DOCSLIB.ORG

APPENDICES 6B Ron's Story

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
APPENDICES 6B Ron's Story APPENDICES 6b Ron's Story NOTES ON RON'S INTERVIEW Ron and I had had no professional or personal contact prior to my contacting him by telephone to arrange the interview. When I arrived to see Ron, he took me through the building and introduced me to staff and whanau who were there. We shared a cup of tea and some cake before beginning the interview. Ron took the opportunity to gently interview me before I had the chance to interview him. He then introduced himself through his iwi affiliations and background. The interview with Ron was open and emotional at times. Ron made it clear that he had not articulated the basis of his philosophy, theory and practice of counselling as a whole before. He was clearly exploring and developing his own understandings, of himself and his practice of counselling, as we talked. I was interested in what Ron did in his counselling practice and why he did what he did. Ron told me this and frequently also went a step further, attempting to explain what he did and why he did it in terms of accepted Western theories and practices. That is, he drew parallels between his own practice as a Maori counsellor, and established Western practices. It may have been that Ron felt a need to justify his own theory and practice by linking it with recognised and published Western theory and practice of counselling. It may also have been that Ron was formulating his own bicultural models of counselling theory and practice. Alternatively, Ron may have been· better able to articulate Western theory in a cogent and coherent way, while he was still exploring the Maori basis of his practice, 413 6b Ron's Story and often did not have a Maori 'framework' within which to clearly . articulate and justify this. 414 6b Ron's Story RON'S STORY In this section, some of the influences on Ron 's life and work up to the present are outlined. Ron belongs to the Muaupoko iwi. At the time of writing, Ron is 42 years old and lives in a rented two-bedroom home, which he shares with his uncle and Cla young fella. who needs somewhere to stay. " Ron works with Yvonne in the Levin Alcohol and Drug (A & D) Centre. Ron was born in Wellington, but was raised in Levin, living with his Pakeha mother and Muaupoko father throughout his childhood and teenage years. Brought up in the Catholic faith as one of eight children, Ron is also the eldest of the family's five sons. He regards the work his parents did raising their family with respect, a respect which is generalised to the work of parents. R: I look at my parents. I mean, they ran a brilliant house, and I we never wanted. And, I mean, I can remember when Dad was earning 16 pound a week, and he had eight kids. And he had to clothe them, feed them educate them, pay off the house. On 16 pound a week, and they did it. ., To me the heroes of our society are the mums and dads. Purpose " ..this was the start of the understanding of purpose. " As a teenager in the 1960s, Ron was involved in the drug culture of 415 6b Ron's Story the time. His exp eriences during this phase of his life led him on a long and eventful, although not always pleasant, journey in the physical and spiritual sense. The journey eventually led Ron back to his home country and town, and to the Christian faith. R: I was ...basically right into the hippy thing, and it was sex and drugs and rock and roll. And, umm, I travelled all over Asia and Australia and, umm, America and places. And at the end of that, in, umm, 1976, I found myself destitute on a beach in Northern Queensland, by Townsville. And so I went along to the local Sallys ... the Salvation Army, to beg a feed and shelter. And a condition of getting a feed and shelter was that you had to do the drug and alcohol programme. And of course, it's actually quite a common strategy among the people on the street, to actually go through these programmes so that you can get a feed and a place to stay. And so all you do is you go along and you say " Hallelujah" and " Isn't it wonderful" and then you go away and get pissed [drunk] and then you come back the next night. And it's a survival mechanism and I acknowledge that and I think, "Good on ya; if that's how you survive then that's how you've gotta survive." And then when I came back to New Zealand I did feel right from the beginning that this was the start of the understanding of purpose for me. That God had some purpose in it. And I knew that I was, that there was a large element of being blessed by virtue of the fact that the Sallys were there; to give me shelter and food and purpose, and like something to do with my hands all day, and, and of 416 6b Ron's Story course being Salvation Anny, a lot of, umm, scriptural stuff;and the AA [Alcoholics Anonymous] programme is a spiritual programme. So it started stirring the spiritual within me. " ... we are.. the living fa ce of our fa ther... " Ron identifies a number of exp licit happenings which led him to where he is working now. His own history with drugs and the hippy lifesyle provided a fo rm of exp eriential training and understanding of the substance abuse area, his growing strength in Christianityalso led him to fe el, "the calling to do the work " However, it was