Oral and Graphic Expressions of the Wajapi

The Wajapi of the Tupi-guarani cultural-linguistic group are indigenous to the northern Amazonian region. Some 580 Wajapi live in 40 small villages on a specially designated territory in the state of Amapá. The Wajapi have a long history of using vegetable dyes to adorn their bodies and objects with geometric motifs. Over the centuries, they have developed a unique communication system – a rich blend of graphic and verbal components – that reflects their world-view and enables them to hand down knowledge about community life.

This graphic art is known as kusiwa and its designs are applied with red vegetable dyes extracted from the roucou plant mixed with scented resins. The Wajapi consider that the technical and artistic proficiency required to master the drawing technique and the preparation of the dye cannot be attained before the age of forty. Commonly recurring motifs include the jaguar, anaconda, butterfly and fish. Kusiwa designs refer to the creation of humankind and come alive through a rich corpus of myths. This body art, closely linked to Amerindian oral traditions, possesses multiple meanings on socio-cultural, aesthetic, religious and metaphysical levels. Indeed, kusiwa constitutes the very framework of Wajapi society and is endowed with significance extending far beyond its role as a graphic art form. This coded repertory of traditional knowledge is perpetually evolving as indigenous artists are constantly reconfiguring the motifs and inventing new patterns.

Although the Wajapi live on their protected territory, their traditional lifestyle, including the practice of kusiwa, is in danger of losing its symbolic significance and may even disappear altogether. Such a loss would drastically alter the community’s social and cosmological reference points. The principal threats stem from disinterest on the part of the younger generation and the decreasing number of Wajapi proficient in the kusiwa repertory.

Inscribed in 2008 on the Representative List of the Intangible Cultural Heritage of Humanity (originally proclaimed in 2003)

© Text and images: UNESCO

Mana Maori exhibition

Exhibition: Mana Maori
Dates: Until 1 May 2011

Place: Museum Volkenkunde, Steenstraat 1, Leiden, The Nederlands

Admission: € 7.50

Webpage: www.rmv.nl

About the exhibition:

For the forthcoming period, the National Museum of Ethnology revolves around the Maori. We are focussing on the first inhabitants of New Zealand through a series of activities for the next half year.

The Waka

A Waka for the Netherlands. For the first time in history, the Maori built a Waka (a Maori canoe) which will stay in Leiden and can also be used by non-Maori. With the building of the Waka, the National Museum of Ethnology intensified the age-old relationship between the Netherlands and New Zealand. The Dutch Waka taua was named ‘Te Hono ki Aotearoa’, or ‘Connected with New Zealand’ on 26 June. The 14-meter-long canoe is made from a single kauri tree, which is around 700 years old. The Waka has been officially handed over to the National Museum of Ethnology in October 2010.

Mana Maori – exhibition

New Zealand, a diverse and rugged country. Still undiscovered when the Maori first arrived on its shores. Explore the exhibition ‘Mana Maori’ and discover the Maori, their country, world view, social networks and their art and family treasures.

The exhibition is suitable for the whole family. In addition to beautiful objects, educational installations and film material specially made for the exhibition, children from the age of 6 years can follow the kiwi on a trail through the exhibition.

Workshops and other activities

Until 1st May 2011 the National Museum of Ethnology offers an abundance of Maori activities, trails for children, performances and regular workshops and demonstrations. Contact the museum for more information or have a look at the (Dutch language) calendar.

© Text and image: Museum Volkenkunde

Ki‘i Hulu Manu

Name: Ki‘i Hulu Manu

Origin: Hawaii

Museum: The Bishop Museum, Honolulu, Hawaii (USA)

Materials: wood and bird feathers

Comments:

Feathered image of Kūkā‘ilimoku (Kū the land grabber), war god of Hawai‘i island.

The early Polynesians who came to the islands of Hawai‘i eventually created full, and often distinct, communities on each island. While there was contact, interaction and exchange between the islands, as a general rule, political control was at the moku (large land division within an island), or sometimes island, level. During the eighteenth century however, one of the most renowned kāula (prophet, seer) from Māui predicted the coming of one who would bring all of the islands under his rule; who would bring peace through unification. During this era, in the court of Kalani‘ōpu‘u was a young boy named Kamehameha. He was a strong and brave youth and was soon assigned to the renowned warrior Kekūhaupi‘o to train in the arts of battle. He was also assigned kāhuna to teach him the ways of the gods.

The powerful god Kūkā‘ilimoku (Kū-snatcher of islands) was one important path to power of the ali‘i nui at this time. Prior to his death, Kalani‘ōpu‘u bequeathed care of his lands to his son Kīwala‘ō, but significantly, left this god of war and politics to Kamehameha. Kamehameha and his kāhuna cared for this god with the utmost austerity and were rewarded with great success in battle. After a series of battles, Kīwala‘ō was killed at Ke‘ei and eventually control of Hawai‘i Island came to Kamehameha. Kamehameha carried his efforts at unification on to Māui and defeated the warriors under Kalanikūpule at the famous battle of ‘Iao. He was not able to take Māui at the time however, as he was called to return home to put down an uprising there.

