The oral traditions of the 1800s, after western contact, make some interesting references to a place anciently referred to as Pukaua. In some of the stories it is referred to as the “Plains of Pukaua.”

In an attempt to identify this “Plains of Pukaua” one would need only to refer to Sterling and Summers, “Sites of O`ahu.” It makes reference to a traveler, traveling along the ancient trail from Kou or Honolulu to Wai’anae first passing the “Village of Gold” or today the area of the City and County’s West Loch Golf Course. The ancient name of this area is actually Po`ohilo although we refer to it today as Honouliuli. This is an area that sits inside of Honouliuli Gulch just where it flattens out before reaching West Loch or as it is anciently known as Kaihupalaai.

Old Ewa Plantation Town sits on the top of the Gulch on the western side overlooking Honouliuli gulch as Old Fort Weaver Road meanders its way through it.

Before we leave this “Village of Gold” let me share a little story of how this place got its ancient place name.

Today we refer to it as Honouliuli but it was anciently known as Po`ohilo. O`ahu had always been an island that the other island chiefs wanted to control, especially Maui and Hawai’i Island. O`ahu had more inland water than both those islands so the people of O`ahu were thus considered wealthy.

Keawalauopuuloa or the “many harbors of Pu`uloa,” today Pearl Harbor, was considered the bread basket of the island of O`ahu. It was known for its abundance of oysters and clams and many varieties of shellfish. Anae or baby mullet were also found in abundance. The waters of Pearl Harbor were a dark blue and not the brown and black that it is today. Many varieties of native water birds thrived in these waters. Lo`i Kalo and fishponds bordered much of the shoreline. The Hawai’i Island chiefs envied the people of O`ahu so much for their wealth that during the time of Mailikukahi’s reign as Mo’i of the Island of O`ahu several Hawai’i Island Chiefs including one from Maui launched an invasion on the island of O`ahu by way of Kaihupalaai (West Loch).

Mailikukahi`s reign took place around the early 1500s and it was during this period that one of the political capitols of the island of O`ahu was a place called Lihue or today the area of Schofield Barracks. Not Lihue, Kauai but Lihue on O`ahu.

The Lihue on Kauai got its name from the Lihue on O`ahu. Lihue also included the area today where Del Monte’s fresh fruit cannery and Kunia Plantation Camp is located. It was also considered the training grounds of Mailikukahi’s warriors or Nakoa.

So it was here that the invading armies sought out Mailikukahi’s Nakoa. They came with 3,000 canoes and first landed at Waikiki which was considered another political capitol of O`ahu. They then continued west and entered Waimomi (Pearl River) the entrance to Pearl Harbor then into Kaihupalaai (West Loch) and landed in the area of the West Loch homes and the St. Francis West Hospital.

They marched up the trail of Kunia. Our Kunia Road was a foot trail to Lihue. They eventually found Mailikukahi’s Nakoa at Waikakalaua where a major battle took place. Mailikukahi’s Nakoa decisively defeated the foreign invaders. Chief Punaluu from Hawai’i Island was killed in the area where Mililani is now located.

However the ancient name of Mililani is Punaluu which got its name from this battle where Punaluu lost his life.

Mailikukahi pursued the invaders as they tried to get back to where they had left their canoes. Another major battle took place in Kipapa Gulch. So many Hawai’i Island warriors lost their lives here that it was said that the river ran red with the blood of the invaders. The name Kipapa got its name from this battle “paved with the blood of the Hawai’i Island warriors.” Mailikukahi continued to pursue the invaders to Waimanu where the Chief Hilo was killed and decapitated. His head was then taken to the intersection of the trail to Waianae and Kunia where it was placed on a pole and displayed for all to see. Thus this place came to be known as Po’ohilo “the head of Hilo.” It was to serve as a warning to anyone else who had plans to invade the Island of O`ahu not to come by way of Kaihupalaai.

As the traveler passes the “Village of Gold” along this ancient trail he first comes upon Puainako. As he passes Puainako he comes across Keoneae which is identified as being within Kaloi Gulch. This reference would place Keoneae at the intersection of Farrington Highway and the proposed north-south road. It is interesting that Keoneae and Keoneula both are situated in the natural alignment of Kaloi Gulch.

