This document discusses Hawaiian religious concepts and practices such as ho'omana (to place in authority), pule (prayer), and 'awa ceremonies. It provides definitions and explanations of various types of Hawaiian prayers (pule ho'omau, pule ho'onoa) and chants (kaukau). It also describes purification rituals (hi'uwai), house blessings (ho'ola'a hale), and graduation ceremonies (mā weke).
The Kumulipo is an ancient Hawaiian chant that details the creation of the world according to Hawaiian tradition. It divides history into 16 epochs and describes how the first living organisms like coral and fish emerged from the darkness before the arrival of the gods. It recounts how Papahānaumoku (Earth Mother) and Wākea (Sky Father) gave birth to the Hawaiian islands and people, starting with the firstborn stillborn child Hāloanaka from whose burial the kalo plant grew. Their second child Hāloa was born healthy and is considered the first Hawaiian man. The kalo plant and Hāloa's descendants are inextricably linked in Hawaiian genealogy and culture.
This chant describes Hawaiian cosmology and the birth of the Hawaiian islands from the union of Papahānaumoku (Earth Mother) and Wākea (Sky Father). It details the births of Hawaiʻi, Maui, Molokaʻi, Lānaʻi, Oʻahu, Kauaʻi, and Niʻihau, with Kahoʻolawe representing the placenta. The chant refers to Kahiki-kū (upright Kahiki/east) and Kahiki-moe (prostrate Kahiki/west) to define the order of birthing from southeast to northwest. Key terms like Molo
This document discusses mo'olelo and ka'ao in Hawaiian culture. Mo'olelo are legends and historical accounts that were passed down orally, so there may be multiple versions today. Ka'ao are fanciful stories or tales that may embellish mo'olelo. The document outlines the common structure of ka'ao, known as the "4 H's": Hua is the catalyst for the journey, Ha'alele is the separation from society to embark on the journey, Huaka'i is the journey itself involving tests and challenges, and Ho'ina is the return to society with new awareness or tools to benefit the community. Symbols and names within ka'ao also provide insight into the characters and
This document provides context and background information for the Hawaiian myth "Punia & the Sharks". It defines key characters' names and their meanings. It also identifies and defines important place names mentioned in the story, which are located on the Big Island of Hawaii. The document discusses olelo, or chants, and highlights parts of Punia's chant. It also examines the symbolic meanings of the three fish - kala, uhu, and palani - referenced in the chant. Finally, it notes some variations in the story's ending between different versions.
This document provides an overview of Hawaiian mythology and legends. It defines key terms like mo'olelo (legend) and ka'ao (folktale). It discusses Hawaiian newspapers and outlines the common structure of myths using the four H's: Hua (the catalyst), Ha Alele' (the separation), Huaka I' (the journey), and Ho I' (the return). It also describes common motifs in Hawaiian myths like hō'ailona (omens), sole survivors, and recognition tokens. Birth, death, and rebirth are also important motifs as well as place names having deep significance.
The Kumulipo is an ancient Hawaiian chant that details the genealogy and creation of Hawaii according to their oral tradition. It divides history into 16 periods and traces the lineage of Papahanaumoku (Earth Mother) and Wākea (Sky Father) whose union created the Hawaiian islands and people. Their firstborn was a premature fetus named Hāloanakalaukapalili which became the first kalo plant, and their second born was the first Hawaiian man, Hāloa. The kalo plant and Hawaiian people are considered siblings and the kalo holds cultural significance as the main sustenance crop and source of the Hawaiian word for family, ʻohana.
This document discusses the Hawaiian concept of kinolau, which refers to the multiple forms that gods and supernatural beings could take on earth, such as human, plant, animal, and other physical forms. It provides examples of kinolau attributed to Kamapua'a, the demi-god pig, including various plant forms like the candlenut tree, ʻuhaloa weed, olomea tree, and ʻamaʻu ferns. The document also briefly mentions the noni plant and names of winds and rains that are associated with different places in Hawaii.
This document contains summaries of notable places in Puna, Hawaii including Hā'ena, Ke Ha'a La Puna, Queen's Bath, and Waha'ula. It provides brief descriptions of each location, noting that Hā'ena was said to be home to Hōpoe, a friend of Hi'iakaikapoliopele, and that Queen's Bath, also known as Punalu'u, was traditionally only accessible to Hawaiian royalty. Photographs from 1967 and 1994 are also included to depict Waha'ula at different time periods.
The Kumulipo is an ancient Hawaiian chant that details the creation of the world according to Hawaiian tradition. It divides history into 16 epochs and describes how the first living organisms like coral and fish emerged from the darkness before the arrival of the gods. It recounts how Papahānaumoku (Earth Mother) and Wākea (Sky Father) gave birth to the Hawaiian islands and people, starting with the firstborn stillborn child Hāloanaka from whose burial the kalo plant grew. Their second child Hāloa was born healthy and is considered the first Hawaiian man. The kalo plant and Hāloa's descendants are inextricably linked in Hawaiian genealogy and culture.
