Saturday, July 30, 2016

This Won Is For Choice Not Choose As Only Won Man Can Know Real Haight Isn't That Write Mr. Bill O'Reilly??

My Mother always said I had Discernment,
for that today I Opera the World eh Symphony,
so on the lives before the Niagara,
a Cause to Tick the Pulse.

It is nigh the Hour of the Men.IT Tree to Branch the Bow of blunt,
neither is this not not for National Geographic for KIDs,
for without the grid to map those Movies that Sarandon makes,
The Witches of Eastwick as Directed and Scrolled than Tom Cruise for the Steer!!

Cows and Cream.a.reads the Ton.Knolls and The Knocks,
great to the only honest Real Time is Bill Maher not on the bored,
his personal hymn is in the thought of what the sync is to this brae??,
nigh his hour of Working it Out??,
he actually does put to the plates not words nor jokes not vs the political while cooking the sticks,
know that Bill Maher goes to the Time Reals.

He does not Harbor the Sphere to a Cute lit.Toll bally of the Scoot to that Tier,
for on the RNC and that DNC all the Media did 'With All Due Respect' is Fear.

Fear that Fear Vote??,
saying with one slap.pen hand on the type right.tore that the left is a Feat.Disk??,
as that quest.chin makes the Entire Bee.Leaf a Tree of Measure to rule.lure's at Crayons??
more's code on that smirk off a snail in fax the slime of the banana fail.

Trail of this is to one complete Man,
the fact that the Golden Gate Mounted Unit gave me more than you salve,
from this to state of method to people on the Cheers! I scale chore to the jury Pool??,
no it is like Wine Tasting in the Nap.Paw Valley with a Nice Drive on In.dee.An.Knaw,
the chew.wing off the foot to snap the Ham.stir to Roast a burr with the Chills of geese.

Vile are the liars of the National Media,
at least Bill O'Reilly screams and shakes his something other that his tongue,
he at Tall says Phil Donahue on-air,
not hang.EAN language to the Verb and a sound that echoes the Mon.Knee with a Cute lighting Can.dill,
for Bill O'Reilly the Charges of Scrabble Players may find that its Dominoes,
for the first word goes to that which the CBS, NBC and ABC babbles,
therefore on the path to Special Choice to Being is the Magic of knowing how to pronounce Lipped.

March 02, 2016

The voyage of building an outrigger canoe: Lashing the booms to the hull

The iako, or booms, lashed to the hull of my canoe. Where my hull has reinforcements around the holes that the ropes pass through, an old Hawaiian canoe would have pepeiao—ears—carved into the hull, to hold a cross brace called a wae.

Lashing this canoe together needs to be quick and efficient. I say this because I drive a VW golf. With my roof racks, I can strap all the canoe parts on the car and drive to the Chesapeake Bay in half an hour. It takes maybe another 30 to 45 minutes to unload it, lash the whole thing together, and rig it. I can sail for a few hours, come back, take it all apart, put it back on top of the car, and drive home. For two to three hours' sail, it's worth it. Ahhhhh. But it means that I'm always putting the canoe together and taking it apart.
The lashing of a canoe is both an art and a science. The lashing needs to be strong enough to hold the craft together in rough seas, it must be tight so the pieces can flex but don’t wobble, and it can be beautiful as well.
There are two sets of lashing required for a small canoe like this. The first is connecting the booms (‘iako) to the hull, and the second connects the other ends of the ‘iako to the ama, the outrigger float. How these connections are done depends on the configuration of the canoe. On the Hawaiian-style canoe, the ‘iako are lashed to the hull using two projections calledpepeiao—ears—carved on the inside of the hull. These projections have holes through which the rope can pass and are used for anchoring U-shaped braces called wae that span the hull. By projecting, the pepeiao provide much more room to lash the ‘iako and give greater stability.
Left: Pepeiao on the Kapi‘olanio canoe, carved out of the hull itself. Right: The brace and lashing of the ‘iako on the museum's much more modern ‘Auhou canoe. Note how the U-shaped wae is lashed to the pepeiao.

Lashing my canoe did not involve these wae braces, so to better understand Hawaiian canoes, I went to my canoe-building friend Jay Dowsett of the Friends of Hōkūleʻa for a lesson.
Jay Dowsett, a canoe-builder and member of Friends of Hōkūleʻa.
Jay demonstrated on a modern fiberglass canoe, using a block of wood in place of the ‘iako. This is based on examples of old canoes. It seems a little tricky, but Jay assures me that doing this repeatedly is what’s going to teach you. First time is a learning curve, second time you’re pretty much getting it down, and by the third time you’ll be teaching it. He explains while I assist him:
This length of line is a total of 12 fathoms, and we then split the difference, put a loop in the center, and then we feed the loop around the wae, and then the two ends that you actually use for lashing through this loop. Then you try to tighten it up so that the ropes are coming off the bottom of the wae.
Now most people are under the impression that you’re using cotton cord because cotton shrinks when you wash it, but it’s actually the opposite: Cotton swells and gets thicker. It’s the swelling action that makes this tighter and tighter. Yes, when we do the lashing, the lashing is going to be very tight, but once it gets wet and starts to swell, that’s what really makes it bulletproof.
Making the loop
To begin lashing an ‘iako (boom) to his modern canoe, Jay folds 12 fathoms (72 feet) of cotton rope in the middle, then pulls the two ends of the rope through the loop in its center. In this fiberglass canoe, the wae (cross brace) is built right into the hull, but the method and principle are the same.