It is highly possible that at one time water may have passed along this portion of Kaloi Gulch establishing a relationship between the people of Keoneae and Keoneula. Keoneae also served as an intersection of another trail that entered the upper regions of Kaloi Gulch.

Today this trail now passes through the Castle and Cooke Homes of “Wai Kaloi” along the western slope of Kaloi Gulch, along the perimeter of “Kumulani Subdivision” and up to Palehua. Remnants of this trail can still be seen at the higher elevations of Kaloi Gulch.

Harry Von Holt who was the first ranch manager of the James Campbell Honouliuli Ranch used this trail to carry construction materials in the building of his home up in Palehua. That home still stands today and is affectionately referred to as Hokuloa, a retreat to the Campbell family.

As the traveler passes Keoneae he next comes upon Puuokapolei. I have shared in a previous story the special role that Puuokapolei played in ancient times so I will not dwell too long here except to quote the words of 2 ancient chants about this special place before I move along.

A mele inoa (name chant) for Kuali`i who lived around the late 1600s, makes these interesting statements:

Aole I like I ka Paaa Not like the rind of the banana
I ka weke lao a ke Akua (Or) the tattered sugar-cane leaves of the gods,
Ka ulu kanu a kahai; (Or) the breadfruit tree planted by Kahai;
‘Oi`ole ka oe I ike Truly have you not known
Ka wahine pau mao The woman with the faded garment
I ka luna o Puuokapolei On top of Puuokapolei
Aole I like Ku Not like these is Ku

The interesting reference to Kahai having planted the first breadfruit tree who we have read about in a previous cultural essay. The woman in the faded garment on the hill of Pu`uokapolei is believed to be “Kapo.”

The lamentation (kanikau) for Kahahana, the last Mo`i of the island of O`ahu makes this interesting statement about Puuokapolei. He died as a result of injuries he sustained from the assault of Kahekili on the island of O`ahu. He died in 1784:

He kai mahamoe, kai moa Kailua e A distant sea, a foamy sea is Kailua
O ka luhe la lula I ke kehau Fanned, cooled by the gentle breeze
He hau ke ala, he kumoena ololi; The hau is the path, a narrow strip;
E newa ai o hea make I ka la, Go carefully lest you fall dead in the sun,
Akua noho la I Puuokapolei The god that dwells on Kapolei hill

The Akua noho or the god that dwells on Kapolei hill is “Kapo.”

As we travel past Puuokapolei in our attempt to find this place anciently known as Pukaua we can no longer see ‘Ewa as its view is blocked by Puuokapolei.

The trail to Pukaua is getting narrow. As we get to the waterpark and look west toward Honokai Hale, this stretch of land on both sides of the H-1 Freeway to include that portion of old Farrington Highway as Awanui, Palailai and Makaiwa Gulches flattens out is Pukaua.

There is an interesting story of Pukaua that made this place famous in ancient times. It is a story of the two old women who turned into stone. It is a story of two supernatural women or kupua wahine who lived in Pukaua and Pukaua was their place.

These two women were known to have strange powers. One day when they were at Ku`alakai fishing in the evening they caught some fish, aama crabs and even pipipi shell fish. As it started to get dark and late they decided it was time to start heading for home. They picked up their fish and things and started on their way home.

As they were on their way they realized that they needed to get home before it got light. They however met a one-eyed man. He took up much of their time and when they were finally done speaking with him they realized that they were running out of time and it was beginning to get light. As they ran they started to drop their fish, crab, limu, not even caring knowing how important it was for them to get back home before the sun came up. They did not want to be seen by anyone.

They needed to get to the mauka side of the trail. They did not get far when it was finally daylight. One of the women said to the other “let’s hide before we are seen by someone.” It was too late as their bodies had turned into stone.

There was an article in the Hawaiian language newspaper, the Ka Loea Kalaiaina on January 13, 1900. The article informed readers of this story and reminded them whenever they were traveling to Waianae to look on the mauka side of road in the area of Pukaua and they would see the stone of the two kupua wahine.

