Pu'uhonua o Hōnaunau National Historical Park ⓘ

Kāhuna were not only priests and advisors to the aliʻi, but also skilled craftsmen, or experts in their field of knowledge. There were many types of kāhuna, from kāhuna pule (spiritual or religious advisors) to kāhuna lāʻau (experts in plant medicine), kālai waʻa (expert canoe maker) to kāhuna ʻanāʻanā (expert in sorcery). While there were many types of kāhuna, pule (prayer) was the foundation for all kāhuna; they all prayed and did protocol related to their expertise.

The makaʻāinana (commoners) were the people who attended to the ʻāina (land). They were farmers, fisherman, builders, craftsmen, and more. They lived and worked in the ahuapuaʻa (land divisions) and their work was overseen by the konohiki (overseer) who was in turn overseen by the aliʻi. The kuleana of the makaʻāinana was to care for the land, the community, and the aliʻi.

Puʻuhonua o Hōnaunau is still an active religious site for kānaka maoli (Native Hawaiians). While the National Park Service maintains the physical structure of the heiau (temple) and other features within the park, lineal descendants of the place continue to perpetuate ancestral traditions as caretakers and cultural practitioners, enabling the heiau to continue as a functioning religious site for Native Hawaiians. Throughout the year, various ceremonies are conducted in accordance with a lunar calendar used in Hawaiian tradition. Notable examples are the annual observations of the makahiki, or new year season. Over the last few years, the kiʻi at Hale o Keawe have been dressed in cloth during these observed times, demonstrating the manner in which Native Hawaiians maintain and venerate sacred places.

Cultural practitioner and lineal descendant caretaker Kahakaʻio Ravenscraft brings a unique perspective to his work as a National Park Service employee. Not only is he a skilled practitioner and traditional craftsman, but he is also a fantastic storyteller and a knowledgable interpreter. In the article series below, Ho'onāʻū - Prolonging an Ancestral Breath , Kahakaʻio shares the kānaka maoli perspective on Oceanic cosmologies, origin stories, place-based practices, and traditional methods of remembering history.

As defined by Pukuʻi's Hawaiian Dictionary, a kiʻi is an image, statue, or likeness that serves as symbolic representations of the akua , or the multitude of Hawaiian gods, deities, and venerated ancestors. While images most commonly took the form of wooden carvings, they were also formed out of pōhaku (stone), carved into pūnohunohu (sea urchin spines), or as ornate feathered images.

While there are numerous akua (gods) in the Hawaiian Pantheon, there are four major gods Kū, Kanaloa, Kāne, Lono.

Kāne is associated with life and creation. Often seen as a pair with Kanaloa. Symbols: sun, sunlight, freshwater, kalo (taro), ʻohe (bamboo), pueo (owls)

Kanaloa is associated with creation, the ocean and long distance voyaging. Often seen as a pair with Kāne. Symbols: darkness, salt, heʻe (octopus), kohalā (whales), naiʻa (dolphin), maiʻa (banana)

Kū is associated with governance, warfare, industry, building, labor, fishing and farming. Symbols : ʻio (hawk), ʻīlio (dog), niu (coconut), ʻulu (breadfruit), noni

Lono is associated with agriculture, growth, fertility, natural weather phenomena, wisdom, enlightenment, healing, music and peace. Symbols : ipu (gourd), ʻuala (sweet potato), ʻamaʻu (fern), rainbows, clouds, wind

The kiʻi at Puʻuhonua o Hōnaunau National Historical Park attract visitors from all over the world. While the images seen today are not the original kiʻi, they are carved using the skills and traditions of the Hōnaunau area. During the Hale o Keawe restoration project in the 1960s, the park engaged scholars, artists, and craftsmen who were knowledgeable of cultural traditions to guide and carry out kiʻi reconstruction. Many of the carvers were maintenance workers in the park who brought their skills based on family knowledge to the park. Since these structures are wooden and deteriorate over time, they are periodically replaced. Just as with the original restoration, local carvers (some of whom are family members of the original carvers) bring their skills and knowledge to continue the tradition. Information about the kiʻi at Puʻuhonua o Hōnaunau has been gathered by descendants and family members of the original carvers, who wish to bring light to the traditions specific to this wahi pana (sacred place). While regional traditions do not necessarily reflect the entire complexity of the Hawaiian akua and associated traditions, they are definitely a vital piece of the Hawaiian story as well as the story of Pu'uhonua o Hōnaunau.

Take a journey around the Royal Grounds and meet the kiʻi of Puʻuhonua o Hōnaunau. Open the photo gallery below and click through the images to get to know the kiʻi. Make sure to click on each image to read the full description of each kiʻi. The map of the kiʻi at Hale o Keawe identifies the kiʻi and their locations around the heiau.

In a season of renewal and rejuvenation, the traditions of Kau Makaliʻi remind us to reconnect with the cycles of nature to find balance within ourselves and the lands, waters, and resources that sustain us. And even more importantly, Makahiki reminds us that our human experiences are also intertwined, all throughout our life's journeys. With the wisdom of tradition, we can learn from the past and open new pathways into the future.

