The purpose of this assignment is to demonstrate the oral and written Māori language which includes comprehension, translation and grammar. A pōwhiri is a welcoming ceremony, the welcoming ceremony is done from the Tangata Whenua (the local people) to the Manuhiri (the visitors). Traditionally, the process served to discover whether the visiting party came in peace. As the ceremony progressed and after friendly intent was established, it became a Manuhiri by the Tangata Whenua, they become one with the Tangata Whenua. There a ten stages to a pōwhiri, including Manuhiri to the Tangata Whenua, inoi, wero, Karanga, haka powhiri, whaikorero, waiata, koha, hongi and kai. The first stage in the pōwhiri process is Nga Tangata which means the people in English term. Tangata …show more content…
Waiata tautoko is a song that supports the korero. It is a chant done after each speaker's turn and done by the speaker's side to uphold the mana of that speaker. Manuhiri will always avoid using a song which has "haere mai" for obvious reasons as they are been welcomed if they're picky. The eight stage in the pōwhiri process is Koha, Koha is a gift or a donation given from Manuhiri to Tangata Whenua as a token of their appreciation. The last speaker of the Manuhiri is usually the one to give a koha which is usually money but in the past, koha used to be potatoes taonga or valuable possessions such as pounamu, whale bone, korowai (cloaks) and other taonga. Food could never be given in the domain of tumatauenga so it's best if they stick with money for accommodation, food, electricity and other necessities. The nine stage in the pōwhiri process is hongi. Hongi, which is the unity between the Manuhiri and Tangata Whenua which where they share their mauri and is the first physical contact representing the first breath of life. The visitors will be invited to Hongi and Hariru, pressing noses and shaking their hands with the Tangata
Foreign exploitation began, when Cook replaced the traditional island subsistence-sharing economy by the for-profit barter and afterward the money economy. Firearms, and sandalwood lumbering where just a few items that brought foreign economic and political control of the ruling ali’i, who were tricked by many greedy Western merchants. The Great Mahele of 1848 and the Kuleana Act of 1850 contained a major land redistribution act, which was forced onto the monarchy by Westerners(Blaisdell, p.44). Bringing fee simple ownership to Hawaiians, these land divisions actually alienated the land from them. The Mahele divided the lands between the chiefs, king and government. The Kuleana act supposedly guaranteed to the makaainana fee simple title to small plots of land, which would eventually separate the individual from the group. (Trask, p.10) Hawaiians depended on the land, they were not use to “private property”, which led to many problems, and the chiefs and the government were heavily indebt to the Western merchants.
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.
The Mahele was a land division in 1848 that created a massive alteration to the Hawaiians’ society. The Mahele was enacted because King Kamehameha III wanted to prevent the foreigners from completely taking control over the lands of Hawaii. The Mahele was also enacted to grant Hawaiians an ample amount of land. However, the Mahele did not accomplish its intended purpose. Ultimately, the foreigners gained the generality of the land and Hawaiians were left with a meager amount of land or no land at all (Cachola). Therefore, the Mahele did not benefit the Hawaiians because only foreigners had sufficient money to purchase the land and because the land that was given to the Hawaiians had limited resources (Menton and Tamura 116).
MacKenzie, Melody Kapilialoha. (1991). Native Hawaiian Rights Handbook. Honolulu: Native Hawaiian Legal Corporation/ Office of Hawaiian Affairs, p. 24.
John Papa ‘I’i was raised under the traditional kapu system. In 1910 he accompanied his uncle to become a companion of Liholiho (King Kamehameha II) and servant in the Royal Hawaiian Court. In 1820 he joined Liholiho to attend schooling in reading and writing taught by Hiram Bingham. Liholiho was eager for John to attend missionary schooling, because he wanted to observe the impact Christian teaching would have on John. After becoming literate, John Papa ‘I’i assisted the missionaries in the translation of several texts from english to hawaiian. When Liholiho died, John Papa ‘I’i became a kahu for Victoria Kamamalu. He also served as a...
Te Whᾱriki is the New Zealand’s early childhood curriculum, which was developed in 1996. Compared with Reggio Emilia Approach, they have similarities as focus on children’s interests; develop children’s learning though interacting in relationship with others, emphasise the importance of environment and adults’ active responding. They also differ in many ways, such as teacher’s role, culture background and documentation and Assessment.
...Hawai`i’s economy is very dependent on tourism, however many locals are possessive of their land, and as they stereotype tourists, many do not accept others as they have a unity for their own. Numerous individuals feel the desideratum to fit the local stereotype because they prefer not to be labeled as a “haole”. It becomes tough and rather intense for an individual, because becoming haole betokens that you forgot and disregarded the local or Hawaiian quality values and ways of routes, as well as the flowing stream of life in the islands. We need to remind ourselves that regardless of where we emanate from, our skin tone, race, physical characteristics, and so forth, everybody ought to acknowledge just for who we/they are and treat one another like 'ohana and show "aloha", and subsequently, we can determinately verbally express "This is it. This is Paradise" (33).
...t spouse until about the age of twenty. Females are married in their early teenage years. A young married girl has to learn how to please her husband desires. The household consist of a man, his wife or wives and his unmarried children. Children are raised by their mother and other Korowai females. On the other hand, boys move to the males’ room at their early teenage years. Babies are carried by their mother in net bags and breast-fed.
Within the Maasai culture there are several political decision makers. One decision maker is the father in a family unit. The father can decide where his children live within the kraal, which is an enclosed settlement. Another part of the decision making process in the Maasai culture are the elders of the clan. Another group that participates in the Maasai’s process of making decisions are the warriors. Warriors are the young men of a tribe; boys become warriors after they are circumcised. Thus decisions are made by elders, the head of the kraal, and by fathers in a tribe.
"New Zealand Culture - Maori." New Zealand Travel and New Zealand Business. Tourism New Zealand, 2011. Web. 23 Apr. 2012. .
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a
... social aspects have a huge influence on these surroundings. This is demonstrated when whānau are involved and supportive in a child’s life, sharing the family’s and their culture’s funds of knowledge, resulting in the positive effect to the child’s environment which will have vast social and educational impacts by ensuring connections are made to children’s lives and experiences. Adding to this is the socio-cultural philosophy of peer tutoring and where knowledge is actively constructed through modelling and scaffolding, with teachers facilitating the learning process. While through the building of relationships between the family and the centre, Te Whāriki advocates the importance of the involvement of whānau and family, which encourages a learning community which has interchangeable reciprocal advantages in a safe, positive, fun, caring, learning environment.
Hence, the overall goal of this study is to investigate the Hasawi plosive phonemes and how they shape different allophones. This paper is divided into five main sections: the first section is an introduction of the topic including an overview of the dialect; the second section is a review of the literature which includes brief previous related studies; the methodology used for this study is described in the third section; the fourth section demonstrates the findings of this study; and finally the conclusion.
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...
To conclude, Te reo Maori is one of the treasures given to Maori people as one of their taonga from their God as part of their identity. It is important for the Maori people to keep their language survives for the mokopuna as well as connecting them to the land, values and beliefs. The principles of Te Tiriti o Waitangi were partnership, participation and protection that the Crown failed to act upon which result in Waitangi Tribunal. Te Whariki and New Zealand curriculum promotes and implement bicultural to revitalised Te reo Maori as well as strengthening the partnership between Maori and Pakeha of the Te Tiriti of Waitangi.