Aloha pumehana kākou. Ma waena o nā momi i loko o nā nūpepa kahiko, aia nā kiʻi o nā manawa iki (moments) i paʻi kiʻi ʻia – nā manawa iki e hōʻike ana i ka hanohano o ka lāhui Hawaiʻi.

ʻO kekahi o ia mau kiʻi ke kiʻi o ka Hale o Nā Aliʻi ma nā alapiʻi o ʻIolani Hale Aliʻi e hoʻomanaʻo ana iā Kamehameha ʻEkahi ma ka lā nui nona—ka lā nui ʻo Kamehameha i hoʻokānāwai ʻia e kona moʻopuna, e ka mōʻī Kamehameha V, Lota Kapuāiwa ma 1871.

Ma ka nānā pākākā ʻana i ke kiʻi (nāna ma lalo), he kiʻi wale nō ia o kekahi hui kānaka. Akā, ua maopopo ʻia e nā kānaka noiʻi me nā kānaka kākau mōʻaukala, na ke kiʻi kahiko e kono a hoʻolalelale i nā nīnau i loko o ka mea nānā. ʻO wai nā kānaka i ke kiʻi? No ke aha mai lākou e kū nei pēlā? Ma hea lākou? Ināhea i paʻi ʻia ai ke kiʻi?

ʻO ka nīnau “ʻO wai?” ka mea maʻalahi e pane ai. Aia ma ka lepe kiʻi kēia: “HUI KA HALE ALII MA KE ALAPIʻI O KA HALE MANA HOOKO…”

ʻO ka Hale o Nā Aliʻi (House of Chiefs) kekahi hui i hoʻokumu ʻia ma hope o ka hoʻokāhuli aupuni a i ʻōili ma ka makahiki 1911 i mea e mau ai ka hana a Kalākaua ma kāna Hale Nauā, kekahi hui i mālama i nā moʻolelo a me nā moʻokūʻauhau o nā kūpuna.

Ua pane ʻia ka nīnau “Ma hea?” ma ka lepili “ma ka ke alapiʻi o ka Hale Mana Hoʻokō.” ʻOiai ua pau ke aupuni Hawaiʻi i ka lima pākaʻa, ua kū haʻaheo ka Hale o Na Aliʻi ma ka ke alapiʻi o ʻIolani Hale Aliʻi i mea e kākoʻo mau ai i ka mana o nā aliʻi.

ʻO kekahi nīnau koʻikoʻi ʻē aʻe ka nīnau “Inahea?” Ua paʻi ʻia ke kiʻi ma ka makahiki 1914, ka wā o ka Territore a he wā i luna ʻia e nā ʻElima Nui (Castle & Cooke mā). Na lākou e hopu ana i ka mana o ke kālaiʻāina, ka ʻona ʻāina, me ke kālā he nui mai nā ʻāina mahikō.

No laila, koʻikoʻi ke kiʻi no ka mea aia ka Hale o Nā Aliʻi ke kū ʻonipaʻa a lōkahi nei no ka mana o ka lāhui Kanaka me na mea i ʻona ʻole ʻia e ka ʻElima Nui: ka moʻokūʻauhau, ka moʻolelo, ka moʻomeheu, ka ʻōlelo.

No ke aha mai lākou e kū nei ma nā alapiʻi? Ma kekahi mau moʻolelo nūpepa o ka wā like, ua ʻōlelo ʻia ua kū haʻaheo ka Hale o Nā Aliʻi ma ʻIolani Hale O Nā Aliʻi ma ka lā paikau ʻo Kamehameha.

ʻO ka ʻAhahui Māmakakaua, ua kū kiaʻi lākou ma ka kia ʻo Kamehameha. A ʻo nā kāne o ka Medala Mōʻī ʻo Kamehameha me nā wahine o ka ʻAhahui Kaʻahumanu, ua paikau lāua ma ke alanui Mōʻīkāne mai ʻAʻala, kūnou ma ke kia ʻo Kamehameha, huli hema ma Kauikeaouli ʻĪpuka, kaʻalo i ka Hale o Nā Aliʻi, huli hema a puni ka hale aliʻi.

