#the maori people used to fish it and use it for food

[fishyfishyfishtimes]

Recently extinct species make me sad for all the usual and normal reasons (loss of life, biodiversity and unique life forms that experienced the world wholly uniquely and acted in it like no other, to name three), but a big thing that also makes me so sad is the forgetting that comes right after. Many endangered species are greatly ignored to begin with whilst alive of course, which is awful, but the way that extinction also causes us to forget. A species could’ve been so abundant a hundred years ago, people would’ve used a fish species or a tasty plant for food, or parents would’ve warned their children to not put a poisonous toadstool or insect in their mouth, a diver would exclaim, “Aha!” after emerging from the shallows holding an especially big bivalve, or someone making a species diary would sketch out a local bird or fasten a single flower to the page. But.. then the species goes extinct. It doesn’t exist anymore. None of these events, these actions happen anymore. Not with these species. The people who had these experiences dwindle out and they may not even realise that their experiences were among the last of their kind. And we forget.

#i was thinking about the new zealand greyling which was once abundant #the maori people used to fish it and use it for food #for generations upon generations this fish species was their normal #but now it is just gone #could they have guessed that this will happen? that their everyday food item would go extinct one day #i was also thinking about the atlantic sturgeon and how it went regionally extinct in the baltic #the old northern europe people knew sturgeons. heck we had them less than a hundred years ago still #it was a native fish just like any other. just like salmon and trout #now? no one talks about them #they are forgotten #we dont learn about them alongside the perch and the pike and the roach and the trout #they are a mystery of a time gone by here #and it makes me so sad… how quickly we forget. we shouldnt

[fosterfernandez10]

Backpacking Brazilian Guide Reviews

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#Top Ninh Bình AZ #Ninh Binh

[sourbitties]

Underswap Papyrus Octopus Bitty

Name: Maori

Species: Maori Octopus

Height: 4-5 Feet (Fullsize), 10-11 inches (Mini), 6-7 Feet (Bara)

Personality: Lazy, Calm, Reserved

Description: Maoris are relaxed and calm bitties who usually don’t need a lot of attention in their day-to-day lives!

They often avoid contact with other bitties, but in some cases have been known to be good friends with one or two other bitties in their tank!

These bitties need a lot of space to themselves if in a tank with others! They like their personal space and can often get anxious if there’s not enough space for them!

Maoris need wide open spaces so that they can sleep and eat in their own unique way— using the webbing between their tentacles like a parachute, trapping prey under them!

These bitties are for people who don’t have a lot of time on their hands but still love aquatic bitties!

Diet: Octopus bitties primarily eat seafood, such as clams and mussels, snails and sea slugs, crabs and lobsters, and other fish!

Octopus bitties often don’t like being fed by hand— rather, they’d prefer it if you put their food in their tanks and let them grab it themselves!

Additional Info: All aquatic bitties need to have their tails/tentacles hydrated at all times! Though you can remove them from water for very short amounts of time, they should be kept in water for the majority of their lives!

Octopus bitties are saltwater! Putting them in a freshwater tank for too long may result in them getting sick or bloated. However, short amounts of time in freshwater can help kill parasites!

Reputation: They’re not entirely very popular due to their need for a lot of space, mostly being owned by people who can afford to collect aquatic bitties in big enough tanks!

Difficulty: Intermediate

#bittybones #undertale #undertale au #undertale bitty #undertale fandom #bitty adoption #papyrus bitty

[lingyue226]

Week 10

I got a lot of work done this week. Since there's not much time left, I'm pushing myself quickly to get to the final stage of IDEO, the Implementation Phase. 

Things I have done this week:

1. Complete the cards and the stickers design

2. Think about Treaty Partnership and Whare Tapa Whaa

3. Start making the final prototype

Reflection/Thoughts on what I have done based on Rolfe et al's (2001) reflective model( What? So What? Now What?):

What?

​​As I planned last week, the first thing I did this week was to create the final card design in Illustrator based on my previous sketches. Since the cards are mainly used to explain the meaning of some of the icons on the pinball game machine, I incidentally designed the icons that will be made into stickers in the future and placed these on the front of the cards. For example, the high water temperature zone icon, the overfishing icon, and the unsustainable fish food icon. I designed a card specifically to remind users to avoid dangerous areas with these icons while playing. The rest of the cards are used to explain some of the Māori words and traditions, with the icons associated with the content on the back. For example, the traditional symbol Hei Matau, which symbolizes a fishhook and represents Maori respect and love for the sea, is used on the front of a card to explain the meaning of Hei Matau, and on the back is the symbol itself.

*These are the cards I designed

*The stickers I designed

So What?

After completing the card design, I started thinking about what responsibilities I needed to take on as a Tangata Tiriti and what values I needed to uphold to better realize the 3 P's.

*The image shows how I will achieve the 3 P's.

I also considered the connection between my prototype and the Whare Tapa Whaa, using a radar chart to synthesize how well my prototype performs in each of the domains of the realization of the Whare Tapa Whaa, and I assumed that out of a possible five points, my prototype scored the most points in the fields of social well-being (Taha Whaanau) as well as environmental well-being (Taha Taiao), as I originally designed it to raise people's sustainability awareness, the prototype is undoubtedly most conducive to promoting environmental well-being. As for social well-being, the Maori culture and elements I added to my prototype were to deepen the connection between my target group and the Maori community and increase everyone's sense of belonging. I think my prototype is also more conducive to promoting social well-being. In the areas of spiritual well-being (Taha Wairua), mental well-being (Taha Hinegraro), and physical well-being (Taha Tinana), my prototype received a lower score, which reflects the shortcomings of my design, it is clear that I did not fully consider these areas at the beginning of the design process, and that I focused too much on the environment and social well-being at the expense of the other aspects, if there is a next time, I need to think carefully about these areas before I make my prototype and try to make my prototype achieve well in all these five areas. 

*The images above show the connection between my prototype and Whare Tapa Whaa

Then, I finally moved on to the implementation phase. I printed out the cards and the stickers. The size that I set for the cards is 6 x 8.8cm, the size for stickers are 3cm x 3cm, 4cm x 4cm, and 5cm x 5cm. (I wasn't sure which size would fit better on the pinball game machine, so I printed three sizes.) The stickers didn't seem to be a problem, the colors and shapes were exactly what I wanted, but the cards had some issues printing, one card had the pattern reversed when printing, and there were some white spots on the face of the card that detract from the look, so I reprinted the card once. The failed experience of printing the card taught me that making a physical prototype often goes less smoothly than envisaged. I'm glad that I started early and didn't leave it until the last moment before handing in the assignment to rush through it because I will likely not have the time to check the discrepancies between the prototype I have made and what I expect to see, and no chance to remedy them.

*Stickers

*Card that failed to print

*Finished cards

Now What?

Next week, I will get the finished laser-cut pieces made and assembled. This may be difficult for me as I'm not very good at manual work, but I'll do my best. Hopefully, my previous laser-cut drawings will be accurate for the real thing to fit together. There isn't much time left, and I need to keep going.

Reference:

The University of Edinburgh. (2020, January 30). What? So what? Now what? The University of Edinburgh. https://www.ed.ac.uk/reflection/reflectors-toolkit/reflecting-on-experience/what-so-what-now-what

Driscoll, J. (1994) Reflective practice in practise. Senior Nurse 13 (7): 47–50.

Borton, T.(1970) Reach Touch and Teach: Student Concerns and Process Education. 

Rolfe, G., Freshwater, D., Jasper, M. (2001) Critical reflection in nursing and the helping professions: a user's guide. Basingstoke: Palgrave Macmillan.

#des302(uoa) #DES302(UOA) #08/10/2023 #Implementation Phase #Prototype

[memoriae-lectoris]

An exo-cannibal society, preying on its enemies, needed those enemies. There was a weird sort of interdependence between the two warring groups, each of whom wanted “others” to feed their wrath. Moctezuma explained that his people could not seek “reconciliation” with the Tlaxcalans, whom the Aztec loved to sally forth and capture for the feeding of hearts to the Sun: if the Aztec made friends with the Tlaxcalans, where would the victims come from, to propitiate the gods?

Endo-cannibalism may look inward-turning, and for that reason sick (by our no doubt ethnocentric standards); exo-cannibalism however represented another kind of symbiosis, this time with enemies.

The “biological” advantage of exo-cannibalism was that it insisted that people who were eaten should be taken in war; they were healthy specimens, and unlikely to be infected by disease. Techniques, in exo-cannibalism, of showing contempt for vanquished enemies were many and dramatic.

Now it followed that food, being so low in the scale of purity, was not something with which you could compare a man; there was no more certain way to insult someone than to say, “I will use your head as a cooking pot,” or to refer to a man or a part of him as “cooked,” or to give some dish the man’s name. It will quickly be seen that the ultimate degradation one could inflict was to make metaphor a fact and actually eat the person: turn him into food.

Most Maori cannibalism took place on the battlefield, where the enemy dead would be butchered on the spot and cooked in steam ovens swiftly constructed for the purpose by the victors.

The bones would be collected afterwards and turned into profane domestic implements, especially those used in catching and cooking food. So, hands and fingers were used as hooks for holding food-baskets; fish hooks, pins, whistles, spear-points, needles, flutes, and rings for the legs of captive parrots could all be made of bits of enemies. A skull could be debased and mocked for decades by being used to carry water for household purposes.

Knowledge that the deceased man’s bones had been quarried for everyday, profane use and were being contemned in this constant and ingenious manner would humiliate and exasperate his relatives and fuel in them the determination to avenge the enormity with an outrage if possible more satisfying still.

People have indeed been boiled in pots, and roasted by spit, rack, or exposure to an open fire. They have also been steam-baked, cooked on preheated rocks and in earth ovens, smoked, decomposed first, dried, powdered, preserved, stuffed into bamboo tubes and placed in the embers, their bones burned to ashes and stirred into many kinds of sauces, juices, and mashes. A body could be buried, then exhumed and eaten in its rotten state. Here is an account, by Ronald Berndt, of one such meal: “On the afternoon of the sixth day following his death his corpse was exhumed. The maggots were scraped off and placed on banana leaves. The body was then cut up, the meat and bones being cooked in one oven, and the maggots, tied up in small leaf bundles, in another; these are regarded as a delicacy.”

