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Some of the names of tukutuku patterns are: [3] poutama – a stepped pattern, said to represent whakapapa, learning and the ascent of the god Tāne-o-te-wānanga into the heavens to attain superior knowledge and religion. [8] [9] roimata toroa – meaning "albatross tears", formed with vertical stitches and said to represent misfortune and ...
The whetū (stars), purapura whetū (weaving pattern of stars) or roimata (teardrop) pattern is a geometric design using two colours and alternating between them at every stitch. This design is associated with the survival of an iwi (tribe), hapū (sub-tribe), or whānau (extended family), the idea being that it is vital to have a large whanau ...
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An unfurling silver fern frond Koru kōwhaiwhai patterns on a rafter from the Ngāti Maru wharenui Hotunui The koru flag. The koru (Māori for 'loop or coil') [1] is a spiral shape evoking a newly unfurling frond from a silver fern frond. [2] It is an integral symbol in Māori art, carving and tattooing, where it symbolises new life, growth ...
Kete may be of many sizes but are most often found in sizes similar to large handbags. They can be used to carry a variety of things, including food. [2] Specialized kete were woven for each item that needed storage, resulting in dozens of specialized styles. [5]
As an art form, tivaevae replaced barkcloth production in Tahiti and the Cook Islands by the late 19th century: the function and nature of barkcloth production was transferred to tivaevae. [7] Vereara Maeva-Taripo [8] and Tungane Broadbent are important tivaevae artists of today from the Cook Islands, [9] and both artists have been displayed in ...
Tukukino, 1878 by Gottfried Lindauer, oil on canvas. A tewhatewha is a long-handled Māori club weapon shaped like an axe.Designed to be held in two hands, the weapon comes to a mata (point) at one end and a rapa (broad, quarter-round head) at the other.
Mātauranga was traditionally preserved through spoken language, including songs, supplemented carving weaving, and painting, including tattoos. [10] Since colonisation, mātauranga has been preserved and shared through writing, first by non-Māori anthropologists and missionaries, then by Māori.