This chant describes Hawaiian cosmology and the birth of the Hawaiian islands from the union of Papahānaumoku (Earth Mother) and Wākea (Sky Father). It details the births of Hawaiʻi, Maui, Molokaʻi, Lānaʻi, Oʻahu, Kauaʻi, and Niʻihau, with Kahoʻolawe representing the placenta. The chant refers to Kahiki-kū (upright Kahiki/east) and Kahiki-moe (prostrate Kahiki/west) to define the order of birthing from southeast to northwest. Key terms like Molo
This document discusses mo'olelo and ka'ao in Hawaiian culture. Mo'olelo are legends and historical accounts that were passed down orally, so there may be multiple versions today. Ka'ao are fanciful stories or tales that may embellish mo'olelo. The document outlines the common structure of ka'ao, known as the "4 H's": Hua is the catalyst for the journey, Ha'alele is the separation from society to embark on the journey, Huaka'i is the journey itself involving tests and challenges, and Ho'ina is the return to society with new awareness or tools to benefit the community. Symbols and names within ka'ao also provide insight into the characters and
This document provides context and background information for the Hawaiian myth "Punia & the Sharks". It defines key characters' names and their meanings. It also identifies and defines important place names mentioned in the story, which are located on the Big Island of Hawaii. The document discusses olelo, or chants, and highlights parts of Punia's chant. It also examines the symbolic meanings of the three fish - kala, uhu, and palani - referenced in the chant. Finally, it notes some variations in the story's ending between different versions.
This document provides an overview of Hawaiian mythology and legends. It defines key terms like mo'olelo (legend) and ka'ao (folktale). It discusses Hawaiian newspapers and outlines the common structure of myths using the four H's: Hua (the catalyst), Ha Alele' (the separation), Huaka I' (the journey), and Ho I' (the return). It also describes common motifs in Hawaiian myths like hō'ailona (omens), sole survivors, and recognition tokens. Birth, death, and rebirth are also important motifs as well as place names having deep significance.
The Kumulipo is an ancient Hawaiian chant that details the genealogy and creation of Hawaii according to their oral tradition. It divides history into 16 periods and traces the lineage of Papahanaumoku (Earth Mother) and Wākea (Sky Father) whose union created the Hawaiian islands and people. Their firstborn was a premature fetus named Hāloanakalaukapalili which became the first kalo plant, and their second born was the first Hawaiian man, Hāloa. The kalo plant and Hawaiian people are considered siblings and the kalo holds cultural significance as the main sustenance crop and source of the Hawaiian word for family, ʻohana.
This document discusses the Hawaiian concept of kinolau, which refers to the multiple forms that gods and supernatural beings could take on earth, such as human, plant, animal, and other physical forms. It provides examples of kinolau attributed to Kamapua'a, the demi-god pig, including various plant forms like the candlenut tree, ʻuhaloa weed, olomea tree, and ʻamaʻu ferns. The document also briefly mentions the noni plant and names of winds and rains that are associated with different places in Hawaii.
This document contains summaries of notable places in Puna, Hawaii including Hā'ena, Ke Ha'a La Puna, Queen's Bath, and Waha'ula. It provides brief descriptions of each location, noting that Hā'ena was said to be home to Hōpoe, a friend of Hi'iakaikapoliopele, and that Queen's Bath, also known as Punalu'u, was traditionally only accessible to Hawaiian royalty. Photographs from 1967 and 1994 are also included to depict Waha'ula at different time periods.
Holi is an ancient Hindu festival that celebrates the triumph of good over evil and the arrival of spring. It is celebrated in India and other South Asian countries in the month of March. The cultural significance of Holi stems from Hindu mythology where it commemorates various tales of gods and their victory. The main rituals of Holi involve a bonfire on the night before to commemorate the burning of the demoness Holika, followed by people playing with colored powders and water the next day, forgetting past differences. Holi has spread its influence to other cultures in South Asia like Nepal and Bhutan where colored powders and celebrations are part of the traditions, though religious rituals may differ between countries.
Este documento presenta una lista de plantas utilizadas en la santería y el palo mayombe, indicando a qué orisha pertenece cada planta. Describe brevemente los usos rituales y medicinales de varias plantas como el álamo, la albahaca y el algodón. La información se presenta en orden alfabético por nombre común de la planta en español.
The traditional festival of the Chinese folks most impressive and the most full of special features is Chinese New Year( the Spring Festival), it symbolizes the lunar calendar for old year to end
Holi is a popular Hindu spring festival celebrated in many countries. It usually falls in late February or early March. The festival commemorates various stories from Hindu mythology and marks the arrival of spring. It is celebrated by throwing colored powders and spraying colored water on friends and family. The main day of festivities involves people participating in raucous behavior by singing, dancing, and drinking bhang.
Kaweloleimakua is a legendary Hawaiian hero from Kauai. The story describes Kawelo's upbringing and training in martial arts. It introduces many characters including Kawelo's family and rivals from other islands. Place names mentioned provide geographic context and reference important locations on Kauai and Oahu that play roles in Kawelo's adventures. Chants and traditions and weapons are also outlined to immerse the reader in Hawaiian culture.
O documento descreve as comidas tradicionais oferecidas aos vários orixás nas religiões afro-brasileiras de Umbanda e Candomblé. São detalhados os ingredientes e rituais específicos para preparar as oferendas para Exu, Ogum, Oxóssi e outros orixás, demonstrando a importância cultural e religiosa dos alimentos nessas tradições. A influência dessas comidas de santo é notada na culinária brasileira popular.
This document discusses various Hawaiian religious and spiritual concepts and ceremonies. It defines terms like ho'omana (to place in authority), pule (prayer, worship), and kaukau (chant of lamentation). It describes ceremonies and practices like 'awa ceremonies to strengthen spirits of the dead, pokai'i purification with water, ho'oponopono reconciliation, limu kala offerings, and moku ka piko and m weke graduation ceremonies.
