Welcome to our "MODULES" page. You will find most course material and lesson descriptions here. Every module is set up to have an audio/visual lecture relating to the topic, reading assignments, discussion thread, writing activity, and a content quiz. Discussions, activities and all quizzes will be posted on Laulima for easy grading and prompt viewing of grades. Each module coincides with our course calendar. You will be able to navigate between modules as they are posted.
If you have any questions or technical issues, please contact me promptly at [email protected].
If you have any questions or technical issues, please contact me promptly at [email protected].
HOʻOLAUNA: INTRODUCTION
Moʻolelo. Moʻokalaleo. Stories, history, tales, literature.
Stories encompassing legends and traditions of akua, kupua, ʻaumākua, aliʻi, and skilled makaʻainana. Within these stories we learn of values, traditions, place names, genealogies, wind/rain names, important historical events, mele/oli, proverbs, and much more.
Kuanaʻike. Perspectives.
ʻAʻohe pau ka ʻike i ka hālau hoʻokahi. Not all wisdom is taught in one school.
As we embark on our journey, it is important for me to remind you that there will not be any story, by any author that will be "The absolute, correct story." When we follow this traditional proverb, we agree to be open-minded and nonjudgmental, looking for the things in EVERY story that we can gain from, comparing stories and authors, rather than dismissing any resource we have to the past. There is a story that I would like to share as we begin this module that I hope will help you to open your mind as we holomua (move forward). Click the "Introduction" button to continue.
The Kumulipo is a genealogical creation chant composed in Hawai'i for chief, Ka-ʻĪ-i-mamao, around the 18th century. Consisting of 16 wā (era or period) this chant has over 2,000 lines that were passed down orally generation after generation until 1889 when it was first printed in Honolulu from a manuscript copy owned by King David Kalākaua. Queen Liliuokalani's translations were later printed in 1897 and Martha Beckwith's version in 1951.
Hawaiian literary devices such as dualism, symbolism, and metaphor (kaona) is evident in the Kumulipo. As we analyze the various translated versions of the Kumulipo and listen to Hawaiian Historian, Aunty Rubellite Kawena Johnson, who did extensive study on the Kumulipo, we will gain a better understanding of these devices/nuances and make connections of our past, present, and future. Click on the "Kumulipo" button to continue.
Hawaiian literary devices such as dualism, symbolism, and metaphor (kaona) is evident in the Kumulipo. As we analyze the various translated versions of the Kumulipo and listen to Hawaiian Historian, Aunty Rubellite Kawena Johnson, who did extensive study on the Kumulipo, we will gain a better understanding of these devices/nuances and make connections of our past, present, and future. Click on the "Kumulipo" button to continue.
The story of Papa and Wākea begins in the Kumulipo and continues to bring us to the present and how we are connected to Hāloa, our elder. There are many facets of moʻolelo regarding the relationships of Papa and Wākea. In some moʻolelo (oli) Papa is creator and mother of all islands. In others, Papa mates with Wākea and born is this island and that island. Then, she mates with another other than Wākea and born is this island and that island. Wākea does the same and born are other islands. Again, we see the necessity to be open-minded to all of our teachings.
Within the moʻolelo and genealogy of Papa and Wākea, we are introduced to Hoʻohōkūkalani. Hoʻohōkūkalani is known to be daughter of Papa and Wākea, who Wākea takes as a lover and born is Hāloa-nakalaukapalili (the long stalk with fluttering leaves), a still born. From his kūpapaʻu (corpse) the first kalo plant grows. The second child is born kanaka, the first Hawaiʻi, and this continues our genealogy, our evident connection once again to land and plants.
Within the moʻolelo and genealogy of Papa and Wākea, we are introduced to Hoʻohōkūkalani. Hoʻohōkūkalani is known to be daughter of Papa and Wākea, who Wākea takes as a lover and born is Hāloa-nakalaukapalili (the long stalk with fluttering leaves), a still born. From his kūpapaʻu (corpse) the first kalo plant grows. The second child is born kanaka, the first Hawaiʻi, and this continues our genealogy, our evident connection once again to land and plants.
In the 15 wā of the Kumulipo, Kiʻi is born. From Kiʻi, ʻUlu and Nanaʻulu is born. From the Nanaʻulu line, the Māweke family is the first of this lineage in which men today trace their ancestry, according to Kamakau. The ʻUlu line belongs to the late migration of chiefs following Paʻao, who settled in Hawaiʻi and whom most families of Hawaiʻi can trace their ancestry. Both legends of Paʻao and Māweke are known to be the earliest migrations from Tahiti to Hawaiʻi.