Sometimes women did all the cannibalism (“ materialist” anthropologists point out that this would have been because the men ate nearly all the animal meat themselves, leaving the women little protein), and sometimes it was the men, exulting over their prisoners of war by eating them.

There were rules, among endocannibals, about which relatives one must not, or which one must at all costs, eat. A dying endo-cannibal might catalogue in detail which parts of him or her were later to be eaten by whom: a last will and testament of admirably generous detachment. Then there were the rituals during cannibal meals. These ranged from matters of simple order—whether or not one should collect the grease falling from cooking limbs, for example, and who had the right to eat it and how—to the extreme formality and richness of Aztec breast-cutting and heart-snatching ceremonies atop their blood-blackened pyramid shrines.

#cannibalism #food #alimentation #book: the rituals of dinner #aztec #maori #new zealand #mexico

[riaisnthere]

World-building Islands

-from someone who lives on an island

Everything Influences EVERYTHING which is technically the case everywhere but usually islands are smaller which means more intensity I guess?

Really it's all about the location because the location of your island will influence the weather, the plant life & animals and the resources. Then the weather will also influence the food available which in turn influences the plants?, animals and people. The location will also influence the resources of your island which also influences the people which then influences the plants and animals once again and over the years this all happens under a period known as development which is an infinite term technically and and I am getting carried away. Look at this chart which explains hopefully better than me..

Basically the cycle of life happens and evolves with or without us.

Now let's talk about Weather because I assume you have the general location already set in your head (the middle of some sort of body of water hopefully)

Why? Because islands are everywhere! The question is: where is your island located and what will the weather be like due to its location? For example, the island I live on is smack dab right above the equator which means hardly any season changes. The temperature stays at an average of 75-95 degrees all year round and in school we have tsunami drills rather than tornado drills. Hurricanes can hit some parts of the island hard but other parts can barely be affected at all while the winds can get strong enough to usually leave the sky cloudless almost all year round.

How did your island come to be? Is it a volcano? Or a piece of land that broke off from a bigger piece of land over years of world development? Is it flat with large cliffs or is there a beach with tall mountain(s)? Does it snow on those mountains? Even though I live on a island with high temperatures, it does still snow at the top of the volcanoes which sounds strange but it does happen! When it does, the government shuts the area down for reasons I'm not entirely sure. Also with the plants and animals! There's a reason all the native food from my island has barely any spices. Because there are no spices that originally grew here. All the native food that we eat nowadays that is spicy was brought in from other places. For example, kimchi is very popular here but it obviously didn't originate here. And with animals, what birds and fish live on your island? What foods does the island provide that feeds them? For example, I live in a place that has no snakes, an extinct species of bird and an abundance of fish.

Almost always the culture on islands will be significantly different than other places. Whether your island is small or big or whether it has one culture or multiple spread around, the people are what make up the most importance. Remember, a lot of islands are pretty isolated so until they're "discovered" or travel is commercialized, they have virtually no influence from other places and build entirely on their own. This can make technological developments slower or faster then other places. Speaking of isolation, how did people get there? They certainly didn't spawn there out of eggs (unless it's a fantasy race in which case you're on your own for that one). The history of how people got to the island I live on is not 100% concrete yet due to no one writing things down at the time but it's pretty much unanimously agreed upon that people from other islands decided to discover more and set out on journeys to find other islands. That's how more islands were discovered, inhabited and grew on their own. It's why Polynesians, Hawaiians, Samoans and Maori are different and yet from an outside eye, can be thought as very similar.

Also consider visitors. How would people react when first coming to the island? How would the natives react? To be most historically accurate for example, when people from the mainland came to the island I live on in the 1700's they killed half the population alone, not with their guns or swords but with disease. Disease that the natives had no immunity against because they didn't have measles on the island until the foreigners came. Would people from other places try to take over your island?

And finally... Whether your story takes place in modern or medieval times, it doesn't change the fact that SHIPPING IS EXPENSIVE. Which is obvious because it's an island and resources are far less reliable (depending on your population count). Isolation plus the need for resources from other places makes for shipping and tax to be higher because of the long cargo ride, either by plane or boat. And what about warfare? If a war broke out and the island I'm on was targeted for a bombing, I'd have nowhere to flee to. I'd have to accept that I might die. Would your islands be safe havens? Would they be an exile?

And for a more fantasy effect: Would they harbor unique magic only resourced on that island? Would it be a place to train soldiers and magic users? A place for royalty only? A place where the worst of the worst are sent for punishment?

I hope these questions help round out your islands! Good luck <3

#writing advice #so much reading i hope its not too clunky :( #writing tips #i tried to use examples as much as i could so it would make more sense #then again... i barely go outside so #tips for writing :) #creative writing #writers on tumblr #writerslife #writing #reposting from my insta

[spatialstudioorla]

Research: Beach history 

Beachs have had an essential role in New Zealand's history as the first people to ever arrive in New Zealand rowed their canoes (waka) into shore and stepped foot on the sands. 

Around the begging of the 13th century, Maori people discovered New Zealand after venturing from the Polynesian islands. Maori used the shores for pathways of travel, lookout points and to fish for fundamental food sources.  

The beach was also an important passage of travel as New Zealand's bumpy terrain made it difficult to venture over land. Due to this, the flat beaches were used as runways and easy-to-access pathways of travel. 

Maori children spent time exploring by the water though according to Alanah May Eriksen "it was not until public baths were built in the 1920s that swimming at the beach became widely accepted among other New Zealanders".

This begins the progression of Kiwiana beach culture including tanning on the sand, bonfires, picnics, fish and chips, BBQ's, water sports, camping and beach games. 

As Vivienne Morrell explains “For many New Zealanders the beach is the essence of the Kiwi dream – the sun, the space, the physical beauty, and the sense of a relaxing escape into nature."

Due to our generation's love and appreciation of the beach, this can create a happy Kiwiana beach culture. Though it is easy to forget the early importance of this space and how the beach was an essential part of life that had a role in shaping many New Zealanders today.

Though times have changed I believe it is still important to recognize smaller aspects of life within the beach and be in touch and connect intimately and with the materiality of memories. Whether this is the history and memories of your younger self at the beach or appreciating the historical importance of the beach to New Zealands history. 

1 Jan, 2008

Alanah May Eriksen

https://www.nzherald.co.nz/nz/you-asked-about-the-history-of-new-zealands-beach-culture

Jan 27, 2015 

https://viviennemorrell.wordpress.com/2015/01/27/new-zealand-beach-culture/

VIVIENNE MORRELL

https://www.newzealand.com/au/feature/arrival-of-maori/

[userexperiencedesign2022]

Whanau, hapu, iwi: Kinship structure

https://teara.govt.nz/en/tribal-organisation 

“Generations ago, canoes sailed by Māori ancestors set out from East Polynesia and landed in New Zealand. From these founding peoples came the iwi (tribes) that form the structure of Māori society. Within each iwi are many hapū (clans or descent groups), each of which is made up of one or more whānau (extended families). The bond that holds them together is one of kinship, both with a founding ancestor and with the many members of their iwi, hapū and whānau today.”

——

Kinship

https://teara.govt.nz/en/nga-mahi-tika/page-2#:~:text=Each%20tribe%20is%20made%20up,are%20even%20more%20closely%20related. 

“Connection with iwi and hapū

Although Māori in the 2000s are a highly urbanised people, most retain some links with their original tribal territories and return there for ceremonial and social events. Tribal identity therefore continues to hold great importance for many Māori, and the distinctive customs and traditions of their own iwi (tribe) may be upheld and retained even when living in a predominantly non-Māori society. Each tribe is made up of a number of hapū (sub-tribes), whose members can generally claim descent from a common ancestor. In turn, each hapū is made up of a number of whānau (extended families), who are even more closely related.

Tangata whenua

Traditionally, every hapū can claim rights to specific marae within its tribal territory. Those marae, and the sites and tribal lands associated with them, are known as the tūrangawaewae (standing place) of the members of the hapū. Those members hold the highly valued status of tangata whenua (people of the land), meaning they can host gatherings on the marae, hold weddings and funerals, and generally regard those specific marae as their shared property.”

——

Citation of a study: A New Maori Migration: Rural and Urban Relations in Northern New Zealand

By Joan Metge

——

Kaitiakitanga: Guardianship

https://teara.govt.nz/en/kaitiakitanga-guardianship-and-conservation#:~:text=Kaitiakitanga%20means%20guardianship%20and%20protection,as%20a%20lake%20or%20forest. 

“Understanding kaitiakitanga

Kaitiakitanga means guardianship and protection. It is a way of managing the environment, based on the Māori world view.

A kaitiaki is a guardian. This can be a person or group that cares for an area such as a lake or forest. They are given that role by the local iwi.”

“Māori world view

In the Māori world view, people are closely connected to the land and nature. Kaitiakitanga is based on this idea of humans as part of the natural world.

Traditional practices

In the past, people followed traditional practices when they were hunting, fishing, growing or finding food. These helped them to care for the environment.

They included:

temporary bans (rāhui) on taking food from an area

using the lunar calendar (maramataka) to decide when to plant and harvest

taking only what was needed

hunting and fishing only for food, not as sport

using bird snares at the right time – for example, not when the birds were breeding.”

“Mana, tapu and mauri

Mana means spiritual power. If a forest has mana, it will have plenty of flowers, fruit and birds.

Tapu can mean spiritual restriction. Sometimes rāhui (restrictions) are needed to help the mana of the forest. A rāhui might stop people taking birds, fish or fruit from a certain area, or at a certain time.

Mauri means life force. This must be protected in forests, rivers, gardens, lakes and the sea. Special mauri stones, which tohunga (priests) said prayers over, were used to preserve this force.

Kaitiakitanga today

Today there is growing interest in kaitiakitanga. Iwi are restoring their environment and culture, and using traditional ideas in the modern world.

Ngāi Tahu are guardians of pounamu (greenstone) in the South Island.

Te Āti Awa ki Taranaki made a claim to the government to stop pollution in their fishing areas.

Four iwi (Ngāti Kahungunu, Rangitāne, Muaūpoko and Ngāti Raukawa) have come together to stop the Manawatū River being polluted.

