Ke Alahou, Volume I, Number 10, 1 December 1980 — 'OLELO HO'OLAHA [ARTICLE+ILLUSTRATION]

'OLELO HO'OLAHA

Announcements The 9th Annual Juried Photpgraphy Exhibit will be presented from noon Monday, ]anuary 19 through l p.m. Friday, February 13,1981 in the courtyard of Honolulu Hale. Photographs should reflect "The Spirit of Hawaiian Dance, v and may be entered in two categories, open and historic (before 1940). The jurors are; Philip E. Spalding 111, Photographer; John Ka'imikaua, Kumu Hula; and John Charlot, Historian. All amateur and professional photographers of Hawaii are invited to submit up to three (3J entries per person. There are no entry fees. Entries may be delivered to the Mayor's Culture and Arts Office, 4th floor, City Mall, on Monday, December 3, 8 a.m. to 4 p,m,, or on Tuesday, December 4, 8 a.m. to 4 p.m. For more information, contact the Mayor's Culture and Arts Office, 4th floor, City Hall, Honolulu. Telephone: 523-4674/4675. The College Opportunities Prpgram (COP) at UH Manoa is now seeking new recruits for the 19811982 academic year. COP is a state funded program designed to assist "disadvantaged" persons statewide who seek a college application. Applicants for COP may be recent high school graduates, GĒD graduates, or those who have been oūt of school for several years, or those 18 years or older, Call 946-3444 or write to the COP office at the UH Manoa campus. Applications will be accepted until March 1, 1981. 'Olelo Makua - Hawaiian Language Lesson Some subscribers to Ke Alahou may have a limited ability to read andunderstand Hawaiian. The editors of Ke Alahou have decided to help by offering some clues to reading and understanding the word order. In Hawaiian, the position where words are placed is quite important to determine what is meant. This is quite apparent in reading and writing Hawaiian. It is well known that Hawaiian words have muhiple meanings and thus there may be confusion as to what is being said. For example; ua has three meanings; the most eommon usage is as "rain, to rain; rainy" — it can.be a verb, a nouh or an adjective. The second usage is "aforementioned, the one talked abouf and is used with the words nei or la. TEis type of ua is basically found in written or printed Hawaiian. The third usageis as a marker denoting comp!eted action. The question arises: How do you know whieh ua is being usedf An example ot the tirst usage: M Ua ka ua o Hanalei." Here the first ua is used*as a verb — it starts the sentence and is followed by ka, an article meaning M the." The second ua is used as a noun — it means "rain. M We know this since it follows the word ka — "the." What about this sentence: "Ua pau ka hana M Here ua starts the sentence again; is it a verb again tōo? No, because the word after it, pau, is a verb meaning M to copaplete, to finish." Therefore» this ua is a verb marker denoting completed action. Some of the difficulUes m understanding Hawaiian may be solved by"conside-ing the order In whieh words are placed and used.

YOU ARE CORDIALLY INVITED TO ATTEND OUR 47th ANNUAL CONVENTION 50th ANNIVERSARY FROM DECEMBER 2nd 1980 TO DECEMBER sth 1980 AT THE PRINCE RUPERT CIVIC CENTRE 1000 McBR:IDE PRINCE RUPERT, B.C. We extend our congratulations to The Native Voice editors and staff as their organization 4 The Native Brotherhood of British Columbia, celebrates its 50th anniversary. We have sent them our regrets for not attending tjieir 47th annual convention at Prince Rupert, B.C. as well as ourhope for continued and belter years m the service of helping their people. E ha'awi aku #ka makou 'olelo ho'omaika'i ia ka nupepa hoaloha o ko makou, 'o ka Native Voice ame na luna ho'oponopono a mea hana ma ka la ho'omana'o o ka ho'onohonoho 'ia i ka lakou 'ahahui» The _ Native BrotherhoocJ of British Columbia, he 50 mau makahiki. Ua ho'ouna aku ia lakou me ka makou mana'o kaumaha i holo 'ole ilaila no ka lakou 'aha makahiki he 47, aka» 'olelo aku la me ka leo aloha no ka ho'omau i ka lakoii mau hana no ka pono o'leo lakou mau po*e 'lnikini ma Kanada. A Prayer for Christm£s Almighty God, kindle, we pray, in every heart, the true love of peaee? and guide wilh your wisdom those who take counsel for the nations of the earth, that in tranqui!ity your dominion may increase unlil the earth is filled with the knowledge of your love; fhrough Jesus Christ our Lord, who lives and reigns with you, in the ui®y of the Holy Spirit, one God, now and forever. Amen. He Pule no ka 'maluhia ma ka Ia hanau o ka Haku E ke Akua mana loa, e pule nākou e ho'oulu ai ilokp o na pu'uwai apau i ke aloha pumehana o a e alaka'i me kou na'auao i na po'e i 'ulelo a'o no na lahui 'oko a apau ma ka honau nei, malia noloko o ka maluhia e ulu ai kou aupuni a i ka piha o ka honua nei me ka ike o kou aloha; e nonoi aku maloko 'o lesu Kxasiu, ko kakou Haku, ka mea e noho pu me oe, ma ka lokahi o ka 'Uhane Hemolele, ho'okahi Akua, i keia nianawa a no mahope aku< Anieae.

