Pau ka mahina, ʻaʻole pau ka hana!

Class

That’s a wrap! | Pau ka Mahina O Ka ʻŌlelo Hawaiʻi, ʻaʻole naʻe pau ko kākou ʻimi ʻana! | Mahalo & Aloha

Me ʻoukou ka welina a ke aloha e nā keiki papa o ka ʻāina. Eia kākou i ka hopena o Pepeluali, kā kākou mahina e hoʻohiwahiwa aku ai i ka ʻōlelo Hawaiʻi, akā eia au ke hāpai aʻe nei i ka manaʻo ʻaʻole kākou pūlama i kēia makana no hoʻokahi wale nō mahina o ka makahiki. E ʻimi kākou i nā lā a pau, i loko o nā hana a pau, me nā ʻohana a me nā hoa a pau. I loko o ka nui me ka liʻiliʻi paha, e hoʻopuka, e kāpī, e hōʻīnaʻi, e hōʻonoʻono aku kākou i ka nohona me ka ʻōlelo nani o nā kūpuna. He mea ia e pono ai kākou ma nā ʻano a pau. Aia nō a komo aku i loko o ke aʻo ʻana, me ka ʻimi noelo ʻana aku, a laila ʻike ʻia nā pōmaikaʻi like ʻole o ko kākou ʻōlelo. Aia nō hoʻi ia i loko o ka ʻōlelo ʻana me nā kānaka ʻōlelo Hawaiʻi like ʻole, ma laila nō e ʻike ai i ka nani o ka launa ʻana ma ia ʻōlelo. No laila, ʻo ka haʻawina paha no ke koena o ka makahiki, e ʻimi i ka ʻōlelo Hawaiʻi ma kona mau ʻano like ʻole. E kamaʻilio me nā kānaka like ʻole a e kālaimanaʻo me nā mea hoihoi i ka ʻōlelo. E ʻimi a loaʻa ma kona mau kūʻono a pau. E hoʻoulu a e hānai aku i mea e ulu aʻe ai i loko ou a i loko o nā kānaka ʻē aʻe kekahi. Inā pēlā, ola nō kākou i ka ʻōlelo a ola ka ʻōlelo iā kākou!

A warm greeting to all the keiki papa out there. Here we are at the end of February, our month to honor ʻōlelo Hawaiʻi, but I’m here to say that we shouldn’t treasure our ʻōlelo for just one month out of the year. We should be seeking it out every day, in all that we do, with all our family and friends. No matter how much or how little it is, speak it, sprinkle it here and there, garnish everything with it, add flavor to life with the beautiful language of our ancestors. It is good for us on all levels and in all ways. It is only when one begins learning and really delving deep that the benefits of our language are experienced. They are also experienced when we converse with a wide range of Hawaiian language speakers, and that is when we really see the beauty of what it means to communicate in this language. So, converse with all kine people, and engage in deep discussion with those who have a keen interest in the language. Search all corners of the language till they yield their fruits to you. Cultivate and nourish it so that it grows in you and in others too. If we do that, then we will thrive because of our language and our language will thrive because of us!

MAHALO NUI to each and every person who helped us to make this month a success. To the kūpuna who kept this language alive for us in their hearts, homes, writings and otherwise, to you we extend the biggest mahalo. To all the kumu who came down to The Kealopiko Shop to teach on Fridays: Kamuela Yim, ʻIwalani Kahoʻohanohano, Kuʻulei Bezilla, Kapua Roback and Haʻalilio Solomon. He mau waihona ʻoukou o ka naʻauao a me ke aloha. Mahalo PIHA to Puni, Scotty and the Kōkua Kalihi Valley ʻohana for providing their freshly harvested Kalihi ʻawa to our students (He pōmaikaʻi nui loa kēia!). Mahalo to all the limahana of The Kealopiko Shop for helping the classes go off without a hitch. Mahalo to my partners Ane and Jamie for their ahonui and kōkua through everything. Mahalo to Ekela Kainaupio-Crozier, Kahele Dukelow, and Masako Cordray for sharing their ʻōlelo and experiences with me and all of us. Mahalo to all the awesome photographers out there who provided images for this months posts. To Nanea Armstrong, Inoaʻole of nupepa-hawaii.com, Kale Hannahs of OHA, the crews at The Bishop Museum, ʻŌiwi TV, and Awaiaulu, me ʻoukou koʻu mahalo palena ʻole. We hope you enjoyed this month’s content and checked out all of these amazing collaborators and kanaka that dedicate their lives to things Hawaiian and do it for the love! E ʻimi kākou i ka ʻōlelo mau a mau!!!

E ola ka ʻōlelo o ka ʻāina!

Hawaiʻi Alive Nūpepa Essay

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Image (Bishop Museum): Lahainaluna Seminary Printing Workshop.

Nūpepa ʻŌlelo Hawaiʻi

The ʻōlelo Hawaiʻi below is a dynamic approximation (known as a translation in some circles) of the first paragraph of a wonderful essay that is just one page of the Hawaiʻi Alive website (www.hawaiialive.org). This is an incredible online resource from the Bishop Museum that features essays on Hawaiian culture and history created around some of the museum’s most fascinating artifacts and documents. Teachers, you can even find lessons there organized by learning standards! Click here to go to Hawaiʻi alive and read this essay in English.