The Te Rarawa people are working to save the kūkupa (New Zealand pigeon).

Kaitiakitanga has also been included in some laws, such as the Resource Management Act 1991.”

None written by me - APA in text citation.

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Maori believed people belonged to the land, and not vice versa. It is not our to take, but rather it’s a spiritual mindset of being honoured to be able to tread on the soil of Aotearoa, treating it with value and respect.

What I understand from this is that it’s not exactly what I assumed the definition to be, so the ideologies don’t necessarily match the purpose of my device, but I can still use this as one of the Maori world views for my design.

[clonehub]

Okay so apparently I love making up cuisines so here we go, clone food culture heavily inspired Māori and other Polynesian cuisines:

- Uses for their staple tuber (either space!taro or space!kumara): ferments easily so its good for (very strong) alcohol (which they automatically water down) but also it gives the bread they make a unique flavor. Also the bread they make isn't like. A loaf they tend to stick to something like a bunch of rolls or maybe flat things idk

- river weeds/seaweeds: can't really be eaten raw (please wash your vegetables) but they'll be dried and used as flavoring or readded to soups and stews, or they'll be cooked fresh.

- unfortunately Māori cuisine is fish based and I had the unfortunate luck of headcanoning literally all clones as hating fish and shellfish. BUT in Nigeria what we do is we take crawfish, dry it, grind it, and use the fine powder as a seasoning and it doesn't really have a fishy taste? It's more umami. So this is a workaround that fbsjbdksns.

- if there's birds around they'll eat them, and they're not a wasteful group of people. I think they're not afraid of organ meat and tbh I find it weird that people (a lot of westerners) cringe at the idea of eating liver or kidneys....it's so good

- pit ovens/hangi ovens!! They use them a lot!! Since theyve got a regular meat roasting event going on it only makes sense that they'd do something that everyone has to put work into (digging the hole and setting everything up so you don't get dirt on your food). Maybe they make soups in them if they do it right, I've seen folks in other cultures do that.

- the foods pretty herby I think. Not super spicy but it can get aromatic depending on what's used. The clones are very finicky about their herbs and they either use fresh or dried herbs.

- they do have a tendency to combine ingredients that people wouldn't assume would go together (i.e. fruit and meat) due to curiousity, experimentation, and/or a lack of cooking experience. Most of them don't have taste buds though so

- common breakfast is like. A porridge made out of the tuber. Can be eaten plain or with toppings. Common dessert is that exact same thing but with a bunch of syrup or dried fruit/candy on top fbakdnmsakka

- I'm less knowledgeable on the cusine flexibility of fruits if only because their high sugar content and general sweetness means you can't like. Go cooking them the way you can veggies and meat. But maybe they like to make fruit salads a lot as side dishes.

- since they're all about efficiency they're not working against the environment and having these massive farms. They'd live in communities that are focused on maintaining a balance between what they need and what the environment can actually give. So if that means no meat for three months then fine. I haven't come up with how the tuber grows exactly (taro is very water/marshy based while kumara isn't) but regardless they're takin the same indigenous agricultural path that basically everyone else is.

Some sources:

https://www.newzealand.com/us/feature/traditional-maori-foods/#:~:text=When%20P%C4%81keh%C4%81%20(European)%20settlers%20arrived,%2C%20pigs%2C%20goats%20and%20poultry.

https://media.newzealand.com/en/story-ideas/kai-traditional-maori-food/

#CH posts #meta #all the bros #star wars #the clone wars

[fatehbaz]

aw i swear i reblogged a post of yours with a reading rec and now i can't find it. :( but i was interested in learning more about indigenous vs colonial/imperial relationships with nature (especially in terms of nature as a food source) and was wondering if you had any books (or other resources) you could recommend? thank you for all the resources and information you share!

Thank you for the kind message. :)

Are you thinking about the new book on how the US, despite formally occupying the islands at the time, also simultaneously flexed some so-called “Soft Power” (which is, of course, violent and never actually “soft”) and asserted itself in the Philippines by messing around with food culture and changing food traditions? Taste of Control: Food and the Filipino Colonial Mentality Under American Rule. From 2020, by R. Alexander D. Orquiza. (The book focuses on the period between 1898 and 1940s.)

Maybe you’d be interested in these? These are some posts from me. Each post contains short excerpts. (Like, the juicy bits and short enough to not be overwhelming, y’know? Then, if the subject seems cool, the author names and full citation are included. Some of the posts contain maps, photos of plants/animals, other visual aid, and direct links to read the longer full articles for free.) These are posts about local food sovereignty; differences between worldviews of traditional food systems and settler-colonial food systems; difference between traditional and imperial relationships to plants; Empire’s use of food, plants, botany, and scientific institutions to undermine Indigenous autonomy; and contrasts between imperial and traditional human-plant-animal relationships.

-- Manoomin, the imperial plot to domesticate wild rice, “cottage colonialism” in Canada, imaginative control, the power of names and naming plants, different understanding of food contrasted between Empire and Indigenous knowledge. (Covers 1880s to Present.)

-- Pineapple, domestication of breadfruit, and plantations “doing the work of Empire” in Hawaii. Difference between Indigenous Polynesian respect for plants/food, and imperial/industrial food extraction.

-- Leslie Marmon Silko: Gardens. Food sovereignty and imperialist use of food to gain control. Settler-colonial theft of Indigenous plant knowledge. She says: “It wasn’t too long before I realized how very political gardens are. I had actually stumbled into the most political thing of all – how you grow your food, whether you eat, the fact that the plant collectors followed the Conquistadors.”

-- “We don’t need to know what starfish know”: Aboriginal knowledge-holders of Bawaka Country discuss contrast between traditional and settler-colonial understandings of food harvest and multispecies communities.

-- Anna Boswell’s discussion of endemic longfin eels of Aotearoa as example of contrast between Maori worldviews and settler-colonial understanding of ecology; and the problem with making “land-water” distinctions in Euro-American agriculture and land management.

-- Robin Wall Kimmerer speaking frankly about paying attention to plants, and the differences between kinds of inquiry, difference between settler-colonial institutionalized knowledge compared to Indigenous/land-based “ways of knowing”.

-- Native food and imperial appropriation of food/plants: “The Nineteenth-Century Garden: Imperialism, Subsistence, and Subversion in Leslie Marmon Silko's Gardens in the Dunes.”  

-- Mapuche cultural autonomy, Valdivian temperate rainforest, and European  plots to dismantle the rainforest to create “Swiss or German pastoral farm landscape” in Chile.

-- The debris and ruins of imperial sugar plantations in the Caribbean, and modern Caribbean art

-- Easy-to-access compilation of audio recordings and oral histories of bioregional foodsheds, from 13 Native food autonomy advocates. (New England maple syrup. New Mexico. Louisiana’s Gulf Coast. Abalone/acorns in California. Salmon in PNW, etc.)

-- “Ghostly non-places; settler-colonial hallucinations and fantasy visions; monstrous plants and animals; hiding, destroying, re-making ecological worlds; permanent cataclysm; the horror of settlement”: Anna Boswell on settler-colonial agriculture and ecology.

-- Some fresh annoying OC from me. Vegetation as a weapon: On soil degradation and the use of non-native plants to change landscapes and sever cultural relationships to land; extinction of megafauna; and on the dramatically under-reported but massive scale of anthropogenic environmental change wrought by early empires and “civilizations” in the Bronze Age, Iron Age, and ancient world (including the Fertile Crescent, Rome, and early China)

-- Indigenous Sami reindeer herding contrasted with colonial/industrial resource extraction; “eternal catastrophe”; power over death; “disaster as a form of governance”; apocalypse. From the great writing of Hugo Reinert.

-- Anna Boswell on stoats; native plants/animals of Aotearoa; and how settler-colonial environmental management targets species (and humans) for persecution or sacrifice.

--- Calcutta Botanic Gardens abduction and use of Chinese slaves; Kew Gardens (successfully) plotting to steal cinchona from people of Bolivia to service their staff in India; botanic gardens’ role in large-scale dispossession to create plantations in Assam and Ooty (1790s - 1870s).

-- The role of grasslands, deforestation, and English grasses in ecological imperialism in Aotearoa, early 20th century.

-- “Forage wars” between Native food harvesters and California legal institutions: Abalone, native foodsheds, and food harvesting in Pomo, Yurok, Coast Yuki, and other Klamath Mountains and coastal Northern California communities.

-- Zoe Todd discussing connection to local place, traditional ecological knowledge, and knowledge appropriation: “Not all knowledge is for your consumption.”

-- The grand tale of breadfruit domestication, the mutiny on the Bounty,  and plantation owners plotting with Kew Gardens to domesticate crops to  undermine slave gardens in the Caribbean. (Also includes comments on the under-reported central role of media/PR manipulation and slavery in the “mutiny on the Bounty” story.)

-- Conflating women with “bloodthirsty” and “flesh-eating” plants, and the  dehumanization of Indigenous cultures through scientific illustrations of imperial scientific agents and artistic depictions of plants from  colonized ecosystems (Euro-American art and science of botany in1700s to early 1900s),

-- Robin Wall Kimmerer: Paying attention to plants and her love for strawberries, from Braiding Sweetgrass.

-- “Coyote’s biota”: Comcaac (Seri) and O’Odaham food, plant knowledge, and the ascribing of special names to native plants and Euro-American plants to distinguish between types of food.

-- In the Falkland Islands: Intersections of extinction; the “Antarctic wolf”; colonialism, whiteness, racism, “invasion,” indigeneity; environmental history; decline of penguins; introduction of non-native European sheep, cats, cattle, pigs and ecological reinforcement of settler-colonial culture, etc.

-- Bogong moths and ethics of killing insects in settler-colonial Australian imaginary

-- “The British Museum was built on coral, butterflies, and slavery”: Hans Sloane, Caribbean ecology, museums and curiosity cabinets, and how plantation money and slavery built British scientific institutions

-- Human relationship with bees; use of insects in imperialism

-- Racism in depictions Melanesia; the mapping and naming of Polynesia and Melanesia

-- Records and details of extreme deforestation in ancient Eastern Mediterranean and Mesopotamia around 4500 BC; extreme landscape modification in Asiatic steppes in first millennium AD.

-- Zoe Todd on human-fish relationships in Alberta, prairie, and boreal forest.

