Hawaiian Family Quotes

The author describes how impressed she was with the detailed storyboards that outlined her movie – "not just sketches, but real art". She then describes a Hawaiian sunset as, "God painting His storyboard on the sky".

For those who make Hawaii their home, aloha means much more than a hello and good-bye greeting. It goes way back to the old Hawaiian traditions, and it means a mutual regard and affection of one person for another without any expectation of something in return. Translation: it means you do something from the pureness of your heart.

Hands folded under my chin, I drifted. A bruise-colored cloud hung over Koko Head. A transistor radio twanged on a seawall where a Hawaiian family picnicked on the sand. The sun-warmed shallow water had a strange boiled-vegetable taste. The moment was immense, still, glittering, mundane. I tried to fix each of its parts in memory. I did not consider, even passingly, that I had a choice when it came to surfing. My enchantment would take me where it would.

The origin of repetitive conflicts can be found in the past of your current life, in your previous lives, or even in the lives of your ancestors. But in truth, the origin of the problem is of scarce importance. It is not essential to know it with Ho‘oponopono. This is because, in all respects, it is you who are the creator of everything that happens in your life. It is you who chose the family into which you were born, the one that corresponds precisely to your karma, will allow you to answer the question you pose for yourself, and will generate the conflict you were not able to resolve in your past life.

The boat bounced hard on the waves. Reflexively, Tally shot out a hand to brace herself on the closest stable object. She stared in horror at her own pale fingers gripping the front waistband of the pirate's shorts. His purple Hawaiian shorts were now riding low, very low, on his hips, as the weight of her hand dragged the fabric down. And down...

The hospital presented itself as a positive place of healing with the latest technology and attractive Hawaiian art prints on the walls. Everything—the false stretcher, the secret morgue in the basement—was artfully designed to mask death, to distance it from the public. Death represented a failure of the medical system; it would not be permitted to upset the patients or their families.

Divine creator, father, mother, son as one . . . If I, my family, relatives, and ancestors have offended you, your family, relatives, and ancestors in thoughts, words, deeds, and actions from the beginning of our creation to the present, we ask your forgiveness. . . . Let this cleanse, purify, release, cut all the negative memories, blocks, energies, and vibrations and transmute these unwanted energies to pure light. . . . And it is done.

The BBC announcer’s voice changed. “The news,” he said, “has just been received that Japanese aircraft have raided Pearl Harbor, the American naval base in Hawaii. The announcement of the attack was made in a brief statement by President Roosevelt. Naval and military targets on the principal Hawaiian island of Oahu have also been attacked. No further details are yet available.” At first, there was confusion. “I was thoroughly startled,” Harriman said, “and I repeated the words, ‘The Japanese have raided Pearl Harbor.’ ” “No, no,” countered Churchill aide Tommy Thompson. “He said Pearl River.” U.S. ambassador John Winant, also present, glanced toward Churchill. “We looked at one another incredulously,” Winant wrote. Churchill, his depression suddenly lifted, slammed the top of the radio down and leapt to his feet. His on-duty private secretary, John Martin, entered the room, announcing that the Admiralty was on the phone. As Churchill headed for the door, he said, “We shall declare war on Japan.” Winant followed, perturbed. “Good God,” he said, “you can’t declare war on a radio announcement.” (Later Winant wrote, “There is nothing half-hearted or unpositive about Churchill—certainly not when he is on the move.”) Churchill stopped. His voice quiet, he said, “What shall I do?” Winant set off to call Roosevelt to learn more. “And I shall talk with him too,” Churchill said. Once Roosevelt was on the line, Winant told him that he had a friend with him who also wanted to speak. “You will know who it is, as soon as you hear his voice.

