Links
https://www.dropbox.com/s/vjk8pweadzlm4d3/The%20Creation%20Story.m4a?dl=0
https://www.dropbox.com/s/4447wdysy69gzji/Presentaci%C3%B3n1.pptx?dl=0
https://www.dropbox.com/s/9ikiyhpakq3bziy/leyenda.m4a?dl=0
https://www.dropbox.com/s/rr3ankac60wdz06/Nota%20de%20voz%20004.m4a?dl=0
https://www.dropbox.com/s/l31pumsx6oqrhr5/History%20of%20Maui.pptx?dl=0
jueves, 20 de noviembre de 2014
Comparative traditions chart
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Chile
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New Zealand
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Viña del Mar Music
Festival
Each year during the last week of February, Vina
del Mar, an upscale resort town about two hours from Santiago, holds the Vina
del Mar Music Festival. This immensely popular, nationally broadcast music
festival is one of the world's largest of its kind. Though built around pop-
and folk-singing competitions, the festival's real draw is the performances
by famous international musicians.
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Anzac Day
Anzac Day marks the anniversary of the
landing of New Zealand and Australian troops, popularly known as Anzacs (the
acronym of Australia and New Zealand Army Corps), at Gallipoli Peninsula in
Turkey in 1915. The attempt to capture the peninsula failed. However, New
Zealand and Australia strengthened their ties during the campaign. It is
widely believed that for New Zealand, the Gallipoli experience sowed the
seeds of nationhood.
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Carnaval Andino Con la Fuerza del Sol
The Carnaval Andino Con la Fuerza del Sol, or
"the Andean Festival with the Strength of the Sun," is one of the
most influential and entertaining of a string of festivals that take place in
February in Chile's northern region. Hosted in the city of Arica, Con la
Fuerza del Sol is a three-day festival that celebrates the peaceful blending
of Spanish and indigenous cultures in the Andes, as well as Catholic and
indigenous traditions. Chilean, Peruvian and Bolivian participants come
together to celebrate with lavish costumes, dance groups and brass bands,
which compete for the favor of the audience.
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Waitangi Day
In
Auckland - New Zealand’s largest city - the national day is celebrated at the
city’s birthplace, Okahu Bay Domain. It was there, in 1841, that Auckland
Māori chiefs invited Governor Hobson to create the city. On Waitangi Day,
classic sailing yachts, waka and contemporary boats arrive at Okahu Bay to a
traditional Māori haka powhiri / welcome ceremony. Wellington - the nation’s
capital - holds an event that celebrates Waitangi Day by recognising New
Zealand’s cultural diversity. At Waitangi Park on the city's waterfront,
different cultures celebrate their nationhood with a mix of entertainment,
arts and crafts, and food.
In
geothermal Rotorua, Waitangi Day is commemorated at Whakarewarewa - a living
Māori village - with an event known as 'Whakanuia'. This Māori word means ‘to
acknowledge, promote and celebrate’, and the day's activities centre on
learning about Māori cultural activities, including indigenous kai / food,
crafts, Māori medicine, local legends and history.Elsewhere, Waitangi Day
celebrations cover all sorts of occasions from major sporting events to
rodeos, and even a 'cheese-rolling' competition.
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Santiago a Mil
Santiago a Mil, or "Santiago by the
Thousands," is Chile's largest festival. This three-week-long artistic
and cultural festival takes place in January in the country's capital,
Santiago, and features open-air as well as indoor theater performances and
international street shows that feature street performers, acrobats and
dancers.
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Parihaka Peace Festival
New
Zealand's only community-organised weekend event, held at the historic
Parihaka Paa, site of one of the darkest episodes in colonial NZ history.
The
festival includes two stages of (mostly) musical entertainment from NZ's
topperformers, plus a speakers forum, a film festival, eco forum, children's
entertainment, teenage performance workshop, healing zone, festival choir,
arts, crafts, food, camping and parking - The perfect place to start your
summer holiday. Much more than amusic festival - the Parihaka International
Peace Festival is the entertainment event of the summer
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We Tripantu
We Tripantu, or the Mapuche New Year, begins just
before sunset.on June 23 and ends at sunrise on June 24, as the indigenous
Mapuche people wait for the the "new sun" to return from the west.