ʻO kekahi mea kupanaha ʻē aʻe i loko o ke kiʻi ʻo ia nō ʻo kekahi kiʻi ʻo Kūkāʻilimoku, ke akua kaua a Kamehameha. Ua hoʻokō nō ka mana o ke aupuni Hawaiʻi.

No kākou, he mea hoʻomanaʻo ia mau kiʻi kahiko. ʻAʻole moakāka nā pane, akā na nā nīnau e alakaʻi iā kākou i kekahi ʻike hohonu e pili ana i nā kūpuna i paikau no kākou ma lā Paikau ʻo Kamehameha ma kēlā wā.

The post He Kini a Mano ka ʻIke i nā Kiʻi Nūpepa Kahiko appeared first on Ka Wai Ola.

Warm greetings. Amongst the pearls within historic newspapers are moments that were photographed – moments that show the nobility of the Hawaiian people.

One such photograph is of the Hale o Nā Aliʻi on the steps of ʻIolani Palace, remembering Kamehameha I on his holiday—a holiday established by his grandson Kamehameha V, Lot Kapuāiwa in 1871.

At first glance (see photo below), it is but a photo of a group of people. However, researchers and historians know that historic photos invite and incite questions with the viewer. Who are the people in the photo? Why are they standing like that Where are they? When was the photo taken?

The question “Why?” is the easiest to answer. There on the photo is this caption: “HALE O NĀ ALIʻI ON THE STEPS OF THE HOUSE OF MANA FULFILLED…”

The Hale o Nā Aliʻi (House of Chiefs) was a group organized after the over throw and who surfaced in 1911 as a continuation of the work of Kalākaua through his Hale Nauā, a group that cared for the history and genealogies of the people.

The question “Where?” was answered in the caption “on the steps of the House of Mana Fulfilled.” Though the Hawaiian Kingdom was lost to greedy hands, the Hale o Nā Aliʻi stood proudly on the steps of ʻIolani Palace as a show of support of the monarchy.

Another important question is “When?” The photo was taken in 1914, which was during the Territorial days that was ruled by the Big Five (Castle & Cooke, etc). They wrested control of the government, land ownership, and wealth through the plantations.

Therefore, the photo is important because Hale o Nā Aliʻi is standing in solidarity and unity on behalf of the Hawaiian people and those things not owned by the Big Five: genealogy, history, culture, and language.

Why are they standing on the steps? In other newspaper articles of time, it describes Hale o Nā Aliʻi standing proudly on the steps of ʻIolani Palace for the Kamehameha parade.

The Daughters and Sons of Hawaiian Warriors stood guard at the Kamehameha statue. The Royal Order of Kamehameha and the women of Kaʻahumanu Society marched from ʻAʻala on King Street, bowed at the statue of Kamehameha, turned left into Kauikeaouli Gate, passed Hale o Nā Aliʻi, turned left and around the palace.

One amazing picture is the image of Kūkāʻilimoku, the war god of Kamehameha. It’s mana in securing the Hawaiian Kingdom was successful.

To us, historic photos are our means to remember. Answers may not be clear, but questions lead us to seek deeper understanding concerning those ancestors who marched during the Kamehameha Day of that time.

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Aloha friends of this Hawaiian language column. During these past months, we have appreciated the Native Hawaiian treasures at the British Museum in London, namely the precious artifacts in the new exhibit, Hawaiʻi: A kingdom crossing oceans. I’ve said that this article provides but a glimpse into the exhibit and have encouraged you to procure Hawaiʻi: A kingdom crossing oceans from UH Press.

The cover of the book is a tapa of old. That tapa was decorated with lines and large geometric designs that were painted with pandanus-key brushes. It is an ancient tapa – a tapa cloth made before the arrival of Captain Cook. The ancient type kapa were lined with a tool made of bamboo or other wood. This tool was called a lapa and was like a long fork. The many tapa in the museum in London are simply wondrous.

When Captain Cook arrived in Hawaiʻi in 1778, he searched for supplies for the voyage: fresh water and meat. The Europeans traded European things with the Native Hawaiians. The trade items most desired by Native Hawaiians were nails, spikes, and metal objects like scissors and adzes.

With the availability of iron, Hawaiians could carve wood with ease. A tool of the tapa maker that was an innovation and result of metal was the bamboo stamper. With the bamboo stamper, the designs changed and skirts, shawls, and loincloths were beautified for royalty.