However, Rothschild was easily the most scientific collector of his age, though also the most regrettably lethal, for in the 1890s he became interested in Hawaii, perhaps the most temptingly vulnerable environment Earth has yet produced. Millions of years of isolation had allowed Hawaii to evolve 8,800 unique species of animals and plants. Of particular interest to Rothschild were the islands’ colorful and distinctive birds, often consisting of very small populations inhabiting extremely specific ranges. The tragedy for many Hawaiian birds was that they were not only distinctive, desirable, and rare—a dangerous combination in the best of circumstances—but also often heartbreakingly easy to take. The greater koa finch, an innocuous member of the honeycreeper family, lurked shyly in the canopies of koa trees, but if someone imitated its song it would abandon its cover at once and fly down in a show of welcome. The last of the species vanished in 1896, killed by Rothschild’s ace collector Harry Palmer, five years after the disappearance of its cousin the lesser koa finch, a bird so sublimely rare that only one has ever been seen: the one shot for Rothschild’s collection. Altogether during the decade or so of Rothschild’s most intensive collecting, at least nine species of Hawaiian birds vanished, but it may have been more. Rothschild was by no means alone in his zeal to capture birds at more or less any cost. Others in fact were more ruthless. In 1907 when a well-known collector named Alanson Bryan realized that he had shot the last three specimens of black mamos, a species of forest bird that had only been discovered the previous decade, he noted that the news filled him with “joy.

But the limp tent sputtering to life transfixes Thaddeus. It morphs and undulates like a lava flow. Forms rise in the fabric only to collapse as the gas reaches toward equilibrium. "It's just the wind," Cheryl says, but he ignores her. His home is turmoil. Right now poison pours over Cheryl's clothes and into Stevie's old room. Next will be the garage, or would that have been first? Ultimately, the order matters little to him. Gas will eventually coil around everything like a cat settling down for a nap: his law books in the attic, the photograph in the family room of Stevie leaning over the rail at Niagara Falls pretending to slip, the Hawaiian leis from a family vacation he can't quite remember, entire drawers full of odd knickknacks and fading memorabilia that attest to a life well lived, tangible proof of memories made even if the memories themselves rise more sluggishly and infrequently than they used to—all of it, ultimately, choking on gas. But how many of the termites?

The Hawaiians have gifted us with the lovely knowledge that when the breeze stirs in a wedding, as it’s doing lightly at this very moment in this garden, it’s the presence of their ohana, or family, who are physically absent but are surrounding the brides at this moment with their love, support and blessing.

Gods would also have families, so there would be subordinate gods within those families. These “lesser gods” would be invoked by those who hoped to gain something that was specifically associated with the lesser gods, such as certain skills or success in a particular activity. Even thieves had a patron god in Hawaiian mythology. It is probable that the four “Great Gods” were first conceived of as nature deities with universal significance and powers, only to be associated with particular human beings and human traits later on.

In Hawaii, you are corporate ‘ohana’ until it becomes ‘inconvenient’.

Some companies, like the British product development agency ustwo, make their desire to foster a family-like culture explicit. “Our focus has always been on building what we refer to as a ‘fampany’—a company that feels like a family,” reads the company’s “cultural manifesto.” Airbnb employees refer to each other as “Airfam.” Salesforce defines its corporate culture using the Hawaiian word “ohana,” which means “chosen family.

Luhi wahine 'ia. Labored over by a woman. Spoken in respect and admiration of a family reared by a woman who alone fed and clothed them.

in Hawaii there is an ancient custom of adoption called hanai. In a Hawaiian marriage, when you become “related” to the in-law family, you are then considered one family, and you would not “war” against each other. The same is true in hanai—if you place your child with another family, the two families become connected, and are considered one large extended family.

both a cluster of taro roots and a family group.

Malama' is the Hawaiian word for protect, preserve, and nurture. This serves as the standard for all that we do at Malama Mushrooms. Malama Mushrooms is a family-owned, superfood mushroom company based in Kona, Hawaii. Our mission is to share the health & wellness benefits of superfood mushrooms with the world.

There is a noted absence of detailed primeval or cosmic mythology. Later migrations from Tahiti, which was once called “Kahiki,” have also left their mark on chants and legends, which is evidenced by linguistic identities and corresponding forms, such as morphemes, phonologically similar names, etc. The Hawaiians kept their ancestral bonds with Kahiki alive, as they honored them as the progenitor of the family line. Plots of heroic tales and romances trace back to the chiefs in Tahiti.

