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Page 40 text:
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Sarah 'llialoha Quick and Marvelle Kanani Balutski What value do we place on our mother tongue? Sarah 'Ilialoha Quick is an instructor of Hawaiian language at Kamehameha. Kanani Balutski is a 1985 graduate who studied Hawaiian here for four years. She now attends UH Manoa and majors in Social Sciences. e get upset when people call us KAM SCHOOL. The first headline in last year's Ka Na? Aupuni read: It is not Kamg it is Kamehameha. We hear: Kamehameha was Ha- waiian, not Chinese, referring to the fact that Kam is a Chinese surname. But how many of us say Kameamea instead of Kamehameha? Too many! It is not enough to know which is proper. We must take the next step and say it correctly. If not, then we are saying that we don't care. We get upset when non-Hawaiians mispronounce people, place, and street names. But when we mis- pronounce them, we think little of it. We are more at fault. The difference is that we know what it should be, and they don't. Hawaiian names are not just consonants and vowels put to- gether to produce euphonious sounds. Rather, they are made up of individual words that have meaning. Kamehameha is made up of two words - Ka, , which means the, and mehameha, which means lonely. He was referred to as The Lonely One because he was raised in an isolated area. If we take Kameamea, ka means the, and meamea is thing or so and so. We know that he would not have been named The So-and-So. A 1 The community looks to us for answers, for verification, for, help when it comes to things Hawaiian. We need to raise the awareness of our Kamehameha 'ohana to the point where we care enough to live up to our obligations. Teachers and ad- ministrators must care enough to pronounce and write Hawaiian correctly so that their stu- dents will emulate them. Our language is slipping away from us. Our native speakers are passing on. What is to become of our 'olelo Hawai'i? Who is responsible for its continuance? Is it not our responsibility as Hawaiians to see that it never dies? Is it not Kamehameha's responsibility as an educational leader to accept that trust? We at Kame- hameha have been admonished by our Southern cousins - the Maori and Cook Islanders - to do some- thing about the plight of our native language. Nobody is going to do it for us. We must do it ourselves. E mau i ka 'olelo o ka 'aina, ka 'olelo Hawaiii. Perpetuate the language of the land, the Hawaiian language. -Sara 'Ilialoha Quick t upsets me when I hear students making up words and speaking tourist- Hawaiian. They're saying that our language has little value. They are kicking it when it's down. I lose my temper when students and teachers grumble over Mrs. Quick's language corrections at Song Contest rehearsals. Why is she so picky? Whatls the big deal? It's only a little mark. The deal is that a tiny mark can make a big difference. Take the words lcaua and lcaua. They differ only by kahako, but one means we two and the other means war. The presence of an 'okina also alters a word's meaning. Take kai and ka ii. One means ocean the other means enter. Our English teachers correct us all the time, we should expect the sam from Mrs. Quick. Kamehameha must place more value on our mother tongue. W say that our students should know their heritage and we re- quire a year of Hawaiian cultur and history courses for gradua- tion. But there is no language requirement. This I can't understandg is not language the root of any culture? Why are we paying attention to branches and leaves when the root is withering? Our language is preciousg where else but at Ka- mehameha can it be given life? -Kanani Balutski
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Page 39 text:
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UA PAU, UA HALA LAKOU, A KOE NO NA PUA It is over, they are gone, only the flowers remain. I learned to sing Na Ali'i as a seventh grader at Prep. Do you still call it Prep. School? No, it's Inter- mediate Unit. Or 7th and 8th Grade Unit. Whateverg it'll al- ways be Prep. to me. Back to the song. I didn't know its meaning, but Miss Lord allowed us to sing it fast and jazzy after lunch, and I re- member that Clara Gilbert, my eighth grade hostess, who was beautiful beyond belief, sang it that way, one word tumbling to the next, and I wanted to catch her eye by being able to do the sa e.Eti6lish boy: she never noirfk? Wifi nfeaeggc f ' ff' 'ppvygfj I 2655!-' So that was the first o all the and one of the last I ever found out about. I'll tell you what I found: there is nothing fast and jazzy in the song's meaning. It mixes sorrow and hope. It says: We love the chiefs, but they are deadg only the flowers - the children - remain. I used to think that we were pretty hot childreng we'd carry on Pauahi's legacy fwhatever that meantj just fine. Now I don't know. I'm not sure. I'm scared. I feel the tides of sorrow and hope tug at me. If we were flowers, many of us have long since wilted. Some of my best Kamehameha friends haven't come home from college . . . or from Vietnamese rice paddies Some are angry Hawaiians. Most are just wondering if they'll ever wonder if anyone still tries to grow flowers up on Kapalama hill. Strong flowers? Or more wilters? Or just weeds? I've seen some weeds. I've seen a Founder's Day where the seniors honored my Princess with a foot- ball stadium wave. Real class. I've seen a Song Contest where a class threw away its lei because it lost. Real class. I got no business pointing my finger. I've done some no class things in my time, too. Still, if anybody up there would listen. I would say: Imua Kam School. Earn your full name. Pull your weeds. Grow your flowers, put them out front and hold them up high. Thegfare otgfjhope. 1 Hawaiian songs I ever learned do more than make ends meet. 'XJ V my 1. vc F X If g V , r V g Q V - wry? q,1,,, pg T, jff fpqf 1f7'L3gf' '17 A W 74,7 7 V:'V'f7 '7 P7 Qtfcf'7ff I ftfpgp, ' 951' fwfgfeo P7 wtpm 7 Qwff F757 lf Ctlflv O I , - 1 . ,1 I .A ' I QV VVL9' 7 f any Qfvtgzxgoo my X wwivgvqf 1710 1 fy QQ 71 Y QU vw pp? ,. f! A flaftgvjy 72'7f717 YV Z3 yp L vw qfwk t.ef,Q14Q' ff't77J2f -Qrvmp VD Uri NUR . , l f' ,957 fjo 507.137 CY? 1 1,26 QQ M0157 flftftf- vw yovtfa' ffvpf CDU Afl- . 1 A A Q10 '2717f 'iff ,.. YQ 14,19 Ulf WMV in 'XfYl,t jg Q wo VY-so CW oft' oo Nfve6t'w'ef'MDfO ' ' ' XJNXYTYU X Q TTT' I I 1 Y , A EQ VFD jQO,.,fy g On the cover: detail of the wrought iron fence surrounding Mauna 'Ala, the Royal Mausoleum on Nu'uanu Q Avenue. The gilt crown is a replica of King David Kalakaua's Royal Crown ofHa Wai? which was designed in 1' ' ' ' ' Liverpool, England, for his l883 coronation. Ornamentation at the bottom of the replica imitates the royal -BJ crown's many delicate jewels: diamonds, opals, emeralds, rubies, and highly polished kukui nuts. The curved . jx bars above the base join kalo leaves in an unbroken circle. Kalo, taro, is the staple food of the Hawaiian people , in A A D . I 5 and is symbolic of the Hawaiian family itself. Eight bands surfaced with half-round knobs define the crown's 3 an 5, , , if contour as they ascend from the kalo-leaf circlet and unite at the cross-topped globe at the apex of the ' ,tafwt ' 'M ,U . . .Q kalaunu. This symbolizes the union of the eight islands of Hawai'i under the one Christian rule of Kalakaua - fm 2 jig- , I who, for his part, claimed descent and authority from Kamehameha I, the original conqueror of the island , V' I kingdom. I . r 445 'sr - f The crown motif is repeated at regular intervals on the Mausoleum fence and signifies the royal lineage of r . Q K I. those buried within. Out of respect for the chiefs who rest here, the American government allows the ,L g W2 ' 15' .K '31 Mausoleum to remain as property of the Hawaiian Nation. The Stars and Stripes does not fly here, only the ' ' ' R' 7 QQ . sns.1.a-.3-.-.in A flag of a country whose existence except for these few acres, is entirely spiritual. ' ' ' ' ' ' ' Q l W5 .Q 5 tiekijlf- flieosi LQWVLU iw eQ,tw.,v-I .,,,t.J., Q .QV
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