M.A. - Hawaiian

Permanent URI for this collectionhttps://hdl.handle.net/10125/20036

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No nā mākua hou
(University of Hawai'i at Manoa, 2025) Mayo, Lokalia; de Silva, Kahikina; Hawaiian
He papahana ʻimi noiʻi kēia e hoʻākea ai i ke kuanaʻike o nā mākua hou ma Hawaiʻi ma o ka nānā ʻana i ke kuanaʻike o nā kūpuna i ʻike ʻia ma loko o nā moʻolelo Hawaiʻi. E kālele ana kēia papahana ma luna o nā moʻolelo hānau mai ke au kahiko a i kēia au e neʻe nei. I ka moʻolelo ʻana i ia mau moʻolelo, e hoʻokahua ʻia ana ka noʻonoʻo o nā mākua Hawaiʻi hou i hiki ai iā lākou ke kūkulu ma luna o ia kahua e ʻimi a loaʻa nā moʻolelo hānau Hawaiʻi, a i ʻole ka moʻolelo ʻana aku i ko lākou moʻolelo ponoʻī i hiki ke kōkua aku i nā mākua hou. Me ka manaʻolana, e hoʻomanamana ana nā moʻolelo hānau Hawaiʻi i mana ai ke koho a ka makua hou i ke ʻano o ka hoʻohānau keiki ma ke ʻano he Hawaiʻi. Empowering Hawaiians to make informed birthing choices based on cultural perspectives seen within moʻolelo Hawaiʻi. This thesis will focus on four Hawaiian concepts seen across different birth stories which occur from pre-Western contact up until the present day. Through sharing these different stories, I hope to provide a cultural foundation for Hawaiian parents to build upon and to be inspired or encouraged to find, share, and learn about Hawaiian birth stories to help them in preparing for their first birth. The more mana to these moʻolelo hānau, the more mana we receive through our collective intellect.
ʻŌʻili ke ao akua
(University of Hawai'i at Manoa, 2025) Westcott, Hoaloha; Wong, Laiana; Hawaiian
I ka wā kahiko, he mau ʻano ānuenue i ʻike ʻia, a he mau hōʻailona ʻano nui ia mau ʻano ānuenue no ka poʻe Hawaiʻi o kēia pae ʻāina nei. Ua unuhi ʻia nā hōʻailona e nā kāhuna kilokilo, nā kāula, a me nā makaʻāinana kekahi. ʻO nā pahuhopu o kēia papahana nei, ʻo ia ka wehewehe ʻana i nā hiʻohiʻona ānuenue, nā pōʻai lewa a me nā manawa o nā ʻano ānuenue e ʻōʻili ai, ko lākou mau hōʻailona/ʻōuli, a me ka hoʻohālikelike ʻana i ka ʻike Hawaiʻi kuʻuna me ka ʻike ʻepekema komohana e pili ana i ke ānuenue. Ua noiʻi ʻia nā nūpepa ʻōlelo Hawaiʻi kahiko, nā moʻolelo Hawaiʻi kuʻuna, nā puke a nā mea ʻimi naʻauao Hawaiʻi kaulana, nā lola o kekahi mau nīnauele o kauwahi kūpuna i hala, a me kauwahi nīnaulele o kekahi mau kumu e ola ana i kēia au. Ua noiʻi ʻia nō hoʻi nā ʻike ʻepekema komohana e pili ana i ke kupu ʻana i ke ānuenue. Ua hoʻākāka ʻia nā hopena noiʻi no nā ʻano ānuenue like ʻole. Ua hōʻoia ʻia kanakolu ʻano ānuenue, a me iwakāluakūmākahi hōʻailona. Ua hohonu loa nō ka ʻike Hawaiʻi kuʻuna e pili ana i nā hōʻailona ānuenue a me nā ʻano ānuenue a pau. Ua hohonu loa nō ka ʻike ʻepekema komohana e pili ana i ke kālaikūlohea ānuenue. Waiwai nō ka ʻike o ka lāhui Hawaiʻi a me ka lāhui ʻepekema. Hiki ke hoʻopuka ʻia ka ʻōlelo Hawaiʻi no ka wehewehe ʻana i ia mau kuanaʻike he ʻelua. In the past, different types of rainbows were known, and they were signs for theHawaiian people of this archipelago. They were interpreted by the priests, prophets, and the commoners alike. The goals of this project are to explain the rainbow features, the vertical strata and the times that the types of rainbows appear, their signs/omens, and to compare the traditional Hawaiian knowledge to the western scientific knowledge concerning rainbows. The research sources include the old Hawaiian language newspapers, traditional Hawaiian stories, books of famous Hawaiian scholars, recordings of interviews of elders that have passed, and interviews of some people that are living today. Western scientific sources were also researched concerning rainbows. The research results are explained for all of the rainbow types. Thirty types of rainbows were identified along with twenty one signs/omens. The traditional Hawaiian knowledge about signs/omens and types of rainbows is very deep. The western scientific knowledge about rainbow physics is very deep. The knowledge of the Hawaiian people and the scientists are both very valuable. The Hawaiian language can be used to explain both perspectives.
