Coconut Kingdom

The Coconut Kingdom, which endonyms' is Kokeluwo, literally meaning hard ball/sphere, is a kingdom located in the Waterfolk Sea in Western Mewni. The Coconut Kingdom has two islands, the surronding volanic island and the center coral island, each with different but similar culture. The Coconut Kingdom is best known for its culture, which takes focus in the natural elements of the island.

### Culture

#### Dance

The Coconut people use traditional dances that use gentle body movements in time to music, preformed by females only. A group dance is preformed sitting to a drum rhythm. Coconut males preform a slap dance, which requires strength and stability, and is preformed at most Coconut events, it also requires Coconut oil to be rubbed on the skin. Their is a female only group dance. Females go into staggered rows, the first row sits cross legged, the second row knells, and the last row stand. This dance is preformed as a lighthearted and jovial dance meant to refresh viewers.

Another dance is the chief's dance. The son or daughter of a chief would be dressed in full festive attire. This usually consists of a traditional finely woven ‘ie toga mat, decorated with the prized feathers of many birds wrapped around the body. The mat is secured with a tapa sash and it is not uncommon for several layers of mats and tapa to be worn. It is noted that materials are painstakingly crafted from other natural materials, such as skirts made of bird feathers or dresses composed of flower petals and leaves. Anklets and armbands made of ti leaves, sea turtle shell, coconut shell, and/or boar's tusks adorned the dancer and the ensemble was completed with a necklace of cut whale's teeth or boar's tusks. The crowning attire of the performer is the traditional headdress known as the "tuiga." Coconut midribs wrapped with strips of tapa cloth are secured to a faceplate made of turtle shell in such a way that the midribs stand upright when the faceplate is tied to the hair above the forehead; the hair is pulled upward into a tight topknot which is then tightly wrapped with tapa into a stiff cone to which the faceplate was tied. The dance is a solo performance. The dance is accompanied by choral music and simple percussion such as the slit gong or rolled mats that were beaten with sticks. Singers, directed by a conductor, generally sit in rows or concentric semicircles around the dance area. The dance is known for its graceful refinement, subtle hand and facial gestures, and the stately poise of the dancers movements and postures. The elegant nature of the dance is emphasized by the contrasting performers who, often spontaneously, dance alongside and behind the main performer with exaggerated gestures, loud vocalizations, and humorous antics. All these dances are meant to simulate the daily lives of the people of Coconut.

#### Ceremony

An important ceremony to the Coconut people is the kasa, kasa being a drink made from dried roots of Heavenwoods, ceremony which takes place before all important occasions, including the bestowal of chiefly titles. Most of the ceremony takes place in a circular pattern with everyone seated cross-legged on the floor, or on the ground if it takes place outside in an open ceremonial area. At all formal gatherings of chiefs and orators there are defined positions in the houses where each shall sit. The middle posts are reserved for the leading chiefs and the side posts on the front section are occupied by the orators chiefs. The posts at the back of the house indicate the positions maintained by the kasa makers and assistants. Architecture of Coconut define spatial areas where the front is that part facing or closest to the main road or thoroughfare in a village, while the back is the part of the house farthest removed from road. If the kasa ceremony takes place outside in the open space of the village commons, the same seating position is kept in relation to the walkway (or the space considered the front of the village). In general, the kasa ceremony takes place within a set social pattern involving a Host party and a Visiting party (or 'guests') with certain prescribed roles in the ritual. Apart from the 'guests' and 'host' party the key roles in the ceremony include;

* Kasa makers, seated center rear of the 'circle', comprising a mixer (male or female) seated behind the wooden bowl with several assistants beside them.
* Kasa distributor, usually an orator chief, who calls out, one by one, the names and the order of those to be served with the Kasa beverage.
* Kasa mixer, male or female, seated in a central role with the wooden bowl in front of them.
* Seated on the right beside the Kasa mixer; the water bringer adds water.
* Usually stationed behind the Kasa mixer, ready to catch the strainer tossed behind over the right shoulder by the kasa mixer. The shaker shakes out the excess root fiber and tosses it back to the kasa mixer's waiting hand over the right shoulder.
* Kasa Server

The man who calls out the kasa titles is termed the kasa distributor and he indicates who is to receive the 'ava by calling out the individual's name or 'ava title if they have one. His role for the ceremony can be compared to that of a master of ceremonies. The kasa distributor must be fully conversant with the correct names and titles of those present as well as ceremonial etiquette.