Jay and I stood on opposite sides of the canoe worked one of the two ends of the rope. I followed what he was doing as he talked me through the steps:
We’re going to do a series of cross-overs to hold it down. The rope comes over the back and goes forward, then through that hole. I’ll do the same.
A lot of people, when they first start rigging, they want to pull as tight as they can on the very first time. You can’t. What’s going to happen is, when you pull, the whole ‘iako is going to get shoved backwards. So doing the first one is a little tough as far as getting it really tight.
Then you go underneath the ‘iako, over the top, and through the back hole.
Still lashingStill more lashingMore lashing

Clockwise from upper left: Jay seats the knot of the loop at the bottom of the wae. We each bring an end of the rope over the ‘iako and thread it through a hole on our side of hull. Once outside the hole, we loop the rope around the ‘iako, then thread it through the other hole on our side of the hull. Then the rope loops back over the center of the wae and goes to the opposite side, and we follow the same steps again.

We’re going to repeat this whole process over and over again until we run out of line. Now the key here is that someone is going to be considered first, and someone is going to be considered second. That means someone has to start the lashing, and someone has to follow.
Every time I go, I’m going to go behind this loop that you first put in, and then you’re going to go behind the loop after me. Then you’re going to come across and you’re going to lock me in. Bang, bang, bang, bang—these keep locking each other in. This loop is going to keep the rope from getting pulled over to my side. Now, you’re going to do the same thing. Now you can pull it as tight as you can manage.
Now to make it look pretty, you see where it crosses over, you don’t want to do that haphazardly anywhere. You want to try to keep it looking good, and keep it in the center. So as you cross over, all of the cross bars will be in the center. And then there’s always the question of, are we lashing to the inside or to the outside? That is, every time we cross over, are we going to be on the inside of the rope or the outside of the rope? In this particular case, we’re going to the inside, so each time we do it, we’re going to be moving closer and closer to the center. And there is method to this madness—you’ll see why.”
We continue following the same pattern. For the sake of this example, we will go around four times, but seven or eight is normal. It’s all repetition up to this point, following the same pattern and keeping it neat. Then we switch to just wrapping it four times with each end of the rope.
Then we switch ropes and take them straight over the top, again wrapping it four times with each end of the rope. Normally we would be pulling it very tight each time. After the fourth cross-over, we switch ropes.
Lashing x 4
For this demonstration, Jay and I did four rounds of lashing, as opposed to the more typical seven or eight, then wrapped each end of the rope over the center of the wae and ‘iako four times.
Now we go through and around those vertical loops we just made. Each time, we switch and take each other’s rope, then do it again. We are just wrapping—frapping, it’s called—the binds to pull them tight together. That tightens it all up and draws the 'iako down tight.
At the end we pull against each other, and that tightens it all up and pulls it down. Now we tie it off with a regular square knot. Normally I would tie the square knot on the other side. We shove the ends through and tie the knot on the other side.
FrappingMore frappingSquare knot

Clockwise from upper left: To “frap” means to “tighten the slack.” This is done by wrapping the rope around the previous loops and “choking” them very tight together. The lashing is tied off with a square knot.

Then the excess—if you want, you take it around a couple of times and bury it. Or we can attach a bailer to it with a slip loop, so the bailer is hanging right there handy.
Now with the bigger boats, you’d just go with a straight clamp down, just clamp it down as tight as you can, but do it in several spots. And the way the lines were run, you’d come across and do figure eights. You’re talking about 16 or 20 wraps each time, and then you start getting into a figure eight wrap. That frapping then takes that whole rope and turns it into something like a solid piece of wood. When you knock on it, it sounds like a piece of wood.

Starting figure 8sMore figure 8s
Above, left and right: Jay demonstrates making figure-eight bundles.

You will notice that Jay’s lashing weaves an attractive geometric pattern where the ropes cross each other. This, it turns out, is not just for looks. It actually locks down the ropes each time, making for less chance of catastrophic failure. I witnessed this after riding on a contemporary outrigger with folks from Windward Community College on O‘ahu. As we were putting the canoe up, we noticed that someone had vandalized the lashing by slashing it. Nonetheless, it had held together. “I’d like to have met the people who figured out this geometric pattern over time,” Jay says, “because those guys were geniuses. It was probably guys, because canoes were a male-dominated activity.”
Booms of the Makali'i
Above: The lashing on the booms of theMakali‘i voyaging canoe. Right: This vandalized lashing still holds together thanks to the interlocking pattern.
Cut lashing
These drawings show how James Wharram, whose Polynesian design I've been following for my canoe, suggests lashing the booms. It’s a very simple, in-and-out, over-and-under kind of lashing, exactly as Jay demonstrated, but without the wae. The rope goes through a hole, loops around the boom, then through the other hole, then does the same on the other side. Then wrap it around the lashing to “choke” it tight, and tie it off with a square knot.
Wharram drawings horiz

Lashing instructions from plans for the Melanesia, courtesy of James Wharram and Hanneke Boon.

And here’s what it looks like, finished:
Doug's lashing
The booms lashed to Doug's canoe.

It was a little confusing at first, and once in a while I still make a mistake, but mostly it goes very quickly. Now attaching the outrigger to the other end of the booms is an entirely different story, and the subject of my next installment.
Douglas Herman, NMAI

Doug Herman, senior geographer at the National Museum of the American Indian and a specialist on the cultural knowledge of Hawai'i and the Pacific Islands, is curator of the exhibition E Mau Ke Ea: The Sovereign Hawaiian Nation, on view at the museum in Washington, D.C., through January 2017. He also blogs for the Smithsonian and is the institution's liaison with the round-the-world voyage of the Hōkūleʻa, scheduled to visit Washington later this spring.
All photos by RDK Herman, Pacific Worlds, unless otherwise credited.

