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He Waiata, a Song for the Sacred Mountains and Tribes of Whangārei
Members of the Hātea Kapa Haka group sing a waiata (song) during the unveiling of the Waka and Wave sculpture at the end of the Hīhīaua Peninsular. He waiata, a song for the sacred mountains and tribes of Whangārei Tēnei au ka piki ngā paringa pā tūwatawata, pā maioro o Maunga Parihaka, kia kite atu ngā hapū me ngā maunga tapu e Ka huri whakaterāwhiti ko taku aro ki te kapua hōkaia ki rūnga Maunga Rangitihi Tērā ko Ngāti Pūkenga me Te Tāwera e Ka rere atu au ki te kohu tatao ana i ngā kōhatu teitei o Maunga Manaia, ko Ngai Tāhūhū te iwi e Ka whakarērea te pou o te whare kia tau iho rā ki runga Maunga Rangiora Ko Takahiwai te papakāinga, ko Patuharakeke te hapū e Ka huri whakauta au kia rere atu ki runga Otaika ka tau ki Te Toetoe ko Pā-Te Aroha te marae e Ka hoki whakatehauāuru ki Maunga Tangihua, ki Maunga Whatitiri, ki aku huānga Te Uriroroi me Te Parawhau e Ka huri whakararo taku titiro ki a Ngāti Kahu, ngā uri a Torongare, ko Hurupaki, ko Ngārārātunua, ko Parikiore ngā maunga e Ka haere whakaterāwhiti ki Maunga Maruata me Maunga Pukepoto, kia tau iho ki roto o Ngāti Hau e Tēnei ka hoki ki Maunga Parihaka, kātahi au ka tau iho e Here I climb the embankments of the great fortress Mt. Parihaka that I may see my tribal kinfolk and their sacred mountains Eastward does my gaze turn to the clouds pierced by Mt. Rangitihi, there are Ngāti Pūkenga and Te Tāwera Now I fly onwards to the mists suspended above the lofty peaks of Mt. -
And Taewa Māori (Solanum Tuberosum) to Aotearoa/New Zealand
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. Traditional Knowledge Systems and Crops: Case Studies on the Introduction of Kūmara (Ipomoea batatas) and Taewa Māori (Solanum tuberosum) to Aotearoa/New Zealand A thesis presented in partial fulfilment of the requirement for the degree of Master of AgriScience in Horticultural Science at Massey University, Manawatū, New Zealand Rodrigo Estrada de la Cerda 2015 Kūmara and Taewa Māori, Ōhakea, New Zealand i Abstract Kūmara (Ipomoea batatas) and taewa Māori, or Māori potato (Solanum tuberosum), are arguably the most important Māori traditional crops. Over many centuries, Māori have developed a very intimate relationship to kūmara, and later with taewa, in order to ensure the survival of their people. There are extensive examples of traditional knowledge aligned to kūmara and taewa that strengthen the relationship to the people and acknowledge that relationship as central to the human and crop dispersal from different locations, eventually to Aotearoa / New Zealand. This project looked at the diverse knowledge systems that exist relative to the relationship of Māori to these two food crops; kūmara and taewa. A mixed methodology was applied and information gained from diverse sources including scientific publications, literature in Spanish and English, and Andean, Pacific and Māori traditional knowledge. The evidence on the introduction of kūmara to Aotearoa/New Zealand by Māori is indisputable. Mātauranga Māori confirms the association of kūmara as important cargo for the tribes involved, even detailing the purpose for some of the voyages. -
Indigenous Bodies: Ordinary Lives
CHAPTER 8 Indigenous Bodies: Ordinary Lives Brendan Hokowhitu Ōpōtiki Red with cold Māori boy feet speckled with blades of colonial green Glued with dew West water wept down from Raukūmara mountains Wafed up east from the Pacifc Anxiety, ambiguity, madness1 mbivalence is the overwhelming feeling that haunts my relationship with physicality. Not only my body, but the bodies of an imagined multitude of AIndigenous peoples dissected and made whole again via the violent synthesis of the colonial project. Like my own ambivalence (and by “ambivalence” I refer to simultaneous abhorrence and desire), the relationship between Indigenous peoples and physicality faces the anxiety of representation felt within Indigenous studies in general. Tis introduction to the possibilities of a critical pedagogy is one of biopolitical transformation, from the innocence of jumping for joy, to the moment I become aware of my body, the moment of self-consciousness in the archive, in knowing Indigenous bodies written upon and etched by colonization, and out the other side towards radical Indigenous scholarship. Tis is, however, not a narrative of modernity, of transformation, of transcendence of the mind through the body. I didn’t know it then, but this transformation was a genealogical method un- folding through the production of corporeality: part whakapapa (genealogy), part comprehension of the biopolitics that placate and make rebellious the Indigenous 164 Indigenous Bodies: Ordinary Lives body. Plato’s cave, Descartes’ blueprint, racism, imperial discourse, colonization, liberation, the naturalness of “physicality” and “indigeneity.” Tis madness only makes sense via the centrality of Indigenous physicality. Physicality is that terminal hub, the dense transfer point where competing, contrasting, synthesizing, and dissident concepts hover to make possible the various ways that the Indigenous body materializes through and because of colonization. -
