Olelo Hai Mua He puke keia i piha i na moolelo Hawaii no ka oukou heluhelu ana. Nui na mea i hiki ke ao ia ma na moolelo Hawaii kahiko a he nui na olelo ao. Ia oukou e heluhelu ana, e huli i keia mau mea waiwai ia kakou na Hawaii. He pili no i ko kakou noho ana i keia wa. E ulu ka hoi i ke ao a na kupuna!...

Ua pai ia ma ka Nupepa Kuokoa (Iune 8, 1906) he moolelo au moana no Molokai i like me keia moolelo no Niihau. Eia Hou Keia Moolelo Au Moana O keia moolelo au moana ma lalo iho nei, ua loaa mai ia makou mai kekahi makuahine i hilinai ia, ana i lohe ai ma muli o ka loaa ana o keia moolelo au moana o Molokai.1 Pela hoi ia e hoike ia aku nei no keia au moana. I ka makahiki 1842, ua haalele akula kekahi ohana i ka mokupuni o Niihau ma luna o ka waa, a holo aela no Kauai. He ewalu ko lakou nui. O na poe o luna o ka waa, o Lilimaikalani Kaonohilani ke kane a o Hinaaholo ka wahine. O na keiki, na hunona a me na moopuna o ia o Kaukaopuaikamakaokekai, Ululaulani, Kaopuaikamakaokekai, Hulimailani, a me elua i poina na inoa....

Short-shorts and short stories.

He welina aloha i na kupa o ka aina e noho ana mai Hawaii Moku O Keawe, kahi e ike mua ia ai ka wehena kaiao, a i Niihau O Kahelelani, kahi e aui ai ka la i lalo o ka mole o Lehua. Ano, ke hoouna ia aku nei keia ohina moolelo o Lehua Ahihi i ka loa me ka laula o ko kakou paeaina, me ka manaolana e paipai a hoohoihoi i ka poe olelo Hawaii i ka heluhelu a pulama i na moolelo a na kupuna i waiho mai ai no kakou. Ma ko kakou noho ana he kanaka, ua nui na haawina o ka naau i ike ia i kela me keia la. Ua hoiliili ia ekolu moolelo ku i ke aloha walohia. Ke heluhelu ae oukou, e na makamaka heluhelu, e ike ana oukou e he mea nui no ka pili aloha ma keia mau moolelo ekolu o Makakehau, Kaala a me Kahalaopuna. Ma ka heluhelu ana no na hana a hanana o ia mau moolelo, e noonoo kakou i ka oiaio o ka olelo noeau Aohe kanaka i eha ole i ke aloha. O ia hoi, he mea ole ke kulana he ilihune, he waiwai, he naaupo, he naauao, he pupuka a he ui paha—ua ike no kakou a pau i ka eha i ke aloha, a i ole, i ke aloha ole ia paha. Ua pai mua ia keia mau moolelo ma ka makahiki 1904 e ka Hale Pai o Paradaiso o ka Pakipika. I keia wa, ua hoiliili ia na moolel...

Aia ma ke komohana hema o ka mokupuni o Lanai, ma ka lihi kahakai, e ike ia aku no he wahi mokupuni puu pohaku pele ulaula e ku ohaoha ana ma luna o ka ilikai nona ke anawaena he kanaono kapuai, o kona kiekie hoi, he kanawalu kapuai. O ka mamao mai ka mokupuni aku o Lanai a hiki i ua wahi moku pohaku la, aia ma kahi o ke kanalima a kanaono anana, he kai hohonu ka mea nana i hookaawale ma waena o laua. O na aoao a pau o ua wahi mokupuni pohaku la, he mania pu e hiki ole ai i na maiuu o ke kanaka ke wawau aku a kau i luna. Ua puni ua wahi moku la i ke kai a e ulupa mau ia ana kona mau aoao a pau e na ale me ko lakou huhu piha inaina nui, aia hoi, ma loko o kona mau aloaloa liilii, he mau ana kahi a na manu o ke kai e hana ai i ko lakou mau punana....