HE PUNI WALE A HE PUNI KAUOHA: NO KA ʻŌLELO KĀNĀWAI A ME KA PAPAHANA UNUHI
(University of Hawai'i at Manoa, 2023) Aronowicz, Jochanan; Solis, Kekeha R.; Hawaiian
This master’s thesis explores the complex nature of legal translation between Hawaiian and English from 1845 to 1900. At the outset, Hawaiian and English both enjoyed some degree of equality in legal discourse. As time progressed, that equivalency eroded. Legal translation presents many challenges because any legal language is intricately tied to worldviews and values. It condenses notions of appropriate and inappropriate behavior into rights and responsibilities as stated under the law. It continuously shapes and constructs a legal system where every word carries weight. Consequently, the importance of translation cannot be understated, as it possesses the ability to empower or disenfranchise. English and Hawaiian legal languages attempted to mediate between two different worldviews. This thesis, utilizing a case-based approach, examines the successes and failures of this endeavor. The failures reveal, with devastating detail, the outcome when “things are lost in translation.” In one case, a defendant is executed. In another case, members of a family lose their share in ancestral land. But there were also stories of triumph, stories of tireless Hawaiians who worked to ensure access to justice for other Hawaiian legal professionals and laymen alike. The extensive body of translated work they produced demonstrates their dogged advocacy for a bilingual legal system. The extant corpus remains invaluable to this day. Throughout this work, primary legal sources are used to illustrate the majesty and specificity of the Hawaiian legal language which integrated a distinct Hawaiian worldview into an imported legal system. This thesis presents the lessons of our past to help guide us as we move toward the normalization of Hawaiian in all aspects of life, including the legal system wherein Hawaiʻi’s Courts do not regard Hawaiian as a foreign language but as one of which judges take judicial notice.
Ua Nani Ke Kaona E Waiho Nei: He Papahana Noiʻina No Ia Mea He Kaona A Me Nā Loina Kālailaina Mele
(University of Hawaii at Manoa, 2023) Kawaha, Kaimana; De Silva, Kahikina K.; Hawaiian
He palapala laeoʻo nō kēia e kālailai ana i nā hiʻohiʻona, nā loina, a me ka ʻōnaehana kālailai mele e hoʻomaopopo ai i kēia mea he kaona. ʻO ka nui o nā palapala kālailai mele i laha loa ma waena o ka lehulehu i kēia au, he mau palapala ia i kākau ʻia ma ka ʻōlelo haole a i kālailai ʻia hoʻi me nā loina kālailaina mele haole. Ma muli o kēia waiho ʻana o ua mau palapala lā ma ka ʻōlelo a me ka ʻōnaehana kālailai haole, ua ʻike ʻia ke komo ʻana o nā loina kālailai haole i loko o ka ʻōnaehana kālailai Hawaiʻi. I loko nō naʻe o ia komo ʻana o ka ʻōlelo haole i loko o ua ʻōnaehana kālailai mele nei, ua hiki nō ke ʻimi ʻia nā manaʻo o nā kūpuna e wehewehe ana a e kālailai ana i nā ʻano mele kahiko like ʻole e waiho ana ma nā nūpepa. Ma laila ka pahuhopu nui o kēia palapala, ʻo ia hoʻi ka huʻe ʻana aku i ia mau loina kālailaina mele a nā kūpuna a me ka ʻike ʻana i ka ʻōnaehana e hoʻohana ʻia ai ua mau loina kālailaina nei i akāka mai nā mele a me kona kaona. This thesis examines Hawaiian literary devices found in mele, song, chant or poetry, and the way in which they are analyzed to understand the deeper meaning of kaona. There is a great new repository of mele analyses, but this repository is mostly written and examined through the English language with English language and modern Hawaiian literary devices. Because of this, mele have not throughly been examined or understood through Hawaiian literary devices used by our kūpuna, but rather through English translations and English literary devices. This research will focus on a set of analyses discussed and documented about a set of me written in the Hawaiian language by Hawaiians. The goal of this research is to bring to light those voices and allowing us to revive those literary devices used by our kūpuna along with a deeper understanding of how they work.