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Astonishing post on how you built and still you build those fantastic canoes. I recommend reading here. Greetings from one who is visiting Seville.

July 01, 2014

The voyage of building an outrigger canoe: The cordage that connects it all

Canoe on VW 3
An added beauty of this design is that it all fits on top of my small car. This means you need to lash it together when you arrive at the water, and unlash it to pack it when you leave. And that takes rope.
Lifeline—that’s a good way to think about cordage generally. Cordage is so fundamental to human activities, it's hard to imagine a world without it. And for the voyaging canoe—both building it and sailing it—rope was absolutely critical. The survival of Polynesians traveling across the Pacific owes as much to rope as to anything else.
Traditional rope of any sort is made of strands of natural fiber, usually plant fiber. Ropes made of animal products are subject to rot, shrinkage in the rain, and other problems. And in Hawai`i there were no large animals anyway besides humans—ew! Plant fibers are of finite length, so the art of rope-making involves binding these fibers together in an overlapping fashion to produce a single strand of the necessary length that will hold together. 
Step one is to identify appropriate plant fibers. You want fibers that are strong, pliable, and durable (that won’t rot easily). The number-one fiber for canoe-lashing throughout the Pacific is coconut fiber. That’s right, coconuts. Now if you’re a temperate-climate reader, a coconut to you is a small, hard, brown ball that you see in the grocery store. Crack it open and the inside is lined with beautiful white flesh. Well, that’s a husked coconut. The outside has already been removed. But it’s this husk that is our focus here.
The coconut husk is made up of fibers that run its length. Pacific Islanders, of course, have identified which varieties of coconut are better for rope-making (longer ones, generally), which ones for drinking, and so forth. But in any case, the fibers are not going to be more than a foot long. And they’re caked with pithy stuff. 
Coconut & Husks 2a-a
Husk close-up 1a-a
Clockwise from left: A partially husked coconut shows the thick, fibrous husk and the nut lodged in the middle. The fibers are intermixed with soft, pithy material that needs to be stripped away for rope-making. Cleaned coconut fibers are ready to be rolled into a strand. 

Coconut fibers clean a
A Refaluwasch (Carolinian) man demonstrates rolling the fibers on his thigh to make a yarn.
So it’s not intuitively obvious that this is good rope-making material. Pacific Islanders learned that if you soak the fibers in fresh or salt water for several weeks, the pithy stuff comes off easily, leaving clean, strong fibers. Now here’s the neat part: These fibers bind very easily to each other, with a little help. All you have to do is roll them together on your thigh, and you get a strand. Keep adding lengths of fiber as you go, and the strand gets longer and longer. 
Once you have enough strands, they can be braided or twisted together to make a rope. And those ropes can be braided or twisted together to make an even larger rope. And so forth and so on. The result is known as coconut sennit or coir, and the best of it is stronger than manila rope. Early Western ships arriving in the Hawaiian Islands would trade for coconut sennit for their ships’ riggings. One of its great advantages is its ability to hold up in salt water, so it’s great for seagoing vessels.
TTPI rope-making a

Top: Refaluwasch men demonstrate twisting yarns into rope at a festival in Palau.Above: Navigator Pedro Yamalmai teachesrope-making to students of Outer Islands High School using exactly the same process. Ulithi, Micronesia; 1972. University of Hawaii at Manoa Library, Trust Territory Photo Archives (N-2703.13).
How does coconut sennit compare to the natural fiber ropes we use today? Its lightness is an advantage for canoe lashing, as is its durability in water. And it floats!. Most coconut coir rope available today comes from Sri Lanka and is very rough. I bought some on eBay, where it seems to be always available and not expensive, but very poor quality compared to the Pacific Islander samples I have.
According to Marques Hanalei Marzan at the Bishop Museum, twisted rope wasn’t used as often as braided for lashing Hawaiian canoes. And not thin, three-ply sennit as shown in the photos here, but five-, seven-, or nine-ply braid. It would be almost a half an inch in thickness, and flat. And in this case, he says, it was not woven by braiding pre-made strands, but by twisting and braiding the fibers together at the same time.
Once the rope was made, you’d have to clean it up. There would be all those ends of individual fibers poking out. So before you were finished with the process of rope-making, you would have to trim your rope and make it look good. Without scissors.
This kind of braided rope was stronger than twisted rope, and a lot thicker. And the flatter surface wouldn’t be as bulky. The spaces between the rounds of lashing would fit more tightly, whereas a round, twisted rope would leave a lot of space in between the cordage.
P-Harvard Two Ropes aTwo types of Hawaiian braided rope in the collection of the Peabody Museum at Harvard: five-ply in the foreground, three-ply in the background. Photo by RDK Herman, courtesy of the Peabody Museum at Harvard.
I’m told that there are more than 300 known uses for different parts of the coconut plant, and cordage is certainly a major one. Because coconut palms were so important to Pacific Island cultures, they were pretty widely cultivated and available. But there were other fibers that could be used when coconut was not at hand, or not the best choice, or if you were in a pinch and needed something right then. One of these is the bark of the hau tree—the same tree that Hawaiians used for making the boom—‘iako—of their canoes. Peel the bark from the tree, strip the outer bark (which can also be used, in a pinch) from your peelings, rip the inner bark into strips, twist or braid them together, and away you go.
Ukiuki 1 a
To me a less probable source is the native plant ukiuki. The fibrous leaves are maybe 18 inches long. But tough, apparently! You use the entire leaf. It was especially good for house-building.
The real king of Hawaiian fibers is olonā. Olonā is the strongest plant fiber known to humankind and just happens to be a native Hawaiian plant. Olonā cordage is especially good for making fishing lines and nets, for binding two-piece fishhooks, and for making the netting for the great feather cloaks (ahuula) of the Hawaiian chiefs. But since it is not involved in canoe-building, I won't elaborate on it here.
You know how in all those cowboy movies, when someone is tied up, the rescuer goes and simply cuts the rope off? Well, even in 19th-century America, making rope was a time-consuming process. My research suggests that while a machine for twisting yarns into ropes was invented in 1780, machines for twisting fibers into yarns didn’t come about until 1850. So I figure rope was not exactly cheap, and cowboys probably took care of what they had. They would have bothered to untie the man’s hands and save the rope, not cut it off! 
Rope is simply too valuable, and too useful, to waste. And for lashing together a voyaging canoe, you needed an enormous quantity of it, as we will see in the next installment. 
Douglas Herman, NMAI