He mau kahua nā nūpepa ʻōlelo Hawaiʻi i paʻi ʻia ma nā kenekulia 19 a me 20 no nā kānaka o ia wā e kūkākūkā ai i nā ʻano kumuhana like ʻole o ka manawa a he waihona nō hoʻi ia mau nūpepa no ka ʻike a me ka moʻolelo Hawaiʻi. He poʻe heluhelu ka hapanui o ka poʻe makaʻāinana o ke aupuni Hawaiʻi, no laila ua ʻike nō lākou i ka nūhou me nā mea nui o ka manawa a ua komo aku nō i loko o nā hana i pili i ka pono o ka lehulehu. Ua piha nā ʻaoʻao nūpepa i nā moʻolelo o nā kānaka Hawaiʻi naʻauao, nā alakaʻi haipule, ka poʻe kālaiʻāina a me ka poʻe makaʻāinana. He 125,000 ʻaoʻao ma waena o 100 nūpepa like ʻole i paʻa i nā moʻolelo no ka nohona kanaka, ka ʻāina a me ka lāhui nō hoʻi. Piha pono ka waihona moʻolelo Hawaiʻi i nā moʻolelo o kēia mau kānaka nona ka manaʻopaʻa e hōʻike aku (ma o ke kākau ʻana) i ke ʻano a me nā loina o ko lākou nohona a me ka nohona o ko lākou poʻe kūpuna kekahi. Ua hana ʻia kēia kākau nui ʻana a me kēia mau moʻolelo no ka pono o ka poʻe o ia wā a no nā moʻopuna a me nā hanauna o ia hope aku. ʻIke ʻia ka hua o ka hana nui a ia poʻe kākau o ka wā i hala ma muli o nā hana a nā kānaka o kēia au, ʻo ia hoʻi ka hōʻiliʻili, ka hōʻano hou a me ka mālama ʻana i nā palapala o kēia kumu ʻike kupaianaha. Māhuahua loa aʻela ke ake o ka poʻe o kēia au i nā palapala kumu i mea e akāka ai ka moʻolelo Hawaiʻi a na kēia kumu ʻike nō e hoʻokō nei i ia makemake.

Ua hiki mai ia mea he paʻi palapala i Hawaiʻi i ka makahiki 1820. Ua ʻike leʻa ka poʻe o ka Misiona Hōʻole Pope i ka mana o ka ʻōlelo i paʻa ma ka palapala i mea e hoʻolaha aku ai i ka hoʻomana Kalikiano. I ko lākou hoʻouna ʻana mai i ka hui mikionali mua i Hawaiʻi, mai Bosetona mai, hoʻouna pū maila lākou i kekahi mīkini paʻi palapala, he Ramage ke ʻano. He 18,000 mile ka loa o ka holo moku ʻana mai, mai Bosetona a hiki i “nā mokupuni Sandwich.” Ua kūkulu ʻia ua mīkini lā i loko o kekahi lānai ma kahi o nā hale mikionali ma Honolulu. I ka lā 7 o Ianuali, 1822, na ka lima o Keʻeaumoku (he aliʻi nui kēia kiaʻāina o Maui) i paʻi aku i ka ʻōlelo ma luna o ka palapala no ka manawa mua loa ma Hawaiʻi a ʻo ka paʻa maila nō ia o ka puke aʻo kākau mua. I ka makahiki 1834, paʻi ʻia akula ka nūpepa ʻōlelo Hawaiʻi mua, ʻo Ka Lama Hawaii ka inoa, ma Lahainaluna, ma Maui. ʻO ke kulanui mua kēia o Hawaiʻi a ma lalo ia o ke alakaʻi ʻana o ka poʻe mikionali.

I loko o nā makahiki 30 i kaʻa hope maila, ua like ka nui hewahewa o nā palapala i paʻi ʻia ma Hawaiʻi me ke kai hoʻēʻe e poʻipū ana i ka ʻāina (ma luna aʻe o ka hoʻokahi miliona ʻaoʻao). Ua pili nui kēia mau palapala a nūpepa mua i ka hoʻomana kalikiano a i ʻole ke aupuni. ʻEleu akula ka poʻe Hawaiʻi ma ke aʻo i ka ʻoihana paʻi nūpepa a lilo aʻela i mau limahana ma nā nūpepa like ʻole o ia au. ʻOiai ua nui kā lākou hana ma nā māhele like ʻole o kēia mau nūpepa mua, ulu mau nā māhele Hawaiʻi ma nā nūpepa. Aia a hoʻokumu ʻia ʻo Ka Hoku o Ka Pakipia, loaʻa ka nūpepa mua loa i kūʻokoʻa iho, me ka pili ʻole i ke aupuni a i ka ʻekalesia paha. Hoʻokele ʻia na ka Hawaiʻi ponoʻī nō a ʻo Kalākaua ka luna mua. Ma hope mai ona, hoʻokumu ʻia nā nūpepa hou aku me nā luna hoʻoponopono Hawaiʻi he nui e laʻa ʻo Joseph Kawainui, J. K. Kaunamanu, David Keku, Joseph Poepoe, William Pūnohu White, a me ka paʻa male ʻo Joseph lāua ʻo Emma Nāwahī. He huliau ia a loli loa aʻela ke ʻano o nā moʻolelo i paʻi ʻia ma nā nūpepa. Puka maila nā moʻolelo e pili ana i nā ʻoihana kuluma, ʻo ka lawaiʻa, ka hoʻokele waʻa, ke kālai waʻa a me nā hana ʻē aʻe he nui wale. Ua ʻike ʻia nō hoʻi nā moʻolelo e pili ana i nā koa kaulana a me nā aliʻi nui o ke au kahiko.

I ia wā, mau nō ka ka hala nui ʻana o ka poʻe Hawaiʻi i nā maʻi ahulau a ua ʻike leʻa ka poʻe kākau he waihona nui ka nūpepa e loaʻa aku ai ka ʻike i nā hanauna o ia hope aku. Paipai nui ʻia nā paʻa kūʻauhau, nā paʻa moʻolelo a me nā lehua o nā ʻano hana like ʻole e kākau iho i ko lākou ʻike waiwai no ke paʻi ʻana ma nā nūpepa a ua hoʻokō akula ka helu nui o lākou. Māhuahua aʻela ka nui o nā nūpepa a ulu aʻela ʻo “Printer’s Row,” ma ke alanui ʻo Merchant ma Honolulu, ʻo ia kahi o nā keʻena paʻi nūpepa. Ma luna o nā moku i lawe ʻia aku ai nā nūpepa i nā wahi like ʻole o ke aupuni a i nā ʻāina ʻē nō hoʻi, i ka poʻe lehulehu hoʻi e ake nui ana e loaʻa ma ka lima.

