“ka pīpī uila kapi”

Ke hoomanawanui ike aku la oia i ka Saisei Mirai ke Kalinika ma Osaka ma December 2011 ma hope o nui mamua lapaau. Chemotherapy ua, ua hele aku ma muli o ai i ka poe ilihune ke ano o ka hoʻomanawanui mai kaʻaoʻao ‘ole.
Inā maikaʻi kēia i kaʻoiaʻiʻo, e manaʻoʻiʻo mai iaʻu, ua like nō wau i kēlāʻano ma mua. Ua hopohopo wau i ka hoʻouka kālāʻana ma ke kākauʻana ma ka pūnaewele. A laila, hoʻomanaʻo wau i ka ‘oihana politika a me ka lōʻihi lōʻihi i kēlā lā i kēia lā i haʻalele ai au, a hoʻomaka wau e hoʻololi i koʻu manaʻo eʻoliʻoli i ke kūʻokoʻa a me ka mana a pau eʻike nei au ma ka home.
Stopped here on a whim driving through Naalehu. Have returned many times since then. Really good portions and food for reasonable prices. The macadamia nut cream pie is by far my favorite. Try it!! Yo…u will be hooked after that first bite. 🤙🏼🤙🏼🤙🏼🤙🏼🤙🏼 See More
I kekahi lā, ua loa’a maila he leka mai Hawai’i mai na ke kaikua’ana o kēia kanaka, e kauoha mai ana iā ia a me ka māmā o lāua e holo aku, e ho’oponopono i ka waiwai, no ka mea he ma’i kona, ua ‘ōlelo ke kahuna ‘a’ole ‘o ia e ola.
Eha mau malama i pule ole ai, no ka oihana o ka makahiki, he mau pule no nae e pili ana i ka oihana o ka makahiki, ma ka malama o Mahoehope e pau ai ka haipule ana, a na mea a pau, a koe o ka kahu akua wale no ke haipule mau.
The challenge is heightened when one considers the tragic period of the population death spiral when Hawaiians, absent immunity from western diseases, died by the hundreds of thousands. Within a very short period of time the population decreased by more than 80%.  Because so much of our history was based on oral tradition there was a dramatic loss of Hawaiian knowledge and history that died with the people.
In 1991, Na Lima Mili Hulu No’eau opened its’ doors in Kapahulu. Aunty Mary Lou, Uncle Paul (husband) and Paulette Kahalepuna (daughter) set up shop in this location where Mele Kahalepuna Chun (grand daughter) continues the work and traditions.
Representatives from the Maui Fire Department, as well as the Maui Police Department (MPD), were also in attendance. When inquired on his stance on the matter, MPD Chief Tivoli Faaumu stated, “I believe in the cause, it is very important that we treat everyone equally—there are so many domestic violence cases nationwide, in our county and in the State of Hawaii. The Maui Police Department is here to represent, and show our support.”
This ōlelo no’eau is a saying that tells how you should look to the source. The source can be many things such as teachers, parents, grand parents or siblings. The source is the the person who sets an example for you. It’s something that you can learn and receive knowledge from. To me my scourge is my school members and teachers and relatives.
Ch.33 p.177 para.3 sent.2 A mōlehulehu, hiki akula lākou i Honokalani, a laila, hoʻouna akula ʻo Lāʻielohelohe i ke kamaʻāina e hele aku e nānā i ka noho ʻana o nā aliʻi. and at dusk reached Honokalani; there Laielohelohe sent the natives to see where the chiefs were staying.
Implied by Said’s analysis is a kind of “Occidentalism,” which suggests that the Orient discursively represents itself through the unequal power dynamic that paralyzes the colonized and blinds the conqueror to their own agency.
Kūlana: Kihana nui, Kiʻi nui a me ka māmā kukui, Māmoku lua, E hoʻoukuhi i ka lima Kikokikona Kīpokā kaha Mākaukau kūpiki kaha Ka mea hiki ke kūpikipiki Ke kaha o ka mīkini ka ea Mokulele o ka mokulele Ka hoʻohanaʻana i ka hoʻonaʻauaoʻOihana kaumaha …
“Dr. Noʻeau Warner’s legacy is lived everyday in the voices of Hawaiian language speakers in our schools, in our communities, and on our university campuses,“ said Hawaiʻinuiākea School of Hawaiian Knowledge Dean Maenette Benham. “He has been kumu to many teachers of ʻŌlelo Hawaiʻi and an inspirational light to our language revitalization and renormalization movement. As an important member of the Kawaihuelani Center for Hawaiian Language faculty, he will be missed. Our aloha for Noʻeau is all embracing, his spirit will always have a place in our hearts, and his work will be continued.”