Tauira Handbook Ngā Hua O Roto Contents
Tauira Handbook Ngā hua o roto Contents He Kupu Whakataki nā Te Taiurungi – welcome from Te Taiurungi ..........................2 Whakatauki – proverbs ...................................................................................................4 Mahere-ā-tau 2019 – important dates ............................................................................5 First connection Mission, Vision, Values ..................................................................................................6 Kaupapa Wānanga ..........................................................................................................7 Pre-enrolment Programme entry criteria / eligibility .............................................................................8 Programme delivery methods ........................................................................................8 Enrolment Acceptance of regulations ............................................................................................10 Privacy of information ..................................................................................................10 Proof of identity .............................................................................................................10 Certified copies of documents .....................................................................................11 Under 18 years of age .................................................................................................. 11 Change of enrolment, late enrolment, withdrawals Change -
Tauira Māori Prospectus 2019 Information for Māori Students and Their Whānau, Schools and Communities Contents
Tauira Māori Prospectus 2019 Information for Māori students and their whānau, schools and communities Contents Nau mai, hāere mai ki Te Whare Wānanga o Tāmaki Makaurau We are here to help you 4 The Equity Office – Te Ara Tautika 5-6 How do I get in? 7 The basics 7–8 What is a conjoint degree? 8 Undergraduate Targeted Admission Schemes (UTAS) 10–11 Honouring our Māori alumni 12 Māori student groups 13 Other pathways to study 14 UniBound – Academic Enrichment Programme 14 Foundation programmes 14 Options for Manukau Institute of Technology (MIT) students 14 Scholarships and financial assistance 15 How will the University support me? 17–18 Celebrating Our Village, Our Kāinga 21 2018 Equity events for Māori students 22 It’s time to apply 23 Closing dates for applications Nau mai, hāere mai ki Te Whare for admission in 2018 23 Wānanga o Tāmaki Makaurau Tū ake i te kei o te waka mātauranga. Tū ake nei i Te Whare Wānanga o Tāmaki Makaurau. Nau mai, hāere mai. Welcome to the University of Auckland, Aotearoa New Zealand’s world-ranked University.* The University of Auckland offers you a world of This is your opportunity to achieve your goals! opportunities in learning and research. Ko te manu e kai ana i te miro, nōna te ngahere. The University has a strong reputation for Ko te manu e kai ana i te mātauranga, nōna te teaching and research excellence, with national Ao. and international partnerships. As an undergraduate student, you are able to The bird who feeds on miro has the forest. -
Te Kāhui Amokura Tauira Māori Initiatives – Sharing Good Practice in New Zealand Universities
Te Kāhui Amokura Tauira Māori Initiatives – Sharing good practice in New Zealand universities Within all the New Zealand universities there are over 300 This paper looks at four initiatives: initiatives for tauira Māori operating and achieving outstanding results. The drive to ensure tauira Māori are 1. Transition, Academic and Learning Support: Māori successful at university is much deeper than just Health Workforce Development Unit – Tū Kahika improving organisational achievement and retention and Te Whakapuāwai statistics, but rather a genuine commitment to support 2. Māori in STEM: Pūhoro STEM Academy tauira to make a real difference in their life, for their 3. A University Wide Initiative: Tuākana Learning whānau and their wider community. Community 4. Targeted Admission Scheme: Māori and Pasifika In 2016, 16,755 tauira Māori were enrolled within New Admission Scheme (MAPAS) Zealand universities 11% of all domestic students. This is an increase of 19% since 2008. Of those tauira 12,610 These programmes have evidence of success, have a are EFTS (full-time), an increase of 26% since 2008. We strong focus on transition factors and are targeted at first also know that 48% of Māori graduates are the first in year university and secondary school students. their family to attend university, a third are parents and There are useful common findings from these 1 over 70% are female. We acknowledge this progress programmes to be considered for any future initiative within our universities, but always more can be done. development or reviews. -
The Whare-Oohia: Traditional Maori Education for a Contemporary World