The new year coincides with the winter solstice, as the Mapuche believe that
winter brings the renewal of life. Rituals performed invoke Mapuche ancestors
and are directed by a religious or community chief.
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Matariki
Matariki
is the Māori name for the cluster of stars also known as the Pleiades. It
rises just once a year, in mid-winter – late May or early June. For many
Māori, it heralds the start of a new year.
Matariki
literally means the ‘eyes of god’ (mata ariki)
or ‘little eyes’ (mata riki). According to myth, when Ranginui, the sky
father, and Papatūānuku, the earth mother, were separated by their children,
the god of the winds, Tāwhirimātea, became so angry that he tore out his eyes
and threw them into the heavens. Matariki, or Māori New Year
celebrations were once popular, but stopped in the 1940s. In 2000, they were
revived. Only a few people took part at first, but in just a few years
thousands were honouring the ‘New Zealand Thanksgiving’. A special feature of
Matariki celebrations is the flying of kites – according to ancient custom
they flutter close to the stars.
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La Pampilla
One of
Chile’s largest Independence Day celebrations. This is Coquimbo’s traditional
festival and is extremely popular, lasting anywhere from four days to an
entire week depending on which day of the week Independence Day, September
18th, falls that year. The celebrations are held on an esplanade in the
southwest part of the Coquimbo peninsula, which fills up with revelers, some
of whom bring their tents to camp.
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Empire Day
Empire
Day had, as the Oamaru Mail remarked on the eve of New Zealand's
first such celebration, 'the double purpose of keeping fresh and green the
memory of a most illustrious reign and rejoicing in the consolidation of our
great Empire'. The reign commemorated was that of Queen Victoria, who died on
22 January 1901.
Canada
had honoured the day as Victoria Day since 1901. In Britain, Lord Meath, an
absentee Irish landlord and imperial zealot, enlisted the day in his crusade
to ensure that 'from their earliest years the children of the Empire should
grow up with the thought of its claim upon their remembrance and their
service'. Almost single-handedly Meath (who also presided over the Duty and
Discipline Movement) created 'an imperial mutual admiration society', the
Empire Day Movement.
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Legend of NZ
Māui and the giant fish
Māui dreamed of the day
that he could go fishing with his older brothers. Each time his brothers
returned from a fishing trip Māui would ask, "Next time, can I come
fishing with you?"
But Māui's brothers
would always make an excuse. "No you're much too young to come fishing
with us. We need all the
room in our waka for the many fish that we catch."
"I'll only take up a little bit of room, and I'll
stay out of trouble, I promise," Māui would argue.
The eldest brother
would reply, "You're so skinny we might mistake you for some bait and
throw you overboard for the fish to eat."
Māui would get angry.
"I'll teach them, he'd say to himself, "I'll prove how good I am!"
Secretly Māui hatched a
plan to prove he was a great fisherman. One night when Māui was alone he began
weaving a strong fishing line from flax. As he wove he recited an old karakia
to give his fishing line strength.
When he was finished,
Māui took a jawbone which his ancestor Murirangawhenua had given him, and bound
it securely to the line. Early the next morning, Māui took his fishing line and
secreted himself in the hull of his brothers' canoe.
When Māui's brothers
pulled the canoe into the sea they noticed something a little different.
"The canoe is much
heavier this morning, are you sure you're helping?" said one.
"I think you've
been eating too much kumara!" said another.
"Stop your
bickering and get on with it!" said the eldest brother.
None of the brothers
noticed Māui hiding in the hull. When Māui heard his brothers drop the anchor,
he knew they were too far from land to return. Māui revealed himself to his
brothers' surprise.
"What!"
"What are you
doing here?"
"You tricked us!"
"No wonder we have
not caught one single fish!"
