Writing for the Web
Social media is the new public forum. Writing on social media is a well-established area with common best practices. Be sure to consider the following as you write any type of online content:
1. Use the words your users use. By using keywords that your users use, you will help them understand the content and will help optimize it for search engines.
2. Chunk your content. Chunking makes your content more scannable by breaking it into manageable sections.
3. Front-load the important information. Use the journalism model of the “inverted pyramid.” Start with the content that is most important to your audience, and then provide additional details.
4. Use active voice. “The board proposed the legislation” not “The regulation was proposed by the board.”
5. Use short sentences and paragraphs. The ideal standard is no more than 20 words per sentence, fve sentences per paragraph. Use dashes instead of semi-colons or, better yet, break the sentence into two.
6. Use bullets and numbered lists. Don’t limit yourself to using this for long lists— one sentence and two bullets is easier to read than three sentences.
7. Use clear headlines and subheads. Questions are particularly effective.
8. Use images, diagrams, or multimedia to visually reinforce ideas in the text. Make sure all visuals and media are accessible [7].
Before establishing your digital identity on any platform, seek out your institutional guidance regarding the use of social networks and social media. Be sure your identity is professional. Read the harassment policies of each platform before you establish your profle.
In academia many think that a person’s record of success and professional recognition is just publications and research. That is partially true but that is not all one will be evaluated on. Professional networking through a positive and well thought out personal digital identity will help establish credibility and reputation with the community of academics and researchers. It will also help you expand outside your opportunities in the world beyond academia [8].
Organization of This Book
We have designed this book for academics and researchers to communicate scholarly work in a productive and time effcient manner. This book aims to help you be strategic and smart in how you navigate academic and social media platforms and harness its immense benefts.
This book will discuss topics which will help you establish and maintain your digital identity including the management of your digital footprint.
The broad topic on why it is important to manage your digital identity will be discussed in Chapter 2. This chapter will offer guidance on the importance of developing your personal identity which is linked to your professional reputation. Therefore, in this book we will explore the interaction between a user (a human), their identity information stored and maintained digitally. In other words, we will be dealing exclusively with personal identity management.
The digital transformation of the research forces the researchers to open and maintain different digital profles. That can be done strategically, selecting the mandatory platforms and choosing those that are relevant.
Chapter 3 will explore the role of the academic librarian in teaching digital identity. Academic librarians actively contribute to the scholarly productivity at their respective universities and organizations. This chapter elaborates on how new technologies and metrics for measuring scholarly impact are changing the academic environment. Academic librarians have the role of teaching these scholarly tools to their faculty and students so that they can establish a research presence in their disciplines. This includes educating them on topics, such as author rights, selfarchiving, and alternative metrics.
Librarians want to encourage their colleagues to establish or increase their scholarly presence in this complicated and ever-changing world. With so many new metrics, platforms, and tools available, librarians are there to assist those who may be concerned about adapting to these new methods and ideas. In the world of research, the librarian is a key resource in establishing or increasing one’s scholarly presence.
Chapter 4 will introduce tools to manage your digital identity such as Open Researcher and Contributor ID or ORCID. By establishing a digital identity, a person can increase the impact of their research by building an online presence. This will make it easy for researchers, scholars, students, organizations, funding bodies, and other knowledge users to fnd them and their work.
A digital identity helps ensure that research is available to the widest possible audience and improves its discoverability and dissemination. One digital platform available to build an online presence, and distinguish yourself, your research, and professional activities is by claiming an ORCiD. ORCID is an open, non-proft, international registry of unique and persistent identifers for individual researchers. It is the preferred way to link identifers with researchers’ outputs and activities.
Chapter 5 will review the growth of digital platforms and the wide range of tools available to researchers that will help manage one’s digital identity. Understanding what these tools do will allow researchers to measure their reach, infuence, and establish collaborative opportunities with others.
Platforms that will be discussed include LinkedIn, PubMed Profle, and Doximity. Subscription-based tools such as Scopus-Author ID and Web of ScienceResearcherID will also be examined. Other tools showcase traditional and alternative author metrics will also be reviewed.
Chapter 6 will discuss how research impact affects the use, or infuence of research fndings [9]. An author’s impact is measured by using the number of times his/her a publication is cited by other researchers (also known as citation metrics). Citation metrics are used to determine the impact and productivity of a researcher.
K. J. Downey and M. R. Dreker
The most common author metric, that uses a citation metric, is the h-index. This calculation combines two variables to attribute impact to a researcher: the number of publications, and the number of citations. The h-index, the most common author metric, is often used as a “yardstick” to measure and compare researchers and scholars.
To combat challenges related to the h-index, scholars have created additional author metrics. However, these metrics also use the same citation data as the h-index and as a consequence also suffer from some of the same issues.
This chapter will also review the topic of alternative metrics (or altmetrics). Altmetrics are metrics that monitor and measure the reach and impact of scholarship online interactions, complementing the traditional measures of academic success using citation impact. Traditional measures of citation only represent one type of impact and does not refect the changing scholarly horizon that has moved beyond print. Altmetrics tracks the online interaction with research outputs such as articles, datasets, tools, social media, videos, etc. as a way of measuring research impact and reach.
There are added measures to establish a digital identity that will be discussed in Chapter 7. Developing a professional website that chronicles your academic career achievements is an added measure in establishing a digital identity. This chapter will explore resources that will increase one’s digital presence with discussions on topics such as: Open Access (OA), data repositories, ORCiDs, and others. Headings included on one’s website should contain Research, Scholarly Works, Awards, Teaching, Service, and Curriculum Vitae.
Maintaining and curating a personal professional website requires a serious time commitment. There are tools that are available to users to streamline the process. The author uses a case study on modeling his own personal professional website. Chapter 8 will delve into social media and its uses in establishing a digital identity. Social media includes online platforms that enable people to interact and communicate with each other. Through these virtual networks, social media facilitates the creation and sharing of content, thoughts, and information. The use of social media has changed in the past years, and it is no longer a platform to be just “social” but a way to share and disseminate academic materials and research.