Kahuna Even the priests of ancient Hawaiʻi were divided into several orders, some of which were hereditary in nature. Rote memorization was highly emphasized as the method of teaching and communication, resulting in a special duty for priests. They had to commit to memory the long prayers and naming systems of gods and family gods. Hence, the kahuna, besides being the priests and shamans of the islands, were also the learned class of ancient Hawaiʻi, passing on the accumulated knowledge of astronomy, history, medicine, philosophy, and theology. Later on, the term would change to also encapsulate the meaning of “expert” or refer to someone who is an authority on a subject.

Many chiefs of early Hawaiʻi believe they were descended directly from Kane himself and are of the Ulu or Nanaulu line. These chiefs ranked higher than other chiefs, who had a less distinguished family genealogy. Such prestige came with the power to dictate tapus and judge offenses. Sometimes their authority would even approach divine status, and they would hold sway over matters of life and death. They would otherwise be known as na liʻi kapu akua, or “chiefs with the tapus of gods.

This pattern of decreasing age going from northwest to the southeast of the Hawaiian island chain had already been recognized by ancient Hawaiians and is represented as such in the telling of the Pele legend. It is said that the volcano goddess Pele and her family came from the land of Kahiki (Tahiti), which was regarded as a faraway mythical land to ancient Hawaiians. In the vein of Hawaiian mythology being centered around families and gods having a certain element that they are intimately connected with, Pele and her family looked to build a home of lava and fire in a volcanic hollow. She began digging on the island her family first landed on, the island of Niʻihau. But for every deep and large hole she dug, groundwater would rush in and flood the pit, rendering it unsuitable for her and her family. Pele continued with her efforts on all of the islands, making her way southward, only to have her efforts fail again and again. When she reached the island of Hawaiʻi, she was able to find a home for her family in the water-free pits of Mokuʻaweoweo and Halemaʻumaʻu. Pele and her family made their abodes there in fiery homes of lava and magma. Today, those two pits lie in the calderas of Mauna Loa and Kilauea, respectively, with Mauna Loa being the largest active volcano on Earth and Kilauea being Hawaiʻi’s most active volcano.

People who sought treatment and answers from their traditional priests and shamans were not satisfied with what they received. Hawaiians relied on their spiritual heritage and depended on their healers and leaders to show them a way to survive these troubled times. Additionally, old-standing religious beliefs would be challenged by the arrival and proselytization of Christian missionaries. Many Native Hawaiians converted to Christianity, mostly either as entire families or as individuals who did not have anywhere else to go.

Sanford Dole, whose relatives would eventually found the Dole Food Company we know today, also wrote and supported the need to increase Hawaiʻi’s population, whether by increasing the flow and residency of immigrant labor or by encouraging current residents to have large families. His view was that the islands would never reach their full productive power without occupying them to a much greater extent.

In total, over 14,000 claims were filed, but only about 8,400 were approved, which means roughly only 30 percent of the Native Hawaiians gained titles and rights. The average amount of land granted was about three acres, which meant that out of the millions of acres that were supposed to be distributed amongst the people of Hawaiʻi, less than twenty-nine thousand acres were actually given out. In other words, the Native Hawaiian commoners owned approximately 1 percent of Hawaiʻi’s land area. The total amount that was owned was small enough to fit on the island of Kahoʻolawe. By comparison, thirty-three missionary families had obtained roughly forty-one thousand acres of land.

1795, due to infighting between Kahekili’s eldest son, Kalanikupule, and other family members, Kamehameha saw that the time had now come to conquer the other islands. Mustering up all his arms and men, Kamehameha commanded what was probably the largest and best-equipped army that the Hawaiian archipelago had seen at that time. Kamehameha’s war party would sail to Lahaina, Maui, and raze the west coast. The commanding chief, Koalaukane, had fled to Oʻahu without putting up any resistance. Kamehameha would then move on Molokaʻi. His battle with the troops on Oʻahu would be fierce, but Kamehameha would prevail, making him master of all the islands except Kauaʻi and Niʻihau.

