Hawaiian Traditions | Page 82 | Images of Old Hawaiʻi

December 13, 2016 by Peter T Young 2 Comments

Healani

Water-related races and regattas in the Islands have ranged from swimming, yacht, rowing and canoe races.

One early club was Healani – it was formally incorporated on December 13, 1894, but participated in earlier races under the Healani name.

An early account of competitive rowing appeared in the December 16, 1871, issue of the Pacific Commercial Advertiser: “There was a race between two-oared boats, of which four were entered, Young America the winner … there was splendid rowing exhibited, and the winners became such by purely hard work.”

King Kalākaua’s birthday on November 16th, 1875 marked Hawai‘i’s first regatta with extensive rowing competition. The King, a rowing buff, viewed the event from his yacht along with other members of his royal family.

There were aquatic sports, including five-oared whaleboat races, canoe races, yacht races, and swimming. Capping the day were spectators who climbed greased poles extending over the water. (Honolulu Rowing Club)

“Rowing is very popular, especially at Honolulu, where the Myrtle (‘Reds’) and the Healani (‘Blues’) Boat Clubs have for more than twenty years been rivals in four-oared shell, six-oared and pair-oared sliding seat barge rowing contests.”

“Regatta Day, the third Saturday in September, a legal holiday, is the important rowing carnival day, but races are also held on July 4, and at other times. Occasionally crews from the other islands or from the Pacific Coast participate in these races.” (Aloha Guide, 1915)

In the 1920s, there were five rowing clubs in Hawai‘i. The men’s clubs were Myrtle and Healani from Oʻahu and Hilo from the Big Island. The Healani and Myrtle Boat houses were near each other at what is now Pier 2 in Honolulu Harbor.

The Oahu-based Kunalu and Honolulu were the two women’s clubs. Kunalu was coached by Healani, while the Honolulu Girls were affiliated with Myrtle. (Honolulu Rowing Club)

Over time, teams reverted back to the canoe, principal means of travel in ancient Hawaiʻi. Most permanent villages initially were near the ocean and at sheltered beaches, which provided access to good fishing grounds, as well as facilitating convenient canoe travel.

“The canoe racing capital of the Hawaiian Islands … was at Waikiki, an area between the Hui Nalu Club and the Outrigger Club. (M)any canoe races took place in Honolulu Harbor during the regatta time when you had a Myrtle Boat Club, Healani Boat Club, the Hilo Boat Club, they would all participate and many of the canoe races took place right in Honolulu Harbor.” (Steiner)

The ancient Hawaiians paddled the channel waters in their canoes for food, recreation, trade, communication and military purposes. The rich history of the islands is full of accounts of mythical demigods and real-life heroes testing their skills on the oceans.

Control of Hawaiʻi’s channel waterways was an important part of Hawaiian society. This importance is reflected today in modern Hawaiʻi’s claim to state ownership of interisland waters (Hawaiʻi State Constitution, Article XV). (NOAA)

Control of the interisland waterways was an extension of domination of the land by the aliʻi. The “nature of the dominion exercised over a channel lying between two portions of a multi-island unit was based on Polynesian rather than Western concepts.” The Polynesians view the surrounding waters as part of the land. Control of the ocean by Hawaiians was implicit in the control of the islands themselves. (NOAA)

Kaiwi is known for the Kualau or Kuakualau – the strong wind and the rain out in the ocean. It is customary for it to blow in the evening and in the morning but sometimes blow at all times. “Where are you, O Kualau, Your rain goes about at sea.” (McGregor)

Wind speeds decrease in the lee of each island; whereas winds in the channel increase in strength. The area out in the channel is subject to heavy, gusty trade winds.

These winds had an effect on the waters in the channel; “… the ship turned toward Lae-o-ka-laau. As we went on the Kualau breeze of Kaiwi blew wildly, and many people were bent over with seasickness”. (Ku Okoa, 1922; Maly)

In Hawaiian tradition, Lāʻau Point on Molokai represents a point of no return. For those traveling by canoe from Oʻahu to Molokai across the Kaiwi Channel, once Lāʻau Point is sighted, there is no turning back to Oʻahu.

More commonly known today as the Molokai Channel, the Kaiwi Channel separates the islands of Molokai and Oʻahu; it has the reputation as one of the world’s most treacherous bodies of water.