In this chapter social media will be discussed as a tool of presenting one’s research presence. Researchers and academics use these platforms to discuss new research ideas, to identify collaborators, to communicate with colleagues around the world and to disseminate fndings.
Although there are benefts of digital platforms there are challenges of maintaining your digital identity that will be discussed in Chapter 9. There are many platforms available to academics to form a digital identity. With the increased use of ASNS and social media, comes concerns about privacy and security. Security issues that academics face include harassment, identity theft, plagiarism, and more.
These concerns revolve around the main issue of “professional reputation.” Any misuse of social media or digital platforms can cause irreputable harm to the researcher, their institution and destroy a career. This chapter will examine these issues and provide some best practices for future use.
Summary
In this book you will learn about the various tools, platforms, and metrics that will help establish your digital profle. Whether you are new in the feld of research and publishing or you have a well-established portfolio of written literature, this book will provide guidance in establishing your digital research presence. You will also discover new ways to engage with and use academic social networking and social media platforms to your advantage.
References
1. Marshall K. How to curate your digital identity as an academic. The Chronicle of Higher Education. January 5, 2015. https://www.chronicle.com/article/how-to-curate-your-digitalidentity-as-an-academic/. Accessed 3 Feb 2023.
2. Identity. 2023. https://www.dictionary.com. Accessed 2 Feb 2023.
3. Adams K, Hean S, Sturgis P, Clark JM. Investigating the factors infuencing professional identity of frst-year health and social care students. Learn Health Soc Care. 2006;5(2):55–68. https://doi.org/10.1111/j.1473-6861.2006.00119.x
4. Ashby SE, Adler J, Herbert L. An exploratory international study into occupational therapy students’ perceptions of professional identity. Aust Occup Ther J. 2016;63(4):233–43. https:// doi.org/10.1111/1440-1630.12271
5. Trede F, Macklin R, Bridges D. Professional identity development: a review of the higher education literature. Stud High Educ. 2012;37(3):365–84. https://doi.org/10.1080/0307507 9.2010.521237
6. Meishar-Tal H, Pieterse E. Why do academics use academic social networking sites? Int Rev Res Open Distribut Learn. 2017;18(1) https://doi.org/10.19173/irrodl.v18i1.2643
7. Hattwig D, Shayne J, Berger A, Wyly K. Public writing guide. 2022. Licensed under Creative Commons Attribution 4.0 International License. https://guides.lib.uw.edu/bothell/publicwriting/writingfortheweb. Accessed 2 Mar 2023.
8. Crash Override Network. What to do if your employee is being targeted by online abuse. http:// www.crashoverridenetwork.com/employers.html. Accessed 21 Jan 2023.
9. Penfeld T, Baker MJ, Scoble R, Wykes MC. Assessment, evaluations, and defnitions of research impact: a review. Res Eval. 2013;23(1):21–32. https://doi.org/10.1093/reseval/rvt021
ORCID
ORCID® (https://ORCID.org/), Open Researcher and Contributor ID, is an open, non-proft, community-driven effort to create and maintain a registry of unique researcher identifers and a transparent method of linking research activities and outputs to these identifers. ORCID is unique in its ability to reach across disciplines, research sectors, and national boundaries. It is a hub that connects researchers and research through the embedding of ORCID identifers in key workfows, such as research profle maintenance, manuscript submissions, grant applications, and patent applications [4].
It is intended that the ORCID iD number will become the standard unique author identifer in research, much as the digital object identifer or DOI has become for scientifc papers and data. The assigned unique identifer will remain associated with the researcher throughout their career. The researcher manages their own record of activities and publications. Activities include presentations, conferences, posters, lectures, and more forms of scholarly works. ORCID has an interface that automates the process of importing new records of publications from PubMed, Scopus, and other major databases.
Many medical journals request authors, either the corresponding author or all authors, to register for an ORCID iD during manuscript submission process and before their papers can be published. The reproducibility and integrity of biomedical science is being heavily scrutinized [6], including the authenticity of authors and authorship, even more so now in the Covid-19 literature [7]. Within that push toward fortifying the integrity of biomedical literature lies the ability to distinguish valid from invalid authors. Given that authorship is central to the integrity of scholarly literature, the editors of many ethics and biomedical journals may be relying on ORCID iDs to screen valid from invalid authors [8].
Research funding agencies are increasingly using ORCID iDs, as refected by their inclusion in the list of member organizations. As with manuscript submission to journals, the grant application process routinely demands information from applicants, which they have submitted on multiple similar applications in the past. By funding agencies integrating their systems with ORCID it does make the application process easier for researchers. Universities use ORCID identifers to help them track their own researchers; it is so much easier to automatically compile lists of grants and publications rather than asking for this information from their own staff members [4].
Students in science, medicine, education, STEM, and other research-oriented professions are encouraged to register for an ORCID iDs. ORCID identifers are very useful for early career researchers who are looking to get funded, published, and to advance their careers. It makes unpublished works more creditable and more visible. The ORCID system also can make certain information private because the profle is self-managed by the researcher.
