Wanganui: The ghost town
Coming into community contact week (CCW) I was simultaneously excited and anxious. I was excited for the adventure side of it and a trip to a place that I hadn’t visited before but anxious about my groups ability to work together due to a lack of vocal enthusiasm and planning prior to the trip. However, by the time we arrived in Wanganui and had sorted out group dinner for the week I realised that this group would actually work well together. I found it extremely enjoyable working with everyone and especially getting to know the people I had never met before.
A surprising observation I made of the town itself, was that it was super empty. When comparing it to my town, it is about double the population but at least half the number of people seen on the streets. During some free time, I walked down the main street with another from the group, we saw about 10 people not including the shop workers the whole time. It wasn’t until our last day that I saw lots of people walking along the riverside, and by a lot I mean about 10 within 10 minutes. I couldn’t quite work out the reason that Wanganui seemed like a ghost town, it certainly wasn’t the cold, or lack of shops. Eventually I put it down to a lack of busses for what, to me, seems like a widespread community.
Our group of 11 students had a few bonding activities although only one involved all of us. Collectively we finished a 1000-piece jigsaw in our free time but we also had trips to the water
The City of Boroondara acknowledges the people of the Kulin Nation as Traditional Owners of the land of Boroondara. Today, two community organisations represent the interests of Indigenous people in Boroondara and the Eastern Metropolitan Region. They are the Wurundjeri Land Tribe and Compensation Cultural Heritage Council Inc. (Wurundjeri Council) and the Inner East Local Indigenous Network (LIN). The Wurundjeri people are recognised as the Traditional Owners of land in the northern area of Boroondara. The Wurundjeri Council represents the Wurundjeri people and is the key contact for activities occurring in the northern area that can only be performed by Traditional Owners. The Inner East LIN is an Indigenous community organisation representing the interests of Indigenous people in Boroondara and the Eastern Metropolitan Region.
and about 60 Japanese, (although it is tough to figure out how many Japanese), people
My local council and residence, resides from the traditional land owners of the Woiwurrung language known as the Wurundjeri tribe, which belongs to one of the five language groups forming the Kulin Nation.
It seemed like a normal day at the time, the sun was shining, the waves crashed on the shore, steady and reassuring. I did a lot of thinking that day. I thought of my future, of what I wanted to accomplish in life.Only now I realize that it wasn’t a normal day at all. It was the day I decided to graduate early.
When people plan to attend Hawaii they think of beautiful beaches, great exotic food, and the smell of wonderful flowers never before smelt. That is exactly what they get, from turquoise blue water to skyscraping palm trees Hawaii has so many exotic things to see. Also all the great smells of Hawaii from the wild fruit to the roasted pig on the beach Hawaii definitely brings to mind one thing happiness. In Hawaii there are many things that bring happiness to mind such as the extravagant smells, not to mention the beautiful sights, and most of all the spectacular taste in the exquisite food they have in Hawaii.
For this class project, I think my group worked well together on the assignments. We all saw we had responsibilities and were expected to do our own parts for each assignment we worked on. For each assignment, we would split it equally among us and used a tool called Google Docs so we were each on our own computers but working together on one file. Google Docs really made the process easier with reviewing all the information and having it all in one file. If any questions came up we had a group text to communicate when we weren’t on campus grounds for class.
The way that we all worked good together in a team was because that we all decided to think about the type of activities that we should do and then form this we then decided to at least think of two different activities in order to choose which one is the best one to choose, after we then came in a group to discuss what types of resources that we would need to be able to use to be able to complete the activities so that we can lead them to the year 8 students. Then after this we then gathered all the work and then went to an allocated room to be able to see if the activities that we choose would be enjoyable and this was also a test run to see if they would work. After this we then decided that when it was time for the students to come in we would welcome them and then begin, after the introduction we then decided that everyone would work in groups of two to be able to lead the session to the students, after each activity we then asked each student if they enjoyed each activity to see if we could get positive or negative feedback from them in order to improve next time. After all the activities were done then we gave each year 8 student some prizes to let them know that they worked well in a team together.
