Wednesday marked the opening of what is one of the biggest events on the National Māori calendar. Eagerly awaited by thousands, this biennial event is the paramount event for Māori performing arts. An extravaganza of live performance and a bringing together of some of the best exponents and practitioners of the art form from across iwi and the motu.
Places at the Nationals are hotly contested within individual rohe. Top qualifying groups from each district make the National competition. The amount of work that goes into the stand of each group is immense. Original composition, choreography, vocal excellence, beauty and excellence in the language as well as physical fitness are all required.
Participation at this level also requires a mastery of a variety of art forms – from mōteatea to poi to haka and traditional weaponry. Hundreds of hours of relentless practice and commitment are required from members of groups that take months if not years in the preparation of what they will share with the mutitudes when they take the stage. The result is a feast for the senses and the soul, each group bringing the best they have. The best groups embody all the aspects of ihi, wana and wehi.
Various components of each set are judged and scored. Each set consists of waiata tira, mōteatea, whakaeke, waiata ā ringa, poi, haka and whakawātea. Individual items as well as other components such as excellence in the Reo, original composition, kākahu, kaitātaki tane and kaitāki wahine are all judged and scored to help decide the overall winner of each judged item and to decide the eventual overall winner.
Everyone has their own favourite kapa and star performers, the choreography that causes “ohhs ” and “aahhhs”, the brilliance of new original compositions. Te Matatini inspires excellence in all the performers, and has been known to spark many a conversation, ignite hapū, iwi and rohe pride. Occasionally results have been known to cause debate or some controversy, but one thing is for sure – Te Matatini never disappoints.
If you’d like to find out more, Te Matatini have their own website where you can find more in-depth information. Māori Television is live streaming and on offering on demand services to New Zealand, Australia and America. The Facebook pages of Te Kaea and Māori Television are offering up to the minute social media updates. Every group gets their moment in the spotlight with the top scorers in each pool qualifying for finals on Sunday (you can find a full programme here.)
Christchurch City Libraries blog hosts a series of regular podcasts from specialist human rights radio show Speak up – Kōrerotia. This show is created by Sally Carlton.
UNESCO’s International Mother Language Day is on 21 February. In this episode Sally speaks with University of Canterbury and Growing up with Two Languages researchers Una Cunningham and Jin Kim, and activists/teachers Anya Filippochkina and Jawad Arefi, who discuss community/heritage language bi- and multilingualism in a single language-dominant society.
Part I: Defining ‘mother language’, ‘first language’ etc
Part II: Cognitive, professional and social benefits of speaking multiple languages; first language use among first- and second-generation migrants
Part III: Challenges to encouraging continued engagement with first languages in a single language-dominant society
There are approximately 6900 languages in the world today. That’s right – six thousand, nine hundred! That’s A LOT of different languages! How many of them can you speak?
We all learn a language when we are born. That’s our ‘mother language’ – we pick it up from our family and friends, and learn it without too much effort. Some New Zealanders speak English as their mother language, some speak te reo Māori or New Zealand Sign Language, and others speak one of those thousands of other languages. To quote that well-known song, Aotearoa New Zealand really is a great big melting pot of cultures!
UNESCO’s International Mother Language Day (21 February 2017) is a chance to celebrate the different languages we all speak, and to encourage people to read, learn, and share ideas in their native language.
Here at Christchurch City Libraries we have heaps of resources you can read in your mother language – books, newspapers, magazines, online resources, you choose! Our World Languages collections have books and magazines in languages from Afrikaans to Vietnamese.
PressReader lets you read newspapers and magazines from Albania to Zimbabwe, and our selection of language eResources can help you study, relax, or learn English or another language.
Check these resources out, and maybe by next year you’ll be able to say you speak one more language than you do now!
With the Holi festival approaching its fourth year of being held in Christchurch, people should no longer be surprised by the sight of respectable adults running around, throwing coloured powder and water at each other in the first week of March.