Another random document with no related content on Scribd:
immediately moved back to Molokai, thus leaving Hakalanileo to mourn for her loss. When Hakalanileo saw that his wife was being carried away he tried to recover her, but found it impossible to do so. After his failure, he proceeded to Niheu and informed him that Hina had been taken away by the hill of Haupu. When Niheu heard this report from his father, he said: “I cannot get her, there is only one person who can do it, and that is Kana. You must go to him personally; don’t be afraid of him and run away if he should turn and look at you. Just [438]keep your eyes away from him.” After Niheu had given these instructions to Hakalanileo, Hakalanileo turned and went to meet Kana. When Hakalanileo came to where Kana was living, Kana turned and looked at him and the sight of Kana was so terrible that he turned and attempted to run away; but Kana called out to him, saying: “What do you want?” Hakalanileo replied: “I have come to tell you that the mother of you two has been taken away by
aku la o Hakalanileo i o Niheu la, e olelo aku i ka lilo o Hina i ka puu o Haupu; a lohe o Niheu i keia olelo a ko laua makuakane, olelo aku la ia: “Aole e hiki ia’u; hookahi wale no keiki e hiki ai, o Kana. E hele oe e hiki i mua ona, mai makau oe, a mai holo, ina i huli mai kela a nana ia oe, mai nana aku.” A pau ka olelo aoao a Niheu ia Hakalanileo, hele aku la ia e halawai me
Kana. Ia Hakalanileo i hiki aku ai i kahi o Kana, huli mai la o Kana a nana ia [439]Hakalanileo; ma keia nana ana, ua holo o Hakalanileo me ka makau. Pane mai o Kana: “Heaha kau?” Olelo aku o Hakalanileo: “I hele mai
nei au e hai aku ia oe, ua lilo ka makuahine o olua ia
Kapepeekauila, ke ’lii o ka puu o Haupu, aia i Molokai kahi i noho ai i keia wa.”
Kapepeekauila, the chief of the hill of Haupu. She is now at Molokai.”
When Kana heard this, he said to Hakalanileo: “Go and issue a call that the people come together throughout Hawaii, and instruct the men to go and hew out canoes, by which we will get to Molokai, and get back your wife.” With this, the canoe hewers all around Hawaii came together and a large double canoe of ten [fathoms] in length was hewed out and made ready, whereupon Hakalanileo went for Kana to voyage to Molokai. When Kana came to the double canoe he stretched out his hands and placed them on the canoe and the canoe sunk out of sight; Kana did not even attempt to board the canoe. Because of this, Kana said to Hakalanileo: “Go and hew out another double canoe.” Again the people of Hawaii went up and hewed out another double canoe; but the hands of Kana alone were too much for the canoe, for it too sunk out of sight, thus leaving them without a canoe to get to
A lohe o Kana, olelo mai la ia ia
Hakalanileo: “O hoi e kukala ia Hawaii a puni, e kalai i mau waa no kakou e holo ai i Molokai, i loaa ko wahine.” Ma keia olelo o Kana, ua akoakoa na kalai waa o Hawaii a puni, he mau waa nunui, he umi ka loa; a makaukau na waa, kii aku la o Hakalanileo ia Kana e holo i Molokai. Ia wa, kikoo na lima o Kana a luna o na waa, o ke komo iho la no ia o na waa a poho i lalo, aole i ee ke kino o Kana. Nolaila, olelo hou o Kana ia Hakalanileo, e kalai hou na waa; kalai hou no o Hawaii a puni, a loaa elua waa, i na lima no o Kana komo, nolaila, aohe waa e holo ai i Molokai. Nolaila, hele aku la o Hakalanileo i mua o Niheu a olelo aku la no keia mau mea, a lohe o Niheu, olelo mai la: “O hele a ia Uli, olelo aku i waa; aia ia ia ka waa e hiki ai i Molokai, nana e kuhikuhi mai ia oe.”
Molokai in. Therefore, Hakalanileo went to the presence of Niheu and reported the matter to him. When Niheu heard this, he said: “You go to Uli and ask for a canoe; she has the canoe that will take you to Molokai, and she will direct you what to do.”
When Hakalanileo came in the presence of Uli, she asked him: “What is it you want?”
Hakalanileo replied: “I have come for a canoe for Kana by which he may be able to get to Molokai to fight Kapepeekauila, the chief that lives on the Haupu hill.” Uli made reply: “Yes, there is a canoe, it is in Paliuli;11 but you must, however, go and call all the people together to go and drag down the canoes.”
Hakalanileo did so and collected eight times forty men, and they proceeded to the uplands of Paliuli, where Uli prayed for a double canoe for Kana.
A hiki o Hakalanileo i mua o Uli, ninau mai la Uli: “Heaha kau?” I aku o Hakalanileo: “I hele mai nei au i waa no Kana, e holo ai i Molokai, e kaua me Kapepeekauila, ke ’lii o luna o ka puu o Haupu.” I mai o Uli: “Ae, he waa, aia i Paliuli; e hele nae oe e kukala i na kanaka a pau loa, e kii e kauo mai i na waa.”
Hele aku la o Hakalanileo e kukala i na kanaka a pau loa, a akoakoa, he mau lau kanaka ewalu. Ia wa, pii lakou a hiki i uka o Paliuli. Hooulu o Uli i kana mele pule no na waa o Kana.
KAUMAIELIELI, THE DOUBLE CANOE OF KANA.
KAUMAIELIELI NA WAA O KANA.
Go get the canoe!
Go get the canoe!!
At your grandmother’s
To Hoanuiikamapu,
To Hoanuiwaalau,
To Hoanuiwiliwiliwaa,
To Hoanuihoonohowaa,
For the canoe up at Kalanaku.
Heiwale has a fishing canoe, This canoe is covered with a cloak by old women.
Go get, go get, go get the canoe, Go get the canoe of Kaimu at Kainalu,
Of Halekou, of Halekanaka, Of Haleohe, of Haleola,
Of the larger border of Leipe,
Of the burying place of Maiahiki,
Of the place where one runs and lies down.
The canoe that is sprinkled in the calm,
The canoe that jumps playfully in the calm,
The canoe that sleeps in the water in the calm,
The canoe of Maunakea in the calm,
The shaded canoe in the calm,
The isle-shaped canoe spread out in the calm,
The canoe of rushes pointing to the calm,
E kii i ka waa!
E kii i ka waa!!
I ko kupuuawahine,
Ia Hoanuiikamapu,
Ia Hoanuiwaalau,
Ia Hoanuiwiliwiliwaa,
Ia Hoanuihoonohowaa,
Mauka waa i Kalanaku,
He waa ia ko Heiwale
Hoahu ka luahine i keia waa,
E kii, e kii, e kii ka waa,
E kii ka waa Kaimu a Kainalu,
A Halekou, a Halekanaka,
A Haleohe, a Haleola,
A kuauna nui o Leipe,
A ka he o Maiahiki,
A ka holo moemoe-a!
