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|Title: ||Site planning for marae|
|Author: ||Dyer, Jacqueline|
|Degree: ||Diploma in Landscape Architecture|
|Date: ||1982 |
|Item Type: ||Dissertation|
|Abstract: ||Traditionally the word Marae meant the forecourt immediately
in front of a Maori meeting house. This was, and still is, an
open area of flat land which is important to the people of a
tribe as a symbol of those community members who have died.
It is a tapu (sacred) area and as such may not be crossed by
visitors until respect has been paid to the tupuna (ancestors) of
that community and the tapu has been lifted by words of welcome
and the hariru (hand-shake).
As important as the Marae space is, it could not exist
without the buildings and houses around to contain it. Thus
the concept, I e whakamahana he whakaminenga hei whakamahana,
te marae; ( clustered together so that the Marae is warmed),
In this light it is appropriate that the word Marae has
recently been extended to embrace the meeting house and all
associated buildings so that now, when talking about a Marae
one is referring to the entire Maori settlement.
To those with strong tribal and traditional ties, the Marae
symbolises all aspects of Maoritanga. It is the centre of
gravity for spiritual and cultural reasons while the space in
front of the meeting house which we will refer to as the 'Marae proper' has become the focal point of communal activities. In this paper I intend to explore traditional site planning
factors of Maori communities, i.e: the Kainga (unfortified village).
My purpose is to gain some knowledge of spiritual, cultural and
social reasons for actual, physical site layout. By travelling
back into the past I hope to identify traditionally important site
planning factors and thus be able to discuss the present trends
found in Marae redevelopment programmes with more sensitivity
than would otherwise be possible.|
|Persistent URL (URI): ||http://hdl.handle.net/10182/4559|
|Appears in Collections:||Dissertations|
School of Landscape Architecture
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