Heleleʻi Ka Ua Lilinoe, Ola Ka Honua: He Papahana ʻImi Noiʻi A Kālailai Hoʻi No Ka Mea Kākau Nūpepa ʻo J. W. K. Kaualilinoe
(University of Hawaii at Manoa, 2021) Lorenzo-Elarco, Jacob Hauʻoli Ikaika Poʻokela; Silva, Noenoe K.; Hawaiian
He pepa kālailai nō kēia e moʻolelo mai ana no J. W. K. Kaualilinoe, kekahi mea kākau nūpepa ʻōlelo Hawaiʻi kahiko. Kālele nui ʻia kēlā poʻe nūpepa ma kēia au hoʻōla ʻike Hawaiʻi, ʻōlelo Hawaiʻi, a me ka noʻonoʻo Hawaiʻi. Haka pono mau ʻia nā ʻaoʻao lahilahi nūpepa ʻōlelo Hawaiʻi ma kona ʻano he waihona ʻike kuʻuna e mālama nei i nā moʻolelo, ka moʻokūʻauhau, a me nā mele. ʻAʻole naʻe i hoʻokaulona pono ʻia nā mea kākau nāna i palapala mai i ua mau ʻike nei i kīloa ʻia hoʻi i ia poʻe waihona no kākou, kā lākou poʻe mamo hoʻi. ʻElua māhele nui o kēia moʻolelo. ʻO ka māhele mua, e kālailai ʻia ana nā manaʻo nui a me nā mea nui hoʻi pili i ka ʻike Hawaiʻi ma loko o kāna mau mea i kākau ai mai ka M.H. 1865 a i ka M.H. 1880 i hōʻoia hou ʻia ai ka waiwai o ka hana puʻaka a Kaualilinoe. ʻO ka māhele ʻelua, e kālailai hou ʻia ana kāna i kākau ai i ʻike ʻia ai kona moʻolelo kanaka. Ma o kēia pepa nei, e hoʻākea ʻia ko kākou noʻonoʻo Hawaiʻi ʻana, a e hoʻomaikaʻi ʻia, e hoʻohanohano ʻia, a e mahalo ʻia hoʻi kekahi mea kākau Hawaiʻi a me kāna mau hana puʻaka. This paper will share the story of J. W. K. Kaualilinoe, a writer of the Hawaiian language newspapers. These newspapers continue to be a focal point of study as they fuel cultural resurgence, language revitalization, and Hawaiian identity. Newspaper columns have become repositories of information to preserve narratives, legends, genealogy, and song. However, authors who penned these articles have long been neglected as a topic of study. This story will contain two main acts. The first is dedicated to analyzing the important cultural features, language lessons, and recurring themes of Kaualilinoe’s writings in various Hawaiian language newspapers between 1865 and 1880. The second reanalyzes his writings to investigate and explore the possible identity of J. W. K Kaualilinoe. This thesis will provide further understanding of Hawaiian thought that is masterfully woven in compositions of the 19th century whilst remembering and honoring a lesser-known, yet equally important, Hawaiian writer.
He Aha Hoʻi Ka Mea ʻo Ka Hele Hoʻokahi ʻAna
(University of Hawaii at Manoa, 2020) Shishido, Beau Makanamakamae; Baker, Christopher K.; Hawaiian
ʻŌLELO HŌʻULUʻULU He palapala laeoʻo kēia e kālailai ana i nā mea hoʻokalakupua i loko o nā moʻolelo Hawaiʻi kahiko i kākau ʻia ma ka nūpepa Hawaiʻi. Kamaʻāina paha kākou a pau i ka makau a Māui, ʻo Mānaiakalani, akā, ʻaʻole paha i laha nā mea kupua ʻē aʻe o ka wā kahiko. ʻAʻole nō hoʻi i komo wale kēia ʻano mea i loko o nā moʻolelo; mālama naʻe kēia mau mea i kekahi loina kahiko, ʻo ia hoʻi ka lawe ʻana i nā kūpuna ma ka huakaʻi, ʻaʻole hele hoʻokahi. Wae ʻano ʻia kēia mau mea i ʻelua ʻano; he mea i haku ʻia, a he māhele kino. ʻAno ʻokoʻa nā ʻano ʻelua, a wehewehe ʻokoʻa ʻia ma kēia pepa. He mea pili i ka mana. ʻO nā kupua i loko o nā moʻolelo, ua lawe lākou i ko lākou mau kūpuna ma ka huakaʻi. Lawe ʻia ma o nā mea i hāʻawi ʻia e ka ʻohana, ʻo ia hoʻi nā mea kupua a lākou. ABSTRACT This thesis examines items of fantastic feats within old Hawaiian stories that were written in the Hawaiian newspapers. Perhaps all of us are familiar with Māui’s fishhook named Mānaiakalani, however, the other items of that era are not as well known. These types of items did not haphazardly make their way into the stories; they preserve an old custom of taking your ancestors with you on your journey, never traveling alone. These items are separated into two categories; things that are created, and body parts. These two things are slightly different, which are further explained in the paper, however it has to deal with mana. In the Hawaiian stories that we have inherited, kupua take their ancestors with them on their voyages. These ancestors are taken by way of familial objects, which are these spiritual items, termed herein as mea kupua.
E Hoʻi I Ka Piko - Nā Piko ʻehā - I Piko Hou No Nā Piko ʻekolu
(University of Hawaii at Manoa, 2019) Ezell Jr., John Thomas; Wong, Kerry L.; Hawaiian
Native Hawaiian traditions explain how people share a link to the mana of the divine through three metaphysical connections, or piko. The piko of the body, namely the fontanel, the umbilicus, and the genitalia, are introduced in the book Nānā I Ke Kumu. The triple-piko concept, as coined by Pukui are the three areas of the body by which an individual in old Hawaiʻi is linked to their forebears, and their descendants yet unborn through shared spiritual and emotional bonds. While this concept is widely accepted and used in Hawaiʻi educational institutions today, Pukui states that the knowledge itself is fragmented and therefore incomplete. The result of the implementation of this concept in its current form is the creation of a neurosis among Hawaiian students in which a lack of grounding conflicts with their role and sense of purpose in turn breeding confusion. This thesis paper named E Hoʻi I Ka Piko is the re-introduction to a fourth piko that addresses and resolves the lack of grounding neurosis of the triple-piko concept.