As the Sun makes its southern descent toward Ke Ala Polohiwa ā Kanaloa (the Tropic of Capricorn), practitioners of ka hoʻomana kahiko (traditional religious practice) once again look to observe the signs of Kau Makali‘i – the season of the Makahiki ritual. By noting celestial and environmental phenomenon, kahuna (priest-seers) reset the lunar calendar during this time each year. In this way Kau Makaliʻi functions as both the beginning and end of the annual cycle of rituals and observations performed at heiau (temple). This period of time, which falls on the lunar months of ʻIkuwā , Welehu , and Makaliʻi (approximately November - January), is dedicated to the akua (god) Lono.

Lono, a deified personification of oxygen and the atmospheric forces of nature, serves to ignite subtle energies within the atmosphere, bringing rains and releasing nutrients necessary to ensure growth and collective abundance.

In the Makahiki ritual an image of Lono, called Akua Loa , traveled a route across the moku (district) in a ritualized survey of the wealth and productivity of the land. A smaller twin image – called Akua Poko – remained within each area for the duration of this observation.

Also called Akua Pā‘ani , this kiʻi (carved image) presided over a tournament dedicated to Lono. Before the Maka Wahine, contestants competed in the sport of Mokomoko (boxing), with each contestant displaying his greatest feats of strength and skill in sight of his ancestors, gods, and people.

During Kau Makaliʻi Lono is personified, placing an emphasis on creative activity, renewal, and the cycles of nature. The traditions of Lono remind people to make concious efforts in maintaining the balance within ourselves and one another, as well as with the lands, waters, and resources that sustain us.

Today Makahiki is observed as a joyous time where games and competitions take place to celebrate Hawaiian tradition. Wrestling matches and spear throwing draw in crowds and challenge strength and agility. ‘Ulu maika (stone disk rolling) and moa pahe‘e (sliding darts) serve to test skill and accuracy. While kōnane (a strategy game) and ‘ōlelo ho‘onanenane (riddling) strengthen the intellect, with the flawless recital of mo‘okū‘auhau (genealogical chants) being the most impressive and celebrated feat of mind.

Here at Puʻuhonua o Hōnaunau National Historical Park, local school children compete in an annual games tournament to celebrate and learn about Hawaiian tradition.

For Hawaiian cultural practitioners, donning traditional garments perpetuates cultural identity and enables them to engage in native thought and practice. Here, the perpetuation of Makahiki traditions has become an important way local communities commemorate the passage of time and celebrate ancestral wisdom. Across the islands, images of the Lono Makua walk their traditional routes, carried forth by men and women garbed in white, as the ancient prayers are spoken once more.

Puʻuhonua o Hōnaunau National Historical park has an extensive collection of historic photographs in the museum archives. In an attempt to share some of these images, NPS staff has collected a few historic and modern photographs to explore through comparison.

Historic photographs can tell a complex story, if you know how to read them! To further explore these historic and modern photographs, complete the "How to Read a Photograph" activity at the bottom of the page.

Right image Aerial photograph of the Royal Grounds and Puʻuhonua circa 2015. Credit: NPS Photo

Left image The restored heiau (temple) platform prior to Hale o Keawe reconstruction circa late 1960s. Credit: NPS Photo

Hale o Keawe is the only representation of a traditional hale poki (consecrated house) on the island. The ruling dynasty care for the sacred bones of 23 aliʻi (royalty) including Keawe-i-kekahi-aliʻi-o-ka-moku, Kamehameha's great-grandfather. These bones give the heiau (temple) immense mana. Hawaiians still revere this place and sometimes leave hoʻokupu (offerings) on the lele (tower). The wooden images are kiʻi. While the original structure was destroyed, possibly due to a tsunami, the heiau platform was restored and the temple structure was reconstructed by the National Park Service in the late 1960s.

Left image The reconstruction of Hale o Keawe in action circa late 1960s. Visitors could see the work in progress; it was a key element of the interpretative program at the time. Credit: NPS Photo

Throughout the 1960s, the National Park Service worked diligently on site restoration. By studying eyewitness historical accounts and drawings as well as site archeology, they were able to determine how the Hale o Keawe heiau appeared. The park also engaged scholars, artists, and craftsmen who were knowledgeable of cultural traditions to guide and carry out kiʻi reconstruction. The restoration of not only Hale o Keawe, but the other features within the park led to the nomination of the Hōnaunau Historic District to the National Register of Historic Places and its listing in 1974.

Left image City of Refuge National Historical Park sign before the name was changed to Puʻuhonua o Hōnaunau National Historical Park in 1978. Credit: NPS Photo

Right image Puʻuhonua o Hōnaunau National Historical Park entrance sign as it appears today. Credit: NPS Photo

The park was originally established under the name "City of Refuge." This name comes from missionary William Ellis who likened the puʻuhonua to the cities of refuge in the Bible. The name of the park was changed to the original name, Puʻuhonua o Hōnaunau, in 1978 to better reflect and celebrate Hawaiian culture. The ʻokina and the kahakō (diacritical marks) were added later.

Right image The Great Wall as it appears today. If you look closely, you can match some of the same stones! Credit: NPS Photo

The Great Wall, built over 400 years ago, is one of the most impressive features in the park. Up to 12 feet tall and over 950 feet long, the structure is built using uhau humu pōhaku (dry-set masonry) where the stones are fitted without the use of mortar. The historic photograph in this pair highlights the ingenuity of this construction technique as the original wall was still in relatviely good condition when the photograph was taken in 1888. During the restoration period in the 1960s, National Park Service workers stablized portions of the wall and created the opening to allow access to the puʻuhonua from the Royal Grounds.

