Headgear is not worn on ordinary occasions, but the bouquet of flowers, banana leaves, bark cloth, and special headdresses of human hair, which is used as conditions demand.
Wreaths (pale). Garland (pale). These are made of flowers, leaves, and creepers on festive occasions. This is made from flowers, leaves, and vines at the gala event. Even on ordinary days, anyone who has anything special to do such as making or poi cava for visitors, carrying stones for the church floor, or similar duties, often plucks the neighboring Greenery to make a Wreath for the head. Even on ordinary days, anyone who has something special to do like making Kava or poi for visitors, carrying stones to the floor of the church, or the same tasks, often greenish plucks neighbors to create a wreath for his head.
Banana leaf hat (pulou If fa'i). Banana leaf hat (pulou If fa'i). Without going though so much protection, the Samoan does not care to have his head wet when working in the bush in the rain. Even without protection would be so much, no matter Samoa has a wet head while working in the bush in the rain. A section of banana leaf with the stem behind is placed over the head and tied on with a strip of bark passing round the head circumference. Part of a banana leaf with the stem placed behind the head and tied with a piece of bark round through the head circumference. The pointed tip end is then doubled back over the head and the tip tucked down into the bark tie behind. The tip of the pointed end and then doubled back over the head and the tip wedged into the skin of a tie in the back. Plucking the banana leaf, or any leaf, for that matter, is' bibs. Pick banana leaves, or leaves, in this case, is' bibs. Hence a saying applied to action which has become unnecessary: "A toe 'auto lava,' ua la" (Why pluck again when the sun is shining?) So a saying applied to actions that have become unnecessary: "A finger 'oto lava, 'ua la "(Why pick when the sun shines again?)
Turbans of bark cloth (faufau tu). Bark cloth turban (faufau tu). A strip of bark cloth was twisted round siapo the head sometimes by Fishermen but it could not be used in bonito fishing or netting mullet owing to special prohibitions. A strip of bark cloth was siapo head spinning at times by fishermen but can not be used in bonito fish or mullet nets for special restrictions. On occasions of war, the warriors often wore head coverings of cloth as a Distinguishing marks against themselves. On the occasion of war, the soldiers often wore a cap of cloth as a mark of distinction for themselves.
Human hair headdress (tuinga lauulu). Close the head of human hair (tuinga lauulu). The tuinga headdress is a development associated with rank and status. Tuinga headdress is associated with the development of rank and status. Only certain families are allowed the privilege of wearing tuinga, and the fee became hereditary in the title with which it is associated. Only certain families were allowed to wear tuinga rights, and the honor to be hereditary in the linked title. In important festivals, the tuinga is worn by the chief's official taupou and could also be worn by his son or manaia. In an important festival, which tuinga imposed by the head official and taupou can also be used by children or manaia. The tuinga shown in Plate LIII, B was worn by Fa'apu'a, the taupou of Tufele at Tau, Manua. The tuinga shown in Figure LIII, B is charged by Fa'apu'a, which Tufele in taupou of Tau, Manua. On occasions of war, it was worn by the Chiefs or heads of families entitled to wear them. On the occasion of war, it was worn by the chiefs or heads of families entitled to wear it.
The headdress consists of bleached human hair supported on a foundation of bark cloth and embellished with a lave upright framework is decorated with feathers and a Forehead band of shells. The headdress consists of bleached human hair is supported on the basis of bark cloth and decorated with an upright frame lave decorated with feathers and shells forehead band. Sometimes an additional cover of feathers is used. Sometimes additional cover fur is used.
Curly hair types are preferred (mingimingi) and thick (pi'ipi'i). In Olden times, women cut their hair short and wore it to long. In ancient times, women cut their hair short and wore boys long. A girl with hair of the above type was allowed to let her hair grow long for making a tuinga for those who had the right to use them. A girl with hair on the types allowed to let their hair grow long to make tuinga for those who have the right to use it. A chief desiring hair (if pit) approached the parents of the girl and made arrangements for the supply. A head of hair wants (if pit) approached the parents of the girl and made arrangements for the supply.
