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Naiwa SP-3512 - History

Naiwa SP-3512 - History

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(SP-3512: dp. 12,260 (n); 1. 423'9"; b. 54'; dr. 24'6"; s. 10.5 k.; cpl. 85; a. 1 5", 1 4")

Naiwa was built by the Baltimore Shipbuilding and Drydock Co., Baltimore, Md.; launched 4 July 1918; turned over to the Navy 10 September; commissioned at Baltimore 4 November; and assigned to NOTS on Army aceollnt'

After refitting, Naiwa cleared Baltimore Harbor 27 November 1918 with a general cargo for France, but was forced to turn back because of steering gear malfunctions. Following repairs, she steamed from Norfolk, Va. 8 March 1919, arrived La Pallice 23 March, and then went on to Bordeaux where she discharged her cargo.

Naiwa cleared Bordeaux 12 April and steamed to Brest, where she took on a cargo of German guns and gun parts. Arriving Norfolk 2 May, she decommissioned 9 May.

A former name retained.

All-Women Organization NAIWA Offers A Taste of Cherokee Culture


(Pictured above, Carmaleta Monteith on right presented a Cherokee carved wooden bowl to Marcella LeBeau, a founding member of NAIWA. Photo courtesy of The One Feather.)

If you&rsquove eaten the amazing food at the annual Cherokee Indian Fair or Qualla Arts and Crafts Open Air Indian Art Market, it&rsquos likely that you&rsquove interacted with members of the Cherokee Chapter of the North American Indian Women&rsquos Association (NAIWA) who often prepare the fare at large Cherokee events. But NAIWA is so much more than a group of talented cooks. It&rsquos a nonprofit membership, educational, and service organization established in 1970. The focus of activities for the association include education, health, family and community life, leadership, and the preservation of culture.

We spoke with Carmaleta Monteith, NAIWA and EBCI member, about why this organization was founded and how it continues to help preserve and nourish Cherokee culture today. Carmaleta&rsquos mother, Ruth Littlejohn, was one of the founding members of NAIWA from North Carolina, and Carmaleta herself has been a member since day one.

&ldquoThe reason that we are so connected to our food is that it is a part of the survival of our culture,&rdquo says Carmaleta. &ldquoWe [serve]. southern Appalachian dishes such as fried chicken, cabbage, beans, hominy, and potatoes. The one traditional food that we include with the meals is bean bread. Without bean bread, you do not have a Cherokee meal. Meals are a successful fundraiser and with our reputation, we are good cooks. Occasionally for educational events, we do serve samples with native greens, venison, mushrooms, berry dishes, etc.&rdquo

The Kananesgi Basket and Carving Festival Celebrates Cherokee Artists


The Kananesgi Basket and Carving Festival will celebrate the basket makers, carvers, instrument makers, and weaponry artists of the Eastern Band of Cherokee Indians (EBCI), on Saturday, November 9th, from 10 am to 4 pm at the Cherokee Indian Fairgrounds. Visitors can meet close to 30 different artists, learn the history of Cherokee baskets, and discover the intricacies of a variety of Cherokee art forms. A marketplace will feature art from participating artists and one-of-a-kind pieces will be available to purchase and take home. Admission is free to the public.

Historically, Cherokees made baskets that were beautiful as well as functional. Some baskets were made to gather and store crops such as corn and beans, and others were made for fishermen to transport and store fish inside. Cherokee basketmakers turned to nature for their materials, making splits (the thin strips for weaving) from white oak and river cane, and using bloodroot and walnut for dyes. At the Kananesgi Basket and Carving Festival, you&rsquoll discover these ancient practices, which have been passed down from generation to generation, are still alive today.

Festival Highlights

During the festival, visitors will have the opportunity to see artists including Waylon Long demonstrate how splits are dyed using natural plants and roots. Children can create &ldquomake and take&rdquo paper mats using simple weaving techniques. Dr. Adam D. Griffith, Assistant Project Director of the Revitalization of Traditional Cherokee Artisan Resources (RTCAR) will also be on hand, sharing the organization's work specific to white oak basketry materials. RTCAR works to teach, protect, and promote traditional Cherokee art, while preserving resouces for future generations. Throughout the day, the Cherokee Friends will also present storytelling and flute music, an atlatl and blowgun demonstration, and present a Cherokee social dance open to all who would like to join.

