Kii:  Kawika Winters Awa Mōʻ ī  is a  dark variety of Hawaiian 'awa that is also used as an offering to the akua, because of its dark color on the visual stems, like 'awa Hiwa. Its ancient use was for ceremonial practices for the akua, kahuna and the chiefs of Hawaii. The word Mōʻ ī  according to the Hawaiian Dictionary by   Mary Kawena Pukui  ,and Samuel H. Elbert  means sovereign, monarch, majesty, ruler, queen. (Perhaps related to ʻī, supreme. According to J. F. G. Stokes,

Photo: Hawaiian Cultivars This variety of 'awa was located by our own keiki o Puna, 'anakala Jerry Konanui in his ohana's aina of ʻOpihikāō, Puna, Hawai'i. The ancient name may have been forgotton today so variety of awa was named after the aina it was discovered in at that time. This 'awa is also called Hiwa pu'u or Hiwa pu'upu'u by some Hawaiians.  According to Hawaiian 'Awa - views of an ethnobotanical treasure, " Its growing habit is erect. ʻOpihikāō has been known to rea

From the Peabody Museum exhibition Uncovering Pacific Pasts: Harvard’s Early Endeavors in Oceanic Anthropology. Video copyright President and Fellows of Harvard College. Featuring a Fijian sali (wooden warrior club)from Fiji, pre-1860. © President and Fellows of Harvard College, Peabody Museum of Archaeology and Ethnology, PM 61-8-70/3935. And featuring a iUla (throwing club) from Fiji. U.S. Exploring Expedition, 1840. © President and Fellows of Harvard College, Peabody Museu

'Awa the drink of our kupuna. It is the highest offering one can give. Kii: Ku'ialuaopuna Traditional: K'K' Ku'ialuaopuna Kahe ana ka lā’au wai ‘awa i a’e Mai ka honua a i ka lewa lani Nu’a ‘o Luna, Nu’a ‘o Lalo Eia ka wai a ke akua Ka lā’au wai akua E nānā i ke au mai lalo a luna Ka lā’au wai kapu na ka lani Ka lā’au i ho’omū ‘O wai ke inu i ka ‘ai? ‘O nā ‘ula ke ‘ai Eia ka alana i ke akua E inu i ka wai lani E

Kii: Ku'ialuaopuna Ka ‘awa ‘ili lena was a variety of ‘awa known to Puna. Its origins trace back to ancient times in the forested region of Kaliʻu and Mālama. It was said that the birds of Puna carried this ‘awa into the trees, and because of this, it became known as ‘Awa kau lā‘au a ka manu —the ‘awa placed in the trees by the birds. The grove where this yellow-skinned ‘awa grew was called Mauānuikananuha , which was also considered the body form of the god Kūlilikaua-i-kana

Photo:  Lithograph (1819) by Jacques Arago depicting human sacrifice under the order of a kahuna  in old Hawaiʻi. Where we go when we die is determined by the last thought in our mind before death. The same is true for sleep—where we go when we sleep is shaped by the final thought we hold before drifting off. Death and dying, from a modern perspective, are often understood only halfway. Many people see the death of the physical body as the end of one’s entire existence. Yet d

Kii: Waiau -Paradise of The pacific 1922 HE WAHI MO‘OLELO NO KA ‘ĀINA A ME NĀ ‘OHANA O WAIKI‘I MA WAIKŌLOA (KALANA O WAIMEA, KOHALA), A ME KA ‘ĀINA MAUNA: A Collection of Traditions and Historical Accounts of the Lands and Families of Waiki‘i at Waikōloa (Waimea Region, South Kohala), and the Mountain Lands, Island of Hawai‘i  Kepā Maly • Cultural Historian and Onaona Maly The tradition of Ka-Miki is about two supernatural brothers, Ka-Miki (The quick, or adept one) and Maka-

Kii: Matthew Feeser As in ancient times, during certain phases of training, haumāna  are taught not to look directly at the hoapaio  while in close contact. Instead, they focus their vision slightly off to the side of the opponent, allowing them to perceive all aspects of the opponent at once. In some pa lua  this practice is known as ʻākāka ka maka , while other hālau  refer to it as nānā i aʻe . The art of perfecting this skill is called Ka Hoʻākea a Kāne . To use this prac

Kii: Marie Goff Essays upon Ancient Hawaiian Religion and Sorcery by Nineteenth-Century Seminarists Translated & Annotated by Bacil F. Kirtley and Esther T. Mookini Pg 77-85 https://core.ac.uk/download/pdf/5014451.pdf(https://core.ac.uk/download/pdf/5014451.pdf) These essays presented here are samplings from a total of thirty-four which were printed between January 5, 1865, and April 14, 1866, in Ka Nupepa Kuokoa (lit., The Independent Newspaper),1 possibly the most openminde

This photo was taken when the flow began to open up above Kapoho. Kii: Ku'ialuaopuna Here is the same photo from above, a close up of the smoke below. Kii: Ku'ialuaopuna ‘Ailā’au is the creator of our islands from distant times way before man was present, and way before Pelehonuamea came from Polapola. He is a relative to Pelehonuamea, who is well known throughout the world as the creator of lands here on Hawaii'i Kuauli. He was among the gods that sunk the mole of this land

