Pānui, William Kalikolehua (Part 1)

Author: 
Kepā Maly (at Nānākuli, O‘ahu)

 

Uncle Bill Pānui.

 

Uncle Bill points out petroglyph features while on a walking tour along the shore between Kūlou-Palemano and Ke‘omo, Ke‘ei, South Kona, October 28, 2002. (Left) Jeff Melrose, a planner with Kamehameha Schools Land Assets Division, and daughter; (Center) Kumu hula Namahana Pānui, Uncle Bill’s wife; (Standing) Uncle Bill Pānui. Photos: (courtesy of) Kepā Maly.

 

The following is an excerpt from He Wahi Mo‘olelo no nā Ke‘ei ma Kona Hema, a collection of traditions,
historical accounts and kama‘āina recollections of Ke‘ei, South Kona, Hawai‘i. It is used with the permission
of Kepā Maly, Cultural Historian and Resources Specialist.

The following excerpt is presented exactly as it is found in He Wahi Mo‘olelo no nā Ke‘ei ma Kona Hema.


William Kalikolehua Pānui was born at Ke‘ei on November 16, 1928. He was raised by his hānai parents, Louis Kauanoekauikalikokahalaopuna Pānui, and Annie Kahalulu Kauhi-Pānui. The Pānui-Kauhi lines have resided on the same land at Ke‘ei for many generations-the Pānui line descends from Na‘ea, an awardee of kuleana land in Ke‘ei (L.C.A 10210 & 10376); while the Kauhi line descends from applicants for two parcels of land documented in L.C.A. 7054, which were not awarded in the Māhele of 1848. The family also traces its lineage back to Kekūhaupi‘o, the famed mentor and warrior chief of Kamehameha I, who was himself born at Ke‘ei.

Kupuna Pānui was introduced to the history and cultural landscape (including natural resources) of Ke‘ei by his father, Louis Pānui, who was also known by the name

of Ka-‘ehu-kai-o-Palemanō (commemorating the family’s affiliation with the land). The elder Mr. Pānui (Tūtū Kaua) was a well-known historian of the Ke‘ei-Nāpo‘opo‘o region, and on a wide range of cultural matters. Born at Ke‘ei in 1863, Mr. Pānui was often sought out on matters of Hawaiian history until his passing in 1960, at the age of 97.

From his earliest days, kupuna Pānui traveled the land - mauka-makai and along the shore - with his father, who pointed out family sites, and places of importance associated with histories dating back to at least the 1500’s. His knowledge of traditions associated with the naming of Ke‘ei, Palemanō, Kūlou, Haleolono, Kamaiko Heiau, Mokuoka‘e and Moku‘ōhai is remarkable, and is a gift from the past to future generations. Kupuna Pānui is a gifted story teller, and he shared freely his recollections of histories, families and sites of Ke‘ei and neighboring lands.

This interview is the first of three in which kupuna Pānui participated as a part of the present study. During the follow up interviews - one with a small group of area kama‘āina and kūpuna on August 30; the other as a walking tour along the shore between Kūlou-Palemanō and Ke‘omo on October 28 - Mr. Pānui was also joined by his wife, and noted kumu hula Nāmahana Pānui. Together, the Pānuis share a passion for the land and its resources and promote education, awareness, and sound stewardship of Ke‘ei and its varied resources, on the part of Kamehameha Schools and those who touch the land. The Pānuis granted their release of the three interviews on December 18, 2002.

During the interview, several maps were referenced and locational information was recorded. Also, much of the interview was conducted in Hawaiian, selected points of reference pertaining to place, practice and tradition are translated as indented text.


KM: Mahalo!

WP: Mahalo nui iā ‘oe no kēia mau mea [indicating historical map packet].

KM: Mahalo nui iā ‘oe i kou ho‘okipa ‘ana mai ia‘u. We may reference one of these maps when we’re talking story.

WP: Okay.

KM: Now tūtū, e kala mai, ‘o wai kou inoa?

WP: ‘O Wiliama Kalikolehua Pānui ko‘u inoa.

KM: Hmm. Kalikolehua?

WP: ‘Ae.

KM: I hea ‘oe i hānau ai?
          Where were you born?