I ka wā ma hope o ka hoʻokahuli ʻia ʻana o ke aupuni Hawaiʻi i ʻIanuali 1893, lilo aʻela kekahi mau nūpepa i kahua kūkā a kūʻē nō hoʻi i ke aupuni kūikawā hou. Ma nā nūpepa a nā luna hoʻoponopono ʻōiwi, e laʻa ʻo Kahikina Kelekona a me Joseph Nāwahī, hāpai ʻia aʻela nā leo o nā makaʻāinana e kū ana ma hope o ko lākou Mōʻī Wahine me ka makemake e hoʻihoʻi hou ʻia mai ke ea o ke aupuni. ʻOnipaʻa ihola ua poʻe luna hoʻoponopono nei i ka hoʻohalahala nui aku i ke aupuni kūikawā me ke koikoi pū aku e hoʻihoʻi ʻia aku ko lākou Mōʻī Wahine a kona kūlana ma mua. He hana wiwoʻole kēia na lākou ʻoiai ua hoʻoholo ʻia aku nei nā “kānāwai kipi” i mea e hopu a hoʻāhewa ai i ka poʻe o nā nūpepa aloha aliʻi. Ua hoʻomau aku ʻo Emma Nāwahī i ke paʻi ʻana i ka nūpepa Ke Aloha ʻĀina ma hope o ka hala ʻana o kāna kāne, ʻo Joseph Nāwahī. He wahi ia nūpepa no ka hoʻolaha ʻana i ka ʻōlelo a me ka manaʻo o Ka Mōʻī Wahine ʻo Liliʻuokalani, a he ala nō hoʻi ia e pili ai ʻo ia me ka poʻe makaʻāinana e hopohopo nui ana i ka pono o ko lākou mōʻī aloha.

Ua hala aku he kenekulia a ʻoi iki aʻe ma hope o kēlā mau hanana nui a ke ʻike nei kākou i ke kīpapa ʻia mai o nā ala like ʻole e loaʻa ai kēia mau moʻolelo a palapala i ka poʻe noiʻi, ka poʻe kākau a me ka poʻe lehulehu o kēia au. I kēia manawa, ua hiki i nā kānaka like ʻole o ke ao ke ʻike i ka moʻolelo Hawaiʻi a ma muli nō ia o ka manaʻo paʻa a me ka hoʻoikaika ʻana a nā kahu palapala kahiko, nā kahu puke, nā kumu a me nā haumāna. I ka makahiki 2001, ua hoʻokumu ʻia ka papahana ʻo Hoʻolaupaʻi (me ke kōkua pū mai o Ka Hale Hōʻikeʻike ʻo Bīhopa, Alu Like, a me ka Hale Kuamoʻo) i mea e loaʻa ai nā ʻaoʻao nūpepa ma ka pūnaewele puni honua ma o ka hoʻololi ʻana i ia mau ʻaoʻao i mau waihona uila (digital files) me ka hiki nō hoʻi ke huli ʻia. Paʻa maila he 15,000 ʻaoʻao ma ia papahana a ke waiho nei nō ma http://www.nupepa.org. I mea e paʻa mai ai nā ʻaoʻao he 60,000 e koe ana, ua hoʻokumu ʻia ʻo ʻIke Kūʻokoʻa i ka makahiki 2011. Ma ke ʻano laulima maoli, na nā lima kōkua no nā ʻāina like ʻole o ke ao i kikokiko hou i nā ʻaoʻao nūpepa he 15,000 hou aku i mea e holomua ai kēia hana nui. Ma ka malu o ke Keʻena Kuleana Hawaiʻi (OHA) na ka lolouila i hana i ke koena ma ke ʻano i hiki ai, a i kēia lā, aia ka huina nui, he 75,000 ʻaoʻao ma http://papakilodatabase.com me ka hiki nō i nā kānaka a pau o ke ao ke huli, nānā, a heluhelu maila. Ola nō ka ʻike a me ka ʻōlelo Hawaiʻi!

E ola ka ʻōlelo o ka ʻāina!

Hoʻomanawanui: The Hawaiian Word of The Week

hoomanawa_ig

 

Patient & Steadfast

Auē ka lapuwale o kāu mea unuhi, e nā hoa! My apologies for leaving this last helu for so long. Some other kuleana came knocking on my door that I had to tend to. But we can’t leave this wonderful story incomplete, so here we are for the last installment of the moʻolelo of Kamehaʻikana! Mahalo i ke ahonui – thanks for your patience.

When we last left off, the legions of Haumea had just wasted a large portion of Kumuhonua’s forces with their hua kukui (kukui nuts). This defeat was preserved in song, but I won’t attempt a translation of it here. Even Poepoe says, “He hohonu a he kūliʻu ke mele a ka poʻe kahiko, a he ʻano pohihihi nō ke kuailo ʻana i ka manaʻo” (“The songs of the ancients are deep and profound and it can be baffling how they stump the thoughts.” He gives some manaʻo on the mele, but does not wehewehe everything.) Suffice to say that the original moʻolelo calls to you. Seek it out and see for yourself all that it has to offer, including this fascinating mele.

The few remaining men of Kumuhonua’s side retreated and sent a messenger to tell him what had happened. He was less than impressed that his warriors had been defeated by a bunch of “girls” (clearly he had no idea who he was dealing with). Unwilling to accept defeat, especially by a wahine, he sent his messengers to spread the word that more men were needed for the next phase of the war.

For this battle, even Kumuhonua joined in the fight, heading up his massive army who assembled themselves, once again, at Koʻolauloa and Koʻolaupoko. There they faced off once more with the legions of Haumea and a battle between Kumuhonua and Haumea ensued.

With kukui nuts as their weapons, the many bodies of Haumea continued to slaughter Kumuhonua’s forces, until the time came for them to go into the ocean, as Haumea had said before was the wish of her kūpuna in the pō. At that time she called forth the ocean to come up high and engulf the shores of the Koʻolau.

What was heard next was a deep rumbling that resounded throughout the land. Huge waves were seen rising up and people began to scream in panic, “We are all going to die!” (“Papapau kākou i ka make ē!”). In no time at all, massive waves broke over the land and Wākea, Haumea and their whole side were pulled out into the deep ocean. Kumuhonua and his men barely escaped and were almost sucked into the sea along with the others by Keaumiki and Keaukā.

The voices of Wākea and Haumea’s people called out to one another amidst the turmoil of the ocean. They truly feared they had met their end. With tears streaming down his cheeks, Wākea turned to his Kahuna, Kamoawa, and asked “What is happening to us? We have nowhere left to go and are up to our jaws in ocean water. Are we all going to perish? Are you going to look after us?”

Kamoawa looked back at Wākea and responded, “I have a narrow path, as a kahuna, and that is the one we shall now walk. I am telling you, we are not going to die. The tide of defeat has turned and the foam of the waves shall break upon Kumuhonua. Let us build our heiau at once.”

