“keʻano o nā mea e kūʻai aku ai”

No ka lawelawe ʻana i nā haumāna ʻōiwi Hawaiʻi – no ke kākoʻo ʻana i nā kānaka ʻōiwi Hawaiʻi ame ka hoʻoulu ʻana i ke ola o ka ʻōlelo Hawaiʻi, ke kuamoʻo ponoʻī o Hawaiʻi, ame nā ʻike ame nā hana o ko Hawaiʻi pae ʻāina.
Glioblastoma multiforme (GBM) o ka loa, he pono ole, a loaʻano pākīkē malignant iniiaiie loloʻeho i loko o kānaka. Lapaʻau hiki pū chemotherapy, pāhawewe a me kaʻoki kino. Median ola me ka hae-o-malama pāhawewe a me ka chemotherapy me ka temozolomide o 15 mahina. Median ola me ka lapaʻau mea 4.5 mahina. Emi iho malalo o 15% o nā mea maʻi ola mau makahiki.
“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.”
A i ka nalo ana ae o ka oioi o ke kihi o ka mahina o Huna ia po, a hou ae ka poepoe ana, o Mohalu ia, a mahuahua loa ka poepoe ana o ua mahina la, o Hua ia, a akaka loa ka poepoe ana, o Akua ia po, a o ka lua o ka po, i maopopo ai ka poepoe ana o ka mahina.
Heels were provided for the walking portion of the event, as were pastel-colored rubber slippers for walkers opting out of heels. Teams and their sponsors were encouraged to donate to the cause, reaching their goal of $12,000. All proceeds went to the care and maintenance fund for the WHW shelter.
To summarize this story: a Honolulu couple marries and has a daughter – Helena Kalanilehua – who grows into an intelligent, beautiful young woman. Helena’s father dies, and her mother finds a new partner – Hōlanikū – who secretly forces himself on Helena. Helena, in the meantime, is being courted by Ioane Kaahai, a young man whose impressive wit and appearance complement Helena’s own highly desirable ‘ano. Hōlanikū notices their flirtatious behavior, becomes jealous, and disguises his lili as fatherly concern for his step-daughter’s virtue. When he is called away to Hawai’i Island to tend to the affairs of his ailing older brother, Hōlanikū admonishes his wife and mother to keep careful watch over their young beauty. Helena and Ioane, however, immediately conspire to consummate their relationship. He climbs into her window, they spend the night together, and their apparent success at clandestine love results in their “heepuewai i na manawa a pau a hiki i ka hoi ana mai o ka makua kane pauaka” (repeated trysting until the return of the deviant father).
How can understanding Native Hawaiian culture improve teaching and learning? The Ka Huakaʻi 2005 Native Hawaiian Educational Assessment showed significant gains among Native Hawaiian students in culture-based schools and teaching practices.
Tonight is one of the last times that the class of 2006 will ever sit together as one. We will each be leaving Kamehameha and heading off on our own. 98% of the class — 437 of the 444 students — has chosen to attend either a two- or four-year college next year, two brave individuals have decided to enlist in the military, two classmates have made the choice of entering directly into the “real world” of working adults, and three people have decided to pursue other activities. After we depart from Kōnia field tomorrow morning, we will each head down our individual paths of life. Starting from the same place, the Kamehameha Schools Kapālama Campus, these paths will take us in different directions. Some of our paths will branch out across the globe, while others will remain close to home; some of these paths will cross frequently, while others will not at all. My message tonight is that at some point along our individual paths, we must make a conscientious effort to give back to the Native Hawaiian community.
Ch.33 p.178 para.1 sent.2 A laila, hoʻouna hou akula nō ʻo Lāʻielohelohe i ke kamaʻāina e hele hou e nānā i nā aliʻi, me ka ʻī aku naʻe, “E hele ʻoe e nānā a ʻike i nā aliʻi e hiamoe ana, a laila, hoʻi mai ʻoe, a hele pū aku kākou.” Then Laielohelohe sent the natives again to go and see the chiefs, saying, “You go and find out where the chiefs sleep, then return to us.”
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One Reply to ““keʻano o nā mea e kūʻai aku ai””

  1. A compelling and vitally important initiative toward the rebuilding of the Hawaiian nation both culturally and politically is rising under the leadership of Puakea Nogelmeier, Professor of Hawaiian Studies at the University of Hawai‘i, Mānoa.  He has recently launched the Institute of Hawaiian Language Research and Translation. A fundamental strategy of the Institute is to develop the next generation of translators and scholars for collaborative assignments to work with faculty and graduate students across all University of Hawaiʻi campuses.  The institute will pursue research projects proposed by University departments, government agencies, nonprofit institutions, communities, business entities, and individuals. Translations and source texts will be made public through open web access.
    Warner was a founder of the ʻAha Pūnana Leo, a non-profit, family-based educational organization dedicated to the revitalization of the Hawaiian language. His Ke Aʻa Mākālei program, established with funds from a federal grant, was designed to introduce Hawaiian language to the arena of sports thus increasing the number of viable domains of use available to a growing community of speakers. This effort required an expansion of vocabulary and ways of speaking to accommodate the expression of novel thoughts. A new vocabulary was developed based on existing concepts in order to support this expansion. He even served as the public address announcer for Nā Koa Ānuenue’s Interscholastic League of Honolulu’s football games.
    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 . . .
    My own scholarship belongs to the discipline of Cultural Anthropology, with a specific interest in the peoples of the island Pacific. I am biologically male with a masculine gender identity. I am not myself an indigenous person, nor a native speaker of any language other than American English. As such, my experiential and epistemological biases may be different from any indigenous people, individuals with other gender identities or sexual orientations, biological females, Sociologists, Psychologists, or Linguists among you. I invite your thoughtful and authentic participation in any of the conversations you find here, and I encourage you to add your wisdom to the discourse.

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