Mo‘okū‘auhau: Ola Nā Iwi – The bones live – said of a respected oldster who is well cared for by his family. (Pūku'i, 2488)
In Ola Nā Iwi, the knowledge imparted is fundamental to understanding Hawaiian truths and origin of knowledge. The bulk of the class was divided into three sections, each portion cleverly embodied by the image of a tree:
1. Kamole (the roots) offered deep-rooted ancient knowledge including the Hawaiian genesis known as the Kumulipo, a complex and many layered story beginning with the relationship between Papa (Mother Earth) and Wākea (Father Sky). We are then introduced to the story of brothers Hāloanakalaukapali’i and Hāloa which describes the relationship of man and the ‘āina (land), and the significance of kalo (taro).
2. In Ke Kumu (the trunk of the tree), resources were made for students to reconnect with their roots and ‘ohana (family).
3. Kahua (the fruit of the tree) presented students with a variety of opportunities to take what they had learned and share it with their ‘ohana.
Monday, July 26, 2010
Sunday, July 25, 2010
Hawaiiana classes online!
A'o Makua classes are offered through Kamehameha Distance Learning Program. Here are the classes I took:
1. Mo‘okū‘auhau (genealogical story) “Ola Nā Iwi” The bones live - said of a respected oldster who is well cared for by his family. (Pūku'i, 2488)
Let us honor and care for our kūpuna (ancestors) by learning about their mo‘olelo (story) and perpetuating their values and beliefs. This course introduces the mo‘olelo of creation by focusing on the Kumulipo (Hawaiian creation belief) and the Story of Hāloa. You and your ‘ohana will be able to make personal connections to these mo‘olelo by researching and documenting your own mo‘okū‘auhau (genealogy).
2. ‘Ōlelo Hawai‘i: “E Ola ka ‘Ohana” – The family lives.
At the core of Hawaiian being is the family. In the first Papa ‘Ōlelo Hawai‘i or Hawaiian Language course vocabulary and sentence patterns will focus around the concept of ‘Ohana (family). Course activities will include practice exercises, a short ha‘i ‘ōlelo or speech in which each participant gives basic information about themselves, and a recitation of mo‘okū‘auhau (genealogy).
3. A‘o Makua: “Mālama ‘Āina” – To care for the land.
He ali‘i ka ‘āina, he kauwā ke kanaka. The land is a chief; the man is its servant. This course will focus on sustainability of our resources. The course explores traditional ways Hawaiians lived to allow for preservation. You will learn the deeper purpose for why the Hawaiians hold the land so important. The knowledge acquired from these concepts will hopefully encourage you and your ‘ohana to apply them in everyday life.
I thought it might be wise to take several A’o Makua (Instruction, teaching, doctrine, learning from our parents) classes offered by Kamehameha Distance Learning Program – Mālama ‘āina (To take care of, tend, attend, care for, preserve + protect the land, earth) the Mo‘okū‘auhau (genealogical story) Ola Nā Iwi Hawaiian Cultures, and ‘Ōlelo Hawai‘i: E Ola ka ‘Ohana (Introduction to Hawaiian Language) classes – at the same time to compound my knowledge. It would be extra work to take all three classes in a six-week time frame, however the sweet payoff of being immersed in “Hawaiian-ness” would be exactly that – immersion – deep learning in a short amount of time, about different facets of my heritage. An analogy would be like participating in a study abroad program where a student not only studies the language, she learns about the food, history and customs of a fascinating culture. I was hoping to build a strong foundation for the long dissertation work ahead.
As luck would have it, all three courses were offered just as I was ready to start my ILA! It wasn’t actually luck; the experienced kumu (teachers, educators) knew exactly what they were doing when they planned the curriculum! Little did I know how profound the synergy would be for my learning. Valuable resources were revealed, like Ulukau (www.ulukau.org), which is the Hawaiian Electronic Dictionary, Baibala Hemolele (www.baibala.org), also known as the Hawaiian Bible, and Huapala (www.huapala.org), a site that houses Hawaiian Music and Archives. I made delightful yet fundamental discoveries about Hawaiian epistemology, like how the concepts of ‘āina (land), ōlelo (language), and culture are derived from the Kumulipo and wili (entwine) together seamlessly. For the Kanaka Maoli (n. Full-blooded Hawaiian person; wehewehe.org), there was no separation between spirituality and their gods, lāhui kanaka (mankind), and the ‘āina (Nā Waiwai Hawai’i part 1, 1987) which belonged to the gods (Dunford, The Hawaiians of Old, p. 40). I found that learning about traditional Hawaiian values was a natural and organic, fluid process; indigenous values are foundational to the Hawaiian way of thinking, and these values will be discussed throughout this essay.
