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Essay on maori culture
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The building which I have researched from the oceanic region that was constructed before the 1900s is the New Zealand Maori Marae.
The Marae is usually described as a sacred open meeting area, a communal meeting house, an area of greatest mana, the place where Maori god is worshipped, a place where Maori belief and culture is displayed.
The Turangawaewae marae, at Ngaruawahua. When it was established, it fulfilled a saying from tawhiao, the second Maori king. The king had refered the ngaruawahia as his turangawaewae (footstool). Since then, this idea has been expanded, and people from many tribes speak of their marae as their turangawaewae, meaning a place to stand.
The meeting house of the nineteenth century was developed from the earlier whare puni (sleeping house) and chief’s house. Unlike western buildings, which are generally built from the foundation first, the buildings that were built by the maori started from the top then bottom. One of the reason that it was built in this manner so It reflect the social hierarchy of the people, starting with gods and ancestors at the top.
The meeting houses were also like an upturned boat with poles supporting them. There are strong similarities between waka and the meeting houses. The house’s central internal support pole, or poles, could be interpreted as the upturned mast of a sailing waka. Both prow carving and door lintels feature open workspirals, representing the entry of light and enlightment into the world. The continuous piece of wood, which is the waka’s watertight hull and the ridgepole of a meeting house, are both generally thought of as representing an ancestor’s backbone and kowhaiwhai (scroll) painted rafters were a development of kowhaiwhai painted paddles. so...
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Nampeyo, the best potter of her time, helped revitalize the original form of Hopi pottery, Sikyatki. She developed her style from the traditional bowls, pots, jars, and water carriers of the Tewa and Walpi people, which were the tribes of her parents. Although, Hopi pottery had survived through many generations, it was beginning to disappear during Nampeyo's youth. Nampeyo was credited for bringing the dying form of Sikyatki pottery back to life. She helped rekindle the interest of Hopi pottery into the lives of the consumer and her contemporaries.
This sacred space is enclosed with a corridor of stones leading away which represents a Bora. The Bora was a traditional meeting ground of Aboriginals which in this ritual is another connection to their ancestry and spirituality. Connecting with the land has been a vital part of Aboriginal spirituality despite the catholic prominence. Source 1 also ties in with Christian beliefs as well as Aboriginal spirituality with it’s references to “God the creator” and the recollection of Jesus being the light of the world. A candle is placed to acknowledge the light Jesus brought into the world which shows the deep connection to Jesus and Christmas which celebrates Jesus birth. At the centre of the Murri people’s worship place a coolamon which is an area a baby could be placed is created to symbolism Jesus’s Manger. Through source 1 it is shown that religion and spirituality can go side by side in contemporary society by
Bourke, E and Edwards, B. 1994. Aboriginal Australia. St Lucia, Queensland: University of Queensland Press.
Jovik, Sonia P. and James O. Jovik. (1997). “History.” Atlas of Hawaii. Honolulu: University of Hawaii Press, p.408.
The furnishings found in each hut also provide indications of how the people lived. In the centre of all the huts lay a fireplace that is thought to be the only source of heat and light in the entire hou...
I had an opportunity to visit the oriental institute museum . During my visit to the museum I was made aware of its location and the importance of it to chicago. The museum housed many exhibits of historical value dating civilization back to the paleolithic period of 2,500,000-100,000 B.C. Below you'll find examples of mans rise through the use of tools and refined skills from cave living to structured living throughout evolution. This is an experience that has grounded me to a new interest in structures that we have devised to become the homes we use today for the rest of my life.
(Image taken from Tranchtenberg, Marvin, Isabelle Hyman. Architecture: From Prehistory to Postmodernity. Second Edition. Prentice Hall, Inc. New Jersey: 2002.)
All the different stages of theories relate to Maori perspectives. Maori’s human development perspective is ‘coming from the dark into light’. As a child is born he is in the darkness. As babies grow older and through the three stages of human development it comes into light. This is my side of argument of the Maori perspective.