The first Holi festival held in the Garden City was organised by Hitesh Sharma and Sandeep Khanna of Revel Events, and took place at the Pallet Pavilion on 23 March 2014. The festival has grown in size and popularity since and is now one of the many Indian cultural events which are becoming commonplace on the Christchurch social calendar.
There are food stalls, games and dance performances, all the while coloured powder is continuously being thrown around. Those who are attending are encouraged to wear clothing and shoes which are old (as the colour might not wash out). Sunglasses can help keep the powder out of your eyes. The coloured powder supplied at the event is corn based and non-toxic.
This year the festival will be held on the grass space at 221 Gloucester Street. Entry to the festival is free (though bring money to purchase coloured powder and food!)
The festival is traditionally celebrated throughout the Indian subcontinent on the last full moon of the Hindu month of Phalgun.
Holi derives its name and origins from a narrative found in the Hindu scripture, Bhāgavata Purāṇa, which tells of the sinful king, Hiranyakashipu. Believing himself to be more powerful than the gods, Hiranyakashipu was angered that his son, Prince Prahlad, who was a devotee of the god Viṣṇu, refused to worship him. Holika, the demoness sister of Hiranyakashipu, who was immune to fire, tried to kill Prahlad by leading him into the flames of a pyre. In order to save his devotee, Viṣṇu manifested in the world as the lion faced avatar, Narasiṃha, and saved Prahlad. This symbolises the victory of good over evil.
To celebrate the defeat of Holika, a holika dahan, a bonfire with an effigy of the demoness, is burned on the night before the festival. On the next day, the streets are awash with colour as people of all different ages and communities bombard their friends and strangers with coloured powder and water. People are encouraged to lose their inhibitions. Anyone, at anytime, can suddenly find themselves surrounded and doused with colour. In this way, the festival also represents the putting aside of grievances and the celebration of community.
One game, which is commonly played, involves teams forming a human pyramid to reach a pot of butter which hangs high above the street, while bystanders throw coloured water on them. The game has its origins in the story of Krishna (another avatar of Viṣṇu), who tried to steal butter from Radha and the gopis (female cowherders). The game has featured at previous Holi events in Christchurch.
To prepare yourself for the fun of Holi, watch this scene from the Bollywood film, Mangal Pandey, based on the historical events of 1857.
Also make sure to check out Christchurch City Libraries’ collection of India related material.
Not that we haven’t been doing just that for the last few months, but there’s so much to say. America fascinates and repulses me. I couldn’t live there – not just because I would eat all the food – but it is a fascinating place to observe, and we are fortunate to generally be able to enjoy its cultural output, both high and lowbrow. So naturally I was intrigued when I spied Claudia Roth Pierpont’s American Rhapsody in a bookshop in Auckland. I immediately went to the nearest library, hopped on the wifi and requested a copy (btw – aren’t libraries great?).
It’s a funny book, endeavouring to “present the the kaleidoscopic story of the creation of a culture.” Lofty intentions indeed! However, it is more of a collection of biographical and critical essays about a range of major players in American culture. The first two-thirds of the essays – which include Wharton, Fitzgerald, Hepburn and Gershwin are perfectly okay, but it’s the final third where, for me, the book truly comes alive. Orson Welles‘ and Laurence Olivier‘s (not from the US but that’s not the point) approaches to acting and Shakespeare are compared and contrasted. What is naturalism, how – and should – America tackle Shakespeare? These themes of naturalism and an American theatrical tradition are continued in an essay on Marlon Brando.
We are reminded that Brando was a supporter of the Civil Rights movement, and the last two essays cover novelist James Baldwin and singer Nina Simone who – to my shame – I didn’t know much about at all. Reading about these two African-Americans and learning more about the the nuances and iterations of the wider Civil Rights movement is inspiring me – to read their words and listen to their music and make an effort to further understand America’s painful history.
So, I’ve come away from this book thinking about acting and how we express our country through our cultural creations, and also with some new inspirational figures to look to. We need them.