1. Mo‘okū‘auhau (genealogical story) “Ola Nā Iwi” The bones live - said of a respected oldster who is well cared for by his family. (Pūku'i, 2488)
Let us honor and care for our kūpuna (ancestors) by learning about their mo‘olelo (story) and perpetuating their values and beliefs. This course introduces the mo‘olelo of creation by focusing on the Kumulipo (Hawaiian creation belief) and the Story of Hāloa. You and your ‘ohana will be able to make personal connections to these mo‘olelo by researching and documenting your own mo‘okū‘auhau (genealogy).
2. ‘Ōlelo Hawai‘i: “E Ola ka ‘Ohana” – The family lives.
At the core of Hawaiian being is the family. In the first Papa ‘Ōlelo Hawai‘i or Hawaiian Language course vocabulary and sentence patterns will focus around the concept of ‘Ohana (family). Course activities will include practice exercises, a short ha‘i ‘ōlelo or speech in which each participant gives basic information about themselves, and a recitation of mo‘okū‘auhau (genealogy).
3. A‘o Makua: “Mālama ‘Āina” – To care for the land.
He ali‘i ka ‘āina, he kauwā ke kanaka. The land is a chief; the man is its servant. This course will focus on sustainability of our resources. The course explores traditional ways Hawaiians lived to allow for preservation. You will learn the deeper purpose for why the Hawaiians hold the land so important. The knowledge acquired from these concepts will hopefully encourage you and your ‘ohana to apply them in everyday life.
I thought it might be wise to take several A’o Makua (Instruction, teaching, doctrine, learning from our parents) classes offered by Kamehameha Distance Learning Program – Mālama ‘āina (To take care of, tend, attend, care for, preserve + protect the land, earth) the Mo‘okū‘auhau (genealogical story) Ola Nā Iwi Hawaiian Cultures, and ‘Ōlelo Hawai‘i: E Ola ka ‘Ohana (Introduction to Hawaiian Language) classes – at the same time to compound my knowledge. It would be extra work to take all three classes in a six-week time frame, however the sweet payoff of being immersed in “Hawaiian-ness” would be exactly that – immersion – deep learning in a short amount of time, about different facets of my heritage. An analogy would be like participating in a study abroad program where a student not only studies the language, she learns about the food, history and customs of a fascinating culture. I was hoping to build a strong foundation for the long dissertation work ahead.
As luck would have it, all three courses were offered just as I was ready to start my ILA! It wasn’t actually luck; the experienced kumu (teachers, educators) knew exactly what they were doing when they planned the curriculum! Little did I know how profound the synergy would be for my learning. Valuable resources were revealed, like Ulukau (www.ulukau.org), which is the Hawaiian Electronic Dictionary, Baibala Hemolele (www.baibala.org), also known as the Hawaiian Bible, and Huapala (www.huapala.org), a site that houses Hawaiian Music and Archives. I made delightful yet fundamental discoveries about Hawaiian epistemology, like how the concepts of ‘āina (land), ōlelo (language), and culture are derived from the Kumulipo and wili (entwine) together seamlessly. For the Kanaka Maoli (n. Full-blooded Hawaiian person; wehewehe.org), there was no separation between spirituality and their gods, lāhui kanaka (mankind), and the ‘āina (Nā Waiwai Hawai’i part 1, 1987) which belonged to the gods (Dunford, The Hawaiians of Old, p. 40). I found that learning about traditional Hawaiian values was a natural and organic, fluid process; indigenous values are foundational to the Hawaiian way of thinking, and these values will be discussed throughout this essay.
Saturday, July 24, 2010
Introduction of ILA-A Essay #1
This is the first of the three ILA-A essays. In this paper, I write about key discoveries I made while attending three Hawaiian cultures and language classes online in April and May of 2010. My learning was enhanced by reading indigenous and Hawaiian literature in the form of journal articles and books, and viewing documentary films on Hawaiian history and culture. Additionally, I became familiar with and continue to explore the critical and theoretical contributions of my Tutu (great-grandmother and profound Native Hawaiian scholar Mary Kawena Puku’i), as well as the works of other well-known native researchers and scholars.