The designs created on tapa changed. It is believed by some anthropologists that pieces of fabric that were traded like chintz and calico-like prints were mimicked by Hawaiians. True or not true. However, obtaining metal changed tapa decorations – from the use of liners to decorated stampers.

Vast and deep is the knowledge of our ancestors. They showed us through their tapa making that they were open to taking foreign things and making them Native.

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Aloha e nā hoa makamaka o kēia kolamu ʻōlelo Hawaiʻi. I kēlā mau mahina aku nei, ua mahalo kākou i nā mea makamae Hawaiʻi ma ka Hale Hōʻikeʻike Pelekania ma Lākana, ʻo ia hoʻi, nā mea waiwai hiwahiwa ma ka hōʻikeʻike hou ʻo Hawaiʻi: a kingdom crossing oceans. Ua ʻōlelo au, he ʻike lihi wale nō ka mea e hōʻike ʻia ana ma kēia ʻatikala nei a ua koi au iā ʻoukou e kūʻai i kope o ka puke ʻo Hawaiʻi: a kingdom crossing oceans nou ma UH Press.

ʻO ka pale o ia puke, ʻo ia nō ke kiʻi o kekahi kapa kahiko. ʻO kēlā wahi kapa, ua hoʻohiluhilu ʻia me nā laina a me nā lau kinona nui i pena kī hala ʻia. He kapa kahiko ia – he kapa i hana ʻia ma mua o ka hōʻea ʻana o Kapena Kuke mā. Ua hoʻolaina ʻia nā kapa kahiko me kekahi mea hana ʻohe me kekahi mau lāʻau ʻē aʻe. Ua kapa ʻia kēia mea hana he lapa a ua like ka lapa me kekahi ʻō lōʻihi. Nui ke kupanaha o nā kapa like ʻole ma ka hale hōʻikeʻike ma Lākana.

I ka manawa a Kapena Kuke i hōʻea ai i Hawaiʻi ma ka Makahiki 1778, ua ʻimi ʻo ia i mau lako no ka holo moana ʻana – ka wai maoli a me ka meaʻai ʻiʻo. Ua kālepa ka poʻe ʻEulo i mea ʻEulo i nā Kānaka Hawaiʻi. ʻO ka mea kālepa i makeʻe nui ʻia e nā Kānaka ʻo ia hoʻi ke kui hao, ke kui nao, a me nā mea hana mekala e like me ka ʻūpā a me ke koʻi hao.

Me kēia mau mea hao, ua hiki i nā Kānaka ke kālai i ka lāʻau me ka maʻalahi. A ʻo kekahi mea hana a ke kanaka kuku kapa i hoʻokāʻoi ai ma muli o ka hao, ʻo ia nō ka ʻohe kāpala. Me ka ʻohe kāpala ua loli nā lau o ke kapa a ua hele a nani loa nā pāʻū, nā kīhei, a me nā malo i hana ʻia no nā aliʻi.

Ua loli nō nā kinona me nā lau o ke kapa. Ua noʻonoʻo kekahi mau kānaka huli kanaka, ʻo ka ʻāpana lole ʻEulo i kālepa ʻia e like me ka lole ʻĪnia (chintz) a me ka lole kohu kaliko (calico), nā lau i hoʻopili ʻia e nā Kānaka. Pololei paha, ʻaʻole paha. Akā, ʻo ka loaʻa o ka hao ka mea i hoʻololi i ka mea hoʻonaninani kapa – mai ka lapa a i ka ʻohe kāpala.

Manomano a kōliʻu ka ʻike o nā kūpuna. Ua hōʻike mai nō lākou ma o ka hana kapa, ua hāmama ko lākou naʻau e lawe a hoʻohana i mea ʻē a hoʻololi i mea Kanaka.

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Aloha e nā makamaka heluhelu. I kēlā mahina aku nei, ua hoʻomaka kākou e ʻike i nā mea makamae Hawaiʻi ma ka Hale Hōʻikeʻike Pelekania ma Lākana, ʻo ia hoʻi, nā mea waiwai hiwahiwa ma ka hōʻikeʻike hou ʻo “Hawaiʻi: a kingdom crossing oceans.”

