#rikiriki

[holysalamy]

Quitaron los likes de twitter, yo veia tus likes porque sabia que watones seguir Por favor, waton bueno que veas (y de preferencia que sea con una chica) dale RT

OHHH si es una lástima, no te preocupes, cada panzon rikiriki que vea le daré repost ^^)/

[dingleberry-7708]

i should be working on a document for a project ive been trying to work on for a few years now but im fixated on GOGORIKI GOGORIKI RIKIRIKI GO GO instead

[elephantkingdom]

In the upper world, father Naoto Tachimi = mother Naomi Tachimi was not killed.

Drawing comics and making animations

He is an animator who creates animations not only with cells, but also with clay and paper figures, and is the president of Tachimi Animation.

Ricky (力=strength), the youngest and only son, is also an illustrator and graphic novel writer.

A young man who works as a model and actor simultaneously.

Masae Yahari, a fashion company magnate, is the author's older sister and younger brother.

It is a frequent collaborative relationship where hearts and minds communicate well.

Kirihachi Kamiya also feels uncomfortable with his bright, obedient generosity and flexibility.

Compared to Detective Akio, he doesn't make people feel uncomfortable.

For Mahiro and Izumo, being of the same gender is an object of envy and envy.

As it is a temperament and personality that animals follow well and like them.

Even in the world pictured above, efforts are being made to promote animal protection and rights.

Masae and I are collaborating against animal skins and fur.

I try to eat meat that has been slaughtered with as little pain as possible.

He is called by his stage name and nickname RikiRiki.

[evsacademicessaysblog]

CHTH217 Essay on the Prophet Rātana and his Theology

CHTH217 Special Topic: Māori Religion and Theology Tahupōtiki Wiremu Rātana was a prophet prophesied and the fulfilments of the dreams, prayers and prophesies of a century of Māori Christians. Seeing himself as another Moses, in a long line of Māori Prophets come both to deliver the Māori people from the subjugation and oppression of colonial New Zealand, and to liberate his people also from the false gods of idol worship and the degenerated state of tōhungaism which after a century of colonialism had turn to superstitious worship of half remembered medicines and practices with the underlying purposes and science lost in the struggle to preserve it against Pākehā assimilation, becoming a tool keeping Māori sick and ignorant instead of healing them. To these purposes Ratana was called, tested and driven by God to heal his people’s wounds and to rally and lead them, not to a promised land or a return to their ancient home but to the liberation of Aotearoa through Te Tiriti, biblical inspiration and parliamentary process.   T.W. Rātana was of the line of Ngāti Apa and Ngāti Raukawa chiefs and of a line of tōhunga leaders, the most recent his aunt, Mere Rikiriki who as his godparent and primary teacher of maramatanga (here meaning spiritual knowledge, tōhungaism and biblical education), Rikiriki represents the whakapapa of his knowledge, Christianity, and ministry as well as of his blood. Through this and through the many prophecies that will be discussed later, Ratana was uniquely positioned in the worlds of Christendom and Māoridom to be a powerful force for change.  

On the 8th of November 1918, arriving as a cloud the Holy Ghost came to Ratana, having searched every nation of the world Ratana was chosen to be the mouthpiece of God, the next prophet to his people to heal and bring to peace and the gospel (Henderson, 1972). Ratana was tested, driven to madness and acts of danger and harm, racing through fences and leaping into blackbury bushes (Newman, 2006). He was given a mission to heal and sent with this gift to pass the miracles of God’s healing on to the Māori people. As with the prophets of the bible, this calling was not for his benefit, in the months before this the influenza had more than decimated his family (Newman, 2006) and while his first miracle would be to heal his son, his mission would also see him lose that same son (Henderson, 1972) during his later world tour as a sign of the fulfilment of that side of his calling.

Ratana would become first a faith healer, travelling New Zealand, casting out the remaining Atua and healing those sickened by the influences of the dying Atua and arts of tōhungaism as well as those suffering of the European diseases, polio, Te Mare (TB) and influenza, cancers and the great injuries of the great war. He would later travel to Europe, Japan and America on this purpose to heal the spiritual wounds made to the world by this war as he had healed the physical wounds of his people. Ratana was also called to start a movement and a church, with the aim of political change to heal Māori from the wounds of Pākehā after he had healed them from the wounds of tōhungaism.  