Left image A young cultural demonstrator, Charlie Grace, blowing pū (conch shell trumpet). Credit: NPS Photo

Right image Cultural demonstrator, Charlie Grace, blowing pū years later. Credit: NPS Photo

The Park Purpose, as laid out in the Puʻuhonua o Hōnaunau National Historical Park Foundation Document reads:

For the benefit and inspiration of all people, Puʻuhonua o Hōnaunau National Historical Park protects the wahi pana (sacred place) and interconnected cultural and natural resources of the Hōnaunau, Kēōkea, and Kiʻilae ahupuaʻa, so traditional Hawaiian values and practices will thrive now and into the future.

A large part of keeping traditional values and practices thriving into the future is done through cultural demonstrations. Almost every single day, cultural practioners, NPS staff and community volunteers participate in demonstrating traditional practices such as weaving, Hawaiian games, carving, lei making, and more!

Right image Cultural Festival canoe rides continue today, but with a few more safety precautions (PFDs)! Credit: NPS Photo

The annual cultural festival at Puʻuhonua o Hōnaunau National Historical Park is a yearly highlight for the community and visitors alike. This festival has been taking place for almost 60 years! While some activities have changed over the years, others remain relatively the same. Canoe rides, for example, still occur today with the addition of life jackets for safety, of course!

Left image Anthony "Aku" Grace works on carving a kiʻi for the original restoration of Hale o Keawe. Credit: NPS Photo

Right image Cultural practitioner, Charlie Grace, carves a replacement kiʻi for Hale o Keawe. Credit: NPS Photo

During the Hale o Keawe restoration project in the 1960s, the park engaged scholars, artists, and craftsmen who were knowledgeable of cultural traditions to guide and carry out kiʻi reconstruction. Many of the carvers were maintenance workers in the park who brought their skills based on family knowledge to the park. Since these structures are wooden and deteriorate over time, they are periodically replaced. Just as with the original restoration, local carvers (some of whom are family members of the original carvers) bring their skills and knowledge to continue the tradition.

Puʻuhonua o Hōnaunau is an important Hawaiian ceremonial site bounded on its southern and eastern sides by a massive L-shaped wall, known as the Pā Puʻuhonua (Great Wall), and on its northern and western sides by the ocean. In addition to the Great Wall, within the Puʻuhonua are several other important ceremonial structures including the Hale o Keawe , ʻ Ā leʻaleʻa Heiau, and the Ancient Heiau.

In ancient Hawai'i a system of laws known as kānāwai enforced the social order. Certain people, places, things, and times were sacred -- they were kapu , or forbidden. Kapu (sacred law) regulated fishing, planting, and the harvesting of other resources. Any breaking of kapu disturbed the stability of society, and the punishment was often death. Any fugitive who had broken kapu could seek refuge and forgiveness within the walls of the Puʻuhonua. In addition, in the event that war was declared, families of combatants could seek refuge and safety within the Puʻuhonua and be assured to return home unmolested on cessation of battle regardless of the outcome. Although many pu'uhonua existed in ancient Hawaiʻi, Pu'uhonua o Hōnaunau is the best preserved and most dramatic given the extent of its monumental architecture.

The concept of refuge in Hawaiʻi is an ancient one, with roots found in the larger Polynesian culture. Traditional accounts indicate that a ruling chief of a kingdom could declare certain lands or heiau (sacred structures) as puʻuhonua, and as long as they retained undisputed power these designations would remain in force. Unfortunately, no absolute chronology exists for dating the original establishment of Puʻuhonua o Hōnaunau. However, rough estimates can be made based on genealogies and traditional accounts. Some have indicated that the Puʻuhonua may have originally been established by ʻEhu kai malino, ruling chief of Kona, around 450 years ago.

At Puʻuhonua o Hōnaunau National Historical Park, we work to preserve and protect ancient and historic sites to further the understanding of traditional Hawaiian lifeways and perpetuate the cultural connections of the kanaka maoli (Native Hawaiians) to this wahi pana (sacred, legendary place). The purpose of this preservation is for the benefit and inspiration of all people so that traditional Hawaiian values and practices will thrive now and into the future. But what does preservation really mean? How does the National Park Service mālama (care for) these culturally significant sites? In 1966, the National Historic Preservation Act authorized the Secretary of the Interior to “establish professional standards for the preservation of historic properties.” Over the years, these standards and associated guidelines were developed and eventually the Secretary of the Interior’s Standards for the Treatment of Historic Properties were created. The four treatments for historic properties are:

While those four words may just sound like synonyms, to archeologists and preservationists, they have very different meanings. At Puʻuhonua o Hōnaunau, three of the four treatments have been used over the years to care for the many historic sites within the park. On this page, learn the differences between the treatments, find out how these treatments are used here at Puʻuhonua o Hōnaunau National Historical Park, and find out what you can do to help preserve the park.

At Puʻuhonua o Hōnaunau, preservation is the primary treatment used to maintain historic and ancient structures. For example, to repair or stabilize one of the many uhau humu pōhaku (dry-stacked masonry) walls located throughout the park, the following steps are taken to preserve the structure:

As part of this mission of preservation, Puʻuhonua o Hōnaunau employs a team of resource management professionals who specialize in traditional Hawaiian masonry and work to teach local youth the skills they need to continue this practice into the future. To learn more about uhau humu pōhaku and the park’s masons watch this video documentary Stories in Stones: Living History of Hawaiian Dry-Set Masonry .