O ka waa kapipi mai i ka lai,
O ka waa ekepue i ka lai,
O ka waa ka moe wai i ka lai,
O ka waa ka maunakea i ka lai,
O ka waa olopu i ka lai,
O ka waa moku halii i ka lai,
O ka waa nanahu i kuhikuhi i ka lai,
O ka waa ala e ai ke kaa o ka aha, [441]
O ka waa a ke kahuna wahine, a Laa nei la e!
E ku nei la i lalo o Hana,
Ku i lalo o Hana, ui hooeu i ka inoa,
O keia mau waa o Kaumaielieli,
The canoe that rises and eats the cords that bind it, [440]
The canoe of the priestess of Laa12 that is here, Which now stands down at Hana, Standing below at Hana; ask, inquire of its name; It is the double canoe of Kaumaielieli.
The Milo outline is the outrigger, Halauloa, the body; It pitched in the sea in its sailing. Aukuuikalani, the bow, The stern is carried up, Kaualupe, is the space between the iakos, Piliaama is the long stick on the outside, Leleiamanu is the stick at the bow,
Kupakei the stick at the stern, The outside sticks are like the rejected ones.
Peheu are the ears of the canoe, Pukokee the oblique ends, Makilihaohao in the heaven, the iron, Kainakahi the bailing cup, Kiai-i-ka-lani the leak, Kuanuenue is the front iako, Hauhiakaa the lashings,
O ke aka Milo la ke ama.
O Halauloa ka iwikaele.
O luu i ke kai ka holo ana.
O Aukuu i ka lani ka uhi,
E amo ia ka hope i luna,
O Kaualupe ka momoa,
O Piliaama ka moo mawaho,
O Leleiamanu ka laau ihu,
O Kupakei ka laau hope,
O Pookaiwaho, ka hoowahawaha,
O Peheu ka pepeiao,
O Pukokee ka pua,
O Makilihaohao i ka lani ke meke,
O Kainakahi ke ka.
O Kiai-i-ka-lani ka liu,
O Kuanuenue ka iako mua,
O Hauhiakaa ka lanalana,
O Hoomau koi a ko waena,
O Uaua ka aha lanalana,
O Hooipo a ke kolu ka iako,
O Luukia ka aha lanalana,
O Hapa i kukau lani,
O Uli la ka wahine ua lana ia e!
O Popoalaea ka wahine ua lana
ia e!
O Mailelaulii ka wahine ua lana ia e!
O Haneeiakake ke kahuna kui la.
O ke amo na o Kona la!
O kaikai ana o Kona la,
Hoomaukoia occupies the center,
Uaua the lashings.
Hooipoakekolu the iako,
Luukia the lashings.
Hapa mounts up to heaven,
Uli is the woman that is famous,
Popoalaea the woman that is famous,
Mailelaulii the woman that is famous,
Haaneeiakake the proclaiming priest.
That is the way they carry things in Kona,
That is the way they lift things in Kona,
That is the way the sail is set, The seat over which the cross stick hangs,
The sharp point of the cross sticks above.
Kauhikamakani is the cross stick above,
Kauhikalalea the cross sticks above.
Poa is the lower end of the stick, Niula is the piece of kapa at the end of the pole,
Kailewaula the piece of kapa below the first.
Kaameaula the piece of kapa below that,
Ka hookumu ana o ka la,
Ka noho ka ie i luna ae,
Winiwini ka ie i luna ae,
O Kauhi ka makani ka ie i luna ae,
O Kauhi ka lalea ka ie i luna ae,
O Poa ka ie i ka waha,
O Niula ka welu i ka puaki,
O Kailewaula ka welu i lalo iho,
O Kaa mea ula ka welu i lalo loa iho,
O ka pu o huula ka welu i lalo iho,
O Anuenue ula ka welu i lalo iho,
O Hoopio ka upai a ka la i waena,
O Alualu ke kaula ihu,
O Kanaha ka ula pau,
O Huki kaulawaha,
Holo ka waa i ka moana,
O Niheu kalohe i ka iliili,
Ka papaki i ko noho ana,
O Kuaieloelo kona malokai,
O Oolapaku kana hoe,
O Lealea lai i waena,
O ke pani kona noho ana,
O Kihei pua ka malokai,
O Laolapa kana hoe,
O Niniole i kai ko nui,
O Kaauia kona noho ana,
Waialea kona malo,
O Mapuna ia kea kana hoe,
O ka puna i kila maloko,
Kapuohuula is the piece of kapa below that,
Anuenueula13 the piece of kapa below that,
Hoopio is the end of the sail in the middle,
Alualu the bow stays, Kanaha the last of the pieces of red kapa,
Huki the piece of red kapa in the open.
The canoe sails in the ocean, Niheu is playing with the pebbles,
Kapapaki his seat, Kuaieloelo is his seagoing loin cloth, Oolapaku his paddle.
Lealealai is to occupy the center, As a substitute does he sit.
Kiheipua is his seagoing loin cloth,
Laolapa his paddle.
Niniole is to occupy the larger space,
Kaauia his seating, Waialea his loin cloth, Mapunaiakea his paddle.
Kapunaikila is on the inside, Kapunanui on the outside.
Pahelehalalei is on the inside, Pahelekaumoku on the outside.
Niuowaihiki is on the inside,
O ka puna nui la mawaho,
O Pahele hala lei maloko,
O Palekaumoku mawaho,
O Niu owaihiki maloko,
Ninakapukapu mawaho,
O Koolua mahana kea,
O Hoolaula ka hookele,
Ka papaku kona noho ana,
Ka heana o Koolaukani kana hoe,
O Hakamaka i hu o kela waa,
O Kama i ka hoe mawaho,
O Kanaloa i luna o ka pola,
E hei ana i ka heana,
O kaalei o ka moana,
O ka ale moe o ka moana,
O ke au miki o ka moana,
I ke au ka o ka moana,
Aukai hooukana e!