Previous to the year 1906 the researches of the Bureau were restricted to the American Indians, but by act of Congress approved June 30 of that year the scope of its operations was extended to include the natives of the Hawaiian islands. Funds were not specifically provided, however, for prosecuting investigations among these people, and in the absence of an appropriation for this purpose it was considered inadvisable to restrict the systematic investigations among the Indian tribes in order that the new field might be entered. Fortunately the publication of valuable data pertaining to Hawaii is already provided for, and the present memoir by Doctor Emerson is the first of the Bureau's Hawaiian series. It is expected that this Bulletin will be followed shortly by one comprising an extended list of works relating to Hawaii, compiled by Prof. H. M. Ballou and Dr. Cyrus Thomas....

The hula. 11 -- The halau; the kuahu—their decoration and consecration. 14 -- The gods of the hula. 23 -- Support and organization of the hula. 26 -- Ceremonies of graduation; debut of a hula dancer. 31 -- The password—the song of admission. 38 -- Worship at the altar of the halau. 42 -- Costume of the hula dancer. 49 -- The hula ala&?a-papa. 57 -- The hula pa-ipu, or kuolo. 73 -- The hula ki?i. 91 -- The hula pahu. 103 -- The hula uliui. 107 -- The hula puili. 113 -- The hula ka-laau. 116 -- The hula ili—ili. 120 -- The hula kaekeeke. 122 -- An intermission. 126 -- The hula niau-kani. 132 -- The hula ohe. 135 -- The music and musical instruments of the Hawaiians. 138 -- Gesture. 176 -- The hula pa-hua. 183 -- The hula Pele. 186 -- The hula pa?i-umauma. 202 -- The hula ku i Molokai. 207 -- The hula kielei. 210 -- The hula mu?u-mu?u. 212 -- The hula kolani. 216 -- The hula kolea. 219 -- The hula mano. 221 -- The hula ilio. 223 -- The hula pua?a. 228 -- The hula ohelo. 233 -- The hula kilu. 235 -- The hula hoonana. 244 -- The hula ulili. 246 -- The hula o-niu. 248 -- The hula ku?i. 250 -- The oli. 254 -- The water of Kane. 257 -- Gene...

Many people are curious about the history of ownership of their property, or wonder if they have a claim to property occupied by another. Others are curious as to whether their family ever owned land in Hawaii. These people may be reluctant to undertake the expense of hiring someone to do a title search for them and would be willing to do the work themselves, if they had some guidance on how to proceed. This guide is designed to assist the layperson in tracing property and / or discovering ownership. It is not meant to be a study guide to title researchers'exams and does not necessarily represent the method that may be employed by any particular title searcher. What it does offer, though, is a systematic approach to tracing title or discovering ownership that will familiarize the layperson with the resources available and provide a structure within which to conduct research....

Most people who are interested in conducting a title search have a specific parcel of property in mind when they start. This type of search follows a specific pattern and the searcher must take care that no steps are omitted or there will be much duplication of effort. The procedure requires identifying the present owner and then tracing ownership backwards in time to the Great Mahele. The first step to be taken involves the proper identification of the property in question....

E like me ka leo kono a na makamaka i noi mai no ka hoopuka pau pono aku i ka moolelo o kela koa kaulana o ka Puali Pale-Umauma Kila Kuresia ke Konela Gaberiela Lenoa, ka Haku Berona o ke alealii o ka Emepeia Napoliona a me ka Emeperesa Iosepine, ua lawe mai au i ke kahua o ka maalo hou ana aku imua o na makamaku noka elima o ka manawa, a waiho aku i ka moolelo piha e hoomaka ana mai ka halealii mai o Diana, ka huakai iloko oPerusia, ke kahua kaua o Auseturika, ka huakai Kuikahi malu iloko o Berelina, ke kukala kaua a Perusia no ka leele Madimosele Ineza de Rila ma Jena, a me ka hookipa hanohano a ka Emeperesa Iosepine ma ka ike ana mai ia Gaberiela mekana wahine ileko o ka hipuu maemae o ka mare. Me keia mau wahi hoakaka pokole, ke hoolaa ia aku nei keia Buke i o?u mau hoa oiwi o ke koko hookahi. Aloha!...