By the time of his death in 1939 Ratana had revolutionaries New Zealand, set in place a political alliance that would hold the Māori seats for half a century, delivering recognition of Te Tiriti o Waitangi and many substantial reforms for Māori. He would heal thousands of Māori, and even some Pākehā although he made clear his mission was for Māori and would not go out of his way to heal Pākehā until all Māori were healthy (Henderson, 1972). He would found a Church and build a community that 100 years later is still strong and still works for the benefit, health and liberation of Māori (RNZ, 2018).  

Ratana differed from the typical image of prophets and faith healers, shying away from dramatic performances, his healings were matter of fact and often grounded entirely in common medicines, instructing the healed how to take care of themselves, even providing quotes and explanations from Pope’s Health for the Māori an 1884 publication alongside the more miraculous healings unexplainable without consideration of the power of God (Henderson, 1972). During his early stage,

his healing was grounded in fighting back the dark influences and shadows of false healers and tōhungaism, later when this focus was replaced with healing Māori from the consequences of settler rule his manner and style of healing, not great proclamations and showmanship but slowly drawing out his watch  or puffing on his pipe while giving the patient a few quiet moments to believe, and try being healed (Henderson, 1972).  

Ratana had two missions to heal the Māori people, first the mission spiritual to heal their souls and bodies from both the European diseases and from Tōhungaism (Newman, Ratana revisited : an unfinished legacy, 2006), and the mission political, to restore their lands, get te tiriti recognised and get meaningful representation in politics to carry out meaningful steps towards the liberation of Māori. Much of the Ratana symbolism focuses on these two missions, his sons Arepa and Omeka were personifications of these missions and the passing of Arepa is considered the ending of the first mission, in the successful defeat of Tōhungaism and the passing of Omeka marked the end of the first step towards the second, with the Te Tiriti petition and party body to contest the Māori seats set up. The two whales were beached by the waves in March, 1918 before the vision in his first calling to serve, are seen as representing these twin missions (Henderson, 1972). Through these two missions Ratana was called like the previous Māori prophets to resolve the spiritual and political challenges against Māori in the modern world, but provided with a framework to deal with them separately (Dacker, 1994) and through his spiritual mission, healing and good works build both the legitimacy and respectability needed to fulfil the political and the political base and support to take on the colonial establishment.  

Ratana was preceded by many prophecies, that establish his calling and his mission. These follow in the biblical tradition of prophets and link into his role beyond the prophets in his dual missions, echoing the many prophecies that foretold of the New Testament.  

In 1886 at korotuaheka, Hipa Te Maiharoa the Moses of Waitaha, healer and prophet of the South Island foretold that “a very little child will come from the north under Taranaki; he will finish my work for Jehovah. (Dacker, 1994, p. 96)” This work was the work of holding on to Māori land, reclaiming soviegnty, fighting tōhukaism (tōhungaism), uniting Waitaha, Kāti Maemoe and Kāti Rākai and uniting the Christian and te ao Māori worlds through the deaths of the Atua and the indigenisation of a Christianity based in the text of the bible from a Māori perspective, not the traditions of European colonialism. (Dacker, 1994)

Te Kooti, himself the fulfilment of the prophecy of Toiroa Ikariki, said in 1893 that a child would arise from the west and unite the people, and in another prophecy that two stars would arise, a statesman from Ngāti Porou in the east and a spiritual leader, a prophet in the west. Te Kooti’s third prophecy foretelling of the coming of Ratana was that “a garden of many flowers shall come forth from out of the mouth of the Whangaehu River, and its fragrance will be dispersed throughout the four winds of the country.” (Newman, Ma te wa: the sign of the broken watch, 2012, p. 3).  Three decades early in 1863 the prophet of Ngaphui Aperahama prophesied that “There is a man coming however, who will be carrying two books: the bible and the treaty.” (Henderson, 1972).  Through these prophecies we can see the aspects of Ratana as holding the Te Ture Wairua, his spiritual mission in one hand and the Te Ture Tangata, his political and worldly mission to restore Te Tiriti and Māoridom in the other. Through the garden his mission to reach out to all Māori not just his Iwi as did other Māori prophets as well as his political campaign of the four quarters and together with Te Kooti’s other prophecies are confirmation of his location.  