The hair is tied together in Tufts (Pl. LIII, A, 2). Hair tied together in a clump (plural LIII, A, 2). The process of tying is called fa'atavaitui, and the Tufts fua are so tied or fuatifuati lauulu. This binding process is called fa'atavaitui, and the files are so attached fua or fuatifuati lauulu. The extra thick fibers called tuatua are selected from the hanks of dressed coconut fiber and used to bind one end of the Tufts into a closed loop or eye. Extra thick fiber that is selected from the dressing tuatua hanks of coconut fiber and used to tie one end of the tufts into the closed-loop or eye. (See figure 319.) The Tufts are strung on a cord passed through the eyes of the loop. (See Figure 319.) The clouds are hanging on the rope through the eye loop. The hair is bleached (fa'aenaena) by two methods: a, lime-the Tufts are rubbed well with coral lime or Soaked in a wooden bowl in a thick mixture of lime. His hair is bleached (fa'aenaena) by two methods: a, chalk-which tufts well rubbed with lime rock or soaked in a wooden bowl of thick mixture of lime. They are then hung up on the cord exposed to the sun and rain in the open air. They then hung on a rope in the sun and rain in the open air. Some hair is sufficiently bleached in three months, but requires relimeing dark hair at the end of three months. b, Salt water, the long cord carrying the Tufts is tied to a pole at both ends so as to stretch out the Tufts. Some hair is bleached in three months, but the dark hair at the end relimeing require three months. B, Salt water carrying a long rope files associated with the poles at both ends so that the stretch clots. The pole is dipped in sea water and one end stuck in the ground to allow the Tufts to bleach in the sun. Pole dipped in the sea water and one end attached to the ground to allow the files to bleach in the sun. The dipping in sea water and exposure in the sun is repeated daily until the hair is thoroughly bleached. The dip in the sea water and exposure in the sun, repeated every day until completely bleached hair.
When sufficiently bleached, the hair is cleaned with laumea leaves (u'u laumea) and fresh water in which the leaves form a lather. When a bleached, the hair is cleaned with leaf laumea (u'u laumea) and fresh water that form the foam leaves. This removes the lime or salt. This eliminates lime or salt. The Tufts are set up on a number of three-ply twisted songa Cords of FAU. The mass is set at a number of three-ply twisted rope songa FAU. The tuinga Examined in Savaii had five Cords on which were 32, 32, 31, 21, and 26 Tufts, Tufts making 142 in all. Tuinga discussed in Savaii has five strings on the 32, 32, 31, 21, and 26 files, create files in all 142.
The lave is an upright frame, now made of five slender wooden rods kept together with three crossbars. The lave is the frame upright, now made of five slender wooden stick and hold together with three bars. (See fig. 320.) The rods which originally consisted of coconut leaflet midrib lauu'a wrapped round with bark cloth, are now usually wrapped round with some foreign textile Gaudy red. (See fig. 320.) The stem which originally consisted of coconut midrib lauu'a leaflets leather wrapped round with cloth, now usually wrapped round with several striking red foreign textiles.
Side Cords are attached to the lower end of the frame to be used for tying the lave in position. Side of the cable attached to the lower end of the frame that will be used to tie the lave in position.
It seems likely that the wider framework diverging outwards and upwards is a modern development to provide a framework for the introduced glass mirror. Apparently divergent frameworks broader outward and upward is a modern development to provide a framework for introducing the glass mirror. The more elaborate form of midrib comb is known as tuinga throughout, and was used with the headdress as tuinga Indicates its name. More complex form of the stem known as a comb tuinga throughout, and is used with tuinga headdress as his name indicates. Combs such midrib or decorated with feathers framework, including the long feathers of the tava'e'ula, a species of tropical bird (Phaeton rubricauda), were the precursors of the more elaborate form of modern lave. Like a comb or frame stem decorated with feathers, including the long hair from tava'e'ula, one species of tropical birds (Phaeton rubricauda), is a precursor of a more complex form of modern lave.