The stone however is not there today. It is believed that it was destroyed with the construction of the H-1 Freeway. Interesting though when you think about it that was not too long ago.

It seems that we have lost so much in our lifetime. However you can still see the two kupua wahine if you look hard enough. I find myself always trying to look for them as I drive to Waianae in the area of Honokai Hale. Maybe we will be lucky one day and see them standing in quiet solitude together on the mauka side of the freeway opposite Honokai Hale.

Pukaua is an interesting place.There is also an interesting reference to this area as the place of the Olohe. What is puzzling is the reference to Olohe as “robbers.” Historically Olohe were Lua practitioners of high rank and in many cases were Ali`i. It is not surprising that they would refer to Pukaua as a place of Olohe or a place of Lua practitioners. The name Pukaua literally means “war chief.”

Kamehameha’s instructor in the fighting arts of lua was Kekuhaupi`o. He was an Olohe. So why are the Olohe of Pukaua referred to as “robbers?” Let’s first examine the location for maybe the place has the answer as all Hawaiian place names do.

Pukaua is located at the eastern door to Wai’anae. The western door is Kaena Point. There are similar stories that refer to the western door to Wai’anae as the place of Olohe. Similarly they are referred to as “robbers.” The moku boundary between between `Ewa and Wai’anae is at Pili-o-kahe, within reach of the Olohe O Pukaua. At the western door, the moku boundary between Wai’anae and Waialua is at Kaena Point.

The stories of the Olohe at the western door are associated with the Kaneana Cave or more recently known as Makua Cave. Perhaps these Olohe were guards to the entrances to Wai’anae and not robbers which we have been mistakenly made to believe.

Support for this area as being a place of lua practitioners can also be found in its cultural structures. On the mauka side of Farrington Highway in the area we know of as Pukaua lie a number of very interesting stone structures. On the high ground looking over what once was the only trail into Wai’anae are a whole series of low c-shaped stone structures. Not large enough to protect one from the weather, but large enough to conceal someone from being observed by an intruder walking along the trail into Wai’anae.

Further up the hillside from Pukaua is an interesting stone enclosure with seating areas on both the eastern and western side of the enclosure. The enclosure sits inside of a small depression giving one the impression of an amphitheater or having been used as a training arena. It is also a short walk from the moku boundary between `Ewa and Wai’anae. The area surrounding the stone enclosure has a commanding view of all of ‘Ewa.Canoes passing east and west off shore can be easily observed.

It is a short walk to the moku boundary between `Ewa and Wai’anae. It would be an easy task to signal Wai’anae of the presence of intruders approaching their eastern door at Paukaua.

These stories are not meant to confuse us but rather to draw the lines between the “dots,” For the “dots” are many. The lines have been removed by much of what has happened over the last 200 years with the deaths of so many people and the many changes to our landscape.

It is hoped that these stories bring some clarity to our ancient past and a sense of appreciation for the present.

This essay was first published on myadvertiser.com in February 2007.

Some years ago I met a Kupuna by the name of Sara Kauka. I went to Kamehameha with one of her sons back in the 60s. I think he was a few years ahead of me. I also know her daughter Sabra Kauka who I think presently lives on Kauai doing a lot of good work in the preservation of our Hawaiian cultural history.

However this is a story about their mother or Makuahine, Kupuna Sara Kauka - a gracious lady from a time much different from ours. I met her at a Hawaiian Civic Club convention many years ago.

I remember clearly the conversation I had with Sara. It started with the normal Hawaiian Civic Club activities that are provided for as part of any convention. At this particular convention I was hosting and serving as tour guide of a cultural bus tour to the Puuokapolei Interpretive Native Garden. As we talked about some of what I would be sharing on the tour the conversation slowly moved toward ancient place names of the area we now know as the City of Kapolei.

When I mentioned the name of Ku`alakai, it rekindled in her a sudden interest. It was a name she had not heard of for years but was one that she was very familiar with. When I met Kupuna Kauka she was already in her 90s. I always find it interesting sharing stories with Kupuna especially when they can recall clearly details of their childhood. It is not often that we have that kind of opportunity.