In 1939, William K Pai is reportedly the first person to swim the Kaiwi Channel, from ʻIlio Point on Molokai to the Blowhole near Oʻahu’s Sandy Beach (because he first paddled a little offshore before swimming, it was ‘uncertified.’) Since then, several others have tried and succeeded.

On October 12, 1952, three Koa outrigger canoes launched from Molokai’s west side; nearly nine hours later, Kukui O Lanikaula landed on the beach at Waikīkī in front of the Moana Hotel. Thus began the world’s most prestigious outrigger canoe race, the Molokaʻi Hoe. Two years later, the women’s Na Wahine O Ke Kai, Molokai to Oʻahu Canoe Race, was inaugurated.

Healani is a regular participant in the Molokai to O‘ahu race. In the 1960s, my father skippered his Na Alii Kai (haole sampan boat) and escorted the Healani fiberglass canoe in the Molokai Channel race. He escorted the winning Healani teams (fiberglass) in 1966 and 1967.

“The 1966 race showed what the channel could do. One canoe was destroyed and several damaged in 20-foot seas and 35-knot winds.” (Sports Illustrated) (Waikiki Surf Club won the koa division.)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

Healani 1st-1966 & 1967 Molokai to Oahu non-koa-K Young-Na Alii Kai-Escort Boat

Home of Healani-PCA-Sep_23,_1901

Regatta-PCA-Sep_23,_1901

Healani Quarters-PCA- Sep_20, 1902

Regatta Day-PCA-Sep_21,_1907-Healani_Senior_Men

Regatta Day-PCA-Sep_21,_1907-Healani_Freshmen

Healani Boat Club

December 1, 2016 by Peter T Young Leave a Comment

Makahiki

There were four months devoted to the observances of the Makahiki, during which time the ordinary religious ceremonies were omitted, the only ones that were observed being those connected with the Makahiki festival. The keepers of the idols, however, kept up their prayers and ceremonies throughout the year. (Malo)

Traditionally, the rising of Makaliʻi (Pleiades) at sunset following the new moon (beginning in late-October or early-November) in noted the change of the season to winter.

The Makahiki is a form of the “first fruits” festivals common to many cultures throughout the world. It is similar in timing and purpose to Thanksgiving, Oktoberfest and other harvest celebrations – it celebrated Lono, god of plenty.

Something similar was observed throughout Polynesia, but it was in pre-contact Hawaiʻi that the Makahiki festival was celebrated during a designated period of time following the harvesting season.

The first period of the Makahiki was the kapu time when the people, although they had stopped working, were not yet allowed to play. Before they could play, the taxes for the King – the pig, the taro, the sweet potatoes, the feathers, the kapa, the mats, all things that were made – had to be brought together and offered on the alters of Lono. (Handy)

Then an image of Lono was carried around the island by the priests. At each of the ahupua‘a, the chief of that district presented the gifts. (Handy)

The Makahiki circuit conducted by the Lono priests carrying the akua loa representation of Lono was marked not only by the collection of tribute within each territorial unit (ahupua‘a), but also by large gatherings of people from each community as the procession of priests and warriors passed through. (Kirch)

Once the ʻAuhau (taxes) and hoʻokupu (offering) were collected, the Makahiki festival, including sports, feasting and dancing, could begin.

While the lands rested and are softened by the rains, in preparation of the new planting season, all wars were prohibited and goodwill prevailed. The chiefs joined with the makaʻāinana in feasting, testing or argumentative skills and athletic competition. (PKO)

At the end of the Makahiki festival, the king went off shore in a canoe. When he came in, a group of men with spears rushed at him (he was protected by his own warriors.) It was believed that unless the king was sacred enough to be superior to death, he no longer was worthy of representing Lono. (Handy)

Various rites of purification and celebration closed the observance of the Makahiki season. During the special holiday the success of the harvest was commemorated with prayers of praise made to the Creator, ancestral guardians, caretakers of the elements and various deities – particularly Lono.

The Kukui tree is considered to be the kinolau, or form, of Kamapuaʻa, the pig god, the lover of fire goddess Pele (perhaps due to light’s affinity with fire) and so a pig’s head carved from kukui wood is placed on the altar to Lono at the annual Makahiki festival.

