Ke Kumu Hawaii

Volume one gives an indepth discussion of major Hawaiian culture concepts, providing insights into both their ancient and modern significances and volume two traces the ancient Hawaiian social customs practices and beliefs from birth to old age.

I Ulu I Ke Kumu is the first volume of a series to be published annually by the Hawai‘inuiākea School of Hawaiian Knowledge and is intended to be a venue for scholars as well as practitioners and leaders in the Hawaiian community to come together over issues, queries, and strategies. Each volume will feature articles on a thematic topic—from diverse fields such as economics, education, family resources, government, health, history, land and natural resource management, psychology, religion, sociology, and so forth—selected by an editorial team. It will also include a “current viewpoint” by a postgraduate student and a reflection piece contributed by a kupuna. The series will include articles written in Hawaiian and/or English, images, poetry and songs, and new voices and perspectives from emerging Native Hawaiian scholars. Readers who wish to comment on articles, artwork, and other pieces will be able to do so through the monograph discussion link found at the Hawai‘inuiākea School of Hawaiian Knowledge website (http://manoa.hawaii.edu/hshk/).

A young koa tree gets lost and receives help from several plants and animals to find his way back to the forest.

Ke Kumu Aupuni: The Foundation of Hawaiian Nationhood embodies a monumental history of Hawaiʻi, from the beginnings and political rise of Kamehameha I, the negotiations and battles that would come to unify Hawai''i''s islands and kingdoms, and the development of a single government that would endure, to be ruled by his son and heir, Liholiho, Kamehameha II. This narrative is an invaluable catalog of data about Hawai''i, Hawaiians, and the nature of national and cultural identity in the Pacific. Offered here in both Hawaiian and English, this history gives rich detail regarding Hawai''i''s lands, genealogies, gods, chiefs, sociopolitical climate, material culture, laws, agriculture, and social decorums, much of which still lingered in the memories of the living informants who were accessible to the original author, Samuel Mānaiakalani Kamakau. From this Hawaiian scholar, trained at the Lahainaluna Seminary in the 1830s, readers are given an extraordinary fabric of cultural and historical knowledge in print, recounting life in Hawai''i before and during the early interactions with foreigners, the influence of new religion, the negotiation of borders for trade and diplomacy within and beyond the islands, and the introduction of writing and printing in both Hawaiian and English. This book presents the entire first third of Kamakau''s massive serial column, a section comprised of 60 articles published weekly from 1866 to 1868 in Ka Nupepa Kuokoa under the title "Ka Moolelo o Kamehameha I." This immense assemblageprovides the author''s original text, a biography for Kamakau, and introductory texts that document the means by which this translation has come to exist, itself a history of language recovery and preservation. Illuminating the imbricate nature and plurality of Hawaiian historical methodologies and cultural logics, this text allows readers the opportunity to enjoy the dense storytelling of a Hawaiian master and the chance to interpret language alongside the translator, Puakea Nogelmeier. While the book contains an extensive bilingual index, this publication is also available as an ebook for full searchability. Hoʻokino ihola ʻo Ke Kumu Aupuni: The Foundation of Hawaiian Nationhood i ka moʻolelo kuamoʻo o Hawaiʻi, mai kinohi mai o ke ola o Kamehameha I, i kona piʻi ʻana ma ka pae noho aliʻi, i nā ʻaelike me nā kaua i hoʻopili ʻia ai a lōkahi nā moku me nā noho aliʻi, a i kona hoʻokahua ʻana i aupuni hoʻokahi e kūmau ana, na kāna keiki a hoʻoilina auaneʻi, na Liholiho, Kamehameha II, e noho mōʻī. He ʻohina nui a waiwai hoʻi kēia moʻolelo o ka ʻike no Hawaiʻi, no ka poʻe Hawaiʻi, a no ke ʻano iho o ke aupuni a me ka nohona kanaka ma ka Pākīpika. Ma ka ʻōlelo Hawaiʻi me ka Pelekane, ka''ana maila kēia moʻolelo i ka wehewehe makaliʻi ʻana i ko Hawaiʻi mau ʻāina, moʻo kūʻauhau, akua, aliʻi, kūlana kālaiʻāina, lako nohona, kānāwai, ʻoihana mahi, a loina nohona, ia mau mea i koe nui paha ma nā waihona hoʻomanaʻo o nā kānaka e ola ana i ka wā o ka mea kākau kumu, ʻo Samuel Mānaiakalani Kamakau. Mai kēia loea Hawaiʻi mai, i aʻo ʻia a lehia ma ke Kulanui ʻo Lahainaluna ma nā 1830, loaʻa ihola i ka poʻe heluhelu kekahi kilohana kūkahi o ka ʻike moʻolelo a nohona kanaka i paʻi ʻia ihola a e hōʻike akāka mai ana i ke ʻano o ke ola ma Hawaiʻi ma mua a ma loko hoʻi o ka launa mua ʻana me ko nā ʻāina ʻē, ke komo ʻana o ka hoʻomana hou, ka hoʻopaʻa ʻana i nā palena ʻāina no ka hana kālepa me ka hana pili kālaiʻāina ma waena a ma waho aʻe o nā moku, pū nō me ka hoʻokumu ʻia ʻana o ka ʻike palapala ma ka ʻōlelo Hawaiʻi me ka Pelekane. ʻO ka hapakolu mua kēia o ka huina o kā Kamakau kaʻina kolamu nui loa, a ma ʻaneʻi nā ʻatikala he 60 i paʻi ʻia i nā pule pākahi mai ka 1866 a i ka 1868 ma Ka Nupepa Kuokoa me ke poʻomanaʻo ʻo "Ka Moolelo o Kamehameha I." Ma loko o nēia pūʻulu nunui ka moʻolelo kumu a ka mea kākau, ka moʻolelo pilikino no Kamakau, a me ka ʻōlelo hoʻolauna e hoʻopaʻa ana i ke kaʻina i hoʻokino ʻia mai ai kēia unuhi na, ʻo ia ihola kahi moʻolelo no ka hoʻōla a hoʻomau ʻana i ka ʻōlelo ʻōiwi. Ma o ka hoʻomāʻamaʻama ʻana i ke ʻano nuʻanuʻa a manamana i kahu ʻia ai ka moʻolelo a i kūkulu ʻia ai nā manaʻo kanaka, hiki i ka mea heluhelu ke hoʻonanea i ka haʻi moʻolelo ʻana mai o kekahi o nā loea Hawaiʻi, a hiki hoʻi ke kālai pū maila a unuhi ihola i ka ʻōlelo me Puakea Nogelmeier. ʻOiai lako kēīa puke i ka papakuhikuhi nui ma nā ʻōlelo ʻelua, aia hoʻi kēia puke ma ke ʻano ʻīpuke me kona ʻano i hiki ke ʻimi piha ʻia ihola.