-- Dandelions, other non-native plants, and settler gardens changing soil of the Canadian Arctic. (Late 1800s and early 1900s.) From Broken Frontier: Ecological Imperialism in the Canadian North.

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And some of the so-called “classic” authors:

-- Zoe Todd: Might be most famous in popular media for her criticism of the Eurocentrism of the  “Anthropocene concept; for writing about racism and anti-Indigenous prejudice in academia; and for her 2014 essay, a retort to Euroamerican anthropologists. But aside from her advocacy, her academic research is often concerned with fish, food, plants, and traditional ecological knowledge of Indigenous communities in Canada (she is Metis, from Alberta). You’d be able to find many of her articles online, though I linked some above.

-- Neel Ahuja: Pretty famous scholar, “leading” author on biopolitics. References foodsheds and contrasts local and imperial food production, but also more broadly addresses interspecies/multispecies relationships; entanglements of race, gender, speciesism; health, medicine, and control of disease; control of food and personal bodies as sites of colonization.

-- Robin Wall Kimmerer: Wonderful. She’s a botanist, she loves moss, and she’s concerned with traditional ecological knowledge. (She is Potawatomi.) She does explicitly contrast imaginaries, like the difference between Settler-colonial/imperial perceptions of plants/ecosystems, and Indigenous/local/”attentive” perceptions of plants/ecosystems.

-- Vandana Shiva: She has many, many lectures and publications available. Her politics aren’t always great, but she might be most famous for advocating food sovereignty and resistance to corporate agriculture and food giants. Often speaks of development, industrialization, and gender hierarchies. But one influential text was Biopiracy: the plunder of nature and knowledge from 1997.

-- Anna Boswell: Perhaps most famous for writing about the plight of the endemic Aotearoa longfin eel, she specifically focuses on the contrast between, on the one hand, Indigenous/local perceptions and Maori knowledge of landscape/living creatures, and, on the other hand, settler-colonial and industrial/extractivist perceptions of land. She uses some certain animals/plants of Aotearoa as case studies to clearly demonstrate different treatment/perception of land, to criticize settler-colonial “world reordering” (landscaping, pasture, plantation, etc.) as a form of “deathwork.”

(1) Aotearoa longfin eel and devaluing species; (2) tuatara and colonial environmental change; (3) non-native stoats and persecution; (4) settler-colonial landscapes, fantasy-visions, and ecological apocalypse.

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Something I mentioned in the tags on that post about food in the Philippines was that an early formative learning experience for Young Me was when I met a teacher who had worked with ecology and horticulture in Southeast Asia, who stressed that, even after Euro-American imperial powers formally end their colonial occupation of a place, we have to ask: What avenues of food sovereignty are available, if plantation monoculture has destroyed the soil microorganism lifeforms and traditional knowledge systems have been deliberately dismantled or subjugated? Soil is dead, local traditional knowledge has been appropriated and undermined (and traditional knowledge is deliberately targeted during campaigns of erasure and overt violence). And so, even “liberated” places might be forced to drink corporate soda products. There might not be a military occupation, but corporate entities and financial institutions can now act as de facto occupiers. Destroy somebody’s food garden, and you force them to shop at your supermarket. Words like “independence” and “post-colonial” are haunted, because Empire continues, reasserts, finds “new” ways to dominate. But are these tactics really “new”? Just like in earlier historical periods of power consolidation, Empire seems to achieve great power by disturbing, changing, or severing connection between people and their local landscape/environment.

And food is at the center of that human-environment relationship.

If soils are damaged and people are dispossessed, no longer with access to a backyard garden; people of a Caribbean island might no longer be able to grow staple tubers, and instead the US-owned grocer franchise becomes the food source, entangling people involuntarily. Instead of eating Louisiana’s gumbo or the Pacific Northwest’s huckleberries, you can instead eat the same standardized meal at a fast food restaurant in New Orleans and in Seattle, at opposite edges of a continent, which has the effect of undermining potential regional cultural practices situated in local landscape, local plants, local food.

You know what I mean? Anyway.

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Hope these are interesting. Sorry for all of this, an overwhelming amount of text. :)

[gstqaobc]

Our dear Queen: never alone THE MONARCHIST LEAGUE OF CANADA 🍁🇨🇦

FOR TOMORROW, OUR QUEEN'S ACTUAL BIRTHDAY,,,We invite members to respond by return email by completing one of the following sentences in no more than 25 words  of which we will publish an assortment of the most interesting tomorrow. You never know what might happen if yours is judged best.  NB: this challenge is not  the place to express condolences to The Queen or refer to her recent loss, which we each will do in our own way, with a full heart and no interest in publicity or reward. 1) I find The Queen's most endearing trait to be... 2) If I could ask HM one question, it would be... 3) If I were asked to give one piece of loyal advice to our Sovereign, I would say...   LEAGUE POETRY COMPETITION ON THE NINETY-FIFTH BIRTHDAY OF THE QUEEN THREE WINNING POEMSWe were surprised and delighted by the number of entries in this first poetry competition of the League. But then, given its subject, perhaps we should not have been taken aback. The sentiments were universally heartfelt and the loyalty clear.   We are therefore awarding three prizes. Two were written in English and one in French: naturally, we are not translating them! The first is a subtle evocation of The Queen’s sense of duty and her love of horses - the poet’s reference to giving up riding was of course an allusion to HM’s ceasing to ride at Trooping the Colour - she enjoys riding as relaxation to this day!  The second is true to the spirit of Holst’s stirring melody, known to many as “I Vow to Thee, My Country.”  And the third, the winner, explores HM’s Realms whimsically with a touch of gravity by means of their national foods.  The poems could not be more different - which is as it should be. Our thanks to all who entered the competition!  SECOND PRIZE TIED by Tom MacGregor, Ottawa ON QUEEN ELIZABETH’S 95th BIRTHDAY                On her ninety-fifth birthday,                I think of the Statue on Parliament Hill                Of her confidently seated                On a horse named Centennial                Given to her by                The Royal Canadian Mounted Police.                The small woman unveiled it                In 1991 after she had given up riding.                Still, she carried on                More than 60 years as Queen                And 95 of service.   FIRST PRIZE by an anonymous member who is donating  the value of the prize to supply a food treat to the homeless today in honour of The Queen’s birthday QUEEN OF THE SIXTEEN REALMS On the 95th birthday of Elizabeth II   PROLOGUE Elizabeth, to your Realms grandmother, sister, friend and Queen: How can we embrace you, and today let you know That we would your sorrow share, wish you could lean On our sixteen hearts, like the drums, beating slow. We look back as you must on Philip’s decades: Your strength and stay during storm and fair days. We gaze also to our future wish: grief ‘midst memories fades To joy of life full-lived, walked on the fields of praise.               So follows our birthday wish, from Realms richly diverse, Who now tune their heart-strings to the happier times Which will follow, dear Ma’am, as sure as sunrise: A great truth of life, which we need not more rehearse, But, rather, assure you: north, west, east, southern climes Gather round to uphold you, dear Queen - loving and wise!                   ~ ~ ~   ~ ~ ~    ~ ~ ~ Elizabeth, our Queen and friend, the nations’ joy and pride, Her 95th today is hailed through Realms both far and wide; And since all share in most fond wish to serve special birthday treat - These lines some local fare suggest - loyal banquet so replete!         In ANTIGUA AND BARBUDA, small islands to be sure, But big in heart and loyalty - FUNGIE ‘tis special allure: Polenta-based and spicy hot, with pepperpot ‘tis served, A treat for their beloved Queen, one surely well deserved!         Down Under,  AUSTRALIAN mates present their VEGEMITE: This brewers’ yeast extract not yet the world’s delight! But served on toast throughout the land, a tribute singular - quite - Antipodean Queen finds on Aussie plate a most distinct delight.           THE BAHAMAS offers special dish: folk there pluck CONCH from sea: And dressed with lime and vegetables - ‘tis rich in Vitamin C!  Bahamian Sovereign will enjoy devouring “Queen Conch” recipe, Dressed with fruit, offered with love and Island loyalty         BARBADOS, amidst disloyal dance, bakes up its famed RUM CAKE On which Monarch’s pain at such dalliance might well her sweet tooth slake; Since toothsome confection is topped up with frequent rum infusion: EIIR hopes (though’d never say) “Drink deep: to republican confusion!”                 BELIZE proffers its BOIL UP, reminiscent of the pie in rhyme: No blackbirds for its Queen today, but fish, eggs, veggies: good time! Tis topped with broth and dough, then baked - a treat fit for a princess, The Central American domain diverse could offer her no less!         CANADA may indeed be home to most loyal Maple Throne: Thus on this day POUTINE shall stand in prominence, alone: Like the Dominion, flavours many, with toppings beyond measure - As each in own way toasts our Queen, the True North’s splendid treasure!                     GRENADA’s OIL DOWN, savoury-sweet, a one pot dish of stew, With coconut leaching flavours out to make each casserole new To taste - and variegated ever for all this island nation. Which prospers under Reign of she whose birthday brings elation!             Next in our roll of Realms, JAMAICA, island, of many peoples, blest To keep cool ‘neath tropical sun with ACKEE AND SALTFISH zest: Its spices mirror nation’s mix, from planters to Bobsled team; And dread-locked Rasta men, who share deepest love of Queen.                 PAVLOVA is NEW ZEALAND’s gift to the arts culinary, Its Kiwi, cream, meringue mix cherished by settlers as by Maori; Whether Hobbits share such taste, brave Frodo first and foremost, We know not - but all in the island realm drink to EIIR a toast!               If MUMU you were offered while exploring  PAPUA NEW GUINEA shore, Polyglot island lines hot coals with leaves - adds meats, fruit, veg and more, To make a stew from ground oven of savour nonpareil, Thus honouring their Queen and friend with two Hemispheres’ “hooray.”         SAINT KITTS AND NEVIS to birthday brings STEWED SALTFISH, which they blend With coconut dumplings and plantains for feasting without end, As no close they ever sight in good Queen’s service to tiniest sovereign state In Hemisphere - large  they be in duty, love - thus this day they fete!       SAINT LUCIA pairs fish and fig, GREEN FIG AND SALTED COD! Antilles population takes a week to give the nod To stew that melds, as island does two seas, Atlantic and Caribbean, And mix a Bounty cocktail to raise their glass to Queen!               A BREADFRUIT ROASTED in iron pot, add fried jackfish for great repast,   Is SAINT VINCENT & THE GRENADINES’ entrée, not easily surpassed: Its thirty-two islands celebrate their Monarch’s special day, Sing “...Land, so Beautiful” to big drum, calypso, steel pan and reggae!             Now Taro roots make sticky POI, SOLOMON ISLANDS’ favorite food, The wise old King lends his name to 900-strong island brood; Thus Melanesian Queen presides, with Governor-General elected: Their birthday bouquet beauteous, as from 200 orchid strains selected!                     TUVALU brings to feast PULAKA, swamp taro cooked for hours: Raising ocean discourages cultivation - ‘tis time for Commonwealth powers To use their world wide fellowship to save this crop essential: Their Queen fears global warming looms, Polynesian threat potential.               The UNITED KINGDOM is Elizabeth’s home, of sixteen Realms The Queen: No longer a colonial power, but from Empire’s legacy yet seen: Its “national dish” CHICKEN TIKKA MASALA now claims pride of place, Transcending old-style differences of climate, Raj and race!       ~! ~ ~   ~ ~ ~   ~ ~ ~ EPILOGUESo, all hail, dear Queen, gracious Lady: your true realms lie deep within, Not geographic, to be sure, but values kingly. gracious, human; Constant Commonwealth care for its nations great and small, Reflects deep-reciprocal, hailed to your heart, one voice echoed by all!     So here’s to Elizabeth - long may she reign, long live our monarch so great! Here’s to her courage in fair weather or foul, duty done, chosen not - happy fate! Here’s to the faith ever kept, beyond clamour of sectarian creeds; Here’s to the hope she brings all, so nourishing humankind’s needs; Here’s to her ninety-fifth birthday, her years’ gift to us, thus today we proclaim:God willing, all your Realms do their duty And each subject in turn do the same! 