Puʻuhonua o Hōnaunau National Historical Park was officially established in 1961 and in the years following the park engaged in an enormous effort to restore and reconstruct many of the sites you see today.

One example of restoration work completed in the early days following establishment of the park is the restoration of the stone heiau (temple) platform of Hale o Keawe. This platform had been previously modified and rebuilt in a 1902 project directed by W.A. Wall. Wall’s reconstruction involved a series of terraces, like a truncated pyramid, which was found to be not entirely historically accurate. So, from 1966 to 1967, National Park Service archeologist Edmund J. Ladd worked to excavate and restore the heiau platform to its original size and shape.

At Puʻuhonua o Hōnaunau, reconstruction is used for structures containing organic materials that decompose over time. The kiʻi (carved images) and the hale poki (consecrated house) at Hale o Keawe heiau are excellent examples of reconstruction projects in the park. Both projects used knowledge passed down over generations as well as documentary and physical evidence to reconstruct historically accurate depictions of the original structures. This gathered knowledge from oral histories, generational knowledge of construction and craftsmanship techniques, historic drawings and descriptions of materials, and archeological excavations all served to inform the reconstruction of the hale poki and kiʻi images Hale o Keawe. These reconstructions and the restored heiau platform together form the restored historic scene of Hale o Keawe that we see today. Learn more about restoration of the historic scene of Hale o Keawe . Today, visitors from around the world are drawn to Puʻuhonua o Hōnaunau to see and experience a piece of Hawaiian history made possible by this restoration project. For Native Hawaiians, the restoration of Hale o Keawe represents the perpetuation of cultural connections to this wahi pana . Today, Hale o Keawe continues to be a functioning religious site for Native Hawaiians, cared for by Hawaiians with deep ties to the lands the park encompasses.

Preservation is a full-time job for the Resource Management team at Puʻuhonua o Hōnaunau National Historical Park. Ancient and historic structures require constant maintenance due to damage from storms, high surf, earthquakes, wildlife, and… yes… humans! Help preserve ancient and historic structures by following these tips when visiting:

Uhau humu pōhaku (dry-stacked masonry) walls are not held together by mortar or cement, so they can be easily damaged by the weight of even the smallest human.

It takes a trained eye to recognize the remains of ancient and historic structures. What may seem like a pile of rocks to you, may be the remnants of an ancient heiau (temple). To avoid disturbing archeological sites, don’t move any rocks or build your own structures or cairns with rocks you find in the park.

Coral graffiti uses the contrast of black lava rock and white coral pieces to create words or pictures. Learn how creating coral graffiti and other stone structures can be harmful to cultural resources and disrespectful to the Hawaiian people.

When visiting, make sure that you take only pictures and leave only footprints. Learn how to practice Leave No Trace principles .

Learn more about Hawaiian history and culture and share your ʻike (knowledge) with others! Become a Junior Ranger , explore the Learn About the Park section of the website, or follow us on our Facebook page .

Mahalo (thank you) for your kōkua (help) in preserving this important piece of Hawaiian history.

The Royal Grounds, centered around the small embayment known as Keone'ele Cove, contains sites that range from pre-contact (prior to the arrival of Captain Cook in 1778) to historic times and that are traditionally connected with the pu'uhonua . Cup holes, which may have held kapu sticks, are noted to occur to the north, east, and southern boundaries of the Royal Grounds. It is believed that these kapu sticks demarcated the boundary of the royal area. In pre-contact times, the Royal Grounds contained several chiefly residences and ceremonial-related structures. Other highlighted sites used by royalty included the Heleip ā lala fishponds and Keone'ele Cove canoe landing.

Historical information indicates that in the area immediately east of the Hale o Keawe was once the location for a ti leaf thatched structure called the "Hale o Lono". In 1919, archaeologist J.F.G. Stokes was told by elderly Hawaiians that this area was a temple used for the four periods of prayer held monthly for eight months of the year. Ma'inui, one of Stokes' main informants and who was probably 95 at the time of the interviews, said that the Hale o Lono was destroyed by a tidal wave that occurred when he was 3 ½ years old (probably sometime in the early 1800s).

The area bordering the east side Keone'ele Cove was traditionally known as Kauwalomālie. Kauwalomālie is said to have contained a large platform, fronted by an 8-foot high retaining wall. The platform was reportedly the location for a chiefly residence and/or ceremonial area. According to testimonies from elderly Hawaiians, a school built from ohia logs, coconut sennit, and ti leaf was located within the area of the platform in the mid-1800s. In 1868 a series of stone walls were constructed within Kauwalomālie, a year after Charles Bishop purchased the entire ahupua'a (traditional Hawaiian unit of land) of H ō naunau as a gift for his wife, Bernice Pauahi Bishop. The walls demarcated parcels of Bishop Estates land lots. A grove of coconut trees found within the lot walls was said to have been planted by Bernice Pauahi Bishop sometime after the land was gifted to her.

In 1891, the lands were deeded to the Bishop Estate Trustees and from 1921-1961 the County of Hawai'i leased the Bishop Estate-owned lands for a County Park. It is during this time, that the County constructed the public facilities that included several latrines and a lavatory/bathhouse. In addition, they also constructed a series of seawalls that fronted the eastern and western sides of Keone'ele Cove. Years of high surf throughout the County's leasehold, necessitated continual repair work on the seawalls. The alignment of the County constructed seawalls, as they stand today, has changed since the first half of the twentieth century. This was mainly a result of several significant restoration and repair projects conducted by National Park throughout the 1960s.

