Whakatauki about peace

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Whakatauki about peace

For generations the Matanehunehu north of Warea was the life-water of Nga Mahanga. Today the awa is begrimed and dirty, fouled and filthy. Where once we swam, fished and drank the water: now it is no longer safe to do so.

whakatauki about peace

This is probably due to the twenty-one discharge permits for animal waste into the Matanehunehu, its tributaries and land bordering the awa. Recent news of water pollution in the Waitara River and the Patea water catchment highlight how carelessness with fresh water can affect our wellbeing. Too often water pollution is creating havoc. A recent hikoi march from Turangi to Wellington by school children presented a petition to parliament to increase water quality standards because this is an issue that affects multiple generations.

According to the government, it is 'not practical'. But if we cannot even swim in our rivers, what message does that send to future generations?

Parawhenuamea was the personification of water and Rakahore the personification of stone. The awa was used to tohi baptise and consecrate children. Students of the wharekura higher house of learning were sanctified in water.

We used certain rivers to cleanse the dead flesh of those who passed on. The awa represented life and continuance of tradition. Whakarewa Pa was a stronghold of Nga Mahanga for generations before Captain Cook arrived off the coast. Although the pa was strongly built, there wasn't a water source within the pa. The inhabitants faced a lingering death by dehydration.

Takarangi the son of the rangatira Te Rangi-apiti-rua from Pukeariki filled a calabash with water from the spring Oringi and offered it to Rangi-mohuta the rangatira of Whakarewa. In return, Takarangi asked for the hand of the princess of Whakarewa Pa, Raumahora.

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Raumahora agreed to the match. The marriage of Ruamahora and Takarangi forged a lasting peace between the warring tribes. Peace was made through the gift of water. Rivers are a part of our pepeha, how we introduce ourselves. Everything in the natural world has a mauri, a life force. This mauri can be both positively and negatively affected by the actions, or inactions, of humanity. Moreover the mauri of an awa can be measured. By measuring the healthiness of the river through the actions of the community, we are able to then take steps to remedy any negative effects.

At Puniho Pa we have fenced our part of the riverbank and planted trees and shrubs. With the help of the Te Whenua Tomuri Trust, we are also testing the river quality and building a database of information. Many Taranaki landowners are riparian planting along streams and rivers throughout the region, encouraged by the Taranaki Regional Council, PKW and other organisations.

Many are starting to see the positive effects in water quality, in land productiveness and overall wellbeing of the environment. By no means is all river pollution in Taranaki caused by intensified dairy farming, especially in urban areas where pollution and sewage cause problems.One of the best gifts you can give yourself is to discover the light within you. When you find the light inside you, you get to the core of who you are and discover that your ultimate purpose is just to be who you are.

Your light is your truth — that spark of joy, happiness, love, and the unchanging state of internal peace. We each have our own light. So no matter what challenges might arise, we must step into the light and move forward.

Here are some uplifting light quotes to help you recognize the light within you and find your path towards a fulfilling life, love, joy, peace, and prosperity. It is during our darkest moments that we must focus to see the light.

Sometimes that light at the end of the tunnel is a train. There are two kinds of light — the glow that illumines, and the glare that obscures. The light will always try to repress the darkness. What matters is the part we choose to act on. Also check these inspirational energy quotes to lift your spirits. You just have to choose to see it. A smile is the light in your window that tells others that there is a caring, sharing person inside. The artist vocation is to send light into the human heart.

Light is precious in a world so dark. Begin at the beginning. Tell Gregory a story. Make some light. How far that little candle throws his beams! So shines a good deed in a weary world.The ceremony is an official welcome removing the barriers between manuhiri visitors and the hau kainga hosts. After all many Womad artists are superstars in their own lands and they come bearing gifts of their music.