He ʻike lihi ka nāna ʻana aʻe i nā waiwai ma kēia ʻatikala, no laila ke paipai nei au ia ʻoe e huli a loaʻa i kekahi kope nou. Hōʻike ka puke i nā mea makamae a pau. Hiki ke kūʻai i kekahi puke ma UH Press.

ʻO ka mea kupanaha o ua hōʻikeʻike la, ʻo ia ka hana huliāmahi ʻana ma waena o ka Hale Hōʻikeʻike Pelekania me nā poʻe hana noʻeau ʻōiwi Hawaiʻi. ʻAʻole ia hana huliāmahi he hana maʻa mau no nā hale hōʻikeʻike o ka wā ma mua, akā he ʻonina hulihia nō ia.

ʻAʻole e hōʻike wale ʻia ana i nā mea makamae Hawaiʻi me he kiahai (trophy) wale la, akā e kūkākūkā ana nā limahana hale hōʻikeʻike me nā poʻe ʻōiwi nona ka ʻike e pili ana i nā mea makamae Hawaiʻi i mea e loaʻa ai kekahi moʻolelo kūpono no nā mea waiwai Hawaiʻi.

I kekahi manawa, ʻaʻohe ʻike, ʻaʻohe moʻohaʻawina (provenance), e pili ana i kekahi mea makamae. ʻO ke kūkākūkā ʻana ma waena o ka hale hōʻikeʻike me ka poʻe ʻōiwi he hana ia e hoʻākāka ai i ka pono o ka mea waiwai i nā kānaka Hawaiʻi.

E laʻa, ua nānā a kālailai ʻia kekahi “moena hulu” a i ʻole kekahi “ʻepane” – ʻo ia nā hua ʻōlelo i kapa ʻia ai i ka mea hulu kupaianaha a ka Hawaiʻi e ka hale hōʻikeʻike. Ua kāpili ʻia kekahi “moena” me kekahi mau kaula hulu – e like me nā kaula hulu no ka hoʻohulu ʻana i kekahi mau ʻano mahiole. Aia ma nā lihi papamoe o ka “ʻepane” kekahi mau kaula kīlepalepa.

Na kēia mau kaula kīlepalepa me kona ʻano papamoe i hoʻomaoe i kuhiakau (hypothesis) – ua wahī ʻia kēia ma kekahi kino kanaka paha, kiʻi akua paha a nākiʻi ʻia me kēnā wahi kaula kīlepalepa. No laila, ʻaʻole ia he moena akā he ʻano ʻepane nō. Maliʻa paha ua like kona wahī ʻana ma ke kino e like me nā kāʻei pale kaua a i ʻole me ke kāʻei kapu a Līloa. A ua noʻonoʻo ʻia, no nā aliʻi kēia mau mea hoʻowehiwehi.

ʻO kekahi mea makamae hoihoi iaʻu ʻo ia kekahi ʻano lei mākuakua aʻu i ʻike mua ai ma kuʻu wā ʻōpio, ʻo ia kekahi “lei” me kekahi mahiole ma ke kiʻi a John Weber i kahakiʻi ai (nānā kiʻi 2). Ua wili ʻia kekahi mau kaula hulu, e like me nā kaula hulu i wehewehe ʻia ma luna, ma waho o kekahi kapa pepeʻekue. ʻAkahi nō kuʻu ʻike maka ʻana i kēlā mea waiwai hiwahiwa o Kauaʻi i loko o ka puke. No nā kanaka e hiki ʻole ke hele i Lākana, na ka puke e hōʻike iā kā-kou Kānaka i kēia mau mea lahaʻole keu a ka uʻi.

The post Nā Mea Makamae Hawaiʻi ma Lākana 2 appeared first on Ka Wai Ola.

Greetings dear readers. Last month, we began to look at the Hawaiian treasures in the British Museum in London, namely the precious items in the new exhibit, “Hawaiʻi: a kingdom crossing oceans.”

This article offers just a glimpse of some of the treasures, so I am encouraging you to find a copy of the book. The book documents and shows each item and can be ordered from UH Press.