This paper is framed by first identifying the purpose of this Individual Learning Achievement and offering my intention to learn about Hawaiiana. My position as a native Hawaiian scholar is identified, followed by an overview of each of the classes I took.
I use proper Hawaiian language, spelling, and word definition throughout (which will be indicated in bold). All Hawaiian words were confirmed for spelling by the Hawaiian Dictionary (Puku’i & Elbert,1986) and Ulukau, the Hawaiian Electronic Library. Most of the discussion is based upon what I learned in the A’o Makua classes, and is organized into four main points. When utilized, supporting reference material is sited in APA style. It must be established that it difficult, if not impossible to talk about one main concept separately without introducing the other three; although each is critical to Hawaiian culture and values, the concepts align synergistically with the other three to form the worldview from a Hawaiian perspective. The main points that will be discussed are as follows:
1. The Kumulipo, which is the Hawaiian story of creation. I will explain the importance of mo‘okū‘auhau (genealogy), and how through the oral tradition of ‘ōlelo (language, poems, songs) and mo’olelo (stories, myths, folklore) we can learn about where our ‘ohana (family) originates; this is vital to understanding who we are as individuals and discovering what contributions our kupuna (elders) made as members of their respective communities. The essential concept of reconnecting to the three piko (navel): piko ma’i, (genitals), piko ‘ōpū (belly, stomach, abdomen) and piko po’o (head) will be addressed.
2. The concept of Mālama ‘Āina (caring for the land). This spiritual worldview (common to indigenous people) examines how the Hawaiians view themselves as one with their gods, with nature, and with their land. I will explain why it is important to know the phases of the moon, the significance of taro, and the practice of aloha ‘āina (love of the land).
3. I offer a brief timeline of events that took place in Hawaiian History, particularly within the last 200 years – because that is when most of the trauma occurred – and discuss the repercussions that these events have had on Hawai’i and her people, followed by…
4. A biography of Tutu Mary Kawena Puku’i with an observation of the magnitude of her leadership and contributions to the Hawaiian cultural legacy. I will touch on the works of other well-known native researchers.
I will conclude this essay by mentioning the works of other well-known native researchers, contemporary scholars and practitioners who are making significant contributions in keeping our culture alive; their leadership is positively changing the way Hawaiians view themselves and their place in the world. I will offer final personal reflections and my intention for future studies.
This paper is framed by first identifying the purpose of this Individual Learning Achievement and offering my intention to learn about Hawaiiana. My position as a native Hawaiian scholar is identified, followed by an overview of each of the classes I took.
I use proper Hawaiian language, spelling, and word definition throughout (which will be indicated in bold). All Hawaiian words were confirmed for spelling by the Hawaiian Dictionary (Puku’i & Elbert,1986) and Ulukau, the Hawaiian Electronic Library. Most of the discussion is based upon what I learned in the A’o Makua classes, and is organized into four main points. When utilized, supporting reference material is sited in APA style. It must be established that it difficult, if not impossible to talk about one main concept separately without introducing the other three; although each is critical to Hawaiian culture and values, the concepts align synergistically with the other three to form the worldview from a Hawaiian perspective. The main points that will be discussed are as follows:
1. The Kumulipo, which is the Hawaiian story of creation. I will explain the importance of mo‘okū‘auhau (genealogy), and how through the oral tradition of ‘ōlelo (language, poems, songs) and mo’olelo (stories, myths, folklore) we can learn about where our ‘ohana (family) originates; this is vital to understanding who we are as individuals and discovering what contributions our kupuna (elders) made as members of their respective communities. The essential concept of reconnecting to the three piko (navel): piko ma’i, (genitals), piko ‘ōpū (belly, stomach, abdomen) and piko po’o (head) will be addressed.
2. The concept of Mālama ‘Āina (caring for the land). This spiritual worldview (common to indigenous people) examines how the Hawaiians view themselves as one with their gods, with nature, and with their land. I will explain why it is important to know the phases of the moon, the significance of taro, and the practice of aloha ‘āina (love of the land).
3. I offer a brief timeline of events that took place in Hawaiian History, particularly within the last 200 years – because that is when most of the trauma occurred – and discuss the repercussions that these events have had on Hawai’i and her people, followed by…
4. A biography of Tutu Mary Kawena Puku’i with an observation of the magnitude of her leadership and contributions to the Hawaiian cultural legacy. I will touch on the works of other well-known native researchers.