Kapa was closely linked to Lono. White kapa streamers adorned the akua loa, or ‘long god’ during the Makahiki. The hale o Lono temples were located immediately inside the eastern boundary of each ahupua‘a. They served in the annual tribute collection by the ali‘i during the Makahiki. (Kirch)

Captain Cook sailed past Hāmākua, Hilo, Puna, and Kaʻū and put in at Kealakekua Bay, and on January 17, 1779, he put in at Kaʻawaloa Bay – the sails and masts of the ships of Captain James Cook resembled Lono’s akua loa.

When Captain Cook appeared they declared that his name must be Lono, for Kealakekua was the home of that deity as a man, and it was a belief of the ancients that he had gone to Kahiki and would return. (Kamakau)

“During the Makahiki season … the people of different districts gathered at one place”. (Malo) Kamakau, noted that “a place had been made ready” before the arrival of the Makahiki gods, where sporting matches were performed after the tribute offerings were made. (Kirch)

Hawaiian ethno-historic sources indicate the existence of special gathering places where members of an ahupua‘a community would assemble during the Makahiki period, especially for the offering of tribute to the Lono priests and for various sports, games and other ceremonies associated with this important ritual period. (Kirch) On such has been identified on Kauai.

Lono, the god of agriculture, along with Kāne’s help, insures a life cycle and abundance to all animal husbandry and crops. Kanaloa, the god of the sea, also needs Kāne’s help in order to insure a life cycle for the fish. This is significant as these three components are represented at Kāneiolouma on the South Shore of the island of Kauai.

“The heiau was the principal medium through which all religious activities were manifested, and was therefore the most important representative of religion collectively in ancient Hawai‘i.”

As noted by Henry Kekahuna in his 1959 mapping of the Kāneiolouma complex, the Kāneiolouma heiau at Poʻipū had three main sections (religion, agriculture and aquaculture (fish ponds.))

“On the East side, there is a large sports arena where Hawaiian games such as forearm wrestling, or uma, wrestling, or hakoko, and deadly grappling, or lua, were carried on.” (Kekahuna)

“On the South side, there is a large fishpond where special fish intended only for the ali‘i were raised. The Waiohai spring is the center of this fishpond.”

Extensive walled enclosures, alters, numerous bases for temple images, shrines, taro patches, irrigation ditches, a series of large fishponds, house platforms, extensive cooking areas, and terracing throughout make this complex ideal for rehabilitation.

Within the complex, an intricate system of walls and terraces trace the architecture of an ancient way of life. Near its center, the complex contains what may be the only intact Makahiki sporting arena in the state.

The Kāneiolouma and agricultural site complex is part of a huge complex of agricultural and habitation sites ranging from Kōloa town to the coast of Poʻipū and ranging from the Weliweli area westward to Kukui‘ula Bay and the Kōloa Field System.

Per the Bishop Museum Planetarium, December 1, 2016, marks Makahiki (start of the Hawaiian year.) To mark the start of the Makahiki season: 1) wait for the star cluster of the Pleiades to rise at sunset, which occurs every year on November 17; 2) wait for the new moon that follows this sunset rising of the Pleiades, which occurs in 2016 on November 29 …

3) wait for the first visible crescent moon that follows this new moon. This year, this slender crescent should be visible in the west at dusk on December 1, thus marking the start of the Makahiki season and of the Hawaiian year. (BM)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

Webber drawing of a Makahiki boxing match before Capt. Cook done at Napoopoo in 1779

Makahiki-Cook’s arrival-HerbKane

Akua Loa at Bishop Museum

Kaneiolouma-Poipu,_Kauai

Kaneiolouma-Poipu, Kauai

Kaneiolouma-Henry_Kekahuna-Map

Makahiki-Mural-MauiCollege

Makahiki-Hookupu-MauiCollege

Makahiki-Hookupu_MauiCollege

Makahiki-Celebration-MauiCollege

Makahiki-Celebration_MauiCollege

November 30, 2016 by Peter T Young 14 Comments

Kahikilani

The island of Oʻahu is divided into 6 moku (districts), consisting of: ‘Ewa, Kona, Koʻolauloa, Koʻolaupoko, Waialua and Waiʻanae. These moku were further divided into 86 ahupua‘a (land divisions within the moku.)