Ruling Chiefs of Hawaii KAMEHAMEHA SCHOOLS PRESS • HONOLULU SAMUEL M. KAMAKAU KAMEHAMEHA SCHOOLS Copyright 1961 Pgs. 34-46         Kii: Ku'ialuaopuna                   The Story of Keawe-nui-a-ʻUmi       At the time of ʻUmi-a-Liloa's death the kingdom of Hawaii was at peace. He had commanded that the kingdom be divided among his two sons and Kapu-kini, the daughter of Liloa, ruling chief of Hawaii. The two sons [were] Ke-liʻi-o-kaloa

Kii: Ku'ialuaopuna O ke aka ka oukou e ke akua! This phrase, deeply rooted in Hawaiian tradition, speaks to the essence, the spiritual mana, reserved for the honored ancestors. Aka, meaning reflection, image, or likeness, goes beyond a simple visual representation. It embodies the faint glimmer before the moon's rise, the essence of an offering rather than the physical form. In essence, "ʻO ke aka kā ʻoukou, ē ke akua, ʻo ka ʻiʻo kā mākou" translates to "yours is the essence,

Photo: Ku'ialuaopuna W. D. WESTERVELT Boston, Ellis Press [1916] HOMELESS AND DESOLATE GHOSTS pages 246-256 The spirits of the dead, according to a summary of ancient Hawaiian statements, were divided into three classes, each class bearing the prefix "ao," which meant either the enlightened or instructed class, or simply a crowd or number of spirits grouped together. The first class the Ao-Kuewa, were the desolate and the homeless spirits who during their residence in the bod

Kii: Ku'ialuaopuna Living arts, such as voyaging, fishing practices, dance forms or fighting forms of the Pacific Islanders today are traditions passed down from a long and ancient genealogy. Through force and manipulation, colonialists around the globe subjugated their these indigenous people and depleted their cultural resources, such the people, lands and traditions. Because foreign influence and culture has been a part of the Kanaka Maoli for many generations, non traditi

Photo: Ku'ialuaopuna HAWAIIAN FOLK TALES A COLLECTION OF NATIVE LEGENDS COMPILED BY THOS. G. THRUM Chicago: A.C. McClurg & Co. [1907] pg 156-179 W. M. GIBSON Kii: Ku'ialuaopuna BORDERING upon the land of Kealia, on the southwest coast of Lanai, where was a pahonua , or place of refuge, are the remains of Kaunolu, an ancient heiau , or temple. Its ruins lie within the mouth of a deep ravine, whose extending banks run out into the sea and form a bold, bluff-bound bay. On the to

Kii: Ku'ialuaopuna The consumption of ai /food in the Lua traditions is an integral aspect of the art form. It is akin to physical exercise and training of the body, emotions, and spiritual being. It is imperative to consume high-quality ai that will nourish and sustain one's kino for years to come. Traditional staple foods of our tupuna, such as kalo, ulu, uala, and ka ulu wehi o ka aina, are always a healthy choice. The root cause of all health issues can be traced back to

Kii: Ku'ialuaopuna Laau Kahea, as referred to by certain Hawaiian healers, is an ancient discipline of healing that employs prayer, one's voice, intent, and internal energy with the objective of restoring or healing a specific individual, animal, location, or object. This art form encompasses numerous fields and practices that are honed by the practitioner. There are some accounts of individuals healing others through the direction of their own internal energy towards an in

Photo: Ku'ialuaopuna   Hawaiian Antiquities (Mo`ōlelo Hawai`i) By David Malo, Honolulu Hawaiian Gazette Co., Ltd. Translated from the Hawaiian by Dr. N. B. Emerson 1898 Introduction The first "Mo`ōlelo Hawai`i" (Hawaiian History), was written at Lahainaluna about 1835-36 by some of the older students, among whom was David Malo, then 42 years of age. They formed what may be called the first Hawaiian Historical Society. The work was revised by Rev. Sheldon Dibble, and was publi

Kii: Ku'ialuaopuna This upu speaks about a time when Moa'ula Heiau was re built from a small heiau for agricultural growth and prosperity into a marae of strictly regulated tapu. This transformation and expansion was at the time of Pa'ao. Paao was a chief and priest of Tahiti issland. Waha'ula was the name of this newly reconsicrated heiau. In Lua tradition, Waha'ula was the first heiau ever consecrated for human sacrifice. This new religious pract

Kii: S Kaiser Kii: Richard K Paglinawan- 1964 notes Maniania- top left Hipuapua -far right Moa'ula -bottom left Richard Likeke Paglinawan Informant: Georgina Kawa'a, Location: One Ali'i, Moloka'i, 1964 Journal Notes-1964 Memoirs of Olohe;  Moaʻula was a native chief of Hālawa, Molokaʻi. One day, while swimming in a mountain pool, he spied Māniania, a local beauty traveling on a trail towards the pool. She wanted to swim in the cool mountain pool, however, she was unaware of