Ka Wai Ola - Office of Hawaiian Affairs, Volume 40, Number 3, 1 March 2023 — Culture and Commerce Collide at Ahu o Laka [ARTICLE+ILLUSTRATION]

Culture and Commerce Collide at Ahu o Laka

> MO'OLELO NUI V ^ COVER STORY *

(Mahmkmi GyplWb

fl ccording to noted cultural practitioner and loea £fm hula Kawaikapuokalani Hewett, Ahu o Laka MM in Kāne'ohe Bay is a plaee deeply rooted in the M ■ genealogy of the islands as the kupuna of Mauna Kea and other wahi kapu (sacred places) of Hawai'i pae aina (the Hawaiian archipelago). However, Hewett and other kupa (native residents) of Ko'olaupoko have heeome increasingly concerned about protecting the 1.2 mile long, 60-foot wide lowlying island located about a mile offshore of Windward O'ahu that has heeome an extremely popular destination for locals and tourists alike. Known to most Hawai'i residents by its niekname, the "Kāne'ohe Sand Bar," Ahu o Laka contains within its mo'olelo important pieces of our history.

Mo'olelo ofAhu o Laka In Hewett's collection of history for Ahu o Laka (also known as "Ahua a Laka" or 'Ahu a Laka"), Pu'u Hawai'i Loa is the plaee where the gods created Kānehulihonua and then Keakahulilani, the parents of Ka-Papa-L-a-Laka. "When the lands were created, the smaller islands were created first. With the birth of these small islands eame the kupuna of Mauna Kea," Hewett said. ' Ahu a Laka was born before Mauna Kea," explained Hewett. "That genealogy is there. Ahu a Laka - the ahu or shrine where the piko or umhilieal chord of Laka was placed. KapapaTalaka, (now called Kapapa Island) was dedicated to the birth and the most sacred rank of Laka, son of Kānehulihonua and Keakahulilani. This is the island where all the sacred ceremonies were held.

This is also the island that Wākea and all of his retinue landed upon after they were all washed out to sea in a great flood in the ahupua'a of He'eia. "Kānehulihonua was created between four gods," Hewett continued. "Because of that, they are all eonnected in the creation story that goes back to the first child, who is KapapaTalaka. According to Hewett, with the help of the gods Lono, Kū, and Kanaloa, Kānehulihonua was created from the earth at Keonekeaokahakahaea. "The gods mixed the one kea, the lepo 'alaea 'ula, and the lepo hā'ele'ele uliuli from Mololani with the wai na'o (spittle) from the mouth of the akua, and formed the ki'i of Kānehulihonua in the image of the god Kane." Mololani is the crater that forms Mōkapu peninsula, the present site of the Kāne'ohe Marine Corps Air Station, at the southernmost end of Kāne'ohe Bay.

[?]

After his creation, Kānehulihonua was housed at Halekou (a fishpond at Mōkapu) to heeome strong. When he was able to stand and walk, he stood up in the sunlight and cast a shadow on the earth. From his shadow the gods created Keakahulilani, the first wahine. Hewett noted, "When he was born, they created the ahu (altar) to honor Kapapatalaka. This is why that plaee is the piko - that was the beginning of the relationship, the connection to the ki'i of Kane." Hewett says that if Kapapatalaka had not been born, "nothing would have been born." Everything that eame after was connected to KapapaTalaka and Ahu a Laka - even down to the creation of Hawai'i Island. The connection of this plaee with the chief, Laka, eame later with the great migration that was taking plaee at the time. Laka, one of the great voyaging chiefs, was born on Maui. It is said that he was buried at Ahu o Laka, although other mo'olelo about Chief Laka recount that he resided at Waikāne, gave his name to the island, but that he was buried at Iao on Maui. Hewett also speaks of the coming of La'amaikahiki, who brought the pahu drum, and Laka, the goddess of hula, as being associated with the island and Kāne'ohe bay. "We're trying to perpetuate the pono of Ahu a Laka in two directions: hula and wayfaring. Both are unique in the sense that you're on a journey, storytelling through music and dance, and wayfaring, centered in their tradition, lineage and legacy," he said. These ancient connections are why Hawaiians who live in the area have raised concerns about what has happened to this wahi kapu. No Longer the Same