Editor's Note: The following portion of the Legend of Ke aomelemele was inadvertently misplaced and HE MOOLELO KAAO NO KEAOMELEMELE —Ka Pua Nani luiu o— Kealohilani, Kahiapaiole Nuumealani a me Kuaihelani; ka mea nana i uneune ia Konahuanui a kaawale o Waolani ka aina o ka poe eepa a pku i noho ai. Hoopukaia eka Haku Moolelo kaulana # Mose Manu. no ke Kuokoa. He had everything he wanted. The hunchbacks were thē ones who lived with the rainbow goddess, Keanuenue, and held the kāhilis day and night. The peculiarities of these servants were referred to in the saying, "The red-eyed ones are found in Waiolani," and so forth. These were not the red-eyed ones who lost their way to the sea of Makua. After Kane and Kanaloa had seen that their will was carried out successfully, they named the boy Kahanaiakeakua (Foster child of the gods) and Kahihikuaokalani (The spreāding over the back ofheaven) and Kamakaokauila (The eyes of lightning). They commanded their sister to take good care ofhimuntil he grew up. Their sister agreed to this. For some time Kane had a novel idea — to take Kamanuwai (the water bird) to transport their hanai child whereverhe wanted to go. This name, Kamanuwai, was that of the wild duck and the name is given to aplaee above Kaumakapili. It is that big taro patch where the Chinese are growiftg bananas,-iCane took Kamanuwai and placed it up in Nuuahu until Kahanaiakeakua was grown. In this time in whieh he was being reared, the rainbows were seen day and night up in Waolani, the low-lying rainbows were spread out constantly and rainbow-hued clouds always gathered, These were wonderful signs to the Hawaiians and were tokens of divine high chiefs who were recognized by the gods. In this story it was said that Kunawai, near here, was a bathing pool for the hanai child of the rainbow goddess. The owner of this pool was a lizard (mo'o) and it still bears her name to this day. Because this was Kahanaiakeakua'spool, thenative wildducksto this day have been prohibited from swimming in the pool. How about the introduced ducks of today? It seems that now it ls free to such birds. The natives there ean tell you the truth of this. When Kamanuwai became the bird thal carried Kahanaiakeakua wherever he wished to go, then Kunawai and all the land up to Waolani became kapu. In those days thelhountain wās uninhabited. Readers of this legend, perhaps you are all anxious to eome to the tale of the girl, Ke aomelemele, the beauty of the heavenly region. Suppress your anxiety a little while, while I explain about her brother, lest our tale become confused. Here you shall see the great wisdom of the Hawaiians, greater than that of the educated foreigners. Perhaps you will approve of the things I am explalmng aria will understand that the chiefs of old in these islands were born with the mana of gods and man. The rainbow goddess reared the child. Remember, readers, she had no milk in herbreasts to nurse him; therefore she went to see her brothers. Kane asked her why she eame, and Ke anuenue replied, "I eame to you two, my brothers." "About what? M asked Kane and Kanaloa. She said, "Milk for our hanai child, of course." Kane and Kanaloa agreed to help. The leaf buds of the wauke (Broussonetia papyrifera), 'akoko (Euphorbia spp.), breadfruit and other plants were gathered and fed to their sister Ke anuenue and soine rubbed over her breasts, After she ate these things given by Kane, she waited until he said, "Squeeze tke nipples of your breasts." She squeezed her nipples, and milk poured from her breasts. In this way Kahanaiakeakua received milk from Ke anuenue. She was the first woman so treāted, and imīter that the Hawaiians used this medicine for who did not become pregnant. This was the practice among these people in the olden days, If we turn and look at the methods of foreigners, we see that the milk of anlmals is used to feed ch!ldren. The practices of Hawaiians do not correspond: they take the leavt s of plants — to quote the Bible, "The leaves of the ti*ees are for healing of all mankind." You ean read and say the well known words of 01 ir King Kalakaua when pn hls tour of the worid, **Hawail is the best "