WP: Hānau ‘ia wau i Ke‘ei, kahakai o Ke‘ei, Palemanō.
          I was born at Ke‘ei, the shore of Ke‘ei, Palemanō.

KM: ‘Ae.

WP: I ka makahiki ‘umi kūmāiwa iwakālua kūmāwalu. Mahina o Nowemapa, lā ‘umi kūmāono.
          In the year nineteen twenty-nine. Month of November, the sixteenth.

KM: Hmm. Mahalo ke Akua.

WP: [chuckling]

KM: Mahalo i kou ho‘okipa ‘ana mai ia‘u.  He kama‘āina ‘oe, a kaulana kou inoa no Kona Hema, no Ke‘ei. Pehea, ua hānau ‘oe a noho ‘oe i Ke‘ei, ma ka lae o Palemanō?

WP: ‘Ae.

KM: Kou papa, he mea mo‘olelo ē?

WP: ‘Ae.

KM: Kaualana ‘oia i ka na‘auao o nā kahiko?

WP: I ka wā kahiko, ‘ae.

KM: ‘O wai ka inoa o kou papa?
          What was your father’s name?

WP: ‘O Louis Kauanoekauikalikokahalaopuna Pānui.
          Louis Kauanoekauikalikokahalaopuna Pānui.

KM: Ō, aloha! A kou makuahine?
          Aloha! And your mother?

WP: ‘O Annie Kahalulu Kauhi-Pānui.
          Annie Kahalulu Kauhi-Pānui.

KM: Ā, Kauhi. Ma kēia palapala ‘āina [Register Map No. 1445], ua ‘ike kāua i kekāhi wahi i kākau ‘ia “‘O Kauhi’s Hale.”
          Oh, Kauhi. On this map, we saw that there is a place where it is written, “Kauhi’s House.”

WP: ‘Ae.

KM: So kou po‘e kūpuna ma nā ‘ao‘ao ‘elua, no Ke‘ei lākou?
          So your elders on two sides are from Ke‘ei?

WP: ‘Ae.

KM: So ‘elua ‘ao‘ao o ka ‘ohana, kama‘āina loa me kēlā ‘āina?
          So on two sides of the family, they are long time residents of that land?

WP: [nods head, chuckling] Ka ‘āina o Ke‘ei.
          The land of Ke‘ei.

KM: Aloha. Mahalo. Kūkū nui ka mea hoihoi no kēia papa hana no ke Kula o Kamehameha. Hoihoi lākou i pūlama i ka na‘auao, ka mea ma‘amau, nā mo‘olelo a nā kahiko.

WP: ‘Ae.

KM: No Kona Hema, nā Ke‘ei.

KM: A ‘oia ke kumu e kahea iā ‘oe.  Mahalo, mahalo nui.

WP: Uh-hmm.

KM: So ua hānau ‘oe i 1928?

WP: Yes.

KM: Ua noho ‘oe i Ke‘ei, aia ma Palemanō?

WP: ‘Ae.

KM: [opening Bishop Estate Map No. 824] Eia ka palapala ‘āina o Pihopa, let’s close one side of this map [setting map out on table]…Now, you were pointing out to me your kuleana…

WP: Yes.

KM: Where your folks ‘āina is.

WP: ‘Ae.

KM: And it’s under Na‘ea (Helu 10376 & 10210)

WP: Na‘ea.

KM: This is your kupuna, too?

WP: Ko‘u kupuna nui, o kualua [thinking] kuakolu.
          My great ancestor, great-great or great-great-great grandfather.

KM: Ahh, great-great-great grandfather.

WP: Yes.

KM: Hmm. A kama‘āina loa ‘oe me kēia wahi?

WP: ‘Ae.

KM: [pointing out and referencing locations on map] O kēia ka lae o Palemanō?
          Is this the point of Palemanō?

WP: Ka lae o Palemanō, makai nei.
          The point of Palemanō on the shore.

KM: ‘Ae. A Haleolono, ‘oia kēia…?
          Yes. And Haleolono, that’s this…?

WP: He papa kēia, papa makai.
          That is a flat area, near shore flats.

KM: ‘Ae.

WP: A ai ma laila ka pine o ka mea [ana ‘āina].  No ka mea e ka‘awale Ke‘ei ‘ekāhi me Ke‘ei ‘elua.
          And there, there is a pin of the surveyor. Because that is where Ke‘ei 1 and Ke‘ei 2 are separated.