GSTQAOBC 🇨🇦🇬🇧🇦🇺🇳🇿

[spinnovations]

Week 2 - Colonialism Research

‘cottagecore moodboard’ by user raspberrymornings on tumblr

The Problem with Cottagecore 

The ‘cottagecore aesthetic’ is described by Wikipedia as being an ‘internet fashion aesthetic’, as well as a Gen Z subculture, that celebrates an idealised rural life, simple living, and traditional skills and crafts such as baking, cooking, pottery and sewing. Its soft, sunny images of jam jars, lambs and white picket fences are peaceful and comforting - the prospect of swapping the rapid pace and grey smog of a capitalist hellscape for peaceful country living is an enticing one. 

I definitely have an appreciation for this aesthetic - I’ve never felt closer to some kind of god than I do when I bake a cake from scratch, I coo over videos of farm animals on the internet, and I want nothing more than to roam about the idyllic, fantasy-like farm retreat built for the queen in Sophia Coppola’s 2006 film ‘Marie Antoinette’. I know that a large reason I chose Nairn Street Cottage as my site to focus was because of my affinity for the aesthetic - I knew it would mean I could easily incorporate my favourite mediums of collage and needlework, and that I’d enjoy researching it because of my passion for history. 

However, I want to ensure that I am not blindly romanticising the home and lifestyle of the Wallis family settlers, and ignoring the darker political history at play. 

A desire to lead a wholesome existence and be more in-tune with nature is not inherently bad - however an uncritical appreciation of the cottagecore aesthetic can lead to a romanticisation of settler colonialism - because the practice of establishing rural dwellings is largely connected to the legacy of homesteading and farming on stolen Indigenous land (Ollivain). This aesthetic that promotes a life of self-sufficiency in rejection of the city carries with it the colonial assumption that land is “up for grabs”, as well as the danger of encroaching on indigenous country when Traditional Owners are not consulted (Ollivain). 

“Fighting for Indigenous liberation and being conscious of whose land we are on is something we should all strive to do and we must be open to criticism; lest we allow our escapist fantasies divert us from the important work of transforming reality” (Ollivain). 

Colonialism in New Zealand 

- Māori originated with settlers from eastern Polynesia, who arrived in New Zealand in several waves of waka voyages between roughly 1320 and 1350.  By the time the first Europeans arrived, Māori had settled the land, every corner of which came within the interest and influence of a tribal (iwi) or sub-tribal (hapū) grouping (A History). 

- After Abel Tasman became the first European explorer to reach New Zealand, it would be another 127 years before the next recorded encounter between European and Māori - British explorers arrived first, with French not far behind (A History). 

- Over the next 60 years contact grew, with majority of interactions between Māori and Europeans passing without incident - but when things did turn violent, much was made about the killings of Europeans, with little mention about the considerable loss of Māori life that did occur (A History).

- Whalers and sealers made regular visits to the colony, and by the 1830′s the British government had decided to “curb the lawlessness” of the land and establish a colony (Alves). In 1840, the Treaty of Waitangi was signed by more than five hundred chiefs. The Treaty is a highly contentious document that still carries a lot of weight in present-day politics - briefly, both the English and Maori versions stipulated different things: the former mandated that the Crown would have full control over New Zealand’s territories, while the latter indicated that Maori would have full sovereignty over their tribal lands (Alves). These deviations led to a series of conflicts and forceful land grabs by the British (Alves).

- The Wallis family arrived in New Zealand in 1857. Seventeen years earlier, in 1840, was when the first settler ship - the Aurora - arrived in Petone (European). The town was named for the Duke of Wellington, winner of the 1815 battle of Waterloo, and was part of the New Zealand Company’s systematic model of colonisation (European). By the end of the year, 1200 settlers had arrived in Wellington (European). 

-  In 1859, Governor Thomas Gore Brown’s purchased a disputed block of land at Waitara, which set the government on a collision course with the Kīngitanga movement. The government interpreted the Kīngitanga response as a challenge to the Crown's authority - Governor Gore Browne succeeded in bringing 3500 Imperial troops from the Australian colonies to quash this perceived challenge, and within four years a total of 9,000 British troops had arrived in New Zealand, assisted by more than 4,000 colonial and kūpapa (pro-government Māori) fighters as the government sought a decisive victory over the "rebel" Māori. The use of a punitive land confiscation policy from 1865, depriving "rebel" Māori of the means of living, fuelled further Māori anger and resentment, fanning the flames of conflict in Taranaki (1863–1866) and on the east coast (1865–1866).

-  In the period between the first European landings and the First World War, New Zealand was transformed from an exclusively Māori world into one in which Pākehā dominated numerically, politically, socially and economically (A History).

Effects of Colonisation on Māori

- A major decline in life expectancy - from about 30 years before European contact to 25 for men and 23 for women in 1891 (Pool). 

- A major population decline - from around 100,000 in 1769 to 42,000 at its lowest point in 1896 (Pool). 

- Impact of introduced diseases - this was the major reason for the population decrease, and had devastating results. The decline began accelerating after the signing of the Treaty of Waitangi in 1840, as settlers began arriving in greater numbers (Pool). 

- A loss of land -  The influx of settlers led to a demand for land, and from the 1840s Māori were under great pressure to sell their ancestral territories (Pool). Loss of Māori land – through confiscation following the 1860s wars, Crown purchase and the Native Land Court – led to the displacement of large numbers of Māori (Pool). Deprived of their land, tribes were in many instances reduced to poverty, with no option but to live in overcrowded and unhygienic conditions (Pool). Losing land, they also lost access to traditional food sources (Pool). Lack of resources, overcrowding and poor diet helped disease to take hold and spread (Pool).

Nairn Street Land

- The land around Pukeahu was occupied by ngakinga (gardens) for the Te Akatarewa pā. This was a major pā for the Ngāi Tara iwi, so they developed numerous garden sites, including on Pukeahu.  Ngā Kumikumi clearing was an old cultivation area in the bush around what is now lower Nairn Street. Nearby, around Central Park, was the Te Āti Awa kāinga (village) known as Moe-i-te-rā or Moe-rā (Pukeahu). 

-  There are few, if any, known wāhi tapu (places of spiritual significance to Māori) directly on Pukeahu. However, because of its height and proximity to Te Akatarewa pā, it is likely that burials were conducted somewhere on the site (Pukeahu).

-   Te Aro pā was established around the 1820s, and covered about 2 hectares in the 1840s. It was divided in two, with Ngāti Ruanui people living in the eastern end and Taranaki people at the western end. As Wellington grew, British colonists called for the pā to be sold. The residents resisted, but the settlers forced the issue and by 1870 it had been subdivided and sold. In 2005, archaeologists uncovered the remains of three huts ( Norman).

-  On a map of the courses of Wellington streams from 1940 - 1949, an un-named stream is marked running from the vicinity of Nairn Street via Cuba Street to Te Aro (Wellington Streams). The Te Aro Pa site at the mouth of this stream is marked (Wellington Streams).

I can’t seem to find any information online regarding the stream that would have run across the Nairn Street Cottage section - I will look into this further, as I’d like to know its name if I could, and its significance if it had any. In the Māori at Pukeahu article, it mentions a swamp in the vicinity, which was a mahinga kai (food-gathering area), where eels and other fish from the swamp streams were gathered - it could well have been one of those streams. In Māori culture, many tribes directly or indirectly consider water as the source or foundation of all life - in this case, the stream would have been important for sustaining life and providing nourishment. 

Bibliography:

Alves, Thalita. “The Story of Colonisation in New Zealand.” Culture Trip, 28 June 2018, theculturetrip.com/pacific/new-zealand/articles/the-story-of-colonisation-in-new-zealand/.

“A History of New Zealand 1769-1914.” NZ History, nzhistory.govt.nz/culture/history-of-new-zealand-1769-1914.

“Courses of the Wellington Streams.” National Library , natlib.govt.nz/records/22612149.

“European Settlers Arrive in Wellington.” NZ History, nzhistory.govt.nz/wellington-anniversary-day.

“Māori at Pukeahu.” Māori at Pukeahu, mch.govt.nz/pukeahu/park/pukeahu-history-4.

Norman, Edmund. “Te Aro Pā.” Te Ara , Ministry for Culture and Heritage Te Manatu Taonga, 20 Oct. 2015, teara.govt.nz/en/artwork/13194/te-aro-pa.