“This is the College’s second “all-class teach-in” aimed at raising awareness around the Maunakea issue”, says Hiapo Perreira, a professor of Ka Haka ʻUla o Keʻelikōlani at the University of Hawaiʻi at Hilo. With support from the University of Hawaiʻi at Hilo, the forum emphasized the art of debate, a process and skill being brought to the forefront as the struggles over Maunakea continues. According to Perreira, “We took this opportunity to re-evaluate the way we perceive knowledge and how we use that knowledge.”
Congratulations to Monte Costa, photo editor Matt Mallams and design director Kunio Hayashi! And mahalo to the Polynesian Voyaging Society, which has allowed us to join them on this and other voyages.
Nā Kālai Waʻa offers a series of activities and lessons that help develop individuals as leaders and groups as affective collaborative units. These activities range from trust building excercises to cultural workshops on wahi pana (significance of place), mea noʻeau (work styles and crafts of Hawaiʻi), and pilinakanaka (developing relationships to self and others). Most activities take about an hour and are designed for groups of 10-20 per activity. 
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  [One’s husband, who is as close as the skin of one’s body, should always be loved. The term for a husband who is always near, in joy and in sorrow, is “Kāne i ka ʻili.” Such a wife is “ Wahine i ka ʻili.”]
Hula requires a lot of respect. This book emphasizes the need of respect to learn to dance hula. The author honors her past teachers and shares her experiences. A good guide for basic hula vocabulary and intro to the culture of hula. I wish it included a music cd.
Inā he mau nīnau hou kāu ma mua o ka hoʻomakaʻana, ke noi aku nei mākou iāʻoe e heluhelu i nā nīnau pinepine , e hōʻike lākou iāʻoe i nā mea a pau āu eʻike ai! Kaomi i kēia no ka nānāʻana iā lākou A e kaomiʻana i lalo e kūkākūkā me kahi mea kūʻai mea ola e kohoʻia.
I ordered this book because my kumu hula (hula teacher) recommended it to suppliment my hula kahiko (ancient) instruction and understand what I am dancing to. A hula dancer, scholar or one that has the aloha spirit will find value in this book.
I ka lohe ‘ana ‘o Helena i nā ‘ōlelo a ka makua kāne, e kokoke mai nei, e hiki i ka puka pā, ‘o kona wā nō ia i huli mai ai i kona hoa ha’iha’i ‘ōlelo o ke ahiahi, me ka ho’opā ‘ana a’e i ka welelau lima i kona lehelehe a ani maila i mua o kona hoa, āna e koho lā i loko ona, ‘o kāna ipo ia, me ka ho’opuka ‘ana mai i kēia mau ‘ōlelo:
Abayat are known by various names but serve the same purpose, which is to cover. Contemporary models usually caftans, cut from light, flowing fabrics like crepe, georgette, and chiffon. Other known abaya styles are front open and front closed abaya. Styles differ from region to region: some abayat have embroidery on black fabric while others are brightly coloured and have different forms of artwork across them.
Ma hope o E hookupaa ana i ka hoʻomanawanui i ka mana kupaianaha ke ola, i ka Aha Kiekie ke kauoha i GcMAF a me’okikene kolu Inc lapaʻau e hoomau a piha ke ola a me ka kālā kākoʻo mai o kaʻIseraʻela Kuhina o Pale Kaua.
When Mary Kawena Pukui included “Nānā i ke kumu” in her book of ʻōlelo noʻeau, her translation of the phrase was “look to the source.” I was taught your “source” was one’s kupuna, history, genealogy, the actions already completed from which one should learn.  However, when I recently came across a phrase I didn’t quite understand, I found myself looking to a different source.
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One Reply to ““ka pīpī uila kapi””

  1. ʻO Hawaiʻi Ponoʻī ka mele hīmeni o ka mokuʻāina o Hawaiʻi. Na Kalākaua i kākau i nā huaʻōlelo o kēia mele i ka makahiki 1874. Ua haku ʻia kēia mele e Kāpena Henri Berger. Hīmeni pinepine ʻia kēia mele ma nā hoʻokūkū haʻuki, ma hope o ka mele aupuni o ʻAmelika Hui.

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