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. TE WHARE-OOHIA: TRADITIONAL MAAORI EDUCATION FOR A CONTEMPORARY WORLD A thesis presented in partial fulfilment of the requirements for the degree of Masters of Education at Massey University, Palmerston North, Aotearoa New Zealand Na Taiarahia Melbourne 2009 1 TABLE OF CONTENTS He Mihi CHAPTER I: INTRODUCTION 4 1.1 The Research Question…………………………………….. 5 1.2 The Thesis Structure……………………………………….. 6 CHAPTER 2: HISTORY OF TRADITIONAL MAAORI EDUCATION 9 2.1 The Origins of Traditional Maaori Education…………….. 9 2.2 The Whare as an Educational Institute……………………. 10 2.3 Education as a Purposeful Engagement…………………… 13 2.4 Whakapapa (Genealogy) in Education…………………….. 14 CHAPTER 3: LITERATURE REVIEW 16 3.1 Western Authors: Percy Smith;...……………………………………………… 16 Elsdon Best;..……………………………………………… 22 Bronwyn Elsmore; ……………………………………….. 24 3.2 Maaori Authors: Pei Te Hurinui Jones;..…………………………………….. 25 Samuel Robinson…………………………………………... 30 CHAPTER 4: RESEARCHING TRADITIONAL MAAORI EDUCATION 33 4.1 Cultural Safety…………………………………………….. 33 4.2 Maaori Research Frameworks…………………………….. 35 4.3 The Research Process……………………………………… 38 CHAPTER 5: KURA - AN ANCIENT SCHOOL OF MAAORI EDUCATION 42 5.1 The Education of Te Kura-i-awaawa;……………………… 43 Whatumanawa - Of Enlightenment..……………………… 46 5.2 Rangi, Papa and their Children, the Atua:…………………. 48 Nga Atua Taane - The Male Atua…………………………. 49 Nga Atua Waahine - The Female Atua…………………….. 52 5.3 Pedagogy of Te Kura-i-awaawa…………………………… 53 CHAPTER 6: TE WHARE-WAANANGA - OF PHILOSOPHICAL EDUCATION 55 6.1 Whare-maire of Tuhoe, and Tupapakurau: Tupapakurau;...……………………………………………. -
NGĀ WHENUA I WAHAKAHOKIA MAI I TE RAUPATU Compensation Court, Out-Of-Court Settlements and Lands Returned to Whakatōhea – Nineteenth and Twentieth Century
NGĀ WHENUA I WAHAKAHOKIA MAI I TE RAUPATU Compensation Court, out-of-court settlements and lands returned to Whakatōhea – nineteenth and twentieth century 1. Introduction The land confiscations in the eastern Bay of Plenty were, in common with such confiscations elsewhere in the country, historically unprecedented, hastily planned and implemented, and marred by legal and procedural error. In consequence the original confiscation plans were substantially amended, and a large proportion of the lands were eventually returned to those iwi, including Whakatōhea, from whom they had been confiscated. The process of returning those lands, however, was also unprecedented and at times implemented so poorly that leading officials such as Native Land Court Chief Judge Fenton were moved to criticise aspects of it. In general, the return of confiscated Whakatōhea lands was a complex, confused and loosely documented process, and it is therefore problematic to trace it fully and clearly today. What appears undeniable is that: • Although the land confiscation process in general was officially portrayed as a judicial and political response to events such as the killing of Rev. Völkner, it also had significant economic implications for the government and European settlers. They expected, as a result of confiscating large areas of land, to recover much of the cost of recent military activity and to free up valuable land for settlement. In 1871 Col. Haultain told Native Minister McLean that ‘The Maoris have always been loth [ie. reluctant] to part with their -
Local Government on the East Coast
Local Government on the East Coast August 2009 Jane Luiten A Report Commissioned by HistoryWorks for the Crown Forestry Rental Trust 1 Table of Contents Introduction................................................................................................................................ 5 Local Government.................................................................................................................. 5 Project Brief ........................................................................................................................... 7 Statements of Claim ............................................................................................................... 9 The Author ........................................................................................................................... 11 Executive Summary ................................................................................................................. 13 Part One: The Historical Development of Local Government................................................. 27 1. Local Government in the Colonial Context: 1840-1876................................................... 28 1.1 Introduction.............................................................................................................. 28 1.2 Local Government in the Crown Colony, 1840-1852.............................................. 29 1.3 Constitution Act 1852 .............................................................................................. 35 1.4 Financing -
The History of a Riot: Class, Popular Protest and Violence in Early Colonial Nelson Jared Davidson