It seemed Ku`alakai brought back some happy childhood memories of her parents who have long since left her. These were special years to her and seemed so personal but Kupuna Sara was quick to share those happy memories. I can`t recall if she ever told me how old she was at the time, but judging from the clarity with which she spoke I suspect that she may have been about 9 or 10 years old. She did say that it was in the 1920s. As she shared this it increased my interest as this was before there was a military presence at the former Barbers Point Naval Air Station. I had always wondered what the area was like before the Navy purchased the property from Campbell Estate. I have tried to get access to military documents and photos prior to the construction of the Barbers Point NAS however unsuccessfully.

This was a time even before Gilbert McAlister, who was an archaeologist for Bishop Museum, and did the very first archaeological survey in 1930. I was aware of several old maps such as Malden`s Map of 1825 which had identified several very interesting cultural features in the ‘Ewa region. Here was an opportunity to confirm my thoughts of the cultural landscape of this area. It was also an opportunity to bring to life the ancient traditions associated with the ‘Ewa region and to learn a little of this ancient place known to the po`e kahiko as Ku`alakai.

Today most of us know of Ku`alakai as Nimitz Beach adjacent to the U.S. Coast Guard Station on Kalaeloa of the former Naval Air Station at Barbers Point. There is nothing at Nimitz Beach today that is even a hint of what Ku`alakai once was. It was anciently known as a birthing site for turtles or “honu.”

This reference puzzles us as you would expect to find a sandy shoreline upon which turtles could pull themselves up onto to dig a hole and lay their eggs. The turtles can still be seen there as I have seen many on recent occasions.

Today there is very little sand that can be found at Ku`alakai. You can however find a lot of coral, sandstone and military concrete rubble.

There is also a story of Hi`iaka, who was the youngest and favorite sister of Pele, stopping at a fresh water spring at Ku`alakai. As she sat beside it and bent over to pick a Lehua flower she saw her reflection in the spring water. It became known in the traditions as the “Spring of Hoakalei.”

In Malden’s Map of 1825 he identifies what appears to be a pond in the area where the U.S. Coast Guard Station appears today. A short distant away Malden’s Map also identifies a trail that connects the ocean resources of Ku`alakai with the Lo`i of Kaihupalaai (West Lock). This trail is referred to in the oral traditions as the Ku`alaka`i Trail. It is a unique and interesting trail in that it is paved in coral and marked by upright coral stones every 10 feet. That trail still exist today hidden beneath Kiawe trees and weeds.

Along this paved trail are many signs of a people who have long since left us. Many walled sinkholes that were used as water wells can be found along the trail perhaps to allow a weary traveler a refreshing drink of water. There are also many signs that they may have used sinkholes to grow bananas and ti leaves. One can almost feel their presence as you walk amongst these coral structures to numerous to even count.

Perhaps the most interesting story associated with Ku`alakai is the story of Kauluokahai. This name makes reference to the first breadfruit tree that was planted by the Tahitian Chief Kahai in Ewa.

Kahai was the grandson of Moikeha who was the grandson of Maweke. These are our early Polynesian navigators. Kahai was an expert navigator having made many trips to and from Kahiki and Samoa. He is credited in our cultural history for having traveled to Samoa and finding a breadfruit tree and returning by way of Tahiti and ultimately planting the tree in ‘Ewa.

There are many stories throughout all of Polynesia of the retrieving of a breadfruit tree from the land of our ancestor`s origin or their homeland and planting this tree at their new home. The motif of the leaf of the breadfruit tree symbolically represents a “new beginning” or “rebirth” or “life renewal.”

This act of Kahai, the planting of a breadfruit tree, serves both as a connection to their homeland and the start of a new life. But its meaning goes beyond this. Kahai had a son named Namakakapao`o. Kahai and his son became separated when his son was a young child. However Kahai told his wife he was going to bury his Mahiole (feather helmet) and his Ahuula (feather cape) beneath the “Ka Ulu O Kahai” (The Ulu or breadfruit tree of Kahai). He told his wife he was leaving however when his son grows up and if he wanted to find his father, he could find him beneath the Ulu tree of Kahai or “Kauluokahai.”

