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Auckland Regional Office of Archives New Zealand
A supplementary finding-aid to the archives relating to Maori Schools held in the Auckland Regional Office of Archives New Zealand MAORI SCHOOL RECORDS, 1879-1969 Archives New Zealand Auckland holds records relating to approximately 449 Maori Schools, which were transferred by the Department of Education. These schools cover the whole of New Zealand. In 1969 the Maori Schools were integrated into the State System. Since then some of the former Maori schools have transferred their records to Archives New Zealand Auckland. Building and Site Files (series 1001) For most schools we hold a Building and Site file. These usually give information on: • the acquisition of land, specifications for the school or teacher’s residence, sometimes a plan. • letters and petitions to the Education Department requesting a school, providing lists of families’ names and ages of children in the local community who would attend a school. (Sometimes the school was never built, or it was some years before the Department agreed to the establishment of a school in the area). The files may also contain other information such as: • initial Inspector’s reports on the pupils and the teacher, and standard of buildings and grounds; • correspondence from the teachers, Education Department and members of the school committee or community; • pre-1920 lists of students’ names may be included. There are no Building and Site files for Church/private Maori schools as those organisations usually erected, paid for and maintained the buildings themselves. Admission Registers (series 1004) provide details such as: - Name of pupil - Date enrolled - Date of birth - Name of parent or guardian - Address - Previous school attended - Years/classes attended - Last date of attendance - Next school or destination Attendance Returns (series 1001 and 1006) provide: - Name of pupil - Age in years and months - Sometimes number of days attended at time of Return Log Books (series 1003) Written by the Head Teacher/Sole Teacher this daily diary includes important events and various activities held at the school. -
A Comparative Analysis of Content in Maori
MATTERS OF LIFE AND DEATH: A COMPARATIVE ANALYSIS OF CONTENT IN MAORI TRADITIONAL AND CONTEMPORARY ART AND DANCE AS A REFLECTION OF FUNDAMENTAL MAORI CULTURAL ISSUES AND THE FORMATION AND PERPETUATION OF MAORI AND NON-MAORI CULTURAL IDENTITY IN NEW ZEALAND by Cynthia Louise Zaitz A Dissertation Submitted to the Faculty of The Dorothy F. Schmidt College of Arts and Letters in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Florida Atlantic University Boca Raton, Florida August 2009 Copyright by Cynthia Louise Zaitz 2009 ii CURRICULUM VITA In 1992 Cynthia Louise Zaitz graduated magna cum laude with a Bachelor of Arts in Drama from the University of California, where she wrote and directed one original play and two musicals. In 1999 she graduated with a Masters in Consciousness Studies from John F. Kennedy University. Since 2003 she has been teaching Music, Theatre and Dance in both elementary schools and, for the last two years, at Florida Atlantic University. She continues to work as a composer, poet and writer, painter, and professional musician. Her original painting, Alcheme 1 was chosen for the cover of Volume 10 of the Florida Atlantic Comparative Studies Journal listed as FACS in Amazon.com. Last year she composed the original music and created the choreography for Of Moon and Madness, a spoken word canon for nine dancers, three drummers, an upright bass and a Native American flute. Of Moon and Madness was performed in December of 2008 at Florida Atlantic University (FAU) and was selected to represent FAU on iTunesU. In April 2009 she presented her original music composition and choreography at FAU in a piece entitled, Six Butts on a Two-Butt Bench, a tongue-in- cheek look at overpopulation for ten actors and seventy dancers. -
Whakatane Waimana Floodplain Management Strategy - Stage 1 Review of the Current Flood Hazard from the Whakatane and Waimana Rivers and Existing Responses