As individuals died and their plots of land were abandoned, people from rural communities slowly began to leave and move closer to the expanding urban centers. Trading, medicine, and social support were more readily available in the more densely populated places. The more isolated villages and farms were neglected and abandoned, as the amount of manpower a community or family had slowly decreased and, with it, their capacity for farming and supporting themselves.

Afterward, foreign interests and plantation companies dearly wanted to invest more resources into the sugar plantations of Hawaiʻi and especially buy more land. However, they were barred from doing so. King Kamehameha V had passed an act in 1865 that prohibited any alienation of the crown lands. The economic boom was immense and pushed the Western-run press to consistently publish and promote propaganda and articles that were in favor of selling more land, stating that allowing such transactions to take place would benefit all, no matter their class. Many foreign investors, spokespeople, businessmen, and newspapers repeated the view that more sales of land would lead to an influx of revenue in Hawaiʻi and enable both the royal family and the nation at large to benefit and prosper, enjoying a more secure, modern, and higher quality of life.

High chiefs of large districts or even entire islands would be met with respect and prostration; any sign of blatant disrespect was punishable by death. A ruler’s clothes could not be worn by common men, and his house was a sacred place where only those who were permitted could enter. A high chief would be attended to and advised by a group of nobles, which traditionally favored the paternal side of the family. Some of the lesser-ranked members of the king’s cohort would be responsible for waiting on him, helping him stay cool with fans, bathing and massaging him, and fetching him food and drinks.

The second theory of what ohana meant in ancient Hawaiʻi is that it was not a genealogically driven concept but merely a kindred network. This relaxed definition of a family meant that a group system of cooperation was prioritized and also allowed for shifting access to the land as needs arose. This theory is further supported by the fact that maintaining genealogical lines among the commoners was forbidden by the aliʻi. Allowing inheritances and rigid notions of the family to take root would have led, and indeed did lead to, conflict and wars.

Early on in Hawaiʻi’s development, blood ties would have been the main factor in determining ohana. In time, however, only high chiefs and rulers would be allowed genealogical titles of great importance, making marriage within their own families a frequent practice. As time went on, power would be determined by marriages and warfare. Commoners would have little to no property rights that were linked to bloodlines and family possession. The makaʻainana would be moved about by war and conquest, maintaining loose ties to extended families. The redistribution of land and reallocation of land stewardship, which would happen after new bouts of conquest, unavoidably shifted these groups around.

Something I learned about and relate to so deeply is what Hawaiians call the Aloha spirit. If you really live here, you should understand that Aloha is not just a word, it’s an energy and an aura that’s indescribable, that lives within us. I feel so grounded in Hawaii, in this sense of Aloha. It makes me feel most like a human being when I feel the waves of the South Pacific on my skin, when I can feel so close to the earth, to my family, to my community. I always try to embody that energy, the energy of Hawaii, wherever I go, because it’s so kind and positive and hopeful. The Aloha spirit is everything to me.

Kamehameha was the only one with the audacity to blaspheme the name of ‘Io by mentioning it openly. He named his son Liholiho ‘Iolani. The name ‘Iolani was then given to Liholiho’s grand nephew, Alexander Liholiho, who then named the royal palace ‘Iolani. Ahuena attributes the extinction of the royal family and of the monarchy to this sacrilege by the royal family.

The historian, Rudy Mitchell, writes that Pa‘ao was a kahuna nui (high priest), ali‘i nui (high royalty), famous navigator and a sorcerer of great power. He was an ali‘i nui of the sacred and powerful royal family of Ra‘iatea. Pa‘ao was from Vavau (Bora Bora). In ancient times, the royal house of Vavau conquered the other islands of western Tahiti and established themselves at Ra‘iatea. Although this family knew of ‘Io2, they established a new oppressive religious system with its chief place at Taputaputea.

Another example is given us by Louise, who had not been able to find her life partner but decided to have a child. She chose a biological father and then raised the child by herself. Several years later, when drawing up her family tree, she was surprised to learn she had a great aunt, also named Louise, who had been a single mother. She then came across the same phenomenon again in an older generation, and another ancestor who also was a single mother. It turns out that three women