Wreaths (pale). Garland (pale). These are made of flowers, leaves, and creepers on festive occasions. This is made from flowers, leaves, and vines at the gala event. Even on ordinary days, anyone who has anything special to do such as making or poi cava for visitors, carrying stones for the church floor, or similar duties, often plucks the neighboring Greenery to make a Wreath for the head. Even on ordinary days, anyone who has something special to do like making Kava or poi for visitors, carrying stones to the floor of the church, or the same tasks, often greenish plucks neighbors to create a wreath for his head.
Banana leaf hat (pulou If fa'i). Banana leaf hat (pulou If fa'i). Without going though so much protection, the Samoan does not care to have his head wet when working in the bush in the rain. Even without protection would be so much, no matter Samoa has a wet head while working in the bush in the rain. A section of banana leaf with the stem behind is placed over the head and tied on with a strip of bark passing round the head circumference. Part of a banana leaf with the stem placed behind the head and tied with a piece of bark round through the head circumference. The pointed tip end is then doubled back over the head and the tip tucked down into the bark tie behind. The tip of the pointed end and then doubled back over the head and the tip wedged into the skin of a tie in the back. Plucking the banana leaf, or any leaf, for that matter, is' bibs. Pick banana leaves, or leaves, in this case, is' bibs. Hence a saying applied to action which has become unnecessary: "A toe 'auto lava,' ua la" (Why pluck again when the sun is shining?) So a saying applied to actions that have become unnecessary: "A finger 'oto lava, 'ua la "(Why pick when the sun shines again?)
Turbans of bark cloth (faufau tu). Bark cloth turban (faufau tu). A strip of bark cloth was twisted round siapo the head sometimes by Fishermen but it could not be used in bonito fishing or netting mullet owing to special prohibitions. A strip of bark cloth was siapo head spinning at times by fishermen but can not be used in bonito fish or mullet nets for special restrictions. On occasions of war, the warriors often wore head coverings of cloth as a Distinguishing marks against themselves. On the occasion of war, the soldiers often wore a cap of cloth as a mark of distinction for themselves.
Human hair headdress (tuinga lauulu). Close the head of human hair (tuinga lauulu). The tuinga headdress is a development associated with rank and status. Tuinga headdress is associated with the development of rank and status. Only certain families are allowed the privilege of wearing tuinga, and the fee became hereditary in the title with which it is associated. Only certain families were allowed to wear tuinga rights, and the honor to be hereditary in the linked title. In important festivals, the tuinga is worn by the chief's official taupou and could also be worn by his son or manaia. In an important festival, which tuinga imposed by the head official and taupou can also be used by children or manaia. The tuinga shown in Plate LIII, B was worn by Fa'apu'a, the taupou of Tufele at Tau, Manua. The tuinga shown in Figure LIII, B is charged by Fa'apu'a, which Tufele in taupou of Tau, Manua. On occasions of war, it was worn by the Chiefs or heads of families entitled to wear them. On the occasion of war, it was worn by the chiefs or heads of families entitled to wear it.
The headdress consists of bleached human hair supported on a foundation of bark cloth and embellished with a lave upright framework is decorated with feathers and a Forehead band of shells. The headdress consists of bleached human hair is supported on the basis of bark cloth and decorated with an upright frame lave decorated with feathers and shells forehead band. Sometimes an additional cover of feathers is used. Sometimes additional cover fur is used.
Curly hair types are preferred (mingimingi) and thick (pi'ipi'i). In Olden times, women cut their hair short and wore it to long. In ancient times, women cut their hair short and wore boys long. A girl with hair of the above type was allowed to let her hair grow long for making a tuinga for those who had the right to use them. A girl with hair on the types allowed to let their hair grow long to make tuinga for those who have the right to use it. A chief desiring hair (if pit) approached the parents of the girl and made arrangements for the supply. A head of hair wants (if pit) approached the parents of the girl and made arrangements for the supply.