was not printed in the last issue of Ke Alahou. This small portion should precede what was printed in our special election issue, and we apologize to our readers for this error. HELU I. E like me kana mau niiea a pau e makemake ai, a o na kuapuu oia ka poe noho pu me ke anuenue, o ka lakou hana oka paa mau i na kahili i kapomeke ao. Ma keia mau ano o keia poe kanaka i puka mai ai keia mau huaolelo, "Makole la i Waolani," a pela aku, aole keia o ka makole iho hewa i kai o Makua. Ma ia hope iho i ike ai o Kane a me Kanaloa ua holopono ko laua makemake, alaila, kapaiho la laua i ka inoa o ua keiki nei o Kahanaiakekua a o Kahihikuaokalani a me Kamakaokauila, a waiho aku la i ka olelo kauoha i ko lana kaikuahine e malama pono a hiki i ka wa e nuiai, ua ae mai la ko laua kaikuahine i keia mea, a no kekahi wa ua loaa ia Kane ma kekahi manao hou e lawe ia KamanWai i mea nana e lawe ka laua hanai i kahi i makemake ai oia hoi ke ano o keia inoa o Kamanuwai, he manu koloa keia, nona hoi ka inoa e kapaia neimauka iho o Kaumakapili. Oia hoi kela Lei nui e kanuia nei i ka maia e na Pake, ua lawe ae o Kane ma ia Kamanuwai a hoonoho iaia maluna o Waolani a hiki wale i ka nui ana o Kahaiakeakua, aia nai iloko o keia wa e hanai ia nei ua keiki la, ua ike mau ia £a pio ana o ke anuenue i ka po me ke ao maluna o Waalani, a e halii mau ana ka ua koko a e kuku mau ana no punohu, e like me ko lakou ano mau a he mau hokilona kamahao keia i ka lahui o Hawaii nei, e hoike ana i ke ano o na'lii nui mai ka po mai i ikeia e ke akua. Ua ma keia moolelo, o ke kiowai o Kunawai ae nei, he kiowai auau ia no ua hanai nei a a ka mea nona keia kiowai o Kunawai no kona inoa a hiki i keia la. A no ka lilo ana o keia kiowai no ka Hanaiakeakua, nolaila, ua kapu loa na manu koloa Hawaii nei aole e kau a lana maluna o keia kiowai a hiki i keiā la, a pehea la na manu kaka o keia manawa? me he mea la, ke lilo nei kela kiowai i alahula ia poe manu, na ko laila poe e hai mai i ka oiaio. Aia ma keia lilo ana o Kamanuwai i manu nana e lawe o Kahanaiakeakua ikahi i makemake ia, alaila, ua lilo o Kunawai i wahi kapu a hiki iuka o Wa_olani, oial aole i noho ia ua kuahiwi la ia wa. ((E ka poe e heluhelu anai keia moolilo kaao, ke kau nui mai nei paha ko oukou manao e halawai koke aku me ke kaikamahine Keaomelemele, ka ui i ka iuiu o ka lewa nuu, e kaohi iki iho na manao ana nona oiai na manao hoakaka no kona kaikunane a kakou e ike nei, a i ole hoi e lauwili ko kakpu olelo ana, a ma keia wahi e ike ai oe e ka mea heluhelu i ke akamai oi kelakela o ka lahui Hawaii nei, a i oi aku mamua o ko na ili keokeo akamai, a me he mea la e hooia mai ana no paha oukou i ka'u mea e hoakaka aku nei, alaila, e hoomaopopo auanei oukou ua hanauia na *lii kahiko o keia mau paemoku me ka mana o ke akua a me na kanaka.)) I ka wa a ke anuenue i hoomaka ai e hanai i ua keiki nei, e hoomaopopo iho oe e ka mea heluhelu aole he waiu o ke anuenue e hanai ai i ua keiki nei, nolaila hele aku la o ke anuenue a hiki mua o kona mau kaikunane a ninau mai la o Kane ma i ke kumu o kona liiki ana aku, hai aku la o ke anuenue i hele mai la au ia o\ua e na kaikunane. E ke aha? wahi a Kane ma, j?ane aku a ke anuenue, i waiu hoi paha no ke kēiki nei ka hanai hoi a kakou. Ae mai la c Kane ma, aia hoi, ua lawe koke ia ka muo o ka wauke a me ka akoko a me ka muo o ka ulu a me kekahi mau laau e ae a hanai aku l,a i ko lauakaikuahine ia ke anuenue, a hamo iho a kekahi ma na waiu, i ka ai io ana ake anuenue i keia mau mea a Kane ma i haawi aku ai, a liuliu iki, olelo aku la o Kane ia ke anuenue, e uwi ae ana oe I ka maka ou mau waiu; i hoao io ae ka hana o ianei e uwi i na waiu ona, kahi makawalu mai ana ua mea he waiu. Ma keia inau mea i hai ia ae la i loaa mai ai ka waiu mai a ke anuenue mai a oi ka mua loa o ka \\ahine \ hanaia pela, a niai iaia mai i lawe mai ai ka poe kahiho i keia mau laau a malama no na wahine hapai ole i nakeiki, a ua ijveia keia inau hana iwaena o ktia lahui i ke au kahiko. Ina e huki aku kakoAi nana ika na haole v aia hoi. ua laweia mai ka waiu o na holoholona a hanai i na keiki, aole pela ke akamai, o keia lahu,i t ua laweia mai la mai ka lau mai o laau me ka,' olelo a ka l?uke nui; "0 ka lau ona laau, ka mea ola ai na lahui kanaka a pau," a ua hiki hoi ia oe mea heluhelu ke puana ae i ka olelo kaulana I ,ko kakou Moi Kalakaua t oiai oia ma kana huakaikaapuni!ionua. M 0 ka oi no o Hawaii." (Aole i p&u)