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Treaty of waitangi principles essay
Mori creation story
Treaty of waitangi principles essay
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In this essay Te Ao Maori, Te Reo Maori, Tikanga Maori and Treaty of Waitangi will be examined. The relevance of these to the teaching practices will be reflected upon. Few appropriate strategies will be discussed to support the implementation of a bicultural curriculum in early childhood education.
According to Irwin (1984) for Maori, the creating myths form an important part of their world view, “conveying myth messages that people practice as ideals and norms in their lives “(p.1). The Maori creation myths begin with three stages te kore, te po and tea ao Marama.
In the beginning there was Te Kore, the nothingness. Then came the te po the night , it was this night that the seven gods began crawling in the narrow space between their parents bodies, who were Rangi (sky father) and Papa (Earth mother). One day Tane –mahuta god of forest, began separating his parents apart so that there was enough room for them to move around in. So when Tane became successful in separating his parents, the world of light – te ao marama was created .
The sun used to move across the sky quite rapidly and it used to be hard for the people to finish their daily chores such as cooking, hunting due to the insufficient time of the sun in the sky. So, Maui the demi – god decided one day that he needs to slow down the sun. As stated by Reed (2007) “Maui battered the sun until he was weakened (p.28). Ultimately, the people were able to finish their chores as sunlight was there for more hours.
Te Ao Maori has played a significant role in my teaching practice, because the creation of the Maori myths is similar to showing the children how to grow a seed into a plant, the different growing stages of the plant depict the Maori strategy of growing of ...
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... some aspects of treaty and the government has tried to settle the claims and set of tribunals to look into this aspect. Foreshore rights are one of the contributions issues. Government feels the treaty is an important part of New Zealand history and culture. (State Services Commision , 2004).
Te Ao Maori, Te Reo Maori, Tikanga Maori and Treaty of Waitangi are an valuable asset of New Zealand and they are protected under the Treaty of Waitangi. Te Ao Maori explains us the creating of myths and legends through the Maori perspective and also that Te Reo Maori (Maori language) is a living treasure (taonga) of New Zealand. Tikanga Maori tells us the importance of the values and beliefs in Maori culture. Treaty of Waitangi holds a special value in the history of New Zealand. Therefore, all the Maori perspective add a significance in the wealth of knowledge.
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
By analyzing the Kawaiisu, a Great Basin Native tribe, I want to explore cultural wonders and observe their society as I compare an aspect of interest with that of another culture in the world, the Chuuk. Comparing different societies of the world will allow me to successfully learn about the Kawaiisu people in a more detailed and open minded manner. Populations all around the world throughout time have had different views and traditions of beliefs. Through this project, I hope to unravel and gain an understanding of different perspectives and ways of life.
Williams Paden discusses the world building character of myths and their capacity to shape time and delineate scared and profane space for the communities that believe and transmit them. In William Paden, “Myth,” in Religious Worlds: The Comparative Study of Religion, he explains that within religious worlds, myths set a foundation that advance to shape a person’s way of life. Subsequently, they shape their belief and conscience. His theory relates to an element an indigenous story which is the creation story precisely the story of the turtle island. For the Ojibway and Anishinaabe people, the creation story was used as a grounding prototype to shape their belief and their outlook on how the world was created. The story shows how myth is being
There are many different myths and stories about how the world came to be. In the myth, The World on the Turtle’s Back, there is a woman in the ‘Sky World’ who was pregnant and craving bark from a tree that no one was allowed to touch. She went in an attempt to get the bark, in the process of doing this she fell through a hole and ended up in a strange world below. She was caught by a flock of birds and they sat her down on the back of a large turtle. “The creatures of the sea came to her and said that they would try to help her and ask her what they could do...
So many things also happened in the Maori creation. Rangi and Papa formed the earth and the sky. When their children managed to push them apart because they were so tightly embraced, Papa’s blood became the red clay land, and Rangi’s became the red sunset. Tawhirimatea was angry, so he ripped out his eyes and they became the first two stars in the sky. After this, Rangi’s tears became the rivers, oceans, and dew.
In the chronological, descriptive ethnography Nest in the Wind, Martha Ward described her experience on the rainy, Micronesian island of Pohnpei using both the concepts of anthropological research and personal, underlying realities of participant observation to convey a genuine depiction of the people of Pohnpei. Ward’s objective in writing Nest in the Wind was to document the concrete, specific events of Pohnpeian everyday life and traditions through decades of change. While informing the reader of the rich beliefs, practices, and legends circulated among the people of Pohnpei, the ethnography also documents the effects of the change itself: the island’s adaptation to the age of globalization and the survival of pre-colonial culture.