Ihu a ka moo a kaili,
E Niheu ke koa e!
O Wawakailani ka laau,
O Kana ke koa nui,
O Puhalakau ka laau,
O Opuaanalu kai hee,
O Niuli ka nui e,
O Moopuu ke kahuna,
O Hulahula ka aha,
O Kanaloa ke ’kua,
Hee ka puu o Haupu.
[443]
Ninakapukapu on the outside.
Kooluamahanakea
Hoolaula the sailing master, Kapapaku his seat.
The dead body of Koolaukani is his paddle.
Hakamaka is the bow of that canoe,
Kama is the outside paddle. Kanaloa14 is on the platform, Playing at cat’s cradle with the dead.
The towering waves of the ocean,
The sleeping waves of the ocean,
The drawing current of the ocean,
The current that bears one away to the ocean,
Sailing the ocean where the battle is to be fought.
The lizard shall be on the surface, Niheu, the warrior, Wawakailani his war club.
Kana is the chief warrior, Puhalakau his war club.
Opuaanalu shall be routed, Niuli shall stand as a coconut tree, Moopuu shall be the priest,
Hulahula15 the name of the prayer, Kanaloa shall be the god, Then shall the hill of Haupu be routed.
[442]
After the recital of the above prayer by Uli, she gave orders to dig down into the ground. The men then began to dig without any interest thinking there was no truth in the words of Uli. While the people were digging they came, first upon the sticks at the bow and stern of the canoe, the points that first came to their view, and when the body of the double canoe and all the parts were exposed, Uli gave orders that the people may return, for they were shivering with the cold, from the rain and thunder which had continued all through the time occupied in the digging, so that they were exhausted.
After the people had all returned, the double canoe, Kaumaielieli, was then lifted by the gods and carried down and placed in the sea; and from this point it was
A pau ka hooulu ana a Uli, ia wa, olelo o Uli, e kohi i lalo o ka lepo; kohi iho la na kanaka me ka hoomaauea, me ka manao ole he oiaio ka Uli olelo. Ia lakou e kohi ana ike mua ae lakou i ka manu o na waa e hoea ae ana mai ka lepo ae. A ike na kanaka i ke ano o na waa, a me na mea a pau loa, olelo aku o Uli i na kanaka e hoi, nokamea, ua pau i ka opili no ka nui loa o ka ua a me ka hekili, a ua aneane e make i ke anuanu.
A hoi na kanaka a pau loa, alaila, hapai ke ’kua i na waa, ia Kaumaielieli a lana i loko o ke kai, lawe mai la a hiki ma Kaipalaoa, e kupono ana i
taken to Kaipalaoa,16 directly below Wailuku and Piihonua, where Kana was living.
17 .
While Kana and Niheu were making their preparations to sail on the double canoe, Kaumaielieli, to do battle with Kapepeekauila, the chief on the top of Haupu hill, Moi dreamed a dream. This dream was before the start was made by Kana for Molokai. Moi was the priest to the chief Kapepeekauila on the top of Haupu hill. He was a very great priest, learned in his profession and was all powerful; his predictions always coming true, whether in the interpretation of dreams or in the foretelling of coming events. In the night of Kane,18 he dreamed a dream, which was this:
Wailuku a me Piihonua, kahi o Kana e noho ana.
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Ia Kana a me Niheu e makaukau ana e holo mai maluna o na waa o Kaumaielieli, e kaua me
Kapepeekauila ke ’lii o luna o ka puu a Haupu, ua loaa mua ia Moi ka moe uhane mamua o ka holo ana mai o Kana ma i Molokai. O Moi, he kahuna ia na Kapepeekauila no luna o ka puu o Haupu; he kahuna ike, a he kahuna mana loa ma na mea a pau ana e olelo ai, a e moe uhane ai, a me ka wanana. Iloko o na po o Kane, loaa ia ia ka moe uhane, penei ke ano o kana mea i ike ai:
THE DREAM.
A long man, a short man; A stunted youth, a male god. MOEUHANE.
He kanaka loa, he kanaka poko, He ui-aa-he alaneo,
The eyes touched the heaven, The earth was overshadowed. Say Kamauhili, Ku is routed. Such is my dream, the priest.
At daylight the next day, Moi said to the chief, Kapepeekauila: “Say, I had a dream last night.” The chief said: “Tell me what it is.” Moi then told him of the dream as related above. After telling the dream, Moi gave an interpretation of its meaning, but the chief would not believe it.
Seeing this, Moi prophesied to the chief and people, saying: “If you are not going to take heed to my warning, the priest, you will surely be dispossessed. If it is a woman that is unbelieving, she shall make a poor marriage, a woman is she of Kupukupu19 she will be hooked up by the bill of the duck and left on the height of Halihuki. I saw a long man, and it was by him that the borders of Haupu were broken and the hill fell to pieces into the sea; therefore depart now while death is yet at a distance.”
Kapepeekauila refused to take heed of this warning, saying:
A na maka pa i ka lani, Malu ka honua, Ia Kamauhili e! Hee nei Ku, I ka moe au a ke kahuna.
A, ao ae, olelo aku o Moi i ke ’lii ia Kapepeekauila: “E, he moe ka’u i ka po nei.” I mai ke ’lii: “E hai mai.” Hai aku la o Moi i ka moe i olelo ia maluna, a pau ka hai ana, wehewehe aku la i ke ano o ka moe, aole nae he manao io o ke ’lii i keia olelo a Moi. Nolaila, olelo aku o Moi i kana olelo wanana ike, i mua o ke ’lii a me na kanaka: “Ina he hoomoloka i ka moe a’u a ke kahuna, he au hulihia kona hope; ina he wahine ke hoomaloka i ka moe a’u a ke kahuna, he mai kona e moe ia, he wahine ia no Kupukupu, o lou ka nuku o Kolea ma, kau ana i luna o Halehuki. He kanaka loihi ka’u i ike, a oia ka mea nana i hahaki na hui o Haupu nei, a helelei aku nei a ku i loko o ke kai, nolaila, e hele oi la honua ka make.”