The Kasa is prepared by a member or members of what is termed the kasa makers. The term kasa maker is also used to refer to the assembly of all young men and untitled males (without chiefly titles) in a village.

The man who actually carries and hands the drinking cup to the people assembled is termed the kasa server. He stands alongside the kasa bowl and the kasa mixer, after dipping the strainer into the liquid raises it with both hands and wrings a quantity of the brew into the kava cup held in the right hand of the kasa server. The 'ava server then listens carefully for the call from the kasa distributor and is thus apprised of the correct individual to be served.

During the process of making the kasa, which can be seen by everyone seated, or just when the manufacture is completed, an orator chief from the host party will call out words. These opening words vary according to the individual orator and the reason for the ceremony. All those assembled then clap their hands loudly and slowly. The kasa server then stands up and the distribution of the kasa takes place. The name of each individual is called in turn and they are served a cup of kasa to drink until everyone has partaken. Each person is served once. The first person to receive the kasa is the highest chief of the visiting party, and he is followed by the highest chief of the host party or village. The leading orator of the visiting party is then served followed by the leading orator of the village and so on. Objections are quickly raised if a chief or orator is served out of turn as it is considered an affront by the man who should have received the cup and serious disputes have frequently arisen as a result of careless or deliberately wrong distribution. The distribution of the 'ava requires tact and skill, depending on the circumstances and each particular ceremony, although it is also an honour to be served last. The Kasa server, serves the cup to the person called, then steps back a respectful distance to wait until the person served has partaken of the beverage. On the kasa cup being presented to a chief he takes it in his right hand and after a moment's pause, he spills a few drops onto the floor of the house on his right side at the same time speaking a few words in a low tone. Today these words have some Christian significance but in olden times were no doubt a form of prayer to one of the numerous gods. He then raises the cup and says be happy or prosperous. He then drinks a varying quantity of the kasa and throws any remainder over his shoulder. He then hands the cup back to the kasa server who steps forward and returns to the refill the cup. Should the person served not desire to drink the kasa he may take a mouthful and then spew it out, or he may merely touch the cup held in the hand of the bearer or he may take hold of the cup and holding it out in front of him address a few remarks to the assembly, , finally exclaiming be happy or prosperous.

In connection with the act of drinking the kasa, when the recipient of the cup calls out be happy or prosperous the assembly reply – may you live' The act of throwing by the drinker of the remainder of the contents of the cup over his shoulder may have been an unspoken desire that all misfortune should likewise disappear as it is noted that unconsumed kasa is never returned to the bowl. Orators as a class have no kasa titles and when the cup is offered to them the 'kasa caller merely announces 'This is the cup of so and so'. If all the kasa has been consumed before minor chiefs have been served they must go without, but if chiefs of importance happen along, a fresh brew is made and the ceremony is repeated. The completion of the kasa ceremony is usually followed by a shared feast.

