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Mo'o mo'o

human history
  • Other Name

    Untreated barkcloth (English)

  • Description

    Mo'o mo'o. Plain untreated bark cloth. This is a length of beaten and dried baste from the tree bark of Wauke (Paper mulberry tree; Broussonetia papyrifera). Its colour is a natural off white and grey tone with some brown stains. The edges are frayed. There are numerous holes in the mo'o mo'o that define where shoots were present before being removed from the tree trunk. The outer tree bark has been scraped and then the baste has undergone its first fermentation treatment.

    Its memory suggests it has been bundled and soaked for a period of time. The size of its width shows how it has undergone the first stage of beating. This could have been through the use of a hohoa (round and smooth beater) upon a kua pōhaku (stone anvil). This stage serves to produce a pliable baste. Once the fibre has undergone these initial stages it becomes mo'o mo'o. Its form suggests it has been rolled together for storage until future preparation for the next stages of beating, fermentation and surface decoration.

  • Place
  • Accession Date
    1894
  • Other Id

    11354 (ethnology)

  • Department
Mo'o mo'o, 11354, Cultural Permissions Apply

Images and documents

Images

Artefact

  • Credit Line
    Collection of Auckland Museum Tāmaki Paenga Hira, 11354
  • Public Access Text

    This is mo‘o mo‘o. This represents a part of the Kapa making process in Hawai‘i. Mo‘o mo‘o is what ‘ili wauke (raw baste) becomes after it has undergone beating with a hōhoa. When it comes to beating the ‘ili wauke, the hohōna (rounded beater) is the first to make contact with the ‘ili wauke. The ‘ili wauke might be soaked then laid upon a large pōhaku (smooth stone), possibly scraped with ‘iwi or a wa’u and then beaten with a hōhoa until dry.

    This is how ‘ili wauke becomes mo‘o mo‘o. The continuous beating stresses the ‘ili wauke by spreading and flexing the fibres to become mo‘o mo‘o. In this case, the mo‘o mo‘o has been bundled and stored until further preparations. Usually it can be soaked for further fermentation which can take up to two weeks.

    The God of Hawaiian Kapa: Maikohā

    This mo‘olelo portrays how the wauke (Paper mulberry; Broussonetia papyrifera) and its intentions grew in Hawai‘i:

    “As Maikohā lay dying, he gave this command to his daughters: “When I am dead take me to the edge of the stream and bury me there. A tree will grow from my grave whose outer bark will furnish kihei (shawl), pā‘ū (skirt), malo (loin cloth) and other benefits (pono) for you two”

    His daughters obeyed his commands, and a tree did grow. That was the wauke, the paper mulberry. When the daughters saw it, they fetched it and worked it, beating the bark into cloth, skirts, and loin cloths. The sap flowed out, and wauke grew along the stream as far as the sea at Kīkīhale. That is how wauke spread in Hawai’i nei”

    Kapa is primarily made from wauke and requires a number of tools and natural dyes to create.

    Lauhuki and La‘ahana: The daughters of Maikohā

    Compared to other island nations who produce bark cloth, Hawaiian kapa is uniquely defined by the various stages of beating, fermenting and watermarking. The daughters of Maikōha have a historic influence on how the wauke was processed to become kapa. Lauhuki taught the art of beating the ‘ili wauke and her sister La‘ahana taught the process of watermarking and use of ‘ohe kāpala (Bamboo dye stamp) to decorate the kapa. Through their teachings they have become ‘aumakua - ancestral craft gods.

    Auckland Museum’s Pacific Collection currently holds over thirty three objects attributed to Kapa. Like the flow of the wauke sap, there are many branches in producing Kapa. This can be fibre sourcing, fibre preparation and fermentation, beating, decorative technique and most significantly: the fashioning of the maker or wearers intentions.

    We would like to give thanks to the Hawaiian knowledge holders who generously shared their mana`o and sources surrounding the significance of kapa. Additionally, we would like to honour the ‘aumakua, who gifted kapa to Hawai‘i nei.

    FURTHER READING

    • M.Beckwith, ‘Hawaiian Mythology’. U H Press. 1970.

    • T.R.Hiroa, ‘Arts and Crafts of Hawaii’. Bishop Museum Press. 1957.

    • S.M.Kamakau, ‘Tails and Traditions of the People of Old|Nā Mo‘olelo a ka Po‘e Kahiko’. Bishop Museum Press. 1991.

    • S.Kooijman, ‘Tapa in Polynesia’. Bishop Museum Press. 1972.

    • W.T.Brigham. “Ka Hana Kapa” Memoirs of the Bernice Pauahi Bishop Museum of Polynesian Ethnology and Natural History. 1911.

    • Personal comms. Kumu Auli`i Mitchell and Kumu Keonilei Leali'ifano. 07.03.2018

    GLOSSARY:

    • ‘Ili wauke (raw baste from tree bark)

    • Pahi (knife)

    • wa‘u (scraper)

    • ‘opihi (limpet)

    • wauke (paper mulberry; Broussonetia papyrifera)

    • kihei (shawl)

    • pā‘ū (skirt)

    • malo (loin cloth)

    • pono (benefits)

    • 'ohe kāpala (bamboo stamp)

    • mo‘olelo (story)

  • Cultural Origin
  • Primary Maker

     Unknown (Maker)

  • Place
  • Date
    Pre 1894
  • Technique
  • Media
  • Measurement Reading

    2205mm

    225mm

  • Subject Category
  • Classification
  • Last Update
    02 Sep 2019
The development of the Auckland War Memorial Museum online collection is an ongoing process; updates, new images and records are added weekly. In some cases, records have yet to be confirmed by Museum staff, and there could be mistakes or omissions in the information provided.

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