Professor Anne Salmond termed the powhiri as the Ritual of Encounter in her excellent book Hui because the ceremony is about encounters between two groups and removing metaphoric walls erected by tapu restrictions. The kawa process of the powhiri lifts the tapu that manuhiri are bound by. The powhiri has been essential in the retention of Te Reo Maori and the reo okawa formal language of both men and women, who have defined roles during the powhiri.

For this reason some may see the powhiri as a perpetuation of sexism. However this viewpoint is ignorant of the intricacies of the ceremony. In reality the powhiri is a perfect example of how male and female work together in their defined roles to satisfy ceremonial requirements. Both the karanga call and the whaikorero speeches are vitally important and if an ope manuhiri visiting group doesn't have a speaker or caller who can speak Maori than they can be provided.

For example last week I was asked to speak on behalf of the Womad artists, and a kaikaranga was appointed from the hau kainga as the artists gathered inside the carved gate of Owae and were briefed about the proceedings. Nothing starts until the kaikaranga begins her call. Her call can be simple or complex, short or long, and the poetry that the karanga experts can imbue in the words can be awe inspiring. For this reason the kaikaranga are often compared to manu tioriori, or songbirds.

This is part of the mana wahine, or the female authority on the marae. When the ope group crosses the marae-atea courtyard everyone follows the kaikaranga and take their cues from her until it is time to enter into the wharenui meeting house. At this point it is generally the men who enter first.

This is a reminder of the distant past when it wasn't certain that friends and relatives were waiting inside. Which perhaps is one reason why in Taranaki we hongi press noses and hariru shake hands when we enter into the wharenui meeting house.

In most areas the hongi is the last act of removing barriers between manuhiri and hau kainga whereas in Taranaki we tend to do it first.

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It is a fine forum for oratory. When the kaikorero orators stand to deliver their whaikorero formal speeches their oratory can soar from te ao wairua the spiritual world to te ao marama the physical world and not forgetting the kaupapa reason for the hui meeting.

While many often mistake the kaikorero for tangatira chiefs in reality we are all merely speaking on behalf of the people. The floor was then opened for the artists to respond in their own languages.

Kicked off by Brushy One String from Jamaica, and although he had to borrow a guitar, he indeed only played on one string. The South African group The Soil followed by singing in the Xhosa language, using their voices as their instruments.

Dennis Ngawhare: The gift of water

The other groups kept us all enthralled for nearly two hours as the artists participated in the welcome. Later during the festival some artists commented on how moving and enlightening the experience of the powhiri was, and as a culturally unique ceremony it sets us apart from the rest of the world.Maori love themselves a good metaphor.

And for good reason, it is a powerful tool that easily conveys layers of meaning and complex concepts in a very simple way. Metaphors not only create vivid pictures, but emotional reactions within the reader too.

Maori often draw from nature to construct their metaphors. Nature metaphors are powerful because of their ability to reach and connect with the masses. Everybody knows what rain feels like, or the uneasiness of rough waters. For example, the lyrics from the famous song Pokarekare ana nga wai o Waiaputhe writers likens his love to the agitated waters of a river.

We get that. Basically, a metaphor is a bridge, it connects things here the bridge is a metaphor for a metaphor! Our songs, our prayers, our orators, our everyday language of Maori are full with the power of metaphor.

The uniqueness of this bird is a metaphor for something very special and unusual about to take place. The totara is a huge tree that grows for hundreds of years. The greatness of the totara is a metaphor for when someone of importance passes away. You might think metaphors are best left for poets, but you are wrong!

Anyone who writes can use metaphor, evening boring industry reports and academic writing can be made to come alive with a good metaphor.

70 Inspirational Light Quotes On Becoming Awakened

Here are some examples. The Mauipreneur — Josie Keelan uses our cheeky, mischievous and legendary Maui character in her academic paper to connect our people to entrepreneurship. We all know Maui and through him, we get to understand entrepreneurship, an often complex and scary concept for some. But we should be aware of the pitfalls that can come with a poorly executed metaphor which distracts and confuses your ideas you are conveying.

