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It was reconfigured and worn by dead Hawaiian royalty while lying in state. There is a single reference that it was used at the funeral of Kamehameha III in 1854, and photos show it under the coffin of King Kalākaua in 1891. The Bernice P. Bishop Museum stored it for more than 100 years in a secure temperature- and humidity-controlled room ...
the- PL ahi fire ʻena ʻena red-hot nā ahi {ʻena ʻena} the-PL fire {red-hot} "the red-hot raging fires" Nāhiʻenaʻena was born in 1815 at Keauhou Bay, South Kona, island of Hawaiʻi. Her parents were Kamehameha I and Keōpūolani, the Queen consort. She had two older brothers, hiapo (first born) Liholiho, and Kauikeaouli, who later became Kings Kamehameha II and III. Nāhiʻenaʻena was ...
It’s the humble bandana, that small scrap of fabric that’s come a long way from around a cowboy’s neck, to today’s well-dressed woman’s head, neck or handbag.
"Appendix H: Sovereigns of the Hawaiian Islands". A Brief History of the Hawaiian People. New York: American Book Company. p. 331. OCLC 187412143. Cartwright, Bruce (1930). "Note on Hawaiian Genealogies". Thirty-eighth annual report of the Hawaiian Historical Society for the year 1929. Hawaiian Historical Society. pp. 45– 47. hdl:10524/33.
A mythical enemy-incinerating kapa (barkcloth) cape, retold as a feather skirt in one telling, occurs in Hawaiian mythology. In the tradition regarding the hero ʻAukelenuiaʻīkū, [c] the hero's grandmother Moʻoinanea who is matriarch of the divine lizards (moʻo akua, or simply moʻo) gives him her severed tail, which transforms into a cape (or kapa lehu, i.e. tapa) that turns enemies into ...
"Then there were the pa-u riders, thirty or forty of them, Hawaiian women all, superb horsewomen dressed gorgeously in the old, native riding costume, and dashing about in twos and threes and groups. In the afternoon Charmian and I stood in the judge's stand and awarded the prizes for horsemanship and costume to the pa-u riders". [10]