the death of his fa ther which gave Ron the impetus and motivation to 'settle down ' and to take his role, as his fa ther's son and as the eldest male in that line, seriously. R: When I came back to New Zealand, I felt the calling to do the work. And I thought, "Well if I'm going to do it, I'd better go and get some training." So I wrote to NSAD [National Society for Alcohol and Drugs], and at that time the Chief Executive and the, ahh, the Director, was a real character fella ...and he said, "Oh look, Ron, forget all that bloody intellectual crap. Come down here and I'll give you a job." So there I was sort of, a week or two later, sitting in an office, ahh, counselling drug addicts. Ab, and about three months later I was actually running the methadone clinic in the Wellington area. See what happened is, umm ... See my father died in 1986; up till that time I was footloose and fancy free, and I was a teenager in the 60s so I was basically getting to be an older hippy by that time. And 417 6b Ron's Story that was really very much where I was at. Umm, and I tended to be wandering and all that. Umm, and when Dad died, well obviously I'm his eldest son and that. I actually found it extremely difficult after living a fancy free life and no commitments and that sort of thing; and it's probably been the very best thing that's ever happened to me because it's quietened me down. I: So you sort of had that responsibility of upholding the mana of your whanau after your father died? R: Yes, of course. Yeah. I: Did you sort of, did you feel that yourself? Or were you told that? Or. ..[int erruption]. R: No, well my family, well my family, we're a family of real strong nuts; and no one can tell us anything, and unless we're actually committed from ourselves inside ourselves. Anyone can tell us anything and we'll just go and do exactly what we want to. Because it was something that came, it was something that I didn't actually seek; it just, like welled up inside me. It was important to do. I knew that I had to take Dad's place. Or me and my other brothers. I've got four brothers, so he had five sons and we are now the face of our father, the living face of our father. And it's really important for us to do that, I feel. This is what I was meant to do. There was something inside that connected me to my people which I had to express. 418 6b Ron's Story Ran fe els that the nature of his past, and who he is, has led him to where he is presently working. The area covered by the Levin Alcohol and Drug Centre includes Ran 's own tribal boundaries, so he is working on his turangawaewae, amongst his own people. In a sense, he is also now able to carry the responsibilities of wearing the mantle of leadership left to him by his fa ther. Ran also sees his work at the centre as clearly connected to the 'quest fo r meaning', which he fe els characterised the hipp ie portion of his life. Christianity too has led Ran to where he is now. In effect, a number of different past exp eriences and present and future responsibilities have led to Ran 's placement in his present position. The sp iritual intentionality of the path that he is on gives Ran a strong conviction in his work.
Load more

Recommended publications
  • Ngāti Hāmua Environmental Education Sheets
    NGTI HMUA ENVIRONMENTAL EDUCATION SHEETS Produced by Rangitne o Wairarapa Inc in conjunction with Greater Wellington 2006 2 NGTI HMUA ENVIRONMENTAL EDUCATION SHEETS This education resource provides the reader with information about the environment from the perspective of the Ngti Hmua hap of Rangitne o Wairarapa iwi. There are 9 separate sheets with each one focussing on a different aspect of Mori customary belief. The first two sheets look at history relating to Ngti Hmua starting with the creation myth and the Maori gods (Nga Atua). The second sheet (Tupuna) looks at the Ngti Hmua ancestors that have some link to the Wairarapa including Maui – who fished up Aotearoa, Kupe – the first explorer to these shores, Whtonga aboard the Kurahaup waka and his descendants. The remaining sheets describe the values, practices or uses that Ngti Hmua applied to their environment in the Wairarapa valleys, plains, mountains, waterways and coastal areas. The recording of this information was undertaken so that people from all backgrounds can gain an appreciation of the awareness that the kaumtua of Ngti Hmua have of the natural world. Rangitne o Wairarapa and Greater Wellington Regional Council are pleased to present this information to the people of the Wairarapa and beyond. This resource was created as part of the regional council’s iwi project funding which helps iwi to engage in environmental matters. For further information please contact Rangitne o Wairarapa Runanga 06 370 0600 or Greater Wellington 06 378 2484 Na reira Nga mihi nui ki a koutou katoa 3 CONTENTS Page SHEET 1 Nga Atua –The Gods 4 2 Nga Tupuna – The Ancestors 8 3 Te Whenua – The Land 14 4 Nga Maunga – The Mountains 17 5 Te Moana – The Ocean 19 6 Nga Mokopuna o Tnemahuta – Flora 22 7 Nga Mokopuna o Tnemahuta – Fauna 29 8 Wai Tapu – Waterways 33 9 Kawa – Protocols 35 4 Ngti Hmua Environmental Education series - SHEET 1 of 9 NGA ATUA - THE GODS Introduction The Cosmic Genealogy The part that the gods play in the life of all M ori is hugely s ignificant.
