hali’a: Sudden remembrance, memory, especially of a loved one; fond recollection, premonition; to recall, recollect fondly. Hali’a aloha, cherished or loving memory; to remember fondly. ho’ohali’a. To evoke reminiscence or recollection; remembrance; to remind (Pukui & Elbert, 1971)..
ho’ōki: To put an end to, terminate, conclude, annul, to finish, stop; end.
Proto-Polynesian: oti.
Stages of kapa-beating includes the final stage of ho’ōki, which requires using an i’e kuku ho’ōki with a watermark such as an ‘upena hālua niho mano, shark tooth with fishnet design.
Throughout the South Pacific islands, each island nation has its own particular nuances in making tapa cloth, which distinguishes it from another. Traditional techniques were passed down and were a life skill in the community. Making tapa cloth was done primarily by women. It is a women’s art that has changed only slightly since ancient times.
Generally speaking, in Western Polynesia a piece of tapa was produced by pasting sheets together in layers and then joining smaller pieces by pasting to make a larger cloth. A heavy, coarse material results from this method. Whereas in Eastern Polynesia a felting process was done, pounding pieces into a single layer, without a fusing agent, or paste. Gradually a large piece of cloth is built up using this felting process. And a softer product is the result.
The tapa cloth in Polynesia begins with a basic process of removing the inner bark, or bast, from the trees and soaking this inner part in water for several days to soften and ferment the fibers and get them ready for pounding into thin sheets. The paper mulberry trees (wauke) are grown for this purpose and carefully cultivated. They are allowed to grow six to eight feet high until one to two inches in diameter. The trees are constantly cared for and tended while they grow. Young branches are broken off to ensure consistent, straight fibers to make smooth, whole tapa sheets unmarred by holes.
Special tools are used in the fabrication of tapa cloth. A type of anvil, a wooden block usually, is a sort of table that the bark is placed on and from start to finish, the tapa is pounded, or beaten. Techniques involve special shells used like knives to strip off the outer bark lengthwise from the tree, and to remove the bast. A selection of carved, wooden beaters flattens and spreads the fibers. Starting with a rounded club, moving to a grooved style that has four parallel sides, serving as steps toward finishing a smooth final product.
Additionally, Hawaiian tapa, or kapa cloth has a final step of beating, which leaves a watermark imprint on the cloth. This watermark is a unique carved design on a beater that served as the artist’s signature and finished the work in an important part of the felting process.
Kapa with watermark, made by Dalani Tanahy
maoli: Native, indigenous, aborigine, genuine, true, real, actual; very, really, truly. Maika’i maoli, very good indeed. Kanaka maoli, ‘ōlelo maoli, Hawaiian native, Hawaiian language [so used in reports of 1852 legislative session]. E puka ai ka makemake maoli o ka mea koho, expressing the free will of the voter.
hālu’a: 1. stripe, ripple; ridged seamed, streaked, wrinkled. ‘ālu’a. 2. Pattern on the surface of a tapa beater or tapa. This term may follow types of beaters, as ko’eau hālu’a, mole hālua, pū’ili halu’a. It also precedes types of beaters, as listed below. 3. Variation of hānu’a (thick).
hālu’a ko’eau: Design on a tapa beater consisting of one or more straight lines separating every two wavy lines. Gently waving, delicate parallel lines (the waves are smaller and less jagged than those of the ha’ao.
hālu’a lei hala: Tapa beater design said to resemble pandanus lei and consisting of interlocked triangles.
hālu’a maka ‘upena: Tapa-beater design resembling net mesh.
hālu’a mana mana: Tapa-beater design. Branch, limb; a line projecting from another line, forked.
hālu’a niho manō: The panels between the hālu’a lines are enhanced by regularly spaced small triangles. Lit., shark tooth hālu’a.
hālu’a pāwehe niho manō: Tapa-beater design. The triangles of the niho manō pattern are bordered by oblique lines (pāwehe).
hālu’a pu’ili: A tapa-beater design pattern: tips of zigzag ridges in adjacent surfaces meet and form sunken lozenges. (ko’eau, in which the ridges are parallel).
hālu’a pūpū: A tapa-beater pattern with circular motifs (pūpū), also kōnane pūpū. (pūpū: 1. general name for marine and land shells; beads, snail. 2. any circular motif as in tapa, kōnane pūpū, checkerboard pattern [with rounded pits on each square, as on tapa].