"Ma kekahi ano hoi o ka olelo ae a me ka manaolana,"wahi a Lenoa i pane aku ai ia Konela Lenoa,"Ua makemake nui au maluna oe o na mea a pau ke loaa ole kekahi kue pilikino iau mai a oe mai, e noho au iloke o keia puali a hiki i kuu wa e lilo ai i Konela ma kou kulana!" "Lapuwale oe e kena wahi koa,"wahi a Konela Lenoa i pane mai ai. "Mahea iho la oe i manao ai e ku au ma kou kulana" "E kau aku oe maluna o ke kulana kiekie me ka hookohu o ka Ilamuku o ke kahua kaua." Ua haawi mai la ke Konela i kekahi nana loihi ana no ka hapalua minuie ia Gaberiela Lenoa me ka maka oolea, a i ka hoi pono ana iho o kona mau manao pihoihoi o ka uluku, pane hou mai la i keia mau olelo hope;—...

The island of hawaii dominated the culture of the northernmost of the polynesian groups, even before the high chief kamehameha conquered the other islands and formed a united kingdom in the first decade of the nineteenth century. This truly great warrior, diplomat and ruler was born in kohala, but was reared, trained and toughened for his mission in ka-u, the southern and most rugged district of hawaii, where his mother, the high chieftainess kekui-a-poiwa, isolated herself to protect her child against the enmity of rival claimants to highest rank and power. The cultural dominance of hawaii was doubtless a consequence of size, richness of forests and soils, diversity of environmental conditions and hence variety and quantity of population. The dynamic temperament of the old polynesian stock of the “big island,” as it is affectionately called today, was probably partly a consequence of the grandeur of the scene, where the great ocean and the pacifics greatest volcanoes respectively formed the outlook and the background of every locality in which hawaiians of hawaii were born and reared, lived and loved and hated, laboured, planted, h...

Foreword. Xv -- List Of References. Xx -- I. The Dispersed Community. 1 -- The Community. 2 -- Land And Sea. 4 -- Households. 5 -- Kauhale (Dwellings). 7 -- Disintegration. 15 -- Conclusion. 16 -- Ii. The Physical Environment. 18 -- Terrain. 20 -- Theseasons. 23 -- Iii. The Legendary Setting. 27 -- The Volcano Goddess. 29 -- Her Clan. 29 -- Her Benign Younger Sister. 30 -- Lono The Thunderer. 31 -- Ku The Erect. 32 -- Kane The Procreator. 33 -- Kanaloa, Lord Of Ocean. 34 -- Names That Confer Status. 35 -- Forms. 35 -- Sharks. 35 -- Caterpillar. 37 -- Bitter Gourd. 38 -- Psychic Aspect Of Community Relationship. 39 -- Iv. The Kinship System. 40 -- Table I. Kinship Terms, Hawaiian And Maori. 42 -- Relationship. 42 -- Grandparents And Grandchildren. 44 -- Blood Tie. 48 -- Husband And Wife. 51 -- Paternity. 52 -- Adoptive Platonic Marital Relationship. 54 -- Plural Mating. 56 -- Critique Of Morgans Interpretation. 60 -- The Punaluan Family. 60 -- Blood And Engrafted Relationships. 65 -- Sons And Daughters, Nephews And Nieces. 65. Brothers, Sisters And Cousins. 66 -- Parents, Uncles And Aunts. 67 -- Relationship Through Marriage. 69 -- ...

Kanu a ka Aina New Century Public Charter School is a community-based, bilingual (Hawaiian/English), kindergarten through twelfth-grade, Hawaiian-focused school. It is located in rural Waimea in the Kohala District in the north of Hawaii Island (the largest and southern-most island of the Hawaiian chain). “Kanu o ka aina” is a Hawaiian phrase meaning “natives of the land from generations back. ” The one hundred fifty students of Kanu o ka Aina. . . perpetuate Hawaiian language and culture by practicing native traditions such as kalo (taro) cultivation, outrigger canoe sailing, and traditional Hawaiian protocol. Students of the school participate in project-based inquiry and scientific research efforts including assisting Bernice Pauahi Bishop Museum scientists with a stream-restoration study in nearby Waipio Valley. Students demonstrate their learning by presenting an annual hula drama for their community and by generating Hawaiian-focused educational products including CDs, websites, and publications. I Am a Creature of the Tides: What Am I/He la Wau: Pehea Kou Ano is just such a student-created product. Written and illus...