    [Show full text]
  • 02 Whole.Pdf (2.654Mb)
    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 pennission of the Author. 'UNREALISED PLANS. THE NEW ZEALAND COMPANY IN THE MANAWATU, 1841 - 1844.' A Research Exercise presented in partial fulfillment of the requirements f6r the Diploma in Social Sciences in History at Massey University MARK KRIVAN 1988 ii ACKNOWLEDGEMENTS Many people have helped me in the course of researching and writing this essay. The staff of the following: Alexander Turnbull Library. National Archives. Massey University Library. Palmerston North Public Library, especially Mr Robert Ensing. Wellington District Office, Department of Lands and Survey, Wellington, especially Mr Salt et al. Mrs Robertson of the Geography Department Map Library, Massey University. all cheerfully helped in locating sources and Maps, many going out of their way to do so. Mr I.R. Matheson, P.N.C.C. Archivist, suggested readings and shared his views on Maori land tenure in the Manawatu. He also discussed the New Zealand Company in the Manawatu and the location of the proposed towns. He may not agree with all that is written here but his views are appreciated. Thanks to Dr. Barrie MacDonald, Acting Head of Department, for seeing it through the system. Thanks to Maria Green, who typed the final draft with professional skill. My greatest debt is to Dr. J.M.R. Owens, who supervised this essay with good humoured patience. He provided invaluable help with sources and thoughtful suggestions which led to improvements.
    [Show full text]
  • WHANGANUI HIGH SCHOOL Accepted Purnell Street, PO Box 4022, Wanganui, 4541, New Zealand Acc
    Office Use Code WHANGANUI HIGH SCHOOL Accepted Purnell Street, PO Box 4022, Wanganui, 4541, New Zealand Acc. Pack Sent Telephone: 06 349 0178, Facsimile: 06 349 0176 Entered on KAMAR Email: [email protected] Notify AP and Dean Student Number ENROLMENT APPLICATION FORM STUDENT DETAILS Surname/Last Name: (As on birth certificate) First Names: (As on birth certificate - underline preferred name) Gender: Home Phone: Date of Birth: Intended Start Date: _____________________ _________________________ Male Female __________________________ Student Phone: Country of Birth: _____________________ _________________________ Home/Postal Address: (Include postcode) ___________________________________________________________________________________________________________________ _______________________________________________________________________________________________________ Student’s Current School: _______________________________________________________________________________ Student’s year level Residency Status: First Language: Ethnic Origin: if accepted will be: (you may tick more than one) New Zealand Citizen What language does the Year 9 Permanent Resident student speak at home? Maori * Student Visa NZ European / Pakeha English Year 10 Other (please specify below) European Pacific Islands Year 11 Other (please specify below) (please specify below) Year 12 _________________________ ____________________ _____________________ Year 13 (please specify below Other ) _____________________ _________________________ *Indicate Iwi
    [Show full text]
  • Titiro Whakamuri Kia Anga Whakamua Our History - Our Future
    TE IPUKAREA TITIRO WHAKAMURI KIA ANGA WHAKAMUA OUR HISTORY - OUR FUTURE HISTORIC NARRATIVE PROVIDES A PRINCIPLED APPROACH TO TREATY NEGOTIATIONS P4 MAKING A DIFFERENCE P7 IWI PROFILE P9 OUR LAKE, OUR LIFE P10 ISSUE 1 HE KORERO¯ NA¯ TE MANUKURA MARCH 2015 – LOUANA WILLIAMS Last year I was formally appointed to fill the vacant Chairperson’s role of Muaūpoko Tribal Authority. I thought long and hard when I was approached and invited to consider filling this role because I knew that leading an Iwi organization can quite often demand significant time and energy. The Muaūpoko Tribal Authority exists to give a united voice to all The decision to stand was made easier by having solid whānau support things Muaūpoko. Maintaining our along with the knowledge that I am supported by a Board with a wide range social service contracts and fulfilling of skills and knowledge. It is humbling to have that level of support. our role as mandated Treaty of The Governance Board is made up of Waitangi claims negotiator are two representatives of the seven recognised of our primary activities. We have a Hapū of the Muaūpoko Tribal Authority, to responsibility to communicate and “Over the next 12 months represent the Hapū and all of Muaūpoko. engage with our members over we will continue to focus these activities. Our panui has been As Chair of the Authority it is my role to on areas that we believe one channel for this communication ensure that our governance function is require a Muaūpoko voice and now we compliment that providing high level leadership and to set with the introduction of Tangata the strategic direction of the organisation.