I will conclude this essay by mentioning the works of other well-known native researchers, contemporary scholars and practitioners who are making significant contributions in keeping our culture alive; their leadership is positively changing the way Hawaiians view themselves and their place in the world. I will offer final personal reflections and my intention for future studies.
Friday, July 23, 2010
What is Inoa Pō ?
inoa pō
n. Dream name, as a name for an infant believed received in a dream; it was thought that if such a name were not given, the child would be sickly or die. (wehewehe.org)
On a balmy Mānoa (valley in Honolulu) evening in June 1965, Tutu Kawena awoke from her nap, distinctly remembering a specific name she was to gift to her next mo’opuna (grandchild; great-niece or nephew; relatives two generations later, whether blood or adopted). At the very same time in another part of town, my mother was laboring to bring me into this world. In the wee hours of that Sunday morning, I was born to Charlotte and Harry Wengler and received my Hawaiian name: Ka’iuhono’onalani, which means “one who is held in high esteem with the chiefs”.
Makuwahine (Mother) and Tūtū wahine (Grandma – I called her Gram) told me the mo‘ōlelo of my birth, and it is significant to me for several reasons. First of all, in our culture, it is a rare and special phenomenon to be the recipient of an inoa pō at birth; this beautiful and life-lasting treasure is one that our precious Tūtū passed to me from our ‘aumākua. Secondly, I have re-discovered my Hawaiian heritage through this personal journey, and simultaneously, I have re-established my relationship and communication with my higher power or ‘aumakua. This spiritual connection has assisted me tremendously in my recent studies. I deeply believe that my ‘aumakua guides and comforts me through life on a daily basis, as I have been able to hear with keen ears and an open heart, the messages, especially during the past six months. Lastly, Tutu herself was the recipient of inoa pō, (as I will later recount in the section on her biography). I truly enjoy learning about my Kupuna through mo‘olelo and constructing history from interviews, stories, oral history and research…just as she did.
As a fifth year student in the Leadership and Change program, a native Hawaiian doctoral student, and the great grand-daughter of one of the most prolific scholars Hawai’i has ever known (Kamae, 2005), I feel an undeniable sense of privilege and duty: first, to serve our own and to provide support and higher educational opportunities for returning adults either in our home state or on the mainland; second, to find out who I am and discover what it means to be Hawaiian, and finally to learn to speak our language, to embrace our cultural heritage, to research Hawaiian history and to understand the magnitude of the contributions that Tutu Puku’i made.
Precisely, I needed to know for my own sake, who was Mary Kawena Puku’i as a person besides being my kupuna? What exactly did she do to help preserve the Hawaiian legacy, and how did that impact future generations? I feel tremendous gratitude that my questions are being answered through this work. As I conduct the research, I am ever thankful to receive hands-on guidance from my advisor, and dissertation chair Dr. Carolyn Kenny as well as from my native Hawaiian mentor Dr. Peter Hanohano.
n. Dream name, as a name for an infant believed received in a dream; it was thought that if such a name were not given, the child would be sickly or die. (wehewehe.org)
On a balmy Mānoa (valley in Honolulu) evening in June 1965, Tutu Kawena awoke from her nap, distinctly remembering a specific name she was to gift to her next mo’opuna (grandchild; great-niece or nephew; relatives two generations later, whether blood or adopted). At the very same time in another part of town, my mother was laboring to bring me into this world. In the wee hours of that Sunday morning, I was born to Charlotte and Harry Wengler and received my Hawaiian name: Ka’iuhono’onalani, which means “one who is held in high esteem with the chiefs”.
Makuwahine (Mother) and Tūtū wahine (Grandma – I called her Gram) told me the mo‘ōlelo of my birth, and it is significant to me for several reasons. First of all, in our culture, it is a rare and special phenomenon to be the recipient of an inoa pō at birth; this beautiful and life-lasting treasure is one that our precious Tūtū passed to me from our ‘aumākua. Secondly, I have re-discovered my Hawaiian heritage through this personal journey, and simultaneously, I have re-established my relationship and communication with my higher power or ‘aumakua. This spiritual connection has assisted me tremendously in my recent studies. I deeply believe that my ‘aumakua guides and comforts me through life on a daily basis, as I have been able to hear with keen ears and an open heart, the messages, especially during the past six months. Lastly, Tutu herself was the recipient of inoa pō, (as I will later recount in the section on her biography). I truly enjoy learning about my Kupuna through mo‘olelo and constructing history from interviews, stories, oral history and research…just as she did.