In 2014 this amazing little book was released. Beginning it’s life as a MA thesis at Te Whare Wānanga o Awanuiārangi. Sadly Pāpā Wiremu passed away before the book was published however with the kind permission of the Tāwhai whānau it was published by Huia publishers. It is a wealth of information for old and young, Māori and non-Māori.
Every now and then you get the opportunity to read a book that not only leaves you feeling privileged to have read it, but more importantly, wiser for having done so. Living by the Moon – Te Maramataka o Te Whānau-a-Apanui is one such book.
Written by the late Wiremu “Bill” Tāwhai, a well-respected kaumātua of Te Whānau-a-Apanui, Whakatōhea and Ngāti Awa, it is a collation of Te Whānau-a-Ruataia inter-generational knowledge pertaining to Te Whānau-a-Apanui lunar calendar. Long before shopping malls, smart phones, “Uncle Google”, and social media, our tipuna planned their lives by the lunar calendar. Every iwi had one. Knowing the lunar cycle, understanding how it affects your environment, and your competence to analyse and interpret correctly those effects, determined your ability to hunt, grow, and gather food. Thanks to Wiremu’s natural skill as an orator, this knowledge is conveyed in a way that is not only easily understood but leaves the reader feeling as though they are sitting with him. It took me back to a time when I was young and would sit with my own father listening to tribal kōrero.
Sadly, Wiremu Tāwhai died on 2 December 2010, before his book, which began as his MA thesis for Te Whare Wānanga o Te Awanuiārangi, was published. However, he left various legacies for future readers within his text. These included the consideration of what is to become traditional wisdom and knowledge such as the maramataka, reminding us of their importance “to sustain a healthy environment for the enjoyment of generations to come.” Encouraging words for all Māori to research their tribal knowledge, build tribal repositories, and openly share this knowledge among tribes and internationally with other indigenous nations.
His final words are for his people of Te Whānau-a-Apanui, encouraging them to continue the exploration of their traditional knowledge basis, record their findings and therefore ensure the distinctiveness and character of the tribe will endure.
Living by the Moon is beautifully written in both Māori and English. As Joan Metge notes in her forward:
Wiremu Tāwhai demonstrates his own gifts as a word-weaver… the rewards [of this book] are greats when the texts are read side by side, paragraph by paragraph.Taken together, they complement and illuminate each other.
Doing this makes the book an easy read, with an insight into a world that once was and that many are now returning to. It is certainly one book I will return to again and again, even just for the pleasure of reading it.
E Tā, ka rere āmiomio atu te whakamiha ki a koe e te huia kaimanawa mō tēnei taonga i tākoha mai nei. Māringanui katoa mātou i tōu tiro whakamua i tō whare kōrero kua whakakaohia e koe, hei taonga whakamahi mō ngā uri whakaheke e manakotia mai ana ki ēnei mea. Nā reira e Tā, ahakoa kua riro koe ki te manaakitanga o rātou mā, ā, e ora tonu ana tōu owha, te owha nā ngā tipuna. Āpōpō ko te Rakaunui te tīmatatanga o te maramataka hou hei arahi i tō rahi.
The back roads of North India’s mofussil in the first half of the nineteenth century were not a place where you would wish to find yourself alone. Not only had the decline of the once mighty Mughal Empire led to instability, but the region had also suffered from the wars between the Marathas and the British East India Company. Poorly maintained, the roads were the haunts of dacoits (robbers) and wild animals.
Yet every year, once the monsoon rains had passed, many were forced to traverse these lonesome highways. Merchants and farmers left their homes to trade in nearby villages. Others departed to undertake pilgrimages to a distant shrines. Sepoys, who had spent the rainy season on leave, would hasten to return to their barracks.
Many never returned home. Having vanished without a trace, their families would spend the rest of their lives wondering what had happened to their loved ones.
John Cracroft Wilson
There are seven witnesses to his good character, and did I not know the loose manner in which all depositions are taken in almost every court…I should be inclined to think him an innocent man.