After several unsuccessful battles with his brother Keoua Kuahu‘ula, Kamehameha took a reprieve from warfare and sought the advice of his kahuna Kapoukahi. This kahuna advised Kamehameha to build a great house for his god Kūkā‘ilimoku. This act would ensure his ultimate victory over all the islands. The entire district was called forth and labored to build the massive Pu‘ukoholā heiau at Kohalā. Upon completion this intense structure stood approx. 200 feet by 100 feet and commanded awe from all who saw it. The structure however, and the god it housed, lacked one thing, an appropriate sacrifice. Kamehameha called his brother Keoua to the heiau and indeed Keoua complied. He was killed on arrival, laid upon the alter, and the dedication was complete. Kamehameha had earned the support of Kūkā‘ilimoku.

With the full power of his war god behind him, Kamehameha launched his massive Peleleu fleet of warships. Upon landing on Māui the ships were said to cover the beaches from Launiupoko to Mala. Kamehameha continued on to Moloka‘i and then launched his decisive battle against Kalanikūpule at O‘ahu. After defeat at Nu‘uanu, Kalanikūpule was later taken and offered in sacrifice to Kūkā‘ilimoku. With only Kaua‘i remaining not under his rule, Kamehameha again launched his fleet. This attempt would be unsuccessful, as a great storm would sink much of the fleet. Later, after a meeting of the two great ali‘i nui, an agreement was made to allow Kaumuali‘i to rule over Kaua‘i until his death at which time Kaua‘i too would be given over to Kamehameha. With this Kamehameha had fulfilled the prophecy and created the Kingdom of Hawai‘i, over which peace would rule for most of the next century.

© Photos and text: www.hawaiialive.org

Indonesian Nasi Goreng

Nasi goreng, literally meaning "fried rice" in Indonesian and Malay, can refer simply to fried pre-cooked rice, a meal including fried rice accompanied with other items, or a more complicated fried rice, typically spiced with tamarind and chilli and including other ingredients, particularly egg and prawns. There is also a special nasi goreng which is made with ikan asin (salted dried fish) which is also popular across the country.

Nasi goreng is considered the national dish of Indonesia. There are many Indonesian cuisines but few national dishes. Nasi goreng is the best of them. Indonesia's national dish knows no social barriers. It can be enjoyed in its simplest manifestation from a tin plate at a roadside warung, or food stall; eaten on porcelain in fancy restaurants, or constructed at the ubiquitous buffet tables of Jakarta dinner parties.

Nasi Goreng

Ingredients:

• 350 gr. Long Grain Rice
• 2 Tbs. Vegetable Oil
• 3 Eggs
• 1 Onion
• 2 Green Chillis, Sambal Ulek or Sambal Badjak.
• 1 Garlic Clove
• 1 Leek
• 1 teaspoon Ground Coriander
• 1 teaspoon Ground Cumin
• 250 gr. Chicken meat
• 250 gr. Shelled Prawns
• 3 Tbs. Kecap Manis

How to cook it:

This dish is best made from cold leftover rice, but you can cook a fresh batch and leave it to cool for at least 4 hours.

Beat the eggs and make into a omelette, slice into strips and set aside.

Heat the oil in a wok or large frying pan. Add the chopped onion, leek, garlic and chillis. Fry until the onion is soft. Add the Coriander and Cumin. Slice Chicken into strips and add with the prawns to the onion mixture and cook, stirring occasionally until they are well mixed. Add the rice, soya sauce and omelette strips and cook for a further 5 minutes. Decorate with some of the leftover leek and serve hot. Enjoy.

© Text and image: Wikipedia / Recipe: www.indochef.com

Yaaba

Title: Yaaba

Director: Idrissa Ouedraogo

Writer: Idrissa Ouedraogo

Year: 1989

Running time: 90 minutes

Country: Burkina Faso

Plot summary:

The film is set in a small African village. Bila (Noufou Ouédraogo) is a ten year old boy who makes friends with an old woman called Sana (Fatimata Sanga), who has been accused of witchcraft by her village, and has become a social outcast. Only Bila is respectful of her, and calls her "Yaaba" (Grandmother). When Bila's cousin, Nopoko (Roukietou Barry), falls ill, a medicine man insists that Sana has stolen the girl's soul. Sana undergoes a long and grueling journey to find a medicine to save Nopoko's life. Sana manages to save Nopoko's life, but is still treated as a witch. After Sana dies, the real reason why she is hated in the village is uncovered, but her love and wisdom she invested in Bila and Nopoko lives on.

© Text and image: Wikipedia

The Suruí of Brazil

Name: Suruí

Living Area: Brazil

Population: 185

Language: Akwáwa

Comments:   

The Suruí, also called the Aikewara, are an indigenous people who live in the Rondônia region of Brazil.

First prolonged contact with the modern world came in the late 1960s, the Brazilian government laid the 2,000-mile Trans-Amazon Highway through Rondônia. The tribe was decimated by disease - nearly 90 percent died within a few years.

Well-known by: using high-tech tools.

The Suruí have recently made headlines as one of the first indigenous people of South America to use high-tech tools (in particular Google Earth) to police their territory. In cooperation with Google Earth Outreach, they can request more detailed satellite photos when they spot suspicious areas. If loggers or miners are detected, they refer the case to the authorities who have them removed. Satellite pictures show that this is highly effective as the Suruí territory is the only intact remaining piece of rainforest in the area.

The Suruí have recently launched a forest carbon project as part of their 50-year tribal management plan. A recent legal opinion by Baker & McKenzie determined that the Surui own the carbon rights to the territory, setting a precedent for future indigenous-led carbon projects in Brazil.

© Text: Wikipedia / Image: www.amazonteam.org