As a fifth year student in the Leadership and Change program, a native Hawaiian doctoral student, and the great grand-daughter of one of the most prolific scholars Hawai’i has ever known (Kamae, 2005), I feel an undeniable sense of privilege and duty: first, to serve our own and to provide support and higher educational opportunities for returning adults either in our home state or on the mainland; second, to find out who I am and discover what it means to be Hawaiian, and finally to learn to speak our language, to embrace our cultural heritage, to research Hawaiian history and to understand the magnitude of the contributions that Tutu Puku’i made.
Precisely, I needed to know for my own sake, who was Mary Kawena Puku’i as a person besides being my kupuna? What exactly did she do to help preserve the Hawaiian legacy, and how did that impact future generations? I feel tremendous gratitude that my questions are being answered through this work. As I conduct the research, I am ever thankful to receive hands-on guidance from my advisor, and dissertation chair Dr. Carolyn Kenny as well as from my native Hawaiian mentor Dr. Peter Hanohano.
Wednesday, July 21, 2010
Purpose Statement: ILA - A Essay #1
The intended purpose of this Individualized Learning Achievement is to discover new dimensions of my ancestral roots, and to reconnect with my culture of origin by increasing my knowledge and appreciation of the Hawaiian language, our native values, culture, and traditions. During this segment of the journey, I have taken the beginning steps in reclaiming ownership of my native heritage.
I thought it might be wise to take three A’o Makua classes offered by Kamehameha Distance Learning Program – Malama ‘Aina, the Hawaiian Cultures, and the Introduction to Hawaiian Language classes – at the same time to compound my knowledge. Clearly, it would be extra work to take all three classes in a six-week time frame, however the sweet payoff of being immersed in “Hawaiian-ness” would be exactly that – immersion – deep learning in a short amount of time, about different facets of my heritage. In taking the opportunities available, perhaps a strong foundation could be built for the long dissertation work ahead.
As luck would have it, all three courses were offered just as I was ready to start my ILA! It wasn’t actually luck; the experienced kumu (educators) knew exactly what they were doing when they planned the curriculum! Little did I know how profound the synergy would be for my learning. Valuable resources like Ulukau (www.ulukau.org) which is the Hawaiian Electronic Dictionary, Baibala Hemolele (www.baibala.org) – also known as the Hawaiian Bible, and Huapala (www.huapala.org) – a site that houses Hawaiian Music and Archives were unearthed. I made delightful yet fundamental discoveries about Hawaiian epistemology, like how the concepts of ‘aina (land), language, and culture wili (entwine) together seamlessly. For the Kanaka Maoli (n. Full-blooded Hawaiian person; wehewehe.org), there was no separation between spirituality and their gods, mankind, and the ‘aina (Nā Waiwai Hawai’i part 1, 1987) which belonged to the gods (Dunford, The Hawaiians of Old, p. 40). I learned about traditional Hawaiian values which include the essential concept of reconnecting to the three piko: piko ma’i, piko ‘ōpū and piko po’o which I will explain later in a future post.
I thought it might be wise to take three A’o Makua classes offered by Kamehameha Distance Learning Program – Malama ‘Aina, the Hawaiian Cultures, and the Introduction to Hawaiian Language classes – at the same time to compound my knowledge. Clearly, it would be extra work to take all three classes in a six-week time frame, however the sweet payoff of being immersed in “Hawaiian-ness” would be exactly that – immersion – deep learning in a short amount of time, about different facets of my heritage. In taking the opportunities available, perhaps a strong foundation could be built for the long dissertation work ahead.
As luck would have it, all three courses were offered just as I was ready to start my ILA! It wasn’t actually luck; the experienced kumu (educators) knew exactly what they were doing when they planned the curriculum! Little did I know how profound the synergy would be for my learning. Valuable resources like Ulukau (www.ulukau.org) which is the Hawaiian Electronic Dictionary, Baibala Hemolele (www.baibala.org) – also known as the Hawaiian Bible, and Huapala (www.huapala.org) – a site that houses Hawaiian Music and Archives were unearthed. I made delightful yet fundamental discoveries about Hawaiian epistemology, like how the concepts of ‘aina (land), language, and culture wili (entwine) together seamlessly. For the Kanaka Maoli (n. Full-blooded Hawaiian person; wehewehe.org), there was no separation between spirituality and their gods, mankind, and the ‘aina (Nā Waiwai Hawai’i part 1, 1987) which belonged to the gods (Dunford, The Hawaiians of Old, p. 40). I learned about traditional Hawaiian values which include the essential concept of reconnecting to the three piko: piko ma’i, piko ‘ōpū and piko po’o which I will explain later in a future post.
