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intern projects

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WKIP 2020

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Kohala, Hawaiʻi

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Mekaila Pasco

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The purpose of this story map is to provide the kaiāulu (community) with a valuable resource that recreates the journey of Naeʻole, a well-respected chief of North Kohala, who saved Kamehameha I, the future mōʻī (king) of the Hawaiian islands. This story map takes the viewer [you] on a virtual huakaʻi (trip) through nine prominent inoa ʻāina (place names) described in the moʻolelo (story) of Naeʻole’s run. There were multiple sources acknowledged in the collection of this information, however we are unsure of which sources are accurate and which are not. Creating a story map that explores the intimate relationship between Kamehameha’s birth during the rule of chief Alapaʻinui and nine traditional inoa ʻāina of North Kohala is highly essential.

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Hoʻoipo bertlemann

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I chose to focus on moʻolelo surrounding the area of puʻu Hōkūʻula and the surrounding area of Waimea because there are no recorded stories or information that are easily accessible telling us how people properly interact with this area. I want to show people that there is a way to understand land through moʻolelo. Another reason why I chose to focus on moʻolelo is that a lot of people from the Waimea community know about this place and its profound beauty but don't know the traditional names that can teach us a lot about this place. Lastly, I choose to focus on the area of Hōkūʻula for the sense of remembering. To remember not just the place names and the stories of the past but also remembering how to interact with the wahi kūpuna of Waimea, the tradition of remembering could also help in the sense of remembering how Waimea could produce for its own community in the past and how we can improve now for a more productive future.

Richard Keahi Kahler

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Throughout my education I was privileged to learn about my kūpuna and the ways they thrived on the land and sea. With this ʻike, this knowledge, I became distraught to find myself so reliant on foreign imports. So, I began to ask myself questions- 1) How did our kūpuna live so abundantly on the land?,  2) What does our future of Hawaiʻi look like? and 3) How did our kūpuna adapt to places such as Kohala to bring forth abundance and continually feed the people and communities? Throughout this project I carry with me the lens of ʻĀina Mauli Ola, Hāloanalaukapalili and ʻĀina momona as I look at the moku of Kohala, specifically focusing on Kohala I Waho or “Leeward” Kohala and just one example of Lālāmilo of Waimea. From this examination I learned that, Kohala provides many examples of cultivation where agricultural methods are exceptionally more diverse than previously understood. Many agricultural systems do not fit into predominant models of loʻi and māla agricultural systems. Having place based knowledge and connections to specific ʻāina needs to inform our understanding of the structure, form, and function of agricultural systems. Lastly, there is much to learn about agricultural systems and methods for cultivation.

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Kaiakahinalii Kaopua

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In documenting voices about existing ʻāina-based education programs in Kohala, we can learn the different perspectives and opinions of kupaʻāina, kumu, and kupuna of that wahi, in regards to how more ʻāina-based opportunities, programs, and curriculum can be developed for current haumāna of Kohala, and future generations.

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Tahiti Ahsam

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Kukuipahu Heiau is a fully intact wahi kūpuna that has a distinct connection with Hawaiian culture, understanding of ʻāina, and the history of the Kukuipahu ahupuaʻa, the Kohala moku, and Hawaiʻi Island. However, on a surface level, sources related to Kukuipahu are scarce. This website was created to capture memories shared about this heiau, compile information from different resources, and re-spark that ao or light of consciousness for Kukuipahu Heiau. By inventorying sources related to Kukuipahu Heiau from various ethnohistorical resources, online repositories and conducting community ethnography, we can begin to gain insight on specific people connected to this ʻāina, scarcity of documented information, as well as gain a better understanding of the previous functions of this heiau over time. In sharing this inventory and insight in the form of a website, the Kohala Community can not only utilize this resource to aid in current and future stewardship efforts of this sacred site, but also continue the process of restoring the identity and mana this heiau holds. 

Pua souza

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The portion of ʻāina this project focuses on is located on the Kohala High School (KHS) and Kohala Elementary School (KES) campus within Honomakaʻu and Kapuʻa ahupuʻa. It is an area that has helped me establish pilina to ʻohana, to my community, and to ʻāina. As kamaʻāina of Honomakaʻu, I found it important to ask myself what I can give back to this place that nourished me. What will be the seeds I plant for the next generation? And how can I ensure they are raised knowing their identity as kupa of Kohala? The research presented throughout this website highlights the need to (re)build and reawaken pilina to place through understanding different attributes of our environment and the people who have cared for it. 

Kaʻāina Ishimine

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Kaʻauhuhu is a name rarely heard. It's a place of history and change largely untold. With this story map, the hope is to share the short moʻolelo of Lonoheana, a farmer, and son of Kaʻauhuhu. Information on this story map is to bring a better sense of pilina to this ʻāina often overlooked. You always hear snapshots of information during garage talk story sessions, but always about the plantation days. Somewhere is the yearning to know more. By looking into Mahele documents, maps, and nupepa in the ahupuaʻa of Kaʻauhuhu specifically for the single Mahele claimant, Lonoheana, we can learn about the (different) kihapai, hale, and inoa ʻāina about his ʻapana within what is now known as the Hāwī town area today. This type of ethnohistorical research brings life to ʻike that would've been kept locked in documents many of us can't understand.

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