He Kālailaina Huneʻaʻau
(University of Hawaii at Manoa, 2019) Neumann, Scott; Wong, K. Laiana; Hawaiian
Abstract This paper presents an analysis of the category of words defined as “particles following the demostratives” by Elbert and Pukui, and more recently described as “huneʻaʻau” by Kamanā and Wilson. Since, and outside of these works, there has not been a complete study of this category of words, nor has there been a singular resource that displays and analyzes the broad range of meaning and usage, this study is meant to add to the works completed by presenting and clarifying the syntax and order in which these words appear, the probable meanings and context in which they are used, and finally the distribution of these words in the narrative, the authorial interjections, and character dialogues mainly in the story of Kana as written by Joseph Hoonaauao Kanepuu in the newspaper Ke Au Okoa and other selected Hawaiian language literary sources. This paper also aims to be a resource to further aid in the understanding of these sometimes indeterminate words.
No Nā Loina Kākau O J.W.H. Kauwahi He Papahana Hoʻopilipili Kākau
(University of Hawaii at Manoa, 2018-12) Au, Julie Marie; Silva, Noenoe K.; Hawaiian
I kēia mau lā e neʻe nei i ka hoʻōla hou ʻana i ka ʻōlelo Hawaiʻi ma ke Kulanui nei, ua ʻike ʻia ʻelua mau mea nui, ʻelua mau hemahema nō hoʻi. ʻO ka mua: ʻokoʻa ke ʻano o ke kākau ʻana ma ka ʻōlelo Hawaiʻi i ka wā kahiko, ʻokoʻa nō hoʻi ke ʻano o kā kākou kākau ʻana i kēia mau lā. ʻO ka lua: he mea maopopo loa ka nele ʻana o ka ʻōlelo Hawaiʻi i kekahi mau loina kākau no ke kākau ʻana i palapala nui, no laila, ʻo ka mea hoʻokahi e hāhai aku ai i ke kākau ʻana i palapala nui ʻōlelo Hawaiʻi, ʻo ia ihola nā palapala nui ʻōlelo Pelekānia. Akā nō naʻe, ʻokoʻa ka ʻōlelo Hawaiʻi, ʻokoʻa nō hoʻi ka ʻōlelo Pelekānia. Ma o kēia palapala laeoʻo, e hāpai ʻia aʻe kekahi papahana e ʻapo hou ai ka poʻe ʻōlelo Hawaiʻi o kēia au nei i kekahi mau loina kākau Hawaiʻi akamai kūpono no ke kākau ʻana i palapala nui ʻōlelo Hawaiʻi me ke kūkulu ʻole ʻana i ko lākou ʻano ma muli o ka ʻōlelo Pelekānia. He papahana hoʻopilipili kākau kēia, a ʻo ka hana ma nei palapala laeoʻo, ʻo ia hoʻi ka hoʻopilipili ʻana aʻe i ke ʻano o ke kākau ʻana a J.W.H. Kauwahi, ʻo ia ka Luna Nui o ka nūpepa mua loa a nā Hawaiʻi i kūkulu ai, ʻo Ka Hoku o ka Pakipika. Ma o ka hoʻopilipili ʻana aʻe i ke ʻano o kāna kākau ʻana, pēlā nō i kākau ʻia iho nei kēia palapala laeoʻo, a pēlā nō hoʻi i ʻohi ʻia mai kekahi mau loina kākau poʻokela o Kauwahi. He kākoʻo kēia papahana hoʻopilipili i ke kākau ʻana i palapala nui ʻōlelo Hawaiʻi me ka hoʻopilipili ʻole ʻana aʻe i nā palapala nui ʻōlelo Pelekānia, no ka mea, e hilinaʻi iho kākou i ko kākou ʻano naʻauao.
Ku‘u Wahi Alelo, Le‘a Nō Ke Ho‘opā ‘Ia.
(University of Hawaii at Manoa, 2018-08) Ah Mook Sang, Presley K.; Hawaiian
The goal of this thesis is to analyze ʻōlelo nane as a Hawaiian language repository. Additionally, Western dominance over native cultures will be deconstructed in regards to language acquisition and perpetuation. With focus on the Hawaiian language, a shift from this native tongue to an introduced Western language, i.e. English, impacted native understanding and brought new ways of interpretation. Concepts relevant to the native worldview that were once internalized at a subconscious level have become increasingly less prevalent in the present society, resulting in a heavily Western influenced language structure. ʻŌlelo nane, loosely translated as Hawaiian riddles, parables, and allegories, is an indirect speech method that requires the speaker and interpreter both to have a thorough understanding of the Hawaiian language and its ideological systems. This thesis aims to dissect and decode ʻōlelo nane while encouraging the readers to broaden their understanding of the Hawaiian language through this once standard speech method. Through the ideas outlined, the research will stress the importance of the usage of these language traits by present-day speakers and second-language learners of Hawaiian in an attempt to uphold the essence of this language through a worldview similar to those of our ancestors. In order to fully grasp meaning in the Hawaiian language, we must understand the various roles and facets of ʻōlelo, including nane, and how they are incorporated in everyday speech.