This document discusses Hawaiian religious ceremonies and rituals. It describes the four major Hawaiian gods - Kane, Ku, Lono, and Kanaloa. It explains that the gods were believed to take physical forms called kinolau on earth. Some of the gods' kinolau included plants like kalo, ohi'a lehua, and uhaloa. The document also discusses the role of plants in Hawaiian religious ceremonies, protocols for harvesting plants, wood carving of ki'i images, and ceremonies like the Makahiki festival and awa ceremonies to honor the gods and ancestors.
During a psychology class we were asked to present a project on a culture of our choice. My choice of Hawaii was mostly because of the seperated culture between the U.S. and the last state of Hawaii.
140209 eng planted series (part 1) by ps. timothy loheaglepointcf
This document outlines a church's discipleship program and encourages believers to be "planted" in community. It discusses tracks for spiritual growth including Bible studies, baptism, and serving. Hindrances to community like individualism are addressed. The early church in Acts is cited as a model, sharing life and meeting together. Being planted promises growth, flourishing, fruitfulness and lasting freshness according to Scripture. Personal preferences must not replace biblical truths about belonging in community.
This document discusses various aspects of Chinese culture, traditions, and history from a Christian perspective. It provides analysis of Chinese festivals and customs, discussing which elements should be retained or redeemed from a biblical viewpoint, and which should be rejected due to religious or superstitious elements. It encourages applying biblical truths to one's life and relationships to experience breakthroughs through putting God first and showing love to others.
This document is a class guide for the Fall 2015 semester at Wainwright House. It provides information on various health, wellness, creativity and spiritual exploration workshops and classes being offered, including yoga, meditation, dance, and other topics. It lists the board of trustees and staff of Wainwright House. It also provides the dates and details of upcoming author lecture series, special events, and savings the dates for various workshops and celebrations through the fall.
The document is a newsletter from the Spiritual Light Center in Franklin, North Carolina providing updates on upcoming events, speakers, and discussions at the Center. It encourages members to provide suggestions to improve the Center in the new year and to spread awareness of the Center to others in the community. It also summarizes a workshop, announces the rescheduling of a potluck, and discusses why a proposed merger with another spiritual center would not be feasible due to organizational differences.
This document discusses concepts of mana, ho'omana, akua, and other aspects of Native Hawaiian spirituality. It defines mana as supernatural or divine power and ho'omana as empowering or authorizing. It describes akua as gods or goddesses and lists some major akua like Kāne, Kū, Lono and Kanaloa. It also discusses 'aumākua as family gods that could take animal forms, kinolau as the forms gods took on earth, and different realms for spirits like ao kuewa, ao 'aumākua and ao o Milu.
The document discusses Christian responses to various Chinese cultural traditions and religious practices related to holidays, death, and ancestor veneration. It examines the traditions through a theological lens and offers recommendations to retain cultural aspects, reject religious or demonic elements, and redeem neutral parts. For funerals specifically, it suggests Christians attend for support but avoid direct participation in religious rites. The overall message is that Christians should honor parents and culture while upholding biblical faith and not syncretizing religious worship.
This document provides information about Hawaiian religious sites called heiau and related terms:
- Heiau were pre-Christian places of worship that ranged from elaborate stone platforms to simple earth terraces. Several still stand today, such as Pu'ukoholā and Mailekini.
- Parts of a heiau included an enclosure, an inner kahua area, an ahu altar, and sometimes a tower called an 'anu'u.
- Special types of heiau included luakini for human sacrifice and mā Pele for worship of the volcano goddess with pig rather than human offerings.
- Kūʻula were stones used to attract fish,
This document discusses Hawaiian traditions and customs surrounding death, including:
1) Terms used to refer to a corpse, such as "kupapa`u".
2) Expressions of mourning like "kanikau" (dirges) and "mānewanewa" (exaggerated displays of grief).
3) Preparation of the body, which could include leaf coverings ("kapa lau") or embalming ("i`aloa").
4) Burial practices and feasts held after death or on anniversaries, like the "`Aha `aina makena" (feast of lamentation).
This document provides information about Saint Paul the Hermit including that he lived from 229-342 CE, fled persecution of Christians under Decius by taking shelter in his uncle's house and later fleeing to Egypt. It also mentions stories of him being miraculously fed by a crow and meeting Antony the Abbot. The second part discusses the celebration of the feast of Saint Paul the Hermit in and around Anekal, India dating back to a church there in 1400 CE promoted by Dominicans and Franciscans. It describes traditions encouraged by the 1951 parish priest including having a meal in the forest and a procession.
Many native religions centered around nature and the belief that all aspects of nature, including humans, plants, wind, and water, had spirits. Tribes would pray to animals, the sun, rain, and other natural phenomena. They believed in a supreme being or Great Spirit that created life, which was viewed differently among tribes - the Sioux called it "Wakan Tanka" which means "Great Mystery." Shamans or medicine men served as spiritual leaders who could connect with nature, treat illnesses caused by evil spirits, perform prophecies, enter the supernatural world, educate the tribe about myths and traditions, and provide advice. Tribes would hold religious festivals and dances around important agricultural periods where they would feast, chant,
Indigenous Peoples of the Pacific Northwest (1MB)
Dr. Charlotte Coté, American Indian Studies, University of Washington
Supplement: http://www.slideshare.net/k12studycanada/indigenous-peoples-of-the-pacific-northwest-supplement-native-peoples-of-the-northwest-coast
Rituals are symbolic actions prescribed by religion or tradition that are believed to have efficacy. Music is an integral part of many rituals across cultures, serving purposes like worship, purification, education, and rites of passage. Ritual music facilitates social functions like displaying resources, facilitating courtship, providing relief during difficult times, promoting group cooperation, and channeling aggression. While Western music has developed separately, ritual music remains important for transmitting cultural traditions from generation to generation.