Ollivain, Claire. “Cottagecore, Colonialism and the Far-Right.” Honi Soit, 8 Sept. 2020, honisoit.com/2020/09/cottagecore-colonialism-and-the-far-right/.

Pool, Ian. “Effects of Colonisation on Māori.” Te Ara Encyclopedia , Ministry for Culture and Heritage Te Manatu Taonga, 2 Feb. 2018, teara.govt.nz/en/death-rates-and-life-expectancy/page-4.

#Week 2 #Research

[foxhenki-blog]

The Black Meat

The Māori have nearly two hundred names for mushrooms endemic to New Zealand, but as of 2005 most of the traditional knowledge of this fungi has been disrupted. The primary vehicle of ethnomycological knowledge, as we have seen in other explorations form this project in Asia and Latin America, is through oral tradition. In the case of the Māori, these links have been eroded. It should be noted, however, that the ‘kingdom of fungi’ as a class of entities was not recognized by the Māori until recently. This could mean that those researchers that are attempting to uncover traditional knowledge about fungi are asking the wrong questions. The term ‘Harore’ is the modern generic name for fungi. It was and is considered a ‘starvation food’ or at the very best, not considered a delicacy but just another part of the edible landscape of New Zealand. Other uses are as tinder and fire-carrying materia — a usage that we see in paleomycological investigations that has survived to the present day. One would be forgiven for thinking of brackets and other fire-carrying mushrooms as kin to Prometheus and all that hero represents. One of the most significant usages of fungi, however, is absolutely sacred. Cordyceps robertsii, a predatory mushroom that preys on local caterpillars, is used (along with the caterpillar) to create the pigment for Tā moko (traditional Māori tattoos). (Fuller et al, 402).

Another fungi commonly used by Māori today are the Laetiporus portentosus, known as ‘Te pūtawa’ in Te reo (‘the language’ in Māori), which is used to protect wounds from infection by using it as a type of antibiotic pad.

Pekepekekiore, or Hericium coralloides, is one of the few where still extant oral tradition refers to the ancestors of modern Māori using it as a forest food.

New Zealand forests also contain the Wood Ear fungus known as Auricular cornea or ‘Hakeke’ in Te reo. While prized in some parts of the world, Hakeke is almost certainly a starvation food for the Māori, even being featured in a song captured by the colonialist Sir George Grey in 1853:

“What, what shall we eat? Wood ear fungus that clings to the karaka or, convolvulus that stretches over the land? Who will dig the convolvulus in the winter?”

Because it does suit the taste of New Zealand’s Asian neighbors, it is the only fungus that is wild crafted and exported. This practice is not modern, however, the ancestors of contemporary Māori having established trade with China in the fungi in the 19th century.

Agrocybe parasitica, known to the Maori as Tawaka, is a food, medicine, and magical agent. It is given to individuals to reduce fever and for the general health of expectant mothers. It can be used (either intentionally or otherwise) as a malefic agent as well. It is reported that if an individual consumes Tawaka and walks among gardens growing gourd plants that the gourds will decay or otherwise not mature. Similarly, an individual who has consumed the mushroom will reduce other’s chances to catch fish.

The ubiquitous Puffball (Lycoperdon utriforme), called Pukurau in Te rea, is used medicinally in much the same way as it is the world over — as a successful agent utilized to stop bleeding from wounds and for reducing pain from burns. The prevalence of puffballs on nearly every continent and the fact that it is used in identical or similar ways by indigenous communities all over the globe is strong evidence that the Puffball has been humankind’s ally since some point deep in prehistory. The town of Waipukurau in Central Hawkes Bay, New Zealand is reportedly named after a strong colony of Puffballs. This area is also central to Māori culture, in particular the Rangitāne tribe (Whenua et al, retrieved from https://www.sciencelearn.org.nz/image_maps/72-matauranga-maori-fungi-as-food-and-medicine).

Let’s return for a moment to Awheto, the Cordyceps mushroom that grows from the caterpillars of two specific moths in Aotearoa. The caterpillar carcass and mushroom are collected and fired into charcoal and pulverized into a black powder, which is then used in the production of sacred tribal tatooes. This connection between insects and mushrooms is important for our current investigation as it will open up doors to different facets of our archetype. In 1952, the entomologist David Miller published a paper in the Journal of Polynesian Studies titled ‘The Insect People of the Maori.’ In this work the author captures the genealogy of Māori gods and spirit-forms that make up the foundation of their cosmogony includes all living things except humans and is known as the Te Whanua a Torohuka. Part of the Te Whanua a Torohuka are the Aitanga Pepeke, or the Insect People. The tribe of Aitanga Pepeke properly consists of spiders, mites, sand-hoppers, sandlike, crayfish, shrimp, crabs, woodlice, slugs, snails, worms, millipedes, and centipedes (Miller, 2). Miller separates the Māori spirit genealogy into 5 branches. The first four have a very similar structure to Greek or Roman genealogies, which should be familiar to many readers. The fifth, begun by a spirit-form named Haumia — the Lord of Uncultivated Foods, stands alone as its own branch, unconnected to the rest. The Insect People are direct descendants of Haumia through his descendent, Te Monehu — the Patron of Fern-Root. Also among this taxonomy are beings with extra-normal origins that are of broader interest to our investigation. These are Putehue, who begat the Gourd-Plant. The Gourd-Plant having origins outside of the traditional spirit ecosystem and being weak against the sympathetic presence of the Poplar Mushroom is a potentially valuable data point. A celestial being named Nuhe begat the Sphinx Moth Caterpillar — one of the two endemic creatures specifically targeted by Cordyceps robertsii and ultimately ending as materia for sacred Māori tattoos (the Ghost Moth caterpillar being the other). Flies and cicadas also are considered to have a lineage from outside those that rule over Aotearoa (Miller, 4). This causes one to wonder if these classifications indicate a type of invasion of a non-indigenous species at some point in deep time. Alternate, or perhaps more specific, origins of the tribe of Aitanga Pepeke are also recorded by Miller. A descendent of the Lord of the Ocean, Punga, begat Tutewanawana who in turn begat Tutangatakino — a singular evil diety and Lord of the Human Stomach and all of the pains originating from that area of our anatomy. Tutangatakino’s decedents are recorded as vermin (which were largely introduced by colonizers), insects (in general), spiders, lizards, and centipedes. Their lineage stemming from a recognized evil marks them as malefic entities in the Māori spirit-ecology (Miller, 5). Towards the conclusion of Miller’s paper is a glossary of terms that will be of great assistance to us in our investigation. The specific spirit form we are investigating is the Pekepekekiore, a mushroom that goes by the common English name of Coral Tooth Fungi and the scientific classification of Hericium coralloides. The term Pekepekekiore isn’t specifically defined in any of the references that mention it, but Miller’s glossary contains names with the same phonemes.

Pekepeke Haratua is the Māori name for Macromastix holochlora — commonly known as Daddy Long Legs. It is the only term in the glossary that contains a reduplication of the phoneme ‘peke.’ Pekeriki is the name for both lice and invasive vermin. Peketua is the name of the centipede, who is referred to in the glossary as the progenitor of all other insects, lizards, and spiders (Miller, 55). Pete also means ‘to jump,’ and is the word to describe arms and legs. The reduplication 'as in pekepeke' is a common feature in some indigenous languages to describe 'more then one.' Kiore can be used to describe a mouse, a later usage as mice and rats came with colonization. It also has notes that are relevant to hanging or climbing, which relates back to the first two phonemes if they are to be interpreted as 'limbs.' The ‘Many-Legged One’ is a possibly very good interpretation of the Māori name for the Coral Tooth Fungus when attempting a direct translation of its name and considering its connections centipedes endemic to New Zealand like the Cormocephalus rubriceps — which can grow up to a massive 10 inches in length.

The Many-Legged One is often found on decaying beech and in beech ecosystems, tying him (as so many other mushrooms are) to the Gallo-Roman/Proto-Basque/Celtic deity Fagus — who rules over the beech, red-haired humans, and child birth. Hericium coralloides has been proven to grow on freshly cut beech logs, decaying beech (in the wild), and even on living beech (with assistance). The mycelia of Coral Tooth Fungi has also been observed as being more ‘combative’ in the wild then many other types of mushroom mycelia (Crockatt, 9) — loaning it an aggressive and fiery ambience as an archetype. In the Northern Hemisphere, H. coralloides typically fruits in its chosen beech ecosystems from early September to late November, depending on the severity and quickness of the coming winter. On occasion, The Many-Legged One is also found on ash trees, on occassion. His affinity for beech extends into the Upside-Down as well, being found primarily on Southern Beech in New Zealand, for example.