The brothers were angry
with Māui, but Māui spoke up.
"I have come to
fish because Murirangawhenua said I would be a great fisherman. Let your lines
down as I say my karakia and you'll catch more fish than you ever have."
Māui began his karakia.
The brothers threw
their lines into the water and instantly began catching fish. One after another
they pulled their fish into the waka. In no time the waka was full and the
brothers were delighted with their catch.
"We're the best
fishermen ever!" the brothers congratulated each other.
"Now it is my turn
to fish," said Māui.
The brothers laughed
when Māui pulled his fishing line from his bag.
"Huh, you'll be
lucky to catch a piece of seaweed with that!"
"Or maybe a piece
of driftwood to float home on!"
The brothers couldn't
contain their laughter. Māui didn't listen, instead he recited his karakia and
readied his line. "Can you give me some bait for my hook?" Māui asked
his brothers.
But the brothers only
laughed harder so Māui clenched his fist and hit himself hard on the nose. His
nose bled and Māui covered his hook with his own blood. Māui then stood at the
front of the canoe and whirled his line above his head as he recited his karakia.
He spun his line out to sea, the line sunk deep to the ocean floor, down into
the depths of the domain of Tangaroa, and instantly the hook was taken.
Māui's line went
suddenly taut. The brothers stopped their laughing and held tightly to the side
of the waka as they began to speed across the ocean.
"Cut the
line!" a brother called, clearly quaking in his seat.
"We'll all be
drowned," said another. "Please Māui cut the line!"
But Māui held tight to
his line, and slowly a giant fish was pulled to the surface. The brothers
huddled in the waka shivering with fright. The giant fish towered over their
small canoe.
"This is the fish
that our grandmother, Murirangawhenua, said would be gifted to us," Māui
said. "Guard our fish, and I'll soon return with our people."
The brothers agreed to
stay, and Māui headed back to Hawaiki. However as soon as Māui had gone, the
brothers began chopping greedily at the huge fish, claiming huge pieces of it
as their own.
When Māui returned, his
people were amazed to see the giant fish.
"Māui is the best
fisherman ever," they marvelled.
As they neared the
brothers were seen still chopping and arguing over which part of the fish was
theirs. The people saw them for the greedy brothers that they were. They were
so greedy that they had chopped huge gullies and mountains from the fish's
flesh.
Over many hundreds and
thousands of years, these gullies and mountains became part of the landscape of
Aotearoa as we know it today. Birds, plants, animals and the people of Hawaiki
populated the giant fish of Māui. And in time Māui's giant fish became known as
the North Island of Aotearoa, and Māui's canoe the South island.
This is the story of
Māui and the giant fish.
(http://eng.mataurangamaori.tki.org.nz/Support-materials/Te-Reo-Maori/Maori-Myths-Legends-and-Contemporary-Stories/Maui-and-the-giant-fish)
The story of the Creation
In the beginning there was no sky, no sea, no earth and no Gods. There was only darkness, only Te Kore, the Nothingness. The very beginning was made from nothing. From this nothingness, the primal parents of the Māori came, Papatuanuku, the Earth mother, and Ranginui, the Sky father.
Papatuanuku and Ranginui came together, embracing in the darkness, and had 70 male children. These offspring became the gods of the Māori. However, the children of Papatuanuku and Ranginui were locked in their parents embrace, in eternal darkness, and yearned to see some light. They eventually decided that their parents should be separated, and had a meeting to decide what should be done.
They considered for a long time - should Rangi and Papa be killed? Or shall they be forced to separate?
Finally, Tumatauenga, the god of War, said "Let us kill our parents". However, Tane-Mahuta, the god of man and forests, and all which inhabits the forests, thought that Rangi and Papa should be separated. He thought that Ranginui should go up above, to the sky, and that Papatuanuku should should go below, to dwell on earth. All the children, including Tu, the God of War, agreed with Tane.