Holi is an ancient Hindu festival that celebrates the triumph of good over evil and the arrival of spring. It is celebrated in India and other South Asian countries in the month of March. The cultural significance of Holi stems from Hindu mythology where it commemorates various tales of gods and their victory. The main rituals of Holi involve a bonfire on the night before to commemorate the burning of the demoness Holika, followed by people playing with colored powders and water the next day, forgetting past differences. Holi has spread its influence to other cultures in South Asia like Nepal and Bhutan where colored powders and celebrations are part of the traditions, though religious rituals may differ between countries.
Este documento presenta una lista de plantas utilizadas en la santería y el palo mayombe, indicando a qué orisha pertenece cada planta. Describe brevemente los usos rituales y medicinales de varias plantas como el álamo, la albahaca y el algodón. La información se presenta en orden alfabético por nombre común de la planta en español.
The traditional festival of the Chinese folks most impressive and the most full of special features is Chinese New Year( the Spring Festival), it symbolizes the lunar calendar for old year to end
Holi is a popular Hindu spring festival celebrated in many countries. It usually falls in late February or early March. The festival commemorates various stories from Hindu mythology and marks the arrival of spring. It is celebrated by throwing colored powders and spraying colored water on friends and family. The main day of festivities involves people participating in raucous behavior by singing, dancing, and drinking bhang.
Kaweloleimakua is a legendary Hawaiian hero from Kauai. The story describes Kawelo's upbringing and training in martial arts. It introduces many characters including Kawelo's family and rivals from other islands. Place names mentioned provide geographic context and reference important locations on Kauai and Oahu that play roles in Kawelo's adventures. Chants and traditions and weapons are also outlined to immerse the reader in Hawaiian culture.
O documento descreve as comidas tradicionais oferecidas aos vários orixás nas religiões afro-brasileiras de Umbanda e Candomblé. São detalhados os ingredientes e rituais específicos para preparar as oferendas para Exu, Ogum, Oxóssi e outros orixás, demonstrando a importância cultural e religiosa dos alimentos nessas tradições. A influência dessas comidas de santo é notada na culinária brasileira popular.
This document discusses various Hawaiian religious and spiritual concepts and ceremonies. It defines terms like ho'omana (to place in authority), pule (prayer, worship), and kaukau (chant of lamentation). It describes ceremonies and practices like 'awa ceremonies to strengthen spirits of the dead, pokai'i purification with water, ho'oponopono reconciliation, limu kala offerings, and moku ka piko and m weke graduation ceremonies.
This document discusses Hawaiian religious ceremonies and rituals. It describes the four major Hawaiian gods - Kane, Ku, Lono, and Kanaloa. It explains that the gods were believed to take physical forms called kinolau on earth. Some of the gods' kinolau included plants like kalo, ohi'a lehua, and uhaloa. The document also discusses the role of plants in Hawaiian religious ceremonies, protocols for harvesting plants, wood carving of ki'i images, and ceremonies like the Makahiki festival and awa ceremonies to honor the gods and ancestors.
During a psychology class we were asked to present a project on a culture of our choice. My choice of Hawaii was mostly because of the seperated culture between the U.S. and the last state of Hawaii.
140209 eng planted series (part 1) by ps. timothy loheaglepointcf
This document outlines a church's discipleship program and encourages believers to be "planted" in community. It discusses tracks for spiritual growth including Bible studies, baptism, and serving. Hindrances to community like individualism are addressed. The early church in Acts is cited as a model, sharing life and meeting together. Being planted promises growth, flourishing, fruitfulness and lasting freshness according to Scripture. Personal preferences must not replace biblical truths about belonging in community.
This document discusses various aspects of Chinese culture, traditions, and history from a Christian perspective. It provides analysis of Chinese festivals and customs, discussing which elements should be retained or redeemed from a biblical viewpoint, and which should be rejected due to religious or superstitious elements. It encourages applying biblical truths to one's life and relationships to experience breakthroughs through putting God first and showing love to others.
This document is a class guide for the Fall 2015 semester at Wainwright House. It provides information on various health, wellness, creativity and spiritual exploration workshops and classes being offered, including yoga, meditation, dance, and other topics. It lists the board of trustees and staff of Wainwright House. It also provides the dates and details of upcoming author lecture series, special events, and savings the dates for various workshops and celebrations through the fall.
The document is a newsletter from the Spiritual Light Center in Franklin, North Carolina providing updates on upcoming events, speakers, and discussions at the Center. It encourages members to provide suggestions to improve the Center in the new year and to spread awareness of the Center to others in the community. It also summarizes a workshop, announces the rescheduling of a potluck, and discusses why a proposed merger with another spiritual center would not be feasible due to organizational differences.