The intimate connection between Hawaiians and aina (land) is the focus of two articles this year. In a piece that weaves together scholarly research and personal moolelo (storytelling), cultural beliefs about land, language, and community reveal strong implications for understanding Hawaiian well-being. Likewise, the importance of cultivating a strong sense of place among students and their families is emphasized within Ike Aina, a curriculum grounded in experiential learning and indigenous literacy. This year is a mixture of joy and nostalgia personally, because it is my last year as editor as I turn the reins over to Brandon Ledward, who has been a diligent team member working to produce volumes four and five of this journal. Dr. Ledward ensures strong continuity for the journal, with his doctorate in cultural anthro- pology from the University of Hawaii and his solid background in qualitative and quantitative research methods as part of the Research and Evaluation division at Kamehameha. We welcome his continued leadership and voice, along with Matthew Corry and Debra Tang, who have been critical team members supporting thi...

Molokai: Future of a Hawaiian Island This vision statement was created by numerous groups of the Molokai community and largely based on work from the generations before us. There are too many contributors to list, but on page 52, there is a hui of opio and makua who are instrumental in carrying forward the vision of this document, and they may be contacted for further information. In light of longstanding challenges to our aina (land), cultural tradi- tions, and lifestyle, community members joined together to articulate a vision for the future of Molokai. The process was innovative yet organic, bringing together individuals from different generations and with ike (knowledge) from a wide range of sources. The emerging document describes a desired state for the island, where the question of development is secondary to the promise to malama (protect and nurture) natural and cultural resources. Utilizing a community- based, holistic approach, “Molokai: Future of a Hawaiian Island” identifies critical needs and outlines specific steps to achieve change and sustainability....

It is with great humility and pride that I take pen in hand to submit the newest issue of Hulili to you. Even in this day and age of sophisticated technology and rapid pace, one of the most amazing and inspiring things about being human is the power of the spirit and the depth of connections that it brings, binding us to each other, to animate and inanimate life forms, to the past of our ancestors, and yet so vigorously to the future. From these connections come our values, and this fourth volume of Hulili speaks strongly about Hawaiian values. The writings carry clear messages about kuleana (responsibility), imi naauao (seeking knowledge), and the importance of olelo (language) and ohana (family). Our contributors voice the tremendous kuleana to revitalize the knowledge of our ancestors, using it to create a vision for our future as conveyed in the powerful moolelo (story) about the rebirth of voyaging in Hawaii, about the undeniable responsibility to care for our kupuna (elders), our iwi (bones), our wahi pana (sacred places), and about building the strength of our communities through the power of culture-based ed...

Every journey begins with a dream, a vision that can unite others. When people come together around a set of shared values, they can achieve extraordinary things. It is true that every voyage has its share of hardships. Sometimes the challenges come from outside the community, and other times they come from within. Most often they come from inside ourselves, stemming from feelings of fear and inadequacy. We rely on our teachers and leaders to guide us through times of crisis, to inspire hope, and to point us toward new horizons. This essay pays tribute to the visionaries, teachers, and leaders of the Hawaiian voyaging movement. For me, these powerful teachers are Mau Piailug, Herb Kane, Eddie Aikau, and my greatest teacher, my father, Myron Thompson....

A Hawaiian proverb says, “Ho ae ka ike heenalu i ka hokua o ka ale,” or “show your knowledge of surfing on the back of the wave. ” This saying suggests that talking about ones knowledge and skill is not enough; let it be proven (Olelo Noeau, 1013). As researchers, we like the process of discovery. We thrive on evidence. We design surveys and studies to find evidence that confirms our hunches. We want to test whether a certain theory is valid and meaningful. We want to identify relationships, show causality where possible, and grow and learn together from the growing evidence base of knowledge about our people. The 13 articles in Hulili Vol. 3 provide mounting evidence that Hawaiian perspectives matter, that Hawaiian language and knowledge systems are flourishing, and that Hawaiian identity and culture are central to Hawaiian well-being. From Hawaiian immersion classrooms in Keaau to creative writing workshops in Oregon, from the shorelines of Laie to the doctors office in Aotearoa, and from the courtrooms of Washington, DC to the puuhonua (place of refuge) in traditional Hawaii, these articles add to the evidence base tha...

This is the hour of our remembering, of our putting those parts of ourselves that have been dismembered and disenfranchised back together again. It is only from this place of wholeness, our holiness, that we can dream once more. And when we dream, let it be of a Hawaii where our people are healthy and vibrant, where we no longer kill ourselves with despair and abuse. Let us dream a Hawaii, as Dr. Manu Meyer says, “where our children are inspired to make knowledge joyful.” And let us dream a Hawaii where our land and her resources are loved and properly cared for....