Doug Herman, senior geographer at the National Museum of the American Indian and a specialist on the cultural knowledge of Hawai'i and the Pacific Islands, is also blogging about the round-the-world voyage of the Holule'a for the Smithsonian.
All photos by RDK Herman, Pacific Worlds, unless otherwise credited.

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You have shared such an informative post!!The simplest things of life are the most special that are also made unique and useful. I love the making of Hawaiian braided rope that looks simply stunning and creative. Thanks for sharing!!
the rope which made up from coconut tree is very very strong and cheap in cost, most of Indian villagers use this rope widely

May 14, 2014

Symposium "Looking to the Future: The Life and Legacy of Senator Daniel K. Inouye" Honors a Champion of American Indian Rights and Sovereignty

The Honorable Senator Daniel K. Inouye. Official portrait, 2008. Courtesy of the U.S. Senate

You don't have to be a student of history to know that Washington, D.C., can have short, selective memory. So it's hardly too soon to take a day to remember the remarkable contributions of the Honorable Senator Daniel Inouye (1924–2012) and to talk about how to continue his work on behalf of Native peoples.
On Thursday, May 15, from 9 a.m. to 5:30 p.m., the Smithsonian National Museum of the American Indian is hosting the symposium "Looking to the Future: The Life and Legacy of Senator Daniel K. Inouye." Speakers include John Echohawk, director of the Native American Rights Fund; Julie Kitka, president of the Alaska Federation of Natives; and Lionel Bordeaux, president of Sinte Gleska University. The symposium will be webcast live. The complete program and symposium presenters, and a longer biography of Sen. Inouye are available online. To read more about Sen. Inouye's relationship to the National Museum of the American Indian, see "A Warrior Chief among Warriors: Remembering U.S. Senator Daniel K. Inouye" by Liz Hill (Red Lake Ojibwe), from the Spring 2014 issue of American Indian Magazine.
Daniel Inouye served in the U.S. Congress continuously since Hawaiian achieved statehood in 1959, as congressman from 1959 to 1962, and as senator from 1963 until his death. Throughout his career, he championed the interests of Hawai‘i’s people. He left a lasting imprint on his home state through his efforts to strengthen Hawai‘is infrastructure, diversify its economy, and protect its natural resources. 
NMAI89-8343.11a-croppedThe signing of the memorandum of understanding transferring the superb collections of theMuseum of American Indian, Heye Foundation (MAI), in New York to the Smithsonian Institution.From left to right: Suzan Harjo (Cheyenne and Hodulgee Muscogee), member of board of trustees, MAI; Roland Force, director MAI; Senator Daniel K. Inouye, chief supporter of legislation to create the National Museum of the American Indian; and Robert McCormick Adams, ninth secretary of the Smithsonian. WAshington, D.C., May 8, 1989. Photo by Laurie Minor-Penland, Smithsonian Institution 

For 35 years, Senator Inouye also served on the Senate Committee on Indian Affairs, assuming the chairmanship of the committee in 1987, later serving as vice chairman, and securing the committee’s status as a permanent standing committee of the Senate. During his tenure he helped pass landmark legislation affecting almost every aspect of life in Native America, including the Indian Gaming Regulatory Act, the Native Hawaiian Health Care Improvement Act, the Native Hawaiian Education Act, the National Museum of the American Indian Act, the Native American Graves Protection and Repatriation Act, the Native American Languages Act, the Native American Housing Assistance and Self-Determination Act, and scores of Indian water rights and land claim settlement acts, as well as reauthorizations of the Indian Self-Determination and Education Assistance Act, the Indian Health Care Improvement Act, the Native American Programs Act, the Indian Education Act, the Indian Finance Act, the American Indian Trust Fund Management Reform Act, Indian provisions of the Energy Security Act and the National Historic Preservation Act, and appropriations for Indian, Alaska Native, and Native Hawaiian programs. 
For all of these accomplishments and for his sincere dedication to the values of Indian country, the preservation of Native culture and religious freedom, and his genuine respect for the indigenous people of America, the senator is revered throughout Native America. 
The symposium webcast will be archived on the National Museum of the American Indian YouTube channel. We'll post that link as soon as it becomes available. 