Mere Rikiriki, the Māori prophetess of peace, and aunt of T.W. Ratana, herself the heir of Tawhiao of Te Whiti, something she worded as wearing their cloak about her shoulders, prophesied before

Ratana’s birth that there would come a child who will take action directly, lead a great mission without favouritism and who will be more than a man in his attributes. As Ratana grew, Mere Rikiriki saw that man in him, saying that he will wear her cloak of wairua. She repeated this prophecy many times, including to him such as in 1911 when he studied under her (Henderson, 1972) and when she named two of his sons, Arepa and Omeka,   and would not touch them as the tapu within them was so great, beyond even that of normal infants, saying that those children were far above her, their name coming from the Son (Jesus) himself (Newman, 2006).  

As Te Maiharoa, Te Kooti, Te Ua Haumene, Te Whiti and the other prophets drew together biblical and hapu or Iwi traditions to create a creed of peace, survival and resistance against land being stolen, T.W. Ratana drew together biblical traditions, Christian theology and Māori traditions from across many Iwi and Hapu, to create a creed of political engagement, Māori revival and the reclamation of land long stolen. For this reason, I see T.W. Ratana not as he framed himself, another Māori Moses, but as the first Māori New Testament (NT) prophet, sent not to continue the struggle against occupation but to reform and fundamentally change Māori and Christianity into something greater than the sum of their parts through building on what was already achieved and directly taking the message to the imperial establishment.

We also see through all the prophecies the importance of T.W. Ratana as above the other prophets, foreseen not in one people or by one leader by for a century from prophets of many hapu, iwi and faiths. This aligns again better with the NT narrative than the old, proclaimed and foreseen by many prophets and across many scriptures like Christ and with parallels in imagery to both Christ and the apostles, Ratana was given the mission of being a fisher of men. Ratana broke from the earlier prophets again by drawing more on the New Testament in his works and preaching while the older prophets leant more on the old, often exclusively. Where the apostles worked within the Roman political establishments and systems, took the tools of Rome and used them for Christ, Ratana revived this tradition in using the tools and means of Pākehā, the newspapers, wireless broadcasts and the politicial system to modernise his message and reach the Imperial ears.  

Like his contemporary, Sir Āpirana Ngata, Ratana was adamant in his fight against Tōhungaism, however unlike Ngata, Ratana’s work of healing, ministry and spiritual leadership drew upon the traditions and knowledge of Tōhunga (Newman, 2006), he regarded this not as a contradiction as despite what his followers kept trying to claim, his healing and work did not have it’s source in his power, his personal mana or his mana tipuna, but God (Henderson, 1972). Likewise he was challenged in his lifetime with claims that his title Mangai, or Mouthpiece of God was putting himself in the godhead or claiming heretical power, however pre-contact the term was used for any who spoke the words of the atua, not for those who   claimed an atua’s power or to speak for them (Henderson, 1972), and so we can see that from a te ao Māori perspective this title is no more grandising or heretical than the any Christian who speaks the words of God with any authority, be they layman, priest or scholar. Opposition to this title was not rooted in Ratana breaking with the Christian tradition, but the Pākehā self-appointed guardians of that tradition lacking the familiarity of te reo and te ao Māori to understand the connotations.  

Another proposed claim of breach with the Christian tradition proposed by Pākehā opposition to Ratana has been his acknowledgement of both himself as Mangai and the Faithful Angels as intermediaries between the Morehu and God as the same as worshiping angels or Prophets instead of God. This claim of idoltry is made unlikely through Ratana’s long war against idols in his te ture Wairua, locking away the old gods in the ‘whare Māori’ (Henderson, 1972), however the word the mangai used, in English to describe this relationship is intermediary (McDonald, 1990), the same

term used by European Christians for anyone who prayers for another, for the Saints and for figures such as a Pope or bishops who lift up the prayers of others to greater attention. It is reasonable to put this either down to a double standard or to a lack of familiarity with, and suspicion born of prejudiced against te ao Māori perspectives within Ratana’s approach to in this case, fairly orthodox Christian practices of acknowledging Angels, Saints and intermediaries.  