KM: A, ka palena ‘āina?
          Oh, the land boundary?

WP: Ka palena, ‘ae.
          Yes, the boundary.

KM: ‘Oia ka palena o Ke‘ei ‘ekāhi me Ke‘ei ‘elua?
          So that’s the boundary of Ke‘ei first and Ke‘ei second?

WP: ‘Ae. A aia ma ka pā, pā hale, pā pōhaku, ka palena. Ka pā pōhaku o ko‘u ‘āina.
          Yes. And at the wall, the house lot, a stone wall is the boundary.  The stone wall of my land.

KM: Kou ‘āina kuleana?
          Your kuleana?

WP: ‘Ae.

KM: Now, ‘oia mau no kēia kuleana me kou ‘ohana?
          So this kuleana is still with your family?

WP: ‘Ae, he ‘elua māua. ‘Elua māua i ho‘opuni ‘ia ma kēia ‘āina pā.  Na‘u na hapa, a ko‘u kaikua‘ana hānai, kekāhi.
          Yes, there are two of us. Two of us within the lot. Half is for me, and the other for my adopted brother.

KM: ‘Ae, ‘o Grace?

WP: Grace, Louis Grace, Jr.

KM: A ua hānai ‘ia na kou po‘e mākua?
          He was adopted by your parents?

WP: ‘Ae, hānai ‘ia māua.
          Yes, we two were adopted.

KM: Ō, aloha.

WP: ‘O Louis, ua make ‘oia, hā‘ule ‘oia.
          Louis, he died, he’s passed away.

KM: ‘Ae.

WP: Hā‘ule i ka mahina o Ianuali o kēia makahiki.
          He passed away in the month of January, this year.

KM: Aloha.

WP: ‘Ae, hānau ia māua ma‘ane‘i.  A ua mālama ‘ia ma kēia pā hale.
          Yes, we two were born here [pointing to Lot R on map]. And we were reared in this lot.

KM: ‘Ae mauka, Lot R.
          Yes, above, in Lot R.

WP: Mamua, ka pā hale kēia o Kauhi.
          Before, this was the house lot of Kauhi.

KM: O Kauhi, kou po‘e kūpuna?
          Kauhi, your grandparents, elders?

WP: ‘Ae, ko‘u kūpuna. Nā mākua o ko‘u kupuna wahine, ko‘u mama.
          Yes, my elders. The parents of my grandmother, my [adoptive] mother.

KM: ‘Ae.

WP: Kauhi.

KM: Hmm. No‘ono‘o ‘ana wau, ka palapala ‘āina Helu 1445, na Emerson i 1888, ua hō‘ike ‘oia i ka hale o Kauhi. ‘Oia kēia wahi?
          I think, that Map Number 1445, by Emerson in 1888, that he depicted the house of Kauhi. That’s this place?

WP: ‘Ae i kēia hale.
          Yes, this house.

KM: Hmm. Kēia Haleolono a i makai, he mo‘olelo paha ko kēlā wahi?
          So this Haleolono that is on shoreward of here, is there perhaps a history to that place?

WP: [thinking]

KM: Ua lohe paha ‘oe?
          Have you heard?

WP: ‘Ae. I ka wā kahiko loa, ku‘u papa i kona wā kamali‘i, wā keiki, he one wale nō kēia wahi [pointing to beach area behind Haleolono on map]
          In the ancient time, and when my father was a youth, a child, this place was only sand.

KM: A ma ka ‘akau o Haleolono?
          Oh, on the north of Haleolono?

WP: ‘Ae. A kēia ‘ao‘ao o ke kaha one, o Kūlou kēia.
          Yes. And this side of the sandy beach, this is Kulou.

KM: Kūlou.

WP: Kūlou ka inoa o kēia kaha one.
          Kūlou is the name of that sandy beach.

KM: ‘Ae. So aia ma kai o kou pā hale o Kūlou?
          Yes. So there, on the shore side of your house lot is Kūlou?

WP: ‘Ae.

KM: A i kai, o Haleolono?

