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172:) covered with a broad red center stripe running its entire length, occasionally crossed by bands of yellow featherwork. The edges appear to be primarily mamo, with some sections in ʻeʻe (the yellow feathers of the ʻōʻō). A row of human teeth hangs from the lower edge of a horizontal band of ʻeʻe. At the bottom edge a section is decorated with alternating rows of human teeth and rosettes or clusters of small fish teeth. This section appears to be bordered with mamo feathers. Probably the sections were added at later and separate dates, the human teeth being those of people whose
181:, it is forbidden to borrow someone else's instruments or costumes. So, to wear such a personal garment is to claim a direct link to the mana and fertility of the owner. In other words, to claim descent, either genealogical or spiritual. As mana could be dissipated and lost through careless use and dispersal, such a powerful garment would require great solicitude in its use and display.
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was wanted to increase that of the kāʻei. One reason for the obscurity of the kāʻei could be that they were so sacred. The few kāʻei mentioned in legend were closely guarded to prevent them being viewed by the wrong people. For the unentitled to see, let alone touch, a kāʻei was death. Possibly one
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were able to date feathers that had previously fallen out of this kāʻei but were being kept for conservation. The study carbon-dated the feathers from the kāʻei to a date range of 1406 to 1450 A.D.
90:, born to a lower ranking mother. The sash could have been the same one that Liloa had given to ʻUmi's mother for the future time when they would reunite, this story is similar to that of
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reason for the rarity and exceptional sacredness of the kāʻei is this unusually great mana. Even today, often items of personal use are considered to be kapu to their owner. In many
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This kāʻei is believed to have been made for Liloa, the high chief of the island of Hawaiʻi. He reigned from about 1455 to 1485. His successor was his eldest son
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making this one of the oldest family heirlooms in
Hawaiian history in existence. The validity of its age was proven in 2007 when researchers from the
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94:. Hākau was a despotic ruler and in 1490 was overthrown by ʻUmi. Then, for three generations, there is no mention of the kāʻei.
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117:(sacredness). Again, the kāʻei falls into obscurity, but records indicate that the kāʻei was handed down from
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In the mid to late 17th century, Liloa's great-great-great-granddaughter
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133:. After Lunalilo's death, it was in the possession Lunalilo's father,
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113:, in it – signifying that they were of the highest chiefly
239:"culture, arts, religion, lifestyle, hula of Hawaii"
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156:This amazing 14-foot (4.3 m) piece of
137:. After Kanaina's death, it was claimed by
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141:. He bequeathed it to his sister
227:Hawaii Alive: Kā‘ei kapu o Līloa
216:Hawaii Alive | Realms: Wao Lani
75:It is in the collection of the
66:Statue of Kamehameha the Great
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275:History of Oceanian clothing
145:, who later gave it to the
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46:(the sacred sash of Līloa)
147:Bernice P. Bishop Museum
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68:, commissioned by King
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164:feathers (with some
119:Kamehameha the Great
285:15th-century works
203:2008-08-27 at the
151:University of Kent
43:Kāʻei Kapu o Liloa
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16:(Redirected from
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270:Hawaiian regalia
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135:Charles Kanaina
107:Kalaninuiamamao
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79:in Honolulu.
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36:Līloa's Kāʻei
31:Līloa's Kāʻei
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18:Sash of Liloa
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243:the original
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127:Queen Kalama
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88:ʻUmi-a-Līloa
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280:Featherwork
103:Keakamāhana
264:Categories
249:2008-05-04
185:References
179:hālau hula
111:Keʻeaumoku
58:Big Island
201:Archived
70:Kalākaua
92:Theseus
64:. The
62:Hawaiʻi
158:ʻiʻiwi
170:olonā
129:, to
125:, to
121:, to
84:Hākau
54:Līloa
174:mana
166:mamo
162:ʻōʻō
160:and
115:kapu
109:and
60:of
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