Hoole mai o Kapepeekauila: “O oe no ko’u mea e make ai e na
“You are the one I shall cause to die, you deceiving priest. My hill of Haupu shall never be conquered. However, let it stand; if my hill is not conquered in the coming fight, I will kill you.” [444]Moi then replied: “Yes, well and good. Since you would not accept my warning and you have made up your mind in the matter, let it be as you will. The paths of the priests are narrow and can never be reached by crawling.”20
The place where Moi dwelt and traversed is along the cliff ridge east of Waikolu, Molokai, and can be seen to this day; its pathway is along this steep cliff, below which are the waters of the Waikolu sea, and the place remains to the present time.
kahuna wahahee; aohe mea e pio ai ko’u puu o Haupu nei; a heaha la hoi, ina i make ole kuu puu ma [445]keia hope aku, alaila, make oe ia’u.” I aku o Moi: “Ae, he nani ia, ua lohe ole ae la no oe i ka’u olelo, a ua paa iho la no oe i kou manao; heaha la hoi, he ala ike ko kahuna, aole e loaa i ka hookolo ia.”
When the chief Kapepeekauila heard the words of Moi, he sent his swiftest messengers, Kolea and Ulili,21 to fly and look for Kana and Niheu. When the two came to the harbor of Punahoa, in Hilo, a place adjoining Kaipalaoa, where Kana was then living, Kolea said to Ulili: “Say, let
O ko Moi wahi i noho ai a hele, o ka lapalapa pali hikina o Waikolu, e waiho la ma Molokai a hiki i keia la; aia no hoi kona alanui ma ka pali nihinihi lele loa kahi i kau ai, a malalo o laila ke kai hula ana o Waikolu, a ke waiho nei no ia wahi a hiki i keia la.
A lohe ke ’lii o Kapepeekauila i keia olelo a Moi, hoouna aku la ia i kana mau kukini mama loa, o Kolea, o Ulili, e lele e nana ia Kana a me Niheu. A hiki laua i ke kai o Hilo, Punahoa, e pili ana me Kaipalaoa kahi o Kana e noho ana, i aku o Kolea ia Ulili: “E, e lele kaua i luna loa, o make
us fly away up high so as to be out of the reach of Kana, and from up there, call out to him.”
The two then flew away up high and at a point directly over the place where Kana was sleeping, they called out to Kana. When Kana heard the call he reached up with his hands, while still lying down, but did not catch them, though the effects of the wind caused by the hands of Kana made them swing away in haste, and in doing this they fell down on the hill of Haupu in Molokai. When the two birds came in the presence of Kapepeekauila, they told of the man with such long arms that they reached into the heavens, and that they barely escaped death. When the chief heard the report of the two birds, he sent Kolea and Ulili to go and tell Keauleinakahi,22 his warrior who had charge of the ocean.
Keauleinakahi was one of the warriors under Kapepeekauila and it could thrust through a canoe with his snout. This fish is to be seen to this day. It has a long sharp snout and can kill a man or wreck a canoe or other
kaua ia Kana, alaila, kahea iho kaua.” Lele ae la laua a hala i luna loa, kau pono iho la i luna o kahi o Kana e moe ana, kahea iho la; ia lohe ana o Kana, lalau ae la o Kana me kona mau lima i luna, me kona moe i lalo ke kino, aole nae i loaa, aka, ua opeapea ka lele ana a na wahi manu, a Kolea a me Ulili, a haule laua i Molokai, i luna o Haupu, no ka ikaika loa o ka makani o na lima o Hana. A hiki na manu i mua o Kapepeekauila hai aku la i ke kanaka lima loihi i ke kikoo ana i ka lani, a pakele laua i ka make; a lohe ke ’lii i keia olelo a na manu, hoouna mai la ia Kolea a me Ulili, e olelo aku ia Keauleinakahi, he koa ia i ka moana.
O Keauleinakahi, he koa ia no Kapepeekauila, ke ’lii o luna o ka puu o Haupu, e hiki ia ia ke hou i ka waa a puka pu, ma kekahi aoao, oia kela auau hou i ka waa a me na mea e ae. Ua kauoha ia ia e hou aku i na waa o
object. When the messengers came to Keauleinakahi, they said: “You have been ordered to pierce the double canoe, Kaumaielieli, when it comes from Hawaii and also to kill Kana and Niheu.”
On the day when Kana and Niheu completed their preparations, they boarded the canoe, Kaumaielieli, taking along with them their father Hakalanileo, and set sail. Kana was wrapped up in the form of a large package, and was placed on the platform. The length of the package extended the full length of the double canoe. While they were on their way and had reached a point between Hawaii and Maui, they were met by Keauleinakahi, the warrior of Kapepeekauila, who made an attack on the double canoe, with the intention of breaking it to pieces with his sharp snout. While it was preparing for the attack, Niheu stood up with his war club, Wawaikalani by name; and as Keauleinakahi made the attack,
Kaumaielieli, ke holo mai mai Hawai mai, a e pepehi ia Kana a me Niheu.
A ee o Kana a me Niheu i luna o na waa o Kaumaielieli, a me ko laua makuakane o Hakalanileo, a holo mai la o Kana, ua opeope ia a kau i luna o ka pola o na waa, e like me ka loihi o na waa o Kaumaielieli, pela no ko Kana waiho ana. Ia lakou e holo ana ma ka moana, ma waena o Hawaii a me Maui, loaa lakou ia Keauleinakahi, ke koa o Kapepeekauila, e lele mai ana me kona nuku oioi loa e hou i na waa. Ia ia e makaukau ana e lele mai e hou, ku ana o Niheu me kana laau palau, o Wawaikalani ka inoa, a hahau aku la ia Keauleinakahi, a make iho la ia.
