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Page 37 text:
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NA'I AUP THE CONQLJERQR CDF THE ISLANDS I . X. ,J 'X wig Q Q X 'X 5 x I . NK: ,HAR .X '- K mag!-T 5 Q.: N' 11. ' ' f SQ X -sg:uji,af ,R 4 N3 . Yew 1-3,31 Y idx-74'ff' Q4 xv ' f'iE,k'i9i5mY93'a'i X THE KAME-HAMEHA SCHCDCLS KAPALAMA HEIGHTS - HONQLULU, HAWAI'I 96817
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Page 36 text:
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'Au'a 'ia e Kama, e kona moku, E kona moku ae, Kama e 'au'a 'ia, E Kama e, Kama, Kama, Kama e ka hulinu'u, E Kama e, Kama, Kama, Kama e ka huliau. Hulihia i ka uka honua o ka poli, Hulihia o papio, ilalo e ke alo, E huli ae e, e huli ... O lani a i ko lae, I ka ue i ka pali, Wai hula o Wa'ahi Ka lihi i kau 'ia. I 'uwao i kona hou, Ua hou 'ia mai, Kona mana ma ka lihi, I ke ala mania, I luna o ka hale. Kama, the chief, refused to part with his island, His island, held back by Kama, The son, Kama, Kama, Kama, the highest born, The son, Kama, Kama, Kama, who reigns. He turns to the uplands, the earth on his chest, He turns his foes face down, He turns, turns . . . Your forehead has been scraped, As you rooted up the cliff, At the tunneled water of Wa'ahi Upon whose edge he stood. He was saved anew, Although he was stabbed at, And his hoofs slightly pierced, On the steep ascent, Up to his house. I The story goes like this: on the day of his death, an 18th century poet, Keaulumoku, gave voice to a lengthy prophetic chant, portions of which have been passed down to us under the name Haui ka lani - the fall of the chiefs. Keaulumoku foresaw the decline of our race and culture, he warned of the loss of traditional values, he described the coming of an overwhelming and disruptive new people. Certain Hawaiian scholars credit the sacred hula 'Au'a 'ia to this same poet and suggest that the mele - song - is perhaps a section of his epic-length Haui ka lani. Q4u'a 7a means to be held backg restrained, stingy. In the context of the prophetic chant, and our yearbook, the word connotes value. Keaulumoku advises us to be more careful, more appreciative, less sloppily generous: Hold fast, child, to your island, is his puana, his constant theme. We take this not as an admonition to abandon the aloha spirit, but as a timely and timeless warning to hold fast to the whole network of language, belief, and outlook that makes us Hawaiian in a far more meaningful sense than, for example, a resident of California is a Californian. lt is not merely an island that we children must hang on to. This year's Ka NaTAupuni is dedicated to an examination of value at Kamehameha. We worry about what is and ought to be valued here, about the loss and change of values here, about recognizing and holding fast to what is truly special about being Hawaiian and about being at Kamehameha. Our kupuna, our grandparents, have a saying, PLihalu ka ihu, nana i ke ka'ao - the nose smells the fragrance only after the eyes see the fallen fruit. This means that we tend to appreciate what we have only after it is gone or we have left. Our book is dedicated to appreciation before loss and absence. 'Au'a'ia. Ka Na? Aupuni, 1986. The Kamehameha Schools, Honolulu, Hawai'i 96817. Karen Ka'upu, Editor in Chief. Opinions expressed herein are not necessarily those of The Kamehameha Schools!Bishop Estate.
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