Hoʻomanawanui: The Hawaiian Word of The Week



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!

Hoʻopāhaʻohaʻo: The Hawaiian Word of The Week



Shapeshifting and more

Some ladies just have it. Ok, well, this is an akua wahine, a female diety, so she’s really got something special. That’s right, we are talking Haumea, the wondrous woman of multiple forms:

He wahine pahaohao wale keia

Hoopahaohao ana i kona kino

He kini, he mano, he lau, he lehu ke kino o ka wahine

This is a simply wondrous and incomprehensible woman

Who can shift her shape, change her body

40,000, 4,000, 400, 4000,000 are the forms of this woman

One of her most famous forms is that of the ʻulu tree. The story of Kamehaʻikana was penned by noted writer Joseph Mokuʻōhai Poepoe in 1906 in the Hawaiian Language Newspaper Ka Nai Aupuni, in his column “Ka Moolelo Hawaii Kahiko.” The following koʻihonua (genealogical chant) tells of the origins of this form of Haumea known as Kamehaʻikana. Here is the preface Poepoe gives:

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Approximation: Something that will be explained here is about the ʻulu: The ʻulu, according to this story, is a body form of Haumea. And in ancient times here in Hawaiʻi, the ʻulu became a deity for some people and was worshiped by the name Kamehaʻikana. And thus follows the genealogical chant of the ancients for Haumea and her ʻulu tree form:

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Today we begin a celebration of Haumea that will continue over the next few weeks as we look closer at this tale of amazing feats, danger, intrigue and mana wahine. We will be bringing you several tasty vignettes, translated for your reading pleasure. We hope the incredible feats of this wahine hoʻopāhaʻohaʻo *arouse wonder* in you…

Should you be interested in reading the original story in the nūpepa, click here. Click the word “Back” at the very top to get to the unclipped view and then use the arrows near the top next to “issues” to move to the next issue. You will see the title “Ka Moolelo Hawaii Kahiko” in the large view. Just click on that and then use the clip button on the left (the scissors icon) to clip the column and get a larger view.

E ola ka ʻōlelo o ka ʻāina!

ʻŪlei: The Hawaiian word of the week



Kuʻu sweet pua ʻūlei

You know, us Hawaiians, we are such flower fanatics. Beautiful and fragrant, pua are fashioned into lei and both are metaphors for children – kā kākou mau kama lei hiʻialo – our beloved children we carry on our fronts – kā kākou mau pua hiwahiwa hiʻikua – our precious children we carry on our backs.

In the early 1800s, the sweet and fragrant pink lokelani (Rosa damascena) was introduced to Hawaiʻi, likely by a sailors from New England or one of the early missionary women. Flower fans that our kūpuna were, they loved it. They planted it like mad (especially in Lahaina) and started to write songs for it. It became so popular that it was designated the official flower of Maui in 1923. Funnily enough, when the other islands followed suit, after the advent of May Day, they all got native flowers assigned to them (Yes, the pua kukui of Molokaʻi counts!).


Kuana Torres Kahele sports FABULOUS lei lokelani for the cover of his album “Piilani Maui; Music For The Hawaiian Islands, Vol. 3”

With this long history of lei-making and flower-loving, our aloha extends from the tender native blossoms of our islands to many types of foreign blooms, especially those with a lovely fragrance. While I am a fan of the modern mele that honor sweetly scented newcomers, I am also aware that our connection to our native flora needs nurturing too. How come nobody has written a song praising the sweet scent of the ʻūlei blossom?! After all, it is our native rose! Didn’t realize we had one, did you?

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PC: www.mauinativenursery.com

Because our native habitats have suffered such terrible degradation in the last 200 years, native plants are much farther away from most of us than they used to be. But at one time, ʻūlei was very close to us. It’s dense, hard wood was made into ʻōʻō (digging sticks), ihe (spears), iʻe kuku (kapa beaters), ʻauamo (carrying poles), ʻūkēkē (musical bows) and more. The mele ʻŪlei Pahu I Ka Moku talks about long poles made from ʻūlei wood that were used to push the waʻa out over the mud flats of Waimea, Kauaʻi when Captain Cook’s ship was anchored offshore. Its sweet fruits could be used to make a beautiful purple dye for kapa and were eaten in times of low food supply.