The 1871 Trail refers to the section of coastal trail that originally extended from N ā p ō 'opo'o south to Ho'okena, and was remade in 1871. The name of the trail is derived from the date of a single correspondence between Henry Cooper, Kona Road Supervisor, and F.W. Hutchinson, Minister of the Interior, dated August 1, 1871: "I have remade two miles of road on the beach across the lands of Ke'ei and H ō naunau, this improvement was much required as the road had become almost impassable." Historically, the trail was the main artery for coastal travel in the area connecting several villages along its length.

Trails of this type are often referred to as "two-horse trails" because the trail width was built to easily accommodate two horses. In addition, curbstones lined the path helping to delineate the trail so that pack animals could follow it without constant guidance from the rider. This type of trail was constructed during the nearly 80 year period lasting from 1841-1918. In 1918 the trail section north of Hōnaunau was improved for wheeled traffic; however, the section south to Ho'okena was never modified for motorized vehicles.

The 1871 Trail is one section of a coastal alaloa , or regional thoroughfare. Alaloa were long trails that formed primary routes of travel between communities, royal centers, religious sites, and resources. Shorter more locally important trails were known as alahele . Inland and coastal alaloa and alahele typically ran laterally with the shoreline. Another important type of trail was the mauka (inland) - makai (seaward) trail, also known as ala piʻi uka or ala piʻi mauna . Every ahupua'a (traditional land division extending from the uplands to the sea) typically included one or more mauka-makai trail. These trails connected coastal villages with upland resources including dryland garden plots located at elevations with more consistent rainfall.

Hale o Keawe, located at the northern end of the eastern wing of the Great Wall, is the only representation of a traditional hale poki (consecrated house) on the island. In ancient times the heiau served as a royal mausoleum, housing the remains of 23 deified high chiefs or aliʻi, including Keawe-i-kekahi-aliʻi-o-ka-moku, the great-grandfather of Kamehameha I. The powerful mana (divine power) associated with these bones served to sanctify and validate the existence of the Puʻuhonua. While the original structure was destroyed and the bones removed, the immense mana still remains. Native Hawaiians still revere this place and sometimes leave hoʻokupu (offerings) on the lele (tower).

Genealogies and traditional accounts indicate that Hale o Keawe was likely built either by or for Keawe-i-kekahi-aliʻi-o-ka-moku around A.D. 1700. The earliest western accounts indicate that in the 1820's the structure was largely intact with thatched hale, wooden palisade, and multiple kiʻi. This indicates that even after end of the kapu system and the general destruction of heiau throughout the islands, Hale o Keawe survived largely unscathed, and continued to function as a royal mausoleum. In 1829 Queen Kaʻahumanu ordered the removal of the remaining bones and the complete deconstruction of the temple. The platform itself survived until high surf, including at least two tsunamis in 1868 and 1877, caused extensive damage. By 1902 the site was described as a heap of stones with no definite lines.

The journey to restoring the Hale o Keawe heiau began in 1902 when the platform was rebuilt under the direction of W. A. Wall. Not much is known about the decision-making process in this restoration, only that it resulted in a reconstruction consisting of four terraces, like a truncated pyramid, and a passage between the southern end of the platform and the northern end of the Great Wall.

In 1966-67 Edmund J. Ladd directed the excavation and restoration of the Hale o Keawe platform. Eye-witness historical accounts and drawings indicated that the platform was smaller and did not originally have multiple tiers. Ladd's work revealed the original, smaller platform covered by the 1902 restoration. Therefore, the 1967 work restored the platform to its more authentic form that joins the Great Wall on its south side.

After the platform was restored, the National Park Service began work on reconstructing the surface features of the heiau including the thatched hale, wooden palisade, and kiʻi. While it is thought that the William Ellis depiction of the kiʻi surrounding Hale o Keawe is highly stylized, the layout and types of images could be discerned using the drawing. The park engaged scholars, artists and craftsmen who were knowledgeable of cultural traditions to guide and carry out the kiʻi reconstruction. Many of the carvers were maintenance workers in the park who brought their skills based on family knowledge to the park.

Next up on the journey to restoration was the thatched hale and wooden palisade. In addition to the Ellis depiction, the NPS studied sketches and notes done by Robert Dampier of H.M.S Blonde. These notes included details about the materials, that the interior wood of the hale was made of kauila wood, and that the palisade, or fence, consisted of coconut logs. First the posts and rafters of the hale were lashed, then dried ti leaf was placed as the wall covering thatch. Throughout the whole reconstruction process, visitors could come and observe the work in progress. The restoration process was key to the interpretive program at the time.

The preservation of Hale o Keawe did not end with the restoration of the temple site. Preserving and caring for this sacred site is an ongoing joint-effort between the National Park Service and Native Hawaiian caretakers that have deep ties to the lands the park encompasses.

The National Park Service continues the process of preservation by continuing to repair and stabilize the restored temple structure. Since many of the restored structures are made of organic materials, they deteriorate over time and periodically need to be repaired or replaced. For example: since the restoration in the late 1960s, the kiʻi have been replaced twice, with the most recent replacement in 2004. Just as with the original restoration, local carvers (many of whom are family members of the original carvers) bring their skills and knowledge to continue the tradition. Most recent preservation work on the Hale o Keawe heiau site included re-thatching of the roof and walls of the hale structure. The lashings on the wooden palisade were also replaced during the re-thatching work project.