Tawhiri Matea, the god of winds and storms was the only child who did not wish for his parents to be separated. He feared that his kingdom would be overthrown. One by one the children tried to separate their parents. Rongomatane, the god and father of cultivated foods, tried without success. Haumia Tiketike, god of uncultivated food also tried.
Then it was the turn of Tangaroa, the god of the sea, and Tumatauenga, the god of war, but neither Tangaroa nor Tumatauenga could separate their parents.
Lastly Tane-Mahuta rose. Strong as the kauri tree, he placed his shoulders against his mother Papatuanuku and his feet against his father Ranginui, and he pushed hard, for a very long time, straining and heaving all the while. Rangi and Papa cried in pain, asking their sons" why do you wish to destroy our love?"
After a long time Tane finally managed to separate Rangi and Papa, and for the first time the children saw the light of day (ao Marama) come streaming in. Once this happened, Tawhiri Matea, the god of winds and storms, and who had been against the separation of his parents, left for the sky to join his father.
The turbulent winds and storms on earth are caused by Tawhiri Matea, in revenge for this brother's acts.
Now that the separation of Papatuanuku and Ranginui was complete, and there was a sky and an earth. However, there was just one missing element, and Tane decided to create a female. From an area named Kura-waka Tane took some clay, and modeled it into a woman. He then breathed life into it, and created Hine-ahu-one - the earth formed maiden.
Tane and Hine had a beautiful daughter called Hinetitama. When Hinetitama grew, she had daughters to Tane. One day Hinetitama asked Tane who her father was, and on discovering that Tane was the father of her children, she fled with shame into the night, to a place called Rarohenga, the underworld. From then on she became known as Hine-nui-te-po, the goddess of the night.
Myths vs Genesis
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1. Unlike the Greek
myth, there are no beings in the Bible that are greater than man but lower
than God (although, of course, there are many people today who believe in
angels and demons).
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2. There is only one
God in Judaism, Christianity, and Islam.
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3. Maimonides, who
argued that God does not want sacrifices and only allowed it to appease the
needs of people, would probably point out, as a difference, that Zeus wants
the sacrifice in the Greek tale and is furious when he does not get it.
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4. Both emphasize the
role of the woman in bringing misfortune to mankind. However, the Greek
legend stresses that the god used her to hurt people and that the harm she
brought was from a magical jar. In Judaism, the woman is not sent by God to
punish Adam, but to be his helpmate. The Hebrew is ezer k’negdo,
literally “a help by his side,” suggesting that she is an equal. The
punishment for eating the fruit of the forbidden tree was given to both
because both, not the woman alone, acted improperly. The misfortunes, Genesis makes
clear, are not magical; they are part of natural law: pain in childbirth and
difficulties in daily work.
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5. The legend ends in a
pessimistic tone: there is no hope. As it began with powerless man, so it
ends. It seems to suggest that all that people can do is sit back and suffer.
No action will help feeble and incapable humanity. Judaism, Christianity, and
Islam speak about humans improving themselves and society.
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6. The Earth was empty
and a big ocean was on it. It was The lake Titicaca. The Sun came out from it
and he made the stars and the moon. He took the moon as his wife
and made people from rocks. The Genesis says that god
created the world in 7 days, he created the man and from his rib created the
woman.
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7. Navajo origin
stories begin with a First World of darkness (Nihodilhil). From this Dark
World the Dine began a journey of emergence into the world of the present.
It had four corners, and over these appeared four
clouds. These four clouds contained within themselves the elements of the
First World. They were in color, black, white, blue, and yellow. The Black
Cloud represented the Female Being or Substance. For as a child sleeps when
being nursed, so life slept in the darkness of the Female Being. The White
Cloud represented the Male Being or Substance. He was the Dawn, the Light
Witch Awakens, of the First World.
In the East, at the place where the Black Cloud
and the White Cloud met, First Man, was formed ; and with him was formed the
white corn, perfect in shape, with kernels covering the whole ear. Dohonotini
is the name of this first seed corn, and it is also the name of the
place where the Black Cloud and the White Cloud met.