The legends of Moʻikeha, Kila, and Laʻamaikahiki continues the migrations between Hawaiʻi and Tahiti, Tahiti and Hawaiʻi. In fact, the continuance of voyaging lives on today in our people. As crew members of Hōkūleʻa and Hikianalia travel from island to island in the Pacific, we are reminded of our ancestors who sailed vast distances using only nature (stars, winds, wave patterns, clouds, birds, etc.) as its compass and guide. If there was ever a doubt that our moʻolelo are mythological, this is one area that has been proven to be true, the ability to navigate and travel vast distances.
The legends of Moʻikeha, Kila, and Laʻamaikahiki continues the migrations between Hawaiʻi and Tahiti, Tahiti and Hawaiʻi. In fact, the continuance of voyaging lives on today in our people. As crew members of Hōkūleʻa and Hikianalia travel from island to island in the Pacific, we are reminded of our ancestors who sailed vast distances using only nature (stars, winds, wave patterns, clouds, birds, etc.) as its compass and guide. If there was ever a doubt that our moʻolelo are mythological, this is one area that has been proven to be true, the ability to navigate and travel vast distances.
Pele. Fire Goddess; Divine Woman of the Volcano. Many stories are told of Pele and many mele composed for her. Stories of old tell of the love-hate relationships between Kamapua'a, and the love triangle between herself, Lohiau and Hi'iaka; stories tell of her destruction of land, and yet, others tell of her creation of new land. The stories of Pele continue to this day of sitings and encounters with the fiery goddess.
Hi'iaka is the sister of Pele whom Pele adores, hence the name, Hi'iakaikapoliopele, Hi'iaka in the bosom of Pele. The epic story of Hi'iakaikapoliopele takes us on a journey as Pele seeks out Lohiau, who catches her attention with the beating of his pahu. She later sends her most beloved and trusted sister, Hi'iaka, to summon him. But will Hi'iaka's own desires come between her and her sister or is it Pele's mistrust and jealousy that causes tension between them?
Hi'iaka is the sister of Pele whom Pele adores, hence the name, Hi'iakaikapoliopele, Hi'iaka in the bosom of Pele. The epic story of Hi'iakaikapoliopele takes us on a journey as Pele seeks out Lohiau, who catches her attention with the beating of his pahu. She later sends her most beloved and trusted sister, Hi'iaka, to summon him. But will Hi'iaka's own desires come between her and her sister or is it Pele's mistrust and jealousy that causes tension between them?
ONE of the most popular figures in Hawaiian mythical narrative is the being, half man and half hog, who goes by the name of Kama-pua‘a (Hog-child). Tradition relates the immigration to the group of the Kamapua‘a family during the colonizing period. An extended and racy account of his adventures as a kupua on these islands or in Kahiki appears in one of the fictitious narratives (kaao) collected from Fornander informants. Local legends and nursery tales further embellish his story. As wooer of Pele he is drawn into the Pele cycle and, according to Kamakau, the child of Pele by Kamapua‘a becomes an "ancestor of chiefs and commoners" on these islands. In the genealogical chant of the Kumulipo there occurs, during the fifth period of the po, the birth of a being half hog, half god.
The colonizing tradition represents Kamapua‘a as the grandson of the sorceress Kamaunua-niho (Ka-mau-nui) and connects the family first with the island of Maui, then with Oahu and Kauai, and finally extends the adventures of the hog-man to Hawaii and Kahiki, from which land the family originally migrated.
reference: Sacred Text, www.sacred-texts.com
The colonizing tradition represents Kamapua‘a as the grandson of the sorceress Kamaunua-niho (Ka-mau-nui) and connects the family first with the island of Maui, then with Oahu and Kauai, and finally extends the adventures of the hog-man to Hawaii and Kahiki, from which land the family originally migrated.
reference: Sacred Text, www.sacred-texts.com
There were two Kūʻula, Kūʻula-uka and Kūʻula-kai. They were brothers. Each brother married a "Hina". Kūʻula-uka marrying Hina-ulu-ʻohiʻa, and Kūʻula-kai marrying Hina-puku-iʻa. They were also two sisters. The moʻolelo here is mainly about Kūʻula-kai and his son ʻAiʻai and their roles and relationship to fishing.