Supposedly the flowers of the ʻūlei were also made into lei, probably along with its pretty green leaves (the pua are a little lahilahi all alone). I would like to see a big fat lei wili made with ʻūlei! And what about a mele praising the scent of its blossoms? Or better yet, one for its hard strong wood that was used to hoʻowali ʻuala (soften the earth for sweet potato planting)? Tihihihi

O ka wai kau no ia o Keʻanae; o ka ʻūlei hoʻowali ʻuwala ia o Kula – It is the pool on the height of Keʻanae; it is the ʻūlei digging stick for the potato [patch] of Kula (ʻŌlelo Noʻeau)

The full story from ʻŌlelo Noʻeau: “A handsome young man of Kula and a beautiful young woman of Keʻanae, on Maui, were attracted to each other. She boasted of her own womanly perfection by referring to her body as the pool on the heights of Keʻanae. Not to be outdone, he looked down at himself and boasted of his manhood as the digging stick of Kula.” Now that is mele worthy. Hehehe.

Look at all the uses of ʻūlei! Sorry lokelani, but all you do is noho nani mai (sit and look pretty). Sure you might have flashy pink colors and a super ʻauliʻi (cute, dainty) appearance, but can you give me a digging stick? Just sayin. And can you imagine an ʻūlei with a trunk big enough to carve an ʻōʻō? The plants we see today are usually brambling bushes, but they did grow into trees back in the day (dryforest species are notoriously slow-growing).

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PC: Kim & Forest Starr, Auwahi Maui (Their shots of native plants are awesome!)

All kolohe jokes aside, the ʻūlei goes deep into our history. It is the land dwelling entity that guards the umaumalei fish in the ocean. You know how us ladies at Kealopiko love us some Kumulipo action. For this second half of Kū season, we bring you two different designs to honor this illustrious pair. Below is the latest arrival – the women’s umaumalei boatneck. The ʻūlei tops are coming soon, no laila e hoʻomanawanui i ka ʻono! Oh, and please let us know if you haku a mele for this fabulous plant.


Justine Kamelamela sports the new umaumalei boatneck, soon to be available on the shop!

He lei ko ka uka, he lei ko ke kai – The uplands have a lei, the sea has a lei

E ola ka ʻōlelo o ka ʻāina!

Lalau: The Hawaiian Word of The Week



Let’s stray just a little

Ever have trouble staying on track? Does your curious nature lead you off the beaten path, whether physically or mentally? If so, you are in good company and we can lalau together.

Ua lalau aku i kauhale o Hikaua mā – He has wandered off to So-and-so’s house. (Hawaiian Dictionary)

Hang on, let me be clear about what I mean, lest my kāne (husband) get upset. I am not talking about the kind of lalau that one kupuna talked about in her conversation with Kepā Maly when she explained that she was one of many children:

“We had seven plus, plus. You know that time! [chuckles] They go lalau here and there and get this one, get that one.”

That kind of lalau, though common even until my great grandmother’s time (aloha nō ia mau lā), is pretty much a “no go” these days (unless you want your belongings tossed in the street). The kind of lalau I mean is innocent and about wandering mentally – lalau ka noʻonoʻo – or in conversation. Some of us are just that way. We think in many directions at once and can get off the subject. Some people think that is a bad thing, but to that I say:

He lalau! Nonsense! [Hawaiian Dictionary]

The side roads we take can lead to wonderful discoveries and connections, whether alone or with others. Some of the best things I find in the nūpepa (Hawaiian-langauge newspapers) I find because I am, once again, straying from what I am supposed to be concentrating on. I look at one thing and something else catches my eye. The nūpepa is an especially easy place to get sidetracked like that, though. And while I want to be more efficient, I think that it is just in my nature to have a slow and meandering process. Not with everything, but with researching, writing and creating, I go all over the place. 