While the National Park Service maintains the physical structure of the heiau, Native Hawaiians with deep connections to these lands continue to perpetuate ancestral traditions as caretakers and cultural practitioners, enabling the heiau to continue as a functioning religious site for Native Hawaiians. Throughout the year, various ceremonies are conducted in accordance with a lunar calendar used in Hawaiian tradition. Notable examples are the annual observations of the makahiki, or new year season. Over the last few years, the kiʻi at Hale o Keawe have been dressed in cloth during these observed times, demonstrating the manner in which Native Hawaiians maintain and venerate sacred places.

While the National Park Service and Native Hawaiian caretakers continue to work to preserve the Hale o Keawe heiau, the harmful effects of climate change pose a significant threat to future preservation. Sitting directly on the shoreline, Hale o Keawe will be affected by even minor fluctuations in sea level and stronger storm events could damage the temple site and surrounding area. Recent efforts for the future preservation of Hale o Keawe include an extensive, thorough, mapping project that will be used in both management planning and future preservation efforts. While it is unknown what the extent of the effects of climate change will have on Hale o Keawe and the rest of Puʻuhonua o Hōnaunau National Historical Park, the National Park Service is actively working to mitigate those future effects and continue to preserve the site for future generations.

The Great Wall, or Pā Puʻuhonua, is a massive L-shaped structure that bounds the puʻuhonua on its eastern and southern sides. The wall stands nearly 12 feet tall, 18 feet in width, and stretches 965 feet in length. Constructed over 400 years ago, the Great Wall continues to protect the puʻuhonua, the people, and ceremonial sites contained within from the outside world.

The Great Wall was built using traditional, dry masonry techniques in which unmodified cobbles and boulders were fitted together without the use of mortar. The structure was originally constructed with two outer walls faced with ' alā (volcanic stones, often water worn and with smooth faces). Archaeological investigations conducted in the 1919 and 1963 revealed two distinct techniques of masonry design within the interior of the structure. The first style, known as pa'o (caverned), is an open work construction technique accomplished by laying lava slabs on top of upright columns. This architectural style is unique to the park lands and, thus far, has been documented nowhere else on the Hawaiian Archipelago. The other type of interior construction noted within the Great Wall is haka haka or vacant spaces. Commonly used throughout Hawaiʻi Island, haka haka uses broken, angular stone rubble to fill the interior cavity of the outer walls.

Given the sheer size of the Great Wall, it remains a prominent feature on the park's landscape and therefore was the subject of numerous historical testimonies regarding the puʻuhonua. One of the earliest and well-known accounts was given by Reverend William Ellis in 1823. Ellis, both a missionary and ethnographer, noted the following:

Adjoining the Hare o Keave to the southward, we found a Pahu tabu (sacred enclosure) of considerable extent…This had several wide entrances, some on the side next the sea, the others facing the mountains…The form of it was an irregular parallelogram, walled up on one side and at both ends, the other being formed by the sea-beach, except on the north-west end, where there was a low fence. On measuring it, we found it to be 715 feet in length, and 404 feet wide. The walls were twelve feet high and fifteen thick.

Beginning as early as 1902, the Great Wall was repaired and stabilized on a number of occasions. One such project occurred in 1919 under the direction of archaeologist J.F.G. Stokes. This work included extending the southern wall to the west an additional 20 to 30 feet, much of which was subsequently washed away by high surf and never rebuilt. From 1963 to 1964, NPS archaeologist Ed Ladd carried out the most substantial restoration project thus far. The project resulted in the reconstruction of almost 80 percent of the Great Wall.

In the last two decades, the park has initiated at least six other stabilization projects with the most recent efforts occurring in 2010 when park masons stabilized four sections of the Great Wall that were in need of repair work. To learn more about traditional Hawaiian dry-set masonry and the skilled masons employed by the National Park Service, watch the video documentary, " Stories in Stones: Living History of Hawaiian Dry Set Masonry " at the top of the page .

Visitors from around the world come to Puʻuhonua o Hōnaunau National Historical Park to immerse themselves in Hawaiian culture and see the many historical and cultural sites that are preserved and protected by the park. Sites like Hale o Keawe, the pā puʻuhonua (Great Wall), and the kiʻi images easily capture the awe and fascination of visitors, leaving the Visitor Center Complex often overlooked. You may be thinking, almost every park has a visitor center, why would this one be special? Surprisingly enough, the Puʻuhonua o Hōnaunau National Historical Park (PUHO) Visitor Center Complex is part of a larger national story: the Mission 66 Program. In anticipation of the National Park Service’s 50th Anniversary in 1966, NPS Director Conrad Wirth initiated the Mission 66 Program in 1956 to improve the visitor experience and revive park facilities. This revival included a complete architectural overhaul that changed the more "rustic" design style of existing park facilities to what has been termed as "Park Service Modern." In addition to redesigning facilities, one of the major goals of the Mission 66 program was to establish a new building type termed the “visitor center.” These new additions would soon become a focal point of interpretative outreach and public services; a revolution to the visitor experience still felt today.