Ka Hoʻokae ʻana I Ka Mana Wahine Ma O Ka ʻōlelo Hawaiʻi
(University of Hawaii at Manoa, 2017-12) Alves, Mariah; Hawaiian
Ua hoʻopaʻewa ʻia maila nā kuanaʻike a me nā ʻano kūlana o ka wahine Hawaiʻi ma nā ʻano manaʻo haipule like ʻole i loko o ka Baibala. Ma mua o ka hōʻea ʻana mai o ka poʻe haole, ua kū a kapu ko lākou ʻano, ko lākou kūlana a me ko lākou mana ma muli o ka maʻi kahe, ka hāpai keiki, a me ka hānau keiki. Akā naʻe, i ka hoʻolauna ʻia mai o nā manaʻo haole e pili ana i ka gender a me ka sexuality, ua hoʻololi ʻia nā pilina o kākou kānaka me kekahi i kekahi, a me ko kākou pilina me nā mea ola o ka honua nei. Eia hou, ma muli o ke aʻo palaopala o ka poʻe mikionali i ko kākou poʻe kūpuna, ua hoʻololi ʻia kekahi mau huaʻōlelo he nui e laʻa me ke kūlana, nā hana koʻikoʻi, a me ke kuanaʻike o ka wahine Hawaiʻi. Ma o ke kālailai ʻana i nā ʻano moʻolelo Hawaiʻi a me nā kuanaʻike o ka poʻe haipule Kalikiano, e hōʻike ʻia ana nā mea a kēia poʻe i hoʻolaha aku ai i ko kākou poʻe kūpuna, a me nā mea i hoʻololi ʻia o ke kuanaʻike ʻōiwi e pili ana no ka wahine Hawaiʻi.
E Mālama I Ka ‘Ōlelo I Kuleana E Kipa Mai Ai: He Noi‘ina Ho‘okipa Hawai‘i
(University of Hawaii at Manoa, 2017-05) Tanaka, Mathew K.; Hawaiian
Hospitality is a common value within our communities in Hawaiʻi, but it takes on a different form within the hospitality industry. This thesis examines hoʻokipa, or hospitality, in three traditional Hawaiian stories found in the Hawaiian language sources through comparison of examples of interactions between characters. The three stories examined are: Lāʻieikawai, which was printed 1863 in book form; Puakaʻōhelo, which was printed in the newspaper Nupepa Kuokoa in the years 1893-1894; and Mākālei which was printed in the newspaper Ka Hoku o Hawaii in 1928. From these examples, I attempt to draw conclusions on traditional Hawaiian hospitality and how it may be reincorporated into our Hawaiian language communities based on research and support of Hawaiian language. Finally, I offer hoʻomakamaka, friendship through hospitality, as an approach to hoʻokipa in our Hawaiian language communities and in the hospitality industry.
Ke Aloha ‘Āina: Nā Luna Ho‘oponopono Nūpepa Nāna E Hō‘ike I Ke Aloha ‘Āina Ma O Nā Loina Kākau Hawai‘i
(University of Hawaii at Manoa, 2017-05) Martin, Ernest Y., Jr; Hawaiian
Nationalist newspaper editors of the years 1892-1895 provide mostly unheard voices of the nation during a time plagued with turmoil. This qualitative analysis showcases the vernacular of five newspaper editors of the period. I have extracted prose authored by these editors, and examined their use of intergenerational literary devices in their discursive and political struggles. Aloha ʻāina consciousness is apparent throughout the works of these five newspaper editors. This research demonstrates the role newspaper editors played in the fostering of an aloha ʻāina consciousness across the nation. The Hawaiian-language newspapers served as platforms of social intercourse that today allow researchers to further our understanding of the 19th century political thought and linguistic artistry of Kānaka Maoli.
Pale ‘o Luna, Pale ‘o Lalo: He Kālailaina I Nā Hi‘ohi‘ona Ho‘opāpā I Pa‘a Ma Ka Mo‘olelo Hawai‘i O Kapalana A Me Nā Mana Mo‘olelo E Pili Pū Ana
(University of Hawaii at Manoa, 2017-05) Damas, Frank E.; Hawaiian
This thesis examines the Hawaiian art of ho‘opāpā, a contest of wit centered around cultural and verbal excellence. Though a few characteristics of ho‘opāpā still survive today, the art as discussed in this piece has been largely lost over time to the Hawaiian-language-speaking community. Its remnants are found in old stories within the various repositories of Hawaiian newspapers, manuscripts, and recordings. The focus of this research is that of formal ho‘opāpā, as can be found in the story of the famous riddling youngster of Puna, named Kalapana, along with various versions of his story. Within this story, ho‘opāpā can be seen as divided into three sections: prose, actions, and poetry; and may also consist of a combination thereof.
