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The Kumulipo is the sacred creation chant of a family of Hawaiian alii, or ruling chiefs. Composed and transmitted entirely in the oral tradition, its 2000 lines provide an extended genealogy proving the family's divine origin and tracing the family history from the beginning of the world.
This is Queen Liliuokalani's translation of the Hawaiian Creation chant, the Kumulipo. She translated this while under house arrest at Iolani Palace, and it was subsequently published in 1897.
This is Queen Liliuokalani's translation of the Hawaiian Creation chant, the Kumulipo. She translated this while under house arrest at Iolani Palace, and it was subsequently published in 1897. This is an extremely rare book which was republished (in a very scarce edition) by Pueo Press in 1978. The Kumulipo's composition is attributed to one of Liliuokalani's eighteenth century ancestors, Keaulumoku, just prior to European contact. It is a sophisticated epic which describes the origin of species in terms that Darwin would appreciate. The Kumulipo moves from the emergence of sea creatures, to insects, land plants, animals, and eventually human beings. It describes a complicated web of interrelationships between various plants and animals. The most massive part of the chant is a genealogy which enumerates thousands of ancestors of the Hawaiian royal family. The Kumulipo is also available at this site in the 1951 translation of Martha Warren Beckwith, with comprehensive analysis and the complete Hawaiian text. However Liliuokalani's version is of some historical significance. The last Queen of Hawaii, Liliuokalani was extremely literate, and steeped in Hawaiian tradition. She was the author of the well-known Hawaiian anthem, Aloha 'Oe as well as a Hawaiian history book, Hawai'i's Story by Hawai'i's Queen.
This is a reinterpretation of the Kaumlipo by the author. The Kumulipo was transmitted from an oral tradition, put into Hawaiian written form by 1889, translated into English in 1897, and into German by 1881. The major commentaries have been by David Malo in 1830 and Martha Warren Beckwith in 1951.
Since its inception in 1974, the Hawai'i Award for Literature has recognized the work of writers who have captured important dimensions of the story of Hawai'i and of the many groups of people who have made Hawai'i their home. Historians, linguists, folklorists, and practitioners of other disciplines of cultural study, as well as poets, novelists, and playwrights, are among the contributors to this extensive anthology celebrating more than two decades of the best writings in the Islands.
Recovering Kānaka Maoli (Native Hawaiian) relationality and belonging in the land, memory, and body of Native Hawai’i Hawaiian “aloha ʻāina” is often described in Western political terms—nationalism, nationhood, even patriotism. In Remembering Our Intimacies, Jamaica Heolimeleikalani Osorio centers in on the personal and embodied articulations of aloha ʻāina to detangle it from the effects of colonialism and occupation. Working at the intersections of Hawaiian knowledge, Indigenous queer theory, and Indigenous feminisms, Remembering Our Intimacies seeks to recuperate Native Hawaiian concepts and ethics around relationality, desire, and belonging firmly grounded in the land, memory, and the body of Native Hawai’i. Remembering Our Intimacies argues for the methodology of (re)membering Indigenous forms of intimacies. It does so through the metaphor of a ‘upena—a net of intimacies that incorporates the variety of relationships that exist for Kānaka Maoli. It uses a close reading of the moʻolelo (history and literature) of Hiʻiakaikapoliopele to provide context and interpretation of Hawaiian intimacy and desire by describing its significance in Kānaka Maoli epistemology and why this matters profoundly for Hawaiian (and other Indigenous) futures. Offering a new approach to understanding one of Native Hawaiians’ most significant values, Remembering Our Intimacies reveals the relationships between the policing of Indigenous bodies, intimacies, and desires; the disembodiment of Indigenous modes of governance; and the ongoing and ensuing displacement of Indigenous people.
Haina ia mai ana ka puana. This familiar refrain, sometimes translated "Let the echo of our song be heard," appears among the closing lines in many nineteenth-century chants and poems. From earliest times, the chanting of poetry served the Hawaiians as a form of ritual celebration of the things they cherished--the beauty of their islands, the abundance of wild creatures that inhabited their sea and air, the majesty of their rulers, and the prowess of their gods. Commoners as well as highborn chiefs and poet-priests shared in the creation of the chants. These haku mele, or "composers," the commoners especially, wove living threads from their own histoic circumstances and everyday experiences into the ongoing oral tradition, as handed down from expert to pupil, or from elder to descendant, generation after generation. This anthology embraces a wide variety of compositions: it ranges from song-poems of the Pele and Hiiaka cycle and the pre-Christian Shark Hula for Ka-lani-opuu to postmissionary chants and gospel hymns. These later selections date from the reign of Ka-mehameha III (1825-1854) to that of Queen Liliu-o-ka-lani (1891-1893) and comprise the major portion of the book. They include, along with heroic chants celebrating nineteenth-century Hawaiian monarchs, a number of works composed by commoners for commoners, such as Bill the Ice Skater, Mr. Thurston's Water-Drinking Brigade, and The Song of the Chanter Kaehu. Kaehu was a distinguished leper-poet who ended his days at the settlement-hospital on Molokai.
Forty-five tales, stories and legends adapted from various sources about the natural history of Hawaii and the customs, crafts, arts and history of Polynesian Hawaiians. Includes one original story by the compiler.