Constructed between 1968 and 1969, the Visitor Center at Pu’uhonua o Hōnaunau National Historical Park represents the only existing Mission 66-style Visitor Center in Hawai’i and is one of only 107 visitor centers designed and built by the National Park Service under the Mission 66 program. Adhering to the vision of the Mission 66 program, the PUHO Visitor Center is designed to be the central point of the park and provides the basis for the overall design and flow of the park experience. The Visitor Center represents an expression of American modern architecture yet retains the feeling of Polynesian-style architectural design. This can be found in such design elements as the lava rock walls that line the building as well as the 'ili 'ili (water worn pebbles) paved walkways. These architectural traits were specifically chosen to create a connection between the overall design of structure and where it is located within the cultural landscape.

The original interpretive wall display still remains a key feature in the Visitor Center Complex. Designed to mindfully blend interpretive graphics and architectural design with a recorded interpretive story, the interpretive wall’s bold, distinctive images convey the intensity of the history of Hawaiian culture. In 1974, revisions to the original design were made to correct factual mistakes within the murals. Minor changes to the depictions of Polynesian plants, articles of clothing, and animals were made to add to the historical accuracy of the mural. The gardens adjacent to the visitor center are also a part of the original design. In order to successfully blend the new building complex into the existing cultural landscape, a suggested planting list was created focusing on native and Polynesian plants. This not only helped blend the buildings into the landscape, but it also provided an interpretive opportunity to highlight Polynesian plants and their importance in Hawaiian history and culture. Today, native plants such as loulu, ‘awa, and pili are interwoven with Polynesian plants such as ipu, noni, and ko to complete this interpretive garden concept.

In 2002, the Visitor Center was determined eligible for listing on the National Register of Historic Places (NRHP) under Criterion A, C, and G. As indicated on the nomination form, the Visitor Center is of national importance under the NRHP Criterion A because is it associated with events that have made a significance contribution to the broad patterns of our history, the Mission 66 program. Under Criterion C the visitor center property embodies the distinctive characteristics of a type, period, or method of construction. This refers to the “National Park Service Modern Architecture” where architects used both modern styles as well as regional influences to create a seamless visitor experience. Finally, eligibility under Criterion G requires that properties less than fifty years of age possess “exceptional importance” if they are to be determined eligible for the register. Since the visitor center was the only Mission 66 visitor center on the island of Hawai’i and remained in good condition, it was determined that it was also eligible under Criterion G as well.

The National Park Service continues to preserve this historically significant building complex for future generations to experience. While the “office/information desk” has transformed to incorporate a bookstore and additional office space has been constructed, most of the buildings remain in their original form. Just like any building, routine maintenance such as roof tile replacement, painting, and minor repairs have been made to continue to preserve the integrity of the buildings. Additionally, over the years, major earthquakes have resulted in damage to the visitor center (cracks in posts and concrete masonry bases) and repairs have since been made. Although it is easy to overlook due to its seamless flow into the cultural landscape, the Pu’uhonua o Hōnaunau National Historical Park Visitor Center Complex has a unique story and significance in the history of our Nation’s parks and will continued to be preserved for generations to come.

Learn about some of the cultural sites preserved and protected by Puʻuhouna o Hōnaunau NHP.

It's Kau Makaliʻi - the season of the Makahiki ritual. Learn about the traditions of this season of renewal and rejuvenation.

Take a journey back in time. Explore and compare historic and modern photographs.

Learn about what the park does to preserve historic sites and what you can do to help!

Extending along the lava flats of the Kona Coast, Puʻuhonua o H ō naunau National Historical Park is home to some of the most significant traditional Hawaiian sites in the Hawaiian archipelago. One of the most prominent features of the park is the puʻuhonua or place of refuge which is enclosed by the Great Wall, a massive 965 foot long masonry wall. Serving as a sanctuary in ancient times for defeated warriors, noncombatants, and those who violated the kapu (sacred laws), the Puʻuhonua o H ō naunau remains a most sacred place to those who step foot on its grounds. The protected waters of H ō naunau Bay combined with the availability of water from brackish springs provided the ideal location for the aliʻi - Hawaiian royalty - who established important residential and ceremonial sites nearby, an area known today as the Royal Grounds . For several centuries, the puʻuhonua , the Royal Grounds and adjacent areas formed one of the primary religious and political centers within the traditional district of Kona.

Encompassing approximately 420 acres of land that extends through three ahupuaʻa (traditional Hawaiian land divisions), the park contains many other important sites which reflect over four hundred years of Hawaiian history. Such sites include the historic 1871 Trail , a 1-mile segment of a trail that traverses the park coastline, as well as the remains of an abandoned farming and fishing village known as Kiʻilae Village. Other prominent features within the park landscape include the presence of three h ō lua slides. Reserved for only aliʻi class, the dangerous but thrilling sport of h ō lua consisted of racing down a steeply sloped course using a narrow toboggan-like sled known as a papah ō lua . These are just a few of the many sacred sites that are found within the park lands.

As you walk through the park and visit these sites, we ask that tread lightly, stay on the marked trails and paths, and take only photographs. Federal laws prohibit the excavation, destruction, defacement or disturbance of archeological resources. Damages to resources can also occur from walking on top of or climbing on or over walls, platforms, and other structures. For more information about this, please visit the Preservation link on this website.

A close relationship with the ʻāina (land) remains an integral part of Hawaiian culture, even today. Puʻuhonua o Hōnaunau not only serves as a refuge for us humans, but also a refuge for the unique and plentiful flora and fauna of coastal Hawaiʻi. When visiting the park you'll be immersed in the beauty and wonder of the natural world. Perhaps you will...

