ART OF KAVA-DRINKING

Evening Star, Issue 22573, 15 February 1937, Page 15

ART OF KAVA-DRINKING

SPECIAL CEREMONIES Few are the travellers to the South Sea Islands who have not had the novelty of drinking kava, that queertasting beverage of the natives of Polynesia, which is made from the foot of a shrub, writes G. S. Shepherd in the ‘ Adelaide Chronicle.’ To tho natives, however, the drinking of kava is much more than a nov-' elty. It has, indeed, a far greater significance, for while many of their ancient customs have become a matter of indifference to them since tho coming of the white man, this one, from time immemorial, has strongly persisted. To-day, the particular ceremonies associated with kava are still observed with the same rigidity as they were in the Islands’ early days, and in some islands—Samoa, Tonga, and Eastern Fiji—the ceremonies are carried out with almost a religious fervour. Although not opposed by the pre-sent-day missionaries, the practice of kava-drinkiug found littlo favour with many of tho early, zealous ones, who; after they had found tho custom ineradicable, called it the “root of all evil.” This was ratherunjust; kava, unlike alcohol, is not an intoxicant, and perhaps if not entirely harmless when over-indulged in, has never been responsible for the evils of alcohol. At the most when used inordinately, it will only “ intoxicate ” the legs, producing a mild sort of temporary paralysis, which soon wears off and is really of no consequence. Prepared from the root of a shrub, a species of pepper, grown widely in the Islands, kava figures prominently at all formal gatherings, such as ceremonial and festal occasions. Then it is drunk with great avidity, but the strict ceremonies which must bo observed from the preliminary brewing of the root to the final distribution of the liquid, make it a somewhat protracted custom to watch. The old method of preparation, if not very healthy, was certainly picturesque. The roots were thoroughly chewed by selected young men or women of the village until they were reduced to a pulp, and then the contributions were spat into a largo round wooden bowl, water then being added to give the required dilution. Owing to the fear of the spread of tuberculosis, this unhygienic practice has for long been stopped. Now the root is cleaned, cut into small pieces, then scraped or pounded almost into a powder. A prescribed quantity of water is carefully added, and, after having been strained by moans of a hibiscus fibre rope, tho resultant liquid, which resembles dirty water, is ready for consumption. A young native girl—generally the belle of the village and of high social rank—has the responsibility of offering the kava to members of the gathering, who squat cross-legged on the ‘ mat-covered floor in the chief’s house. Fox* this act, she uses the polished half of a cocoanut shell for a cup, and, solemnly and self-consciously, amid an almost strained silence, she dips the shell into the kava bowl and proceeds to hand it around to the gathering. Always she must first present the kava to the most socially exalted person present. It may bo a chief, or a visiting European, or a Government official; but whoever it is, the honoured one received it with both hands, and while the natives cry “ Bula ” (health) and break into a general round of hand-clapping, deliberately drains tho shell to the very last drop. Etiquette then demands of the drinker that he sends tho empty shell skimming across the floor to the very

of the kava bowl. Then the natives intone the word “ Ma-a-dtha (it is finished). And so on the performance goes, the sanie shell, unwashed, passing from lip to lip; the turn of each person coming in order of social importance. A very solemn ceremony indeed, with never a degree of relaxation by those concerned.