Esteemed Artists

Among the participating artists at the festival, master crafters Louise and Butch Goings will be in attendance. Butch (pictured below) is a wood and stone carver and Louise is a basketmaker from a very distinguished family of basketmakers. Their son, Ed, will also be there showing his skills as a basketmaker and carver.

Louise (pictured above) grew up in Cherokee as one of eight children. She learned how to make baskets when she was only ten years old by watching her mother. Like her mother and the generations before her, Louise starts by gathering her own materials, including white oak, which she forms into splits, and plant roots, which she uses to create different dyes. As Louise&rsquos mother told her, this is what a basket maker does. A &ldquobasket weaver&rdquo uses materials from someone else, but a &ldquobasket maker&rdquo does everything from the beginning to the end.

Other esteemed artists you can encounter at the Kananesgi Basket Festival include Gabriel Crowe, Lori Reed, James R. Wolfe Jr., Betty Maney, Maidena Welch Wildcatt, Ramona Lossie, and Eva Reed, among others.

Growing the Cherokee Arts Economy

Tonya Carroll, who co-organized the festival, said she&rsquos excited by having all the participating artists in one room, sharing their work and ideas with one another and the festival goers.

The Kananesgi Basket Festival is the third and final Kananesgi art festival produced this year by Tonya and Tara McCoy from the Ray Kinsland Leadership Institute and Hope Huskey from the Sequoyah Fund. These events, all free and open to the public, were made possible by a grant from the Cherokee Preservation Foundation, to help build the market for Cherokee artists, and grow the Cherokee arts economy.

To help fund future Kananesgi art events, T-shirts and aprons will be available for purchase at the Kananesgi Basket Festival, as well as ribbon featuring the 7 Clans, from the Kanaesgi Fashion Show. The North American Indian Women&rsquos Association (NAIWA) will also be on hand selling their delicious signature plates of Cherokee food.

Qualla Arts and Crafts Mutual, Inc.

After shopping at the Kananesgi Basket Festival, be sure to pop into Qualla Arts and Crafts Mutual, Inc., to see even more Cherokee art, made by over 300 artist members. Founded in 1946, Qualla Arts and Crafts Mutual, Inc. is the oldest Native American Arts cooperative in the United States, with a mission to preserve and advance Cherokee arts and crafts. Only the most talented traditional and fine artists are represented at Qualla, through a juried process. In the back of the store, a permanent gallery collection displays Cherokee baskets, wood carvings, and pottery from across the decades. Qualla Arts and Crafts Mutual, Inc. is open year round.

COVID-19 Vaccines: A Real Shot in the Arm

Should I get vaccinated…or not? That’s a dilemma for many people, but the decision was easy for Mikiʻala Pescaia, interpretive park ranger at Kalaupapa National Historical Park on Molokai. Safety was her top priority.

Pescaia’s husband, Keoki, operates heavy equipment and helps maintain the water, power and waste management systems at the park. Before the pandemic, when they weren’t at work, they lived “topside” on their Hoʻolehua homestead with their two teen sons, Puʻuhonua and Naiwa (the youngest of their nine children), and Keoki’s 86-year-old mother, Lorraine, a retired emergency room nurse at Molokai General Hospital.

From March through December last year, the couple juggled their schedules to handle their responsibilities as parents and park employees. Deciding minimal movement (hence, minimal exposure to others) would be best, Pescaia hunkered down in Kalaupapa for the majority of time while Keoki went home to Hoʻolehua every other weekend to make sure their family had everything they needed. The longest period Pescaia went without seeing Puʻuhonua and Naiwa was 11 weeks.

“Being in the health-care profession, my mother-in-law also took COVID-19 very seriously,” Pescaia said. “For her, it came down to peace of mind. My two sons spent most of 2020 in online school classes. We didn’t allow anyone except our immediate family into our house. We still have strict protocols for everything, including getting food and mail. When the vaccines became available, my mother-in-law said firmly, ‘I want to do it.’”

Pescaia was surprised at Lorraine’s resolve especially since her go-to remedies are pule and lāʻau lapaʻau, not Western medicine. “But she believes the vaccines are good science,” Pescaia said. “We were happy to be in agreement with her about that.”

The three adults got their first dose in January and their second dose in February. And even though Pescaia experienced flu-like symptoms for three days after her second shot, she has no regrets.

