In Polynesian-European First Contacts: a Reconsideration
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Place”: Performance, Oral Tradition, and Improvization in the Hidden Temples of Mountain Altai
Oral Tradition, 27/2 (2012): 291-318 Sensing “Place”: Performance, Oral Tradition, and Improvization in the Hidden Temples of Mountain Altai Carole Pegg and Elizaveta Yamaeva Dedicated to Arzhan Mikhailovich Közörökov (1978-2012) 1. Introduction: Altai’s Ear The snow-capped Altai Mountain range runs from southern Siberia in the Russian Federation, southwards through West Mongolia, eastern Kazakhstan, and the Xinjiang autonomous region of Northwest China, before finally coming to rest in Southwest Mongolia. This essay is based on fieldwork undertaken in 2010 in that part of the Altai Mountains that in 1990 became the Republic of Altai, a unit of the Russian Federation.1 The Altaians, known previously as Kalmyks and Oirots, engage in a complex of spiritual beliefs and practices known locally as Ak Jang (“White Way”)2 and in academic literature as Burkhanism. Whether this movement was messianic, nationalist, or spiritual and whether it was a continuation of indigenous beliefs and practices or a syncretic mixture of local beliefs (Altai Jang), Buddhism, Manichaeism, Zoroastrianism, and Orthodox Christianity have been argued 1 Dr. Pegg wishes to thank the World Oral Literature Project, University of Cambridge (2010), the Economic and Social Research Council (2003-07), and the British Academy (2002) for funding her field research in Altai, as well as the Gorno-Altaisk State University for facilitating that research. Special thanks go to Irene Aleksandrovna Tozyyakova for her help as research assistant and interpreter. Dr. Pegg is also grateful to the musicians, spiritual specialists, and Sary Bür communities of Altai who shared with her their valuable time. Thanks also go to Danil’ Mamyev, founder of the Üch Engmek (Ethno) Nature Park, and Chagat Almashev, Director of the Foundation for Sustainable Development of Altai (FSDA), who both helped with the practicalities of research. -
Mapuche Pantheon
MAPUCHE PANTHEON The Mapuches believed in two worlds: the natural world, made up of the earth with its people, and a supernatu- ral one which is magical and religious in the sky. The supernatural world is called Wenumapu, and it is a balanced region between the clouds and the universe. It is where gods, spirits and ancestors live. The Anka- wenu was a disorganized and chaotic space next to Wenumapu where evil spirits or Wekufes live. These cause suffering and harm to mankind. CHAU was the creator god of the Mapuche. He was also known as Nguenechèn, Father, the Sun, and Antü. HUEÑAUCA was an evil and fiery spirit who lived in the depths of the Osorno volcano. He produced fire and ruled over a court of beings that could not speak. There was often a male goat protecting the entrance to his cavern. KAI-KAI FILU was the evil sea serpent who carried two of Chau’s rebellious sons within him. Kai-Kai Filu was always planning to take power away from his father the creator. When he got mad he created tidal waves, floods and earth quakes by violently flapping his giant tale. KÜPUKA FUCHA and KÜPUKA KUSHE were the god and goddess of abundance. KUSHE means “witch”. This goddess was both the wife and mother of Chau (Nguenechèn) the creator god. She was also known as Moon, Blue Queen and Queen Maga. NAHUEL was a god in the shape of a tiger. PILLAN was the god of thunder as well as a fire spirit. He protected the elements and humans and was the creator of thunder and lightning. -
A Study of the Pantheon Through Time Caitlin Williams
Union College Union | Digital Works Honors Theses Student Work 6-2018 A Study of the Pantheon Through Time Caitlin Williams Follow this and additional works at: https://digitalworks.union.edu/theses Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the Classical Archaeology and Art History Commons Recommended Citation Williams, Caitlin, "A Study of the Pantheon Through Time" (2018). Honors Theses. 1689. https://digitalworks.union.edu/theses/1689 This Open Access is brought to you for free and open access by the Student Work at Union | Digital Works. It has been accepted for inclusion in Honors Theses by an authorized administrator of Union | Digital Works. For more information, please contact [email protected]. A Study of the Pantheon Through Time By Caitlin Williams * * * * * * * Submitted in partial fulfillment of the requirements for Honors in the Department of Classics UNION COLLEGE June, 2018 ABSTRACT WILLIAMS, CAITLIN A Study of the Pantheon Through Time. Department of Classics, June, 2018. ADVISOR: Hans-Friedrich Mueller. I analyze the Pantheon, one of the most well-preserVed buildings from antiquity, through time. I start with Agrippa's Pantheon, the original Pantheon that is no longer standing, which was built in 27 or 25 BC. What did it look like originally under Augustus? Why was it built? We then shift to the Pantheon that stands today, Hadrian-Trajan's Pantheon, which was completed around AD 125-128, and represents an example of an architectural reVolution. Was it eVen a temple? We also look at the Pantheon's conversion to a church, which helps explain why it is so well preserVed. -