One amazing thing about the exhibit is the collaboration between the British Museum and Native Hawaiians. This kind of collaboration is not usual for museums of the past but is a transformative movement.

Hawaiian treasures are not displayed as trophies, but museum workers converse with Indigenous knowledge holders concerning the priceless Hawaiian items to develop a fitting story for the valuable Hawaiian artifacts.

At times, there is no knowledge about, or provenance for, a treasure. It is up to museum staff, along with Native Hawaiians, to clarify probable uses of the valued item for Hawaiians.

For example, a “feather mat” or “apron” – these are the terms use to describe the wondrous feather items by the museum, as observed and analyzed. One “mat” was assembled with feathered strands just like the feather strands to feather certain kinds of mahiole (helmets). At the horizontal edges of the “apron” were several tassels.

These tassels and its horizontal nature suggest a hypothesis: this item was wrapped around a human body or a god-statue and tied in placed with those tassels. Therefore, it is not a “mat” but a kind of “apron.” Perhaps it was wrapped around the torso as a warrior covering for the abdomen, or like the sacred sash of Līloa. It is thought that these adornment were for the aliʻi.

One of the precious items that interested me during my youth was a kind of thick lei as seen in the picture by John Weber of a “lei” and helmet (see Image 2).

Several feathered strands, as described above, were wrapped around thick kapa-cloth. For the first time, I was able to see this precious treasure of Kauaʻi in the book. For those who cannot go to London, the book offers Kanaka the opportunity to view these rare and beautiful mea makamae.

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Read this article in ʻŌlelo Hawaiʻi

There is a new exhibition at British Museum called “Hawaiʻi: A Kingdom Crossing Oceans.” For this exhibition, Hawaiian treasures from various British collections were assembled: feather capes, tapa, feathered standards, weapons, and various others, some rare and precious. These treasures were collected by Europeans who visited Hawaiʻi such as Captains Cook and Vancouver. Other treasures were gifted by King Liholiho on his trip in 1824 to seek an alliance with Britain.

The importance of this new exhibition is not just what is displayed, although each exhibit is wondrous, but the process of collaborating with Native Hawaiians who have intimate knowledge of the treasures.

In addition, the display of ancestral pieces alongside contemporary items by Hawaiian descendants is incredible indeed, like a hat woven by Haunani Sing along with a helmet woven by her husband, Kumulāʻau Sing. Also, there are small drums, lapaiki, that were carved by renowned carver Dennis Kanaʻe Keawe in the British showcase: Akeanaliʻi and Mr. Lapaiki are the names.

If you look at pictures of the opening downloaded to Facebook, there is one of a leiomanō made by ʻUmi Kai. There is also a figure thought to be a puppet. Auliʻi Mitchell, a teacher of Hawaiian puppetry, fashioned a kapa cloth skirt for it. The last treasure made by a descendant of these times is a standing image carved by the late renowned carver Rocky Jensen for Kekuaokalani. The statue has moveable arms and is similar to the standing images at Ahuʻena.

Much appreciation goes out to the British Museum for this new exhibit because we Hawaiians can once again see and connect with these Native Hawaiian treasures. In addition, mahalo also for inviting Hawaiian descendants to see, meet, and have conversations to tell the proper stories of the creations in the exhibition.

Thanks to Alice Christophe and her staff for assembling all the treasures that were documented in a book, Hawaiʻi: A Kingdom Crossing Oceans. Just as Native Hawaiians were invited to gift newly fashioned treasures, Christophe invited Hawaiians to write chapters for the book: Kauʻi Sai-Dudoit, Dennis Kanaʻe, Hina Kneubuhl, Kapulani Landgraf, Akoni Nelsen, Kalei Nuʻuhiwa, Haunani and Kumulāʻau Sing, and Haʻaililo Solomon are some of the Native writers in the book.

The collaboration between the British Museum and Native Hawaiian cultural experts shows a shift in the work of museums. They are no longer places where treasures are displayed as trophies from the era of exploration, but spaces reliant upon on Native people for their knowledge.