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8. In Genesis a single
pair of humans was created from whom every individual and nation descended.
Jewish sages emphasized that this teaches that all people are related. No one
can say that he or she is a descendant of a superior ancestor. All humans
share the spirit of God equally, no matter their religion or sex. This
profound lesson is lost in the Egyptian Legend which maintains that
the god created many humans simultaneously.
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9. The Egyptian Legend maintains
that the world was created from existing matter. This is contrary to the
commonly accepted Jewish interpretation of creation, that God created the
world ex nihilo, from nothing. The Egyptian view arguably weakens the
power of the divinity. However, Maimonides maintains in his Guide of the
Perplexed 2:25 that it is possible to interpret Genesis to
assert that there was preexisting matter that God used to fashion the world.
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10. Before there was soil, or sky, or any
green thing, there was only the gaping abyss of Ginnungagap. This chaos of
perfect silence and darkness lay between the homeland of elemental
fire,Muspelheim, and the homeland of elemental ice, Niflheim.
Frost from Niflheim and billowing flames from
Muspelheim crept toward each other until they met in Ginnungagap. Amid the
hissing and sputtering, the fire melted the ice, and the drops formed
themselves into Ymir, the first of the godlike giants. Ymir was a
hermaphrodite and could reproduce asexually; when he sweated, more giants
were born.
As the frost continued to melt, a cow, Audhumbla,
emerged from it. She nourished Ymir with her milk, and she, in turn, was
nourished by salt-licks in the ice. Her licks slowly uncovered Buri, the
first of the Aesir tribe of gods. Buri had a son named Bor, who
married Bestla, the daughter of the giant Bolthorn. The half-god, half-giant
children of Bor and Bestla were Odin, who became the chief of the Aesir
gods, and his two brothers, Vili and Ve.
Odin and his brothers slew Ymir and set about
constructing the world from his corpse. They fashioned the oceans from his
blood, the soil from his skin and muscles, vegetation from his hair, clouds
from his brains, and the sky from his skull. Four dwarves, corresponding
to the four cardinal points, held Ymir’s skull aloft above the earth.
The gods eventually formed the first man and
woman, Ask and Embla, from two tree trunks, and built a fence around
their dwelling-place, Midgard, to protect them from the giants.
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miércoles, 19 de noviembre de 2014
Legend
https://www.dropbox.com/s/pb4eoz5wo08e08o/Nota%20de%20voz%20004.m4a?dl=0
https://www.dropbox.com/s/wyyy1chn4uwpnvu/History%20of%20Maui.pptx?dl=0
https://www.dropbox.com/s/wyyy1chn4uwpnvu/History%20of%20Maui.pptx?dl=0
How Māui slowed the sun
One evening, Māui and his brothers were making a hāngi for their evening meal. They had just finished heating the stones when the sun went down and it quickly became too dark to see. Māui was annoyed with having to eat his food in the dark. He stood in the light of the fire and addressed his people.
"Every day we have to rush to do our chores and gather our food before the sun sets. Why should we be slaves to the sun? I will catch the sun before it rises, and teach it to travel slowly across the sky!"
But one of the brothers was quick to criticise, not believing Māui could possibly do such a thing.
"It would be impossible to catch the sun, he's much bigger than any bird you've ever caught!"
"The heat and flames would surely burn you to death," said another.
"I think he's got sunstroke," another added, and they all laughed.
When they had quietened down, Māui took the sacred jawbone of his ancestor from his belt and waved it in the air.
"I have achieved many things that were thought impossible – gaining fire from Mahuika, catching the greatest fish in the world, descending to the underworld, and many more. With this magic jawbone, gifted by Murirangawhenua, and with your help, I will succeed in conquering the sun!"
The majority of the people agreed that Māui had achieved many great feats, they decided to help Māui in his quest.
The next day Māui and his whānau collected a huge amount of flax, Māui then taught them how to make flax ropes, a skill he learnt when he was in the underworld. They made square shaped ropes, tuamaka, flat ropes, paharahara, and twisted the flax to make round ropes. After five days the ropes were completed and Māui said a special karakia over them.