The Naturalist and His 'Beautiful Islands'
The Naturalist and his ‘Beautiful Islands’ Charles Morris Woodford in the Western Pacific David Russell Lawrence The Naturalist and his ‘Beautiful Islands’ Charles Morris Woodford in the Western Pacific David Russell Lawrence Published by ANU Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at http://press.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Author: Lawrence, David (David Russell), author. Title: The naturalist and his ‘beautiful islands’ : Charles Morris Woodford in the Western Pacific / David Russell Lawrence. ISBN: 9781925022032 (paperback) 9781925022025 (ebook) Subjects: Woodford, C. M., 1852-1927. Great Britain. Colonial Office--Officials and employees--Biography. Ethnology--Solomon Islands. Natural history--Solomon Islands. Colonial administrators--Solomon Islands--Biography. Solomon Islands--Description and travel. Dewey Number: 577.099593 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover image: Woodford and men at Aola on return from Natalava (PMBPhoto56-021; Woodford 1890: 144). Cover design and layout by ANU Press Printed by Griffin Press This edition © 2014 ANU Press Contents Acknowledgments . xi Note on the text . xiii Introduction . 1 1 . Charles Morris Woodford: Early life and education . 9 2. Pacific journeys . 25 3 . Commerce, trade and labour . 35 4 . A naturalist in the Solomon Islands . 63 5 . Liberalism, Imperialism and colonial expansion . 139 6 . The British Solomon Islands Protectorate: Colonialism without capital . 169 7 . Expansion of the Protectorate 1898–1900 . -
The Swastika As Representation of the Sun of Helios and Mithras
Mediterranean Archaeology and Archaeometry, Vol. 14, No 3, pp. 29-36 Copyright © 2014 MAA Printed in Greece. All rights reserved. THE SWASTIKA AS REPRESENTATION OF THE SUN OF HELIOS AND MITHRAS Mª Pilar Burillo-Cuadrado, Francisco Burillo-Mozota University of Zaragoza. Campus de Teruel. 44001, Teruel, Spain Corresponding author: ( [email protected]; [email protected] ) ABSTRACT At the 20th International Conference of the European Society for Astronomy in Cul- ture, held in Slovenia in 2012, Reza Assasi (2013) presented the paper ‘Swastika: The For- gotten Constellation Representing the Chariot of Mithras’, in which he identified Mithras and his quadriga with the constellation Draco, centre of the zodiac in the map of the stars. Thus he proposed a new interpretation that contradicted that accepted by researchers of the Mithraic religion who associate Mithras with the sun. This article aims to show that, contrary to this new interpretation, Mithras should still be identified with the solar deity. Mithraic iconography and liturgy is analysed in the present work, paying special attention to the relationship between the two solar deities Helios and Mithras. The context in which the swastika is depicted is analysed, demon- strating that it never represented a constellation but instead represented the sun. We fol- low the theory of David Ulansey (1994), which asserts that Mithras should be identified with the “hypercosmic sun”, the sphere of fire which Greek philosophers located beyond the starry heavens. KEYWORDS: Mithras, sun, swastika, Helios, hypercosmic sun, tauroctony, mithraeum 30 Mª PILAR BURILLO-CUADRADO et al. 1. INTRODUCTION reached Rome in Republican times. A com- The Mithraic religion appeared in the Ro- mon feature of the mystery religions was man Empire in the first century CE. -
Tony Crook, Peter Rudiak-Gould (Eds.) Pacific Climate Cultures: Living Climate Change in Oceania
Tony Crook, Peter Rudiak-Gould (Eds.) Pacific Climate Cultures: Living Climate Change in Oceania Tony Crook, Peter Rudiak-Gould (Eds.) Pacific Climate Cultures Living Climate Change in Oceania Managing Editor: Izabella Penier Associate Editor: Adam Zmarzlinski ISBN 978-3-11-059140-8 e-ISBN 978-3-11-059141-5 This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/3.0/. © 2018 Tony Crook & Peter Rudiak-Gould Published by De Gruyter Ltd, Warsaw/Berlin Part of Walter de Gruyter GmbH, Berlin/Boston The book is published with open access at www.degruyter.com. Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Managing Editor: Izabella Penier Associate Editor: Adam Zmarzlinski www.degruyter.com Cover illustration: mgrafx / GettyImages Contents His Highness Tui Atua Tupua Tamasese Ta’isi Efi Prelude: Climate Change and the Perspective of the Fish IX Tony Crook, Peter Rudiak-Gould 1 Introduction: Pacific Climate Cultures 1 1.1 Living Climate Change in Oceania 1 1.2 Discourses of Climate Change in the Pacific 9 1.3 Pacific Climate Cultures 16 Elfriede Hermann, Wolfgang Kempf 2 “Prophecy from the Past”: Climate Change Discourse, Song Culture and Emotions in Kiribati 21 2.1 Introduction 21 2.2 Song Culture in Kiribati 24 2.3 Emotions in the Face of Climate Change Discourse in Kiribati 25 2.4 The Song “Koburake!” 26 2.5 Anticipation and Emotions 29 2.6 Conclusion -
The Sociolinguistic Situation in the Cook Islands