Whakatane Waimana Floodplain Management Strategy - Stage 1 Review of the current flood hazard from the Whakatane and Waimana Rivers and existing responses Prepared by Robbin Britton, Project Engineer Environment Bay of Plenty Operations Publication 2008/09 June 2008 (updated from January 2007) 5 Quay Street P O Box 364 Whakatane NEW ZEALAND ISSN 1176 - 5550 Working with our communities for a better environment E mahi ngatahi e pai ake ai te taiao Environment Bay of Plenty i Foreword Concern for the security of the Whakatane and Waimana floodplains is the reason behind Environment Bay of Plenty’s preparation of a floodplain management strategy. This floodplain management strategy reviews what the flood hazards are in the floodplains, what flood protection is provided to people and property living on the floodplains and what, if any, additional protection needs to be provided. Floodplain management strategies are not the same as Civil Defence Emergency Management (CDEM) Plans. Under the Civil Defence Emergency Act 2002 each regional and local council must prepare plans detailing how they will manage catastrophic events such as volcanic eruptions, tsunami storms, earthquakes and fires. Construction of flood defences began in the catchment in 1965 and this was complete by the early 1980’s. Since that period components of the flood defence system have been reviewed but not all together. This floodplain management strategy reviews the flood protection system for the Whakatane Waimana catchment only. It identifies potential weaknesses in flood protection and plans for the ongoing security of future generations. The executive summary provides an overview of the report. Part one describes the nature of the floodplain, and the measures put in place to best manage floods of date. -
Toward a Patuheuheu Hapū Development Model
Ko au ko Te Umutaoroa, ko Te Umutaoroa ko au: Toward a Patuheuheu Hapū Development Model Byron William Rangiwai A thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) February 2015 Dedication This work is dedicated to my maternal great-grandparents Koro Hāpurona Maki Nātana (1921-1994) and Nanny Pare Koekoeā Rikiriki (1918 - 1990). Koro and Nan you will always be missed. I ask you to continue to watch over the whānau and inspire us to maintain our Patuheuheutanga. Arohanui, your mokopuna tuarua. ii Table of contents Dedication ............................................................................................................................... ii Figures.... ................................................................................................................................ v Images…. ................................................................................................................................ v Maps........ ............................................................................................................................... vi Abbreviations ........................................................................................................................ vi Attestation of authorship .................................................................................................... vii Acknowledgments ............................................................................................................. -
Urban Maori Authorities
BYRON RANGIWAI Māori Prophetic Movements as Sites of Political Resistance: A Critical Analysis Introduction This article will argue that Māori prophetic movements were sites of political resistance where Māori prophets resisted colonisation and developed syncretic theologies that gave their followers a sense of hope within a tumultuous colonial environment. The movements of four Māori prophets will be discussed in chronological order: Te Atua Wera and the Nākahi movement; Te Ua Haumēne and the Pai Mārire or Hauhau movement; Te Kooti’s Ringatū movement; and Rua Kēnana and the Iharaira movement. This article will critically analyse these Māori prophetic