Paumalū (‘taken secretly’ (a shark bit off the legs of a woman who caught more squid than was permitted)) is an ahupua‘a in the moku (district) of Koʻolauloa, on the North Shore of O‘ahu. (23-ahupua‘a make up the district of Koʻolauloa.)

“’Pūpūkea-Paumalū survey in progess’ is a note appearing in for February (1904,) which refers to an important discovery of homestead lands on this island. They consist of two tracts of good land aggregating 4,000-acres just northeast of Waimea Bay, and the Oahu Railway runs through the lower portion on the seashore.” (Pacific Commercial Advertiser, April 29, 1904)

In 1907, the territory was advertising sale of agricultural – pastoral land in the Pūpūkea-Paumalū Tract, “Each of these lots contain large proportions of fine pineapple land.” (Evening Bulletin, June 1, 1907) Later, appropriations were made for water service.

A few years later (1913,) portions of the makai land was noted as subdivided into the Pūpūkea-Paumalū Beach Lots. A resubdivision happened later (1919.)

By 1919, land along the beach, named the Pūpūkea-Paumalū Beach Tract, was sold for residential property. These houses were mostly vacation homes for those who lived in Honolulu. (Dagher) Territorial appropriations were made in 1921 for the construction of roads through the tract.

Long ago there lived on Kauai a chief who was very fond of surfing by the name of Kahikilani (‘the arrival (of) chief.’) He had won every surfing contest on his own home island and now came to O‘ahu to try his skill.

As the surf at Waikiki was not to his liking, he went on to the Koʻolau side of the island. He wanted to prove his prowess in Paumalū surf. He found what he wanted in the large thundering waves of Paumalū.

While he was surfing he noticed some birds circling about him. One old bird in particular would fly a short distance away and then return to circle about him as if urging him to follow.

He did so, and the bird led him into a cave where he met a beautiful girl who had fallen in love with him as she watched him surfing and had sent her pets, the sea-birds, to lead him to her.

She asked him to become her husband and he accepted her proposal. Each morning before he left her for his favorite sport she made him two lehua wreaths to wear, one for his head and one for his neck.

For a long time they lived thus happily until one day as he came ashore from surfing, another girl greeted him and threw about his neck several strands of the golden ʻilima.

The old seabird flew home and reported to his mistress what he had seen. When she saw her lover returning with the ʻilima wreaths about his neck in addition to the lehua strands which she had braided for him, she was very angry and called upon her ancestral gods (ʻaumakua) to punish him.

As he ascended the hill he felt his body becoming heavy and, as he turned to look once more at his beloved surfing beach, there he remained transfixed in stone and is so to this day. (Cultural Surveys)

Some refer to the stone as the ‘George Washington Stone (or Rock;)’ it resembles George Washington wearing a hat.

Oh, one other thing …

Paumalū continues its reputation for its big waves; today, most generally refer to it as Sunset Beach.

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

George Washington Rock-1924

Kahikilani-George_Washington

Emanuel_Leutze_(American,_Schwäbisch_Gmünd_1816–1868_Washington,_D.C.)_-_Washington_Crossing_the_Delaware

George Washington

Kahikilani-Paumalu

November 27, 2016 by Peter T Young 1 Comment

Uakoko

E ui aku ana au iā ʻoe
Aia i hea ka wai a Kāne?
Aia i kai, i ka moana
I ke kualau, i ke ānuenue
I ka pūnohu, i ka ua koko
I ka ʻālewalewa
Aia i laila ka wai a Kāne

This question I ask of you:
Where, indeed, is the water of Kāne?
There, at sea, on the ocean
In the driving rain, in the heavenly rainbow
In the piled-up mist-wreath, in the blood-red rainfall
In the ghost-pale cloud form
There is the water of Kāne
(Kumukahi)

Uakoko – Lit., blood rain – A low-lying rainbow; A rain so heavy that it turns stream waters red-brown with the wash of the hillside; Reflection of rainbow colors in the clouds. (Ulukau)

“Usually the birth of a kupua, like the birth of a high chief, was attended with strange disturbances in the heavens, such as reverberating thunder, flashing lightning, and severe storms …”

“… which sent the abundant red soil of the islands down the mountain-sides in blood-red torrents known as ka-ua-koko (the blood rain). This name was also given to misty fine rain when shot through by the red waves of the sun.” (Westervelt)

“This was one of the signs of royalty. It was called red rain as also blood rain, whether on land or on the ocean. Whenever a red rain was seen on land or sea, then a priest would remark: ‘I wonder who will be the chief that will die, as foretold by this red rain?’”

