reference stuff and pics reloated to women in hawaii

http://www.saunalahti.fi/penelope/Feminism/hawaii.html awesoem website

The way of life
The Hawaiians are descendants of Polynesians who migrated to Hawai'i in two waves: the first from the Marquesas Islands, probably about AD 400; the second from Tahiti in the 9th or 10th century. They numbered about 300,000 at the time of Captain James Cook's arrival at the islands in 1778. The Hawaiians were a brown-skinned people with straight or wavy black hair. They were large and of fine physique, like the New Zealand Maori, whose language resembled theirs.
Without metals, pottery, or beasts of burden, the people made implements, weapons, and utensils of stone, wood, shell, teeth, and bone, and great skill was displayed in arts and industries. Houses were of wood frames and thatched, with stone floors covered with mats. The finest mats and tapas were high valuables, suitable for use only by chiefs and gods. In 1820 missionary Lucia Holman writes: "The floor of the houses of the nobility are first paved with small pebble stones, then a layer of hay, next a coarse mat made of the cocoa nut leaf .. next a finer mat made of the rush .. Next a straw mat, and so on. The richer and higher the chief, the more mats he sits and sleeps upon. I have counted 20 or 30 on one floor."
The people were excellent sailors, fishermen, and swimmers. Canoes were outrigger or double, sometimes 30 m long. Fish was caught from the sea or raised in the ponds. Their principal food was taro, and they cultivated also sweet potatoes, coconuts, yams, and bananas. They made narcotic and fermented drinks of the awa (kava) or ti roots. They loved flowers, which they wore in leis around their necks and hats.
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Clash of cultures and the "lazy women"
The missionaries from New England arrived to Hawai'i in 1820s. They were shocked by what they perceived as the idleness of women. Women were advantaged by the usual division of labour: men undertook the bulk of heavy labour in building, fishing and agriculture, and also cooked the meals. Women made mats and barkcloth, collected shellfish, and were more closely involved than men in care of infants. People did not wear much clothing and houses had no furniture. But, as mentioned above, the mats made by women were highly valued, and accumulated in numbers in noble residences.  Young women had little duties. Hawaiians did not appear to the missionaries to have enough work to do. Their free time was spent in swimming and surfing, in cardplaying, boxing matches, games, cockfights, hulas and other traditional games of skill or chance. In a missionary school, surfboards were used as tables for women to study.
The protestant upbringing made it difficult for the missionaries to understand the values of the native culture, or their family system. One of the missionaries complained about the difficulty to translate the Seventh Commandment to the Hawaiian language, because, according to him,  the Hawaiians had about twenty forms of illicit intercourse, with as many different names in the language. If he uses one word, the natives may think that the other 19 are still allowed!
Family life
Absence of nuclear family life troubled the missionaries. "The children were growing up like wild goats in the field." According to them, there was entire lack of discipline. If children got angry at the parent, they just took their sleeping-mat and went to stay with other relatives. The large kin group looked after children, and adoption was common to tighten family ties. Children were often left to relatives, and people did not make difference between biological children and other kin. Birth of a child was an important ceremonial occasion. In Hawaiian thought grandchildren 'mo`opuna' replace their grandparents 'kupuna'. Grandparents had the right to ask for their mo`opuna for adoption, and they reared children born to young adults. Infanticide and abortions were sometimes practiced. After contact 1778 there was a high mortality in infectious diseases.
Marriage of commoners was unmarked and casual, attachments were easily broken. A Hawaiian testifying in the court 1854: In the old days, before the custom of marriage became general, it was 'moe aku, moe mai' = sleep here, sleep there. Usually a commoner had one spouse at a time, but instances of sororal polygyny (sisters shared a husband), fraternal polyandry (brothers shared a wife), the sororate (widower married sister of his wife) and levirate (widow married a brother of the husband) occured in nineteenth century family histories. There were no distinct terms for 'husband' and 'wife' but words used were 'kane' = man and 'wahine' = woman. Ho`ao pa`a, formal marriage, was used to form a tie between families, the custom of the chiefs and first-born children of prominent people. 
There was hypogamy as well as hypergamy,  wife-capture as well as husband-capture, homosexuality as well as heterosexuality. Certain young people were expected to be virgins, some others were granted much liberties.  "Children (at least aristocratic) were socialized in the arts of love. .. Girls were taught the 'amo'amo the wink-wink of the vulva, and the other techniques that make the thighs rejoice. Young chiefs were sexually initiated by older women, preparing them thus for sexual conquests that singularly mark a political career: the capture of a senior ancestry. And all this, of course, was celebrated not only in the flesh, but in the dance, poetry and song."