movements as sites of religious and political resistance to show how Māori prophets challenged colonisation and land loss. Christianity in Aotearoa New Zealand and the rise of Māori Prophets Before their conversion to Christianity, Māori had their own Indigenous spirituality that reflected their cultural and spiritual relationships with the environment. Pākehā contact impacted on Māori irreversibly. According to Len Te Kaawa of Tamakaimoana: Te ao o ngā mātua, o ngā tīpuna, he whakapono tō rātou, he whakapono iho nei i mua i te taehanga mai o tauiwi. He whakapono ki ngā atua Māori, ki Byron Rangiwai holds a PhD in Māori and Indigenous Development from Auckland University of Technology. Māori Prophetic Movements as Sites of Political Resistance: 131 A Critical Analysis te pūtaiao, ki te ao e noho ana rātou i roto. Engari, ka tae mai a tauiwi me āna tikanga, ka whakahurihia, ka pēhia, ka whakamoehia ētahi o aua āhuatanga kia noho tā rātou ki runga ā, i ā tāua ki te ao Māori, kia noho koirā hai whakapono mō tātou. -
Understanding Matakite : a Kaupapa Māori Study on the Impact Of
Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. UNDERSTANDING MATAKITE: A Kaupapa Māori Study on the Impact of Matakite/Intuitive Experiences on Wellbeing A thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Māori Studies at Massey University, Papa-i-ōea, Aotearoa Ronald Spencer Ngata Ngāti Porou, Te Whānau-a-Karuwai 2014 KARAKIA (Dedication) Ka tohia atu koe ki te tohi nuku, ki te tohi rangi Kia hoaia koe ki te pūtiki wharanui, kia tiaia koe ki te manu rererangi Te rau o tītapu, kia pai ai koe te haere i runga rawa I rangahaua koe i te pō uriuri, i te pō tangotango I rākaitia koe ki te piki kotuku, te rau o te toroa, te huia titama Whākina ngā kupu o te riri, ngā kupu o tawhiti He mea ka mau mai, ka kapiti runga e, ka kapiti raro e He pokanga a nuku, he pokanga a rangi He pou hihiko, pou rarama, tiaho i roto, marama i roto Tēnei te pou, te pou tokomanawa, te pou o tēnei whare, te pou o ēnei kōrero Hui te ora, hui te mārama Whano, whano, haramai te mauri Haumi e, hui e, taiki e! The above karakia was taught to me by Professor Kereti Rautangata, given to him by Dr. Pakaariki Harrison. It is used on special occasions, such as the birth of a child or the blessing of a student, and for other purposes. -
Te Mana Tuatoru: the ROHE POTAE of TUHOE
Te Mana Tuatoru: THE ROHE POTAE OF TUHOE IN THE HEART of the North Island of Aotearoa/New Zealand there is an imagined realm: the tribal land of Tuhoe, protected by their encircling bounda- ries, the Rohe Potae.1 This was the visible circumference of their independent mana. From the later nineteenth century, Tuhoe history is, in essence, a history of their chiefly leaders' efforts to uphold their autonomous control over these lands. This essay argues that Tuhoe's authority rested not only in their own perceptions and desires but was upheld by a compact they made with the government in 1871. The very legislation which seemed later to confirm this compact, the Urewera District Native Reserve Act of 1896, would, however, become the means by which successive governments devoured Tuhoe's land. The imagined reality became shards in Tuhoe's hands. By 1871, the last phase of the campaign to recapture Te Kooti Arikirangi Te Turuki was concentrated within Tuhoe's territory. It was believed that Tuhoe were giving him sanctuary. A scorched earth campaign in the Urewera was set in motion, while the Native Minister, Donald McLean, demanded the submis- sion and removal of the leaders of Tuhoe. The chiefs were instructed to come to the coast, and to live temporarily on reserves under the watchful eyes of the Kawanatanga (Government-allied) Maori leaders. Those who submitted so as to save their villages, cultivations and people were required to give assistance in the hunt for Te Kooti. By November, the focus was centred on Ngati Huri, living at Maungapohatu, under the sacred mountain of Tuhoe. -
Songlines from Aotearoa*
