Living Memory and the Travelling Mountain Narrative of Taranaki

<p>The Travelling Mountain Narrative is the origin myth of Taranaki maunga and the foundation on which Taranaki tribal tradition and identity is constructed. The story pattern of the Travelling Mountain Narrative relates the journey of Taranaki maunga and Te Toka a Rauhoto to Te Tai Hauāuru. This thesis establishes that the origin myth was sourced in the historical migration account of the ancestor Rua Taranaki and mythologised over multiple generations. Te Toka a Rauhoto is the tangible connection between the past and the present and is represented by the sacred stone located at Puniho Pā. Informed by mātauranga Māori paradigms, a literature and qualitative mixed method research framework collated a wide variety of information about the Travelling Mountain Narrative and the tūpuna of the Kāhui Maunga, the early inhabitants of the Taranaki region. Exploring the way myth and history intersects with the lived reality of a contemporary tribal community this thesis contributes to the critical analysis of these tribal traditions. This thesis also highlights how participating and contributing to the pā, hapū and the iwi throughout the duration of PhD research also offered insider insights into the modern retention of ancient knowledge.</p>

Living Memory and the Travelling Mountain Narrative of Taranaki

<p>The Travelling Mountain Narrative is the origin myth of Taranaki maunga and the foundation on which Taranaki tribal tradition and identity is constructed. The story pattern of the Travelling Mountain Narrative relates the journey of Taranaki maunga and Te Toka a Rauhoto to Te Tai Hauāuru. This thesis establishes that the origin myth was sourced in the historical migration account of the ancestor Rua Taranaki and mythologised over multiple generations. Te Toka a Rauhoto is the tangible connection between the past and the present and is represented by the sacred stone located at Puniho Pā. Informed by mātauranga Māori paradigms, a literature and qualitative mixed method research framework collated a wide variety of information about the Travelling Mountain Narrative and the tūpuna of the Kāhui Maunga, the early inhabitants of the Taranaki region. Exploring the way myth and history intersects with the lived reality of a contemporary tribal community this thesis contributes to the critical analysis of these tribal traditions. This thesis also highlights how participating and contributing to the pā, hapū and the iwi throughout the duration of PhD research also offered insider insights into the modern retention of ancient knowledge.</p>

Media Tradisional Sebagai Media Komunikasi Pembangunan Masyarakat Titidu Gorontalo

Communication media as a means to convey information is traditional and modern. The rapid development of communication technology in modern media by some communication experts is allegedly able to change the traditional form of communication found in Indonesia. The author is interested to know the benefits of the implementation of the Gorontalo tribal tradition as a traditional communication media play a role in development in the village of Titidu? By using the method of observation and in-depth interviews with 34 sources obtained from purposive sampling techniques. This study was also complemented by a literature review to deepen data and data processing using descriptive qualitative analysis. The findings show the existence of traditional media that still survive in the village of Titidu aims to preserve the traditions of the Gorontalo tribal people who place the tradition based on syara 'and syara' based on the book of God as a way of life, so that the culture of Gorontalo people highly values traditions especially those with Islamic nuances. The tradition is related to customs in the form of wedding ceremonies, coronation and reception of officials, funerals, hair cutting and weighting. Art in the form of remembrance (obeyed), burdah (buruda), funds and zamrah. Dance movements or sports such as langga, longgo, and literature in the form of prose and poetry. By implementing interpersonal, group, free and social communication to socialize regional development in the fields of innovation (health, education, national defense, arts, development), government policy, program accountability in the village head's remarks.Media komunikasi sebagai sarana untuk menyampaikan informasi bersifat tradisional dan modern. Pesatnya perkembangan teknologi komunikasi pada media modern oleh beberapa pakar komunikasi disinyalir dapat merubah bentuk komunikasi tradisional yang terdapat di Indonesia. Penulis tertarik untuk mengetahui manfaat pelaksanaan tradisi suku Gorontalo sebagai media komunikasi tradisional berperan dalam pembangunan di Desa Titidu. Dengan menggunakan metode observasi dan wawancara mendalam terhadap 34 narasumber yang di dapat dari teknik sampling purposive. Penelitian ini juga dilengkapi dengan kajian pustaka untuk memperdalam data serta pengolahan data menggunakan analisis deskriptif kualitatif. Temuan menunjukkan keberadaan media tradisional yang masih bertahan di Desa Titidu bertujuan untuk melestarikan tradisi masyarakat suku Gorontalo yang menempatkan adat bersendikan syara’ dan syara’ bersendikan kitab Allah sebagai pandangan hidup, sehingga secara kultural masyarakat Gorontalo sangat menghargai tradisi-tradisi terutama yang bernuansa Islami. Tradisi tersebut berhubungan dengan adat istiadat berupa upacara pernikahan, penobatan dan penyambutan pejabat, pemakaman, pengguntingan rambut serta pembeatan. Kesenian berupa dzikir (diikili), burdah (buruda), dana-dana dan zamrah. Gerak atau olahraga tarian seperti langga, longgo, dan sastra berupa prosa maupun puisi. Dengan menerapkan komunikasi antar pribadi, kelompok, bebas dan sosial untuk mensosialisasikan pembanguan daerah pada bidang inovasi (kesehatan, pendidikan, bela negara, kesenian, pembangunan), kebijakan pemerintah, pertanggungjawaban program dalam sambutan kepala desa.