Niheu struck it with his club, killing it.
After this encounter the voyage was resumed until they arrived at Waikolu, Molokai, near where the Haupu hill was standing, and here the canoe was moored. While they were mooring the canoe a large rock was rolled down from the hill aimed at the canoe Kaumaielieli. As Kana was lying on the platform of the canoe, one of the people called out, saying: “Say, there comes a large rock! A large rock is coming!! We will be killed! We will be killed!!” At this call Kana heard it, so he reached out his right hand and held the rock, while with the left hand he reached for a small [446]stone from the beach and placed it under the rock, stopping it from rolling any further By this action of Kana the rock was stopped right in the middle of the steep cliff; and it is there to this day, on the cliff of Waikolu. This saved Kana and the canoe Kaumaielieli from destruction by the rock. After this Niheu started off for the top of the Haupu hill, to the
Holo mai la lakou a hiki i Waikolu ma Molokai, kahi e ku ana ka puu o Haupu, hekau iho la na waa i waho. Ia lakou e lana pono ana ma waho ae o Waikolu, olokaa ia mai la kekahi pohaku nui mai luna mai o ka puu o Haupu, maluna pono o na waa o Kaumaielieli. Ia Kana e moe ana i luna o ka pola o na waa, kahea ae la kekahi o luna o na waa: “E, ka pohaku nui e kaa mai nei! Ka pohaku nui e kaa mai nei!! Make kakou! Make kakou!!” Ma keia kahea ana, ua lohe o Kana, lalau ae la kona lima akau a paa i ka pohaku, o ka lima hema, lalau aku la ma ka poina kai, i iliili kia [447]no ka pohaku i paa; ma keia hana a Kana, ua paa loa ia pohaku i waena o ka pali a hiki i keia la, e waiho la ma ka pali o Waikolu. A ua pakele no hoi o Kana, a me na waa o Kaumaielieli i ka make i ka pohaku. Mahope olaila, kii o Niheu i ka makuahine i luna o ka puu o Haupu, mamuli o kona koa a me kona ikaika.
rescue of his mother, believing that he could do this with his own strength.
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Niheu was a fearless warrior and had very little respect for the strength of others. He was so brave that he oftentimes fought against a whole army, without the least hesitation. When he was ready to start he took up his war club, Wawaikalani, and placing one end of it on the cliff, the other resting on the canoe, he walked ashore upon it. After landing he proceeded to the top of the hill of Haupu, where the chief Kapepeekauila was living, in company with Hina, the mother of Niheu, who was for the time being his wife.
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The real name of the hill was Kahonunuimaeleka,23 a turtle, and had flippers on the sides. Whenever these flippers closed the hill would extend up to the
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He koa makau ole o Niheu a he koa wiwo ole i ko hai ikaika, a he hiki ia ia ke hoouka kaua me ka lehulehu, me kona kanalua ole. Lalau aku la ia i kana laau palau o Wawaikalani, a hoomoe aku la mai na waa a hiki i ka pali, hele aku la o Niheu maluna. Ma keia hele ana a Niheu hiki aku la ia i ka puu o Haupu, aia i luna o laila ke ’lii o Kapepeekauila me ka makuahine o Niheu ma, o Hina, ua lilo ia Kapepeekauila i wahine nana.
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O Kahonunuimaeleka ka inoa o Haupu, he honu, me na aoao o ka puu o Haupu, ina e upai na hui, alaila, pii ua puu nei i luna a kiekie i ka lani. He pa ma waho o
heaven. Around this hill was a fence called Paehumu composed of ti-leaf of Koaea and the ulei of Nuuhiwa. These things grew so close together that they served as a windbreak, and no wind could touch the chief’s house, called Halehuki.
ka puu o Haupu, he pae humu ka inoa, oia ke ki o Koaea a me ka ulei o Nuuhiwa, aole e komo ka makani i loko o ka hale o ke ’lii, o ia o Halehuki. E hili aku ana o Niheu i ka laau palau ana, pau ke ki o Koaea, a me ka ulei o Nuuhiwa, komo ka makani i loko o Halehuki.
When Niheu came up to the fence he beat down the ti-leaf and ulei with his war club, causing the wind to enter Halehuki. As the wind blew into the house, Kapepeekauila asked: “What has caused the wind to enter here?” “There is a boy outside with a war club. He has beaten down the fence.”
Hina then spoke up: “It must be Niheu, our brave son. He is without fear. We shall be killed.”
While she was speaking, Niheu came in and taking hold of Hina started off with her. Before Niheu came into the house, Hina had told Kolea and Ulili the place wherein the strength of Niheu laid; it being in the strands of his hair, called Wilikalinoamohalaikaekaeka, and at the same time told them
Ia wa ninau ke ’lii o Kapepeekauila: “Ea, heaha keia mea e komo nei ka makani i loko nei?” “He keiki me ka laau palau, nana e hili mai nei ke ki o Koaea, a me ka ulei o Nuuhiwa.”
Olelo mai o Hina: “O Niheu, o ke keiki koa a maua; he keiki makau ole keia, make kakou.” I Hina e kamailio ana, hiki ana o Niheu a lalau ia Hina, a lawe aku la. Mamua ae o ka lawe ana o Niheu ia Hina, ua hai aku o Hina ia Kolea laua o Ulili i ko Niheu wahi e ikaika ai, o ia ka wili lauoho o ke poo o Niheu, o Wilikalinoamohalaikaekaeka ka inoa; e lalau a paa ka wili lauoho, alaila, haalele ia’u, pela e nawaliwali ai o Niheu.
to take hold of the strands and pull on them which will cause Niheu to let go of her, for this would cause him to lose his strength.