Wākea was incredulous and immediately pointed out that they had none of what they needed to build a heiau. But Kamoawa insisted that he listen and follow his orders exactly. He directed Wākea to thrust out his left hand and then curl his fingers over so that they stood (kū) in the palm of his hand. Thus the heiau was erected (kū). All that was needed was a pig. Kamoawa then dove deep into the ocean. A moment passed and he emerged again, holding a fish in his right hand.

“Here is your pig, a humuhumu, the fish form of Kānepuaʻaikalani. I will put the nose of the fish into our heiau. The heiau has been erected, the offering secured, now all that remains is the ʻaha.”

Kamoawa then turned to the people that were drifting about on the surface of the ocean and asked that they come close to where he and Wākea were floating. The people gathered near and when he saw they were all close he said to Wākea, “Now, my lord, the ʻaha is assembled and I will sacrifice this offering in the house of the Akua, so that Wākea will rule the land.” Then, he thrust the nose of the fish into the hand of Wākea and declared, “ʻĀmama. Ua noa.”

*Poepoe is careful to clarify here that the heiau was actually formed by Wākea taking the fist made with his left hand and standing it in the cupped palm of his right hand. He also reminds us that the humuhumunukunukuapuaʻa is the fish form of Kamapuaʻa (when attempting to escape Pele he took the form of a fish and swam away from Hawaiʻi Island). As a pig of the sea it was a satisfactory sacrifice.*

As soon as Kamoawa declared the prayer freed, Haumea called out to the gods with a prayer of her own. When she finished, the surface of the ocean began to swell and rise. Wākea, Haumea, Kamoawa and all their people were quickly lifted up and borne onto the crest of a huge wave. The wave rushed from the deep ocean towards the shore and deposited them onto their feet on a low, flat island called Kāpapa (named especially for this event) that lies out in front of the area stretching from Kualoa to Heʻeia Kea.

From there they returned to Palikū (Kualoa) to live. They erected some heiau kapu and Haumea collected Olopana’s grandson to raise there. She named him Heʻeia, to preserve the memory of their retreating into the ocean. For a time, they lived as chiefs of Koʻolauloa and Koʻolaupoko and readied the people there for the final battle against Kumuhonua.

On the day of this final battle, Kaliʻu was once again commander of Wākea and Haumea’s forces. They had rallied support from several districts and this time their numbers were greater. The battle began, once again, in Kalihi and although Kumuhonua and his forces could see that death awaited them in the valley, they could not avoid the confrontation. It is there, in the heights of Kalihi, that Kumuhonua was struck in the hip by the spear of Kaliʻu and the place where he died is called “Pahu-Kīkala” or “pierced in the hip.”

And because of this final battle, Wākea became ruling chief of Oʻahu. Wākea, Haumea and their retainers chose to reside in Waolani with Kaliʻu as their premier.

Pīpī holo kaʻao!

Mahalo for staying with us through this beautiful moʻolelo, e nā hoa heluhelu a puni moʻolelo nō hoʻi. Again, these posts do not serve as a full translation of the story. What we have offered here is a much abbreviated version that eliminates many details and really just gives you an idea of the plot of the story and its main characters. It is meant to entice you to read the full version (links to those were provided in the first post in this series). It is such a different experience to read this story ma ka ʻōlelo Hawaiʻi (in Hawaiian) and there are certain benefits that will only come with accessing that version. We hope this has piqued your interest and provided joy in a few of your quiet moments. Me ke aloha nui wale, Nā Wāhine O Kealopiko.

P.S. Ka Huaʻōlelo O Ka Pule is signing off for now. We will be back to offer you more ʻōlelo Hawaiʻi in the new year. E mālama pono a e hoʻopuka a mālama i ka ʻōlelo Hawaiʻi ma nā wahi a pau e hiki ai!

E ola ka ʻōlelo o ka ʻāina!

Kamameʻeualani – The Hawaiian Word of The Week

kamamee_ig

 

Hey, foxy lady

Aloha mai e nā makamaka heluhelu! Mahalo i ka hoʻomanawanui ʻana i kekahi helu o ka moʻolelo kaulana o Haumea. Greetings to all readers and mahalo for waiting patiently for another installment of the famous story of Haumea. This is the second to last installment, so we only have one more to go after this! Last time we left off with everyone preparing for battle, so that is where we pick up today.

Hoʻomau ʻia aku (continued): It had been 50 days (ʻelima ʻanahulu) since Kāne Kumuhonua began calling the warriors of the Kona districts from Maunalua to Moanalua. Now they gathered in Waikīkī, ready to invade Kalihi. On Wākea’s side were Kaliʻu’s own people and those of the chief Olopana. Haumea waited atop Kilohana with Wākea and their closest retainers. Kamoawa stood in the heiau, Kawaluna, with Līhauʻula and Mākulukulukalani.

It took Kumuhonua’s strategists a day or so to figure out how to penetrate the valley of Kalihi, which was blocked on all sides by Wākea’s forces. Kumuhonua’s side finally decided on a point of entry and made the first move. When the war began, the two sides were equal in their skill and mastery of the various weapons of war. Though the warriors of Kumuhonua’s side outnumbered Wakea’s four to one, a single one of Kaliʻu’s men was strong enough to fend off four opposers.

The battle proceeded this way for some time, then Kaliʻu’s men began to diminish. Even though the bodies of Kumuhonua’s men were piling up, ten of them slain by a single of Kaliʻu’s warriors, their numbers were much higher and they just kept coming. Finally, Wākea’s remaining warriors at Waolani were so few that Līhauʻula and his circle fled. He escaped to Maui and Kamoawa and Mākulukulukalani joined up with Wākea and the others in Kilohana. Wākea, now likely perplexed at why things were going so badly for their side, turned to his wife and asked, “What about your power and your strength, woman?!” Haumea replied, “It is God’s will. ” She said that the kahuna had shown the way and that they would go to the ocean and emerge as victors. She ordered that they move to the windward side.

Wākea, Haumea and their remaining few retainers sought shelter at Paliku (now called Kualoa) in a cave known as Pohukaina. Haumea issued the decree that she alone would fight Kumuhona’s men the next day. She said to her people, “Here is where I will release just a fraction of [the power of] my dual nature” (“I ʻaneʻi au e hāʻawi ai i kekahi lihilihi o koʻu wahi ʻano pāpālua”). She said that many of the people on Kumuhonua’s side would die and that immediately following this they [Haumea mā] would retreat into the ocean.

