It reminds me of the way Hawaiian ideas were expressed secretly in mele and the malahini didnʻt understand the significance.

This reminds me of how it is said that if you arenʻt familiar with the rain of a particular location then youʻre not maʻa to that place.

This is a new thought for me. I tend to always look for kaona in mele.

The reality of our interrelationship with the ʻāina and with the lāhui are prominent in Hawaiian mele, himeni, and moʻolelo.

The range of spelling is very visible in Hawaiian. Sometimes itʻs confusing to read the old nūpepa that has no ʻokina or kahakō

It would be a wonderful thing if the United Nations Declaration was recognized and acted on as it applies to the illegal overthrow of the Hawaiian Kingdom

ʻAwa is a drink that is part of a communal gathering but it is also a bitter drink. This mana was present throughout the physical and familial connections.

I liked this idea of "contours of meaning" which gave me the idea of how these thoughts embraced the writer.

The contrast between the English language thought and the Hawaiian thought was excellent. Presenting the thoughts as "mea huna" gave depth to the imagery that wasnʻt in the English.

The story reminded me of when I would watch keiki jumping off the bridge over the Iao Valley stream many years ago. They jumped into a pool that could not have been more than four or five feet deep and less than ten feet in diameter. I never saw them get hurt but I wondered if they ever did.

The imagery throughout the poem where the author relates to the sands, the winds, and the trees as being like unto an internal quality is a good metaphor

This poem conjures an image of longing for things lost. Those things, portraited as "ghosts" are dear (nurturer, looking toward home.)

There is an interesting contrast between tradition (Hiʻiaka) and the state of Hawaii today (lies, decadence, twisted words, etc.)

I believe this is a reference to the Wind Gourd of Laʻamaomao which speaks to the responsibilities that people have to each other. The Hawaiian girl canʻt hear her history or speak about her relationship to others, but she still dances the hula at the luʻau.

The imagery of a rainbow, stretching across the sky and embracing the land, is a wonderful metaphor for the moʻokūauhau connecting generations though Hawaiian blood

I saw a Facebook post commenting on climate change. It showed a picture of fishermen in the 1980ʻs with marlin hanging on the pier. The fish were huge! Next to that was a picture on the same pier today, and the fish hanging were small. It was an interesting contrast.

...and, helicopter tours are STILL an issue today, 35+ years later!

The idea of "know one knows" makes me think about how there is a depth of pain that extends beyond the imagery presented (frustration, being mistreated, losing oneʻs pride, etc.).

Is Kamapuaʻa being positioned as a representation of the many things that "rip away your beauty"? I think so.

This is a good example of how the word "haole" was used to mean "foreigner" (as opposed to "white person")

I was never aware that there was pushback against allowing foreigners to take the oath of allegiance to the Kingdom. It seems like the more inclusive message is generally promoted in historical commentary.

This made me think about the Piʻi Kai ritual cleansing that was done if one came in contact with a dead body or other unclean thing

I have a friend who has related her memories of Kihei back in the day when Azeka still had the monkeys at his store and it was only a dirt road down the coast. The imagery in the story reminded me of the stories my friend told.

I can only imagine that the lack of written accounts of everyday life are part of the confusion regarding some Hawaiian cultural traditions