When Kolea and Ulili saw that Hina was being taken away, they flew and held Niheu by the hair. When Niheu saw that his hair was being held, he let go of Hina, took up his war club and struck at Kolea and Ulili. While he was doing this, Hina ran back to the house, to her new husband Kapepeekauila; Niheu, therefore, walked back to the canoe, and he was questioned by Kana as follows: “How about our mother?” Niheu replied: “I had her and we were on our way here when I was attacked; my hair was pulled by the two birds, Kolea and Ulili. While I was beating them off, Hina ran back again.” Kana then said to Niheu: “You stay here on our canoe while I go after our mother.” With this Kana stood up in the canoe and peeped over the hill of Haupu. At this the hill extended on up and Kana also extended on upward too. In doing this
A ike o Kolea a me Ulili, ua lilo o Hina, lele iho la laua a paa i ka wili lauoho o Niheu; a ike o Niheu ua paa kona lauoho, haalele iho la ia ia Hina, a hopu iho la i kana laau palau, a hahau ia Kolea ma laua o Ulili; ia ia i lilo ai i laila, holo aku la o Hina a hiki i ka hale, me ke kane o Kapepeekauila. Nolaila, hoi aku la o Niheu a hiki i na waa, ninau mai o Kana: “Pehea aku la ka makuahine o kaua?” Olelo mai o Niheu: “Ua loaa no ia’u, a hoi mai nei maua, ia wa, apo ia kuu lauoho e na wahi [449]manu, e Kolea ma; lilo au ilaila, holo aku nei o Hina.” I aku o Kana ia Niheu: “E noho oe i luna nei o na waa, owau ke kii aku i ka makuahine a kaua.” Ia wa ku ae la o Kana i luna o na waa, o Kaumaielieli ma, a kiei iho la maluna o Haupu, oni ae la o Haupu a kiekie, pela no hoi o Kana o ke oni ana. Ma keia oni ana o Kana, ua hiki i ka
[448]Kana had to go up to the highest heaven, in the deep blue sky and his body was in the form of a spider’s webb, for he was in great need of food and meat.
When Niheu saw that the legs of Kana were thin and in the form of a spider’s webb, he felt that it was because he was starving; so he called out in a loud voice to Kana: “Lie toward Kona, to Uli our grandmother, where you will be able to get food and meat.” Niheu had to repeat this call for three days before Kana heard him. When Kana heard the call of Niheu, he bent himself over across Molokai, over the top of Haleakala, over the mountain whereby a groove was formed across Haleakala which can be seen to this day.
When Kana reached Kona and the home of Uli his grandmother, he laid down by the doorway until Uli awoke in the morning, and when she came out she saw Kana, her grandson. She then woke him up and began feeding him. When Kana was satisfied, the increase of his body began
lanikuakea, ka lani lipolipo, ua punawelewele nae ke kino o Kana, no ka pololei i ka make a ka ai, a me ka ia.
Nolaila, nana ae la o Niheu ma na wawae o Kana, i ka punawelewele a me ka wiwi loa, a noonoo iho la ia, he make pololi. Kahea ae la o Niheu me ka leo nui ia Kana: “Moe ia i Kona i o Uli, i ke kupunawahiue o kaua, i kahi o ka ai a me ka ia.”
Ekolu la ke kahea ana a Niheu, lohe o Kana. A lohe o Kana i ka leo o Niheu, moe aku la ia maluna o Molokai, a kau pono i luna o Haleakala, i luna pono o ke kuahiwi, a ma keia moe ana a Kana ua puali o luna o ke kuahiwi o Haleakala, a hiki i keia wa.
Ia Kana i hiki ai i Kona i o Uli la, moe iho la ia ma waho o ka hale. Ala ae la o Uli i ke kakahiaka nui a hele i waho, nana iho la ia o Kana, o kana moopuna. Lalau iho la ia a hoala ae la, hanai iho la i ka ai, a maona, iho mai la kona nui a hiki i na wawae i luna o na waa, kahi a Niheu e noho
to come down until it reached his feet which were in the canoe, where Niheu was still waiting. When Niheu looked and saw that the legs were increasing he arose and cut off one, for he was angry with Kana for eating till satisfied. The numbness from this cut went up until it reached the head of Kana, and upon informing his grandmother of this fact, Uli said: “Your younger brother Niheu got angry with you because you partook of food [without remembering him], so he has cut off one of your legs.” After this Uli said to Kana: “You have conquered over your opponent. When you rise up you must extend upward until you tower above the Haupu hill, then make eyes at the hill and when it extends up to meet you, you reach down and break off the flippers on the right side; then break off the flippers on the left side; then it will have no more strength.” After these instructions had been imparted, Kana arose and stood upright until he towered over Haupu, when he made eyes at the hill. At seeing this Haupu extended upward to
ana. Nana ae la o Niheu a ike, ooki ae la ia i kekahi wawae o Kana, no ka ukiuki o Niheu i ka ai ana o Kana a maona, nolaila, holo ae la ka maeele a hiki i ke poo o Kana. Olelo mai o Uli ia
Kana: “Ua huhu ko kaikaina ia oe o Niheu, i ko ai ana a maona, nolaila, ooki kela i ko waewae. Ua make ko hoapaio, ina oe i ala, e ala oe a maluna iho o ka puu o Haupu, hoaa iho oe i ko maka, nana ia e oni ae, lalau iho oe i ka hui akau a hahai ae, a pela ka hui hema, alaila, pau kona ikaika.”
A pau ka olelo ana a Uli ia Kana, ala mai la o Kana a kupono, a kiei maluna o Haupu, hoaa iho la i na maka, ala ae la o Haupu a oni, i luna, lalau iho la o Kana i na hui a hahai. Ma keia hai ana o na hui, ua pau ka mana o Haupu, ua keehi iho la o Kana i ka puu a helelei, a ku kekahi mau puu liilii i loko o ke kai, o ia kela mau puu loulu e ku la ma ka waha o Waikolu, a hiki i keia la. Ma keia make ana o Haupu, ua pio ke ’lii o Kapepeekauila, a ua loaa o Hina, a lawe ia mai la a noho me kana kane o