“The interpretations of this sign, in relation to the chiefs were many, concerning the demise, or the birth of a chief, or, of the approach or departure of a chief.”

“These signs, such as the clappings of thunder, the fiashings of lightning, and the rain and wind on the ocean were all signs of royalty and pertained either to a dying chief, a traveling chief, or the birth of a chief. These signs do not appear every day, being only seen at their proper time for such revelation.” (Fornander)

“On Oct. 16, 1876, at the house on Emma Street, was born to Princess Miriam Likelike (Mrs AS Cleghorn – Liliʻuokalani’s sister) the child now known to the world as the Princess Kaʻiulani. She was at once recognized as the hope of the Hawaiian people, as the only direct heir by birth to the throne.” (Liliʻuokalani)

The following is one of six name songs written by Lili’uokalani for her niece and heir apparent, Kaʻiulani.

(Rainbows were symbols of royalty. Kauai is praised in the song because some of Kaʻiulan’’s relatives came from there. In the last stanza, Mano is short for Manokalanipō, a famous Kauai chief. Naue on Kauai is noted for pandanus, and Makana cliff in the Hanalei District, for its fragrant ferns.) (Ulukau)

He Inoa No Kaʻiulani

Lamalama i luna ka ‘ōnohi lā
Kāhiko ua koko ‘ula
Ka hō’ailona kapu o ke kama lā
He ēwe mai nā kūpuna

Ahāhā, ua nani ka wahine lā
Ahāhā, ka nohona i ka la’i
Ahāhā, ua hele a nohea lā
Pua ha’aheo o ke aupuni

Ki’ina ka wehi o ke kama lā
I ka mokupuni o Mano
Ka hala o Naue i ke kai lā
Laua’e ‘a’ala o Makana

Kāohi ‘ia iho ka mana’o lā
A ho’i mai ‘o Lilinoe
Ka wahine noho i ke anu lā
I ka piko o Maunakea

A Name Song for Kaʻiulani

The display of a rainbow illuminates above
An adornment with the blood red rain
This is the sacred sign of the princess
The lineage passed down from the ancestors

Well, now, the lady is so pretty
Here now, dwelling in tranquility
My, how she has become so beautiful
A flower that her nation embraces with pride

Fetch the adornment for the princess
On the island of Mano
The hala of Naue in the sea
And the fragrant laua’e of Makana

Any further thoughts should be repressed
Until Lilinoe returns
The woman who dwells in the chilly cold
At the summit of Mauna Kea
(The Liliu Project – Ulukau)

Performance by Hawaii Youth Opera Chorus (HYOC:)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

RedRain-Jordan

November 26, 2016 by Peter T Young Leave a Comment

Kapa

The Polynesian name of the moon, Mahina, is derived from Hina, the goddess mother of Maui. The Hawaiians say that Hina and her maidens pounded out the softest, finest kapa cloth on the long, thick kapa board at the foot of Kauiki. (Westervelt)

The Hawaiian background of the name Kapa has been generally retained, although many of the Polynesian groups have called their bark-cloth by other names or other forms of this name. The origin of the name is simply ka = the, and pa = beaten, or the beaten thing.

Its earliest and most important use is for clothing; malo: a strip of cloth nine inches wide and nine feet long for the man, and pa‘u for the woman: a strip a little wider and somewhat longer.

White kapa was sometimes used to cover the inside of the thatch of a hale. It was used for decoration on the walls of the more open lanai or porch. The thick ribbed kapa was used as a mat, and a tough leathery variety was used in the early days of the Mission as a handsome and suitable material for binding books.

A firm, rather coarse, white kapa was used as a covering for the anuʻu or oracle in the heiau or temple where the gods were supposed to talk down to the priest or chief.

At certain seasons of the year, as at makahiki (first day of the year) and at some religious festivals, the images of the gods were dressed in fresh white or red kapa with great ceremony, while the old kapa dress was burned, lest some sacrilegious person might use it.