The hair is tied together in Tufts (Pl. LIII, A, 2). Hair tied together in a clump (plural LIII, A, 2). The process of tying is called fa'atavaitui, and the Tufts fua are so tied or fuatifuati lauulu. This binding process is called fa'atavaitui, and the files are so attached fua or fuatifuati lauulu. The extra thick fibers called tuatua are selected from the hanks of dressed coconut fiber and used to bind one end of the Tufts into a closed loop or eye. Extra thick fiber that is selected from the dressing tuatua hanks of coconut fiber and used to tie one end of the tufts into the closed-loop or eye. (See figure 319.) The Tufts are strung on a cord passed through the eyes of the loop. (See Figure 319.) The clouds are hanging on the rope through the eye loop. The hair is bleached (fa'aenaena) by two methods: a, lime-the Tufts are rubbed well with coral lime or Soaked in a wooden bowl in a thick mixture of lime. His hair is bleached (fa'aenaena) by two methods: a, chalk-which tufts well rubbed with lime rock or soaked in a wooden bowl of thick mixture of lime. They are then hung up on the cord exposed to the sun and rain in the open air. They then hung on a rope in the sun and rain in the open air. Some hair is sufficiently bleached in three months, but requires relimeing dark hair at the end of three months. b, Salt water, the long cord carrying the Tufts is tied to a pole at both ends so as to stretch out the Tufts. Some hair is bleached in three months, but the dark hair at the end relimeing require three months. B, Salt water carrying a long rope files associated with the poles at both ends so that the stretch clots. The pole is dipped in sea water and one end stuck in the ground to allow the Tufts to bleach in the sun. Pole dipped in the sea water and one end attached to the ground to allow the files to bleach in the sun. The dipping in sea water and exposure in the sun is repeated daily until the hair is thoroughly bleached. The dip in the sea water and exposure in the sun, repeated every day until completely bleached hair.
When sufficiently bleached, the hair is cleaned with laumea leaves (u'u laumea) and fresh water in which the leaves form a lather. When a bleached, the hair is cleaned with leaf laumea (u'u laumea) and fresh water that form the foam leaves. This removes the lime or salt. This eliminates lime or salt. The Tufts are set up on a number of three-ply twisted songa Cords of FAU. The mass is set at a number of three-ply twisted rope songa FAU. The tuinga Examined in Savaii had five Cords on which were 32, 32, 31, 21, and 26 Tufts, Tufts making 142 in all. Tuinga discussed in Savaii has five strings on the 32, 32, 31, 21, and 26 files, create files in all 142.
The lave is an upright frame, now made of five slender wooden rods kept together with three crossbars. The lave is the frame upright, now made of five slender wooden stick and hold together with three bars. (See fig. 320.) The rods which originally consisted of coconut leaflet midrib lauu'a wrapped round with bark cloth, are now usually wrapped round with some foreign textile Gaudy red. (See fig. 320.) The stem which originally consisted of coconut midrib lauu'a leaflets leather wrapped round with cloth, now usually wrapped round with several striking red foreign textiles.
Side Cords are attached to the lower end of the frame to be used for tying the lave in position. Side of the cable attached to the lower end of the frame that will be used to tie the lave in position.
It seems likely that the wider framework diverging outwards and upwards is a modern development to provide a framework for the introduced glass mirror. Apparently divergent frameworks broader outward and upward is a modern development to provide a framework for introducing the glass mirror. The more elaborate form of midrib comb is known as tuinga throughout, and was used with the headdress as tuinga Indicates its name. More complex form of the stem known as a comb tuinga throughout, and is used with tuinga headdress as his name indicates. Combs such midrib or decorated with feathers framework, including the long feathers of the tava'e'ula, a species of tropical bird (Phaeton rubricauda), were the precursors of the more elaborate form of modern lave. Like a comb or frame stem decorated with feathers, including the long hair from tava'e'ula, one species of tropical birds (Phaeton rubricauda), is a precursor of a more complex form of modern lave.
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