“kahi e hana ai nā mea hana kiʻi”

2389 ʻO Ikiiki ke kāne, ʻo Hoʻopaupaualio ka wahine, hānau ke keiki, he keiki huhū koke. Ikiiki is the husband, Hoʻopaupauaho (Cause-shortness-of-breath) is the wife; a child born to them is short of temper.
Mele made her first feather lei at the age of 5. She was taught by her grandmother, Aunty Mary Lou Kekuewa, it was inevitable. Feathers were a constant in Mele’s life as 3 generations lived together in their family home.
Traditional Hula is a sacred dance expressed through the entire “beingness” of the dancer. Kumu Mahea has shared her workbook to ground the dancer in Hawaiian history, language, song, ritual, and ceremony of this age-old culture. A scholar and an artist, she offers an introduction for serious study based on the wisdom passed on from her teachers, an honor to the rich legacy of Hawai’i.
Participants will gather bamboo, measure, cut, clean, sand and learn how to play the Kāʻekeʻeke and ʻOhe Hano Ihu or nose flute.  This workshop will take place in Waipiʻo Valley where participants are required to reside for two nights. Participants must bring their own sleeping bags, towels and personal supplies for indoor/outdoor camping.  Participants must be able to walk down to the site from the Waipiʻo Lookout. This workshop will work closely with the Lauhala Preparation & Weaving activity.  Nā Ponohula participants will learn to perform a mele.
Designer Lauren Hayashibara will have her line, 19th & Whimsy for night market shoppers. The brand specializes in women’s contemporary separates, dresses and accessories that all have an element of whimsy!
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So we left with the red/silver gray lei. We did however walk away with more than just a feather lei. We walked away with new insight to the history and protocal revolving around the ancient-modern hawaiian culture.
Currently I experiment with styling of the hats – reviving styles of yesteryear with a modern flair. I incorporate weaving techniques, both traditional and those learned from our Maori cousins, and creative styling to bring to life appropriate yet timeless functional pieces of wearable art.
Since at least the 18th Century, the world has been perceived by many as divided into two great human moieties: the West (or Occident) and the East (or Orient).  European and later American explorers, imperialists and scholars came to see the people of the mysterious Orient as significantly different from themselves, and many devoted entire careers to their investigation.  As such, Orientalism as both a worldview and an academic discipline was institutionalized.  The impact of this paradigm has been considerable, such that even in the multicultural, largely secular 21st Century West, its biases persist.
I think that this ōlelo no’eau is very meaningful. This is a very wise saying because we should all look up to our kupuna and ‘ohana for support and guidance. I could make a connection to this ōlelo no’eau because when I am feeling sad, I could go to them and they would help me. Also, if I needed something, they would always try their best to support me.
Ch.4 p.23 para.10 sent.1 Ma mua o ka napoʻo ʻana o ka lā, kauoha ʻia ka poʻe nānā uli o ke aliʻi a me nā kilokilo e nānā i nā ʻōuli o ke ao a me ka moana inā he hiki i ke aliʻi ke hele, a inā he hiki ʻole e like me ka mea mau. Before the going down of the sun the steersmen and soothsayers were ordered to observe the look of the clouds and the ocean to see whether the chief could go or not on his journey, according to the signs.
More than 50 golfers hit the links to raise funds for scholarships awarded to Hawai‘i island students. The Pauahi Foundation tournament was hosted by the exclusive Nanea Golf Club in Kailua-Kona. See story »
Warner was first employed at UH Mānoa in 1978 as a lecturer teaching Hawaiian 101 in the Indo-Pacific Language Department (IPLD). He continued to teach through spring 1984, after which he left for a semester to take up an instructor position in Hawaiian at UH Hilo. In spring 1985, he returned to the Indo-Pacific Language Department as an instructor of Hawaiian. He continued in this position until his appointment to the position of assistant professor in 1994 with the Department of Hawaiian and Indo-Pacific Languages and Literatures. In 2003, Warner was promoted to associate professor where he has held several leadership positions, including director of Kawaihuelani Center for Hawaiian Language.
Repost @nowthisnews The amount of trash in the ocean off Honduras is gut-wrenching. Have you guys seen this? I was competing in the 2017 World Freediving Champi…onships in Roatan two months ago!!! @take3forthesea @paulnicklen @justinhofman @greenpeaceap @danmacpherson @endextinctionintl @tpw_foundation @ocean @flightcentreau @seanscottphotography @forrestinwonderland @underwater_explorer #plastic #ocean #breakfast #today #nature #underwater #picoftheday #ocean #bluewater #inspire #inspiration #motivation #wow #water #reality #matrix #dive #diver #paradise #exotic #dreamholiday #perfectworld #video #slowmotion #legs #fitspo #yoga #zen #roatan #honduras
Ka Mahiole Ali’i in sterling silver from the Sonny Ching Collection, replicates this symbol of rank and sacredness of our ancient chiefs. Today it serves as a reminder for us to behave with the goodness, fairness, and responsibility to our people, like the beloved Ali’i of our pa…st . . .
ʻO kāu wahi kupaianaha ua kōkua nui iaʻu! ʻO ka kākauʻana he mea hoʻolimalima wale nō ia noʻu a hiki i koʻu ihoʻana mai koʻu keʻena mai. I kēia manawa,ʻaʻole e uku wale ke kākauʻana i nā pili kālā akā ua lilo i hoʻokahi o koʻu mau makemake. ʻAʻole wale wau i ka hana ma ka home e hoʻonui ana i ka manawa no kaʻu mau hana’ē aʻe, akā i kēia manawa ke hoʻonui nei wau i ke kālā i ka hoʻohālikeʻana i kaʻuʻoihana keʻena 9-5 o mua. ʻAʻohe’ōlelo e hōʻike ai i koʻu mahalo noʻoukou.

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One Reply to ““kahi e hana ai nā mea hana kiʻi””

  1. Currently I experiment with styling of the hats – reviving styles of yesteryear with a modern flair. I incorporate weaving techniques, both traditional and those learned from our Maori cousins, and creative styling to bring to life appropriate yet timeless functional pieces of wearable art.
    Makaʻāinana organized in many ways. They signed petitions, organized large public meetings, solicited assistance from Hawaiian and American politicians, composed songs, and published newspaper editorials. In 1897, makaʻāinana helped collect more than 21,000 signatures on a petition protesting annexation. On November 20, 1898, four delegates hand carried the petitions to Washington, D.C. They met with senators and congressmen and voiced the concerns of the Hawaiian people. This historic document, called the 1897 Kūʻē Petitions, is housed at the National Archives in Washington, D.C. There is also a copy at the Kamakakūokalani Center for Hawaiian Studies at the University of Hawaiʻi.
    Ua ‘ike mau kēia makua kāne i kēia keiki i ka hele ma ia alanui i nā lā āpau, a ua hā’upu mua nō paha ‘o ia e hiki mai ana i ka manawa e haunaele ai ‘o ‘Ewa i ka Moa’e, no laila e ‘ōlelo mau ana ‘o ia i kahi māmā ona, e mālama pono i ka mo’opuna.

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