“Yes, having a fever, chills, headache and being sore all over wasn’t fun, but I imagined I was building my own army,” she said. “I thought the stronger my reaction, the stronger my immune system will be if I ever get the virus.”

Pescaia’s other ʻohana – the patients and her coworkers in Kalaupapa – also greatly influenced her decision to get vaccinated.

The community has a long, tragic history. In 1865, during the reign of King Kamehameha V, Hawaiʻi’s legislature passed an “isolation law” that designated Molokai as the quarantine site for people with Hansen’s disease (leprosy). At the time, the disease caused by the mycobacterium leprae bacterium was highly contagious and incurable, so the idea was to keep the afflicted away from those who were healthy.

A colony was established on the Kalawao (eastern) side of the Kalaupapa peninsula. At its peak in the late 1890s, some 1,200 men, women and children lived in exile there. A multidrug therapy introduced in the 1960s cured Hansen’s disease, and the isolation law was repealed in 1969.

“Hawaiians call Hansen’s disease maʻi hoʻokaʻawale, which means the separation disease, because it tore families apart,” Pescaia said. “It left many patients with severe, permanent disfigurements. For decades, they were shunned they couldn’t touch or be touched by anyone. People were afraid of getting the disease, and the patients were afraid of giving it.”

Today, fewer than 10 patients in their eighties and nineties live in Kalaupapa the eldest is 97 years old. Over the past 50 years, efforts have been made to break down the walls of separation, but the pain of their past is difficult to erase.

SARS-CoV-2, the strain of coronavirus that causes COVID-19, is spread in the same way as mycobacterium leprae – via respiratory droplets inhaled during close physical contact with an infected person. Because of that, patients once again can’t see friends and family, reopening deep emotional wounds.

“When the patients want to visit with us, we have to say, ‘Wait, Aunty wait, Uncle,” Pescaia said. “We have to wear masks, we have to stay at least six feet apart. Our patients have endured so much trauma, and you see the hurt in their eyes. It’s as though they’re untouchable again.”

Keoki started planting a garden beside their house in Kalaupapa in April last year, knowing just seeing it would bring joy and comfort to the patients during this distressing time. One of the patients comes every day to check on the plants and talk story with Pescaia at a proper social distance.

“A few weeks ago, he picked the first papaya from the garden, and he was so delighted,” she said. “We planted the tree last July, and within a year, there’s fruit. It’s a measurement of time. That uncle hasn’t seen his friends and family for as long as the tree has been growing, and he’s patiently waiting for them to come again.”

All the patients have been vaccinated, and Pescaia is looking forward to the day when she can hug them and hold their hands again. “There are so many things in life that we don’t know, things that we can’t control, so we have to be overly cautious,” she said.

“There was a time when the patients didn’t have a choice about their care. But today each of us has a say about the vaccine. Exercising that right brings us hope.”

The Norfolk Facility

When the United States declared war on Germany in April 1917, it lacked the infrastructure needed to undertake such a large military effort. Both the Army and the Navy built bases in the Norfolk area to meet these needs. The Army constructed a series of supply bases in ports along the East Coast including a facility in Norfolk. They used these facilities primarily to support the American Expeditionary Force, the main United States Army unit in France. Known as the Norfolk Quartermaster Terminal and later the Army Supply Base, the Norfolk facility was sued to ship war supplies across the Atlantic Ocean. Construction began on the Norfolk Quartermaster terminal in 1917 and by mid-1918, two piers were completed along with several warehouses, a small headquarters building, and a hospital. The facility continued operations until the armistice on November 11, 1918. Early in 1919, the U.S.S. Naiwa arrived in Hampton Roads with a cargo of artillery pieces received from the Germans as part of the cease-fire agreement. The ship unloaded the artillery at the Army Supply Base in Norfolk.

Topics. This historical marker is listed in these topic lists: Forts and Castles &bull War, World I &bull Waterways & Vessels. A significant historical month for this entry is April 1917.

Location. 36° 55.073′ N, 76° 18.643′ W.

Marker is in Norfolk, Virginia. Marker is at the intersection of Hampton Boulevard (Route 337) and Terminal Boulevard, on the right when traveling south on Hampton Boulevard. Touch for map. Marker is at or near this postal address: 7814 Hampton Blvd, Norfolk VA 23511, United States of America. Touch for directions.

