Field Report on Boomerang Festival †Free Samples to Students

Question: Discuss about the Field Report on Boomerang Festival. Answer: Introduction I have heard about the boomerang festival from Uncle Jones. The Boomerang festival marks an important event in the calendar of all the indigenous communities across the globe. As an Australian, music festivals, sula festivals and sundown festivals are part of our growing up. However, the boomerang festival is different from all these festivals as it is a celebration of the eclectic culture of the indigenous tribe. This year in the month of March, I went to the festival to experience the uniqueness of The festival became an opportunity for me to experience and immerse in the indigenous flavours of music, theatre, visual arts and dance. There were also thought-provoking discussions that brought out the pangs of the present generation of different indigenous communities residing in Australia. The Boomerang festival is the worlds first festival that is a confluence of the Australian Aboriginal and its global neighbours under one platform. The Boomerang Festival is convened by Rhoda Rober ts and attracts indigenous communities from New Zealand, Tibet, Canada and many other countries. This year the festival featured Tibetan-Australian performer Tenzin Choegal, prominent figures in the festival Jannawi Dance Clan and the wares of Roberts. The event stood out for me was its emphasis on the production of safe and family-friendly programme that would evoke respect and awe for age-old cultural practises and traditions. At the festival, what struck chord with me was the spiritual healing and remedies of the Te Kopere Maori tribe. The tribe was garbed in three white feathers. Out of curiosity I was about to enquire from the person who sat next to me. But before I could interject, the tribe explained that these white feathers are the logo of the Te Atiawa tribe and each of them are laden with different connotations (Harvey, 2017). One feather represents spiritual harmony, the second one is symbolic of peace on earth and the third one stands for welfare of mankind and inner peace. The ancestors Te Whiti-o-Rongomai and Tohu Kakahi who are the prophetic community leaders of New Zealand bestowed the Raukara feathers (Mark, Chamberlain Boulton, 2017). These feathers were not diacritic symbols to identify the Maoris but they were also emblems of the resistance movement against the oppression and marginalisation of the Maoris that took place in the nineteenth century. Before the commencement of the event, t he Maori tribe provided an insight into their culture. Rongoa Maori is the traditional therapeutic system of the Maori tribe. It features the oral transmission of knowledge, the spiritual aspect of health and a melange of practises. Rongoa Maori includes physical therapeutic solutions, healing through spiritual medium and herbal remedies that are considered to safe (Swain Padhy, 2015). The Maoris are native of New Zealand and trace their genesis to IO (God-creator), to Hawaiki and to the stars. The Maori healing system has its foundation in three spiritual vessels bestowed from IO to Ranginui (Sky feather) to Papatuanka (Earth mother) to produce life, as we know it (Reid et al., 2016). During the showcase of their therapeutic practise, I decided to volunteer myself for the therapeutic massage. The Maori healer explained me that this ancient system of healing is considered as magic massage as it relaxes the muscles, relives stress and promotes the circulation of blood. They practise d a Romiromi which is a combination of body alignment, deep massage, liberation of the blocked energy through exertion of pressure on the key body points of the body (Haemata), counselling and kaupure which is an ancient prayer (Rangihau, 2017). These prayers is believed to be transmitting positive energy. The massage was so relaxing and I could actually feel the key points of my body getting invigorated. Since I was already stressed out due to the onerous academic schedule, I could sense transformation in my body. The firmness of my muscle got eased and I felt that all my stress have disappeared. During the course of the therapeutic healing, I was told that this system of healing is inclusive in its orientation and impact. It can be beneficial for people of all cultures and ages. Whether an individual is fit or suffering from any chronic illness, Rongua Maori will definitely be a effective for them. Rongoa Maori is the traditional, indigenous practise. Their origins date back to the lore and use a combination of herbal plants for the treatment of all kinds of ailments. In the recent years, there has been resurgence in of the Rongoa medicine, it has been popular among the health specialist, herbalists, and practitioners who are interested to employ traditional knowledge in the healing people (Harvey, 2017). The key to healing in the Maori tribe emanates from the integrity and communitarian feeling. With correct protocols and Tikanga, it can be performed easily. Apart from these, associating with the Wariwua and linking it to the Maori of the plant, the effectiveness of the Rongoa Maori healing procedures can be maximized. There has been an increasing interest shown towards the Maori healing system can be attributed to the distrust among the Maoris regarding the modern healthcare system. The cost of treatment in Australia is quite high and therefore, the Maoris find it pragmatic t o rely on the traditional system of healing. The practitioners of the Rongoa Maori were garbed in their traditional clothing, which is kahu kuruhuru that is feather cloak, a bodice known as Pari a headband known as Tipare, poi (also known as balls on the string) and piupiu which is a flax skirt (Pitama, Huria, Lacey, 2014). Since I was interested in the costume of Maori women, I enquired to them about their sartorial choice. I was told that women usually wear underskirt that is known as the panekoti, which is basically a petticoat. These days most Maori women wear red or black panekoti which should be of the same length as that of the piupiu. Some women were also found wearing panekoti of a longer length and some other women of the group wore the panekoti like that of the cloak over a black dress (Ritchie, 2013). The male members of the group wore tatua which is a broad belt worn around the waist of these men over the waistband that is plaited of their piupiu. Conclusion My visit to the festival is one of the best decisions in my life. It made me realize that in this modern digital era where all of us moving at a fast pace, it was important to reconnect with the roots. In the modern age, there is a tendency to rationalize our actions and disown our unque practises to prove ourselves as rational individuals. The experience of Rongoa Maori taught me that alternative of therapy and healing can be effective management, competent and affordable in the treatment of diseases and ailments of human. References Harvey, G. (2017). Performing identity and entertaining guests in the Maori diaspora. InIndigenous diasporas and dislocations(pp. 131-144). Routledge. Harvey, G. (2017). Te Kaha o te WaiataThe Power of Music: Maori Oral Traditions illustrated by E Tipu e Rea Peter Mataira. InIndigenous Religious Musics(pp. 34-46). Routledge. Mark, G., Chamberlain, K., Boulton, A. (2017). Acknowledging the M?ori cultural values and beliefs embedded in rongo? 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