An ule, an ule to be enjoyed, ("ule"=penis).
Don't stand still, come gently,
That way, all will be here,
Shoot off your arrow. 

On Samoa, the missionary Williams had witnessed how "a young Englishman first went on shore among (Samoans) the females in great numbers gathered around him & some took off their mats before him exposing their persons as much as possible to his view. This they call Faa Samoa" = the Samoan way. The mat was the only piece of clothing women used to wear, a skirt of fibres or leaves. Taking it off could mean sexual proposal or sign of contempt.
Menstruating women were secluded in a separate house, the hale pe`a. A man was also prohibited from consorting with any other women during his wife's menses, on pain of death, according to one informant. There was some ambiguity about menstruation: after a taboo period of three to five days a woman ritually cleansed herself and was able to have intercourse, even if she was still bleeding; in fact the conception was believed to be most probable during that time. So the blood was not bad as such.
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Kapu
Kapu or taboo classified some foods and acts as forbidden. Normally, many priviledges of high rank people were kapu to commoners, and strictly punished. Kapu forbade men and women from eating together. As elsewhere in Polynesia, cooking was men's work. Customarily, men's meals were taken in communion with ancestral gods, and these very food were the sacrifice, hence at all times prohibited to women.
Men and women had separate eating houses but common sleeping house; women were forbidden from entering heiau temples or the men's house. There was a great number of kapu foods which only high ranking men were allowed to eat: pork, coconut, shark, sea turtle, whale, most varieties of banana; women ate primarily fish and taro. However, women seemed to eat forbidden foods when men could not see them and they could escape punishment. The risk was high as the punishment could be putting out an eye or putting to death. Women of high kapu rank were not punished themselves but, at least in one instance, a surrogate, a boy servant was put to death as an offering. Similarly, when chiefly women were caught in liaisons with commoner men or lesser chiefs, the man would be punished but not the chiefess. The kapu system was an arena for gender politics, and gender relations were altered several times since the first contact.
Some words were also heavily endowed with mana, sacred power, and therefore kapu to those without the status to speak them. Hawaiian proverb about the power of words says: "In the word is life; in the word is death."
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Aristocracy
The Hawaiian society was highly stratified: there were classes of chiefs, lower chiefs and commoners. Chiefs of highest tabus - those who are called gods, fire, heat and raging blazes - cannot be gazed directly upon without injury. The lowly commoner prostrates before them face to the ground, the position assumed by victims on the platforms of human sacrifice. .. When a commoner, having violated the tabu, is destined for sacrifice, his eyes are first put out by the king's executioners; but when the great chief Keoua in historic times resigned himself to the altars of his victorious rival Kamehameha, he first cut off the end of his penis.
High chiefs, alii nui, held absolute power. When a missionary went to remonstrate with the royally drunk king in Hawaii, and told him that God was not pleased with such conduct, the king Liholiho replied "I am god myself. What the hell! Get out of my house."
Classificatory sister-brother-unions produced the highest-ranking offspring among high chiefs, belonging to the p`io and niaupio ranks. There was a high frequency of consanguineous marriages among the ruling chiefs - male chiefs with their classificatory 'sisters' (usually half-sisters) and 'daughters' (siblings' daughters). Sahlins states "Hawaiians .. do not trace descent so much as ascent, selectively choosing their way upward, by a path that notably includes female ancestors, to a connection with some ancient ruling line."
When the usurper lower ranking wohi chief Kamehameha defeated his rival, he asked his rival's wife's mother Kalola Pupuka to give her 'daughters' (in fact hers and her sisters') and granddaughters as his wives. He married a bunch of sisters' daughters and their daughters. One refused herself and committed suicide. Thus, the highest ranking person in the kingdom in 1819 was Keopuolani, a ni`aupi`o chiefess and the mother of heirs to the throne, like Kamehameha's son Liholiho. She was of such high rank that Kamehameha had to remove his loincloths in her presence, and he also had to avoid her shadow and could not be in her presence if she did not so wish. .
The ideal beauty and potency of the chiefs was huge, fattened, skin lightened by the protection from the sun, body glistening with perfumed oil, bedecked in the dazzling feather cape that is the treasure of his/her kingdom. Kaahumanu, the queen regent (around 1830), was so enormous that she could hold any of the missionaries on her lap, which she often took the liberty of doing. Chants for the chiefs were sung at their birth, praising his/hers precious parts. King Kalakaua was celebrated with this song:

Your lively ma'i (=genitals)
That you are hiding -
Show the big thing,
Halala, to the many birds.

A secondary wife of Kalaniopu'u, king of the Hawaii in Cook's time, informed that she has had during her lifetime not less than 40 husbands, she usually had several of them at one time.
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Society and religion
Traditionally, the haku`aina carried the inheritance rights to the land in the family, other siblings were allowed to stay in the land.
Traditionally the land belonged to the highest king who distributed it among his vassals and they among the commoners; but there were inherited tenure rights to use the land. Private ownership, mahele, was introduced in 1840s because of external pressures, and it brought a disaster because people were not able to adopt the idea of selling away land, and indeed losing rights to it. The last indigenous ruler, Queen Liliuokalani opened a bank for women to protect their possesions against husbands, non-Hawaiian in particular, because the bulk of Hawaiian money acquired through inheritance of land was owned and controlled by women.
Hale o Papa, the house of the goddesses, was only for women. Women were reputed to have a privileged relationship with the female deities of sorcery, primarily Pele and her sisters, who are kino (forms) of Haumea, goddess of childbirth and reproduction. Women were particularly likely to be kaula, seers or prophets. To this day Hawaiian women are particularly vulnerable to spirit possession.
The hula dances were done for the purpose of carrying on tradition, honoring gods, and keeping the history alive. Hula dance symbolized its patron goddess Laka and it would arouse the returning god Lono of cosmic reproduction. Lono's yearly return by the sea and regeneration of nature was central in the Hawaiian religion. Traditionally hula was performed daily, and missionaries took great pains in trying to prevent it on Sundays.
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Questions for reflection
At the present time, Hawai'an society experiences a revival of traditional values which were largely destroyed by the missionaries and occupation by the U.S. (See the Web-links below). Many aspects of the traditional Hawaiian way of life differ from Western values, for example. Compare your own society to the Hawaiian world-view. Would there be something worth of changing?
Sources of information:
Buck, Elizabeth. 1993. Paradise remade. The politics of culture and history in Hawai'i. Philadelphia: Temple University Press.
Grimshaw, Patricia. 1989. New England missionary wives, Hawaiian women and 'the cult of womanhood'. in Jolly and Macintyre (eds): p 19-44
Jolly, Margaret and Martha Macintyre, editors. 1989. Family and gender in the Pacific. Domestic contradictions and the colonial impact. Cambridge: Cambridge Un Press. 296 p
Linnekin, Jocelyn. 1990.Sacred queens and women of consequence: rank, gender, and colonialism in the Hawaiian Islands. Ann Arbor: Un of Michigan Press. 276 p.
Sahlins, Marshall. 1985. Islands of history. Chicago Un. Press. 180 p.
Weiner, Annette. 1992. Inalienable possesions: the paradox of keeping-while-giving. New York. 232 p
On the Web:
PAPA KUHIKUHI - Maui Nui Cultural Links Directory
Hawaiian Independence and Cultural Links