Ka Ili Aloha: Ka Ho‘oilina Leka A Ka Mō‘īwahine Emma Kaleleonālani Lāua ‘o Kona Makuahine ‘o Fanny Kekelaokalani ‘Hipa' Young A Me Ke Ali‘i Wahine ‘o Ruth Ke‘elikōlani, Ka Hoa Hānau O Ka Mō‘īwahine Emma
(University of Hawaii at Manoa, 2015-12) Perez, Alicia
This paper is a study of the linguistic relativity of the Hawaiian language in the 19th century featuring a collection of letters written in Hawaiian by Queen Emma Kaleleonālani which were exchanged between her mother Fanny Kekelaokalani ‘Hipa’ Young in the year 1871, and with her cousin, Princess Ruth Keʻelikōlani in the year 1883. The purpose of this paper is twofold. The first, is to respectfully offer a glimpse into the personal details of their lives unique to the Hawaiian language worldview. And the second, is to examine the language of the letters as a micro-study of 19th century Hawaiian as recorded in this body of casual correspondence written in three distinct writing styles – with the aim to improve our understanding of Hawaiian so that practitioners of speaking Hawaiian today can rethink certain grammar and vocabulary that may or may not have transformed in meaning over the last century.
Ka mōʻī a nā makaʻāinana: William Charles Lunalilo
(University of Hawaii at Manoa, 2013-12) Ellinwood, Jason Kenneth
This paper investigates the election of King William Charles Lunalilo, the sixth king of the Hawaiian Islands. Beginning with an examination of Lunalilo's life prior to the election, the paper then uses various sources, such as leaflets, personal letters, and newspaper articles in both English and Hawaiian, to determine the causes of Lunalilo's victory in the election. Due to the scarcity of scholarship produced about the election and Lunalilo in general, this paper aims to provide a more detailed account of this crucial moment in the history of the Hawaiian Kingdom, with an emphasis on using Hawaiian language resources.
Ka hoʻomau ʻia ʻana o nā loina Hawaiʻi i loko o ka hoʻomana kalikiano
(University of Hawaii at Manoa, 2012-05) Yasuda, Jon Michael Toshio
I loko o nā makahiki ma hope o ka hōʻea ʻana mai o ka poʻe mikionali mua i Hawaiʻi nei, nui ka loli o ke ʻano o ka noho ʻana o ka poʻe Hawaiʻi. ʻAʻole ia ʻo ka makamua o ka loli ʻana ʻoiai ua hala he kanahā makahiki o ka pilina paʻa me ko waho poʻe kānaka, eia naʻe, ʻo nā mea i aʻo ʻia e ka poʻe mikionali a me ke ʻano o ko lākou aʻo ʻana kekahi kumu i nui hou ai ka loli ʻana. ʻAʻole ia ʻo ke kumu hoʻokahi; he nui hou aʻe nā mea malihini i komo mai i ka pae ʻāina o Hawaiʻi i ia manawa like. Ma kēia loli ʻana i pili i nā mikionali a me ka hoʻomana hou, ʻaʻole i nalowale loa nā mea kahiko; ua hoʻomau ʻia kekahi mau mea kahiko i loko o ka hoʻomana hou a ka poʻe mikonali i lawe mai ai a hiki i kēia lā. He pepa kumumanaʻo kēia e hōʻike ana i kekahi mau māhele o nā loina a me ke kuanaʻike Hawaiʻi kahiko i ʻike ʻia i loko o ka hoʻomana hou, inā ma muli o ka mau wale ʻana aʻe o ka loina a i ʻole ʻo ka hoʻokomo ʻia o kahi hana ma hope mai. ʻImi ʻia akula ka ʻike a me nā manaʻo no kēia pepa kumumanaʻo ma nā puke a me nā palapala like ʻole, ka leo o nā kūpuna o ka wā i hala, a me ka leo o nā Hawaiʻi e ola nei. Ua hoʻomāhele ʻia kēia pepa kumumanaʻo i ʻelima mokuna. Ma kēia pepa, e hōʻike ʻia ana ke kuana'ike a me nā loina hoʻomana ma kekahi mau māhele like ʻole, ʻo ia hoʻi, ʻo ka ʻōlelo, ka nohona, ka hoʻōla, a pēlā aku, me ke kuhi ʻana i ka māhele i hui ai ka ʻaoʻao Hawaiʻi kahiko me ka ʻaoʻao Kalikiano.5 E ʻike ʻia ana i loko o kēia pepa kumumanaʻo nei kekahi mau manaʻo e pili ana i ka haipule Hawaiʻi ʻana, ʻo ia hoʻi, ma ka huli ʻana o kekahi poʻe Hawaiʻi i ka hoʻomana Kalikiano, ʻaʻole i waiho ʻia nā māhele a pau o nā loina a me ke kuanaʻike o ko lākou poʻe kūpuna, akā, ua hoʻomau ʻia nō ma nā māhele i kohu a i manaʻo ʻia paha he kūpono.
E ō mai ʻoe e hoʻolehua eā. Ua sila paʻa ʻia ke aloha ʻāina a home kulāiwi i loko
(University of Hawaii at Manoa, 2012-05) Kawaa, Tilana K.