WP: Ma kai o Haleolono. A mamua, he one wale nō kēia wahi. Noho ‘ia ka po‘e. A o kekāhi o nā ‘ohana e noho ‘ana ma laila, ‘o Lono ka inoa.
          Haleolono is in the water. But before, this place had only sand. People lived there. And one of the families that lived there was named Lono.

KM: Ā, ‘oia ke kumu hea i Hale-o-Lono?
          Oh, so that’s the reason it is called Hale-o-Lono?

WP: Hale-o-Lono. Kapa ‘ia kēlā wahi.
          Hale-o-Lono. That’s what the place is called.

KM: ‘Ae.

WP: Ia wā, mamua loa o Na‘ea mā.
          At that time, it was way before Na‘ea folks.

KM: ‘Ae mamua, wā kahiko kēlā.
          Yes before, that’s in ancient times.

WP: Wā kahiko. Kēia manawa, he kai wale nō!
          Ancient times. Nowadays it’s only water!

KM: Pau ke one?
          So the sand is gone?

WP: He kaha one mane‘i [pointing along the eastern side of shore on map].
          There is a sand beach here.

KM: Hmm. A mamua, ua hele kēia kaha one a i…?
          So before, this sand beach went to…?

WP: A hiki i kēia awa [pointing to location on map].
          To this landing.

KM: Ai malalo o?
          o below?

WP: Kāhi o Machado.
          The place of Machado.

KM: O Wahiawai ka inoa?
          The name Wahiawai [Kuleana Helu 10988]?

WP: Wahiawai.

KM: So ai malalo o kēlā pā kuleana?
          So below that kuleana?

[During a site visit on August 31, 2002, kupuna Pānui walked with Maly along the shore of a portion of Ke‘ei iki. When at this small canoe landing, he pointed out various features. While pointing out the Machado’s house, kupuna Pānui noted that his father had told him “Before the Machado’s had the property, it was where Pauahi Bishop used to stay during her visits to Ke‘ei.”

WP: ‘Ae.

KM: He one?
          It was sandy?

WP: Mamua. Kēia manawa, he pōhaku, he pāhoehoe.
          Before. At this time, it’s stone, pāhoehoe.

KM: Hmm.

WP: Pāhoehoe, a hiki i ne‘i nei, he one, a he pāhoehoe makai nei. [pointing to area of Palemanō on map].
          Pāhoehoe until here, then sand, and then pāhoehoe shoreward of there.

KM: Hmm. Now kēia Kūlou, he inoa ‘ano kaulana kēia?
          Now this Kūlou, that’s a rather famous name?

WP: ‘Ae.

KM: Ua ‘ea mai kekāhi po‘e ma kēlā wahi?
          Did some people land at that place?

WP: ‘Ae. Ma ka ‘ōlelo haole.
          Yes, in English.

KM: ‘Ae.

WP: Back sometime in the 1500’s-

[recording glitch. - revisited introductory narratives and continued interview. For mo‘olelo of Kūlou and Spanish shipwreck, see interviews with Mona Kahele, and group interview of August 30, 2002 with Wm. K. Pānui mā.]

WP: Ko‘u makuahine pono‘ī ‘o Hattie Kananimauloa Pānui. Hānai ‘ia ‘oia e ku‘u mau kūpuna. A lo‘a wau, hānai hou lāua ia‘u.
          My true mother was Hattie Kananimauloa Pānui. She was cared for by my elders. And when she had me, they cared for me.

KM: Hmm, pōmaika‘i nō! A kou papa, o -?
          What a blessing. And your father-?

WP: Louis Kauanoekauikalikokahalaopuna Pānui.

KM: A ua hānau ‘oia i Ke‘ei?
          And he was born at Ke‘ei?

WP: Hānau ‘ia ‘oia ma kēia pā hale a Na‘ea.
          He was born at the house lot of Na‘ea.

KM: ‘Ae.

WP: He nui ko lākou ‘ohana. ‘Ewalu po‘e keiki a Pānui a me kāna wahine ‘o Akuku, a lo‘a o Pānui, nā kamali‘i. Ko‘u papa, ‘oia ka helu ‘elima paha o nā keiki. Nui lākou.
          They had a big family. Pānui and his wife, Akuku, had eight children, so Pānui had the children. My father was about the fifth of the children. There were a lot.