(Hawaiian Dictionary,Revised and Enlarged Edition. Pukui & Elbert, 1971).
Linguistic origin of the Hawaiian language can be traced through genealogy chants, indicating family ties to the South Pacific islands of Polynesia and beyond. Words have similarities in sound and meaning. For example, one general rule is that in South Pacific Polynesia, the /r/ and /t/ sounds substitute for /l/ and /k/, as in the words kapa, kalo, and moku of Hawai’i and tapa, taro, and motu of Tahiti. An exception to this rule is found in Ni’ihau, where a soft /t/ sound is predominantly used in place of the /k/. The /k/ used in song, prayer and other specific occasions.
lāhui: 1. Nation, race, tribe, people, nationality; great company of people; species, as of animal or fish, breed; national, racial. Lāhui kaua, a warring people; a large company of soldiers (rare). ‘Ao’ao Lepupalika lāhui, national Republican Party. Lāhui ‘ae’a, nomadic people, gypsy. Lāhui pua o lalo, commoner. ho’olāhui: To form a nation, race, etc. 2. To assemble, gather together. 3. To prohibit, forbid, lay a taboo, proclaim a law (Samoan, lafu: to prohibit). Lāhui ‘ia ka wala’au e Pele, loud talk was prohibited by Pele. ho’olāhui: To cause to be consecrated; to taboo. (Proto Nuclear Polynesian: lafu; Proto Central Polynesian: laafui).
lāhui huipū: United nation. Na Lāhui Huipu, United Nations.
lāhui kanaka: Nation, people, tribe, multitude; mankind, humanity.
pōmaika’i: Good fortune, blessedness, blessing, profit, prosperity; prosperous, fortunate, beneficial, blessed, lucky; good luck, improvement (of property), welfare, benefits. Pōmaika’i au, blessed am I. He pōmaika’i ‘ia mai ke Akua, a blessing from God. E pili mau nā pōmaika’i me ‘oe, may you always have good fortune [a way to say best wishes] Ho’o.pō.mai.ka’i: To cause good fortune; to bless, improve, ask grace; blessing (Pukui & Elbert, 1971).
ola: Life, health, well-being, living, livelihood, means of support, salvation; alive, living, curable, spared, recovered; healed; to live, to spare, save, heal, grant life, survive, thrive. Ola loa, long life, longevity. Ola ‘ana, life, existence. Mālama ola, financial support, means of livelihood. Nā kālā no ke ola o ka nūpepa, money for the support of the newspaper. ‘O nā lā apau o kona ola ‘ana, all the days of his life. Makamaka ola, a live friendship; a friend who extends hospitality and appreciation. I ola ‘ole nei keiki, this (beloved) child did not survive. Ua loa’a ke kāne a ku’u hānai, a ua ola nā iwi o ke kahu hānai, my foster child has found a husband, and the foster parent will enjoy peace and comfort in life and the body will be preserved after death; lit., the bones will live, i.e., the will not fall into an enemy’s hands. Ola ka inoa, the name lives on, said of a child bearing the name of an ancestor. Ola ka pōloli, hunger is satisfied. Ola ka mō’i i ke Akua, God save the king. E ola au i ke Akua, may God grant me life; so help me God. E ola au īa oe, save me, spare my life. ho.ōla. To save, heal, cure, spare; salvation; healer; savior. Po’e i kū’ai ho’ōla ‘īa, ransomed people.
-ola. ho’ōla: Small piece of tapa; tapa in general (Kaua’i). (Pukui & Elbert, 1971).
kapa kulture 