The gods and their fighting are responsible for much of the weather. Tawhiri, who is the god of wind, creates the winds and hurricanes. Tane is a god specifically for forests, typical of a tropical island. Tangaroa is the god of the sea, given that the Polynesians are an island culture. He accounts for the waves and whirlpools. Rangi and Papa’s tears due to separation are responsible for rain and dew in the mornings. (“Creation Myth – Maori”) The Polynesian diet consists of many organic roots and crops. Rongo is the god of sweet potato and other cultivated foods, illustrating the importance of sweet potato itself, being that it has its own god. Rongo also means “peace,” further strengthening the importance of their agricultural lifestyle. (“Maori Gods and Goddesses”) There is also a god for fern root and wild edible plants, named Haumia. Earthquakes are explained in the creation myth as well. The Polynesian are located in the Ring of Fire, an area in the Pacific of active volcanoes and earthquakes, which explains it scientifically. However, in their creation myth, Hine Timata’s son, Ruaumoko, causes earthquakes when he walks around in the Underworld. The creation of New Zealand segments provides a detailed explanation of the mountainous formation of the island, due to Maui’s mischievousness and the inability of his brother’s to follow orders. The Polynesians have carefully supplied explanations and corresponding gods and goddesses for each part of their culture and environment. Much of the Maori creation myths intertwine emotion and divinity together to form realistic situations on a larger scale in order to explain the formation of the world the Maoris know
As someone with a passion for writing, my final project will be an extended expository essay about the history of homebuilding from ancient to modern times. It will discuss the different types of dwellings throughout recorded human history from the perspective of how art and culture influences building design. This will fulfill my own curiosity to understand the different influences on homebuilding and design over the years and how people have dealt with these changes.
In the work, The building was a structure of beauty with rushing waters and lush foliage comprised of giant tree that grew from the site, the trunk is thirty foot tall but its branches are low cantilevered, there are four largest boulders and the stream is so much the part of the house. Wright was the connoisseur of art and nature and this is also evident at the time when he visited the place and noticed the powerful sounds of the waterfall and appreciated the vitality of the young forests. Though the use of boulders and fine metal is the depiction of the grandeur of the place, it still balances the harmony with the fine gardens and parks which showcase beauty and serenity. Thus, it would be true to say that Fallingwater house is an important portrayal of the natural features along with the scientific elements. By not losing the natural essence of the place, Wright made the building in the most artful manner and provided a pristine outlook to his design so as to form the human shelter. He laid stress
Cheyne, C., O’Brien, M., Belgrave, M. (2008). Social Policy: In Aotearoa New Zealand (4th ed). Australia and New Zealand: Oxford University Press
Hut building – there were larger huts built with a center pole, which gave extra support to the roof. It was considered important for resisting heavy gales. It had no windows and doors. Wooden posts were placed firmly in the ground to form a circle about five paces apart and laced together with springy branches and grass. Transverse beams were tied on top of the posts, and a pole placed in the center of the structure. The center pole and the transverse beams were then connected with thin poles, and these were covered with grass or palm leaves to form a conical roof.
Aotearoa is the home to Te reo Maori where is should be promoted and encouraged. In fact, Te Whāriki and New Zealand Early Childhood curriculum acknowledge Te reo Maori by encouraging the teachers to promote and implement it in early childhood settings allowing all children the opportunity to understand and develop an understanding of Maori heritages; Te reo, and partnership to Te Tiriti of Waitangi(Ministry of Education [M...
The Treaty of Waitangi is a very important document to New Zealand. It is an agreement that was drawn up by representatives of the British Crown and Maori Hapu and Iwi. It was first signed at the Bay of Islands on February 6th, 1840. There has been a lot of debate over the years about the translation of words between the English and Te Reo Maori versions of the text and the differences in the word meaning over the who languages. In this assignment I am going to cover the rights and responsibilities that the treaty contains and an explanation of the differences in wordings and I am also going to contextualise my understanding of the differences of wording against the Maori Worldview and the Declaration of Independence.