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O ka Walewale hookumu honua ia; O ke kumu o ka lipo i lipo ai; O ke kumu o ka Po i po ai; O ka Lipolipo, o ka lipolipo; O ka lipo o ka La, o ka lipo o ka Po; Po wale ho—i.; Hanau ka po; Hanau Kumulipo i ka po he kane; Hanau Poele i ka po he wahine; Hanau ka Uku koakoa, hanau kana he akoakoa puka; Hanau ke Koe enuhe eli hoopuu honua; Hanau kana he Koe puka; Hanau ka Pea, ka peapea kana keikipuka; Hanau ka Weli, he weliweli kana keiki puka.; Hanau ka Ina ka Ina; Hanau kana he Halula puka; Hanau ka Hawae, o ka Wana-ku kana keiki puka; Hanau ka Haukeuke, o ka Uhalula kana keiki puka; Hanau ka Pieo, o ka Pipi kana keiki puka; Hanau ka Papaua, o ka Olepe kana keiki puka; Hanau ka Nahawele, o ka Unauna kana keiki puka; Hanau ka Makaiaulu, o ka Opihi kana keiki puka; Hanau ka Leho, o ka Puleholeko kana keiki puka; Hanau ka Naka, o ke Kupekala kana keiki puka; Hanau ka Makaloa, o ka Pupuawa kana keiki puka; Hanau ka Ole, o ka Oleole kana keiki puka; Hanau ka Pipipi, o ke Kupee kana keiki puka; Hanau Kane ia Waiololi, o ka wahine ia Waiolola.; Hanau ka Wi, o ke Kiki kana keiki puka;...

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O ka poe Polenekia na lahui mua i noho ma na mokupuni Pakipika mai ka wa kahiko mai, ma mua loa o ka lohe iki ana o ka poe o ke ao komohana i ia wahi nei. No hea mai na lahui Polenekia Ma mua o kou noonoo pono ana i keia ninau, he mea kokua paha ka maopopo ana o kekahi mau mea e pili ana i ka Moana Pakipika a me na mokupuni ma ia moana. Pehea ka nui o kou hoomaopopo ana Hiki anei ia oe ke pane mai i keia mau ninau Pehea ka nui o ka Moana Pakipika He aha ke ano o ke aniau ma ka Pakipika Pehea la i hookumu ia ai na mokupuni o ka Pakipika O ka poe hea na kanaka e noho ana ma keia mau mokupuni O wai ka poe Eulopa i hoea mai i ka Pakipika ma ko lakou imi aina ana O wai la na mahele nui ekolu o na mokupuni o ka Pakipika...

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Oi aku ka nui o ka lawe ana o ke ea mehana o ke kai i ka mau ma mua o ke ea huihui o ka aina. I ko ke ea mehana nee ana mai ke kai mai ma luna o kahi aina kiekie, ua pii koke aela ia ea. Hooluolu ia ke ea, a lilo hou ka mau i wai, a laila helelei ihola ka ua. He okoa ka nui o ka ua i helelei ma na wahi like ole o na mokupuni. He keu aku ka nui o ka ua ma na mokupuni kiekie ma mua o na mokupuni palahalaha. He ua mau ka aoao Koolau a he oi aku ma mua o ka aoao Kona. Hiki anei ia oe ke wehewehe i ke kumu o keia Ke hui pu ke ea mehana me ke ea huihui, a laila i helelei iho ai ka ua. Pii aela ke ea mehana a oluolu a laila ua ihola....

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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!...

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"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;—...

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In January of 1895, a nationalist rebellion broke out against the Republic of Hawaii. The rebellion was crushed in two days by Republican forces who outgunned the nationalist forces. The Queen was arrested and brought before a military tribunal. The Republic found her guilty of “misprision of treason” (branding her a traitor) and fined her $5,000 and five years of hard labor (Liliuokalani 1990 [1898]:289). Instead of hard labor though, they decided to imprison her in a corner room of Iolani Palace for eight months. The Queen later said, “My crime was that I knew my people were conspiring...to throw off the yoke of the stranger and oppressor” (278). Not being able to correspond with the outside world, the musically gifted Queen Liliuokalani sought solace during her imprisonment through music. She composed “The Queen's Prayer,” one of her most famous hymns, and dedicated it to her niece, Princess Kaiulani. In it, she asked God to forgive those who imprisoned her and let her nation be pure. But Princess Kaiulani would not get to see this hymn until after Liliu was released....

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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...

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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....

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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...

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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....

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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...

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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...

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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. * ...

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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...

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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...

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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 -- ...