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This section serves as a starting point for your research into the history and traditions of the moku of Waiʻanae. Leeward Community College's education center is located in the area of Māʻili within the ʻAhupuaʻa of Lualualei, which is a part of the Moku of Waiʻanae. Some of the rich stories of this ʻāina can be found within the resources below but no doubt there is much more to explore through your own research. Ola Waiʻanae i ka Makani Kaiāulu! (ʻōN #2495)
Tips for Searching Primo
When searching through the catalog, the following subject headings might be helpful for your search:
Additionally, you can narrow your search by using the names of individual land divisions such as the following ahupuaʻa names: Nānākuli, Lualualei, Waiʻanae, Mākaha, Keaʻau, ʻŌhikilolo, Mākua, Kahanahāiki, Keawaʻula; Or individual wahi pana such as: Kaʻala (Mt), Kaʻena, Kūlaʻilaʻi, Kāneʻakī, Kūʻilioloa, Pōkaʻī, Puʻuheleakalā, etc. Note that sometimes diacritical markings (ʻokina and kahakō) are not present in the catalog. To be safe, it is recommended that you search names twice, once with diacritical markings and once without.
books and other materials in the library collection, as well as articles, e-books, and videos from the library's research databases.
The Kaʻena Aloha Series is a collection of short stories that take place in the Waiʻanae and Nānākuli areas. It is a children's book series with versions in both ʻōlelo Hawaiʻi and English. These are available at the Waiʻanae Moku Education Center.
Fierce Heart is the biography of a community and a portrait of its people. Although Makaha is a small, isolated town on the Western coast of Oahu, it has produced some of the most intriguing Hawaiians of the twentieth century: world-class surfers Buffalo Keaulana and his sons Rusty and Brian; beautiful skin diver and surfing pro Rell Sunn; and larger than life singer and songwriter Israel Kamakawiwoʻole. What connects them is a love for their culture, their people, and various kinds of water sports. Fierce Heart combines stories of exciting big wave surfing competitions, dramatic water rescues, deep friendships, and touching family portraits with a look at the history and origins of one of the world's most thrilling extreme sports.
This section contains the website and contact information for a number of organizations that are dedicated to the Waiʻanae community through conservation, restoration, and education. These are some organizations that you might consider collaborating with within the scope of your work here at Leeward. Some examples include research assignments, service trips, or program partnerships. Remember: Leeward CC is a part of the Waiʻanae community too! As you reach out to these groups, consider ways that you are not only utilizing their resources but also supporting their goals through service, funding, or other reciprocal means of collaboration.
Today, Kaʻala Farm continues to reach out to the community and its future – the children – in order to connect them with their cultural heritage. Forever looking for new and innovative ways to foster the Hawaiian spirit in all Hawaiʻi’s inhabitants.
MAʻO operates one of the largest certified organic farms in Hawaiʻi, where we grow over 40 different varieties of fruits and vegetables. The farm enterprise is co-managed by youth interns and apprentices, who shoulder the hana nui of feeding community while receiving training and mentorship to become entrepreneurial community leaders.
Mālama Learning Center is a place in West O‘ahu that brings art, science, conservation and culture together to promote sustainable living throughout Hawai‘i. MLC strives to unify area schools, residents and businesses around a shared ethic of caring and conservation.
INPEACE has provided educational programs to Native Hawaiian communities for 25 years, nurturing the growth and development of keiki through ‘ohana-focused models and empowering community members to become educators and active leaders in their own communities because they understand, live, and are invested in the community’s future.
Originally produced as a testimonial presentation to the Land Use Commission during its consideration of the West Beach development in 1985. Condensation of over 16 hours of testimony gathered from the people of Waiʻanae.
Hawaiian Values Project: No. 486 (Hawaiʻi Foundation For History and the Humanities)
Above: Fred Cachola, Papa Louis Aila, Edward Kealanahele Iopa, and Howard Hayes at Kūʻīlioloa Heiau in Waiʻanae, Oʻahu as featured in the Hawaiʻi Foundation for History and the Humanities Series. Screenshot is taken from "Kuʻilioloa pt. 2"; In addition to the interviews done at Kūʻīlioloa Heiau and Kāneʻaki Heiau, the UH Catalog also includes streaming access to footage taken in other places across the islands.
At the tip of Kaneʻilio Point in Pokaʻi Bay, Waiʻanae, Oʻahu. There is extensive spoken Hawaiian by E. Kealanahele and L. Aiala. They discuss heiau in general, place names and their translation, Hawaiian language in general, in both English and Hawaiian. E. Kealanahele's Hawaiian is very clear. It's noted that from Nanakuli to Kaʻena there are 13 to 16 Heiau--more concentrated than in any other area. They discuss place names: Keawaʻula Bay (Yokohama), Pokaʻi Bay, Kawaihae Bay, Waiʻanae, Nanakuli, and the Paheʻeheʻe heiau.
At the tip of Kaneʻilio Point in Pokaʻi Bay, Waiʻanae, Oʻahu. Discussion of the passing of Hawaiian culture from the grandparents to the grandchildren, a process stopped by public schooling. Hawaiian language in general. General religious practices related to the heiau. Literal translation versus translation for poetic meaning. The necessity of sound markers in written Hawaiian. The Kamaileʻunu heiau is mentioned. The concept of "unu" which is one's sense of one's position in any group. Discussion of historic sites in general.
1st program. At the tip of Kaneʻilio Point in Pokaʻi Bay, Waiʻanae, Oʻahu. Video cutaway shots of the area.
2nd program. Discussion of the structures within the Kaneʻaki heiau and the names for them: ʻanuʻu, lele, kiʻi, hale pahu, hale mana. Their meaning and function. L. Aiala talks about the structures in Hawaiian. The concept of ʻaumakua. The use of religious sacrifice.
Much discussion about the Hawaiian language: problem of knowing how "Makaha" was originally pronounced and how the location of the macron makes a difference in meaning; the problem of early Hawaiian writers not using the macron and so meaning has been lost; the oral nature of the Hawaiian language; how "Kealaokeakua" has evolved to "Kealakekua" which no longer reflects the intended meaning of "pathway of the gods" and how "meaonopua" evolved to "manapua" (examples of the corruption of the language over time); how present day names' meanings do not always fit the location. Discussion on how the old Hawaiian way of life was interwined with the environment. Kaʻahupahau, the shark god who guarded the entrance to Puʻuloa, now Pearl Harbor. How the first drydock built there was destroyed.
At the Makua "Open House." U.S. military officers talk about the importance of Makua Valley for training with live rounds. Shows a tour of the valley and selected training sites. Open burning and open detonation, hazardous and toxic waste, and fire control measures are examined. Archaeological studies and inventories, water and soil run off, and contamination problems are discussed. Sparky Rodrigues talks about his concerns with the evictions taking place, the contamination of Makua Valley, the condition of the valley at the end of the 65-year lease from the state of Hawaii, and the violence that is promoted by military activities in a sacred valley. He also discusses the history of the valley and the significance of certain place names.