Hōkai ʻo Wawaia ke kūkini holo lalau. – The runner, Wawaia, who ran out of his course, caused hindrance and delay. (ʻŌlelo Noʻeau)

More on this ʻōleo noʻeau: Said of one who does not concentrate and wastes considerable time. Wawaia was a runner who, instead of running on the errand assigned to him by his chief, went on a visit before completing the errand, thus causing delay and rousing the ire of his chief.

Call it wasting time, but some of my best discoveries have come out of lalau. I get it, though, that going off-course and wasting time is just a total aberration to some. The place name Kalalau, for the verdant Kauaʻi valley, literally means “the straying,” so many ʻōlelo noʻeau that have to do with blundering or going off-course incorporate this place name. I distinctly remember Aunty Malia Craver using an ʻōlelo noʻeau about Kalalau in our hoʻoponopono class when talking about how the process can sometimes get off track:

“Hele loa aku i Keʻei, ʻo Kalalau nō ma ʻō. Going way out to Keʻei, Kalalau is far over there. Nothing is accomplished.” (Aunty Malia Craver)

In the context of what we were learning, it made total sense. It was also really fun to hear a native speaker use an ʻōlelo noʻeau that isn’t in “the book.” Her words stayed with me and they ring in my head when I am getting a little too far off task (or a little too “out there” with my thoughts). I am thankful that I can draw on that small piece of wisdom because today’s world can be UBER distracting. From social media to text messages, it can be easy to lose focus and lose precious minutes when we lalau too much.

I guess the take home (since there’s gotta be a hua, o lalau loa auaneʻi) is that a certain amount of lalau will breed discovery and creativity, but too much will result in getting very little done. So lalau when and where it is appropriate, but try not to kui lima (hold hands) with miliʻapa (slow, dilatory), hoʻopaneʻe (procrastination), or lele pā (fence-jumping), cause then you will be off course in a way that doesn’t serve you or anyone else.

E kau pono ka noʻonoʻo i ka hana o lalau! – Concentrate on your work or you are going to make a mistake!

Ma hea lā ʻoe i lalau aku nei? – Where did you go wandering (off course) to?

E ola ka ʻōlelo o ka ʻāina!

Manaʻolana: The Hawaiian Word of The Week



On being buoyant 

Hope is tricky. On one hand, it is this beautiful thing that propels us forward. It can be a lifeline when times are hard and can give rise to brilliant creativity. We could even say it is essential for our survival, or a defining feature of our humanness.

ʻEkolu mea nui ma ka honua. ʻO ka manaʻoʻiʻo, ka manaʻolana, a me ke aloha… – There are three important things in the world. Faith, hope, and love… (Robert J.K. Nawahine)

On the other hand, being realistic is important. Writers like Paul Hudson say we should hope for things that aren’t entirely out of our control: “It’s knowing when you can affect the outcome that is most important…If your actions have a chance of tipping the scales in your favor, then hope hard and hope often.” But humans that we are, we hope for all kinds of things we can’t control:

Ua lana ka manao o ka makuahine o kekahi kanaka ui e lilo ia i kahunapule, aka mahope loa hooholo iho la ia i kona manao e lilo i loio. – The mother of a certain young man hoped he would become a priest, but much later he decided to become a lawyer. (Ke Alaula, 1 June 1866)

When it comes to other humans it is easy to get tripped up. We might hope things will change with people in our lives, but it isn’t entirely up to us. Too many dashed hopes in that area can lead to despair. Interestingly, the opposite of manaʻolana is manaʻo pohō, at least according to the Parker Dictionary:

Manaolana v. 1. To be buoyed up, as the mind; not to sink, in opposition to manao poho [pohō], to sink; to despond…

Also interesting is the fact that the word manaʻolana and its good buddy manaʻoʻiʻo were created to describe the concepts of hope and faith as they were written in the bible. Sheldon Dibble noted: “…manao means thought, and io means true or real; —so the combination, manaoio, is used for faith. Again, manao means thought, and lana means buoyant,—so the combination, manaolana, is made by us to express hope.”

