Multimodal feedbackWhat is your thesis? Write it down now, making sure

that you support your statement with a minimum of one reason ie The work of Baker demonstrates that art is a living representation of indigenous spirituality because it represents dreaming stories which are at the centre of indigenous beliefs about creation and divine presence.

If you are doing the traditional forms question, you must define what you mean by traditional forms ie use of ochre colours, use of techniques such as rarrk-cross hatching, use of sacred symbols. The modern protest art you saw does not use traditional forms.

If you are doing the modern question, you must explain how this form of art expresses their spirituality still: ie if kinship, land, disconnection is evident in their work, you can connect this easily to spirituality, to a spiritual yearning to be connected back to culture.

You cannot put in chunks of material on the artists that have just been copied!!

Everything must be in your own words and be referenced AND be linked to the notion of spirituality

Call the artists by their surname except for in your introduction

Referencing is to be done throughout your piece through hyperlinks and at the end of your Ppt on a Bibliography/Sources page

Make sure you include a journal/blog about what you have learnt

Core components of primal religions Highly developed spirituality with a

unique world view that is pre –technological and holistic

Understandings of Creation as cyclical and ongoing: Australian indigenous - the Dreaming. The Maori – Creation and Whakapapa

Oral transmission of these beliefs through sacred story

Relationship with nature and the land integral

Expression of all aspects of life through the arts

Choose three of these core components to focus on in preparing for your exam.

Build up a chart of the similarities and differences between these 3 components in Australian indigenous and Maori spiritualities

General Info on Maori Culture and ReligionThe Maori people of NZ (Aotearoa) belong to the family of

peoples generally known as Polynesian

Their settlement of NZ took place before 1000 AD and many migrations occurred until about 1500 AD

The early religion of the New Zealand Maori was/is a primal religion as it was the people’s first religion

The Maori conceive of everything, including natural elements and all living things as connected by common descent through whakapapa or genealogy.

Accordingly, all things were thought of as possessing a life force or mauri.

The Marae, or traditional meeting house, is a place where visitors are welcomed, is today, still the main focus for ceremony and community identity.

The Maori World ViewA cyclical one in which everything repeats itself as

does the cycle of life and the cycle of the seasons

The Maori world view is a three tiered structure made up of the realm of Ultimate Reality, the Realm of the Human and the Realm of the Dead

Ultimate reality is the realm of the gods: an ever present reality that has continuity with present reality

(realm of the Human)

These two worlds are not closed for the world of the gods penetrates that of the Human

Maoris do not see the sacred and secular as separated but as parts of the whole:

Te ao hurhuriIs a world revolvingA world that moves forwardTo the place it comes from;A wheel that turns on an axleOf strength Ancient Maori

saying

A wheel that turns on an axle

Of strength Ancient Maori saying

Whakapapa (genealogy)gives the person an axle of strength; it affirms the speaker’s identity and links them with their present audience and their past

Concept of nga wa o mua very important (days gone by); the past doesn’t lie behind but is spread out in front of the speaker, beginning at his/her feet.

The past is gathered up and moves forward.

CreationThe cosmos is involved in an evolutionary

process: there is movement and developmentThey saw a basic structure to the universe which

they described in terms of opposites; Te Rangi (sky or heaven, associated with day and light) and Te Po (associated with darkness and death and also the place where the spirits of the dead go)

Te Po not only the source of endings but also of beginnings

Te Rangi is the abode of the gods; polytheistic religion

GodsMaori deities have been classified into four: a

supreme being Io, departmental gods, district or tribal gods and inferior beings.

All mortal matters were subject to rules laid down by one or another of these godly children, issued as edicts through earthly priests called tohunga ahurewa . It is also the priest's duty to memorize their sacred chants and seeing that they were passed on to the next generation.

Creation storiesEmergence of Te ao marama (Te ao tu roa)What is the story of the primeval parents

Ranginui and Papatuanuku?

Key spiritual conceptsIn former times there was a very strict division in

Maori life. Some things were tapu, or sacred and powerful, and some were noa - without sacred power. Cooked food was noa, and must never be taken into the meeting house (marae). What is the meaning and importance of mauri, noa, tapu and mana?

Mauri: the mauri (life principle) is the living breath imparted at birth and signified by the first sneeze; it can be described as the soul of the person; this holds the person’s mana

If one’s mana is volated the mauri can be lost and death must follow

Mana (a supernatural force said to be in a person, place, object or spirit. Contains power, sacred power, life-giving power, power pertaining to the gods) is gained by the birth rituals recited by a father at the time; the mana is imparted to the person when at his birth the father recites the appropriate karakia to a particular atua to endue the child with mana for the course in life the child will follow ie the karakia might be addressed to Tangaroa of the child is to be a fisherman or sea traveller

Mana can be imparted to an object ie ornament or weapon. These gained their mana from the mana of the proprietor

Mana is so powerful that it can be dangerous and needs protective shield– this called tapu- religious restriction

Tapu: sacred (like taboos)When a tapu restriction has been broken, a

state of ritual pollution exists ie not asking the barber to place cut hair in a paper bag so that it may be taken home and buried in a secret place (tapu protection for personal mana)

Noa: the opposite to tapu is noa; means common or ordinary

The rituals that enable this are called whakanoa; rituals of purification

Adoption of Christianity

In the early 1800s, many Māori embraced Christianity and its concepts. Large numbers of converts joined the Church of England and the Roman Catholic Church, both of which are still highly influential in Māori society.

The Māori aspect of the Church of England in New Zealand has long been recognised by the ordination of Māori priests as Bishop of Aotearoa. The Roman Catholic Church also ordains Māori to high positions.

In the 19th and early 20th centuries, new religions arose, combining various aspects of Christianity with traditional and non-traditional Māori philosophies.

Today, Christian prayer (karakia) is the expected way to begin and end Māori public gatherings of many kinds. Prayers are also made at the beginning of many new projects, personal journeys, and endeavours. In some ways, however, the modern religious practices of the Māori can be seen as utilising Christian practice to satisfy traditional cultural imperatives

Islam is the fastest growing religion amongst the Maori community.

Census figures show the number of Maori Muslims increased from 99 to 708 in the 10 years to 2001.

It has been claimed that most numbers have been gained from prisoners taking up Islam and that the AMMA tend to teach a more politically and racially motivated form of Islam like the Nation of Islam, rather than more "traditional" Islam. They view tino rangatiratanga as a jihad, and see Islam is the perfect vehicle for Maori nationalism.