Kū, a Hawaiian god, came from Kahiki and settled in Hawaiʻi. He lives as a man until famine strikes and his family starves. To save them, he descends into the ground and re-emerges as a breadfruit tree, whose fruits could be cooked and eaten.

Surfing has been a significant sport and cultural practice in Hawai‘i for more than 1,500 years. In the last century, facing increased marginalization on land, many Native Hawaiians have found refuge, autonomy, and identity in the waves. In Waves of Resistance Isaiah Walker argues that throughout the twentieth century Hawaiian surfers have successfully resisted colonial encroachment in the po‘ina nalu (surf zone). The struggle against foreign domination of the waves goes back to the early 1900s, shortly after the overthrow of the Hawaiian kingdom, when proponents of this political seizure helped establish the Outrigger Canoe Club—a haoles (whites)-only surfing organization in Waikiki. A group of Hawaiian surfers, led by Duke Kahanamoku, united under Hui Nalu to compete openly against their Outrigger rivals and established their authority in the surf. Drawing from Hawaiian language newspapers and oral history interviews, Walker’s history of the struggle for the po‘ina nalu revises previous surf history accounts and unveils the relationship between surfing and colonialism in Hawai‘i. This work begins with a brief look at surfing in ancient Hawai‘i before moving on to chapters detailing Hui Nalu and other Waikiki surfers of the early twentieth century (including Prince Jonah Kuhio), the 1960s radical antidevelopment group Save Our Surf, professional Hawaiian surfers like Eddie Aikau, whose success helped inspire a newfound pride in Hawaiian cultural identity, and finally the North Shore’s Hui O He‘e Nalu, formed in 1976 in response to the burgeoning professional surfing industry that threatened to exclude local surfers from their own beaches. Walker also examines how Hawaiian surfers have been empowered by their defiance of haole ideas of how Hawaiian males should behave. For example, Hui Nalu surfers successfully combated annexationists, married white women, ran lucrative businesses, and dictated what non-Hawaiians could and could not do in their surf—even as the popular, tourist-driven media portrayed Hawaiian men as harmless and effeminate. Decades later, the media were labeling Hawaiian surfers as violent extremists who terrorized haole surfers on the North Shore. Yet Hawaiians contested, rewrote, or creatively negotiated with these stereotypes in the waves. The po‘ina nalu became a place where resistance proved historically meaningful and where colonial hierarchies and categories could be transposed. 25 illus.

From the Pulitzer Prize-winning author and “one of the greatest poets of our age … the Thoreau of our era” (Edward Hirsch) comes a thrilling story, in verse, of nineteenth-century Hawaii. Here is the story of an attempt by the government to seize and constrain possible victims of leprosy and the determination of one small family not to be taken. A tale of the perils and glories of their flight into the wilds of the island of Kauai, pursued by a gunboat full of soldiers. A brilliant capturing—inspired by the poet's respect for the people of these islands—of their life, their history, the gods and goddesses of their mythic past. A somber revelation of the wrecking of their culture through the exploitative incursions of Europeans and Americans. An epic narrative that enthralls with the grandeur of its language and of its vision.

In 1897, as a white oligarchy made plans to allow the United States to annex Hawai'i, native Hawaiians organized a massive petition drive to protest. Ninety-five percent of the native population signed the petition, causing the annexation treaty to fail in the U.S. Senate. This event was unknown to many contemporary Hawaiians until Noenoe K. Silva rediscovered the petition in the process of researching this book. With few exceptions, histories of Hawai'i have been based exclusively on English-language sources. They have not taken into account the thousands of pages of newspapers, books, and letters written in the mother tongue of native Hawaiians. By rigorously analyzing many of these documents, Silva fills a crucial gap in the historical record. In so doing, she refutes the long-held idea that native Hawaiians passively accepted the erosion of their culture and loss of their nation, showing that they actively resisted political, economic, linguistic, and cultural domination. Drawing on Hawaiian-language texts, primarily newspapers produced in the nineteenth century and early twentieth, Silva demonstrates that print media was central to social communication, political organizing, and the perpetuation of Hawaiian language and culture. A powerful critique of colonial historiography, Aloha Betrayed provides a much-needed history of native Hawaiian resistance to American imperialism.