This document discusses concepts of mana, ho'omana, akua, and other aspects of Native Hawaiian spirituality. It defines mana as supernatural or divine power and ho'omana as empowering or authorizing. It describes akua as gods or goddesses and lists some major akua like Kāne, Kū, Lono and Kanaloa. It also discusses 'aumākua as family gods that could take animal forms, kinolau as the forms gods took on earth, and different realms for spirits like ao kuewa, ao 'aumākua and ao o Milu.
The document discusses Christian responses to various Chinese cultural traditions and religious practices related to holidays, death, and ancestor veneration. It examines the traditions through a theological lens and offers recommendations to retain cultural aspects, reject religious or demonic elements, and redeem neutral parts. For funerals specifically, it suggests Christians attend for support but avoid direct participation in religious rites. The overall message is that Christians should honor parents and culture while upholding biblical faith and not syncretizing religious worship.
This document provides information about Hawaiian religious sites called heiau and related terms:
- Heiau were pre-Christian places of worship that ranged from elaborate stone platforms to simple earth terraces. Several still stand today, such as Pu'ukoholā and Mailekini.
- Parts of a heiau included an enclosure, an inner kahua area, an ahu altar, and sometimes a tower called an 'anu'u.
- Special types of heiau included luakini for human sacrifice and mā Pele for worship of the volcano goddess with pig rather than human offerings.
- Kūʻula were stones used to attract fish,
This document discusses Hawaiian traditions and customs surrounding death, including:
1) Terms used to refer to a corpse, such as "kupapa`u".
2) Expressions of mourning like "kanikau" (dirges) and "mānewanewa" (exaggerated displays of grief).
3) Preparation of the body, which could include leaf coverings ("kapa lau") or embalming ("i`aloa").
4) Burial practices and feasts held after death or on anniversaries, like the "`Aha `aina makena" (feast of lamentation).
This document provides information about Saint Paul the Hermit including that he lived from 229-342 CE, fled persecution of Christians under Decius by taking shelter in his uncle's house and later fleeing to Egypt. It also mentions stories of him being miraculously fed by a crow and meeting Antony the Abbot. The second part discusses the celebration of the feast of Saint Paul the Hermit in and around Anekal, India dating back to a church there in 1400 CE promoted by Dominicans and Franciscans. It describes traditions encouraged by the 1951 parish priest including having a meal in the forest and a procession.
Many native religions centered around nature and the belief that all aspects of nature, including humans, plants, wind, and water, had spirits. Tribes would pray to animals, the sun, rain, and other natural phenomena. They believed in a supreme being or Great Spirit that created life, which was viewed differently among tribes - the Sioux called it "Wakan Tanka" which means "Great Mystery." Shamans or medicine men served as spiritual leaders who could connect with nature, treat illnesses caused by evil spirits, perform prophecies, enter the supernatural world, educate the tribe about myths and traditions, and provide advice. Tribes would hold religious festivals and dances around important agricultural periods where they would feast, chant,
Indigenous Peoples of the Pacific Northwest (1MB)
Dr. Charlotte Coté, American Indian Studies, University of Washington
Supplement: http://www.slideshare.net/k12studycanada/indigenous-peoples-of-the-pacific-northwest-supplement-native-peoples-of-the-northwest-coast
Rituals are symbolic actions prescribed by religion or tradition that are believed to have efficacy. Music is an integral part of many rituals across cultures, serving purposes like worship, purification, education, and rites of passage. Ritual music facilitates social functions like displaying resources, facilitating courtship, providing relief during difficult times, promoting group cooperation, and channeling aggression. While Western music has developed separately, ritual music remains important for transmitting cultural traditions from generation to generation.
The document discusses the concept of kapu in traditional Hawaiian culture. Kapu refers to prohibitions, restrictions, or things that are sacred or consecrated. [1] Chiefly kapu established social hierarchy and special privileges for royalty. [2] There were also kapu around foods, bodily contact, hula, and sacred spaces. [3] The concept of noa lifted or freed things from kapu restrictions.
In pre-colonial Philippines, people worshipped various spirits that inhabited the natural world. They believed spirits inhabited places like forests, mountains, and bodies of water. Rituals and festivals called pandot were held to honor these anitos and contact them through mediums. People also worshipped celestial bodies like the sun, moon, stars, clouds, and wind, believing their spirits controlled aspects like weather, seasons, and fertility. A supreme god, Bathala, was believed to be remote and unreachable except through lesser anitos. Anitos were represented by physical idols placed in homes and fields to bring good fortune in areas like harvests, voyages, childbirth, and marriage. Rituals involved offerings
The document provides an overview of Japanese temples and shrines, describing their typical architectural features and purposes. It notes that temples are Buddhist sites for prayer and worship, while shrines are Shinto sites that may contain similar buildings. Key parts of temples discussed include main halls, pagodas, bell towers, and rock gardens. For shrines, the document outlines iconic torii gates, ema tablets, fortune papers, and the presence of foxes and lion-dogs as guardians. It concludes by comparing some differences between temples and shrines and explaining common prayer practices at both.
This document provides an overview of various aspects of traditional Hawaiian culture, including sports (paheʻe), symbols of royalty (lei niho palaoa and kāhili feather standards), uses of ʻawa root in ceremonies and medicine, lunar phases and heiau places of worship. It also describes games like pāpuhene and kilu as well as burial practices focused on protecting the iwi or bones of royalty which were believed to contain mana or spiritual power.