The next day, as the warriors filled in from both Koʻolauloa and Koʻolaupoko, they saw that the kāhonua (flat areas, landings, or embankments) all the way from “Kaahuula Punawai” to “ka lae o Kaoio” were filled with women holding kukui nuts in their hands. These women were the legions of Haumea’s body forms. This is why it is said that she has hundreds of thousands of bodies.

Unable to believe that these were their opponents, Kumuhonua’s men decided to send a messenger to talk to the women. He approached an extremely good-looking woman and said, “E ke kamameʻeualani (Hey, foxy lady), we came to talk and ask you where we can find Wākea and his wife and their people.” Haumea replied, “It is true that you are messengers that recently tried to kill me and my husband, Wākea, but I’m here to tell you that you should all just go back and not even bother trying to search out these people you are looking for. Catching them requires power. Leave, and tell your overlords what I have said.”

The men did as they were instructed and reported the encounter to one of the generals. He was, as you can guess, incensed by Haumea’s saucy retort and ordered that the battle move forward. That is when Kumuhonua’s forces began to move in. And as they advanced, the kukui nuts came flying from the hands of the legions of Haumea, like hailstones striking the foreheads of the men. And when the kukui nuts hit the men’s foreheads, their breath was snatched away to ʻOlepau (they died). This is the origin of the saying “A-hua-lala-kukui ka make.”

This saying appears in the book ʻŌlelo Noʻeau as  follows: Ahu a lālā kukui. The kukui branches lay about in heaps. Strewn about in every direction. An expression that refers to an untidy place or the strewing of dead bodies after a battle. However, the way Poepoe chose to separate the words (as shown above) and the fact that these men were killed by kukui nuts makes other translations possible, such as: Death was by the nuts of the kukui branches. Of course, after they died from the kukui nuts, the men’s bodies were strewn about the paths, roads and ridges like kukui branches, so both interpretations are a snug fit for this tragic ending to a large portion of Kumuhonua’s forces.

Even though the moʻolelo is so close to being done, we have to leave you on the cliff edge once again, e nā hoa. Come back next week to find out how this fabulous story of Haumea finishes. A parting thought to consider between now and then: Why were kukui nuts the weapons wielded by the legions of Haumea? He aha lā ka manaʻo o ia mea – what the heck is that about?

E ola ka ʻōlelo o ka ʻāina!

Nape: The Hawaiian Word of The Week

nape_ig

 

She who brings breath again

Aloha hou nō kākou e nā hiʻi moʻolelo. Here we are again for another installment of the story of Kamehaʻikana. When we left off last week, Kumuhonua had rejected Kamoawa after he told him of his predictions that Haumea would win the battle between them and revealed his genealogical link to her. Kamoawa left offended, but followed the rainbow to the place of Haumea and Wākea…

Hoʻomau ʻia aku (continued): Being the wahine hoʻokalakupua (magical woman) she is, Haumea senses Kamoawa’s approach. She tells Wākea that a kahuna of great mana has just been rejected from the court of Kumuhonua and is on his way to seek service with them. As soon as she is done explaining, Kamoawa arrives, stops outside the stone pavement of their house and puts forth a prayer. Full of genealogical information and references to Haumea’s mana, it succeeds in demonstrating that he is fit to serve as her kahuna. She calls Kamoawa in, makes him part of her retinue and they begin preparing for war.

One of their first orders of business is to fetch Wākea’s younger brothers, Līhauʻula and Mākulukulukalani from Palikū, to assist them in building a heiau. Kaliʻu and his extended family are brought in for the effort and together they complete the heiau and name it Kawaluna. It is a place only high chiefs can enter for ceremony. Poepoe tells us that this is the very first heiau built in Hawaiʻi (“ʻo ka heiau mua loa ia i kūkulu ʻia ma Hawaiʻi nei”).

Līhauʻula works alongside Kamoawa in all activities of the heiau and Mākulukulukalani serves as an agricultural expert (kahuna hoʻoulu ʻai). They continue to dwell in peace for some time, their lāhui (people) growing in numbers as Kaliʻu’s family all have more children and Haumea performs her work of hoʻohānau keiki and pale keiki (the arts of midwifery). She is also referred to as a “kahuna hoʻoulu lāhui” who plants her special childbirthing medicine and ushers keiki safely into the world.

One of the most exciting stories of her skills as a pale keiki is when she helped Olopana’s daughter, Muleiʻula, whose baby was “stuck” inside (ua paʻa ke keiki i loko o ka ʻōpū) and was not coming out. The young chiefess, exhausted from labor, was in a bad way, gasping for air and at the edge of death. They were ready to perform a cesarian section (which probably ended badly for women in those days), but Haumea arrived and had another solution. After the people greeted her and told her why they were in such a state of grief, she replied, “Oh, the poor chiefess. Listen here, go and tell the chiefly father of this woman to let me try my plan. I think I have a little solution.”

Olopana was, of course, desperate for a solution and ordered that Haumea be brought before him immediately. When she arrived he said, “They are telling me that you can deliver this child and assure the survival of my daughter. Is this true?” Haumea responded, “Yes, it is true. I can deliver the child and spare the mother’s life. I have a medicine for delivering babies called Kalauokekahuli and also Kamaunuihalakaipo. It has two flowers, Kanikawī and Kanikawā. These flowers are my child-birthing medicine.”

Knowing there must be a price for her assistance in such dire straits, he inquired what her payment would be. Haumea asked two things of Olopana. Her first request was that should she be in dire straights herself one day, she would call upon him to help her escape. Her second request was that she be given his grandchild to raise (hānai) so that he may survive and become the reigning chief of the island.

With no other choice, Olopana agreed to Haumea’s terms. That very moment she began chewing the first flower, called Kanikawī, and then put it straight from her mouth into Muleiʻula’s. She then inserted her finger into Muleiʻula’s mouth. A choking sound was heard and then the child emerged. It was visibly blue and not breathing. Haumea then administered the second of her flowers, Kanikawā, into the mouth of Muleiʻula just as she had done with the first, followed by her finger again. Another choking sound was heard and the afterbirth was expelled.