One primary method of cultivating this spirit-form is through the use of colonized oak dowels and freshly cut beech logs. It is recommended that an electric drill and a bit sterilized with alcohol spirits create a series of staggered hole 1/3 in in diameter, and approximately 1 in deep. Colonized oak dowels can then be hammered into the beech. This method has also been proven to work (albeit somewhat less consistent then when using cut beech) on living beech trees. If colonization of a living beech is successful, however, the resulting growth has been reported to be prolific (Crockatt, 78). Spores of Hericium corraloides can remain viable for up to 24-30 weeks (Crockatt, 80). Cultures of Hericium corraloides spores have been observed to grow the best on Sabouraud Dextrose Agar (Julian et al, Abstract). Hericium coralloides shares many of the nutraceutical effects of its kin, Hericium erinaceus. The Many-Legged One, however, has unique metabolites that achieve these effects. These metabolites have been shown to follow different metabolic pathways as well, marking Coral Tooth Fungi as a powerful synergistic supplement to H. erinaceus. These corallocin metabolites include an isoindolinone derivative (a six-membered benzene ring fused to a five-membered nitrogen-containing ring that is quite complex and rare from natural sources) that has demonstrated nerve growth and neurotrophic (molecules that support the growth, survival, and diversity of neurons) activity. Corallocin B has also shown to have antiproliferative effects on cancer cells and the ability to regulate endothelial function, which has implications for those suffering from coronary artery disease, diabetes, hypertension, and hypercholesterolemia (Wittstein et al, 1). Pekepekekiore, the child of Peketua — the giant New Zealand centipede, through the mechanisms of its corallocin metabolites is a potent neurotrophic agent and can be connected to The Black Meat, a drug described by William S. Burroughs in Naked Lunch. In that work we are first introduced to The Sailor, a Meat Eater, as he interacts with a shoe shine boy in the sprawling Interzone. The Sailor is described as having cold eyes the color of depths of the sea that reflect an imminently foreign perspective to the warm-blooded shoe shine boy’s relationship with the world. The Sailor can be imagined as the descendent of Tutangatakino, the evil entity ultimately descended from the Lord of the Ocean. He exists in an ficto-ecological niche with other insectoids like ‘Fats’ Terminal, an employee of the infamous ‘Meet Cafe’ who is described as possessing blank periscopic eyes (Burroughs, 51). This is another of Tatangatakino’s children for he begat all members of the Insect People of Māori, the Aitanga Pepeke Tribe. This niche of spirit-forms, the Insect Tribe, can be assumed to imbricate over the magical niche of the Kingdom of Fungi through non-western taxonomies that see no boundaries to combining lizards, moths, centipedes, and fungi into the same genealogical group. Further into the chapter of Naked Lunch entitled ‘The Black Meat,’ we follow The Sailor, our embodiment of the Meat Eater. He is described as manipulating a leaden tube with fibrous pink fingers reminiscent of the Pinking Things from Lovecraft’s Whisperer in the Dark. The Sailor cuts the end of this tube with a little curved knife — an archetypal tool of the mushroom forager — and a mist taking on the rolling image of boiling fur flows into his face, distorting and pulling it out of phase, only to bring it back into ‘unbearable focus’ a moment later (Burroughs, 52-53). This capture the metaphorical experience of the nerve growth and synaptic sharpening provided by Coral Tooth Fungus’ primary nutraceuticals. The ‘Traffickers in the Black Meat’ are described as youths dressed as women in gowns of burlap and rotten rags. This connects Hericium corraloides with the origins of drag in deeptime — from Two Spirit individuals in American Indian/Native American culture to the Roman literature and Chinese theater. As spirit form, our mycospirit is a patron of the LGBTQ community. The materia of their gowns are representative of poverty. This is a multi-faceted concept; poverty of spirit, poverty of time, poverty of food choices and nutrition, a poverty of social power, and a poverty of wealth. The ‘dealers,’ which we can also assume to be a representation of the beech ecosystems so beloved by the Coral Tooth fungi and many others in the Kingdom, are said to appear as crustaceans camouflaged against black rocks and among shining lagoons the color of muddy rivers (Burroughs, 52). Old Bill Lee represents the Meat Eaters and their dealers as a type of tribe, a tribe whose role is the consumption of the children of Haumia, the Māori Lord of Uncultivated Food — a natural deity to pray to when foraging for rare mushrooms like The Many-Legged One. It is in the reflection of the this chapter of Naked Lunch that we can see smoky glimpses of Anna Tsing’s matsutake hunters in the Pacific Northwest. The dealers and the hunters existing in a synergistic cosmic waltz. The clan of the Eaters of the Black Meat, a subset of the larger (and growing) tribe of the mycomage, are painted as the ‘black marketeers of World War III.’ We are traffickers in the subversion of materialist values. The Third World War is one of culture — the re-enchanted versus the media-fed undead. We are the ‘servers of fragmentary warrants’ constructed of asemic writing. We, the 21st century magic-user, are serving warrants to the materialists, the Dream Police (who would keep us from realizing our lives outside of their multifaceted prisons of poverty), for their crimes against the spirit world. We all live in Burroughs’ unconstituted police states — living in a state of oppression without realizing. We take in The Black Meat and our bodies react to these ancient spirits, to their medicine. We react in ways the Dream Police never intended and fear the most. The mycomage is hand-in-hand with the dealers of the Black Meat. We are the brokers of unregulated dreaming and the travelers on the paths of retrocausative enchantment and Lovecraftian hypernostalgia. As we advance on our enemy:

“The Dream Police disintegrate in globs of rotten ectoplasm swept away by an old junky, coughing and spitting in the sick morning.” (Burroughs, 55)

as we consume the ‘overpoweringly delicious’ flesh of the Many-Legged One (reported to taste of the camouflaged crustaceans revealed in Burroughs’ narrative) we become like him and the divine centipedes that spawned him. Tutangatakino is kin to Ōmukade, a Japanese Yōkai. Yōkai is a term used to describe spirits that is represented by an ideogram that combines the terms ‘bewitching,’ ‘attractive,’ and ‘spectre.’ Another, perhaps more familiar, term for yōkai is mononoke. Ōmukade is a giant centipede that resides in the mountains and eats humans, yet is reportedly weakened by human saliva. Sepa is the Centipede God of the Egyptians whose cult was centralized in the area surrounding Kheraha, north of Memphis. This is now known as Old Cairo, as an embodiment of Interzone we are ever likely to see in-the-real.

Sepa the Centipede God is the adversary of Apophis the Serpent and Lord of Disorder. In this ancient juxtaposition we can see the role of the Many-Legged One’s medicine where it can heal or stem the tide of neurodegenerative diseases — staving off the disorder that is visited upon humankind when ravaged by those diseases. Rituals or spells directed against disorder or chaos (especially when traveling) or the other spheres of influence ruled by Apophis can begin with the invocation:

“He is Sepa — he is on his way to Heliopolis…” (retrieved from https://henadology.wordpress.com/theology/netjeru/sepa/)

The ‘Road to Sepa’ is a spiritual path that centers on the worship and patronage of the Great Centipede and is synonymous to the Clan of the Eaters of the Black Meat. The Maya had an entire era dedicated to the centipede, the Waka Dynasty that spanned from the fourth to the eight century AD. Curiously, the Snake/Centipede - Apophis/Sepa dynamic is present here as well with the first queen of the Waka Dynasty being known as ‘Lady Snake Lord’ (retrieved from https://www.nationalgeographic.com/news/2017/09/ancient-maya-king-tomb-spd/). Much like the Māori, the Mayan had an evil entity known to scholars only as God A’ or ‘Akan’ that ruled over the realm of the dead and alcohol; he is often depicted as a flying demonic insect in a state of self-decapitation and has in his entourage the centipede, spiders, and all the same members of the Aitanga Pepeke that were begat by Tutangatakino. The 1901 treatise on Māori Magic by the ethnographer Elsdon Best states that the ancestral Māori had three primary causes of death; death on the battlefield, death from sickness, and death from witchcraft. Māori witchcraft is not only an active malefic force between a sorcerer and a victim (or another sorcerer) but can also be what is described as ‘semi-passive’ or ‘semi-active’ magic — that which is only dangerous when it is interfered with (Best, 69). This includes spirits of place, enchanted places, or magically-imbued natural entities that use magic as a type of natural defense mechanism. This could easily include fungi or, at the very least, protected trees inhabited by fungi. Another class of Māori magic is what is called ‘makutu,’ which translates to the Western concept of witchcraft. Makutu is reported to be a non-aggressive or defensive practice that includes spells to protect the life, spirit, and health of the practitioner. If we were to imbricate mycomancy onto the Māori system, it would certainly imbricate over the practice of makutu. Counter-spells are also present and are considered a varietal of makutu. Counter-spells are wards that nullify the effects of aggressive magic — three generic terms for this practice are momono, parepare, and whakataha (Best, 69). The author of ‘Māori Magic’ also dives into the origin stories surrounding how magic came to the Māori. According to the paper there is an archetypal magician by the name of Te Mahoi-hoi, a direct descendent of Maui whose children lived among the Māori. The term mahoi directly translates to the Western concept of spirit or rather, the essence of a human or god’s soul. Te-Mahoi-hoi begat the ‘little people’ of Aotearoa, whom are called the Te Tini-o-te-mahoihoi by the author. These are roughly equivalent to the elves and fairies of European tradition (Best, 71). Māori magic in its passive and aggressive distinctions, are recorded as being associated with direction and gender. Tama-tane, aggressive magic, is affiliated with the East and the male gender while Tama-wahine, passive magic, is of the West and aligned with the feminine. Tama-wahine is reported as the more powerful form. In this, we are also aligned with mycomancy, which, as has been previously discussed in this investigation, is a feminine magic and the spirito-medicinal properties of the mushroom archetypes form this system are ultimately passive and defensive in nature. Tama-wahine is used primarily to protect oneself and those places that serve and are productive for the individual. Magic is used to protect a forest or a productive tree through the use of charms, invocations, or other magic meant to conceal the wealth or value of these places (Best, 76). Using this same metaphysics, a mushroom can easily be used to protect the tree from which it sprung or the entire forest that houses the foodsource. This use of natural materia as a component of sympathetic magic to protect the natural environment is intuitively extremely powerful. If one’s land is attacked or afflicted, we are offered a specific rite that can be adapted to the purposes of the mycomage. Take for example a situation where a particular tree or grove is very productive in terms of producing mushrooms. Perhaps this is a secret morel patch deep in the woods. You find that someone else has found your patch and poached your morels or you are the victim of aggressive magic that has reduced the productivity of this food source for you. ‘Māori Magic’ recounts a spell that can be used to ‘destroy the enemy wizard.’ For our purposes, begin with a mushroom from the place you wish to protect. The mage is to use a wand, what type is not divulged, and tap the ‘body’ of the forest (the mushroom) and recites the following:

”To ara Haere i tua, haere i waho Haere te maramatanga Haere i nga kaupua o te rangi Haere i nga kapua o te rangi Haere ma hihi ora Ki te whai ao, ki te ao marama Ko rou ora Haere i a maona nui Haere i a moana roa Haere i a maona te takiritia Ki te whai ao, ki te ao marama Ko rou ora”

The mycomage then sprinkles water on the body of the place and places it with a meal in an oven at dawn. Once the food is cooked, the mage checks the ‘forest body’ and if it too has been cooked through the poacher or enemy magic-user is considered defeated (Best, 78). Protecting crops, fish, and forest products through the use of magic is a widespread practice, a near universal custom of the Māori, according to the paper. Another method of protective magic is to erect a post and tie local ferns, weeds, and other local materials to it. One piece of this materia is special and is referred to as the ‘whatu,’ or ‘kernel,’ which absorbs magical power directed at the place (Best, 90). This could be coupled with the rite of mātapuru which consists of tying green flax around the body, arms, and legs and reciting the mātapuru momono (incantation):

“Monokia te waha o te tipua Monokia te waha o te tahito Me puru to waha ki pari a nuku Me puru to waha ki pari a rangi E ki mai na koe, he tahito koe He koeke, he kai-ure” (Best, 95-96)

The sigil of the Many-Legged One… the Coral Tooth Fungus… the Black Meat is to be invoked for any individual seeking to grow beyond their current intellectual capacity. This can be in conjunction to studying towards a degree or even attempting to gain access to higher education from a lower socio-economic strata. He is in opposition to the snake as an archetype of evil, and thus, can be used when contacting Lucifer/Satan/The Devil as a talisman of protection.