The Hour of Remembering. 9 -- Elizabeth Kapuuwailani Lindsey-On Being Hawaiian. 19 -- Jonathan Osorio-Grounding Hawaiian Learners—and Teachers—-in Their Indigenous Identity. 27 -- Monica A. Kaimipono Kaiwi-Kaupapa Maori Research and Pakeha Social Science:-Epistemological Tensions in a Study of Maori Health. 41 -- Fiona Cram, Tim McCreanor, Linda Tuhiwai Smith,-Ray Nairn, and Wayne Johnstone-Civil Rights and Wrongs: Understanding Doe v. Kamehameha Schools. 69 -- Trisha Kehaulani Watson-Family and Society-The Roles of Family Obligation and Parenting Practices-in Explaining the Well-Being of Native Hawaiian Adolescents-Living in Poverty. 103 -- Barbara D. DeBaryshe, Sylvia Yuen,-Lana N. Nakamura, and Ivette Rodriguez Stern-The Application of Terror Management Theory to-Native Hawaiian Well-Being. 127 -- A. Kuulei Serna-Education-“For the Interest of the Hawaiians Themselves”:-Reclaiming the Benefits of Hawaiian-Medium Education. 153 -- William H. Wilson and Kauanoe Kamana-Makawalu: Standards, Curriculum, and Assessment-for Literature through an Indigenous Perspective. 183 -- Monica A. Kaimipono Kaiwi and Walter Kahumoku III-Malama na L...

The year 2005 has been a pivotal time for Native Hawaiians. As a community, we have come together with a heightened purpose and passion for what it means to be an indigenous people. This is critical in light of persistent legal threats to Hawaiian institutions such as Kamehameha Schools, the Office of Hawaiian Affairs, and the Department of Hawaiian Home Lands. As Hawaiian issues gain momentum locally and nationally, one thing is clear: The Hawaiian voice matters, and that voice is growing. Understanding and amplifying the native voice is a central objective of Hulili: Multidisciplinary Research on Hawaiian Well-Being. This second volume of Hulili(bridge or ladder) brings together ancestral knowledge of the past and current issues that affect Hawaiians today. We lead off with the manao (ideas, thoughts) of Pualani Kanahele and Kekuni Blaisdell, shared at the 2004 Research Conference on Hawaiian Well-Being held at the Kamehameha Schools Hawai’i Campus. Other articles from emerging and established voices take readers through a spiritually and intellectually challenging terrain that goes from the sunrise at Kumukahi to the heig...

Kanaka means human being. Maoli means true, real, genuine. We have relearned that it also means to come from the aina, the land, and to return to the aina. Aka (yet), aina is more than lepo, the soil, for aina means “that which feeds. ” No laila, aina is Papa, our Earth Mother, including wai (all waters), kai (all seas), Ka Moananui (Oceania), and beyond. Aina is also Wakea, our Sky Father, ea (air), lani (all heavens, all suns, all moons and all stars), and beyond. Our oldest and longest mele (poetic composition; song), He Kumulipo, also tells us that from the mating of these dual primordial forces, Papa and Wakea, come everything in our sacred cosmos. Since we all have the same parents, we are all ohana (family). Since Papa and Wakea are living, everything is living, conscious, and communicating. We include the wind, rain, light, shadows, rocks, fire, and sounds. We have relearned that all of the natural elements are laa (sacred). No laila, we cannot destroy, degrade, contaminate, pollute, and waste. We must protect, conserve, preserve, restore, and sustain our laa environment for all hanauna (generations) to come. * ...