### Creation Story and Religion

Like most creation myths, in the beginning...there was Nohima (lit. "The Great Black"). Nohima was the great darkness, eternally alone. Nothing happened or ever changed, so she sacrificed herself to make Kewa, and right after, Aetonoa. Kewa (lit. "Sky") is a Deity of the Sky. They're considered one of the many guardians of Kokeluwo. Due to the sky's changing nature, Kewa has many faces and epithets. The daytime is Kewawiha (lit. "Blue Sky"), usually represented as a blind woman, but capable of protecting the island with her light. The nighttime is Kewanohi (lit. "Black Sky"), often represented as a man with multiple eyes (the stars, Ma'i Ohoa, lit. "Bright Eyes"). During the dawn, Kewa is shown as Kewa'alowa (lit. "Orange Sky"), a figure with a feminine face and masculine body, as well as only one eye. During the Dusk, they are shown Kewa'okawo (lit. "Purple Sky"), shown with a feminine body and masculine face, also with one eye. They're the progenitor of almost all the other gods in the pantheon. They are the parents of Kalo, Heko, Lohe, Newi, Luwa, and Mai'a. Aetonoa is the God of Beginning and Endings, Change, Time, and Lifespan. He came into existence right after Kewa. They consider each other siblings~ When Aetonoa came into being, the world started taking shape. Aetonoa dictated when the seasons would start and end, and after the Kokeluwians came into existence, Aetonoa made Nakewi and Moto decide when their lives would start and end. Luwegi'ila Kalo (lit. Moon), more commonly referred to as just Kalo, is the first son of Kewa, he is the God of Summer and the Full Moon/Moon Darlene). He is the eldest and largest on the Moon Brothers. Kalo is the easiest to anger of the Brothers and takes a lot of pride in being the oldest. Kalo is the one to usually instigate the fights between his siblings (The Changing Moon Phases are considered fights between the siblings, with waning meaning them becoming weaker and waxing become stronger). The Brothers all have a festival dedicated on Full and New Moon Nights. On Supermoon Nights (When All the Moons are full) they have a large feast and festival to honor the "peace" between the brothers. Luwegi'ila Heko, often simply called Heko, is the God of Autumn and the Waning Moon/Moon Dirhhennia (called Heko on the island), he's the second oldest. Luwegi'ila Lohe, usually called Lohe, is the God of Spring and the Waxing Moon/Moon Diana (called Lohe on the island), and the second youngest. Luwegi'ila Newi (lit. New/Cold Moon), God of the now-extinct Moon Demetria and Winter.  The youngest of the brothers, now deceased. When Luwa came into being, the Brothers fell in love with her, but she rejected them all. The Brothers were angry, so Newi proposed a plan. One day they put sleeping nettles in her drink and put her to sleep, and the four of them raped her. Luwa was so angry she refused to see them again, so that is why Day and Night are separated. Then Newi assaulted her again, so she asked Kewa for help, who gave her a sword made of fire (a meteor) to kill him. She then cut him into a hundred pieces and threw his corpse to his brothers as a warning (Now, Newi's remains stay as Moon Ring around the Moon Kalo/Darlene). Mai'a, who loved Newi, was enraged, and pulled part of his body into the sea (meteor shower) causing the first rain shower (meteors crashing into the ocean) and reincarnated him into Hewehi (lit. Storm), the God of Rain and Storms. Reincarnated from Newi by Mai'a, his wife now. An unfaithful husband, and is constantly fighting with Maia. Gentle rain is Mai'a and Hewehi "joined in love", while storms are their intense fights. Luwa (lit. "Shining Sphere"/"Sun"), the Sun Goddess. Born after the Four Moon Brothers, created by Kewa to "bring light into the darkness". Hates all the Brothers due to the aforementioned events. The mother of the Elementals and Newe. The main protector of Kokeluwo, highly revered and respected. Mai'a (lit. "Sea/Ocean") the Goddess of the Sea. Mostly known for her tempestuous personality, often angry and jealous of her husband's affairs. Still, she is widely worshipped, because there is fear that Mai'a will one day drown the entire world.

In Coconut their is also the belief of the 4 elemental deities. Poho (lit. "Fire"), Fire Deity. The eldest of the elementals, he was born from Kalo and Luwa. After an incident where he almost burned the entire world, he was married to Awa, the Freshwater Deity to help control his powers. All the Elementals are presented both male and female, but he's presented male more often, usually with hair made of fire. Father of Wapo.

Weneto (lit. "Wind"), the Wind Deity. Second oldest, born of Heko and Luwa. Usually presented as more masculine. He is a companion of Hewehi and is married to both of his daughters Luwepoa (Lightning) and To'opoa (Thunder), but also the father of some other deities with Eha. Had a daughter with an Islander called Vuriwa (a demigoddess) who taught the Kokeluwo people how to sail.

Eha (lit. Earth, Ground, Dirt), an "Earth" Deity. The child of Lohe and Luwa. Usually presented more feminine, but only slightly. They are the mother or father of countless deities and are also associated with fertility. The most famous mistress of Hewehi, and has two children by him, Awoe and Kole'iwa.

Awa (lit. "Water", "Sweet Water", "Freshwater"), the Deity of All the Freshwater Sources on the Island. The youngest Elemental, her parents are Newi and Luwa. Usually presented as more feminine, with long hair like a waterfall, a puddle around her feet. She's the only one who can temper Poho's flame. The mother of Wapo.

As there are two separate islands which have lead to two different culture there are different stories.