So wrote John Cracroft Wilson when faced with a prisoner who, by all appearances, seemed an ordinary man. Decades later, while living out his retirement by farming the land which would later become the Christchurch suburb of Cashmere, it is possible that he often reflected on such encounters. For unlike many of his social peers in colonial Christchurch, he had started his career by assisting in the eradication of a murderous practice which had brought misery and devastation to untold Indian families.
John Cracroft Wilson was born in Madras Presidency, India, in 1802. The son of a British judge, Alexander Wilson, and his wife, Elizabeth, he was later sent to England for his education. There he was schooled at the East India Company College at Haileybury where he would have learned the skills required for a colonial servant in India. In 1826 he furthered his education at Brasenose College, Oxford. He does not appear to have completed his studies, for two years later he married Elizabeth Wall.
Following this he returned to India where he entered into the Bengal Civil Service. It was in this capacity that he was eventually appointed as assistant commissioner to William Sleeman (1788-1856), the district officer in Jubbulpore, and, as a result, drawn into the sinister world of thuggee.
Throughout history, the threat of being attacked by bandits has often led to travellers joining together for protection. In India it was no different. Upon arriving at rest houses, travellers would seek out the company of those whose destination also lay along their route. Most often such unions resulted in the traveller safely reaching their journey’s end.
But for the unlucky few, they were marked for death the moment they accepted the offer to join a company of travellers. Confident that there was safety in numbers, they would spend weeks, sometimes even months, sharing the hardships of the road with their newly found companions.
To the unassuming traveller there was nothing extraordinary about their companions. Hindu or Muslim, they appeared no different from the usual farmers, merchants or priests that one might encounter on the road. Yet these men were in fact, thugs, practitioners of a particular form of highway murder known as thuggee.
Thugs differed from regular bandits in that they followed a strict code which regulated how the murder was to be carried out. Thugs would always lure their victim into a false sense of security and then, at a prearranged moment, strangle the victim with a cord. The body was then either buried or disposed of in a well. Anyone could be a victim: man, woman or child, Hindu or Muslim – they did not discriminate.
Hunting the stranglers
In 1830, it was the regular discovery of these bodies that caused William Sleeman to realise that something more than random highway murder was taking place. He saw these unsolved murders as a chance to raise his profile in the eyes of his superiors. Through methodical investigation, interrogation and meticulous record keeping, he created a policing system that was effective enough to track down the gangs of thugs which were operating in or, at the edge of, British territory in India.
In 1832 Sleeman put Cracroft Wilson in charge of operations in the doab region and made him his representative at Etwah. The role required Cracroft Wilson to carefully investigate those men who were brought before him on charges of thuggee, especially since those who were accused often appeared to be respectable family men and contributing members of society.
Those thugs who were found guilty of murder were summarily executed, while others were transported to the Andaman Islands. Some turned against their fellow thugs by becoming informers. In return for assisting British officials in tracking down their former colleagues, these men escaped the death penalty but would spend the remainder of their lives in prison.
Although they found the crimes of these reformed thugs abhorrent, working in such close capacity with the informers, and recognising that they behaved no different than ordinary men in their daily lives, caused some British officials to develop a strange sense of respect for the former thugs. Cracroft Wilson even commented that one of his informers, Makeen Lodhee, was “one of the best men I have known!”’
It was the publication of Sleeman’s report on these criminals and their methods which led to thuggee entering the Western imagination. The thugs were portrayed as a highly organised secret cult, fanatical worshippers of the Hindu goddess Kālī, to whom they sacrificed their victims. Post-colonial scholarship has sought to undo some of these misconceptions but they still remain, as can be found in the ridiculous portrayal of thuggee in the film Indiana Jones and the Temple of Doom. However, Sleeman’s work on thuggee remains with us today in that the ruthlessness and lack of remorse which these criminals possessed caused the word thug to enter the English language.
By 1840 Sleeman was able to proclaim that thuggee had been removed from Indian society.