This document contains summaries of place names from across Hawaii. It provides the meanings and locations of places such as Līhuʻe on Kauai, meaning "cold chill", Waiʻanae, a land division on Oahu meaning "mullet water", and Kaunakakai, the principal town on Molokai meaning "beach landing". Over 50 place names from the Hawaiian islands are defined in the document.
The document discusses Hawaiian beliefs and traditions surrounding dreams. It states that dreams are believed to be the experiences of the soul or 'uhane after the body falls asleep. Some dreams are meaningless, some are riddles to interpret, and others clearly foretell the future, good or bad. Understanding dreams is important as they can predict sickness, reveal sacred names, or teach songs or hulas. Dream interpretations have both widespread and family-specific meanings across Hawaiian islands. The document also briefly defines a kilu as a carved gourd or coconut shell used for storage, feeding children, or as a throwing game piece in rituals between men and women.
1) Mele are poetic songs or chants in Hawaiian that were used to convey stories, histories, and other meanings through symbolic language and imagery.
2) There are two main types of mele: mele oli which are chanted without music, and mele hula which are accompanied by dance and instruments.
3) Traditional Hawaiians chose words, phrases, and metaphors carefully in mele as some had double meanings or symbolism relating to people, places, and concepts. The hidden or "veiled" meaning was called kaona.
This document contains summaries of place names from across Hawaii. It provides the meanings and locations of places such as Līhuʻe on Kauai, meaning "cold chill", Waiʻanae, a land division on Oahu meaning "mullet water", and Kaunakakai, the principal town on Molokai meaning "beach landing". Over 50 place names from the Hawaiian islands are defined in the document.
This document discusses traditional Polynesian art forms including tatau (tattooing), tapa making, and weaving. It notes that tattooing traditions were similar across Polynesian cultures with regard to the status of masters and common motifs. Tapa making, the craft of bark-cloth, has different names in various Polynesian languages and cultures. Weaving was traditionally done by women from materials like pandanus leaves in Samoa, where fine mats were highly valuable family possessions. In Tonga, fine mats fringed with red feathers were important exchange items on ceremonies, and mats gained greater value with age as family heirlooms.
This document provides definitions and translations for over 30 place names from across the Hawaiian islands, primarily from the islands of Hawaii, Maui, and Kauai. Many of the place names refer to geographic features like valleys, streams, villages, and coastal areas. The definitions provide the literal translation of the names and sometimes brief contextual information about the places. The place names and their definitions are drawn from the reference book Place Names of Hawaii by Pukui, Elbert, and Moʻokini.
The document discusses Hawaiian beliefs and traditions surrounding dreams. It states that dreams are believed to be the experiences of the soul or 'uhane after the body falls asleep. Some dreams are meaningless, some contain messages or lessons that must be interpreted, and others clearly convey fortunes, names, or skills. Understanding the meaning of dreams was considered important, though interpretations varied between families and regions. The document also briefly defines a kilu as a gourd or shell used for storage, feeding children, or as a throwing toy in a flirting game where hitting a target earned a kiss.
This document provides an overview of traditional Hawaiian kapa (bark cloth) making and art. It discusses various terms related to kapa like "hana no'eau" which refers to clever work or artistry. It then describes the materials and tools used, including beating the paper mulberry bark with hardwood beaters to make the kapa. The document notes that kapa was often dyed and printed, then provides examples of kapa being used for clothing, hats, and quilts in Hawaiian culture.
This document summarizes key events in Hawaiian history from the loss of the lunar calendar through Christianity and Western contact to the land disputes of the 1840s-50s. It describes how the introduction of Western concepts like private land ownership through the Great Mahele and Kuleana Act resulted in many native Hawaiians losing title to thousands of acres, which fell into the hands of non-Hawaiians through debt and trade agreements. The document also notes the banning and licensing of hula performances during this period of cultural change.
This document summarizes place names from the Hawaiian islands and their meanings or significance. Many of the place names are associated with the demigod Kamapua'a and stories about him. The places mentioned span the main Hawaiian islands and include valleys, streams, hills, coastlines, and volcanic areas. The summaries provide brief translations and origins for the place names.
This document provides an overview of Hawaiian environmental and land division concepts. It defines environmental kinship as the relationship between people and the environment they live in. It then discusses important Hawaiian environmental elements like land ('āina), sea (kai), and water (wai). It also describes local wind and rain conditions. The document explains the traditional Hawaiian land division system from the largest (mokupuni/island) to the smallest ('ili/small land area within an ahupua'a). It provides details on the components of an ahupua'a, the basic land division that extends from the mountains to the sea. It concludes with a definition of wahi pana, places of natural, cultural or historical significance
This document provides information about genealogy and tips for researching one's own genealogy. It discusses why genealogy is important, especially for Hawaiian people, as it was used to determine royal rank. Tips are given for interviewing family members and collecting information like birth/death dates and places. The document instructs on properly documenting genealogy using given names rather than nicknames and distinguishing between maiden and married names for women. It introduces genograms as a way to visually represent family trees and provides a sample Chong family genogram using Hawaiian terms.
The document discusses Hawaiian names, their meanings, and traditions. It explains that Hawaiian names have deep significance and were carefully chosen, often based on events at birth or prophetic dreams. Names preserved family lineages and honored ancestors. They could also reflect personality traits or natural phenomena. While modern names sometimes translate English names, traditional Hawaiian names provided insight into a person and held important associations through their meanings.