These are my current pet peeves and what I refer to as death by metaphor. Mostly, they become overused because they are really bloody good for describing just about everything. How many times have we seen the waka canoe metaphor, for nearly every organisation and their new strategy plan they are rolling out.

whakatauki about peace

All the symbolism that center around the waka makes it an easy target to use as a metaphor. The kete woven basket metaphor is another example of an overused metaphor. Our dream is that commercial success is the wind in the sails of our tribal development. Ngai Tahu Vision statement. Another common problem with metaphors is the tendency to mix them or overwork them, usually from over thinking it.

Too many metaphors, or the over extension of a metaphor can cause writing to become flowery and light. Like an unfulfilled promise, metaphors without substance are empty and weak.Every culture has its own set of rules in which everyone is to follow so that there is order and peace in the community. To be aware of oneself in society one has to be accepted into its society. In order for a Samoan to be accept and respected and therefore find themselves, they must follow the rules of their people.

Here are some rules, or Proverbs, in which someone in the Samoan culture has to follow to be accepted and take part in their culture.

This is in the language that the matais or chief of the people would use because he is discussing matter of extreme importance.

Whakatauki Wero: 4 MINUTE CHALLENGE (Music Clip)

Ua tautalagia le umu lapalapa. Someone has misued the umu lapalapa. The undertaking was miscarried because of someones error. The club fight took place on the three malae in Falafa. We have overcome some difficulties, but there are more ahead of us. To go about an undertaking in the proper way. E sau le fuata ma lona lou. In every generation there are some outstanding chiefs. Having foolishly got into trouble he is asking for help. Once bitten, twice shy. O le upega le talifa. A net which cannot be mended.

A sickly old man. Ua se aga e tasi. The all use a one gauge mesh. They are all of one mind. When a crab is caught it is pierced with its own leg. Someone who comes to grief as a result of their own actions.

Used by someone whose opinion has not been sought. O le poto a lauloa. Refers to a chief of the second rank who gives an order which no one obeys.

The seeming weakness of the octopus. Used when refering to a small but influential village or family. A careless person will be taken by surprise by his watchful enemy. Ua o gatasi le futia ma le umele.

We must be of one mind in the undertaking. While the fisherman swings the rod, the others must assist him by paddling hard. E le aia puga i le masi Coral blocks have nothing to do with the preparation of masi. This is no concern of mine. Let each do his share of the work. You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account.He hono tangata e kore e motu; ka pa he taura waka e motu Unlike a canoe rope, a human bond cannot be severed.

He taonga rongonui te aroha ki te tangata Goodwill towards others is a precious treasure. Waiho i te toipoto, kaua i te toiroa Let us keep close together not far apart.

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Haere taka mua, taka muri; kaua e whai. E kore a muri e hokia.

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He rau ringa e oti ai. He taonga tonu te wareware. Kua hua te marama. I timu noa te tai. I orea te tuatara ka puta ki waho. He maurea kai whiria!. Ignore small matters and direct effort toward important projects. He pai ake te iti i te kore. He iti kahurangi.

If something is too small for division, do not try to divide it.

whakatauki about peace

Nothing can be achieved without a plan, workforce and way of doing things. He who has the produce of his labour stored up will never want. Aroha mai, aroha atu Love received demands love returned 3. Te kuku o te manawa The pincers of the heart The object of affection 5. Ahakoa he iti he pounamu Although it is small it is a treasure 7.

He taonga rongonui te aroha ki te tangata Goodwill towards others is a precious treasure Taku toi kahurangi My precious jewel Me te wai korari Like the honey of the flax flower as sweet as honey He iti kahurangi A little treasure Waiho i te toipoto, kaua i te toiroa Let us keep close together not far apart This page is provided as a resource for those seeking the wisdom of our Ancestors and their guidance, through the wise sayings of those of yesteryear:.

E maha nga rangi ka tautau te remu ka taikuiatia ki te whare. Whaia te iti kahurangi ki te tuohu koe he maunga teitei. Tangata ako ana i te whare, te turanga ki te marae, tau ana.