more hawaiiana postcard stuff and other stuff for freference ect and research

more vintage kine stuff n more kine reference kine stuff

tons more stuff hawaiiana reference and research pics

Anna Keahikuni-i-Kekauʻōnohi , sometimes called Miriam Kekauʻōnohi, (1805–1851) was a Hawaiian princess and queen consort, member of the House of Kamehameha and granddaughter King Kamehameha I.
She was born circa 1805 at Lahaina, Maui. Her father was Prince Kahōʻanokū Kīnaʻu of Hawaii. Her mother was Kahakuhaʻakoi Wahinepio, sister of Boki and Kalanimoku and granddaughter of King Kekaulike of Maui. Her father was son of King Kamehameha I and Queen Peleuli, daughter of Kamanawa one of the royal twins. She married her uncle Liholiho who ruled as King Kamehameha II. She was one of his five wives. Others were Queen Kamāmalu, Queen Pauahi, Queen Kīnaʻu, and Queen Kekāuluohi. She was the youngest, but Kamāmalu was Liholiho's favorite.^[1] She was at the famous meal when the kapu system was overturned in 1819 known as the ʻAi Noa. After Liholiho's death in London, she went to Kauai and married her half-brother Kahalaiʻa Luanuʻu.^[2]:108
Kekauʻōnohi served as a governor of the island of Kauai some time around 1840 - 1845^[3] and was a stanch Protestant.^[4] Kamehameha III created the House of Nobles in the Hawaiian Constitution of 1840.^[5] She was among the first members along with the King, Hoapiliwahine, Paki, Kōnia, Keohokalole, Kuakini, Kahekili, Leleiohoku I, Kekuanaoa, Kealiiahonui, Kanaina, Keoni Ii, Keoni Ana, and Haalilio.^[6]
After the death of Queen Kaʻahumanu in 1832, she remarried Kealiiahonui, former prince of Kauaʻi and the son of King Kaumualiʻi of Kauaʻi. They had no children. After his death in 1849 she remarried Levi Haʻalelea, a relative of Queen Kalama (consort of Kamehameha III) and had a son named William Pitt Kīnaʻu who died young.^[7] She inherited most of the land of her uncle William Pitt Kalanimoku. She died in Honolulu June 2, 1851 age 46. Stephen Reynolds in his Journal noted at her death that she was "the last of the old stock of chiefs – one of the best of them – good natured, benevolent, liberal and generous." She left her land to her husband. She was foster mother of her nieces Abigail Maheha and Anna Kaiʻulani.

[edit] References

Wikimedia Commons has media related to: Kekauōnohi

1. ^ A Residence in the Sandwich Islands By Charles Samuel Stewart. Page 147
2. ^ Louis de Freycinet, Marion Kelly (1978). Hawaii in 1819: A Narrative Account. Dept. of Anthropology, Bernice Pauahi Bishop Museum. http://books.google.com/books?id=HtAvAAAAMAAJ. 
3. ^ "Governor of Kauai". state archives digital collections. state of Hawaii. http://archives1.dags.hawaii.gov/gsdl/collect/governme/index/assoc/HASH1a5a.dir/doc.pdf. Retrieved 2009-11-24. 
4. ^ Kauai: The Separate Kingdom By Edward Joesting.Page 146
5. ^ "Kekauonohi, M office record". state archives digital collections. state of Hawaii. http://archives1.dags.hawaii.gov/gsdl/collect/governme/index/assoc/HASH015c/6f2ab436.dir/Kekauonohi,%20M.jpg. Retrieved 2009-11-24. 
6. ^ Travels in the Sandwich and Society Islands By S. S. Hill.Page 413
7. ^ Pratt, Elizabeth K. (March 27, 2000). Keoua : Father of Kings. Ke Ali'i Pub.Page 40

Persondata
Name	Kekauonohi
Alternative names
Short description
Date of birth	1805
Place of birth	Lahaina, Maui
Date of death	June 2, 1851
Place of death	Honolulu, Oahu

Alii Aimoku of Kauai

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The Aliʻi Aimoku of Kauaʻi was the sovereign king or queen of the islands of Kauaʻi and Niʻihau.