This document provides an overview of native spirituality and religious practices across Polynesia. It discusses:
1) The concepts of dualism, `uhane (spirit), and mana (spiritual power) that are central to many Polynesian religions.
2) Important gods and creation myths in various Polynesian cultures, including Rangi and Papa in Māori tradition, Ta'aroa and 'Oro in Tahitian tradition, and Tagaloa in Samoan tradition.
3) Important religious sites and structures like marae (sacred spaces) in Tahiti, Tonga, Rapa Nui, and Hawai'i, as well as the mo
Traditional Hawaiian beliefs included strict kapu or taboo systems governing what foods could be eaten and by whom, known as 'ai kapu. In 1819 after the death of Kamehameha I, his son Liholiho and Ka'ahumanu lifted the kapu and declared 'ai noa, allowing free eating without restrictions. This change ended the 'ai kapu system and led to the destruction of Hawaiian temples and idols.
This document contains notes from a Hawaiian studies class on chapters 4-10 of the text Mokuna IV - X. It includes summaries and analysis of passages, explanations of cultural concepts like heiau (ancient Hawaiian places of worship) and oli (chants), and definitions and stories related to various Hawaiian place names. The document synthesizes information from the class readings and discussions on traditional Hawaiian literature, culture, and history.
This document summarizes parts of a legend about Kawelo from Hawaiian history and culture. It includes Kawelo's chant to Kamalama urging him to retreat from battle and warning him to beware. It also lists several place names from Kauai mentioned in the legend, including mountains, peaks, streams, and valleys, along with their meanings or historical significance.
This document provides an overview of characters, places, and terms from the Legend of Kawelo. It includes descriptions of various gods, warriors, and chiefs involved in the story. Places mentioned include the Koʻolau mountain range where the character Kalonaikahailaau lived and the Nuʻuanu valley and cliffs on Oʻahu. Several chants from the story are also summarized, providing metaphors used to describe the characters and their roles in the conflict between Kawelo and Kalonaikahailaau. Traditional Hawaiian terms are defined, such as those relating to marriage customs, dwelling structures, and clubs or spears used in battle.
This document provides information on various places, characters, and cultural concepts from Hawaiian legends, history, and traditions. It includes definitions and brief descriptions of terms like 'Iwa, 'Umi, 'Awa, and various Hawaiian place names such as Waipi'o, Makapu'u, and Kumukahi. The document conveys background information on important figures, locations, plants, and cultural practices that were part of ancient Hawaiian life.
The document summarizes Polynesian migrations and settlement patterns in the Pacific islands from around 1600 BC to 1000 AD, as understood through various lines of evidence. Key points include: the spread of the Lapita culture from New Guinea to islands in Melanesia and Polynesia circa 1600-1200 BC; subsequent voyages from Samoa and Tonga that settled the Cook Islands, Tahiti, and Tuamotus circa 300 BC; and the settlement of Rapa Nui, Hawaii, and New Zealand between 300 AD to 1000 AD. Theories of migration are tested through archaeological findings, linguistics, genealogies, and oral traditions. A chant is also presented that describes the mythological origins of Pele
2. HO`OMANA & PULE
Ho`omana
• To place in authority, empower, authorize
• To worship; religion, sect.
Pule
• nvt. Prayer, magic spell, incantation, blessing,
grace, church service, church; to pray,
worship, say grace, ask a blessing, cast a spell.
3. PULE
• Pule ho`omau: prayer for crops
• Pule ho`onoa: prayer to lift kapu
• Pule kala: prayer of release
• Pule `umi: prayer to choke
• Pule ho`ōla: healing prayers
4. KAUKAU
• nvt. Chant of lamentation, as addressing the
dead directly; to advise, admonish, especially
in a kindly or affectionate manner; to weigh in
the mind, deliberate, reason with (Hal. 13.2),
appeal to.
5. `ŌLELO NO`EAU
• Mai ka ho`oku`i a ka hālāwai
From the zenith to the horizon
• Mai ka lā hiki a ka lā kau
From the sun’s arrival to the sun’s rest
6. `ŌLELO NO`EAU
• Kau ka lā i ka lolo, ho`i ke aka i ke kino
Lit. The sun stands over the brain, the shadow
retreats into the body
Said of high noon, when the sun is directly
overhead and no shadows are seen – an
important time for some ancient rites and
ceremonies
9. `ŌLELO NO`EAU
• E hānai `awa a ikaika ka makani
Feed with `awa so that the spirit may gain
strength
One offers `awa and prayers to the dead so that
their spirits may grow strong and be a source
of help to the family
10. PĪ KAI
• v. To sprinkle with
sea water or salted
fresh water to purify
or remove taboo, as
formerly done after a
death
12. HI`UWAI
• n. Water purification festivities on the second
night of the month of Welehu (near the end of
the year). The people bathed and frolicked in
the sea or stream after midnight, then put on
their finest tapa and ornaments for feasting and
game
13. HO`OLA`A HALE
• laʻa
– vs. Sacred, holy, devoted, consecrated, set apart or
reserved as for sacred purposes, dedicated.
• hoʻo.laʻa
– To consecrate, dedicate, sanctify, bless, hallow. Ka
hoʻolaʻa ʻana, the consecration, dedication.
15. `AILOLO
• 1. nvt. Ceremony usually marking the end of
training, so called because the student ate (ʻai)
a portion of the head, and especially the brains
(lolo), of a fish, dog, or hog offered to the
gods; to partake of the ceremony.