Mai ka piʻina o ka lā i ke kihi o Kapuʻupoʻi ma naʻe, a i ka napoʻo ʻana o ka lā i ʻō aʻe o Kalaeokalāʻau, mai Kahiʻu o Kalaupapa a i nā pā pōhaku o Pohoʻele ma Pālāʻau, e kuʻu mea heluhelu ē, aloha kāua. E naue pū paha kāua i ka moku kama a Hina, a e ʻike kāua i nā kula pālahalaha o Molokaʻi, e waiho ahuwale ana ma waena o nā kiaʻi, ʻo Kamakou lāua ʻo Maunaloa. He ʻāina makani nō ia; hoʻokahi nō kīkīao makani a ka Ikioe, pula ka maka i ka lepo ʻula o Kalaeloa. ʻĀnaʻanai mai ka lima i ka laʻolaʻo o ka maka, a pau aʻe, i nānā iho ka hana o ka maka i ka umauma, ua uhi ʻia i ka lepo lehu 'ula.
He Moʻolelo No Ka ʻAʻahu O Ka Poʻe Aliʻi Wahine Hawaiʻi
(University of Hawaii at Manoa, 2012-05) Doi, Maiko
Ua kākau 'ia kēia pepa nei ma ka 'ōlelo Hawaiʻi. He 'elua kumu nui i koho 'ia ai ka 'ōlelo Hawaiʻi ma kēia kākau 'ana a'u. 'O ke kumu mua, 'o ia nō ku'u pilina me ka 'ōlelo Hawaiʻi. 'A'ole au i hānau 'ia ma ka pae 'āina 'o Hawaiʻi nei, a 'a'ole nō ho'i au i hānai 'ia ma loko o nā kaiāulu 'ōlelo Hawaiʻi. Ua hiki mai au ma ka pae 'āina 'o Hawaiʻi nei mai ku'u one hānau 'o Iāpana mai he 'ehiku makahiki i hala aku nei. Mai kēlā manawa mai, ma ka 'ōlelo Hawaiʻi nō au i launa ai me ku'u mau hoa papa 'ōlelo Hawaiʻi, ku'u mau kumu 'ōlelo Hawaiʻi, a me ku'u mau hoaaloha 'ē a'e o nā kaiāulu 'ōlelo Hawaiʻi. He mea poina 'ole ia'u ka 'ōlelo 'ana mai o ku'u mau hoaaloha 'ōlelo Hawaiʻi, "Mahalo i ke a'o 'ana mai i kā mākou 'ōlelo. Hiki iā mākou ke kama'ilio pū me 'oe ma ka 'ōlelo Hawaiʻi." Ma muli o kēia 'ōlelo lokomaika'i a ku'u mau hoaaloha, ua holo ku'u mana'o e ho'oikaika mau i ko'u 'ike 'ōlelo Hawaiʻi i hiki ke kama'ilio pū me lākou. No laila, he mea milimili ka 'ōlelo Hawaiʻi no'u e pili ai i ku'u mau hoaaloha 'ōlelo Hawaiʻi. A ma ka 'ōlelo Hawaiʻi nō ho'i au i a'o mai ai i ka waiwai o nā mo'olelo Hawaiʻi kahiko a me ka 'ike Hawaiʻi mai nā kūpuna mai. He mau ha'awina nō ko ia mau mo'olelo Hawaiʻi kahiko me ka 'ike Hawaiʻi e pōmaika'i ai ke ola o nā kānaka. 'O ka mana'o nui o nā ha'awina a'u i a'o maila, 'o ia ho'i ka pilina o nā kānaka me ka 'āina, ka pilina ma waena o nā kānaka, a me ka 'ike hana no'eau o ka po'e Hawaiʻi. Wahi a kahiko, "He ali'i ka 'āina; he kauwā ke kanaka." Na ka 'āina nō e ho'olako a mālama i ka nohona o nā kānaka. Pēlā pū e mālama ai nā kānaka i ka 'āina. Mālama a kōkua nō ho'i nā kānaka kekahi i kekahi. Ua 'ōlelo 'ia nō ho'i, "Huli ka lima i lalo, he ola. Huli ka lima i luna, he nele." Pēlā e 'ike 'ia ai ka hana nui 'ana o ka po'e Hawaiʻi. A maiau nō ho'i kā lākou hana. 'Ike 'ia ka hana nui a maiau a ka po'e Hawaiʻi ma nā hana no'eau Hawaiʻi like 'ole. Ma ka 'ōlelo Hawaiʻi nō au i a'o mai ai i kēia mau ha'awina, no ka mea, na ke 'ano o ka 'ōlelo Hawaiʻi i hō'ike mai i ka no'ono'o o ka po'e Hawaiʻi no ia mau ha'awina. No laila, he mea nui ka 'ōlelo Hawaiʻi no'u e ho'omaopopo aku ai i ka loina a me ka no'ono'o o ka po'e Hawaiʻi. 'O ke kumu 'elua, 'o ia nō ku'u makemake e ho'okō i ko'u pahuhopu ma ke 'ano he haumāna laeo'o 'ōlelo Hawaiʻi ma lalo o ka malu o ke ke'ena 'o Kawaihuelani. Ua pōmaika'i maoli nō au i ke komo 'ana i ka polokalamu 'ōlelo Hawaiʻi a me ka hana pū 'ana me nā haumāna 'ōlelo Hawaiʻi a me nā kumu 'ōlelo Hawaiʻi no ka mālama 'ana i ka 'ōlelo Hawaiʻi. Komo nō nā haumāna 'ōlelo Hawaiʻi a me nā kumu 'ōlelo Hawaiʻi i ka ho'omōhala 'ana i nā papahana 'ōlelo Hawaiʻi like 'ole i mea e ola mau ai ka 'ōlelo Hawaiʻi. 