Strips of kapa made excellent cord or twine, or, when twisted or braided, even rope; the latter had another use in quite a different line as slow-match, the charred end readily catching the fire from the fire-sticks and, slowly consuming, held the fire conveniently.

Smaller strips were the wicks for the stone lamps so common on the group fifty years ago, the simple cups affording a ready way of increasing the light of a lamp by adding wick after wick around the rim.

A strip of white kapa tied around a tree indicated that the fruit was kapu; the same signal on a stick placed in a path indicated “no thoroughfare.”

In fastening the stone adze (koi) to the handle (au), a fold or two of kapa was interposed between stone and wood before binding together with sennet; when kapa could not be obtained hala leaves were substituted, but kapa was preferred.

The white, unstained kapa was used to bandage wounds, and was scraped into lint for stanching blood, precisely as we should use cotton or linen cloth at the present day. (Brigham)

Akia, wauke palaholo, mamaki – these plants grow in the forests on hills, in valleys, on side hills, on ridges, and in green meadows; also on the banks of taro patches.

They can be found growing on the eight inhabited islands and had grown there plentifully; but on some of those islands they grow more abundantly, and cover a large area of land, and on some they are scarce. (Brigham)

In Hawai‘i, wauke made the softest, finest, and most durable bark cloth, for dress, bed sheets, and for ceremonial purposes. The inner bark of other trees and ferns named above, and including ulu (breadfruit) and mamane, was used for making coarser cloth for other uses – or if wauke could not be obtained. (Handy)

The method of getting wauke is the same for the various kapas which a person desires; it is only during the process of beating out the kapa that a person could make use of the pattern which she prefers.

After cutting a tree, he next trimmed off the outside bark; the wauke was left in the water until soft; after six days, eight days, ten days or perhaps twenty days, it was taken out of the water. (Fornander)

The strips were laid edge to edge, and felted together by beating with wooden beaters of different sizes, square in cross section, having carved geometric designs on their four faces to give watermarking. Many successive beatings with lighter and lighter clubs were required to make the finest cloth. (Handy)

For the process of beating the kapa these things are prepared: The block on which to do the beating; this block is made broad and flat on top and the two ends are made thus: the top one is lengthened and the under one is shortened. Water is used through the beating process to keep the wauke continually wet. (Fornander)

The first i‘e (club – tapa beater) (a coarse-figured club) is used for hard pounding. After that is the i‘ekike, the dividing club, a smaller-figured club; then comes the printing club and the finishing club. The kapa is then cut. It is next taken to soak in water.

It is then spread to dry at a place prepared for drying it, that is the drying ground; there it is spread out and pressed down with rocks placed here and there so that the pa‘u would not wrinkle. This is continued until the pa‘u is dry. And this is done until there are five kapa; they are then sewn together. That is called a set of kapa.

Relating to the mamaki. Going after this kind of a plant is like going after the wauke. The method of preparation and making is the same. The kapa, however, is greatly favored by the chiefs. (Fornander)

Decoration of Hawaiian tapa, in addition to the watermarking, consisted of dyeing, felting on strips of colored tapa by beating, and stamping with small bamboo printing blocks (‘ohe kapala). (Handy)

Follow Peter T Young on Facebook

Follow Peter T Young on Google+

Follow Peter T Young on LinkedIn

Follow Peter T Young on Blogger

‘Woman_of_the_Sandwich_Islands_making_the_Natural_Cloth_with_which_they_are_Dressed’_by_Jacques_Arago

Hina-(HerbKane)

Alphonse_Pellion,_Îles_Sandwich;_Maisons_de_Kraïmokou,_Premier_Ministre_du_Roi;_Fabrication_des_Étoffes_(c._1819,_detail)

Kapa printers-kamahawaii

Kapa_or_Tapa_cloth,_Hawaii,_collected_before_1890_-_Pacific_collection_-_Peabody_Museum,_Harvard_University_-_DSC05747

Kapa Holoku-MissionHouses

Kapa Beater

Kapa beaters-ie kuku hooki-kapakulture

Kapa_or_Tapa_cloth,_Hawaii,_possibly_collected_by_Captain_James_Cook,_before_1869_-_Pacific_collection_-_Peabody_Museum,_Harvard_University_-_DSC05749