(L-R) Barry Yamada, "Tīta" Kawelo, "Braddah" Akana and Walter "Doc" Kawelo ore longtime Kōne'ohe residents who hove monitored octivities in the boy for yeors. It is no longer the quiet, peoceful ploee they remember. - Photo: Mahealaoi Cypher According to lifelong residents of the area, the mana of Ahu o Laka has changed over the years - especially in recent decades. "It's not what it used to be," said Tita Kawelo who monitors the activities around the bay from He'eiaKea Small Boat Harbor (also known as He'eia Pier). "It used to be so peaceful; a plaee where loeal residents and fishermen visited for fishing or cultural purposes."

"We used to sleep on the island," added Walter "Doc" Kawelo. "The water never eame over the island back then, even at high tide." Area residents object to calling Ahu o Laka the "sand bar." "When I was growing up, this was always considered a sacred plaee, it was never referred to as 'a sand bar.' My father and unele fished there and always referred to it as Laka," said Leialoha Kaluhiwa, a kupuna ffom the area. Longtime residents of Kāne'ohe, He'eia and Kahalu'u note that Ahu o Laka was onee an island in its own right but that it has been reduced over time to the appearance of a "sand bar" primarily due to sand-min-ing. They say that Ahu o Laka was heavily sand-mined to support the restoration of Kualoa Beach Park at the northermost end of Kāne'ohe Bay, and the expansion of Moku o Lo'e (Coconut Island) whieh is used as a marine research facility by the University of Hawai'i. Cashing in on a Cultural Treasure In recent years, social media posting about the "sand bar" has resulted in the excessive use (and abuse) of Ahu o Laka and has increased the pressure placed on Kāne'ohe Bay's fragile ecosystem. "The desecration and commercialization of Ahu a Laka has been an ongoing, long-standing issue for Hawaiian groups and cultural leaders on the Windward side of O'ahu," said Hewett. "Social media and online event marketing has escalated the situation and is being used by private businesses to sell unpermitted events in puhlie and sacred spaces like Ahu a Laka." Tita Kawelo notes that these days, "a lot of illegal commercial boats take outsiders there." Indeed, loeal fishermen are concerned by the increasing numbers of unlicensed tour boats bringing boatloads of visitors to Ahu o Laka every day of the week - even on Sundays and on federal holidays (such as Memorial Day, July 4 and Labor Day) when all eommercial activity in the bay is prohibited by law. It is illegal to transport paying customers to Ahu o Laka without a commercial boat license and a permit. Managing Activity Around Ahu o Laka According to Department of Land and Natural Resources (DLNR) ofīicials, kuleana for managing Ahu o Laka rests with two of its divisions. The island itself falls under the care of the Division of Forestry and Wildlife, while boating activity around the island is the jurisdiction of the Division of Boating and Oeean Recreation. Newly-appointed DLNR Director Dawn Chang believes the greatest problem for Ahu o Laka is the public's perception of it as a plaee to party driven by social media posting, travel blogs and the availability of legal (and illegal) boat tours to the island.

In recent years, sociol medio posting about Ahu o Laka hos brought in crowds of people - locols ond tourists alike - increasing the pressure on the bay's frogile ecosystem. - Photo: Department of Land and Natural Resources

Legol and illegal tour boot operotions are cashing in on Ahu o Laka's popularity os tourists increasingly seek "unique" experiences - to the consternation of lonatime residents. - Courtesv Photo

Ahu o Lako wos onee o proper island thot old timers say wūs never covered by water - even during high tide. However, sand mining of Ahu o Laka to to support the restoration of Kualoa Beach Park and the expansion of Moku o Lo'e (Coconut lsland) has reduced the island to the appeamnee of ū "sand bar."Photo: © John/ AdobeStocl<

"Many are unaware of its cultural significance and SEE AHU 0 LAKA ON PAGE 18

may not recognize it [because] for many years it was seen as a playground to party and drink," said Chang. "We'd seen this up until 2011, when the Ahu o Laka safety zone rule went into effect to shut down the drunken gatherings, concerts, and disorderly conduct that prompted legislation that enabled the Ahu o Laka rule."