In the volcanic island Long ago, there were only the elementals. They wanted to make something new, so Eha and Awa grabbed some dirt and mud and formed a shape. Weneto breathed life into it, and Poho put fire in his heart and spirit. Altogether, this made Wulukanoa (lit. "Fire Mountain", and this is really a very old word, before colonization), the first volcano. Wulukanoa's lava made the new islands and inhabitants, but it also made it difficult and scary to live, so the islanders formed a plan. They lured Wulukanoa in his physical form on his festival day with a great party and feast, and gifted him a wife and made him King of the Islands, Wulukanoa was so flattered he decided to stay. Many generations passed, all tasked with keeping Wulukanoa happy and placated on the island. His volcano, unattended, eroded, and slowly began to fade away, and Wulukanoa grew weaker and weaker. Eventually he "died", and they put his body in the sea to hide him away. Now he sleeps at the bottom of the sea, regaining his strength for the day he returns to destroy the islands for tricking him. It's thought earthquakes are him moving in his sleep. He gets many offerings, especially sleeping potions and heavy food, to make sure he doesn't wake up.

In the Coral Island It all begins with Mai'a, who after hearing about Eha and Hewehi's affair and their daughter Awoe, attempts to drown her. Kewa comes down and says it's unfair, and to kill Eha, Mai'a has to win a contest, if she loses, she has to promise to not drown Eha, at least for now. Mai'a, with Hewehi's help, makes all the sea creatures. Eha enlists her siblings to help her, first, she asked Poho, who asks his father Kalo for help and gifts them Aweia, a Sand Spirit. Eha, disappointed, asks Weneto instead, and they have their first child together, Ineko. Unfortunately, Ineko was born as the God of Insects and Plagues, along with the face of a bug, so they cast him away because they found him disgusting. On the second attempt, they had Pa'ao, the God of Birds, born with wings, but he was unable to speak because he was born with the head of a bird. Angry, Eha tried to make a creation by herself, but only managed to make Peta, a Stone Spirit. She carved a figure with the stone, but it remained weak, so she threw it away. She then asked Awa for help, so Awa gave her some water and Eha poured it onto the island, and then the first coconut tree sprouted. They tried to open them but were unable, so Weneto knocked the tree down and the coconuts cracked open, and the first Islanders came out from them. Kewa declared them the winner since they could walk and talk, and go on the land and sea, and Mai'a and Hewehi's sea creatures could only stay in the water. So to make sure Mai'a didn't break her promise, Kewa made Mai'a and Eha make Kowa together, the Coral Spirit that supports the island.

There are many minor deities which include:

* Newe, Snow Goddess. Born from Newi and Luwa, right after she was born, Luwa killed Newi, so she never knew her father. Curious, she tried to ask her mother, and then her half-siblings, but they all refused. Finally, she asked Mai'a, and Mai'a knowing that Luwa would be angry, told her the truth. When Luwa found out, she banished her to a mountaintop where she lives alone. Newe cried for so long her tears became Newoa, a Mist Spirit.
* Newoa, Mist Spirit. She usually only comes out during Kewa'alowa (Dawn) because she spends the days with her mother.
* Luwepoa, Lightning Goddess. Daughter of Hewehi and Mai'a. She makes lightning with a special spear of fire she stole from Poho. Often portrayed as the wife/companion of Weneto.
* To'otepoa, Thunder Goddess. Daughter of Hewehi and Mai'a. She makes thunder with a special drum to announce when her sister has hit her target. Often portrayed as the wife/companion of Weneto.
* Awoe, Vegetation, and Healing Goddess. Daughter of Eha and Hewehi, intensely despised by Mai'a. The guardian of all plant life and forests on the islands. Regularly prayed to before meals and when somebody is sick.
* Ineko, Insect, and Plague God. The first son of Weneto and Eha! He's very ugly to the other gods (his face is kinda like a bug), so he lives by himself deep in the forest, but sometimes his wife will visit him, he's very protective of her because of how delicate she is.
* Pa'ao, Bird God. Second Son of Weneto and Eha! He has a bird head, so he cannot talk, but his feathers and flashy attitude are enough to make himself clear, he's like the father of all the birds on the islands.
* Aweia, Sand Spirit. Made from the dust of Newi's bones by Kalo as a wife for his son. A very conventional birth, yeah? She's pretty chill, she usually sits by the shore and makes jewelry for Mai'a (which Mai'a hates and hurls back onto the shore, seashells)
* Peta, Stone Spirit. Eha made her by herself, that's why she's weaker than the other gods.
* Mamatewa, Animal Goddess. The mother of all the animals on the island. She has a strong association with pigs and boar especially, it's normal to pray to her before eating, alongside Awoe and Kole'iwa.
* Wapo, Steam Spirit. The daughter of Poho and Awa
* Nakewi, Goddess of Birth & Reincarnation. After the Islanders came into being, Aetonoa made Nakewi alongside Moto, to dictate how long they would live for under his council. Nakewi and her brother guide the freshly deceased through the Cave of Judgement. Good people may be reincarnated into a new life.
* Moto, God of Death & Reincarnation. Born right after Nakewi, since with life came the fact that one day it would end. Guides the deceased through the Cave of Judgement alongside his sister. Bad people will be reincarnated into locusts or insects, or some other detestable creature.
* Lewi, God of Universal Law & Justice. Son of Nakewi and Moto, the actual Judge at the end of the Cave of Judgement. Under his parents and grandfather's council, he ultimately decides who is "good" and "bad", and will accordingly pass the soul to either his mother or father.
* Kole'iwa, God of Agriculture & Harvest. A son of Eha and Hewehi. Largely worshipped across the islands with multiple festivals dedicated to him. It's said he had a child with an Islander who taught them the art of farming.
* Lo, Goddess of Beauty & Flowers. Daughter of Awoe and Lohe. She blesses the island with flowers and Islanders with beauty. She's quite fragile, but still very popular in the islands. Her festival is called "Awimawe Ma'i Lo te Kolowio", and it's something like a beauty contest. The winner gets a Taita Tota (Turtle Pie) and a flower crown, while the rest get flower garlands and slices of Mowoko'io Tota (Tortoise Pie). She is married to Ineko and visits him often.
* Wuhua, Goddess of Fruits. Daughter of Ineko and Lo. She's also prayed to often to make sure fruit comes in healthy, and also before meals.
* Wenene, "Sickness/Poison" Goddess. Daughter of Ineko and Lo. She, alongside the Mali'ai (evil creatures that bring death and decay spawned by Wenene), hides in the forests, ready to bring pain to unwary travelers. Often part of tales parents tell their children to keep them from going out late or too deep into the forest.
* Nekawai, Nectar Spirit. Daughter of Ineko and Lo.
* Puwa'owohawata, Goddess of the Soul, Emotions, and Inner Peace. Born a mortal, she was so kind and caring that the deities blessed her with beauty and healing, but her tribe thought it was witchcraft and sacrificed her. As she passed through the Cave of Judgement, Lewi declared her soul too pure to be reincarnated, so he deified her and made her his wife. She is the aspiration to be so selfless, that when you die, you achieve a higher state of existence. Her children with Lewi are the Kelili'ai, spirits of goodness that encourage acts of kindness in mortals.

### Language

Every word in the Coconut language is based off these words;

* Red: Wupo
* Orange: Alowa
* Yellow: Ala
* Green: Weti
* Blue: Wiha
* Purple: Okawo
* Black: Nohi
* White: Luwe
* Grey: Gi'ile
* -a suffix: Light/Bright/Shining
* -ma suffix: Superlative of Big/Large/Great
* Kewa: Sky
* Luwegi'ila: Moon (lit. "Shining Grey Sphere")
* Luwa: Sun
* Kalo: Heat/Warmth/Old/Complete
* Heko: Dry
* Lohe: Growth/Growing/Blooming (For Plants)
* Newi: Cold/New/Young
* Hewehi: Storm
* Mai'a: Sea/Ocean (Shining "Sea")
* Poho: Fire
* Weneto: Wind
* Eha: Earth/Ground/Dirt
* Awa: Water/Freshwater/Sweetwater
* Kowa: Coral/Base
* Wulukanao (Old Kokeluwian): "Firemountain" (Wulu: Fire, Kanao: Mountain)
* Newe: Snow/Cold
* Newoa: Mist/Cold
* Luwepao: Lightning (Luwe: Light, Pao: Spear)
* To'owao: Thunder
* Ineko: Insect/Bug
* Pa'ao: Bird (General)
* Mamawa: Pig/Boar Mother (Mama: Pig, Wa: Mom/Mother)
* Taita: Turtle
* Mowoko'io: Tortoise
* Tota: "Pie/Cakes"
* Awoe: Tree/Vegetation/Plants
* Aweia: Sand
* Peta: Stone/Rock
* Wapo: Steam/Vapor
* Nakewi: Birth/Being Born
* Moto: Death/Dying
* Lewi: Law/Lawgiver
* Kole'iwa: Harvester/Crops
* Lo: Flower
* Wenene: Sick-maker/Poison/Venom
* Wuhua: Fruit (General)
* Nekawai: Nectar