The History of a Riot: Class, Popular Protest and Violence in Early Colonial Nelson Jared Davidson Published by the Labour History Project PO Box 27425, Wellington, Aotearoa New Zealand First published in January 2020 ISBN: 978-0-473-51230-9 This work is licensed under Creative Commons Attribution-NonCommercial-ShareAlike 4.0 Longueville, Sketch of the store in Nelson, New Zealand, 1845. Nelson Provincial Museum, Bett Loan Collection AC804 On Saturday 26 August 1843, pay day for the gang-men employed on the New Zealand Company’s public relief works, acting police magistrate George White frantically prepared for the confrontation to come. Having deployed Nelson’s entire police force to the port and hidden them inside houses surrounding the Company store, White was on his way himself when he was met by a constable in haste. An angry group of 70 to 80 gang- men, armed with guns, clubs and the collective experience of months of continuous conflict, were waiting for him. White sent for reinforcements, hoping the Sheriff could muster up some settlers as special constables. “The generality of the persons however were very reluctant to be sworn in, and some refused.”1 Settlers believed that they too would become objects of attack. Class lines between settlers and labourers had been drawn. In fact, they were there from the beginning. The next hour would not go well for White. Nor was it the first time White, his fellow magistrates and the New Zealand Company officials had confronted the gang-men – agricultural labourers, artisans and their wives who found themselves relying on relief work not dissimilar to schemes administered by the English parishes they had only recently left behind. -
The Story Behind the Legend of the Seven Maori Canoes and the Descending Maori Chieffchiefs by Vernice Pere
the story behind the legend of the seven maori canoes and the descending maori chieffchiefs by vernice pere the migration legend of the coming of the maori to new zealand grandfather whatongaWhatonga also made it to new zealand where he was reunited in a great fleet of seven voyaging canoes has its origin in ancient with his grandfather and both men settled there permanently inter chants As in other claims laid against oral historical evidence the tarryingmarrying with the tangatatrangata hhenuawhenua legend has its detractors some refute the idea 0off a migratoryemigratory fleet the great fleet legend persists today and tribes still trace their of canoes usually laying claim to descent froafromaroa an earlier single lineage to crew members of certain canoes in the fleet the legend voyage that establishes their older history in the new land and hence dates this major migration at 1350 JUAD it is thought that conflict arlierearlier claim to land titles in hawaikiprawaiki promptedted the exodus for theubausa purpose of colonizing kupes upe is named as the maori discoverer of new zealand in about known land far to the south these clocanoes wrwerewazewarm gilwllnellnelivell fcockdstacked vitawitawith pre-pro- thethath riddlekiddlemiddlemiddie of the tenth century I11 behe returned to HaKawaiki the ancestral visions for the voyage and also with foods for cultivation in the home of the maori thought to be raiateaRaiatea in tahiti but described only as MMW land songs chants and ancient poetry record the names of these central polynesia by te -
He Atua, He Tipua, He Tākata Rānei: an Analysis of Early South Island Māori Oral Traditions
HE ATUA, HE TIPUA, HE TAKATA RĀNEI: THE DYNAMICS OF CHANGE IN SOUTH ISLAND MĀORI ORAL TRADITIONS A thesis submitted in partial fulfilment of the requirements for the Degree of Master of Arts in Māori in the University of Canterbury by Eruera Ropata Prendergast-Tarena University of Canterbury 2008 1 Table of Contents Acknowledgments .............................................................................................5 Abstract..............................................................................................................7 Glossary .............................................................................................................8 Technical Notes .................................................................................................9 Part One: The Whakapapa of Literature..........................................................10 Chapter 1......................................................................................................... 11 Introduction......................................................................................................12 Waitaha.........................................................................................................13 Myth and History .........................................................................................14 Authentic Oral Tradition..............................................................................15 Models of Oral Tradition .............................................................................18 The Dynamics