Hope is the thing with feathers that perches in the soul and sings the tune without the words and never stops at all. – Emily Dickinson

We forget that these words, though commonplace now, were created expressly for the purpose of communicating Christian concepts. Hawaiians used them in a biblical context and adapted them to other contexts they saw fit from a Hawaiian point of view. In a discussion on faith and the effectiveness of lāʻau kāhea, Mary Kawena Pukui says:

Kekahi kahuna pule haole i kākau ai he puke a ʻōlelo ʻo ia He mana i loko o ka manaʻoʻiʻo. Power in the positive thinking. Auē. A he mea hou ia iā lākou. Iā kākou, mea kahiko. – A white minister who wrote a book, he says [There’s] power in the positive thinking. Oh goodness. It’s a new thing to them. To us, it’s an old concept. (HAW 168.6.1)

Where faith seems sure and solid and hope much more malleable, both require “positive thinking” in the English sense. Both are oriented toward seeing the good, which is what we want to focus on in life. He mau mea nui nō ia – They are indeed important things.

I guess getting older has made me turn these concepts over in my mind in a different way than I did as a young person. Life’s experiences can be jading if we are not careful. Being reminded to focus on the positive is essential sometimes, as there is plenty of negative that can drag us down if we let it. In the end, I think the man with a dream said it best:

“We must accept finite disappointment, but never lose infinite hope.” – Martin Luther King Jr.

Here’s to hopeful pursuit of all things important to us, especially ʻōlelo Hawaiʻi:

Lana ka manaʻo e paʻa maikaʻi ka ʻōlelo Hawaiʻi i kaʻu mau keiki. – I hope that my children will have a good grasp of the Hawaiian language.

ʻO ka mau aku o ka ʻōlelo nani a nā kūpuna, ʻo ia ka manaʻolana. –  The continuance of the beautiful language of our ancestors, that is the hope.

E ola ka ʻōlelo o ka ʻāina!

ʻOhana ʻŌlelo Hawaiʻi 6 | ʻOhana Lima-Maioho


Eia kā Nāhulu lāua ʻo Pūlama no ka pūʻā ʻana i ka ʻōlelo Hawaiʻi i loko o nā waha o nā pua a lāua, ʻo ia ʻo Lono a me Wailaʻahia. – Here is what Nāhulu and Pūlama have to say about raising their children, Lono and Wailaʻahia, with Hawaiian as the language of their family.

ʻOiai ʻo ka ʻōlelo ka piko o Hālau Mauli Ola, he ʻena aloha ko kānaka i ke ō mau o ka ʻōlelo Hawaiʻi.  ʻO ke aloha ʻōlelo, ke aloha ʻāina, a ʻo ke aloha kupuna nā kia nui e ʻonipaʻa mau ai mākou, ka ʻohana Lima-Maioho me nā pilikana, ma hope o ke ola o ka ʻōlelo Hawaiʻi ma kauhale.  He keʻakeʻa ka moloā e ālai mai ai i ka hiʻilawe ʻia o kēia amo.  Eia kā, ʻaʻohe kumu e kamakiʻi ai, no ka mea, wahi a kahiko, “E makaʻu i ka moloā.  Ma kahi o ka hana, he ola ma laila.”  A no laila, he wahi leo hoʻomālana kēia i nā ʻāpaʻakuma e lauhoe nei i ke aukahi hoʻōla mauli ola Hawaiʻi ma o ka pūʻā ʻana i ka māna leo i nā waha o kamaliʻi o kauwahi.  E ola mau ka ʻōlelo Hawaiʻi iā kākou pākahi!

Because language is at the core of ones identity, people possess a burning desire in perpetuating the Hawaiian language.  Loyalty to ʻōlelo Hawaiʻi, to our ʻāina, and to our kūpuna are what steers us, the Lima-Maioho ʻohana and relatives, to be steadfast in keeping the Hawaiian language a thriving language in our homes.  Laziness is definitely an obstacle that inhibits one from carrying out this important responsibility.  However, there should be no reason for laziness, because, in our tradition, “We must fear laziness. Hard work affords life.”  So, this message is in support of the various ʻohana who collectively work hard to keep the Hawaiian identity alive through nurturing a new generation of native speakers. May the Hawaiian language live on through each and every one of us!

