

1899 James Castle mansion “Kainalu” (became the the Waikiki Elks Club 1920) in the distance, far right

808Cleanups

Images of Old Hawaiʻi - Pālolo

Images of Old Hawaiʻi - Pālolo Municipal Golf Course

Palolo-Pukele Stream Cultural History Project

Archaeological Monitoring Report for Kuahea StreetInterim Improvements, Pālolo Valley, Waikīkī Ahupua‘a,Kona District, Island of O‘ahu, Hawai‘i

Reconnecting the Ala Wai Watershed to Ancient Waikīkī

SOUTHEAST O‘AHU GEOLOGY FIELD TRIP GUIDE

St. Louis School Palolo Site

Ho`okuleana - Pālolo

Palolo Stream Sediment Assessments - 2005

SMART Ala Wai - Student lead water monitoring site

Civil Beat: A Walk Along Palolo Stream

In some places mango, starfruit, avocado, and ulu are found on the concrete stream bed, a testament to the farming background and multicultural background of the valley. In other areas cigarettes, vape pens, and beer cans are the most common. A slew of sports equipment like volleyballs, cones, and even bikes are also a good measure of the activities in the valley.

Looking a little deeper however there is a troubling truth about the concrete lined Pālolo stream. In a study from 2016 it was found that in the Pālolo Stream segment, as compared to the mostly unaltered Pūkele and Waiʻōmaʻo streams, contained significantly more lead in the sediments. The main culprit being runoff from roads in the surrounding area. This heavy metal is known to impair the success and health of stream organisms. The concrete channel also increases temperature, evaporation, and provides little natural habitat to stream organism. Other studies have found a slew of other pollutants in this altered landscape.

Resources:

Hotton, Veronica & Sutherland, Ross. (2016). The legacy of lead (Pb) in fluvial bed sediments of an urban drainage basin, Oahu, Hawaii. Environmental Science and Pollution Research. 23. 10.1007/s11356-015-5777-8.

This project has given me the opportunity to research the ahupuaʻa in general, but I focused my research on the poʻina nalu of the Pālolo coastline. There have been drastic changes to the people and to the coastline but the surf spots, their names, and their history have been remembered because of the passion that Hawaiian people had and still have for heʻe nalu.

Ma o ka hana ʻana i ia pāhana, ua aʻo hou au i ka waiwai o ia wahi kupaianaha ʻo Pālolo. Nui ʻino nā moʻolelo i kālele nui ʻia mai kuʻu wā liʻiliʻi i kupu hou ai ma koʻu naʻau a hoʻomanaʻo au i nā haliʻaaloha o koʻu wā hele kula ai ma Ānuenue. Ke aloha no nā moʻolelo, oli, a kaiaulu o ia wahi nei! Ola

In no particular order and with no authority here are a few worth investigation. Local Iʻa - a place to find sustainably caught local fish that is direct from small scale fisherpeople. Mudhen, a spot that highlights local produce and preparations in itʻs dishes and truly supports local farmers. Keep It Simple Honolulu a zero waste concept store to refill your home and beauty products and reduce your dependency on plastic bottles and packaging. Pua Hana florist that sells local arts and flowers/leis grown in Hawaiʻi.

Juicy Brew - a local eatery that also supports local farmers and caters to vegan and vegetarians especially.

The Chinese believed in the concept of “filial piety,” a deep sense of caring for elder family members. Pālolo Chinese Home has carried on that tradition for more than a century and serves all of Hawaii. Pālolo Chinese Home is now a preferred, premier provider of long term care among Hawaii’s families, serving men and women of all ethnicities.