In the opinion of most contemporary cultural thinkers Ku`alakai is a corruption of “Kauluokahai”in its pronunciation. The first breadfruit tree was planted at Nimitz Beach or anciently known as Ku`alakai according to the oral traditions. The meaning of this story as part of our voyaging traditions or an island culture, it was always important to know who you are and where you are from. It was a culture that could trace their genealogy back to Wakea, the sky father, and Papa, earth mother. If the time came when Namakaokapaoo wanted to learn who he was he could seek his father at Ku`alakai beneath the standing breadfruit tree of Kahai. Every island throughout all of Polynesia has a place one can go to find their way home.

Kupuna Sara Kauka’s story starts in Kaimuki where in the 1920s she lived with her parents.

This was a time when many of the Japanese and Chinese were leaving the difficult work in the pineapple and sugar plantations and seeking other careers. It was they who moved and established the new community of Kaimuki. It was here where young Sara grew up. Sara and her parents were Hawaiian.

She recalls her and her parents riding the electric trolley from Kaimuki to the Iwilei train depot across the street from the old Aala Park. This was a time when ‘Ewa and especially Ku`alakai was well known for their limu and seafood and it was for this reason that she and her parents were riding the train on this day.

She recalls little things as they passed Kalihi Kai, then the old John Rodgers Airport, passing along Pearl Harbor and seeing some of the ancient fishponds that could still be seen in those days.

She recalls the many watercress ponds, rice ponds and Lo`i Kalo in the area we today identify as Pearl City, Waipio and Waipahu. Just beyond Waipahu the train turned east till it got to the old ‘Ewa Plantation Town.

Much of this area was in sugar and beyond ‘Ewa Town on makai side of the train tracks was all Kiawe and cattle or as they called them “pipi.”

Kupuna Sara recalled her parents would signal someone on the train just as the train got beyond Puuokapolei. It would never completely stop but slow down enough so they could jump off safely. It seemed every time they came here there would always be cowboys or paniolo on horseback waiting to give people a ride to Ku`alakai and this time was no different.

She and her parents would each jump on the back of a horse with a cowboy and would be packed along what she recalls as a paved coral trail from the train tracks all the way to the beach. Although there were a lot of Kiawe, it was not as thick as it is today in some places of the former naval air station.

As she and her parents got close to the beach it opened up into what can best be described by her as a coastal wetlands. There was only one house there at that time and it was the home of a Hawaiian man and his family who fished and gathered limu in the area. It was he who they had come all this distance to see.

Kupuna Sara recalls not being able to see the ocean when standing on the mauka side of the beach as there was a mountain of sand that stretched the length of the beach. She also remembers a large pond that she believed had fresh water. Once they had gathered the fish, lobster and limu they jumped on horses again and rode back to catch the train on its way back to town.

Sara’s story intrigued me enough to extend an invitation to take her to Ku`alakai. I`m not sure exactly when however we did meet some time later at her home then in Waialae.

My wife and I picked up Kupuna Sara and we drove to Kalaeloa. It had been some time since she was last there. She pointed out the area that she thought was where they got off the train although it took her some time to say with any kind of certainty. It was along Roosevelt Road just adjacent to the now Campbell Industrial Park and former enlisted officers homes. We had to drive all the way back to Coral Sea Road to find our way to the ocean side of the former base.

We could not drive straight through as she did on horseback some 80 years earlier. Nothing looked familiar to her including the road that we were driving upon.

When we got to Nimitz Beach and I tried explaining to her that this is where we thought Ku`alakai once existed. It took Kupuna Sara a while before she felt comfortable enough to say what was off in different directions. She would point in one direction and say this was all sand. Over here in this direction was a large fresh water pond. She could never really say where the old Hawaiian fisherman’s house was located.

In a way it was a sad day because I could see her struggling to see something that she could no longer see, as if reaching back into the past and hoping and trying to find something familiar. Something to at least grab on to like the hand of a parent some 80 years ago.

It is a day I will cherish as it was a day Kupuna Sara helped me see a small part of our past. It will never come back. But as long as we have Kupuna such as Sara who can still share pieces of this past with children, it will always help us see what cannot be seen today but only through the eyes of Kupuna like Sara Kauka.

This essay was first published on myadvertiser.com in February 2007.