maka – Englisch-Übersetzung – Keybot-Wörterbuch

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  How Matariki was formed...  
Ka pakanga a Tāwhirimātea ki ōna tuākana nā rātou a Ranginui rāua ko Papatūānuku i wehe. Nā te kaha o tana pukuriri ka tīkarohia e ia ōna whatu ka maka ki te rangi. Ko tētahi whakamāramatanga o Matariki ko ‘ngā mata ririki’.
In this clip, Pou Temara of Ngāi Tuhoe relates a legend of the formation of the Matariki star cluster. Tāwhirimātea, the atua (divine presence) of the winds and elements, wages war against his older brothers because they had separated their parents, Ranginui (the sky) and Papatūānuku (the earth). In his anger, he tore out his eyes and flung them into the heavens: one meaning of Matariki is ‘little eyes’.
  3. Ngā pūrākau ki Te Mo...  
Ko Ranginui rāua ko Papatūānuku ki Aotearoa, ko Tagaloa-lagi (Tangaroa-rangi) ki Hāmoa. Nā Tagaloa-lagi ngā moutere o Hāmoa i hanga mā te maka kōhatu mai te rangi. Ka moe tētahi o ngā kōhatu nei, a Papatu i a Papa’ele, he kōhatu pakupaku.
The Samoan equivalent of Ranginui, the sky father, and Papatūānuku, the earth mother, begins with Tagaloa-lagi (Tangaroa-rangi to Māori), who created the islands of Samoa by throwing down rocks from the heavens. One of these rocks, Papatu (standing rock), married Papa’ele (low-lying rock). Papatu represented the father mountain, and Papa’ele the earth mother. From this union came the gods. The gods married, and from them came human life. In the Tongan version of this account, Papalimu married Papakele.
  2. Te rea o te hāhi – T...  
Ko te marama kōura (he tohu māramatanga) ka anga ki ngā taha rerekē o te whetū: e tohu ana te kahurangi mō te Matua, te mā mō te Tama, te whero mō te Wairua Tapu, te waiporoporo mō ngā Anahera Pono. Ko te whetū mārama te tohu o te ao o te Māramatanga e tū kāmaka ana i ngā whakawhiunga o te mākutu.
The main tohu (symbol) of the church is the five-pointed star and crescent moon, the whetū mārama (shining light), worn on the lapels of mōrehu (the scattered remnant, Rātana followers) and at pivotal points on church buildings. The golden crescent moon (symbolising enlightenment) can face different parts of the coloured star: blue represents te Matua (the Father), white is te Tama (the Son), red is te Wairua Tapu (Holy Spirit) and purple is ngā Anahera Pono. Te whetū mārama represents the kingdom of light or Māramatanga, standing firm against the forces of darkness (mākutu).
  Te Temepara Tapu o Ihoa...  
Kei waenganui pū i te pā o Rātana ko Te Temepara Tapu o Ihoa, ā, koinei te kāmaka e tāpiripiri ai ngā mōrehu o Rātana. Kei roto i a ia ngā tohu o te pūāwaitanga o te whakapono o Rātana. Ka whakatūria anō ngā whare ka tauirahia atu i tēnei, arā ko Te Whare Whakamoemiti ki Raetihi te tuatahi o ērā, me Ngā Tapuwae o Te Māngai ki roto i Te Kao, i whakatūria i te tau 1920.
Te Temepara Tapu o Ihoa (the holy temple of Jehovah) remains the focal point of life at Rātana Pā, and is a kind of Mecca for ngā mōrehu (the scattered remnant, Rātana's name for his followers). It contains within it the symbolism of the entire Rātana cosmology. Replicas of the temple have been built around the country. The first was Te Whare Whakamoemiti (the house of thanks) in Raetihi. Ngā Tapuwae o Te Māngai (the footsteps of the mouthpiece) is in Te Kao and commemorates Rātana's journey there in 1920. Another is Te Reo Pōwhiri (the welcoming voice), and recalls Rātana's journey to the far north in 1929.
  Hatupatu's Rock – Tradi...  