John Cracroft Wilson continued to work as a magistrate before taking leave in 1854 to visit Australia and then New Zealand, where he purchased land which would later become the suburb of Cashmere. He would later settle permanently in Christchurch, accompanied by his Indian servants, for whom he built Old Stone House.
Cracroft Wilson was certainly a man with personality flaws. Many in colonial Christchurch considered him to be rude, abrupt, and arrogant. Yet his role in the eradication of thuggee, and thus bringing to justice those men who murdered without any regard for their victims, should not be overlooked.
I was about 20 when I encountered Chinese New Year for the first time. We were holidaying in Hong Kong, which was British in those days and went across the border to The People’s Republic of China.
It was amazing. Bicycles were loaded up with decorations. Everyone was getting readily for New Year. I wished that I was going to be in China for a while longer. I would have loved to have seen it.
During New Year, red is everywhere. It is the colour of luck and happiness. Children receive money wrapped in red paper. Adult exchange poems written on red paper. The Chinese New Year is also an opportunity to remember ancestors, and to wish peace and happiness to friends and family. The lunar new year begins on Saturday 28 January. 2017 is the year of the Red Fire Rooster.
Are you a Rat, a Rooster or one of the other animals? Find out!
The holiday ends with the Festival of Lanterns. In Christchurch, The Lantern Festival will be held on 17-19 February. The best time to see the lanterns is after dark, but if you can’t get there at night, a day time visit is worth while. At night, the lanterns are bright colours in a dark park. During the day, the lanterns are not lit, but are colourful reds and yellows in a green park.
If you are interested in learning Mandarin and Cantonese Chinese, We have a collection of books and language courses to suit all levels. We also have Mango Languages. This is an online learning system that will help you learn many languages. It also has lessons for learning English for speakers of Mandarin, Cantonese, Korean and Japanese speakers. Use at a library or enter your library card & password / PIN.
CINCH is our Community Information Christchurch database. It has a list of a range of religious, arts and cultural organizations that meet the needs of the Chinese community.
See how the libraries have celebrated Lunar New Year in previous years.
Each place is devoted a couple of pages and includes a map and photos. I was fascinated by Slab City located in California. It is described as “the last free place in America” and occupies 640 acres of concrete and debris-littered land. People live rent free in makeshift homes that over the years have attracted the dispossessed, the lost, plus plenty of libertarians and eccentrics. After the 2008 financial crash some people ended up there out of total necessity as their homes were foreclosed.
Another Californian oddity is Colma, with a small population of only 1,400, the dead on the other hand – close to 2 million – occupy seventeen cemeteries. Gives a whole new meaning to the “dead centre of town”.
An abandoned tourist resort in Cyprus also piqued my interest. Once a mecca for the wealthy and famous, it was abandoned after Turkish troops occupied the part of the island where it was located, and tourists and residents alike fled. For forty years Turkish soldiers were the only ones to benefit from the resorts high-end hotels but it has now been left to Mother Nature. It remains out-of-bounds but word has it that the ghost resort is still full of once fashionable cars and, more excitingly, 1970s clothes!
There is a good news story around it however, with the online vegan community getting right behind the idea. A host of people are trying out recipes and ideas to get the ideal Aquafaba experience, and this is replicated in this book. Certainly the pictures look quite appetising and range from the savoury to sweet, including a rather lovely looking lemon meringue pie.
Someone else give it a go and let me know the verdict!
Celebrating Dia de los Muertos has a long history in Mexican tradition. It is celebrated on 2 November, a day set aside to remember and honour those who have died.
Day of the Dead is truly a celebration of life. When children dance with caricatures of death, eat skull sugar molds and learn to respect that life is brief, they learn there is a circle to life. This helps them to not fear death and they are free to enjoy and appreciate every moment.
Day of the Dead altars are built during Dia de los Muertos to honour the lives of those who have passed. They are often quite beautiful creations, constructed with love and care. Traditionally, every family in Mexico builds an altar on the days leading up to November 1. Some people even start weeks in advance and hire professionals to build elaborate altars. Other altars are more modest, but are still built with sincere, loving intentions.