Haumea then turned to Olopana, “Your daughter is no longer in trouble; she will live. Your grandchild, however, is not going to survive. He has emerged still-born. His body is completely blue.” Olopana replied, tears staining his cheeks, “What, then, shall we do?”

Haumea decided to try one last procedure, making Olopana reiterate his promises before she began. He assured her that he would keep his word, so she quickly continued, ordering the people to snuff out the fire that was burning. She separated the placenta. She took up the baby in her arms and threw the placenta onto the coals, but left the umbilical cord connected to the child. A while passed of her roasting this placenta, when the child suddenly stirred. He kept stirring till he let out a cry and then his chest rose and fell with breath (a pēlā nō hoʻi a nape ka hanu i ka houpo). This continued until the child’s breathing was strong. Olopana was overjoyed. He scooped up his grandson and held him to his chest. Haumea said she would leave the baby there for now, so that he could be nursed by his mother, but that she would return in due time to collect him.

Hō ka nui o ka mana o nei wahine āiwaiwa! – How great the power of this divine woman is! We have gone off on a side branch, as all good moʻolelo do, but next week we will return to the main vein of the story and see the beginning of the battle between Haumea mā and Kumuhonua. E hoʻi mai nō! Be sure to come back!

E ola ka ʻōlelo o ka ʻāina!

Hoʻohuoi: The Hawaiian Word of The Week

hoohuoi_ig

 

All sorts of suspicious

Mahalo iā ʻoukou e nā hoa e hoʻomanawanui ana no ka puka ʻana mai o kekahi helu o ka moʻolelo no ka wahine hoʻokalakupua no ka uka o Kilohana. Thanks for your patience in waiting for another installment of the story about the magical and mysterious woman from the heights of Kilohana.

If you are just joining in, you can catch up by going back to the post entitled “Hoʻokalakupua,” as this is where the story really begins. There is a post before that (hoʻopāhaʻohaʻo) with a genealogical chant for Haumea, but the actual retelling of the story (an abbreviated translation) begins at the hoʻokalakupua post. All up, this is our 5th installment of the story. We hope you are enjoying it.

When we left off, Haumea had let-a-go her incredible powers and cast a dark and impenetrable wall around her and her people, blocking all the kahuna and kilo from seeing anything. However, one last kahuna approached Kumuhonua and was about to tell him all of his predictions for the impending battle. E hoʻomau aku nō kākou!

Continued: This kahuna tells Kumuhonua all the things that will happen in the battle with Haumea. He says the fighting will be equal for a time and then Haumea and her side will lose ground and retreat into the ocean. There they will make a heiau, secure the desired mōhai and come back to the land to vanquish their opponents. Surprised, Kumuhonua asks if this is really what the Kahuna sees. He responds, “Yes, this is what I see. And the woman who split open the ʻulu tree is none other than Haumea, the wife of Wākea of Palikū. She will make it seem as though the last move is yours, then she and her side will emerge from the ocean and it is your side that will lose, O Chief.”

Upon hearing this, Kumuhonua is puzzled and taken aback. Great suspicion of this kahuna enters him (“Ua komo ka hoʻohuoi nui i loko ona no kēia kahuna”) and he asks his name and what line of kahuna he descends from. “Kamoawa is my name and I am from the Palikū and Ololo line of priests,” he says. He then explains that he is on a journey to seek a new lord. Having heard his origins, however, Kumuhonua quickly realizes he is related to Haumea and wants nothing to do with him. “There is no lord here for you,” he tells Kamoawa, “Go and find someone else to serve. Haumea and Wakea are the ones you should be with.”

Kamoawa is (or at least seems to be) offended by this, but before going he imparts one more thing to Kumuhonua: the meaning of Haumea’s name. He explains that she was born at the river mouth called “Apua-ke-Hau” (also spelled ʻĀpuakēhau) and that this is where the “Hau” part of her name comes from. He finishes by saying, “The nature of this name, Haumea, is one of multitudinous forms, both supernatural and ubiquitous and it speaks of wonderful, inexplicable skill. So, good luck to you, chief.” With that, he stands and leaves.

Kumuhonua immediately turns to he kahuna and experts surrounding him. They assuage him by saying they’ve never heard of the line of kahuna that he is from and they don’t believe what he said. Kumuhonua agrees, saying it is his own advisors he trusts, but one can only assume that a little seed of doubt has now been planted in him.

Kamoawa leaves Kumuhonua’s compound and sees a rainbow in the sky over Kalihi, a clear indication of Haumea and Wākea’s home. As he makes his way to them, Haumea senses his approach. She tells Wākea that a powerful kahuna (“he kuku ena ahi ia”) from within her own genealogy who was just rejected from the court of Kumuhonua is coming to find them.

Will Haumea accept this Kahuna into her circle? Will his predictions of the battle come true? Come back next week to find out!

E ola ka ʻōlelo o ka ʻāina!

Alahula: The Hawaiian Word of The Week

Alahula_ig

 

A path she knows how to travel

Aloha mai e nā hoa heluhelu! Here we are again for more of the story of Haumea (Papa) & Wākea. Last week we saw how Haumea saved her kāne i ka ʻili (husband) by opening the ʻulu tree so that the two of them could disappear inside, an act that earned her a new form to add to her many manifestations and showed the great mana that she possessed. Now that we have seen the origins of her ʻulu tree form, Kamehaʻikana, let’s hoʻomau (continue) and find out what happens…

Hoʻomau ʻia aku (continued): Haumea and Wākea come out the other side of the ʻulu tree into an area in Waikahalulu. They follow the river up into Kilohana to return home. There they meet with Kaliʻu and his family, who have done just as Haumea instructed and come up to Kilohana for safety. She tells Kaliʻu that very few of them should remain at their home there and that Lalohana (between Lanihuli and Palikū) is a better place for the majority of them to go. She instructs them to set up permanent residence there, to farm, and to learn the various arts of war, as they will be needed in the near future (kaʻa lāʻau, ʻōʻō maka ihe, pololū and hākōkō for the men, and hoʻohei ʻīkoi, lua and maka ihe for the women).

Haumea also says that she is going to plant a certain tree there named Kalauokekahuli, whose flowers, Kanikawī and Kanikawā, will help women in childbirth. She calls this her “lāʻau hoʻohānau keiki” (her tree/medicine for birthing children). [To all the pale keiki (midwives) out there, any of you know more about these pua āiwaiwa (marvelous flowers)? Leave a comment below if you do! E ola ka pale keiki Hawaiʻi!!!]