Na`iwa, Makahiki Piko

Today most people associate Makahiki with Kaunakakai Ball Field. However, for centuries, Na`iwa, one of the most breathtaking and significant places on Molokai, opened its grounds for the seasonal Hawaiian games.

Descending upon the green hills overlooking Ilio Point, the island’s most accomplished athletes of past and present would compete in feats of skill and strength in this spiri tual center.

"This is a place where our kupuna watch us. Where our ancestors cheer for us," Aka`ula Middle School teacher Lei Ah Loy said. ‘There is a lot of mana up here."

Keeping the tradition alive, nearly 150 middle school athletes from all over the islands trekked to Na`iwa to participate in the Makahiki games last Friday.

"We are trying to teach all of the kids how important this place is," Ah Loy said. "Without the kids the games would just die out."

Entering the grounds, student athletes from Molokai, Hawaii, Maui and Oahu made ho`okupu, an offering to Lono, the god of peace and fertility honored during Makahiki. Students offered items representing the lands they came from. Salt, breadfruit and dried fish were among ho`okupu placed on the ku`ahu (stone altar) for Lono.

Students competed with bare feet in tall grass fields. Events happened simultaneously, with 8 kg stones being tossed in one area and checker boards set up in another. Some of the other games played included hukikahi kanaka (rope pull to unbalance opponent), haka moa (chicken fight), hukihuki (tug-of-war) and heihei wawae (100 meter sprint).

Molokai Middle School Vice Principal Matthew Helm said the Friendly Isle has a history of strong athletes.

"I want the students to understand people used to come to Molokai to compete here," Helm said.

Molokai was once the training center for athletes in the islands. But the Makahiki games in Na`iwa were canceled after Molokai Ranch purchased the land in 1918. Over half a century later the games would be revived during the Hawaiian Renaissance.

This year’s celebration marks the 28th year since the revival of the Makahiki games on Molokai.

The Ranch now opens Na`iwa once a year for student athletes to compete.

Ah Loy said she would like to see the entire Makahiki grounds opened up to see all of the games played up in Na`iwa.

Until then the rest of the games will continue to be played on Kaunakakai Ball Field.

This year spectators gathered at the ball field to watch teams from all over the state battle against each other for glory.

Beginning at sundown on Friday, the kane and wahine games continued on through the late hours of the chilly night. Molokai’s Kahaku Ritte-Camara took the wahine’s first place, while Kauai’s Kaina Makua took the kane’s top honors.

Saturday’s event started with a parade of all the competing schools. Each team honored a kupuna, and brought ho`okupu to Lono, which were displayed on a rock structure facing the games.

Hundreds of brightly-clad school-children filled the bleachers placed on the field, adding color and smiles to the day.

The games officially began when organizer Walter Ritte passed on the microphone to master of ceremonies Wayde Lee, who spent the next several minutes cheering the school-children.

"I say chicka-chicka boom!" Lee called to the children, who would then repeat his words in a vibrant chorus. His energy and humor kept the crowd going for the rest of the day.

Meanwhile, Makahiki organizers offered uala, fruit and donuts to cheering fans.

A full day of athletic competition concluded with a celebration outside of Mitchell Pauole Center. Live music and several ono food booths kept the crowd lively and well-fed.

Mahalo to all of those who competed in the games or cheered on the competitors. A special Mahalo to sponsors and volunteers who made the Makahiki games possible.

Schools competing in the Makahiki games at Na`iwa included Molokai Middle School (Molokai), Aka`ula (Molokai), Kanu o Ka `Aina (Hawaii), Maui Prep (Maui), Kamehameha Schools Kapalama (Oahu) and Nanakuli (Oahu).

Crocuta crocuta (Spotted Hyena)
CM 2073, CM 2081, CM 5862, CM 5866, CM 5873, CM 20871

Hyaena hyaena (Striped Hyena)
CM 2042, CM 2044, CM 5857, CM 5865

DD AUDIO and Broke Brewing Co. Introduce the SP Ale Craft Brew

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Analysts should be aware that some questions (such as DEQ.082) have very few responses per category. Even with two years of data collection there may not be enough sample size to allow for meaningful information to be derived from these variables.

Naiwa SP-3512 - History

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