Tuesday, July 20, 2010
Did you know "Hawaiian" isn’t even a Hawaiian word!
Kanaka Maoli and why Hawaiian isn’t even a Hawaiian word…
I learned form my A'o Makua Hawaiian online class that Hawaiian is not even a word! How can that be? Because there are 13 letters in the Hawaiian Alphabet – 5 vowels: A, E, I, O, U; 8 consonants: H, K, L, M, N, P, W and ‘(‘okina). There are a few rules, like if there is a kahako or a line over a vowel, then that vowel is pronounced long. Another thing I learned is that if you misspell a word like a careless ‘okina or kahako forgotten, it could mean something completely different than what one intended. Another thing, two vowels together when sounded out slide together, but when separated by an ‘okina, the sounds are separated. Finally, there can be no consonants at the end of a Hawaiian word – and that’s why Hawaiian isn’t even a Hawaiian word! It is a word given to the Native peoples of Hawai’i by foreigners.
That is why it makes sense that native people of Hawai’i wish to be called Kanaka Maoli – which according to Ulukau (Hawaiian electronic dictionary)
kanaka maoli - def. n. Full blooded Hawaiian person.
Does this only apply to full blooded people? The way Wikipedia refers to the term as “people referring to themselves as Native Hawaiian, alone or in combination…”
I learned form my A'o Makua Hawaiian online class that Hawaiian is not even a word! How can that be? Because there are 13 letters in the Hawaiian Alphabet – 5 vowels: A, E, I, O, U; 8 consonants: H, K, L, M, N, P, W and ‘(‘okina). There are a few rules, like if there is a kahako or a line over a vowel, then that vowel is pronounced long. Another thing I learned is that if you misspell a word like a careless ‘okina or kahako forgotten, it could mean something completely different than what one intended. Another thing, two vowels together when sounded out slide together, but when separated by an ‘okina, the sounds are separated. Finally, there can be no consonants at the end of a Hawaiian word – and that’s why Hawaiian isn’t even a Hawaiian word! It is a word given to the Native peoples of Hawai’i by foreigners.
That is why it makes sense that native people of Hawai’i wish to be called Kanaka Maoli – which according to Ulukau (Hawaiian electronic dictionary)
kanaka maoli - def. n. Full blooded Hawaiian person.
Does this only apply to full blooded people? The way Wikipedia refers to the term as “people referring to themselves as Native Hawaiian, alone or in combination…”
Saturday, July 17, 2010
Today I discovered Baibala - The Bible written in Hawaiian
Today I went online for my Hawaiiana lessons, and discovered www.baibala.org – this is the Hawaiian Bible! What a treasure! They have images in pdf files dated from 1839, 1868, and 1994. I checked out page four from the 1868 edition and discovered that this book was from the Bernice Pauahi Bishop Museum Library. Ka Baibala Hemolele – translates as The Bible Holy or the Holy Bible. My Hawaiian language classes are helping me to figure out a lot of things, especially people’s names, places they are from, what the intention of a certain mele (song) is and how our Kumu (teacher) wants to dance the kaona or meaning(s) that the artists write about through their songs. I find all of this fascinating.
Na Buke o ke Kauoha Kahiko – literal translation – Book of the testament of old (Old Testament)
Na Buke o ke Kauoha Hou – literal translation – Book of the testament now (New Testament)
The copyright from pg 12 of the 1868 version reads as follows – Nu Yoka: Ua paila (pile of work) no ko Amerika poe ho’olaha (billboard) baibala (bible); I ho’okumula I ka makahiki (year) 1868.
This is a very, very cool discovery. I love it.
Na Buke o ke Kauoha Kahiko – literal translation – Book of the testament of old (Old Testament)
Na Buke o ke Kauoha Hou – literal translation – Book of the testament now (New Testament)
The copyright from pg 12 of the 1868 version reads as follows – Nu Yoka: Ua paila (pile of work) no ko Amerika poe ho’olaha (billboard) baibala (bible); I ho’okumula I ka makahiki (year) 1868.
This is a very, very cool discovery. I love it.
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