#kealopiko #styledinhawaiinei #kamahinaokaolelohawaii #MOH2016 #ikekupuna #olelohawaii #eolakaolelohawaii #hawaiianlanguage #makeeolelo #ohana

ʻOhana ʻŌlelo Hawaiʻi 5 | ʻOhana Vares


Eia kā Kaulana lāua ʻo Kanoe. Na lāua mai ʻo Kūlia (4) a me Kūhaʻo (2). He ʻohana Pūnana Leo lākou. – Here is what Kaulana and Kanoe had to say. Their children are Kūlia (4) and Kūhaʻo (2). They are a Pūnana Leo family.

What made you decide you were going to make a commitment to ʻōlelo Hawaiʻi to your keiki?

ʻIʻini nō māua i kā māua mau keiki e hoʻopuka i kā lāua ʻōlelo makuahine. ʻOiai noho mākou ma ke kūlanakauhale ʻo Honolulu, e holomua ana nā keiki me ka hilinaʻi, he mau Hawaiʻi i maopopo leʻa ka loina a me ka ʻike o nā kūpuna.

We deeply desire our keiki to speak in their native tongue. Although we live in the city of Honolulu, our children will go forward with confidence, as Hawaiians that thoroughly understand their customs and traditional knowledge.

What helps you kūpaʻa in that commitment – to make the ʻōlelo flow in your home?

Ua ulu ka hoi i loko o nā kūpuna a me nā hoahānau e aʻo i ka ʻōlelo Hawaiʻi mai nā keiki mai, ma ke kahakai, ma ka pāʻani pōwāwae, a me ka pāʻina pū ʻana. He mea nō hoʻi ia e pōmaikaʻi ai ka ʻohana holoʻokoʻa.

Interest has arisen with the grandparents and cousins to learn Hawaiian from our children, at the beach, soccer games, and in meals together. It is a blessing for the extended family as well.

What do you find challenging about this commitment?

Ua hānai ʻia māua ʻo Kanoe ma ka ʻōlelo Pelekane a he maʻalahi ka namu haole ʻana. No ia mea, no māua nō ke kuleana e noke a hoʻoikaika i kā māua ʻōlelo Hawaiʻi. He kuleana paʻakīkī, eia naʻe he kuleana kūpono.

Kanoe and I were raised in English so it is easy to revert back to English. Because of that, it is our responsibility to persist and be stronger at speaking Hawaiian. It is a difficult responsibility, but a worthy one.

#kealopiko #styledinhawaiinei #kamahinaokaolelohawaii #MOH2016 #ikekupuna #olelohawaii #eolakaolelohawaii #hawaiianlanguage #makeeolelo #ohana

ʻOhana ʻŌlelo Hawaiʻi 4 | ʻOhana Lindsey-Asing


Eia kā Kamakoa lāua ʻo Ipolei (naʻu ka unuhi i ka ʻōlelo haole) – Here is what Kamakoa and Ipolei had to say (translation done by me)

What made you decide you were going to make a commitment to ʻōlelo Hawaiʻi to your keiki?

Ua hoʻoholo mua ʻia ka makemake a ʻiʻini hoʻi e hānai i nā pulapula a māua ma ka ʻōlelo kūpuna wale nō, ma mua o ka hōʻea mai o lākou.  ʻOiai ua ʻike ʻē māua i ka waiwai a koʻikoʻi hoʻi o ka hoʻōla hou ʻia o ka ʻōlelo Hawaiʻi, a pēlā nō i hoʻomaka ai ka ʻohana e mālama i ka ʻōlelo o kākou wale nō ma nā wahi a pōʻaiapili a pau. ʻAʻole ia he koho, ʻo ke ola nō ia.

The decision to raise our children speaking Hawaiian was made before they came. Since we already knew the value and importance of the revitalization of Hawaiian language, that was the beginning of our family using only our language at all times and in all situations. It isn’t a choice, it’s life.

What helps you kūpaʻa in that commitment – to make the ʻōlelo flow in your home?