Contents 1 Overview 2 List of Aliʻi Aimoku of Kauaʻi 3 References 4 See also

[edit] Overview

The monarchs of Kauaʻi, like those of the other Hawaiian islands, claim descent from Wakea and Papa. Nanaulu, a descendant in the fourteenth generation from Wakea, was the ancestor of Moikeha, 1st Aliʻi Aimoku of Kauai, but his dynasty was supplanted after two generations. The second, or Puna dynasty was established by La'amaikahiki, eleventh in descent from Puna who was twenty-fourth in descent from Wakea. Of course, every aliʻi lineage is ancient to us, but the northern kingdoms produced the great bloodlines that everyone wanted to graft into, including Kamehameha. Theirs is the "bluest blood", and the kingdoms they created, while very much like the kingdoms that Kamehameha’s grandparents and parents created, had a slightly different culture. ^[1] The last Aliʻi Aimoku of Kauaʻi of the old uninterrupted line of Puna was Kawelo'a'maihunali'i. After his death the kingship of Kauaʻi fell on Kuali'i, the Aliʻi Aimoku of Oahu and cousin of Kawelo'a'maihunali'i.
In 1810, King Kaumualiʻi, the 23rd Aliʻ Aimoku, ceded his kingdom to King Kamehameha I of Hawaii, in an effort to avoid bloodshed. Thereafter, he ruled it as a Vassal state, until kidnapped by King Kamehameha II and taken to Honolulu in 1821. After his death in 1824, his son George Kaumualiʻi took back his birth name Humehume and attempted to re-establish an independent on Kauaʻi, but was also eventually captured and taken to Honolulu. Ironically, any claim to the crown of the Hawaiian islands now rests with Kaumualii's heirs, the House of Kawānanakoa, after the death of the House of Kamehameha and House of Kalākaua.

[edit] List of Aliʻi Aimoku of Kauaʻi

The known independent rulers were:^[2][3]

• Moikeha 1st Aliʻi Aimoku of Kauaʻi
• Haulanuiaiakea 2nd Aliʻi Aimoku of Kauaʻi
• La'amaikahiki 3rd Aliʻi Aimoku of Kauaʻi
• Ahukini-a-Laa 4th Aliʻi Aimoku of Kauaʻi
• Kamahano 5th Aliʻi Aimoku of Kauaʻi
• Luanu'u 6th Aliʻi Aimoku of Kauaʻi
• Kukona 7th Aliʻi Aimoku of Kauaʻi
• Manokalanipo 8th Aliʻi Aimoku of Kauaʻi
• Kamakamano 9th Aliʻi Aimoku of Kauaʻi
• Kahakuakane 10th Aliʻi Aimoku of Kauaʻi
• Kuwalupaukamoku 11th Aliʻi Aimoku of Kauaʻi
• Kahakumakapaweo 12th Aliʻi Aimoku of Kauaʻi
• Kalanikukuma 13th Aliʻi Aimoku of Kauaʻi
• Kahakumakalina 14th Aliʻi Aimoku of Kauaʻi
• Kamakapu 15th Aliʻi Aimoku of Kauaʻi
• Kawelomahamahaia 16th Aliʻi Aimoku of Kauaʻi
• Kawelomakualua 17th Aliʻi Aimoku of Kauaʻi
• Kaweloiankanaka 18th Aliʻi Aimoku of Kauaʻi
• Kawelo'a'maihunali'i 19th Aliʻi Aimoku of Kauaʻi
• Kuali'i ? - 1730 20th Aliʻi Aimoku of Kauaʻi and 19th Alii Aimoku of Oahu
• Peleioholani 1730 - 1770, 21st Aliʻi Aimoku of Kauaʻi and 22nd Aliʻi Aimoku of Oahu
• Kamakahelei (female) 1770 - 1794, 22nd Aliʻi Aimoku of Kauaʻi
• Kaumuali'i 1794 - 1810, 23rd Aliʻi Aimoku of Kauaʻi

[edit] References

1. ^ Jim Bartels (2003). "Nu'uanu, O'ahu - A Native Place: Old O'ahu". Pacific Worlds web site. http://www.pacificworlds.com/nuuanu/native/native1.cfm. Retrieved 2009-10-30. 
2. ^ Christopher Buyers. "Kauai Genealogy". http://www.royalark.net/Hawaii/kauai.htm. Retrieved 2009-10-30. 
3. ^ Henry Soszynski (2007). "Chiefs of Kauai". University of Queensland. http://uqconnect.net/~zzhsoszy/states/hawaii/kauai.html. Retrieved 2009-10-30. 