• 2. vt. Skilled, adept, expert, trained, proficient.
Ua ʻailolo ʻoia i ka hula, he is trained in the
hula.
16. MĀ WEKE
• Definition: open, loose, separate, undone
• Sunrise rites of passage ceremony to clear
the way for graduates
17. If you have any
questions, please
ask them on the
Discussion Board.
Mahalo!
Editor's Notes
Ho`omana comes from the root word mana. A form of spiritual energy that exists in all things and creatures The prefix ho`o is a causative that means “to do” or “to make happen” or “to imbue with.” Thus, ho`omana literally means “to cause something to have mana.” Ho`omana was found in almost all aspects of Hawaiian culture and life – from the building of canoes, to the hunting of birds for feathers – from farming and fishing to healing and dancing. It appears all aspects of Hawaiian culture required prayer or pule that are linked to ho`omana. Thus, ho`omana makes sense if you are using prayers, because prayers are meant, when chanted or invoked to cause something to happen that you cannot do alone. Prayers were necessary to begin and complete tasks. In fact, it was generally believed that any project should be preceded by prayer, often with ritual and feasting to clear the way. Through such pule, it was believed that the gods would smile on the venture and bring it to a successful conclusion
Formal prayers were composed, memorized, handed down chants These prayers were often accompanied by sacrifices to the gods, embellished by ritual and enhanced by the beat of the pahu Memorized, traditional prayers for special occasions were one aspect of pule Whether it was through memorized chants or spontaneous words, the kanaka maoli praised, petitioned and reasoned with their gods through pule. Traditionally speaking, the kanaka maoli spoke to their gods constantly through prayer – prayers to bring rain to end droughts, prayers to calm the winds, prayers to bring winds for a canoe to sail nicely. Not all prayers were formal or memorized.
Conversational prayers that outlined a situation for the gods. This was a reasonable presentation of facts with a request for understanding, help or cooperation. For example, one might appeal to his/her `aumakua for help in healing a child who is sick with a fever.
An expression much used in prayers. In calling upon the gods in prayers, one mentions those from the east, west, north south, and those from zenith to horizon Said of a day, from sunrise to sunset. Any mention of the setting of the sun was avoided in prayers for the sick; instead one referred to the sun’s rest, thus suggesting rest and renewal rather than permanent departure
A portion of dried root or a cup of the drink was frequently included in offerings to the gods, and priests often drank `awa at the end of a ceremony
Today, a wooden calabash filled with salt water to bless the building or house is used. Sea water was to cleanse and secure forgiveness if necessary.
Limu kala was often used in the bowl or `ōlena. The kahuna would then sprinkle the water mixture upon all the people present In the times of family dissension, a ceremony called ho`oponopono (literally to make things right) was held. Mental cleansing: family conferences in which relationships were set right (hoʻoponopono) through prayer, discussion, confession, repentance, and mutual restitution and forgiveness Each participant, the offender and the innocent alike, prayed that the family be made whole again and prayed for each other’s forgiveness. When forgiveness was reached, each person ate a piece of limu kala. The word kala means to forgive. This ceremony is still held in some `ohana today, however, it is usually done without the seaweed today.
Honored by a ritual cleansing of the spirit in a sacred body of water. For purification to bring pono (balance) to the spirit. Hiuwai is a moment where we ask for forgiveness and allows one to release burdens into the ocean.
Offerings made to the gods. Prayers offered All four corners of the house, every room Before the owner took possession of the house in order to prevent evil spirits from inhabiting it Ceremonial cutting of the piko, the symbolic umbilical cord of a newly built house so that all who enter may have health and may prosper Moku ka Piko, or the cutting of the umbilical cord is a ceremony performed to initiate a new home. Using the cutting of the umbilical cord as a metaphor, ka ʻoki ʻana o ka piko o ka hale, or the cutting of the navel string of the house is performed only after the house was completed and ready for its inhabitants. A symbolic piko made of plants materials are weaved together, each plant possessing a specific reason for its use in the piko. Some of the plants used are, liko, representing new growth, koa to represent strength, kupukupu represents growth, kukui to provide enlightenment, and la’i or ti leaf to provide blessings and good health. Others are used as well depending upon what the new owner intends to associate with his/her new home. This piko takes time to create, one that can take weeks from gathering to weaving, it is definitely a beautiful piece of work.Using a koʻi or adze, the person leading the ceremony chants and proceeds to cut through the piko. Once this is done the house is then blessed with paʻakai or salt to purify both the inside and outside of the house. Once the ceremony is complete it is a time for a community feast and all are invited to partake in the joyous occasion.
The ai-lolo rite and ceremony marked the consummation of a pupil's readiness for graduation from the school of the halau and his formal entrance into the guild of hula dancers. The night preceding the day of ai-lolo was devoted to special services of dance and song. Some time after midnight the whole company went forth to plunge into the ocean, thus to purge themselves of any lurking ceremonial impurity. The progress to the ocean and the return they made in complete nudity. Ua ʻailolo i ka puaʻa hiwa, taking part in the ceremony marking the completion of training by eating a portion of the head of an entirely black pig.
Māweke, rites of passage to clear the way for our graduates.This rite of passage was held at sunrise on Mokuol Oli, Pīkai, `Awa Ceremony, `Aha `Aina, Hō`ike, Ho`okupu, Oli