1 The sociolinguistic situation in the Cook Islands Dr. Julia Sallabank Senior Lecturer in Language Support and Revitalisation, School of Oriental and African Studies, University of London. 9th August 2013 Executive summary This report stems from a brief visit to Rarotonga in April 2013 facilitated by Roderick Dixon, Director of the University of the South Pacific in the Cook Islands. It addresses the following topics: 1. Language maintenance / shift There are anecdotal reports that English is starting to replace Maori in Rarotonga and in the other islands. Concerns are raised periodically which seem to be substantiated by education surveys. Very little sociolinguistic research has been carried out to date so it is unclear to what extent language shift is happening and in what areas of life. 2. Languages and dialects Official government documents stress the importance of Te Reo Maori for cultural maintenance and to strengthen Cook Islands nationhood. Te Reo Maori Act 2003 aims to create a national standard despite inter-island variation. Some informants would rather consider each island’s variety as a distinct language. How widespread is this view? In light of perceived language shift, how prevalent are language mixing and dialect levelling? 3. Expatriate / diaspora members of the speech community It is estimated that about 90 per cent of ethnic Cook Islanders live abroad, mainly in English-speaking countries. Language shift among expatriates is endemic, but some wish to (re-)learn their heritage language. 4. Language policy and language in education Official education policy promotes bilingualism and biliteracy, but there are reservations about how effective implementation of this policy is. -
The William F. Charters South Seas Collection at Butler University: a Selected, Annotated Catalogue (1994)
Butler University Digital Commons @ Butler University Special Collections Bibliographies University Special Collections 1994 The William F. Charters South Seas Collection at Butler University: A Selected, Annotated Catalogue (1994) Gisela S. Terrell Follow this and additional works at: https://digitalcommons.butler.edu/scbib Part of the Other History Commons Recommended Citation Terrell, Gisela S., "The William F. Charters South Seas Collection at Butler University: A Selected, Annotated Catalogue (1994)" (1994). Special Collections Bibliographies. 5. https://digitalcommons.butler.edu/scbib/5 This Book is brought to you for free and open access by the University Special Collections at Digital Commons @ Butler University. It has been accepted for inclusion in Special Collections Bibliographies by an authorized administrator of Digital Commons @ Butler University. For more information, please contact [email protected]. THE WILLIAM F. CHARTERS SOUTH SEAS COLLECTION The Irwin Library Butler University Digitized by the Internet Archive in 2010 with funding from Lyrasis Members and Sloan Foundation http://www.archive.org/details/williamfchartersOOgise The William F. Charters South Seas Collection at Butler University A Selected, Annotated Catalogue By Gisela Schluter Terrell With an Introduction By George W. Geib 1994 Rare Books & Special Collections Irwin Library Butler University Indianapolis, Indiana ©1994 Gisela Schluter Terrell 650 copies printed oo recycled paper Printed on acid-free, (J) Rare Books & Special Collections Irwin Library Butler University 4600 Sunset Avenue Indianapolis, Indiana 46208 317/283-9265 Produced by Butler University Publications Dedicated to Josiah Q. Bennett (Bookman) and Edwin J. Goss (Bibliophile) From 1972 to 1979, 1 worked as cataloguer at The Lilly Library, Indiana University, Bloomington. Much of what I know today about the history of books and printing was taught to me by Josiah Q. -
Linguistic Evidence for the Indo-European Pantheon
Krzysztof T. Witczak, Idaliana Kaczor Linguistic evidence for the Indo-European pantheon Collectanea Philologica 2, 265-278 1995 COLLECTANEA PHILOLOGICA II in honorem Annae Mariae Komornicka Łódź 1995 Krzysztof T. WITCZAK, Idaliana KACZOR Łódź, Poland LINGUISTIC EVIDENCE FOR THE INDO-EUROPEAN PANTHEON* I. GENERAL FEATURES OF THE INDO-EUROPEAN RELIGION (A) The Indo-European religion is polytheistic, i. e. it connects plurality of worships and cults peculiar to any group and any place. (B) It is a pagan or rustic religion, which reflects some variety of the common people. (C) It is plural and various. This religion is by nature broad-minded, being far from propagating its own faith. Any group preserves jealously its own deities, beliefs, rites and religious formules. In a sense this religion can be determined as esoteric and initiatory. It has mythes and symbols, but it knows no dogma. (D) It is a religion of work, but not of faith. The traditional rites and duties of their own social standing are engagements essential to confessors, but the affection does not figure prominently in their faith. (E) This religion is political for the sake of its frames, which are frames of different ethnic units. It is also a religion of commanders rather than that of priests. (F) It is highly tolerant and its confessors are devoid of any fanaticism, but both „superstition” and individual magic are despicable, thougt sometimes they are practised. (G) Indo-European deities are comprehended as personal beings, whose nature cannot be precisely determined. According to peoples and epochs their nature lies less or more near the human nature, as it can be recognized from theonyms. -