Māori Proverbs = Whakataukī

Skip to content This page is provided as a resource for those seeking the wisdom of our Ancestors and their guidance, through the wise sayings of those of yesteryear: E maha nga rangi ka tautau te remu ka taikuiatia ki te whare When you get old your wrinkles will hang down and you will loiter about the house like an old woman.

Do not despise old age or the aged Whaia te iti kahurangi ki te tuohu koe he maunga teitei Seek the treasure you value most dearly; if you bow your head let it be before a lofty mountain. This accentuates the importance of Manaakitanga, or hospitality with Maori society and culture.

Te anga karaka, te anga koura, kei kitea te Marae The shells of the karaka berry, and the shells of the crayfish, should not be seen from the Marae Although this clearly has a hygienic undertone, it also refers to discipline. A tribe or war party who disregards organization and has no concern for where they leave their rubbish and gear reflects poor leadership and discipline, thus becoming easy prey for a more regimented force.

whakatauki about peace

He mahi te ataa noho, e kii ana te wheke It is the octopus who says sitting is working This proverb can be used for lazy person. Moe atu nga ringa raupa Marry a man with calloused hands Calloused hands are earned through hard work.

This proverb suggests to woman to find a man who has an excellent work ethic. Tama tu tama ora, tama noho tama mate An active person will remain healthy while a lazy one will become sick An word of encouragement to urge children to participate in activities and exercise. It is like saying, To stand is to live, to lie down is to die. Commonly used to encourage someone not to give up, no matter how hard the struggle is. Naku te rourou nau te rourou ka ora ai te iwi With your basket and my basket the people will live Again referring to co-operation and the combination of resources to get ahead.

This proverb can be very useful and is often said. Ma whero ma pango ka oti ai te mahi With red and black the work will be complete This refers to co-operation where if everyone does their part, the work will be complete. The colours refer to to the traditional kowhaiwhai patterns on the inside of the meeting houses. Ehara taku toa, he takitahi, he toa takitini My success should not be bestowed onto me alone, as it was not individual success but success of a collective Said humbly when acknowledged.

Waiho ma te tangata e mihi Leave your praises for someone else Again referring to humbleness. Ahakoa he iti he pounamu Although it is small, it is greenstone This is a humble way to deliver a small gift.

Greenstone jade is an extremely useful commodity which is considered very precious, so although you may not be presenting greenstone, the word pounamu stands as a metaphor for something precious or a treasure from the heart.

E hoa ma, ina te ora o te tangata My friends, this is the essence of life This proverb is an exclamation which can be used when someone is surprised or satisfied.

Generally used at the dinner table from a guest who is appreciative of the meal he has received. He kotuku rerenga tahi A White heron flies once This is used on an occasion when something very special and unusual takes place.

Kua hinga te totara i te wao nui a Tane The totara has fallen in the forest of Tane A totara is a huge tree that grows for hundreds of years. For one of them to fall is a great tragedy. This proverb is said when someone of importance passes away. The Totara is a native tree of New Zealand.

Kua takoto te manuka The leaves of the manuka tree have been laid down This is a form of werothat is preformed in very formal situations on the Marae. It is when you are challenged and you answer that challenge depending on how you pick up the leaves.

Māori proverbs

The wero is to see whether you come in peace or as an enemy. This proverb is used when being challenged, or you have a challenge ahead of you. E kore te patiki e hoki ki tona puehu The flounder fish does not return to his dust Do not make the same mistake twice. The calabash was a valuable tool for the transportation of food and water and was also used to heat water. A child who has clumsy and of a playful nature has no idea of the importance of this tool and through neglect may accidentally break it.

This is not the fault of the child and they should not be punished for what is their nature. Here the calabash is a metaphor for rules and regulations, which from time to time children and adolescents may over step in order for them to develop themselves.


Arashijind

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