I Hea Na Kanaka Maoli Whither the Hawaiians-Kekuni Blaisdell. 9 -- I Am This Land and This Land Is Me -Pualani Kanahele. 21 -- Issues and Processes in Indigenous Research -Peter Mataira, Jon K. Matsuoka, and Paula T. Morelli. 35 -- The Moolelo (Story) of Teachers Learning and Teaching Hawaiian-Culture and Space Science: New Opportunities Through Minority-Initiatives in Space Science (NOMISS)-Alice Kawakami and Nani Pai. 47 -- Family and Society-Reflections of an "Always Already" Failing Native Hawaiian Mother: Deconstructing Colonial Discourses on Indigenous-Child-Rearing and Early Childhood Education-Julie Kaomea-. 77 -- A Profile of Hawaiian and Non-Hawaiian Women Incarcerated in a Community Residential Transition Program-Sylvia Yuen, Allison Hu, and John Engel. 97 -- Perceptions of Family and Health Support Services for Native Hawaiian Children and Families: Findings from Community Evaluations -Marika N. Ripke, Kana Taniguchi, and Kanani Aton. 113 -- Education-Through One Lens: Sources of Spiritual Influence at Kamakakuokalani Kanalu G. Terry Young. 135 -- Making Meaning: Connecting School to Hawaiian Students’ Lives -Lois A. Y...

Kamehameha Schools Press is pleased to present the 1992 edition of Resource Units in Hawaiian Culture by noted Hawaiian studies scholar Dr. Donald Kilolani Mitchell. This updated edition is the eighth printing of a book which, over the last three decades, has become an important reference for teachers and students of Hawaiian culture.The book offers a list of activities, study questions, and reading lists after each resource unit. Readers will find the unit symbols atop each page and the use of boldface type for topic headings handy when looking for specific information. Original illustrations by Nancy Middlesworth, former Kamehameha Schools graphic artist, further enhance the text.Resource Units in Hawaiian Culture is only one among many contributions that Dr. Mitchell made to the perpetuation of Hawaiian knowledge and skill. He wrote two other books, Hawaiian Games for Today (1975) and Hawaiian Treasures (1978).In addition, he wrote numerous articles for magazines, journals, and newspapers; conducted hundreds of workshops for educators; lectured to thousands of individuals; and taught and served as a guiding force in Hawaiian stud...

Many of the praiseworthy cultural accomplishments of the Hawaiian people are examined and discussed in these units. Described here are the unusual as well as the everyday features of this remarkable civilization that flourished with vigor and efficiency in the days before the life-style was changed by the introduction of foreign ways.Centuries ago seafaring adventurers from the Marquesas and Society Islands brought with them a functioning Polynesian culture when they settled in Hawai?i. The voyages to and from these southern islands ceased, perhaps some 700 years ago....

The Fish and Their Gifts/Na Makana a Na 'Ia is just such a student-created product. Written and illustrated by ten middle- and high-school students, this book is the result of an interdisciplinary book-publishing project integrating English Language Arts, Fine Arts, Hawaiian Language, Hawaiian Studies, and Science and Technology....

He kula hoamana no ka lehulehu o ke kenekulia hou o Kanu o ka Aina. Mai ka papa malaao a hiki i ka papa umikumalua, he kula no ia e nana nui i na pono o ke kaiaulu a e hooikaika nei he elua olelo. o ka olelo Hawaii a me ka olelo Pelekane, me ka nana nui i ka moomeheu Hawaii. Aia ke kula ma Waimea kuaaina ma ka moku o Kohala i ka aoao akau o Hawaii mokupuni (o ia hoi ka mokupuni nui loa ma ka hema loa o ka paeaina o Hawaii. ) Pili ka manao o “Kanu o ka aina” i ka poe maoli o ka aina i ka wa ma mua. Aia he hookahi haneli kanalima haumana ma ke kula o Kanu o ka Aina. . . a hoomau no lakou i ka olelo a me ka moomeheu Hawaii ma o ka hana lima i ke kuuna Hawaii e like hoi me ka mahi kalo, ka hookele waa a me ka hahai i na loina Hawaii. Hana na haumana o ke kula i na ano pahana noii like ole e like hoi me ka hana pu me na poe epekema o ka Hale Hoikeike o Pihopa ma ka noii ka hoola hou i kekahi kahawai o ke awawa o Waipio. Hoike na haumana i ka lakou mau mea i ao ai ma ka hoikeike hula no ke kaiaulu i na makahiki a pau a ma ka hoomohala haawina Hawaii e like me ka hana CD, punaewele a me ka haku a pai puke....