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ANTHROPOS 109.2014: 161 – 176 The God Tinirau in the Polynesian Art Sergei V. Rjabchikov Abstract. – In this article, data concerning the all-Polynesian fish lau, and Sinilau) is an important problem for an un- god Tinirau are collected. Tinirau was a chief or at least son of a derstanding of the nature of the Polynesian (Austro- chief. The study of the Proto-Polynesian rock picture of Fiji al- nesian) religion.1 Here I discuss in this connection lows to realise main symbols and ideas of the Proto-Polynesians. On this basis, some rock pictures of different Polynesian islands results of my study of rock drawings on Vatulele of are decoded. The cult of Tinirau was widespread in these places, Fiji, Hiva Oa of the Marquesas Islands, Mo‘orea of and this fact is beyond question. This god was strongly associ- the Society Islands, and Easter Island (Rapa Nui). ated with the moon goddess Hina. On the other hand, this brave Moreover, we present the interpretation of the carv- hero was related and at one time was even equal to the lord of the ocean known as Tangaroa. The trinity structure of the sea de- ings on Rapanui royal staffs ua. The destination of ity is discovered. Besides, the semantics of two types of Rapanui Easter Island wooden figurines moai tangata is also wooden artifacts is understood. The Austronesian influence is re- realised. vealed in the Ainu and Japanese cultures. At last, a selection of some rongorongo inscriptions (Easter Island) is read and inter- preted. Such records serve as a reliable key to many Polynesian petroglyphs. -
Analysing the Origin of Māui the Semi-Divine Trickster in Polynesian Mythology*
Analysing the Origin of Māui the Semi-Divine Trickster in Polynesian Mythology* Martina Bucková Analýza pôvodu polobožského kultúrneho hrdinu Māuiho v polynézskej mytológii Resumé Kultúrny hrdina Māui je fenomén, ktorý sa objavuje takmer vo všetkých mytologických systémoch Polynézie. Pozoruhodný je jeho pôvod, ktorý je zvyčajne sčasti božský a sčasti ľudský. Príspevok analyzuje rôzne varianty polynézskych mýtov a zameriava sa najmä na informácie týkajúce sa jeho pôvodu, okolností narodenia, varianty mien rodičov a súrodencov. Abstract The cultural hero Māui is a phenomenon that occurs in nearly all the mytholo- gical systems of Polynesia. His origin is remarkable and is mostly partly divine and partly human. This paper analyses different variants of the Polynesian myths about Māui, espe- cially focusing on his origin, the circumstances of his birth and variants of his parents’ names and siblings. Keywords Polynesia, Mythology · Māui, Analysis of Variants in the Tradition A trickster or culture hero is a mythical being found in the mythologies of many archaic societies. In some mythologies, the culture hero is given a divine origin; in others he is a demigod or only a spirit that acts on the command of a higher deity. Prometheus, for example, was of a purely divine origin. According to Hesiod’s Theogony, he was the son of Iapetus and the Oceanid Clymene. Māui of Polynesia is an example of a culture hero who was present in most versions of myths of semi-divine origin: in Maori mythology he came from the 156 SOS 13 · 2 (2014) lineage of Tu-mata-uenga, and in Hawaiian mythology his mother was the goddess Hina-a-he-ahi (‘Hina of the fire’). -
Mavae and Tofiga
Mavae and Tofiga Spatial Exposition of the Samoan Cosmogony and Architecture Albert L. Refiti A thesis submitted to� The Auckland University of Technology �In fulfilment of the requirements for the degree of Doctor of Philosophy School of Art & Design� Faculty of Design & Creative Technologies 2014 Table of Contents Table of Contents ...................................................................................................................... i Attestation of Authorship ...................................................................................................... v Acknowledgements ............................................................................................................... vi Dedication ............................................................................................................................ viii Abstract .................................................................................................................................... ix Preface ....................................................................................................................................... 1 1. Leai ni tusiga ata: There are to be no drawings ............................................................. 1 2. Tautuanaga: Rememberance and service ....................................................................... 4 Introduction .............................................................................................................................. 6 Spacing ..................................................................................................................................