KM: ‘Ae. Now, kēia Hale-o-Lono, ua lohe ‘oe i kekāhi mo‘olelo?
          Yes.

WP: ‘Ae.

KM: He papa pōhaku ai ma kai?
          There is a flat stone area in the water [at Hale-o-Lono]?

WP: Ai loko o ke kai. A i ka wā kahiko loa kēia ‘ao‘ao o ka ‘āina, ma kai, he one wale nō.  Ua maopopo ‘ia kēia wahi i kappa ‘i Haleolono. A noho ‘ana ka po‘e i laila. ‘O Lono ka inoa o ka ‘ohana.
          In the sea. And in the ancient time, this side of the land, on the shore, was only sand. It is known that this place is called Haleolono.  And people lived there. Lono was the name of the family.

KM: A ‘oia ke kumu i hea ai “Hale-o-Lono?”
          So that is the reason it is called “Hale-o-Lono?”

WP: ‘Ae, Hale-o-Lono.
          Yes, Hale-o-Lono.

KM: Pehea kou mana‘o, o na wahi i kapa ‘ia, he inoa, mo‘olelo o kēlā mau wahi?
          What do you think, places that have names, are the stories about those places?

WP: ‘Ae.

KM: Like me ‘oe, maopopo ‘oe kekāhi mo‘olelo ‘o Kūlou, Haleolono…?
          Like you, do you know some of the stories of Kūlou, Haleolono…?

WP: ‘Ae.

KM: Palemanō, mea nui paha kēlā, ē?
          Palemanō, that’s perhaps important?

WP: ‘Ae. Palemanō, he heiau makai nei…[looking at map – pointing out locations] Makai a‘e o ka pā hale o Kekūhaupi‘o [Helu 6940].
          Yes, Palemanō, there is a heiau on the shore…It is on the shoreward side of the house lot of Kekūhaupi‘o.

KM: ‘Ae.

WP: He heiau mane‘i.

KM: ‘Ae, makai o ka hale o Kekūhaupi‘o?

WP: ‘Ae.

KM: ‘Oia mau no kēlā wahi heiau i kēia manawa?
          Is that heiau still there to this present time?

WP: Ua hāne‘e ‘ia.
          It has fallen.

KM: ‘Ae, pi‘i mai ke kai paha?
          Yes, perhaps ocean waves have risen up?

WP: ‘Ae, pi‘i mai ke kai. Ka inoa ‘oia heiau, ‘o Kamaiko.
          Yes, the ocean waves have risen to it. The name of the heiau is Kamaiko.

KM: Kamaiko?

WP: Kamaiko. I ku‘u lohe ‘ana i ka mo‘olelo o ia heiau, i ka wā kahiko loa, i ka make ‘ana kekāhi po‘e, po‘e ali‘i paha, maka‘āinana paha, lawe ‘ia lākou - lawe ‘ia ke kino, a kaulia ke kino maluna o ke ka‘a, e kaula‘i.
          Kamaiko. From what I heard of the history of the heiau, in ancient times, when certain people died, chiefs perhaps, maybe commoners, they were taken - the bodies were taken and the bodies were placed on a cross-like to dry.

KM: E kaula‘i ‘ana lākou?
          So they were dried?

WP: ‘Ae. A pau ke kaula‘i ‘ana, a laila lawe ‘ana ke kino i lalo a palupalu wale nō ka ‘ili.  Hō‘ili‘ili lākou i ka iwi.
          Yes. And when they were dried, then the body was taken down, the skin was soft. They then gathered the bones.

KM: ‘Ae, o ka pela ua kapae ‘ia?
          Yes, so the flesh was set aside?

WP: Kāpae ‘ia.
          Set aside.

KM: A o ka iwi, hō‘ili‘ili ‘ia?
          And the bones collected?

WP: Ka iwi, hō‘ili‘ili a kanu ‘ia.
          The bones collected and buried.

KM: Ma?
          Where?

WP: Ma laila no. No ka mea, he kaha one wale no ia wahi [pointing to area on map].
          There. Because it is only a beach at that place.

KM: ‘Ae, ma ka ‘ao‘ao hema, pili me Koko Point?
          Yes, so on the south side, along Koko Point?

WP: ‘Ae.