Through his building on the previous prophets, the legitimacy and prophecies they foretold of him and the tutoring of Mere Rikiriki and his chiefly and tōhunga lineage combining with his western education and bible study from Methodist, Anglican, Welseyian and Presbyterian perspectives throughout his early life, education and publications available allowing an approach to his ministry grounded as much in the New Testament and theology Pākehā society understands as in authentic te ao Māori beliefs both Christian and pre-contact. Through this T.W. Ratana was successfully able to synthesie Christianity into te ao Māori, by Māori for Māori without losing the tolerance of the Pākehā establishment to create a movement capable of winning momentum and driving last political change for Māori in its lifetime, a key force in all Māori revival since and a strong movement, over 40,000 strong today (McDonald, 1990) without ever having to compromise on its commit and promises either to Māori or to God.  

Bibliography

Dacker, B. (1994). Te Maemae me te Aroha; The Pain and the Love. Dunedin: University of Otago Press.

Henderson, J. (1972). Ratana: The Man, The Church, The Political Movement. Wellington: A.H. & A.W. Reed LTD.

McDonald, M. (Director). (1990). Pounamu - Tahupotiki Wiremu Ratana [Motion Picture].

Newman, K. (2006). Ratana revisited : an unfinished legacy. Auckland: Reed.

Newman, K. (2012). Ma te wa: the sign of the broken watch. Mana Maori + Christianity, 3.

RNZ. (2018, Novemeber 8). RNZ. Retrieved from Youtube: https://www.youtube.com/watch?v=UNAwptZQCz

[trendmood1]

NEW Accessories 🚨 Available Now online #rikilovesriki *use code: TRENDMOOD 15% off . If u love the #RikiRiki mirrors 😍 and take it with u everywhere just like I do... you are going to be happy adding these items 🙌🏼💜: 1. Riki Carry Case in 2 sizes Large $50 Small $35 It’s lightweight and heavily padded. Perfect to take it with u everywhere 2. Riki Suction Cup $25 This attachment allows you to mount your RIKI mirror on any glass surface for perfect lighting anywhere even in the car! . . What are your thoughts? What other accessories Would u like to see the brand adding to the #RikiRiki Mirror? 💜😍 XO #Trendmood . . . #makeuplover #instamakeup #instabeauty #beauty #bbloggers #wakeupandmakeup #makeuplover #blush #lipstick https://www.instagram.com/p/B3lFqKwBw-K/?igshid=1ch4qhdkht9t2

[encantadaad]

Una de las primeras fotos que tómo con mi nuevo espejo de luz led de la marca @glamcorofficial - @rikilovesriki es el #RikiSkinny y me tiene tan feliz 😊, no sólo porque la calidad que le aporta a las fotos es súper buena... También son todas las buenas funciones que trae y eso es increíble. . Espero sacarle el mejor provecho posible, se que será para mi y esta cuenta una herramienta fundamental. No soy profesional, estoy muy lejos de serlo, pero intento aprender cada vez más y mientras tanto lo disfruto porque me gusta ❤️. . ¿Y quién no es feliz cuando obtiene algo que tanto había deseado?. . Por cierto, éste espejo es uno de los paquetes que ansiaba que llegara, apenas lo estoy estrenando. Pronto una reseña de mi espejito mágico ✨. . #glamcor #rikiriki #RikiSkinny #ledmirror #mirror #led #makeup #photo #espejo #espejoconluz #espejoled #rikilovesriki #makeup #panamacity #benefit https://www.instagram.com/p/BzDt2iIhFCg/?igshid=1vapgcezz7qoc

[mantecol]

uy hay guiso que rikiriki

[tupuriaconsultancy]

An amazing wahine Māori and my most personal friend once said to me "Anything is possible." ... ONE of the founding principles of my business is based purely on this whakaaro. ... It is I believe important, that we look toward long term focus rather than short term ... Anything is possible if we allow time. And if we see this from a long term perspective, we are able to allow the reality of our dreams to take fruition ... Emerson Rikiriki Tikanga Consultant TUPURIA CONSULTANCY (at Whakaaratamaiti, Putaruru) https://www.instagram.com/p/CTLufyKl-Bq/?utm_medium=tumblr

[gallerymokopopaki]

Mokopōpaki warmly invite you to join them on Saturday 23 September 2017 from 12 to 3pm to celebrate our election day special opening of First Past the Post by racy new wāhine alliance PĀNiA! Marama Inc.