"Taura nui, taura roa, taura kaha, taura toa, taura here i a Tamanuiterā, whakamaua kia mau kia ita!"
During the night, Māui and his brothers hoisted the ropes and travelled towards the east to where the sun first rises. They hid under trees and bushes during the day, so the sun wouldn't see them approaching. They collected water in calabashes as they travelled, which Māui said was necessary for their task ahead.
On the twelfth night Māui and his brothers arrived at the edge of a huge, red-hot pit, dug deep into the ground. Inside the pit Tamanuiterā, the sun, was sleeping. The brothers were silent, terrified at what might happen if he awoke. Māui immediately ordered his brothers to build four huts around the edges of the pit to hide their long ropes. In front of the huts they used water to soften the clay and build a wall to shelter them. Māui and his brothers then spread their flax ropes into a noose, only just finishing before dawn, when the sun was due to wake.
"When Tamanuiterā rises and his head and shoulders are in the noose I will call for you to pull tight on the ropes," Māui instructed his brothers.
One of the brothers became worried and wanted to run while he still had time.
"Why are we doing this?" he asked another. "It's madness!"
"We'll be burnt alive, if we run now we might escape with our lives!"
The two brothers tried to sneak away but Māui caught sight of them through the corner of his eye.
"If you run now the sun will see you when he rises from his pit. You will be the first ones to die. There is no turning back!"
The brothers had no time to answer. The sun had begun to wake and was rising from the pit. They quickly ran back to their huts grabbed hold of their ropes and hid behind the wall of clay, trembling as they waited for Māui's orders. Māui hid and watched.
Tamanuiterā slowly emerged from the deep pit, not knowing that a trap was set for him. His head went through the noose and then his shoulders. Māui suddenly jumped from his hut and yelled to his brothers, "Pull on the ropes, now!"
At first the brothers were too scared to come out. Māui yelled again, "Quickly, before it's too late, and we are scorched to death!"
Just then the sun peered down to the edges of the pit and saw Māui standing before him. Tamanuiterā was furious. He hurled a ball of fire towards Māui, but Māui ducked, holding tightly to his rope and once more chanting his karakia:
"Taura nui, taura roa, taura kaha, taura toa, taura here i a Tamanuiterā, whakamaua kia mau kia ita!"
The brothers jumped from their hiding places, grabbing their ropes just before Tamanuiterā could free himself from the noose.
"Aaaarrrhhh!" the sun roared in anger.
Māui fought off the intense heat and moved to the edge of the pit. He raised his magic jawbone above his head and brought it down hard on the sun. The magic forces from the jawbone flashed like a bolt of lightening.
"Why are you doing this to me?" Cried Tamanuiterā.
"From now on you will travel slowly across the sky, never again will the length of our day be dictated by you," Māui replied.
Tamanuiterā tried to struggle free, but again, Māui showed him the power of his magic jawbone. And Tamanuiterā finally gave up the fight.
Māui instructed his brothers to let go of their ropes. Tamanuiterā travelled slowly up into the sky, tired and beaten.
The days became longer for Māui and his people, giving them plenty of time to fish, gather food and do their chores. Māui's power and ability could never be questioned again, he had succeeded in taming the sun. From that day until this, Tamanuiterā has always travelled slowly across the sky.
And this is the story of how Māui slowed the sun.
Bizarre tradition of Chile
Our opinion about five bizarre traditions
As a group we
have chosen the following five most bizarre traditions that regard because each
of them is different from the thoughts and ideals that we as people have
things. Playing guitar under the fig tree is a tradition that occurs only in
the night of San Juan, where if you put under the tree with your guitar learn
to play it, what we think is that these are just superstitions perhaps much
people believe, but what we see is that if you want to learn to play guitar all
you have to do is study and test daily if you want to learn because there is no
reward without effort.