He kōkua nui ka hiki i nā keiki ke komo i nā kula hoʻōla ʻōlelo Hawaiʻi.  A ʻo kekahi mea, ʻōlelo Hawaiʻi nā ʻanakala, nā ʻanakē, nā hoaloha hoʻi a me Tūtū/Papa.  Ma ka hale, ʻaʻole māua ʻae i ka namu haole, he kūpaʻa wale nō ma ka Hawaiʻi. Loaʻa pū nā hōʻailona a kāleka ʻōlelo Hawaiʻi e kōkua ana me nā ʻano hua ʻōlelo like ʻole o ka hale.

The kids being able to attend Hawaiian immersion schools is a big help. Also, their uncles, aunties, friends and grandparents speak Hawaiian. At home, we don’t allow English, we are steadfast in speaking Hawaiian. We also have Hawaiian language cards and signs to help identify all the different stuff in the house.

What do you find challenging about this commitment?

ʻO ka mea paʻakikī, ʻo ia hoʻi ka nui namu mai waho aʻe, a me ka laha loa ʻo ka ʻōlelo haole a ʻaʻole lawa kā kākou.  Nui nā ālaina o ke ao a ʻaʻole naʻe mākou hāʻawi pio.

The tricky thing is English from outside world – its ubiquity and not enough Hawaiian being spoken. There are many obstacles in this world, but we don’t give up.

Eia nā inoa o kā lāua mau keiki hiwahiwa:

Keliʻihālaʻihulumanu-5, Kawainuiomānā-2, Hāweomōlaʻeleleuli-1

#kealopiko #styledinhawaiinei #kamahinaokaolelohawaii #MOH2016 #ikekupuna #olelohawaii #eolakaolelohawaii #hawaiianlanguage #makeeolelo #ohana

ʻOhana ʻŌlelo Hawaiʻi 3 | ʻOhana Wong-Kanoa


Eia kā Laiana lāua ʻo Cami – Here is what Laiana and Cami had to say:

What made you decide you were going to make a commitment to ʻōlelo Hawai’i to your keiki?

I ka ʻōlelo no ke ola, i ka ʻōlelo no ka make. Itʻs super important to us to ʻōlelo to our keiki, in the hopes that they will continue this tradition so that our great-great grandchildren will still speak ʻōlelo Hawaiʻi.  ʻŌlelo Hawaiʻi gives us access to the kuanaʻike (Worldview) of our kūpuna, to the meaning of our names and the stories in our chants. 

What helps you kūpaʻa in that commitment – to make ‘ōlelo flow in your home?

Our motivation is to never let ʻōlelo be lost, as it was to our kūpuna.   Our kūpuna told us stories of them being beaten in school for ʻōlelo, and now we get to hear our keiki play, tease and argue with each other in ʻōlelo. We hope they are proud.

What do you find challenging about this commitment?

T.V., radio and popular culture all have a strong influence on us and our keiki. Sometimes, we scold the keiki to ʻōlelo, and sometimes they have to scold us! We are always working at being better ʻōlelo role-models for our pua. E ola mau ka ʻōlelo Hawaiʻi!

Eia nō hoʻi kekahi manaʻo o lāuaUa koho mākou e mālama i kēia ma ka ʻōlelo haole i mea e kākoʻo ai i nā ʻohana i hiki ʻole ke ʻōlelo.

Mahalo nui e ka ʻohana Wong-Kanoa!

#kealopiko #styledinhawaiinei #kamahinaokaolelohawaii #MOH2016 #ikekupuna #olelohawaii #eolakaolelohawaii #hawaiianlanguage #makeeolelo #ohana

ʻŌhana ʻŌlelo Hawaiʻi 2 | ʻOhana Rawlins


Eia kā Justine lāua ʻo Makaʻala: Ke lohe aku māua i nā leo o kō māua keiki, e ‘olelo ‘ana i kō lāua ‘olelo makuahine, pā nō ka na’au, pēlā nō e maopopo ai he mea maika’i ka ho’omau’ana i ka ‘olelo Hawai’i

Here is what Justine and Makaʻala had to say: When we hear our children speaking their mother tongue, we are deeply moved, and that is how we know perpetuating Hawaiian language is a good thing.

#kealopiko #styledinhawaiinei #kamahinaokaolelohawaii #MOH2016 #ikekupuna #olelohawaii #eolakaolelohawaii #hawaiianlanguage #makeeolelo #ohana