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Read this article in English

Aia kekahi hōʻikeʻike hou ma ka Hale Hōʻikeʻike ʻo Pelekania i kapa ʻia “Hawaiʻi: a kingdom crossing oceans.” No kēlā hōʻikeʻike, ua hōʻiliʻili ʻia nā mea makamae Hawaiʻi mai nā waihona ʻohina Pelekania like ʻole: nā ʻahuʻula, kapa, kāhili, mea kaua a me nā mea makamae ʻē aʻe like ʻole, kekahi ua kākaʻikahi lahaʻole. Ua hōʻiliʻili ʻia ia mau mea makamae e nā poʻe ʻEulo i kipa iā Hawaiʻi Nei e like me Kapena Kuke me Kapena Vanekouwa. ʻO nā mea makamae ʻē aʻe, ua makana ʻia e ka Mōʻī Liholiho ma kāna huakaʻi ʻimi kuʻikahi i Pelekania ma ka Makahiki 1824.

ʻO ka mea koʻikoʻi o kēia hōʻikeʻike hou, ʻaʻole nō ia ka hōʻike wale ʻana i nā mea makamae, ʻoiai kupaianaha lākou pākahi, akā aia nō ma ka lawelawe huliāmahi ʻana me nā poʻe ʻŌiwi Hawaiʻi nona ka ʻike e pili ana i kēlā me kēia mea makamae.

Eia kekahi, ua kupaianaha hoʻi ka hōʻike pū ʻana i nā hana noʻeau a nā kūpuna a me nā hana noʻeau a nā mamo Hawaiʻi e like me ka pāpale i ulana ʻie ʻia e Haunani Sing a me ka mahiole i hana ʻia e kāna kāne ʻo Kumulāʻau Sing. Eia hou, aia kekahi mau pahu liʻiliʻi, he mau lapaiki, i kālai ʻia e ka mea kālai kaulana ʻo Dennis Kanaʻe Keawe ma ka hōʻike Pelekania: ʻo Akeanaliʻi me Mr. Lapaiki nā inoa.

Inā nānā ʻoe i nā kiʻi o ka wehena i hoʻoili ʻia ma Facebook, aia kekahi leiomano i hana maiau ʻia e ʻUmi Kai. Aia hoʻi kekahi kiʻi kū o kekahi mea i noʻonoʻo ʻia he kiʻi hana keaka nō ia. Na Auliʻi Mitchell, ke kumu o ka hana kiʻi hana keaka, i kuku i kapa no ua kiʻi kū ʻO ka hope loa o nā mea makamae i hana ʻia e nā mamo o ia au ʻo ia hoʻi ke ke kiʻi kū no Kekuaokalani i kālai ʻia e ka mea kālai kaulana ʻo Rocky Jensen. He mau lima ʻami ʻoni ko ke kia a ua like ia me nā kiʻi kū ma Ahuʻena.

Mahalo nō i ka Hale Hōʻikeʻike ʻo Pelekania i kēia hōʻikeʻike hou no ka mea, hiki hou iā kākou Hawaiʻi ke ʻike aloha a hoʻopili hou me ua mau mea makamae Hawaiʻi. Eia ka mahalo hoʻi i ke kono ʻana i nā mamo Hawaiʻi, e nānā a hui a kamaʻīlio pū, i mea e moʻolelo pono ai no nā mea ma ua hōʻikeʻike la.

Mahalo hoʻi iā Alice Christophe me kāna pūʻulu hui hana i ka hōʻiliʻili ʻana i nā mea makamae a pau i loaʻa iā lākou a i hoʻopaʻa pono ʻia ma kekahi puke, Hawaiʻi: a kingdom crossing oceans. E like me ke kono ʻana i nā ʻŌiwi Hawaiʻi i makana aku i mea makamae hou, ua kono hoʻi iā Christophe i nā poʻe Hawaiʻi e kākau i mokuna no ka puke: ʻo Kauʻi Sai-Dudoit, Dennis Kanaʻe, Hina Kneubuhl, Kapulani Landgraf, Akoni Nelsen, Kalei Nuʻuhiwa, Haunani me Kumulāʻau Sing, a me Haʻaililo Solomon kekahi o nā mea kākau ʻŌiwi i ka puke.