Pekepekekiore is a friend of the forest ecosystem and if found in the wild, along with its sigil, can be used in protective rituals as the metaphorical spirit of place. Plagues of insects are rendered powerless in the face of this spirit-form. The magico-medicinal metabolites of Hericium coralloides are proven as effective agents in stemming the blinding storm that is cognitive decline, diabetes, and metabolic syndrome. Its sigil along with modified Osirian rites, the Māori spells listed above, or any similar magical practices will enhance its already powerful effects. Sigil courtesy of Ghostly Harmless’ Sigilizer

References Best E (1901) Maori Magic: Notes upon Witchcraft, Magic Rites, and Various Superstitions as practised or believed in by the Old-Time Maori. Auckland Institue. 69-99 Burroughs W S (1959) Naked Lunch. (First Evergreen Black Cat Edition, 6th Printing) Grove Press, Inc. New York, NY. Crockatt M (2008) Ecology of the rare oak polypore Piptoporus queyrcinus and the tooth fungi Hericium cirrhatum, H. coralloides, and H. erinaceus in the UK. Cardiff University. pp 1-129 Fuller, R, Buchanan P and Roberts M (2005) Medicinal uses of fungi by New Zealand Maori people. International Journal of Medicinal Mushrooms (7) pp 1 Julian A V, Wright C A, and Reyes R G (2018) Prelude to successful cultivation of Hericium in the Phillippines: Understanding its mycelial growth response on different culture media and its antibacterial activity. International Journal of Pharmaceutical Research and Allied Sciences (7,2) pp 1-7 Miller D (1952) The insect people of the Maori. The Journal of the Polynesian Society (61, 1) pp 1-61 Whenua M, Stewart G, and Buchanan P (2020) Mātauranga Māori: Fungi as food and medicine. Retrieved from https://www.sciencelearn.org.nz/image_maps/72-matauranga-maori-fungi-as-food-and-medicine Wittstein K, Rascher M, Rupcic Z, Lowen E, Winter B, Koster R W, and Stadler M (2016) Journal of Natural Products. pp 1-6 Mushroom Images Agrocybe parasitica from Ian Dodd Auricular cornea from ucera Cordyceps robertsii from Richard Hartland Hericium coralloides from Lisa Kimmerling and Alan Rockefeller Laetiporus portentosus from Ian Dodd Lycoperdon utriforme from Thomas Laxton

#Hericium coralloides

[adelphiawrite]

Maori in New Zealand

>First the Austrian artist Friedensreich Hundertwasser, who lived in New Zealand, delivered a design in 1983, which is still today for many the unofficial flag of New Zealand. On many products made in NZ, in publications or at events you can find the Koru flag (koru is the budding fern, for the Maori the symbol of fertility and new beginnings). Hundertwasser expressed the wish to be buried wrapped in the Koru flag after his death, which was allegedly the case when he died in 2000. One of New Zealand's largest minority groups are the island state's first immigrants, the Maori.

The Maori culture will cast a spell over every traveller. On this guided tour you will learn about the myths and legends of the indigenous people under the guidance of a Maori. You will visit important Maori sights in the region, get an insight into the rituals and customs of the local tribe and learn interesting facts about their history and culture. In the Bay of Islands you can take a Waka, a traditional war canoe, along the calm flowing Waitangi River together with a Maori guide. Also people, especially chiefs and priests could be brave. Careless touching or use, even bringing cooked food close to the tapu meant an injury to the tapu and could have serious consequences, even death. Sometimes the souls of the dead lived in these sacred objects (tipua), but often there was no exact explanation why things were in the state of tapu. Mana is a form of energy that is nowadays interpreted as charisma or prestige. Mana could be attributed to gods, chiefs and objects or it could be considered a sacred power, in any case mana is related to supernatural powers, that's where its sources lie.

Radio

The largest Kauri tree is Tane Mahuta (God of the forest) and is 51.50 m high and 1500 years old.

The New Zealand flag clearly refers to the history of the country as a British colony.

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At most you can feel the hectic pace of life in the big cities.

In Bluff at Stirling Point and on the opposite side on the shore of stewart Island you can even find the (symbolic) chain links that hold the South Island in place.

Biculturalism means belonging to and relating to two different cultures.

>>/ul> About 13.5 % of the total population are Maori today, but only a few are still pure Maori, most of them are descendants of mixed marriages with other population groups. Altogether 565,329 New Zealanders call themselves Maori today. Later they lived mainly from planted sweet potatoes, yams and taro and from fishing. Growing self-confidence has led to a return to the old traditions.

Promoting Māori culture in New Zealand

Even the troublesome and malicious atuas were granted the right to exist, for they too were not considered to be completely evil, but had positive characteristics. Like the souls of the deceased they belonged to the respective tribe and one had to come to terms with them. Things like fire or water could also be bearers of bravery if they were brought into religious contexts, for example through the ceremonies of a priest. These waters or fireplaces were then by no means used for the performance of daily tasks. Most important was this concept

#maori religion

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WEEK 2 : TASK 3 Identify authors definitions , quotes and examples - expand your interpretation with reference to other relevant examples. Consider in particular the meaning of the concept in relation to environments and ecologies.

a) Mana Taonga - Hei Whenua Ora, Te Hakari Dune Wetland  Wetlands are a Toanga for Maori Culture. "Te Hākari Dune Wetland Te Hākari Dune Wetland was once part of an extensive coastal forest encompassing a series of lakes, lagoons, and dune wetlands located within an ancestral area". “sits within ancestral lands retained under the ownership and kaitiakitanga (the exercise of guardianship) of local hapū of Ngāti Tūkorehe”.  "focus only on a species, and restoring only for that species (and its wider ecosystem) will ultimately founder if it fails to also acknowledge human relationships with the natural and cultural landscape, with place, and with the sacred realm”. “ The restoration project for Te Hākari is grounded in a kaupapa (issue) and tikanga (values and practices) Māori epistemology of knowledge development”. “restoration of fragmented ecological systems is interdependently related to the healing of a community and its relationships with the natural and cultural landscape”.

Wetland provides food and a source for materials. 

Community “lived, procreated, died, and sustained themselves by their seafaring, fishing, gardening, and housing skills using natural resources from the biodiversity rich wetlands, and coastal and estuarine regions”.

“Wetland Wetland loss since 1900 97.4%”

 “Native forest cover loss since 1920s 73.8%”

During the restoration process researchers realised that it was vital to acknowledge the human relationships that were attached to this wetland. There is much more to it than the physical properties and species it holds. 

“'cultural landscapes' – those places where humans have transformed natural areas, or where natural settings have shaped people’s way of life”

The area around it has a responsibility to keep it flourishing. 

Their objectives align with the concept of active kaitiakitanga, where hands-on projects are grounded in kaupapa and Tikanga, whole-of-system, multiple-goal and action-orientated methodologies”. 

Kaupapa Maori Aproach they took to restore the wetland:

“identified those coastal ecosystem services that are important to iwi and hapū 

explored and activated ways of 'measuring' them alongside the traditional 'Western science' indicators of ecological health

conducted research in such a way that tangata whenua were reunited with their natural and coastal environments gained understanding of aspects of customary

and remaining local knowledge, and applied it in a different context from what our tūpuna might have faced in the past”.

b) Ethics, Ecology and the future: Art and Design Face the Anthropocene 

Dear Climate - Marina Zurkow, Una Chaudhuri, Oliver Kellhammer, Fritz Ertl and Sarah Rothberg Their website slogan “ Dear Climate, You’re changing fast. We want to change with you” Dear Climate was founded in 2012 by a group of environmentalist and artists from New York. Their aim is to address the issues of the ‘fix it’ attitude mainstream environmentalism so often prompts. Dear climate takes on this issue by designing web posters that do not prompt action as such, but instead prompts a new way of thinking. As said by the artists of dear climate their work is “designed to “craft new kinds of personal engagement with climate change” that are filled with fear, fantasy and imagination rather than catastrophe, desperation and heroism”. With hope of a generation of people that have a shift in mindset toward the non-human world, recognising themselves “socially, politically and geographically to radically adapt to the changing climate rather than conquer it”. 

References :  https://www.dearclimate.net/about/writings

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POLYNESIA to NEWZEALAND

The Māori are the indigenous Polynesian people of New Zealand. Māori originated with settlers from eastern Polynesia, who arrived in New Zealand in several waves of waka voyages somewhere between 1320 and 1350.Over several centuries in isolation, these settlers developed their own distinctive culture whose language, mythology, crafts and performing arts evolved independently from other eastern Polynesian cultures.

                                 HANGI

Let’s start with the traditional Maori hangi! This involves meat and vegetables slow-cooked in an underground oven. Although it was a common cooking method for thousands of years in New Zealand, today a hangi is saved for more special occasions (mainly because it takes all day to prepare!) Prepare to be overfed but extremely satisfied at hangi meals as part of Maori cultural experiences.

Hāngi is a traditional New Zealand Māori method of cooking food using heated rocks buried in a pit oven, called an umu. It is still used for large groups on special occasions. 

There are many dishes in Maori tradition but hangi is important one. Whenever you visit New Zealand must try this dish

In traditional hangi cooking, food such as fish and chicken, and root vegetables such as kumara (sweet potato), are cooked in a pit dug in the ground. In today's modern society, pork, mutton or lamb, potato, pumpkin and cabbage are also included

The food would be wrapped in leaves then arranged in baskets made of flax; these days baking foil and steel mesh are more common. A hangi is cooked for three to four hours, depending on the quantity of food being cooked