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Māori mythology and Māori traditions are two major categories into which the remote oral history of New Zealand's Māori may be divided. Māori myths concern tales of supernatural events relating to the origins of what was the observable world for the pre-European Māori, often involving gods and demigods.
In addition, more than 170,000 Māori live in Australia. The Māori language is spoken to some extent by about a fifth of all Māori, representing three per cent of the total population. Māori are active in all spheres of New Zealand culture and society, with independent representation in areas such as media, politics, and sport.
A selection of taonga pūoro from the collection of Horomona Horo. Taonga pūoro are the traditional musical instruments [1] of the Māori people of New Zealand.. The instruments previously fulfilled many functions within Māori society including a call to arms, dawning of the new day, communications with the gods and the planting of crops. [2]
The Cook Islands Maori Dictionary was eventually published in 1995 and included language studies by Dr. Jasper Base of the University of London (1957–1985), the compilation assistance of Raututi Taringa (1957–1959), and the works of an Advisory Committee which was established by Dr. Jasper Buse established in 1960. [12]
Māori culture (Māori: Māoritanga) is the customs, cultural practices, and beliefs of the Māori people of New Zealand. It originated from, and is still part of, Eastern Polynesian culture. Māori culture forms a distinctive part of New Zealand culture and, due to a large diaspora and the incorporation of Māori motifs into popular culture ...
In Māori culture, a great pā represented the mana (prestige or power) and strategic ability of an iwi (tribe or tribal confederacy), as personified by a rangatira (chieftain). Māori built pā in various defensible locations around the territory ( rohe ) of an iwi to protect fertile plantation-sites and food supplies.
Tā moko artist Turumakina Duley, in an interview for Artonview magazine, shares his view on the transformation of the practice: "The difference in tā moko today as compared to the nineteenth century is in the change of lifestyle, in the way we live. [...] The tradition of moko was one of initiation, rites of passage – it started around that ...
Tainui traditions about Kupe can be summarised as: Kupe stole Hoturapa's wife or wives; came to New Zealand and cut up the land; raised rough seas; and went away again. The sources in detail: In a South Manukau tradition dated to 1842, [ 36 ] [ 37 ] Kupe came with his grandfather, Maru-tawiti, and his brother-in-law Hoturapa and several others.