The rich society and convention of the Hawaiians are likewise communicated in their works of art. The greater part of the fine arts of the antiquated Hawaiians are made both for tasteful and practical purposes. The kapa, for occasion is an illustration of the Hawaiians' recognized art. This is a fine material delivered from the paper mulberry plant. The completed item is utilized as swaddles for children furthermore formed to be worn as a skirt by the locals. Kapa is additionally used to make appealing covers. Other privately created works of art are produced using Lauhala or hala takes off. The completed results of Lauhala incorporate bowls, caps, and floor
I also attended 2 hours KCDC meeting on behalf of my supervisor. He couldn’t attend the meeting, so he asked me to attend it. Attending the meeting made me learn more about the programs that KCDC provide and project that they are working such as treatment group class, planning new group, partnerships with other agencies, research, and many more. Moreover, we also divided into three group to have short and small group workshop. I joined domestic violence that led by PawWah. The workshop was more like discussion and we all gave our ideas and perspectives to create domestic violence video for the Karen community and we came up with the best message that we would like to share with the audiences/public. After the workshop each group had to report
Going 55 in a 50 mile per hour zone? The NCAA will handle it swiftly and with relative just. Happen to be driving 100 while coeds are hanging out the sides of each window? The governing body of college sports will do everything in its power to make sure you get penalized with the most meaningless of fines.
which is a part of the City of Yarra. North Fitzroy is located along the banks of the Merri Creek, which was a significant spiritual place for the Indigenous people of Australia. Before the European settlers arrived in this particular area, the banks of the Yarra River and Merri Creek were the home of the Wurundjeri Tribe. The Wurundjeri Tribe were divided into different clans such as the Wurundjeri-Willam clan and the Wurundjeri-Balluk clan, and each clan was lead by a Ngurunggata (pronounced na-rung-getta) which means head clan-man. (Pre-Contact Wurundjeri, The Aboriginal History of Yarra, http://aboriginalhistoryofyarra.com.au/2-pre-contact-wurundjeri/).
Wangari Maathai’s Unbowed exhibited a story of a fight for human rights, the struggle and hardships of discrimination, and the pursuit of a human being believing in what is right. After reading Unbowed it really shed some light on previous historic events and political leaders she had in common with. I found that Maathai drew many comparisons to Gandhi and Nelson Mandela. Two leaders that both fought for equality for their people Unbowed drew similarities to Marcos “The Fourth World War,” when Wangari explained Kenya’s rapid change in the early 1960’s and Alice Conklin’s “A Mission to Civilize.” These are just some of the main themes that I found coincided with the Wangari Maathai’s Unbowed.
During week 9, we posted the articles we thought would be useful to our research, which helped us to get information together without face-to-face meetings. We did not use the online workplace to plan the presentation; we only used it to get an understanding of what the others’ focus was on the topic. After we finished our research, we met at the library to organize the presentation, power point, and plan each other’s section in the presentation. We got everything done in three hours and had some time left over to practice the presentation. I would have taken at least three days to get that amount of work done by myself. It is amazing how much can be accomplished when people work together. Working as a group was an exciting activity; we were able to recognize each other’s strengths, and help each other with our weaknesses. For example, I was better at making the power point, while someone else was much better at organizing information.
Kuchipudi is one altogether the classical dance forms of the South Republic of Republic of India. Kuchipudi derives its name from the Kuchipudi village of the state. Among the seventeenth century, the Kuchipudi village was given to the Brahmins, international organization agency were specialists in staging dance and drama. Kuchipudi exhibits scenes from the Hindu Epics, legends and mythological tales through a combination of music, dance and acting. Like different classical dances, Kuchipudi in addition contains pure dance, mime and histrionics but it is the utilization of speech that distinguishes Kuchipudi's presentation as a dance drama.
“From the 1970s, a major cultural shift known as the ‘Maori Renaissance’ created a context for the emergence of a Maori perspective in New Zealand filmmaking.” The New Zealand feature film, Ngati is considered to be a product of the ‘Maori Renaissance’ and it remains a noteworthy film today for being the first film directed a Maori, namely Barry Barclay. This essay seeks to examine the racial representations of Maori and Pakeha, the historical context of the late 1940s and the Maori identity in Ngati. Barclay’s film is unlike previous films such as The Romance of Hinemoa, The Te Kooti Trial and Rewi’s Last Stand which was based on a dominating Pakeha perspective. The release of Ngati signalled a turn of tables in favour of Maori as they were able to present Maori and Pakeha representations, the historical context of the late 1940s and Maori identity from their perspective.