Whereas in the Waitangi Tribunal’s ways of investigating the Crown’s actions and how these stack against the Treaty of Waitangi principles, Maori folklore demonstrates key Maori attitudes about how Maori feel about the natural environment. However, Bascom (1975) argues that according to the people who they originate and foster from, myths are real and religious accounts of what has been long past legends are generally historical events which has happened recently and folktales are regarded as fiction by all people (cited in Yoon, 1986, p.28). People who recount and write about historical events can often include bias unintentionally (see King, Goff & Skipper, 2007). In questioning the validity of Maori folklore, where it is open to factors such as anonymous authoring within its oral realm, it can be oftentimes be considered as raw (Yoon, 1979, p. This essay will discuss folklore material such as Maori’s myth of creation, a discussion of the Maori influence from legends and beliefs which has affected how the Crown made advances to owning/developing Maori property, and how Maori folklore of natural hazards have helped in understanding how Maori people regard the natural environment. Most Maori folklore is often the product of a dynamic system of accumulated knowledge and thought expressed in an oral manner, in a form similar to that of an oral database. The folklores which will be discussed provide traditional Maori values and ideas about the natural environment which surround them, both in the past and present. Brazil‘s National Indian Foundation believes that there are 77 isolated indigenous tribes in the amazon, while in 2013, only 30 had been located.From a Maori stance, their attitudes towards the environment stems from spoken and traditional folklore. The Awa are thought to number around 450, with some still living in the rainforest uncontested. They often bring indigenous people along so the Awa can personally witness the efforts being made to help them claim back their land. The Brazilian environmental agency is working alongside the military police and air force and ripping down any illegal structures they find. The great news is that it seems to be working. Families are given notice to pack up and are offered new homes on legal territory by the state. Some have missing children who got lost when it became necessary to flee from the loggers, their machines and the destruction, which always follows the loggers’ arrival.īut now the Brazilian government is taking a stand and trying harder than ever to protect the rights of the Awa.ĭubbed “Operation Awa,” the government is cracking down on illegal logging farms and resettling the people who occupy areas where there was once rainforest. Many of the Awa can tell stories of being on the run from the loggers and being driven away from the lands, on which their families have lived in for generations. Illegal loggers have often been aggressive to the tribe when they have been confronted, and loggers have even shot and killed indigenous people in the past. After them, settlers arrived, who farmed and built structures where there was once an abundance of nature, wildlife and a source of food for the Awa.Īs their land has been ripped up by deforestation, most of the Awa have given up on their traditional lifestyle and moved into villages for protection. For decades, illegal loggers have invaded the Awa’s ancestral lands, which lie deep in the eastern corners of the Amazon rainforest.
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