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September 26, 2013

Meet Native America: The Honorable Daniel Kahikina Akaka, U.S. Senator for Hawai‘i from 1990 to 2013

In the interview series Meet Native America, the Smithsonian National Museum of the American Indian invites tribal leaders, cultural figures, and other interesting and accomplished Native individuals to introduce themselves and say a little about their lives and work. Together, their responses illustrate the diversity of the indigenous communities of the Western Hemisphere, as well as their shared concerns, and offer insights beyond what’s in the news to the ideas and experiences of Native peoples today.
Established in 1989 through an Act of Congress, the National Museum of the American Indian is an institution of living cultures dedicated to advancing knowledge and understanding of the life, languages, literature, history, and arts of the Native peoples of the Western Hemisphere, including the Native people of Hawai‛i. The museum is grateful for the ongoing interest and support of the Hawaiian delegation to the U.S. Congress. —Dennis Zotigh, NMAI

Please introduce yourself with your name and title.
My name is Daniel Kahikina Akaka. In January 2013, I retired from the United States Senate after over 36 years of representing the people of Hawai‘i in Congress. I began my tenure in the House of Representatives in 1977, and was appointed to the Senate in 1990, becoming the first Native Hawaiian to serve in the Senate. In November of that year, I won the special election to the Senate, and would be re-elected to the seat three more times. Throughout my career in the Senate, I served on the Senate Committee on Indian Affairs, and served as its Chairman in the 112th Congress.
Can you share with us your Hawaiian Native name, its English translation and/or a nickname?
My Hawaiian name is Kahikina; literally translated it means "to the east.” I am named after my father. 
The Hon. DanielKahikina Akaka served as U.S. senator for Hawai'i from 1990 to 2013. Official portrait courtesy of the U.S. Senate.
What responsibilities do you have as a national leader and tribal elder?
As a national leader, I have committed myself to a lifelong goal of working to protect the language, culture, and traditions of indigenous peoples. An essential component to this is grooming future leaders to ensure they practice and perpetuate their cultural values, which is why I have dedicated my time in retirement to mentor our future leaders. I hope that in the future all the work I have done in the state of Hawai‘i and in the Congress will help Native Hawaiians achieve self-determination and enable them to establish a governing entity.
Moreover, I hope that our country and world can get to a point where we all implement a good model for indigenous peoples that protects their right to self-determination and preserves their unique cultures and traditions. 
How did your life experience prepare you to lead your Native community?
My family and upbringing instilled in me a strong foundation and life purpose—to help and serve the people of Hawai‘i. I grew up immersed in Native Hawaiian cultural practices and traditions and took pride in my heritage.
From my exposure to various cultures in the Pacific as I served in the Army during World War II to seeing first-hand the displacement of indigenous peoples throughout the world as I visited various places as a Member of Congress, I came to realize that I needed not only to serve as a leader for the Native Hawaiian community, but moreover to help all indigenous peoples preserve their language, culture, and traditions.
As a member of Congress, I witnessed and learned more about the startling disparities faced by Native Hawaiians and was motivated to identify a way to unite Native Hawaiians and give them the capacity to govern themselves and take care of our people. This continues to be a sincere passion for me, and I firmly believe that when Native Hawaiians are successful in establishing a governing entity they will serve as a model for indigenous groups around the world.
Who inspired you as a mentor?
There are a number of individuals who helped groom and mentor me from my youth through my professional career. My brother, Reverend Abraham Akaka, was one of my first mentors and advocates. I admire and cherish him dearly. I still vividly remember the inspiring conversations I had with him over breakfast. Our discussions were often about faith and spirituality, but I will never forget his encouragement to embrace and understand diversity. He believed that out of diversity arises strength and power. He also advocated for raising the level of Native Hawaiians and encouraged me to do whatever I could to bring our people together.
My wife, Millie, is also my lifelong supporter who made it possible for me to accomplish all that I have in my life.
Two important individuals who specifically helped me get to the U.S. Congress were Hawai‘i Governors John Burns and George Ariyoshi. They both saw in me qualities that they believed were needed in our state and the Native Hawaiian community. They provided me the opportunities to serve various communities throughout the state and pushed me to strive for higher office.
I am extremely grateful to these four individuals for their belief in me and their tireless support.
Are you a descendent of a historical leader? If so, who?
No, I am not aware of any of my ancestors who were historical leaders. 
Where is the Native Hawaiian community located?
Our homeland consists of the islands of Hawai‘i, located in the Pacific Ocean. It is made up of eight major islands and 124 minor islands encompassing 4,112,955 acres.
Where was the Native Hawaiian community originally from?
Hawai‘i was originally settled by voyagers from central and eastern Polynesia who travelled great distances in double-hulled voyaging canoes to arrive in Hawai‘i, perhaps as early as 300 AD. 
Lei Draping 2009 a
SenatorAkaka speaking during the lei-draping ceremony to commemorate King Kamehameha Day. June 7, 2009; the U.S. Capitol Visitors’ Center Emancipation Hall, Washington, D.C. Photo courtesy of the U.S. Senate.
What is a significant point in history from your community that you would like to share?
On January 16, 1893, at the order of United States Minister to Hawaii John Stevens, a contingent of U.S. Marines from the USS Boston marched through Honolulu to a building located near both the government building and the palace. The next day, local non-Hawaiian revolutionaries seized the government building and demanded that Queen Lili‘uokalani abdicate the monarchy. Minister Stevens immediately recognized the rebels’ provisional government and placed it under the United States’ protection. Since the overthrow of the Kingdom of Hawai‘i, Native Hawaiians have been displaced from our land and our right to self-governance and self-determination.
It took 100 years for the United States to formally acknowledge their role in this event. In 1993 President Bill Clinton signed into law P.L. 103-150, a resolution that I sponsored. This resolution acknowledged the role the United States and its agents played in the overthrow of the Kingdom of Hawai‘i and set forward a path towards reconciliation between the United States government and the Native Hawaiian people.