New Zealand Journal of History, 38, 2 (2004) Songlines from Aotearoa* IN LATE TWENTIETH-CENTURY AOTEAROA New Zealand, Maori are actively renegotiating their relationship to and roles within the modern state. The political dialogue is about sharing the substance of power and resources. The past is in sharp focus, particularly as the Treaty of Waitangi Tribunal, reconstructed in 1985 to examine grievances stemming from the Crown’s actions and its failures in its fiduciary obligations towards Maori since 1840, is investigating many Maori land claims. But Maori use of the past is not just to rekindle a history of grievances and dispossession. Maori history is a living presence, and while Maori society is now a literate one, history is still remembered and told in the oral, marae environment that has survived colonization: the complex of meeting-house and open assembly space, which belong to whanau (families), hapu (local tribes) and iwi (ancestral tribal groups) across the land. In the ritual of formal encounter on the marae atea (the open space before the meeting-house) and within the sheltering walls of the house itself, history is sung, enacted and narrated. Maori history is not only woven as a means of explaining the present. The living, multiple interpretations of past events give birth to new actions. The telling of history sets in motion, and will continue to set in motion, new histories, for Maori leaders act according to the understandings worked into narratives, songs and predictions. These oral forms of recalling and shaping history may also be transmitted through manuscript texts in a manner that is not dissimilar to the circulation of early biblical narratives. -
Maungapohatu Revisited OR, HOW the GOVERNMENT UNDERDEVELOPED a MAORI COMMUNITY
New Zealand Journal of History, 38, 2 (2004) Maungapohatu Revisited OR, HOW THE GOVERNMENT UNDERDEVELOPED A MAORI COMMUNITY EARLY THIS CENTURY, segments of the Tuhoe and Whakatohea tribes, under the leadership of the Tuhoe prophet Rua Kenana Hepetipa, built themselves a new community. It lay at the foot of the sacred mountain of the Tuhoe, Maungapohatu, and was a conscious recreation by them of the biblical city of Jerusalem. Constructed during 1907–1908, it was an impressive settlement with its own courthouse, bank, and council room [Figures 1 and 2]. The streets were lit with oil lamps and it had its own water system, with separated pools for washing and cooking. The families set up their own rules of conduct, which were enforced through a council of elders and their prophet leader. In these first years, about 500 or 600 people lived at Maungapohatu.1 Figure 1: Maungapohatu, Christmas 1908. The large double-gabled house, built of sawn timber, which stood in the upper part of the pa, was Rua’s. It was called Hiruharama Hou, New Jerusalem. The circular building near the bottom of the slope was the courthouse and meeting house. It was build of sawn totara, and was called Hiona, Zion. The wooden houses inside the enclosed wahi tapu have replaced the earlier tent homes, and the fence has been rebuilt since the foundation of the settlement. Two formal entrance gates are visible. This photograph taken by George Bourne, appeared in the Auckland Weekly News, 14 January 1909. Evening Post collection, Alexander Turnbull Library, Wellington, F-75710-1/2. -
Page 1 TERN BAY of PLENTY CONSTITUCIOCY WESTERN BAY
WESTERN BAY OF PLENTY 1890000 1900000 1910000 1920000 1930000 1940000 1950000 1960000 1970000 1980000 CONSTITUENCY Moutoki Island Pikowai Mouth of Moutohora (Whale Island) WESTERN Tarawera River Moutohora Island Wildlife Managament Reserve r Mouth of BAY OF PLENTY e r v Rangitaiki River Matata i e 5800000 v 5800000 R i Pongakawa R DISTRICT a i B a y o f P l e n t y Awakaponga r ik Valley e a it Thornton WHAKATĀNE w a g Kohi Point r n Ta a Whakatane River Koohi (Kohi) Point R er Ohope Riv Edgecumbe r hi Mokorua Scenic Reservee Ohope Scenic Reserve ta Otakiri v o i Port Ohope ai 5790000 Manawahe Lake Rotoma 5790000 Awakeri R W Ohiwa Scenic Reserve Ohiwa Harbour Lake Tamurenui e Wildlife Mgnt Res n Lake Rotoehu a Lake Rotoiti Te Teko t Lake Rotoma Rangitaiki River a Waiotahi Hinehopu