The field is set Whānau! Place your bets and cast a vote. Come on in to Mokopōpaki and enjoy a lively card of representative show-ponies line up for a political start in the inaugural Karangahape Road Breeders Stakes and Invitation Ladies Mile.

Tea and cabinet pudding will be served with parliamentary trifles.

Te Pou Wiini Atu: The Winning Post: who gets there and why

Since the sport was first introduced in 1841, Māori have had a passionate interest in politics and horse racing. ‘Even the famous fighting chief Te Rauparaha was said to have been an ardent patron of the turf’. It is recorded that when Te Rauparaha died, ‘his last words were an enquiry’ as to whether or not his horse had been placed in the Wellington races of 1849.

During the 1850’s the racecourse near Rangiuru, in Ōtaki, known as The Rikiriki became the venue for large, fiercely contested inter-iwi race meetings and carnival. Strict rules enforced by the Māori committee convening such events governed the running of these races.

Starters were advised that:

Men owning horses and wishing to enter them must deposit money in the hands of the Secretary.

Men who have taken too much drink will not be allowed on this course. If any man, disobey this rule he will bring the whip of the Club down upon him.

No girls will be allowed to ride as jockeys in these races.

Do not bring any drink to these races.

No jockey must knock any other jockey off his horse or touch the reins of any other jockey, or strike any other jockey with his whip during a race, or strike any other horse other than his own, or swear at or threaten any other jockey.

Jockeys must wear trousers in all events.

From Wattie Carkeek, A Century of Racing in Te Ao Hou, No. 23 (July 1958), pp. 25-26.

[tupuriaconsultancy]

Ko tā te maramataka Māori He tohutohu i te oranga o te tangata. Kia tupu ngātahi mai ai Ki tō te rangi me te whenua. Tiakina te taiao, ko koe tonu te taiao. ... The Māori calendar Is a diary of self-care for one's wellbeing. Together we shall grow in unity With the heavens and earth. Look after the environment, we exist because of the world around us. ... Our Rāhui teaches us that even in dire times, our love and compassion for each other and for the world around us are but simple, yet deep and meaningful notions that lead us to fulfilling better personal understanding. Through Self-care and through the prioritising of what is truly important to us in these uncertain times. ... Emerson Rikiriki Tikanga Consultant TUPURIA CONSULTANCY (at Whakaaratamaiti, Putaruru) https://www.instagram.com/p/CTHPaN4lJfM/?utm_medium=tumblr

[tupuriaconsultancy]

Ko Ngāi Tūhoe te iwi Ko Ngāti Haka Patuheuheu te hapū Ko Mataatua te waka Ko Hikurangi te maunga Ko Rangitaiki te awa Ko Waiōhau te marae Ko Ngaheru Rikiriki tōku Pāpā Ko Ngāi Tūhoe te iwi Ko Ngāti Tāwhaki te hapū Ko Mataatua te waka Ko Taiarahia te maunga Ko Ōhinemataroa te awa Ko Ngahina te marae Ko Mihirau Tihema tōku Māmā Ko Te Hapuku Rikiriki tōku ingoa I am a Father of 3 Adult children Grandfather of 10 amazing mokopuna Great grandfather of 1 beautiful Moko Girl. I am a Kaumātua for Raukawa and Iwi Consultant for South Waikato Funeral Home. I live here in Tokoroa and have so for a number of years. I was born and raised in the heartland of my parents and growing up with Te Reo Māori me ōna Tikanga was normal for many of us. My parents were both native speakers respectively. I have been an educator right across the board having taught children and adults. A huge part of my life is dedicated to serving our Iwi of Raukawa ensuring that our future generations have stability within the Iwi and community. A great lot of what I do is based around communicating Te Reo Māori me ōna Tikanga with our Iwi and community, giving support and adding to the current infrastructure that is seen from a Iwi perspective. From a Māori lense, so to speak. My son's business is merely the physical shell for a huge lot of work that has already taken place. Fruition I guess, to a whole lot of work that even my own Son, has been a part of over many years. We look forward to working with you and I am humbled to be a part of my son's business, our business. Shortly he will be joined by 2 people who he truly loves and respects. My nephew and niece, Kyle and Herani. Experts in the mahi they do and have done over many years. Exciting times ahead for us all. Te Hapuku Rikiriki Kaumātua and Senior Advisor https://www.instagram.com/p/CSkU1g4hLmF/?utm_medium=tumblr