Next we consider
bizarre tradition is to walk the streets with a suitcase during the New Year's
Eve because they say will bring many trips in the future. In our thinking we
believe that if you want to travel anywhere in the world all you have to do is
work hard and save money to achieve your goals and do not rely on luck. Also
consider doing that during the night of New Year's a little dangerous, because
the number of robberies violence in the streets.
These two
traditions we consider bizarre are "two steps forward, two steps
back" and the religious festival held in Salamanca in northern Chile. We
as a group we respect the traditions of Easter, but we believe that some are
misplaced. We consider these two traditions have no significant meaning behind
its realization but experience or create new traditions meaningless.
Finally we chose
the "Minga" tradition that takes place in Southern Chile, we find it
strange and bizarre to be shifting your home from one place to another and the
effort and time required is too. We do not agree with this tradition because we
believe that in the process of moving house many times animals are used and as
a group we are against animal abuse.
We conclude that
the first 4 traditions but are embedded in our culture, so we as a group have
little relevance and does not believe that gives us a lot as individuals or as
a society. Instead Minga tradition if it has enough cultural contribution
because it is embedded in our culture Mapuche, and while we respect culturally,
personally disagree with overwork that are given to animals, in this case the
cattle.
https://www.dropbox.com/s/wzp8kek3a0xtfry/Bizarre%20traditions%20of%20Chile.pptx?dl=0
https://www.dropbox.com/s/wzp8kek3a0xtfry/Bizarre%20traditions%20of%20Chile.pptx?dl=0
Assay
Important Chilean Traditions
Humans are responsible for creating the
culture around us because our way of thinking and acting, our beliefs,
ceremonies, social norms, customs and rituals are part of some expressions of
culture.
All these beliefs and
cultural expressions are passed down from generation to generation, allowing
later generations are aware of these cultural expressions, as well as helping
create these very new or modifying existing traditions, it must be said that
there many traditions are being lost over the years either because they were
transmitted by the previous generation, or because new generations are losing
interest in the old traditions.
Continue the most
important traditions of a community, town, city or country it means continuing
values, religious beliefs, customs, habits, rituals, etc.
Traditions remain on
their own over time, because it is people who share and practice constantly to
keep them alive in time.
Chilean traditions
are based primarily on country life in the Chilean broken, food, music and
folklore, as well as for their religious beliefs and the great cultural
diversity that we have throughout our country.
Fiestas Patrias, also
known by all Chileans how "Dieciocho", originally performed on 18 and
19 September to commemorate the formation is in Chile as an independent state.
During these days reborn hundreds of traditions that have disappeared over time
as rodeos, Chilean races, hopscotch, greasy pole, lifting kites and playing the
spin kick. The dancing and the national music heard these days is the cueca and
typical food and drink are usually prepared is the mote con huesillos,
empanadas, roasted, chicha, ponche and piscola, etc.
Fiesta de la Tirana
is one of the biggest religious festivals throughout Chile. This feast is
celebrated on July 16 in Iquique honor of the Virgin of Carmen, during the days
of celebration dancing groups like the Chinese, redskins, Antawaras, Gypsies,
and Indians etc. They perform dances to the virgin; this is what originally is
called diablada.
Some of the rituals
and ceremonies performed in the country are originally traditions of the native
peoples of Chile and Aymara peoples with a festival called Anata since it is
one of the festivals most widespread in the Andean Community, in which he worships
father of the farms, another Andean festivities is Q'wancha a ceremony in the
fields and pastures of the Aymaras Farmers do. Finally we Floreo or Waynu
ceremony, which is held to celebrate the marriage of the animals.
Finally we have the
social norms of Chile, which is governed with the aim of establishing how to
behave in society.
In Chile there are
several rules of behavior or normative systems to which society should be
governed. These are:
Catholic religious
rule regulates the behavior of individuals from the point of view of the
Church, but it is up to each person whether or not abided by this rule.
Moral standard: This
standard focuses on the development of human beings, from a perspective of
personal property.
Social norm: wants to
regulate social action to achieve coexistence as pleasant as possible.