Lake Rotoma k Wainui a Uretara Island Scenic Reserve Ōpōtiki Rangitaiki River h Lake RotoruaMokoia Is Ruato Lake Rotoma Woodlands Ngongotaha Scenic Reserve Kawerau W Taneatua Kutarere Whakatane River Part Ohiwa Harbour Waioeka O 5780000 Waiotahi t Kawerau a 5780000 r r Rotorua Forest e Geothermal Valley a v i System R Conservation Area R Te Mahoe Whakatane River a i er KAWERAU Confluence with v raw e ROTORUA Ta Lake Matahina unamed stream r DISTRICT COUNCIL Ruatoki Tarawera River Lower reach of Tarawera River North Tarawera Falls Confluence with Matahina Waimana ŌPŌTIKI DISTRICT 5770000 Mangakotukutuku Tarawera River 5770000 Lake Tarawera Stream W WHAKATĀNEr DISTRICT a e W io DISTRICT v e i Okiore a k R i a Waikirikiri o i Waiohau k t R i a i a h v t W i i e -
Radio Telephony Coverage Maps
Island View Athenree Bowentown Pios Beach Tahawai Woodlands Te Hokowhitu Wainui Aongatete North Opureora Matua Otamaroa Whangaparaoa Omokoroa Waihau Bay Matapihi Oruaiti Beach Whanarua Raukokore Minden Te Kopua Bay Papatea Whakamarama PAPAMOA NO2 .! WAIKAWA PT Waimapu Little Hariki ! Lower Kaimai Manoeka . Kaiate Waihi Beach Omanawa Te Matai Te Kaha Falls Waiorore McLaren Falls Maniatutu Otamarakau WHALE Falls Omaio Oropi Waiari Pongakawa Pikowai ISLAND_T Otuwhare Pariokara Douglas Corner Pongakawa Otehirinaki Hauone Valley .! Whitianga Mangatoi Te Ranga Houpoto Ngawaro Awakaponga Te Waiu o Hawai Pukemaire/Braemar Thornton Te Pu Rotongata Piripai WHAKATANE Torere Springs Otakiri Kaharoa Awakeri Pahou Opape Whangamarino Port Ohiwa Hospital Manawahe Awakeri Wainui Oturoa Ohope Hill Omarumutu Tarukenga Springs Te Ngae Kererutahi Waiaua Mamaku PUTAUAKI(RTUA) Waingarara Kutarere Waioeka Takaputahi Owhata Opouriao Springfield .! Nukuhou North Toatoa Waimana Hillcrest Matahina Matahapa Matahanea Whitikau .!MOERANGI_T Waikirikiri Tanatana Okiore Punaromia Te Wairoa Waiohau Raroa Pa Tumunui Matahi Waimangu Oponae Tahora Wairata Waiotapu Village Rerewhakaaitu Tauwhare Rotomahana Horomanga Hopeone Kopuriki Galatea Tauwharemanuka Kiorenui Hanamahihi Tawhana Village Otane Wairapukao Ohaua Te Whaiti Maungapohatu Ngaputahi Mataatua Tataramoa Minginui Ruatahuna Repeater Site Heipipi .! HORIZONTAL DATUM: New Zealand Geodetic Datum 2000 For practical purposes, NZGD2000 equates to WGS84 Radio Telephony Coverage - Combined Regional with 5 Sites VERTICAL -
Research Commons at the University of Waikato Copyright Statement
http://researchcommons.waikato.ac.nz/ Research Commons at the University of Waikato Copyright Statement: The digital copy of this thesis is protected by the Copyright Act 1994 (New Zealand). The thesis may be consulted by you, provided you comply with the provisions of the Act and the following conditions of use: Any use you make of these documents or images must be for research or private study purposes only, and you may not make them available to any other person. Authors control the copyright of their thesis. You will recognise the author’s right to be identified as the author of the thesis, and due acknowledgement will be made to the author where appropriate. You will obtain the author’s permission before publishing any material from the thesis. Te Toi Poto, Te Toi Roa A Critical Evaluation of Māori -State Inclusion in the Ohiwa Harbour Strategy, Aotearoa New Zealand. A thesis submitted in fulfilment of the requirements for the degree of Master of Social Sciences at The University of Waikato by Amanda Lowry 2012 i ABSTRACT In New Zealand, the State Owned Enterprises Act 1988 [SOE], Local Government Act 2002 [LGA], the Resource Management Act 1991 [R MA] require that government include the voices of Māori, and ensure their contribution to the decision-making processes of local authorities. Accordingly, central and local government have embraced the idea of inclusive partnership as part of policymaking processes informed by shared values both of government and iwi. Thus, it is not uncommon to see consultations, partnerships and engagement between M āori-state on a range of issues in line with Tikanga and protocols of Māori culture.