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Māori followed certain practices that relate to traditional concepts like tapu.Certain people and objects contain mana – spiritual power or essence. In earlier times, tribal members of a higher rank would not touch objects which belonged to members of a lower rank – to do so would constitute "pollution"; and persons of a lower rank could not touch the belongings of a highborn person ...
Māori cultural history intertwines inextricably with the culture of Polynesia as a whole. The New Zealand archipelago forms the southwestern corner of the Polynesian Triangle, a major part of the Pacific Ocean with three island groups at its corners: the Hawaiian Islands, Rapa Nui (Easter Island), and New Zealand (Aotearoa in te reo Māori). [10]
tikanga Māori: Māori traditional rules, culture An example of applied tikanga is an approach by Māori weavers in the gathering of traditional materials such as harakeke . One tikanga is to never cut the inside leaves of the plant, the names of these leaves are the rito and this is metaphorically linked to growth of humans.
Inclusion of traditional knowledge, such as mātauranga Māori, in education was the subject of several 2024 articles in the journal Science. Proponents argued that indigenous knowledge can be complementary to science and includes empirical information, even encoded in myths, and that it holds equal educational value to science like the arts ...
As concepts, especially Maori concepts they can not easily be translated into a single English definition. Both mana and tapu take on a whole range of related meanings depending on their association and the context in which they are being used. [18] A tribe with mana whenua must have demonstrated their authority over a territory.
The multi-dimensional model of Māori identity and cultural engagement (MMM-ICE) is a self-report (Likert-type) questionnaire designed to assess and evaluate Māori identity in seven distinct dimensions of identity and cultural engagement in Māori populations: group-membership evaluation, socio-political consciousness, cultural efficacy and active identity engagement, spirituality ...
At least two references to him from 1891 appear in Edward Tregear's The Maori-Polynesian comparative dictionary, where he is described as "God, the Supreme Being", [12]: 106 and as a figure in Moriori genealogy, but as Tiki's descendant. [12]: 669 A third reference might be found in the same book under Ngāti Maniapoto's genealogy.
Clark, P. (1975) Hauhau: The Pai Marire Search for Maori Identity. Auckland University Press/Oxford University Press. Head, L.F. (1992) The Gospel of Te Ua Haumene. Journal of the Polynesian Society vol 101:7-44. Complete text of Te Ua's own copy, now in the Grey Collection, Auckland Public Library. Lyall, A. C. (1979) Whakatohea of Opotiki. AH ...