Rule of law: a set of
rules aimed at ensuring order and social life of human beings.
From my point of view
all these traditions, rituals, religious ceremonies and social norms are
crucial because this is what it does if the culture of each country and
increasingly enriched.
I think Chile is a
country full of traditions that are passed from generation to generation, which
can maintain or disappear over time, as well as some aspects be changing due to
a change to a more modern old generation.
At the end I must say
that these traditions provide great cultural value to the country, as
traditions exist in every part of Chile incorporating indigenous cultures and
traditions or native peoples that enrich and give more knowledge to the rest of
society. Note that traditions are an exchange of culture, knowledge and values
in societies around the country.
jueves, 16 de octubre de 2014
Psychology
One of the things that makes a Registered
Psychologist different to other consultants and people using assessment
tools, is that we have a code of ethics we are required to adhere to.
The ethics code has strict standards on ensuring
the validity of the approaches we take and that we ensure the methodologies
have sound scientific merit. Our ethics cover the following:
·
Principle 1 –
Respect for the Dignity of Persons and Peoples
·
Principle 2 –
Responsible Caring
·
Principle 3 –
Integrity in Relationships
·
Principle 4 –
Social Justice and Responsibility to Society
The following quotes from the New Zealand
Psychological Society code of ethics gives a taste of the ethics we have to
strictly abide by which in turn benefits and safeguards our clients:
1 – Respect
·
“In their
professional relationships psychologists are respectful of those with whom they
interact.”
·
“Psychologists
seek to prevent or correct practices that are unjustly discriminatory.”
·
“Psychologists
recognise and promote persons’ and people’ right to privacy.”
·
“Psychologists
recognise that obtaining informed consent from those with whom they are working
is a fundamental expression of respect for the dignity of persons and peoples.”
2 – Responsible
Caring
·
“Psychologists
who conduct psychological assessments select appropriate procedures and
instruments and are able to justify their use and interpretation.
·
This
involves, but is not limited to, selection of procedures and instruments with
established scientific status, currency and cultural appropriateness and which
the psychologist is trained to administer.
·
Any
reservations concerning the validity or reliability of an assessment procedure,
arising from its administration, norms, or domain-reference, should be made
explicit in any report”
·
“In
reporting assessment findings and recommendations to clients, research
participants and/or professionals, psychologists provide appropriate
explanations of findings, interpretations and limitations. They endeavour
to see these are not misused.”
·
“Uninterpreted
data from assessments is not normally releases to persons who are not
specifically trained in the use and interpretation of the instruments
concerned.”
·
“When a
client’s needs lie outside of a psychologist’s expertise, the psychologist
refers the client to others appropriate services.”
·
“Psychologists
do not delegate out activities to persons not competent to carry them
out”.
·
“Psychologists
attain and maintain adequate levels of knowledge and skills in order to
practise in a particular area.”
·
“Psychologists
recognise the limits of their own competence and provide only those services
for which they are competent, based on their education, training, supervised
experience, or appropriate professional experience”.
·
“Psychologists
utilise and rely on scientifically and professionally derived knowledge, and
are able to justify their professional decisions and activities in light of
current psychological knowledge and standards of practice.”
3 – Integrity in
Relationships
·
“Psychologists
recognise that integrity implies honesty in relationships. Honesty
requires psychologists to be accurate, complete and comprehensive in all
aspects of their work.”
·
“Psychologists
accurately represent their own and others’ qualifications, education,
experience, competence, and affiliations, in all spoken, written, or printed
communications.”
·
“Psychologists
are accurate, complete and clear n reporting assessments, evaluations and
research findings and do so in a manner that encourages responsible
discussion.”
4 – Social Justice and
Responsibility to Society
·
“Psychologists
engage in regular monitoring, assessment, and reporting of their ethical
practices and safeguards.”
·
“Psychologists
protect the physical security and integrity of assessment instruments and
ensure that they are not used inappropriately.”.
Dr Kerry Gibson
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