[edit] See also

• Ancient Hawaiʻi
• Kingdom of Hawaiʻi
• Aliʻi Aimoku of Oʻahu
• Aliʻi Aimoku of Molokaʻi
• Aliʻi Aimoku of Maui
• Aliʻi Aimoku of Hawaiʻi

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Categories:

• Royalty of Kauai and Niihau
• Kauai
• Lists of monarchs
• Native Hawaiian people
• People from Hawaii
• Hawaiiana
• Hawaii-related lists
• Hawaiian monarchs

http://en.wikipedia.org/wiki/Ka%CA%BBahumanu ya know, kaahumanu was born in a cave i keep telling everyone moo poeple and caves and females and mana and the right to ruloe ect blah no bvody evah listens heheprince gorge kaumualii

numbah 2 bishop museum stuff reference fstuff and research info stuff

i keep telling everyone the whole long hai9r hula thing not so in in the pre pocontact era, it was smore short hair with lime action going on but no one ever listens to me so i give up haha but heres the evidence i am soooooo pololei oh well hahaentittloed wpomen at the sacred falls. well lets see now, pau skirts hawaiian alii faces, and retainers, hmmm. pilgrimage to a sacred wahine site associated with water anyone n o no? well i ma pololei ya know. take archeology up a notch what how DARE!!!  proves all what i always say but no one ever listens so i give up but heres some good evidence tho. hey check out the pau dresses, rode over horses. da mothah hubbards are to die for peeps lol.so much guys make so much money of this pic in the tourism trade. true story of braddah uncle tutu man check out his stance, and his look. loyal royal retainer, royal fisdherman. ie he work for Da MAN the canoe is made of hardwoo9d and has an alii design to it. betcha couldnt figgah that out in archeology 101 huh? hah u know i pololei lol

The tropic bird that soars to the cliff of LīloaSaid of a chief of high rank*Hawaiian society under the ‘Aikapu system was stratified according to rank. An individual’s rank was not determined by wealth or gender, but by genealogy. Those of the highest rank could trace their genealogy all the way back to the beginning of time, to the very first organism to inhabit the earth, even to the primordial darkness preceding all life. These genealogies were recorded in chants called ko‘ihonua that glorified Ali‘i bloodlines, ancestors, and their decedents.
Ali‘i, like other strata of Hawaiian society, were not all of similar rank. The highest Ali‘i were the Mō‘ī, or supreme rulers. They were often nī‘aupi‘o chiefs, having being conceived through the union of high ranking siblings. These nī‘aupi‘o chiefs were considered to be Akua (Gods) on earth, and as such, they had to keep strict kapu, or taboos, least the welfare of their people and lands be compromised. Also, because ruling was a kuleana (responsibility, right), many chiefs would go to great lengths to ensure their kapu were kept. For example, for those whose kapu forbade their shadow falling on another human, they would often leave their kauhale (housing complex) only after the sun had gone down so that their shadow could not be cast. Ruling in Hawai‘i was not just about luxury, as the Mō‘ī had an inter-dependent relationship with the maka‘āinana. The commoners provided the resources that the Mō‘ī would use to mālama their people and the Gods.
There might be one Ali‘i Nui ruling over an entire island, or several each with their own moku (large land division within an island). Lesser Ali‘i, known as kaukau ali‘i might rule over an ahupua‘a, smaller land division, or an ‘ili, an even smaller land division within an ahupua‘a. Unlike the Ali‘i Nui, the Kaukau Ali‘i often did not have strict kapu. In fact, many Kaukau Ali‘i were not of much higher rank than the konohiki, or resource managers, who dealt directly with the maka‘āinana (common people).
One important symbol of rank for the highest Ali‘i was the lei niho palaoa, a whale tooth pendant. The carved hook pendant is strung on thousands of finely braided strands of human hair. These significant lei were worn by Ali‘i of both genders. These whale teeth were collected from carcass that would wash ashore at specific places in the islands. Theses wahi pana (sacred places) were considered important areas to control in order to have access to the mana that these items brought. Control over these spots, like Kualoa this dress liliu wore to kalakauas coronation. the next pic is  a mother hubbard made of tapa11111...pretty amazing and shows the amazing adaptable skills of the poepleie kuku

Col. Curtis P. Iaukea's Uniform

Image from Bishop Museum Archives, Honolulu, Hawaii. Images are not to be re-used without permission.

Court Uniform of Col. Curtis P. Iaukea, made for Queen Victoria's Jubilee, 1887.

Wool, cotton, silk, silver braid, brass.