[tupuriaconsultancy]

Tenā kōutou, Talofa lava, Malo Nī. Ko Maungatautari te maunga Ko Waikato te awa Ko Tainui te waka Ko Ngāti Korokī Kahukura te hapū Ko Waikato te iwi Ko Maungatautari te marae Ko Amo Kingi tōku ingoa I come from a whāngai family of 4 being the youngest. Having 2 whāngai brothers and 1 whāngai sister. In my birth family I am the eldest of 2 girls. We are of Māori, Samoan and Tokelau descent. I am a full-time mum to a most amazing daughter, Kanarahi Mihi Ki Te Ao Pirika-Kingi-Rikiriki, who is 10 years old. I have spent the last 7 years putting my energy into Kōhanga Reo and I am the former Senior Kaiako for Ruru Te Tupuna Kōhanga Reo here in Putāruru. Prior to Kōhanga, I began working at an early age within Retail and Customer service. Forming and familiarising new relationships within our diverse community of South Waikato. I later progressed into Production within the Poultry and Dairy industry, as i wanted to also gain experience in other fields. I am grateful and humbled regarding tikanga and kawa on our Marae. A significant part of my upbringing, in which I continue on with at present. Strengthening whakawhanaungatanga and acknowledging Te Ao Māori and all that it means for myself. I feel it to be most important and have soo much respect for Te Ao Māori in today's world. The words of Princess Te Puea speaks in volumes to me, "Mahia te mahi, hei painga mō te iwi." Being a part of this business, projects kōtahitanga and manaakitanga in which I fully support. I envision great things to come. My contribution to this business I hope, will help in many ways. Taking up the role of Administration. Ehara taku toa i te toa takitahi, engari he toa takitini taku toa. Ngā manaakitanga, Amo Kingi Administration (at Whakaaratamaiti, Putaruru) https://www.instagram.com/p/CSlCm9Thl18/?utm_medium=tumblr

[tupuriaconsultancy]

Tupu Te Tangata ... The reason why I started this Pakihi. ... My Amazing Daughter, Kanarahi Mihi Ki Te Ao Pirika-Kingi-Rikiriki. Born 9th May 2011. She's a Kōhanga Reo Baby from Ruru Te Tupuna Kōhanga Reo here in Putāruru. Her Uncle Kyle and Aunty Herani taught her how to be herself, love herself and be proud to be Māori. She loves being Māori and is so proud to be Māori. For the last 2 years she has asked if she can have a Moko Kauae. Not in the near or distant future, but right here and right now. One day she said to me, Dad I would love to have a Moko Kauae. And of course my instant reply was yes, they will stencil one on for kapahaka when you perform. She says, no Dad, I would love a real one and I'm allowed one because I'm Māori. I'm a wahine Māori and proud to be a wahine Māori. We've had a good lot of conversations and wānanga with her around Moko Kauae. As a Dad my concern, or I guess my fear, is the stigma that comes with a girl aged 10, having a Moko Kauae?!? Honestly, I'm not stopping her from having a Moko Kauae and I have said to her, "As the heart so desires, follow that in which your heart so desires." My amazing and beautiful daughter, Kanarahi Mihi Ki Te Ao Pirika-Kingi-Rikiriki (at Hamilton, New Zealand) https://www.instagram.com/p/CSndBsKBydg/?utm_medium=tumblr