ʻO ka hana huliāmahi ma waena o ka Hale Hōʻikeʻike Pelekania me nā poʻe hana noʻeau ʻŌiwi Hawaiʻi he ʻoni huli lua o ka hana a ka hale hōʻikeʻike ma mua. ʻAʻole lākou no ka hōʻike wale i nā mea makamae i kiahai (trophy) o ka wā ʻimi ʻāina akā he wā no ke kaukaʻi ʻana i nā poʻe ʻŌiwi no ko lākou ʻike.

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Aloha e nā makamaka heluhelu o kēia kolamu. I kēlā mahina aku nei, ua nānā kākou i nā hua kāpili mua e like me hoʻo-, haʻa-, hā-, kā- a pelā aku. I kēia mahina, e nānā kākou i nā hua kāpili hope (suffixes). He mau kōkua ua mau hua kāpili no ka maopopo a me ka mahalo ʻana i ka ʻōlelo makuahine. No laila, e noiʻi pū iho kākou.

ʻO kekahi hua kāpili hope i kamaʻaina loa ʻia e kākou ʻo ia hoʻi ka -na. Aia kēia hua kāpili hope ma hope o nā hua ʻōlelo e like me ʻaina, ʻohana, pukana, piʻina me haʻina. E akahele, no ka mea aia ʻelua mau waiwai o ka -na. Hoʻokahi waiwai ʻo ia ka hoʻokikino ʻana i haʻiinoa mai kekahi haʻihana; e laʻa, inā ʻo “piʻi” ka haʻihana no “climb” a laila ʻo piʻina ka haʻiinoa no “ascent.” Inā ʻo “kalai” ka haʻihana no “carve” a laila ʻo kalaina ka haʻiinoa no “carving.”

ʻO ka waiwai ʻē aʻe o -na, ʻo ia ma ke ʻano he haʻi ʻana i ka haʻina ʻia mai. ʻO nā hua ʻōlelo ʻaina, kiʻina, me haʻina, kekahi mau laʻana o kēia ʻano waiwai. Ua hiki ke ʻike i kāna hana he haʻi ʻana i ka haʻina ʻia mai ma kēia lālani mele, “ʻO aʻu lehua i ʻaina e ka manu.” He ʻōlelo kahiko kēia mai ka moʻolelo ʻo Kawelo. I kēia mau lā nō naʻe, e ʻōlelo ʻia ana kēlā lālani mele penei, “ʻO kaʻu mau lehua i ʻai ʻia e ka manu.”

Aia kekahi mau hua kāpili hope ʻē aʻe i like ka hana me -na, ʻo ia hoʻi, ka hoʻokikino ʻana i haʻiinoa mai kekahi haʻihana, ʻo ia nō ʻo -lana e like me kūlana a me -kana e like me palekana, me pilikana.

Iaʻu e holoholo ana ma Aotearoa, ma ke kipa ʻana i kekahi papa o ke Kura Kaupapa Māori ʻo Rākaumanga, ua ʻike au i kekahi hōʻailona ma ka ʻīpuka. Ua ʻōlelo ʻia, “Tangohia ngā hū.” Ua unuhi kuapoapo au i ka Hawaiʻi penei, “hemohia nā kāmaʻa.” Akā naʻe, ua ʻōlelo ʻia penei i kēia mau lā, “Hemo nā kāmaʻa.” ʻOiai ʻaʻole ʻōlelo ʻia pēlā i kēia wā o kākou, ua noʻonoʻo au, pēlā paha ke ʻano o ka ʻōlelo o nā kūpuna. Ua hoʻohana mau lākou kūpuna i ka haʻi ʻana i ka haʻina ʻia mai a ua hoʻohana lākou i nā hua kāpili hope like me -hia (e.l. loʻohia, hulihia). -ia, -lia (e.l. kūlia), a me -mia (e.l. inumia, haumia).

He ʻano kauoha kēia hua kāpili hope kekahi. No laila, inā ʻōlelo ʻia ka mākia o ka Mōʻīwahine Julia Kapiʻolani, “Kūlia i ka nuʻu,” he kauoha kēlā e kū wale, ʻaʻole e hoʻāʻo a loaʻa ka nuʻu iā ʻoe.