At this point Kaliʻu is burning with curiosity about the name of this extraordinary woman, as she has still not told him. So he asks her and she responds by saying that Haumea is her name, a name belonging to a body with multiple forms, but that her inoa kupuna (ancestral name) is Papa (“ka papa unoa awaawaa kua, a kuku ooi hoi”). She explains that all the pali she enumerated in her chant over the ʻawa are her kūpuna, the foremost of them being Palikū, the “poʻo” of her genealogy. [*At this point in the story, Poepoe gives the genealogical chant of Haumea that we opened our series with. One of the lines of this chant says “ʻO Haumea nui a ke āiwaiwa.” “Great Haumea of the incomprehensibly divine” is one possible approximation of this phrase, but many are possible. However you translate it, she is certainly an amazing and fantastic being, an ancestress of great mana and renown.]

Meanwhile, the messenger sent to Kumuhonua tells him of the mysterious disappearance of their captive. As soon as the chief hears this, his head hangs down and he groans in frustration. He says that the only woman who this could be is Haumea and that her husband Wākea was the captive. He says that if it is indeed these two, the land will be filled with the dust of battle (“e alahula ana ka ʻāina i ke ehu a ke kaua”), a battle that would result in gains for them and losses for him.

Knowing that war was inevitable, Kumuhonua sent messengers all over the island to tell the people to prepare and to be ready to receive the call to go. When people heard the news, they were both anxious and alarmed. Whilst preparing themselves for battle, they wondered which aliʻi it was who had rebelled that such a war should be afoot.

Kumuhonua also sought the assistance of his most skilled priests, seers, readers of omens, men skilled in the alignment and building of structures, prophets, orators, and all skilled experts of the island to come and meet with him. He asked that they share any knowledge they had or could glean about the extraordinary woman who had made off with the captive. Haumea knew these eyes and minds were prying at her, so she released the power of her dual nature and cast a darkness that they could not see through. Try as they might, they couldn’t get anything, and that is when Kumuhonua told these experts they were a bunch who merely groped in the dark (he poʻe hāhā pōʻele).

Then one day, a certain kahuna came before Kumuhonua and gave his prophecy about how the war would go and exactly what would happen…But you gotta come back next week to find out what he said!!!

E ola ka ʻōlelo o ka ʻāina!

Pupuʻu: Hawaiian Word of The Week

Pupuu_ig

 

More of the adventures of the wahine hoʻokalakupua

Aloha mai e nā hoa e kaunu pū nei i kēia moʻolelo hoihoi loa! Greetings, friends who are delighting with us in this absorbing story. Here we are again with Haumea, ka wahine hoʻokalakupua, for the second installment of the story of Kamehaʻikana, her wondrous ʻulu tree form. In our first installment, Haumea opened a spring to obtain water for mixing ʻawa that she used for hailona, or divination, to see if Wākea was indeed still alive. We continue with her on her path to find her “hoa pupuʻu anu o nā pō o ka hoʻoilo” – Her companion she snuggles up with on the cold nights of winter

Hoʻomau ʻia aʻela (continued): Haumea and Kaliʻu rejoice in the knowledge that Wākea is still alive. Haumea tells Kaliʻu to move his entire family up to the heights of Kilohana, as soon a great war will cover the lowlands.

She continues on her journey to Pūehuehu stream, finding an impressed crowd gathered around the rushing waters. They see this beautiful woman approaching, bedecked in the greenery and flowers of the forest, and assume she must be from the uplands. They greet her and ask if the man about to be cooked in the imu is her husband. Haumea affirms that this is her kāne and explains her situation. When the people see how sad she is at the disappearance of her “companion with whom she withstood the hardships of the days of destitution” (“ka hoa pili a hoa hoʻomanawanui hoʻi o nā lā ʻīnea o ka nele”), they offer to accompany her to the place where the imu fire is hot, so that she can gaze upon her beloved one last time.

They come out of the riverbed and climb up to higher ground for perspective. Haumea spots Wākea, not far from where they are, tied to an ʻulu tree near the imu. Wākea sees her too and tears immediately gush from his eyes. A strange redness begins to spread over Haumea’s face. This color, like that of the ua koko, covers her head entirely and her companions are amazed by the strange phenomenon. One of the women comes forward and says, “Wait here for a moment and I will go talk to that tall, dark-skinned man over there. He’s the executioner. If he consents, then you can go and kiss your husband one last time.”

The woman approaches the executioner with her request and he agrees, telling her that her friend must be quick about it, lest the heat of the imu lose its intensity. She goes back and gets Haumea, telling her they must be fast. Haumea approaches Wākea, whose cheeks are streaked with tears. The crowd gathered can see that she is not crying and they are astonished at this.

Haumea moves in quickly, right in front of her kāne as though she is going to kiss him. However, instead of pressing her nose to his, she leans in and slaps the trunk of the ʻulu tree. A great rumbling is heard and the earth trembles. Then, the trunk of the ʻulu tree opens like a large mouth and Haumea shoves Wākea into it, following quickly behind him. As soon as the two of them disappear into the trunk, the crowd exclaims and their voices roar from one end of the group to the other, “The captive has been taken! That was a supernatural woman who came here! Her power is incredible! Unmatched!” (“A lilo ke pio–e! A lilo ke pio! He wahine kupua keia i hele mai nei. Ka! He keu ka mana! Aohe lua!”)

The executioner immediately ordered his men to chop the tree down, but as soon as the blade of an adze hit the tree, a chip of wood flew off, hit the person who had wielded the adze and killed him. The executioner thought the first one was just an accident and ordered the men to continue. But one after another the same thing happened, and one after another the men died until very few were left. The executioner knew it was no use continuing and ordered that a messenger inform the king of the extraordinary disappearance of the captive.

Auē ka wela ē! Come back next week to see what happens next with the amazing Haumea, her new ʻulu tree form, Kamehaʻikana, and her kāne aloha she successfully rescued from death. E hoʻi mai nō!

Note: The approximation of the story given here is a very rough translation and skips some of the detail in the original story. It is a condensed version meant to whet your appetite. If it piques your interest, visit the first post and follow the directions to access the original in the nūpepa.