KM: A kanu ‘ia lākou i loko o ke one?
          So they were buried in the sand?

WP: I loko o ke one, a mahope mai o ka heiau.
          In the sand and behind the heiau.

KM: ‘Ae. Mea nui kēia no ka mea, nā keiki o kēia mau lā, pono iā lākou e aloha…
          This is very important, because the children of these days, need to have aloha…

WP: ‘Ae.

KM: Mai maha‘oi?
          Not be nosey?

WP: ‘Ae. Kēia manawa, he mea…he pā hale, o Maluhia ka inoa, Maluhia Camp. I ka makahiki ‘umi kūmāwa kanahā kūmāono, 1946, kūkulu ‘ia, he Boy Scout Camp mane‘i. A kapa ‘ia ka inoa ‘o Maluhia Camp.
          Now, there is a building there, Maluhia is its name. Maluhia Camp.  In the year 1946, a Boy Scout Camp was built here. And it was called Maluhia Camp.

KM: Ohh!

WP: ‘Elua wale nō makahiki lākou i hana ai kēia camp a pau.
          They only worked the camp for two years, then it was done.

KM: Hmm.

WP: Akā, he ‘āina kēia no ke Kula o Kamehameha.
          But, this is a land for Kamehameha Schools.

KM: ‘Ae.

WP: He wahine haole, ke mālama nei i ka ‘āina no ke Kula o Kamehameha. Noho ‘oia mane‘i [pointing out location on map]. Kāhi makahiki aku i hala, ko‘u ho‘i ‘ana i nānā, mea mai nei ‘oia ia‘u, “I ka makahiki e pi‘i ai ke kai, ‘eli ‘ia nā iwi ma kēlā ‘ao‘ao nei.” Iwi kahiko i kanu ai ma laila.
          There is a Caucasian woman who takes care of the land for Kamehameha Schools. She lives here. Some years back, when I returned to look, she told me that “in the year when the ocean waves rose up, bones were dug up on this side.” Old bones that had been buried there.

KM: ‘Ae.

WP: Ma loko o ke one. Ua ‘eli ‘ia e ke kai.  Ke kai pi‘i.
          In the sand. Dug up by the ocean. The rough seas.

KM: ‘Oia ka wā o ka hurricane paha?
          That was perhaps the time of the hurricane?

WP: Yes.

KM: Hurricane ‘Iniki?

WP: ‘Iniki.

KM: So 1991 about?

WP: Yes.

KM: So ua ‘eli ‘ia a kaula‘i nā iwi?
          The bones were dug up and exposed?

WP: ‘Ae, ‘eli ‘ia nā iwi.
          The bones dug up.

KM: Hmm.

WP: But nāna i ho‘iho‘i kekāhi mau iwi mauka o ka heiau, a kanu hou.
          But she’s the one who returned some of those bones to the upland site of the heiau, and reburied them.

KM: ‘Oia? I kou wā li‘ili‘i, kou noho ‘ana ia ne‘i, he‘aha ka ‘ōlelo o kou po‘e mākua, nā kūpuna e pili ‘ana kēia wahi? He akahele, mai hele a lālau? Or, mai maka‘u ‘oukou, he ‘ohana?
          Is that so? In your youth, when you were living here, what did your parents, grandparents say about this place? "Be careful, don’t go all about," or "don’t be afraid, it’s family."

WP: [chuckling] ‘Oia mau kauoha.
          All of those instructions.

KM: ‘Ae.

WP: No mākou kēia ‘āina, no laila, ua ‘ōlelo ‘ia mai mākou, "E mālama i ka ‘āina.  Inā ‘oe mālama i ka ‘āina, mālama ka ‘āina iā ‘oe."
          This land is for us, therefore, they told us, "Care for the lands.  If you care for the land the land will care for you."

KM: A ‘oia, na‘auao nā kūpuna!
          That’s it, the elders were so intelligent!

WP: ‘Ae.

KM: Mahalo i kou ho‘omana‘o ‘ana i kēlā, "Inā ‘oe mālama i ka ‘āina..."
          Thank you so much for remembering that, "If you care for the land..."

WP: "Mālama ka ‘āina iā ‘oe."
          The land will care for you.

KM: ‘Ae, aloha.