Myths – as they are known to most of the world – give insight into the pasts of various countries and religions as the people saw them. They have been used to explain phenomena in nature or describe the tales of courageous and important men and women throughout history. Creation myths in particular define how the Earth itself was created, along with the universe, heavens, hell, people, and creatures that exist today. Genesis of Christian mythology, for instance, tells the story of how the single deity God spoke and formed everything from day and night to man and woman. Various African creation myths, such as with the Yoruba, explain the creation of the Earth through at least a couple gods working together and all life sprouting from a seed.
A serious rebirth in Polynesian culture and traditions arouse after the voyages by the Hokule'a. In 1975 a replica of a Polynesian voyaging can...
Rochford, T. (2004). Whare Tapa Wha: A Mäori model of a unified theory of health. Journal of Primary Prevention, 25(1), 41-57. doi: 10.1023/B:JOPP.0000039938.39574.9e
An important theme in Potiki is the enduring idea that creating and sharing stories as a central part of being human is important. It is a significant theme because the novel is heavily imbued with Maori culture, in which the stories and spoken teachings are given prominence, and also because it is a popular belief that people need narratives to give meaning, structure and value to their lives. This theme is displayed resolutely and poignantly in Potiki’s plot, characters, setting and symbolism, as the people of a small rural New Zealand community rediscover themselves through stories spoken and found in Maori carvings. The idea that humans need narratives is the core theme in Potiki, and it is used also to link other themes and aspects of the novel; it is in this way that we know the idea of storytelling is an intrinsic part of the novel’s structure.
According to Jackson (1988), the persistent myth that no real law existed in New Zealand prior to 1840, is a racist and colonising myth used to justify the imposition of ongoing application of law from Britain. Pre-European Maori society regulated behaviour and punished wrongdoings through the sanction of muru. Jackson defines muru as, “a legalised system of plundering as penalty for offences, which in a rough way resembled (the Pakeha) law by which a man is obliged to pay damages” (p.40). Due to the law brought and imposed by settlers, it rendered Maori’s values, ways of thinking, and living. This essay aims to discuss the Maori social and cultural values expressed in the sanction muru. Furthermore, how the British opposition to the use of
Kei Tua o te Pae/Assessment for learning: Early Childhood Exemplars take on a sociocultural approach to assessment. The early childhood exmplars are based on the philosophies of Te Whāriki, New Zealand's bicultural early childhood curriculum. The four principals of Te Whāriki, Empowerment/Whakamana, Holistic development/Kotahitanga, Family and community/Whānau tangata, and Relationships/Ngā hononga, are the principles for assessment. Interwoven within the philosophy and the four principals are the five strands of Te Whāriki which are: Wellbeing/Mana Atua, Belonging/Mana Whenua, Contribution/Mana Tangata, Communication/Mana Reo, and Exploration/Mana Aotūroa (Ministry of Education. (2010).
Teachers face with a lot of daily choice problems, such as, how classrooms and curriculums should be organized, how students' behaviors should be interpreted, how learning time can be protected, and others. Sometimes these problems seem to be so ordinary that, teacher need to solve the problem automatically. But in the teaching process there are also complicated choices about difficult problems that, if left unaddressed, often increasing. These difficult choices call for teachers to engage in sophisticated reflection (including self-reflection).
The Treaty of Waitangi held many agreements and promises. It held many rights within it also. For the Crown, it granted the right to governorship, not sovereignty, over Maori land. But for Maori, there were many more rights for iwi and hapu that the Treaty contained. Maori were granted the right to full rangatiratanga of their lands, they had the right that the Crown would protect them from further invasion of their land and Maori were also given the same rights and privileges as British people. With the Treaty came many responsibilities to both the Crown and Maori. The Crown had a responsibility to govern the land, not possess the land, but merely guard it. In the Treaty of Waitangi the Crown granted Maori rangatiratanga over their lands, so the Crown had a responsibility to let Maori have chieftainship over their lands and taonga, and with that The Crown also had the responsibility to actively protect Maori and Taonga. The Queen, the Crown and all of Britain had a responsibility to honour the Treaty, in which th...
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...