These legends have been selected with the thought that, in length and content, they are suitable to be told or read to young children as well as to be read by older ones. Some are very old legends, common to many Pacific islands, and others are of recent origin. The menehune were the little people of Hawaiian tales. As they lived in the mountain forests and only came to the lowland at night, they were not often seen. Yet the Hawaiians could describe them. They were two or three feet tall, the stories said, thickset and hairy. Some of them were never heard to talk while others talked with deep, gruff voices. The Hawaiians said their talk sounded like the low growl of a dog, and their laughter could be heard far away. The mu, a banana-eating people, were a tribe of the menehune. These little people worked at night. They worked together and in great numbers. In a single night they could accomplish mighty deeds such as building a road or heiau or walling in a fish pond. Once they even took a spring from its rocky bed and carried it, bundled in ti leaves, down to the lowland so that villagers might have its water for their taro patches...

Laka stood among the great trees of the koa forest. "This is such a tree as my grandmother told me of," he thought. "It is straight and has grown strong fighting the mountain winds. Such a tree will make a strong canoe, one that can fight ocean waves." Then Laka prayed and went to work with his stone tool. All day he worked. At last the great tree fell, and Laka went home, tired but satisfied. "Tomorrow I shall trim off the branches," he thought. "I shall cut the log to the right length for a canoe. Then I must shape it, but I have no skill in shaping a canoe." When tomorrow came he could not find the log. "I should have marked the place," he thought. "Was it here or over there?" He wandered through the forest, but could not find the tree that he had cut. He cut down another and this time looked carefully to make sure of finding his log the next day. But the next day there was no log! It seemed to Laka that he found the tree. The place was right, and there stood a tree just like the one he'd cut the day before. He rubbed his eyes. Was someone raising the tree that he cut down? He would try once more. So once again he cut down a t...

Hawaiian history has been studied and described from many different points of view—cultural, archaeological, geographical, and botanical, among others. But very little has been written about Hawai'i's postcontact linguistic history: how outsiders first became aware of the Hawaiian language, how they and the Hawaiians were able to understand each other, and later, how they tried to record and analyze Hawaiian vocabulary and grammar. Our first records of European contact with the Hawaiian language are in the journals from Captain James Cook's third voyage, in which he and some of his crew recorded their efforts to communicate with this latest (and for Cook, the last) branch of the Polynesian peoples encountered on their exploration of the Pacific. Luckily for those of us interested in language, we had our counterparts over two centuries ago: some people who wrote down just a few words of Hawaiian, and others who were curious enough to set about gathering much longer lists of words. These reports vary in quality as well as in scope, often reflecting the native languages, training, and attitudes of those who collected them. None of the...

The Hale Kuamoo–Hawaiian Language Center supports and encourages expansion of Hawaiian language as the medium of education, business, government, and other contexts of social life in Hawaii. The Center provides professional and material resources necessary to address this goal including educational support in the development of curriculum materials for Hawaiian medium education, teacher training, Na Maka O Kana Hawaiian language newspaper, and the Mamaka Kaiao dictionary of contemporary Hawaiian terms....

Ua pai ia He Moolelo Kaao no Iwa i ka nupepa Ka Hoku o Hawaii i ka makahiki 1908. A ua pai hou ia me ka hahai ana i ke kulekele no ka hoano hou, ka hooponopono a me ka loihape ana e ka Hale Kuamoo. O kekahi laana ka waiho ana i na huaolelo i hoomaaka ia ma ke ano he hoike manao o ka mea kakau. Ua hookomo ia hoi ka manao o ka hoano hou ma na kuhia o lalo. Eia hou, na ka mea hoano hou no i haku i na olelo ma na kahaapo kihikihi [ ] ma muli o ka pelu ia o ke kope kumu. Ua hoano hou ia keia moolelo no ka hoike ana i kekahi manao no ka aihue. He moolelo kaao keia no kekahi aihue kaulana i kapa ia kona inoa o Iwa. O ka aihue kana hana, a o ia no ka oi o na aihue a pau a puni o Hawaii pae aina. Ua olelo ia, ua aihue o Iwa, ia ia hoi ma ka opu o kona makuahine. Ua hoolono ia akula kona kaulana, a ua kaao maila. He mookaao wale no paha keia He mea i haku wale ia paha He kanaka maoli no paha o Iwa Aole maopopo lea ia kakou, aka, o kekahi waiwai o ka moolelo, he hoike i ka manao, na kuuna, ka moomeheu a me ke kuanaike ao o na kupuna. I keia wa, ke noonoo kakou i keia hana o ka aihue, noonoo ia he mea maikai ole, he ae kanawai, he hewa. A ao...