Approximately how many members are in your Native community?
According to the 2010 Census, there are over 500,000 individuals who identify as full or part Native Hawaiian in the United States. Of that number, over 280,000 live in Hawai‘i.
What are the criteria to become a member of the Native Hawaiian community?
Native Hawaiians do not have a governing entity or organic documents that establish the criteria to be a member of such an entity. However, in 2011 the state of Hawai‘i enacted Act 195 to establish a Native Hawaiian Roll Commission. Individuals on the roll will participate in the organization of a Native Hawaiian governing entity. To be on this roll, an individual must be a lineal descendant of the aboriginal people who resided in the Hawaiian Islands prior to 1778, or be eligible for Hawaiian Home Lands or a lineal descendant of a person who is eligible for Hawaiian Home Lands.
Is your language still spoken on your homelands? If so, what percentage of your people would you estimate are fluent speakers?
Yes, our language is spoken on our homelands due to the persistence of dedicated professionals in our community who worked tirelessly to ensure our language was preserved. Our language was nearly lost due to a number of significant historical events. First, after the arrival American missionaries, our oral language transitioned to a written language. Later the language was banned in all schools and displaced by English. I experienced first-hand the impact of this ban and was forbidden to speak my native tongue.
In 1984, a movement began to perpetuate our language, and the first Hawaiian language immersion preschool was opened. Hawai‘i is now the only state with a designated Native language, Hawaiian, as one of its two official state languages. Moreover, it is now possible to receive an education in Hawaiian immersion from preschool through a doctoral degree. Hawaiian language content is now available through multiple media sources, such as the Internet, television programs, and websites.
According to the 2006–2008 American Community Survey, 24.8 percent (+/- 1.0) of Hawai‘i’s population speaks a language other than English at home. Of this group, 6.1 percent (+/- 1.1) are Native Hawaiian speakers.
What economic enterprises does your Native community own?
Our community does not own any economic enterprises. However, Native Hawaiians are successful business owners and many participate in the U.S. Small Business Administration’s 8(a) Business Development Program as a means to support the community.
What annual events does the Native Hawaiian community sponsor?
Many different organizations in our community hold different annual events. These can range from annual conferences with government and community officials, to family days, workshops with cultural practitioners, language seminars, and hula festivals.
One of the more prominent and longer-running events is a hula festival called the Merrie Monarch Festival, a week-long event hosted every spring in Hilo on the island of Hawai‘i. Many hālau hula, or hula schools—not just from across the state, but from across the nation and even internationally—participate in hula exhibitions and competitions. Merrie Monarch has received worldwide attention and is noted for its cultural significance and community impact.
What attractions are available for visitors on your land?
Hawai‘i is known worldwide for its natural beauty. Many people are familiar with our sandy beaches and our lush mountains, such as one popularly known as Diamond Head on O‘ahu. However, we also have National Parks that have great cultural significance, such as Haleakalā National Park on Maui, or Hawai‘i Volcanoes National Park and Pu‘uhonua O Hōnaunau National Historical Park on the island of Hawai‘i.
Hawai‘i is also home to sites of national historical significance, such as the World War II Valor in the Pacific National Monument where the U.S.S. Arizona Memorial is located, as well as the Battleship Missouri Memorial and the USS Bowfin Submarine Museum and Park. In addition, ‘Iolani Palace on O‘ahu is the only site in the United States that was used as an official residence by a reigning monarch; it is a National Historic Landmark listed on the National Register of Historic Places.
Another noteworthy place in Hawai‘i is the Papahānaumokuākea Marine National Monument. While it isn’t an attraction available for visitors, Papahānaumokuākea is the single largest conservation area in the United States and one of the largest ocean sanctuaries in the world. This place speaks to the splendor and uniqueness of my home.
How is your traditional Native community government set up?
Prior to Western contact, our island nation had an organized and stable land tenure system under the stewardship of chiefly rulers. Native Hawaiians evolved a system of self-governance and a highly organized, self-sufficient, subsistent social system based on communal land tenure, with a sophisticated language, culture, and religion. This society was marked by reciprocal obligation and support between the chiefs and people.
In 1810, the Native Hawaiian political, economic, and social structure was unified under a monarchy led by King Kamehameha I. The authority of the king was derived from the gods, and he was a trustee of the land and other natural resources of the islands, which were held communally.
Is there a functional, traditional entity of leadership in addition to your modern government system?
Native Hawaiians have not reorganized a governing entity since the kingdom was overthrown in 1893. 
How are leaders chosen?
While we have many prominent leaders throughout our communities who are successful because of their strong characters and respect of our culture and traditions, Native Hawaiians do not have a governing entity that is chosen and led by our people.
What message would you like to share with the youth of your Native community?
Foremost, I encourage the youth of my Native community to take pride in the place we call home— Hawai‘i.  Learn, internalize, and appreciate our Native language, culture, traditions, people, and natural environment. We will lose our identity as Hawai‘i if we lose this. Commit yourselves to preserving the identity of Hawai‘i and the identity of indigenous peoples around the world.
As I see it, Hawai‘i is the piko—a navel or center—of the universe. We have so much to offer and we need to do all we can to share what we have with the world. Ultimately, I encourage the youth to give back to people and the world by using all that makes up our special identity as Native Hawaiians. 
Is there anything else you would like to add? 
This is something I have said before, but it remains very important to me and the Hawaiian people: If at any time in your life you are given aloha, appreciate it, live it and pass it on, because that's the nature of aloha and that is the spirit of aloha. It means nothing unless you share it.
Mahalo, thank you, for giving me the opportunity to share a little about my community and our people with you.
Thank you. 
To read other interviews in this series, click on the banner below.  