'O ke kākau 'ana i ka pepa nui ma ka 'ōlelo Hawaiʻi, 'o ia kekahi hana ko'iko'i e mālama 'ia ai ka 'ōlelo Hawaiʻi. Ua hō'ike maila 'o Kauka Laiana Wong i ka mana'o nui o ke kākau 'ana i ka pepa nui ma ka 'ōlelo Hawaiʻi penei: Aia a hō'ano hou 'ia ka 'ōlelo, a laila, hiki ke kūkāk'kā 'ia nā 'ano kumuhana like 'ole, pau pū me nā kumuhana noi'i a ka po'e na'auao o ka honua nei. Pēlā e lako ai ka 'ōlelo Hawaiʻi i nā 'ōlelo a me nā loina 'ōlelo e pono ai ke kākau a wala'au paha ma nā wahi a pau. Aia ka pono o ke kaiaulu 'ōlelo i ka haku 'ana i mau loina hou. 'O ia ihola ka hana e laha ai nā pō'aiapili o ka 'ōlelo, a 'o ia ihola ka mea e māhuahua ai nā kānaka walewaha ma loko o ia mau pō'aiapili. He mea nui ko'iko'i ke kākau 'ana i nā hō'ike papahana noi'i ma ka 'ōlelo Hawaiʻi, no ka mea, he wahi ia i kapu ma mua no ka 'ōlelo haole wale nō. I komo loa aku auane'i ka 'ōlelo Hawaiʻi ma ia wahi, e pi'i nō kona kūlana hanohano a like a like me ka 'ōlelo haole, a e helu 'ia ho'i ma nā 'ōlelo mana o ka honua nei ("Alter Native," 2009, p. 15). No laila, 'o ke kākau 'ana i ka pepa nui ma ka 'ōlelo Hawaiʻi, 'o ia kekahi pahuhopu nui e ho'okō ai ma ke 'ano he haumāna laeo'o 'ōlelo Hawaiʻi. A i ku'u wahi mana'o, 'o ka ho'okō 'ana i ia pahuhopu, 'o ia kekahi ala hele e pāna'i aku ai i nā kumu 'ōlelo Hawaiʻi a me nā hoaaloha 'ōlelo Hawaiʻi no ko lākou kāko'o mau 'ana mai ia'u ma loko o ka polokalamu 'ōlelo Hawaiʻi. Ma muli o ku'u pilina me ka 'ōlelo Hawaiʻi a me ku'u 'i'ini no ka ho'okō 'ana i ko'u pahuhopu ma ke 'ano he haumāna laeo'o 'ōlelo Hawaiʻi, ua hū a'ela ku'u makemake e kākau i kēia pepa ma ka 'ōlelo Hawaiʻi. Ka Pela 'Ana A Me Ka Ho'onohonoho 'Ana I Nā Hua 'Ōlelo Hawaiʻi Ua pela 'ia a ho'onohonoho 'ia nā hua 'ōlelo Hawaiʻi ma loko o kēia pepa e like me nā lula i ho'oholo 'ia e ka 'Ahahui 'Ōlelo Hawaiʻi i ka makahiki 1978.1 'O nā hua 'ōlelo i huki 'ia mai loko mai o nā n'pepa Hawaiʻi kahiko, nā puke, nā palapala, ua pela 'ia lākou e like me nā hua 'ōlelo i ho'opa'a 'ia ma loko o ia mau n'pepa, puke a me ia mau palapala. Inā 'ike 'ia ka pela hewa 'ana ma nā nūpepa Hawaiʻi kahiko a me nā palapala 'ē a'e, ua ho'okomo 'ia nā kahaapo kihikihi me ka hō'ike p' 'ana aku i ka mea pololei o ia pō'aiapili. Inā ua kākau hou 'ia a hō'ulu'ulu pōkole 'ia paha ka mana'o a me ka 'ike i huki 'ia mai loko mai o nā puke a me nā palapala haole ma ka 'ōlelo Hawaiʻi, ua hō'ike 'ia ia mana'o a me ka 'ike maoli ma nā kuhikuhi o lalo. A ua ho'okomo 'ia nō ho'i kekahi mau 'ike i pili i ke kumuhana i wehewehe 'ia ma loko o ka mokuna ma ia mau kuhikuhi o lalo.
Power in language: voices of our ancestors at the time of colonization, defying colonialism through language perpetuation
(University of Hawaii at Manoa, 2014-05) Lono, Jessica Kahealani
In regards to the continuation of the Hawaiian language, it was the elders of Hawaii who began a geneology of resistance and this is the reason our mother tongue continues until today. The responsibility of encouraging the native Hawaiians to continue speaking Hawaiian was huge, but our beloved ancestors continued to show pride and support by writing articles in the Hawaiian language newspapers. This paper analyzes these articles written in the time of the colonial arch in Hawaii. Our ancestors stood proudly behind us and our identity so that the next generation can carry on this responsibility.

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