A Delicious Country

This chapter begins with Huler’s observations about the beauty of the country and his interest in the Keyauwee Indians Lawson wrote about in his journal. In the Keyauwee Town, Huler immerses himself in the archaeology findings at Caraway site. After his stop in Keyauwee, Huler meets with those who fell in love with Lawson. As Huler travels across the Haw River, he learns the geography that Lawson travelled upon and reflects on the friendships that Lawson created on his adventure. Lastly, Huler takes in the tribal tradition of the Occaneechi as Lawson did.

Budget processes in the Anglican Church of Melanesia: an emergent ethnic identity

Purpose The purpose of this paper is to evaluate ethnic identities emerging from the budgetary processes of the Anglican Church of Melanesia (COM) – the Solomon Islands. Design/methodology/approach An interpretive and case-based methodology is employed. Fieldwork consists of 27 interviews, document analysis and lived-observations. Ethnic identity and concepts of the indigenous culture inform the analysis. Findings Findings demonstrate how Church-led practices merge with indigenous processes and how, together, members negotiate their way through this complex budgeting process. A broadened network and community (wantok) is revealed, and through a sympathetic melding of Melanesian and Church tradition, a new ethnic-identity emerges. Issues of parishioners’ isolation, women’s roles and central accountability are not, as yet, fully integrated into this emerging identity. Research limitations/implications There may be value in prioritising “people” over “timelines”, “discussion” over “deadlines” and in respecting local traditions in order to nurture the foundation for new identities. Also, and as evidenced, “nationhood” should not be assumed to be a powerful force in defining ethnic identity. Practical implications The value of respecting the complex interaction between tribal tradition and Church values by those in power is revealed. Social implications “Ethnic identity” is revealed as a complex notion in the Solomon Islands Anglican COM. Originality/value A long-isolated culture’s construction of self-identity in the context of the COM is revealed.

BUDAYA TARI BUBU MENGALAI – MEDIA KONVENSIONAL DAN PEMBENTUKAN TARI MASYARAKAT BISAYA DI BEAUFORT, SABAH

Artikel ini menjelaskan tentang latar belakang masyarakat Bisaya. Ia memperkenalkan budaya tradisi mereka menerusi tarian tradisi Bubu Mengalai yang diamalkan sejak zaman dahulu hingga kini. Kajian ini adalah tertumpu kepada tiga zaman yang berbeza iaitu pada era tahun 1920-an, tahun 40-an dan tahun 2011 yang mana masyarakat ini telah membudayakan tarian Bubu Mengalai dalam kehidupan mereka. Tarian tradisi Bubu Mengalai yang diamalkan oleh penggiat seni tari tradisi suku kaum Bisaya pada hari ini adalah lanjutan daripada tahun 1920-an lagi. Tarian Bubu Mengalai giat dipraktikkan oleh pencinta seni tari tradisi masyarakat Bisaya dan menjadi tetapan warisan bangsa Malaysia. This article explains the background of Bisaya community. It introduces their traditional culture through the traditional dances of Bubu Mengalai that has been practiced since the ancient times. This study is focused on three different times of the era of the 1920's, the 40's and the year 2011 of which this community has cultured the Bubu Mengalai dance in their lives. The traditional dance of Bubu Mengalai practiced by tribal tradition Bisaya dance today is an extension of the 1920's. The dance is actively practiced by Bisaya community who love traditional dance arts and the dance has become the national heritage of Malaysia.

Hearing impairment in association with distal renal tubular acidosis among Saudi children

A follow-up of seven patients with the autosomal recessive inherited syndrome of distal renal tubular acidosis (RTA) and sensorineural hearing loss is described. Five patients were diagnosed as having primary distal renal tubular acidosis and rickets, four were found to have severe sensorineural hearing loss of over 80 dB: two of which are brothers. Two patients were diagnosed as having secondary distal renal acidosis due to a genetic disorder called osteopetrosis; they are brothers and their audiograms showed a mild conductive hearing loss of an average 35 dB bilaterally. All patients had growth retardation with improvement due to alkaline therapy but their hearing loss was not affected by the medication. The pedigrees of two families with half sibs showed the familial incidence for consanguineous marriage. Consanguinity was found to be positive in five out of the seven patients. The tribal tradition in Saudi Arabia fosters consanguineous marriages for cultural and social reasons and pre-arranged marriages are still seen.