I taki a Hatupatu i tētahi karakia hei whakatūwhera i te kōhatu hei wāhi huna i a ia. I tana putanga i te kōhatu ka noho tētahi pokorua ki taua kōhatu rā. Ka kitea ngā pihi aruhe ki roto i te kōhatu – ā, ka maka koha hoki te hunga pahure pēnei i te peka rākau, aruhe, te kai me ētahi atu mea ki reira.
Te Kōhatu o Hatupatu stands beside State Highway 1 at Ātiamuri. Hatupatu was a boy who was chased by Kurangaituku, a tipua (supernatural being) who was part woman, part bird. Hatupatu said a karakia (charm) to allow a rock to open and let him hide inside. When he exited the rock he left a depression in it. Small sprigs of bracken can be seen in the rock – passers-by often place offerings of twigs, bracken, food or other objects there. This practice was also common for kōhatu tipua (supernatural rocks) and rākau tipua (supernatural trees).
  1. Te tohu ki te tau hō...  
Tērā tētahi kōrero e mea ana, i te wehenga o Rangi rāua ko Papa e ā rāua tamariki, ka riri a Tāwhirimātea, te atua o ngā hau. I tana kaha riri, ka tīkaro e ia ōna whatu, ka maka ki te rangi. Tērā anō tētahi atu kōrero e whakarite ana i a Matariki ki tētahi whāea me ana tamāhine tokoono, a Tupu-ā-nuku, a Tupu-ā-rangi, a Waitī, a Waitā, a Waipuna-ā-rangi, a Ururangi.
Matariki literally means the ‘eyes of god’ (mata ariki) or ‘little eyes’ (mata riki). Some say that when Ranginui, the sky father, and Papatūānuku, the earth mother were separated by their offspring, the god of the winds, Tāwhirimātea, became angry, tearing out his eyes and hurling them into the heavens. Others say Matariki is the mother surrounded by her six daughters, Tupu-ā-nuku, Tupu-ā-rangi, Waitī, Waitā, Waipuna-ā-rangi and Ururangi. One account explains that Matariki and her daughters appear to assist the sun, Te Rā, whose winter journey from the north has left him weakened.
  Whale rider (Te Kaieke ...  
Kei tēnei whakaaturanga kitea ai te wairua hātakēhi o te Māori, i ngā whiti kōrero kei waenganui i a Paikea, tōna kuia a Flowers (Vicky Haughton) rātou ko ōna hoa a Maka (Mabel Wharekawa-Burt) rāua ko Miro (Rāwinia Clarke).
(2002), a film by New Zealand director Niki Caro, is based on the novel of the same name by Witi Ihimaera. The novel in turn uses the traditional tale of Paikea, who came to New Zealand on the back of a whale. Whale rider enjoyed extraordinary international success and made the young Māori actress Keisha Castle-Hughes, who played a young, female Paikea, one of New Zealand’s most recognised faces. In this scene the wit and irreverence of Māori humour is shown in the interaction between two generations of Māori women. Also featured are Paikea’s grandmother Flowers (Vicky Haughton) and friends Maka (Mabel Wharekawa-Burt) and Miro (Rawinia Clarke).
  Te Rauparaha, Tāmihana ...  
I te wā e kōhungahunga tonu ana a Katu he mea kawe a ia ki te motu o Kapiti, te kāinga hou o Ngāti Toa. He tamaiti tonu a ia, ka haere i te taha o tana pāpā ki ngā pakanga. Na, i tētahi wā i a ia e mahi kariri ana, nāna i maka ki rō ahi te paura o te pū. Te pakūtanga ka whara a ia me ētahi atu.
Katu was carried as a baby to Kapiti, the island which became the new home of Ngati Toa. As a child he accompanied his father on war expeditions. On one occasion, while making cartridges, he injured himself and others by throwing gunpowder into a campfire. He was at the storming of Kaiapoi pa in 1831 and was with his father when they were ambushed by Ngai Tahu at Kapara-te-hau (Lake Grassmere), about 1833. Tamihana subsequently wrote down accounts of these and other Ngati Toa campaigns, putting together information he had gathered from Te Rauparaha. These writings have been used extensively by historians.