Photographer: Seth Joel

From: Rose, Roger. "Hawai‘i: The Royal Isles." Honolulu: Bishop Museum Press, 1980, page 48, no. 273.
Artifact Number: B. 1818
Accession Number: 1919 (B.1818)
Location: Bishop Museum

At the New Theater Royal

Image from Bishop Museum Archives, Honolulu, Hawaii. Images are not to be re-used without permission.

Drawing by J.W. Grear of Kamehameha II, Queen Kamāmalu, and party at the New Theater Royal, London, England. June 4, 1824
Collection: Art Collection
Call Number: Art. People. Kamehameha II.
Location: Bishop Museum Archives

ohe kapala

bishop museum and hawaiiana reference pics too

 this is from grove farm homestead kauaiall from nualolo kain ualolo kai. the stone was put in a bowl and fitted perfectly then filled with water to make a mirror. smaaaaaahhhhhht huh? hehewhy do they ALWAYS forget to say that these were used by women, ha ha haaaaaaaaahhhhhhhh////// sheesh.eh u know what dis one is older then the other one know why cuz poeple were caring less having less tinme and less knowledge on how to do it thas why ge4t it? sheesh and women held this one not men. sometimes they make poi from sweet poitato (uala) and ulu on da north shore thas why. different needs in poi pounders and only women and children atit so the women made it. see men cant figgah that stuff out ya know hahai love hbow they say finding this stuff "suggests habitation in the area. what a laugh haha like duh yeah. make u shame no moah there now huh jus hippies

Key Resources

• King Kamehameha II
• Gown worn by Princess Lili`uokalani
• Kapa [wauke fiber] “Mother Hubbard” dress
• I‘e kuku
• Col. Curtis P. Iaukea's Uniform
• At the New Theater Royal
• Girl of the Sandwich Islands
• Lithograph of Queen Kamāmalu
• Queen Kapi`olani and Princess Lili`uokalani
• Man from the Sandwich Islands with Feathered Helmet, Helmet Band, and Cape
• Lei Hulu
• Lei niho palaoa
• Retinue of Liholiho and Kamamalu
• Kapa examples
• Femme des iles sandwich
• Hawaiian women at Kaliuwa‘a
• Hawaiian fisherman
• ‘Ohe Kāpala

The Pā‘ū of Kamāmalu

Prior to sustained contact with foreigners, the primary items of dress for Kānaka Maoli were the malo and the pā‘ū. The material used in the construction of both the malo of the kāne and the pā‘ū of the wahine was known as kapa. This finely pounded bark-cloth could be rendered to an amazing softness, yet still remain a durable and practical article of clothing or bedding. Various plants were utilized in the creation of this essential material; the most common being wauke (Broussonetia papyrifera) or paper mulberry.
Kapa, like everything else in the Hawaiian world, was animate and held mana for its creator and wearer. Pieces were often painstakingly crafted and treasured as important possessions within an ‘ohana. Not only was the kapa itself a central part of traditional life, but also the work in creating the material brought Kānaka Maoli women together. Groups often gathered to beat the kapa and many traditional Hawaiian mo‘olelo refer to the echoing sound of the wooden kapa beaters resounding throughout the valleys of the islands.
The first wave of Protestant missionaries in 1820 viewed these scant coverings of Kānaka Maoli as immodest and lewd. Rev. Hiram Bingham, on first sighting Native Hawaiians, described the people as “chattering and almost naked savages.” The very strict mores of these New England Congregationalists clashed dramatically with traditional Hawaiian beliefs. Rising influence of the church meant great change in dress among Native Hawaiians as traditional pā‘ū were altered and later replaced with ankle to neck Mother Hubbards and mu‘umu‘u.
During this transition period the kapa itself changed as innovations brought by western technologies affected everything from applied colors to stamping techniques. The pā‘ū of Kamāmalu, Queen Consort to Liholiho, Kamehameha II, was one of these transitional pieces that incorporated new techniques in style and pattern. The Queen brought this pā‘ū with her on the Royal couple’s journey to visit King George IV of England in 1823-24. Both Kamāmalu and her husband Liholiho contracted measles in London and died. Bernice Pauahi Bishop Museum received this pā‘ū from the family of Captain Valentine Starbuck of the ship L'Agile, the vessel that carried the King and Queen across the Atlantic.

Location: Bishop Museum