Waa Aka

"A Tongva creation story of Catalina Island and how the black-crowned night heron came to be"--

Nuu-chah-nulth “family histories” are actually tribal histories since their idea of family encompasses the tribe. Eighteen such histories are presented here, chronicling the origins and resources of a number of tribal families. In lieu of written records, these oral traditions stood as Nuu-chah-nulth history and were recited formally in public on ceremonial occasions. Several accounts give long lists of foods. Others describe the acquisition of important technological advances, such as a salmon trap. Half of the texts are short, focusing on a particular item like a mask or a house decoration. One text lists hundreds of Nuu-chah-nulth place names given mythically by Swan Women to the Port Alberni region, which was previously Salish in population and language. Generally, these histories explain how the world came to be and set forth family claims to material and spiritual resources. Each account belonged to the family, which had the exclusive right to tell it publicly. Summary outlines are provided in the introduction.

The Hawaiian Romance of Laieikawai, the first fictional work of literature produced by a Native Hawaiian. The story is based on a traditional legend about the princess Lāʻieikawai. The theme of songs and tales was rehearsed in prose and interspersed with oral songs by ancient Hawaiian storytellers. That's why it's an exciting mix of folklore and historical fiction.

This Book: lgbo Mediators of Yahweh Culture of Life: volume IV, Exodus, Part 1, is the first accurate account of the path of the Exodus based on genetic, ethnolinguistic, paleoanthropologic and archeological scientific proof. The book builds on the theme of the book series: lgbo Mediators of Yahweh Culture of Life, that the lgbo are the Chosen People of God, the true Israelites (lgbo language: ! zara Eli, meaning 'you answered the Most High'). The question of who are the true Ancient Israelites has been settled with the science of population genetics. It has been shown conclusively that, the lgbo have L1 gene which is the Semite gene of Ancient Israelites. Human origins are traced through matrilineal genes, starting with the Eve gene called superhaplogroup LO. The three women who were theoretically wives of Shem, Ham and Japheth were L 1, L2, and L3 haplogroups, respectively. These genes are called Nilotic genes because of their origins along the Nile (lgbo language:mmiri niile, meaning 'all the waters'). The lgbo were the original inhabitants of ancient Egypt (lgbo language:a gQ Ya, a pa att,1 , meaning 'prays to God and carries out His instructions'), and were the Dynastic Pharaohs (lgbo language: e fere Qha, meaning 'your worship of the people').The lgbo were the earlier inhabitants of Nubia (Owere dialect lgbo language: ani ibo, meaning 'the land of the mediators', as priests that mediate between God and humanity for the remission of sin). The lgbo that speak the Owere dialect lived in Nubia or Upper Egypt while those that speak the Onitcha dialect lived in Lower Egypt. The lgbo Egyptians were conquered by the Turkic and ancestors of Arabs, and then enslaved in their own land , as Hebrews (lgbo language: Qha e bu t,1rt,1 t,1wa, meaning 'the people who bear the wickedness of the world'). On the way to the Promised Land of Canaan (lgbo language: oke Nna, meaning 'the allotment of the Father'), they were formally ordained a nation of priests by God and called lgbo (Onitcha dialect lgbo language: i gbo, meaning 'mediators or priests' between God and humanity for the remission of sin). The lgbo gene haplogroup is L 1 dating 150,000 to 240,000 years. The L2 are genes of the people of Black Southern Sudan region, which dates 100,000 to 150,000 years; and L3 dates 70,000 to 100,000 years and comprise all other black people. The genes of the white people are M and N, and are mutations of L3, that dates back 6,000 to 12,000 years. The locations of the sites from Egypt across Chad (lgbo language: Chi e du, meaning 'Almighty God leads'), Niger, Cameroon and finally Nigeria are to this day preserved in several caves and National parks. The Great Secrets of World Civilization and finally the burial Place of Moses have been revealed . Read this book and be part of this great history!

The Laieikawai is a Hawaiian romance which recounts the wooing of a native chiefess of high rank and her final deification among the gods. The story was handed down orally from ancient times in the form of a kaao, a narrative rehearsed in prose interspersed with song, in which form old tales are still recited by Hawaiian story-tellers. It was put into writing by a native Hawaiian, Haleole by name, who hoped thus to awaken in his countrymen an interest in genuine native story-telling based upon the folklore of their race and preserving its ancient customs—already fast disappearing since Cook's rediscovery of the group in 1778 opened the way to foreign influence—and by this means to inspire in them old ideals of racial glory. Haleole was born about the time of the death of Kaméhaméha I, a year or two before the arrival of the first American missionaries and the establishment of the Protestant mission in Hawaii. In 1834 he entered the mission school at Lahainaluna, Maui, where his interest in the ancient history of his people was stimulated and trained under the teaching of Lorrin Andrews, compiler of the Hawaiian dictionary, published in 1865, and Sheldon Dibble, under whose direction David Malo prepared his collection of "Hawaiian Antiquities," and whose History of the Sandwich Islands (1843) is an authentic source for the early history of the mission. Such early Hawaiian writers as Malo, Kamakau, and John Ii were among Haleole's fellow students. After leaving school he became first a teacher, then an editor. In the early sixties he brought out the Laieikawai, first as a serial in the Hawaiian newspaper, the Kuokoa, then, in 1863, in book form. Later, in 1885, two part-Hawaiian editors, Bolster and Meheula, revised and reprinted the story, this time in pamphlet form, together with several other romances culled from Hawaiian journals, as the initial volumes of a series of Hawaiian reprints, a venture which ended in financial failure. The romance of Laieikawai therefore remains the sole piece of Hawaiian, imaginative writing to reach book form. Not only this, but it represents the single composition of a Polynesian mind working upon the material of an old legend and eager to create a genuine national literature. As such it claims a kind of classic interest.