John White's study is the most substantial work on what the aims of education should be since Whitehead's Aims of Education of 1929. It draws on material not only from schools and colleges, but also f
Wesley, Kurt, Lisa, and Mary aid the forces of good in the mythical kingdom of Anthropos and fight the evil witch, Mirmah. Sequel to "The Tower of Geburah."
Who wrote Only Fools and Horses? What is Rodney Trotter's middle name? What is the name of the actor who played Uncle Albert? Which character was "on the pull" in the episode To Hull and Back? When th
"Every commercial ballet teacher should have a copy. . . . offers solid self-evaluation to every teacher--it separates 'the mice and the Nutcracker'!"--Richard J. Sias, dancer, choreographer, and asso
First published between 1887 and 1890, this six-volume work, containing Maori texts with English translations and commentary, and engraved illustrations, was one of the first printed records of the oral traditions of the Maori. The project was commissioned by the New Zealand government in 1879 when it was observed that, due to the introduction of European culture and education, indigenous traditions were dying out. The material was collected by John White (1826–91), an ethnographer, public servant and writer who had arrived in New Zealand as a boy and first began documenting Maori poetry in the 1840s. The first three volumes focus on myths relating to deities, creation, and the Horouta canoe. The second three include narratives about the Tainui migration, intertribal warfare, and the first European settlers. Volume 6 also records genealogies of gods, ancestors and humans that were recited in ritual contexts such as births and burials.
First published between 1887 and 1890, this six-volume work, containing Maori texts with English translations and commentary, and engraved illustrations, was one of the first printed records of the oral traditions of the Maori. The project was commissioned by the New Zealand government in 1879 when it was observed that, due to the introduction of European culture and education, indigenous traditions were in danger of dying out. The material was collected by John White (1826–91), an ethnographer, public servant and writer who had arrived in New Zealand as a boy and first began documenting Maori poetry in the 1840s. Volume 1, published in 1887, includes narratives about the Horouta canoe, the first Maori gods and the creation of humans. The preface explains that although by this time many Maori had become Christians, certain passages in the myths were still deemed too sacred (tapu) to be revealed to outsiders.
First published between 1887 and 1890, this six-volume work, containing Maori texts with English translations and commentary, and engraved illustrations, was one of the first printed records of the oral traditions of the Maori. The project was commissioned by the New Zealand government in 1879 when it was observed that, due to the introduction of European culture and education, indigenous traditions were in danger of dying out. The material was collected by John White (1826–91), an ethnographer, public servant and writer who had arrived in New Zealand as a boy and first began documenting Maori poetry in the 1840s. Volume 2, published in 1887, focuses on narratives including Rona and the Moon, the many exploits of the hero Maui, and the myths of the original canoes, as well as songs, chants and invocations.
First published between 1887 and 1890, this six-volume work, containing Maori texts with English translations and commentary, and engraved illustrations, was one of the first printed records of the oral traditions of the Maori. The project was commissioned by the New Zealand government in 1879 when it was observed that, due to the introduction of European culture and education, indigenous traditions were in danger of dying out. The material was collected by John White (1826–91), an ethnographer, public servant and writer who had arrived in New Zealand as a boy and first began documenting Maori poetry in the 1840s. Volume 3, published in 1887, includes myths of the rainbow god Uenuku, canoe migrations, and legends of the South Island Maori, many of them relating to ancestry, feuds and warfare.
First published between 1887 and 1890, this six-volume work, containing Maori texts with English translations and commentary, and engraved illustrations, was one of the first printed records of the oral traditions of the Maori. The project was commissioned by the New Zealand government in 1879 when it was observed that, due to the introduction of European culture and education, indigenous traditions were in danger of dying out. The material was collected by John White (1826–91), an ethnographer, public servant and writer who had arrived in New Zealand as a boy and first began documenting Maori poetry in the 1840s. Volume 4, published in 1888, focuses especially on the Tainui migration and includes several chapters on Paoa, the legendary ancestor of the Ngatipaoa tribe.
First published between 1887 and 1890, this six-volume work, containing Maori texts with English translations and commentary, and engraved illustrations, was one of the first printed records of the oral traditions of the Maori. The project was commissioned by the New Zealand government in 1879 when it was observed that, due to the introduction of European culture and education, indigenous traditions were in danger of dying out. The material was collected by John White (1826–91), an ethnographer, public servant and writer who had arrived in New Zealand as a boy and first began documenting Maori poetry in the 1840s. Volume 5, published in 1888, contains narratives about the Tainui migration and describes some of the more violent episodes in Maori history, including famous intertribal wars.
First published between 1887 and 1890, this multi-volume chronicle of Maori history and culture was one of the first books to record the oral narratives of the indigenous people of New Zealand. The project were commissioned by the New Zealand government in 1879 when it was observed that, due to the introduction of European culture and education, tribal lore was dying out. The material was collected and recorded by John White (1826–91), an ethnographer and public servant who had been well versed in Maori language and customs from an early age. The stories were printed in both Maori and English. Volume 6, published in 1890, contains additional narratives about the Tainui migration and describes wars both between Maori tribes and against Europeans. It concludes with detailed genealogies of gods, ancestors and humans that were traditionally recited in ritual contexts such as births or burials.