> MO'OLELO NUI ^ COVER STORY "

AHU 0 LAKA Continued from page 17

The Ahu o Laka safety zone is codified into state law and designed to protect the island ffom the bad behavior and huge parties that have characterized activities there during three-day weekends in recent years. By law, the possession and consumption of aleohol, unruly behavior, and excessive noise are expressely prohibited on holiday weekends.

Recently, DLNR has been challenged to enforce another rule pertaining to commercial activity in Kāne'ohe bay, specifically the consumption of aleohol at Ahu o Laka. According to bay observers, some tour boat operators have actually left their inebriated passengers behind at Ahu o Laka when they fail to return to the boat on time. In addition to tour boat operators conducting illegal commercial activity at the island, kayak rental eompanies are using He'eia-Kea Small Boat Harbor to launeh their boats. The increasing number of rental kayaks has added to congestion on the water and at the pier, along with other problems. A bill introduced during the current legislative session would help address this issue by requiring that all kayaks be registered and their numbers be clearly displayed - just as they are on larger boats. DLNR ofhcials say it has been a challenge to enforce rules against the commercial activity at Ahu o Laka because it is difhcult to prove perpetrators are transporting paying passengers to Ahu o Laka illegaly. Indeed, when a boat is stopped by enforcement ofhcers, the boat operators often elaim that their passengers are friends or family members. Tita Kawelo believes that the problems at Ahu o Laka are caused primarily by nonresident visitors. For the most part, she says that locals who go out to the island are respectful. "It's the outside people. They leave their opala everywhere. People need to be responsible and take care of the aina." Kaluhiwa thinks that if DLNR cannot enforce the restrictions on commercial activities at Ahu o Laka, then a permanent kapu (prohibited use) should be placed on the island to protect this important natural and cultural resource. "I would like to see [Ahu o Laka] managed in a bet-

ter way, perhaps by limiting the number of people going there. A patrol boat for Kāne'ohe Bay is badly needed," she added. Restoring Pono to Ahu o Laka Cultural leaders and others agree that more education is needed to help the public understand the cultural signiheanee of of Ahu o Laka as a wahi kapu. "Why are we promoting sacred sites as tourist attractions? Sacred sites should never become tourist attractions, especially for people who eome from a plaee where they are uninformed about sacred sites and don't know how to respect them," Hewett lamented. "It's the piko of the bay," he said. "It's a very sacred religious site. We need to preserve its sacredness in perpetuity, for the benefit of all." Last summer, Hewett and a group of 'Oiwi ffom the area visited Ahu o Laka for a ceremony to re-bless the island and honor its cultural significance. For Hewett, the need for greater public awareness and respect for the island of Ahu o Laka is urgent. "When we respect the significance of this plaee, we restore the natural order and the relationship of this eommunity to the people of Hawai'i," Hewett said. "It's about how people see themselves connected to this area." Hewett hopes that people will begin to understand the cultural significance of Ahu o Laka, to view it as more than a plaee for fishing and recreation, and to rise up and take responsibility for this irreplaceable cultural resource. "The kūpuna of He'eia need to sit down an decide what is best for Ahu a Laka. I would like to see the Hawaiian people take on this kuleana," Hewett said. ■

Kumu Kawaikapuokūlani Hewell speaks at a press conference at He'eia Kea Small Boat Harbor prior to conducting a healing ceremony at Ahu o Laka last summer. Just behind and to the right of Hewett is Sen. Jarrett Keohokalole who represents Kōne'ohe and Kailua. - Courtesy Photo

Poliee officers from DLNR's Division of Boating and Oeean Recreation patrol the waters around Ahu o Laka on long weekends. Their presence is necessary to deter drunken parties and enforce the Ahu o Laka safety zone. - Photo: Department of Land and Natural Resources

Last summer, Kumu Kawaikapuokalani Hewett led a group of 'Oiwi from the Kōne'ohe area on a huaka'i to Ahu o Laka to conduct a healing ceremony to re-hless the island and honor its important plaee in mo'olelo. Hewett would like to see Native Hawaiians take on the kuleana to protect this wahi kapu (sacred plaee). - Courtesy photo