From left to right: Representative Ponka-We Victors (Tohono O’odham/Southern Ponca) taking the oath of office in the Kansas House of Representatives; photo courtesy of Kansas Rep. Scott Schwab. Bird Runningwater (Cheyenne/Mescalero Apache) at the Sundance Film Festival; photo courtesy of WireImage. Sergeant Debra Mooney (Choctaw) at the powwow in Al Taqaddum Air Force Base, Iraq, 2004; photo courtesy of Sgt. Debra Mooney. Councilman Jonathan Perry (Wampanoag) in traditional clothing; photo courtesy of Jonathan Perry. Suzan Shown Harjo (Cheyenne/Hodulgee Muscogee) at Blackhorse et al. v. Pro Football, Inc., press conference, U.S. Patent and Trade Office, February 7, 2013; photo courtesy of Mary Phillips.
All images used with permission. 

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September 24, 2013

The voyage of building an outrigger canoe: Outrigger and booms

Bishop Museum Canoe
Alovely Hawaiian canoe on display at the Bishop Museum. Two curved booms attach to the outrigger with simple pegs and lashing.

In their great work Canoes of Oceania, a landmark in research of Pacific Islander canoes, published in 1936, authors A. C. Haddon and James Hornell state that their study began with a particular focus on how different island cultures attached the outriggers to their canoes. Clearly this is a distinguishing feature across Oceania—as characteristic, if not more so, than the shapes of the canoes themselves—and I have seen quite a variety in my own limited travels.
For Hawaiians, it was simple: The booms (‘iako) curve down from the gunwales of the canoe and are pegged, then lashed, directly to a banana-shaped outrigger (ama). But elsewhere, it can get very complicated, and for the Melanesia design that I am building, it’s one of these tricky rigs. But first, we have to get all the parts together and hewn into shape. 
Manu a
Manuextending upward on the back end of the ‘Auhou, NMAI’s Hawaiian canoe. Protruding below it is the notched extension where ropes would have been attached to bring the rough-hewn hull out of the forest.
While koa was the tree of choice for canoe hulls, lighter woods were preferred for the rest of the parts. Koa is a very stiff and dense wood and therefore very, very heavy. Jay Dowsett and Tay Perry, who build and refurbish canoes in Honolulu today, note that in the old days, a lot of those canoe hulls were an inch-and-a-half or two inches thick just to keep them rugged. That also made them very heavy. 
Hawaiian canoes have separate gunwale pieces attached (by stitch and glue) atop the hull, culminating in lovely upright prows and sterns called manu, a hallmark of Hawaiian canoe design. These areas, which are repeatedly struck by the paddles, would be made of ‘ahakea—a fairly light wood, but very stiff. It’s comparable to ash, which is not particularly heavy for its volume, but is also very stiff. ‘Ahakea wood is a dull orange-brown and when rubbed with kukui oil becomes a beautiful dark golden yellow. 
HaoTrees1 aHautrees, O‘ahu, Hawai‘i.
Forthe booms (‘iako) that connect the outrigger to the hull, hau was an excellent choice. A member of the hibiscus family, hau grows in low, tumbling forests of curved limbs. Pick two that have the right curve and you’re set. And the wood is light and peels easily. In fact, the bark makes a decent rope. 
Wiliwili seed a
The outrigger, or ama, would be made of wiliwili. This lovely tall tree produces red seeds, and red being the color of chiefliness, these seeds are equated with the blood of the chiefs. Wiliwili is also very light, which is what you want your float to be. Its purpose, you see, is to float.
Here in the mid-Atlantic area, there’s a dearth of ‘ahakea, hau, and wiliwili.  But, as with ash and ‘ahakea, we can look for trees with comparable qualities. Now I knew more about trees in New England, where I spent a lot of my youth, than I did about the mid-Atlantic. Some of these trees around here are completely unfamiliar to me. And I’m not a woodworker to begin with. And in New England, firewood was the big issue, so I became familiar with wood that split well and burned hot. Period. Now I need to know much more about the qualities of different woods.
Fortunately, in the 21st century, there is the online Wood Database. This excellent free resource is quite extensive (though Hawaiian woods are strangely absent) and gives a great deal of information about the qualities of different woods. Among these, the important ones for me are dry weight, strength, shrinkage, workability, and perishability. I spent a lot of time going back and forth between this website and the State of Maryland’s Maryland Trees database, looking at what types of wood are available in this area.
Lightness, for the ‘iako and the ‘ama, was a problem. The trees that are light are often also highly perishable, or just plain hard to find. Cedar, ash, and white pine aren’t common around my area—at least, not that I could find.
Which brings us to another problem: If you live in the city, where do you find trees to cut? Well, there are four solutions. First, make friends with a logger or arborist who cuts trees for a living. Some of them stock up on the wood they cut, because they or their friends or relatives are woodworkers, too. Second, go directly to large private landowners who have some good-looking trees for your purposes, and see if they will let you cut them. Third is tree falls from storms. I have harvested a few pieces from these. Finally, you can be sneaky. After all, there are a lot of trees in my area—along the sides of highways or in highway medians, or the fringes of parks and streams, and so forth: no-man’s lands, in other words. That doesn’t make cutting trees there legal, and the fines can be up to $1000.
I won’t reveal which option I used, but I will say that the trees that I cut were all, with one exception, standing dead—they were not green anymore, but they weren’t starting to rot, either. Okay, one of them could have been a little fresher. And the type I went for was Virginia pine, not a species with which I was previously familiar.
First I cut a big log for the ama. It was a 40-foot tree, clearly dead in the last season, and with my folding handsaw, felling it was quite a chore. I cut the log longer than it needed to be, just in case. It may have been dead, but it was still mighty heavy. I propped one end on the back of my car roof, atop an old blanket, and slid it up on top of the car.  Two straps, two ropes, and away I went, the happy owner of a beautiful pine log. 
The only problem was that I had not read canoe-building the directions carefully. They say the dry weight of the wood for the ama should be about 26 pounds per cubic foot, and no more than 30. Virginia pine is 32 (oak, by comparison, is 42 or more). Back to the databases for another search. The only readily available local wood with a dry weight under 30 pounds is tulip poplar, which is plentiful, but perishable. So for this, I borrowed a friend and his chainsaw and we cut a live tree (after the appropriate propitiation of its spirit and thanks for its life). This totally green log would become my ama. 
For the booms, however, I went back to Virginia pine: light, reasonably straight, tough, and a bit more water-resistant. The only problem with it, as I quickly found out, is that it’s knotty. That makes shaping it down to size more difficult.
The last wood needed is a series of sticks—four per boom, each about two feet long—that connect the ‘iako to the ama. This is not a Hawaiian design at all, as you will see. Here I lucked out. An area in a nearby streamside park had been cleared around some power lines, and a lot of young trees of the right diameter were already lying there cut. 
The process of turning these raw logs and cut saplings into shaped parts was far more laborious than the making of the hull. At the same time, here is where I really got into canoecarving—using bladed instruments to shape the wood. My primary tools were the drawknife (a blade with two handles, mine an antique), a hammer with large chisel, a plane, and a rasp. 
Tools a
Tools (clockwise from upper left): Drawknife, chisel and hammer, plane, carpenter's rasp. 
Thedrawknife was good for removing bark and roughly taking each log down to the shape and diameter I needed. The hammer and chisel I used to cut out the knots in the Virginia pine and to shape the ends of the ama. The plane helped straighten out uneven areas more finely, and the rasp took care of the minor bumps, knotty areas, and general smoothing. Of course, I finished things off with the miraculous random orbital sander. 
Carving 2 e
Carving 1d
Above: Knots divoted out with hammer and chisel. Right: A boom log after a rough pass with the drawknife.