Ua hana au ma kekahi wahi ma ke alanui Hoʻokanikē ma ke ahupuʻa o Waiau. ʻO ke -kē ma kēlā hua ʻōlelo nona ka manaʻo o ka hana kūpīnaʻi o ke kani. E nāna i ka hoʻohana ʻana i ka hua kāpili mua ʻo hoʻo-. No laila, ʻo holoholokē ka holoholo ʻana i ʻō a i ʻaneʻi, i ʻō a i aneʻi. Huli aku, huli mai, hulihulikē! ʻO ka hoʻolelekē ka hana pīnaʻi o ka hoʻolele, kīloi, kiola ʻana i kekahi mea e like me ka hoʻolelekē ʻana i ka laukī i ka lua ʻo Mālama ma Kīlauea i ʻalana aloha no Kamohoaliʻi.

Inā ua komo ʻoe i ka helekona a i ʻole ka malakona, aia kekahi hua kāpili hope hou i maʻa iā ʻoe, ʻo ia ka -thon/-kona. No laila, ʻo ka telethon ke kelekona. Pehea e ʻōlelo ai talkathon? Kolekona paha? Pehea ka hua kāpili hope Pelekania ʻo -aholic? -aholika paha? No laila, ʻo ke kanaka i puni paʻa i ke kokoleka ka kokoalika? Auē, ke pāʻani wale nei au. He kōkua paha keia nānāina i nā hua kāpili? Inā pēlā, e noiʻi ʻoe i mau laʻana o nā hua kāpili like ʻole.

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Hello, readers of this column. Last month, we looked at prefixes like hoʻo-, haʻa-, hā-, kā, and others. Letʻs look at suffixes this month. These affixes are helpful in understanding and appreciating the Hawaiian language.

One such suffix that is well known by us is -na. This suffix can be found at the end of words like ʻaina (meal), ʻohana (family), pukana (issue), and haʻina (saying, answer). Be careful, there are two uses for -na. One use is to form a noun from a verb; for example, if “piʻi” is the verb for “climb” then “piʻina” is the noun for “ascent.” If “kalai” is to “carve” then kalaina is the noun for “carving.”

Another use of -na is as passive voice. Words such as ʻaina (eaten), kiʻina (fetched), are examples of this use. One can see the passive verb use in this line of a chant, “My lehua flowers eaten by the bird.”This is an old saying from the story of Kawelo. Nowadays, this line would be said instead, “My flowers that are eaten by the bird.” [The difference is evident in the Hawaiian].

There are other suffixes similar to -na, in that it can form a noun from a verb, that is -lana as in kūlana (station, from kū, to stand) and -kana as in palekana (safety, from pale to protect) and pilikana (relation, from pili to relate).

When I was traveling in Aotearoa (New Zealand) visiting Rākaumanga Māori language immersion school, I saw a sign at the doorway. It said “The shoes are removed.” I did some code switching to Hawaiian and got this, “the shoes are removed.” However, it is said this way today, “Removed are the shoes.” [Difference can be seen in Hawaiian]. Although that former saying is not how it is said nowadays, I thought, that is probably how it was said by the ancestors. The elders used the passive voice and the suffixes like -hia (e.g. loʻohia/stressed, hulihia/overturned), -ia, -lia (e.g. kūlia/stood), and -mia (e.g. inumia/drunk, haumia/defiled).

This suffix also has a command function. Therefore, if the motto of Queen Julia Kapiʻolani, “Kūlia i ka nuʻu,” is said then it is a command to just stand, not to strive and reach the summit.

I used to work on a site on Hoʻokanikē street in the ahupuaʻa of Waiau. The -kē in the name has the meaning of a sound (kani) repeatedly sounding. Note how it uses the prefix hoʻo-. Therefore, holoholokē means to go there and here, there and here repeatedly. Turn there, turn here, turn repeatedly, Hoʻolelekē, then, refers to the flying, throwing, and tossing something repeatedly such as the tossing of tī leaves into the pit of Mālama as an offering to Kamohoaliʻi.

If you ever entered a walkathon or marathon, there is a suffix that you are familiar with, that s -thon/-kona. Therefore, a telethon is a kelekona. How would you say talkathon? Kolekona, perhaps. How about the English suffix -aholic. -Aholika, maybe. Therefore, a person completely taken to chocolate is a kokoalika? Alas, I am just playing around. Has this review of the affixes been helpful? If so, go and search for various affixes.

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