... hear the rustling of the wind blowing through coconut fronds as the peaceful waters of Hōnaunau Bay lap upon the shores of Keoneʻele Cove providing a place for honu (Hawaiian green sea turtle) to forage the underwater rocks for algae.

... feel thousand year old lava hardened beneath your feet creating the earth on which you walk

... smell the ripe fragrance of the noni (Morinda citrifolia) fruit and appreciate its many uses in traditional Hawaiian medicine.

With the majestic waters of the blue Pacific Ocean stretching out before you, the power and beauty of the natural landscape surrounds you at Puʻuhonua o Hōnaunau. One cannot overlook the nature and science that prevails as part of this park's foundation.

Spend a few hours observing and identifying the birds that find habitat on the land and in the water at Pu‘uhonua o Hōnaunau National Historical Park. Recent surveys have recorded 30 species of birds. Six of these species are native to Hawai‘i (see species list below) but are generally uncommon or rarely observed in the park. Some are occasionally seen off shore or in flight overhead, such as ʻ iwa (great frigatebird).

During the winter, it is common to observe k olea (Pacific golden plover), ‘akekeke (ruddy turnstone) and ‘ Ū lili (wandering tattler) foraging along the rocky shoreline. The Hawaiian names for ‘akekeke and the ‘ū lili are similar to their individual calls and are thus indicative of their presence in Hawai‘i for many years.

A watchful eye and an awakened ear will lead you to discover some of the other feathered visitors observed at Pu‘uhonua o Hōnaunau. Most of these will be non-native birds which continue to pose a threat to the habitat and food supply for the native Hawaiian birds that have spent thousands of years evolving on this island.

Upon your arrival at the park, you might watch several saffron finch nibbling on the tall grass seeds of the pili (tanglehead grass) or hear the common myna birds calling from within the noni (Indian mulberry trees). As the moon's light takes over for the sun, listen for the screech of the barn owl.

Endemic and Endangered More than 40 birds are listed as endangered or threatened throughout the Pacific Islands according to the United States Fish and Wildlife Service. In Hawaiʻi, at least 32 birds species have gone extinct since 1778.

Six native species have been observed in the park, half of these are endemic (found only in Hawaiʻi), the ʻio (Hawaiin hawk), pueo (short-eared owl) and aeʻo (Hawaiian stilt) and two others are endangered.

The ʻio (Hawaiian hawk) is endangered and it is the only resident raptor found in Hawai'i. You are most likely to see it soaring against the blue sky, with its keen eyes searching the earth far beneath its wings, for another meal.

The pueo (short-eared owl) is usually silent except for a series of low hoots heard during courtship and an occasional muffled bark. It is crepuscular, or active at dusk and dawk, in its hunt. The pueo was revered as an ʻaumakua (guardian spirit) by the ancient Hawaiians

Just after sunset is the most common time to observe the ʻōpeʻapeʻa. The endangered ʻōpeʻapeʻa is the only land mammal native to Hawai'i. It appears to be a solitary bat that roosts in trees and feeds on insects. The name 'hoary' means ghost-like, and thus named due to the frosted tips of the ʻ ō peʻapeʻa fur . Much is unknown about this species but current monitoring in the park by USGS will hopefully provide information about diet, habitats and behavior.

ʻIlio-holo-i-ka-uaua (m onachus schauinslandi ), is an endangered marine mammal that is endemic to the warm, clear waters of the Hawaiian Islands. Scientist estimate about 1,000 to 1,200 monk seals live in this archipelagoe today. The species has declined at approximately 4% per year since 1989 and is the most endangered U.S. marine mammal. It is uncommon to spot a monk seal near the shores of Puʻuhonua o Hōnaunau NHP. Any sighting should be reported to a park ranger.

Aquatic Mammals Beyond the land that marks the borders of the park extends the expansive Pacific Ocean. There within, visible from the park generally in November through March, are the na kohol ā (Humpback whales) who have journeyed from the cooler North Pacific waters to breed and give birth. Humpback whales are easy to see in Hawaiian waters because they exhibit many dramatic behaviors, especially the hurling of their gargantuan bodies into the air in spectacular breaches.

Although the na kohol ā are the most commonly observed ocean mammals, other species may also be seen in the Hawaiian waters. From the shores, watch for a visible, uprising vapor just above the water, that is created when a whale surfaces for air and exhales through its blow hole.

Nai'a is the Hawaiian name for dolphin. The aerial acrobats of the Spinner dolphins are commonly seen across the bay from the Puʻuhonua shores. They leap out of the water and spin laterally through the air before the body and tail once again disappears into the ocean.

Terrestrial Mammals All other mammals that occur in the park, were either purposefully brought to Hawaiʻi, either for profit, to solve a problem or were accidental stowaways on ocean vessels visiting the island from faraway places. These species are not native to Hawaiʻi and have permanently changed the landscape.

The mongoose was introduce from India to help reduce the rat population, which was a particular nuisance to the sugarcane industry. Unfortunately, the mongoose has become the textbook example of a failed biocontrol effort. The rat is nocturnal and the mongoose is diurnal and seldomly meet. Although the mongoose did little to change the rat population it is a major contributor to the decline of native ground nesting birds.

Get a list of mammals found at Puʻuhonua o Hōnaunau National Historical Park. Select "Mammals" in the drop down menu below.