E ola ka ʻōlelo o ka ʻāina!

Hoʻokalakupua: The Hawaiian Word of The Week

Hookalakupua_ig

 

Magic around every corner

Aloha hou mai kākou e ka poʻe puni moʻolelo – Greeting to all of us, companions who love stories. As promised we are jumping back into the story of Kamehaʻikana, the wondrous ʻulu tree form of Haumea, ka wahine hoʻopāhaʻohaʻo i kona kino, the shape-shifting woman, ka wahine hoʻokalakupua o uka o Kilohana, the woman of the uplands of Kilohana who accomplishes amazing feats. Why Kilohana? That is where Poepoe tells us that she and Wākea lived.

The story goes that one day Papa (Haumea here) and Wākea were together at their mountain home in Kilohana (between Kalihi uka and Koʻolau). Haumea looks down at Heʻeia Kea and Mōkapu and becomes ʻono for “nā lau limu a me nā hua ʻalamihi o ia mau ʻaekai” – the seaweeds and ʻalamihi crab meat of those shores. So she goes down to collect these delicacies for their next meal. As she is going about her work, she begins to see signs in the sky above her home that tell her something is wrong. She races back only to find that her kāne, Wākea, is gone.

It turns out that while she was gone, Wākea, also thinking of their next meal, went to harvest some wild maiʻa (bananas) in the forest near their home. Some underlings of the ruling chief, Kumuhonua, see Wākea and accuse him of stealing the chief’s bananas. Wākea scoffs at the idea that wild bananas belong to anyone and says Kumuhonua isn’t a chief, but a mere commoner (“ʻAʻole ia he aliʻi. He hū wale nō ia.”) He is immediately bound and taken to the chief’s executioner.

Haumea doesn’t know all this yet, though. She leaves immediately for the lowlands in search of her kāne or knowledge of his whereabouts, but not before hastily gathering herself some kāhiko – some finery of the forest (“ka maile, ka lehua, ka palapalai a me nā lau ʻē aʻe he nui o kāna hāpuku ʻana mai.”). I mean what kind of akua wahine rolls without flowers and ferns? It’s just part of maintaining appearances when you are a wahine hoʻokalakupua.

She goes down into Kapālama and on to Pūehuehu, where she meets up with a man named Kaliʻu who is tending to his crops. He greets her warmly and shares the latest news: a kanaka uʻi (handsome guy) has been taken by the chief’s men and will burn in the imu fire that very day. As anyone of great wisdom does, Haumea decides that a bit of divination is in order.

She tells Kaliʻu to fetch the ʻawa he has, along with a kānoa (a bowl for mixing). There is no running water where Kaliʻu lives and the people of that area must wait for rain squalls to give the earth drink. Since there can be no mixing of ʻawa without the precious wai a Kāne (water of Kāne), Haumea does a series of prayers, charges up a magical rock and throws it into the earth to open a spring and a large pool close to the home of Kaliʻu.

Kaliʻu fetches water from this new spring and comes back reeling  at power of this woman. He mixes the ʻawa, fills the ʻapu and hands it to Haumea just as she requested (Hana ihola nō hoʻi o Kaliʻu i ua ʻawa nei a kū i ka ʻapu; hāʻawi akula i ka wahine hoʻokalakupua me ka ʻōlelo ʻana aku: “Eia mai ka ʻapu!”). Haumea then puts forth a beautiful prayer, asking that she be given insight as to whether her husband is still alive. Here is her prayer:

Screen Shot 2016-07-27 at 4.44.13 PM

  • Here is ʻawa, o god
  • Sustenance for you, o god
  • Sustenance for the multitudes, the legions, the many many gods
  • The god of the long night
  • The host of gods, numerous and cooperative gods
  • From the east to the west
  • From the rising of the sun to its setting
  • From the windward shores to the leeward shores
  • From the heavens to the earth
  • From the zenith to the horizon
  • Meet, all, together, here is the food, the victuals
  • Here is ʻawa
  • ʻAwa that sees the good and the bad
  • A good omen, a bad omen
  • Life, death
  • Let the life of the man be revealed
  • The great life, the long life
  • Of you, o god
  • My love lives
  • Lives long
  • It is finished, the prayer is freed

When Haumea looks down she can see the ʻawa rising slightly, standing higher on the right side of the cup. She then hands the cup to Kaliʻu saying, “Our god shows that the man we are desiring to see is alive. (“I nānā iho ka hana o ua ʻo Haumea i ka pūnohu o ka ʻawa, ua kū i ka ʻākau o ka ʻapu. A laila, hāʻawi maila ʻo ia i ua ʻapu nei iā Kaliʻu, me ka ʻōlelo ʻana mai, “Ke hōʻike mai nei ke akua o kākou, ua ola ke kanaka a kāua e makeʻe aku nei.”) 

E hoʻi mai! Come back next week for the next installment of this story of the wahine hoʻokalakupua as she continues of her journey to find her beloved.  

E ola ka ʻōlelo o ka ʻāina!

Polohiwa: In honor of Kumu Noʻeau Warner

polohiwa_ig

 

Ua hala i ke ao polohiwa a Kāne, passed to the dark clouds of Kāne (death)

Aloha wale ke kumu a kākou! Lele aʻela ka hoaka, lele iō Hoku lā. Ua lele nā mauli, ʻo ke kaumaha maoli ke kau mai ma luna o kākou, me ka hiolo makawalu iho o nā waimaka. Auē ke kumu aloha ē!

Kumu Noʻeau Warner is one of the hulu makua who began in ʻōlelo Hawaiʻi when revitalization was still new and budding, and dedicated his life to this movement, learning, teaching, and working tirelessly for the spread of our language. He has touched countless students over his many years as a kumu at UH Mānoa. We grieve his passing today, as a treasure and stalwart of our ʻōlelo aloha has left us.

Within the word polohiwa is hiwa, which means dear, valued, beloved, precious, choice. He kumu hiwahiwa ʻo Noʻeau naʻu – Noʻeau was a beloved kumu of mine, someone who inspired me to always strive for excellence in language. His legacy lives on in all the haumāna whose lives he touched. Our hearts are heavy today and our love is with his family and all those who were close to him. We rest the blog today in observance of the life of this beautiful man. Moe mālie ʻoe e ke kumu noʻeau loa, e moe i ka hiamoe loa ē.

 

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