Nowalthough the logs for the booms were as straight as I could get them, they still had curves to them. Carving them down to two inches in diameter from around three-and-a-half to four inches—well, yes, it’s a lot of extra work, but it gave me the opportunity to take some of those curves down and make the pieces straighter overall. So after divoting out the knots, I used the drawknife to make the first hard pass, removing the bark and taking off thick strips of wood. Have I mentioned that this took a lot of effort? I wondered if our ancestors had to work this hard, or whether there was some Zen of using this tool that I wasn’t getting. With that in mind, I did get better at it. 
I then used the plane to fine-tune the major work as much as possible, and used the rasp on the ridges and on the lumpy areas around the knots. The two tools worked very well at taking the wood down to a reasonably smooth contour. 
Carving 3 a
Carving 4 a
Carving 5 aTop: All the carving is done, but the boom still looks pretty rough. Above: Nice and smooth—if not perfectly straight—after sanding. Right:To steady the log while I worked, I set up two bench clamps at the end of my long table and clamped a large C-clamp into them to hold the extended end of the log (cut off afterwards). You can see how much I took off of this log. The carved portion is not centered on the raw end; that was to take out some of the curve. 
Poplar a
Thetulip poplar log for the outrigger, with giant strips of bark peeled off.

The ama (float) was a different story. To begin with, the log was green.  First thing I did was to take the bark off so it would begin to dry better.  Lo and behold, tulip poplar is one of those tree species where the bark just peels right off! What a bonus! 
This log, again, was not perfectly straight. It had a curve on one end that I intended to use for the bow end, but side-to-side it had some issues as well. These too I tried to minimize as I took the log down to its final size.
Mostly this log was to stay pretty round, though flattened a bit on the top. The ends, however, were to be tapered down to points. I decided to do the first end with just the hammer and chisel. By this point I was feeling pretty handy with these tools, and they are not too dissimilar from the adze of old—except that they are two separate pieces and the adze is one combined tool. Using the hammer and chisel, I felt, gave me much more precision and control, and reminded me of stone carvers I had seen in my youth. I felt like an artist at last. 
Artistic as the work might have been, it took a long time and a lot of careful eyeing to get the end of the log into the right shape. So to do the other end, I used a technique suggested in the instructions: Make sawcuts of increasing depth, and then chisel these off. Wow, this took much less time. The wood came off in huge chunks, and in half an hour I had done what took me perhaps two days on the firstend. 
Ama1 aAma2
Left: Beginning to shape the end of the ama with hammer and chisel.  Note the lovely dark heartwood of the log. Right: Illustration from Wharram’s instructions on how to shape the end of the ama.  I like how they say that using an electric planer is cheating!  I don’t own one anyway. 
Mindyou, I was doing this work in Baltimore in July, when it’s 95 degrees outside and often humid. I moved my work to an old picnic table in the shade and spend days shaping this thing, then leaving it in the sun to dry some more. 
In the end, I not only had a log that I can lift—at first, it was so green and full of water I had to drag it—but an outrigger that, after sanding, looks pretty good. It is already showing some cracks, but I’m not worried about that, because now I know about filleting. Next year when the log is totally cured, I'll fill those cracks and waterproof the float. For now, I’m just going to use it as soon as everything else is done. And I am getting into the final stretch. 

Ama3 a
Ama4 a
My picnic table set-up. You can see that the log has some shape issues. I did my best to deal with these. 

—Douglas Herman, NMAI

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I was thrilled to see the photos on this website,,,, and I want to be a native of America to lead his own country
learn so that we all do not become marginalized
why people of his native country should not be the leader????????? I was so sad
I think the National Museum of the American Indian is the best museum in history.

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