    [Show full text]
  • Muaupoko Land Alienation and Political Engagement Report
    Wai 2200, #A163 Muaupoko Land Alienation and Political Engagement Report Jane Luiten with Kesaia Walker A report commissioned by the Waitangi Tribunal for the Porirua ki Manawatu inquiry (Wai 2200) August 2015 ii Table of Contents Introduction ........................................................................................................... 1 Chapter 1 War and Resettlement, 1820 – 1845 ................................................. 11 1.1 Early settlement .......................................................................................................................... 12 1.2 Tuwhare to Waiorua, 1820-1826 ................................................................................................ 14 1.3 Waiorua to Haowhenua, 1826-1833 ........................................................................................... 21 1.4 Haowhenua to Crown colony, 1835-1845 .................................................................................. 28 1.5 Reflections on war and resettlement ........................................................................................... 40 Chapter 2 ‘Loose empire’, 1845 – 1866 ............................................................ 43 2.1 Muaupoko at Horowhenua .......................................................................................................... 44 2.2 Hector McDonald’s lease ............................................................................................................ 47 2.3 Crown purchase .........................................................................................................................
    [Show full text]
  • NZ Application Form
    IPU New Zealand - Higher education for the internationally minded 2016 Application for Admission and Provisional Enrolment (For New Zealand/Australia citizens and NZ Permanent Residents) PART OF SOSHI EDUCATIONAL GROUP IPU New Zealand is the trading name of International Educational Foundation (NZ) Incorporated Checklist My Application for Admission is fully completed, dated and signed by me. I have attached proof of my age and identity. This may be a certified copy of my birth certificate, passport, or proof of change of name. I have supplied my IRD number. If I am under 20 years of age, I have attached a certified copy of my academic records from secondary school. I have enclosed my $50 Application Fee. I have attached 2 passport sized photos taken within the last six months. Once completed and you have checked all documentation, please send to: IPU New Zealand Enrolments Private Bag 11021 Manawath Mail Centre Palmerston North 4442 Welcome to IPU New Zealand! Thank you for choosing to study with us. Please complete this form and return it to us along with the NZ$50 Application Fee at least four weeks before the start date of your programme. Have you previously applied or enrolled at IPU New Zealand? (Please circle) Yes No If “Yes”, Student ID No.: If you have previously studied at IPU New Zealand, under a different name to the one you currently use, please write it in the space provided: Section 1: My Personal Details (Please read note 1 on page 5.) Please also include 2 passport sized photographs with your application.
    [Show full text]
  • Wai 2180 3.3.67
    Wai 2180, #3.3.67 IN THE WAITANGI TRIBUNAL WAI 2200 Wai 237 IN THE MATTER OF the Treaty of Waitangi Act 1975 AND IN THE MATTER OF the Taihape: Rangitīkei ki Rangipō Inquiry District AND IN THE MATTER OF a claim by RON TAUEKI and WILLIAM JAMES TAUEKI on behalf of themselves and on behalf of Muaūpoko and the Taueki whanau CLAIMANT SPECIFIC CLOSING SUBMISSIONS FOR WAI 237 Dated 23 October 2020 TamakiLegal Barrist e rs & Soli c itors Cuilam Building, Level 2, Osterley Way, Manukau 2104 PO Box 75-517, Manurewa, Auckland 2243 P. 09 263 5240 E. [email protected] Counsel Acting: Darrell Naden / Vanshika Sudhakar / Krishneel Naidu / Matthew Hill MAY IT PLEASE THE TRIBUNAL INTRODUCTION 1. These closing submissions are made on behalf of the Wai 237 named claimant William James Taueki (“Mr Taueki”) and on behalf of the Taueki whānau, the hapū Ngāti Tamarangi and Muaūpoko (“Claimants”). Mr 1 Taueki’s whakapapa is as follows: Te Uira Te M ou Pua ki-te-ao Tireo Te Ruinga Ru atapu 111 Potangotango I Karatuauru Ta~uw ae T Kurait uhi Ru atapu illl Tau eki -:T Kahukore I 1 Ruhina Iha~ Ra w inia Tanguru Rereoma ki T Tiripa Ha peta Rahui Haa re Nga pera Te Keepa Rangi hiwinui Tangi Te Ke keke Tame Toka Hu rihanga Hema Ho hepa Te Pae Maureen T Ronald Will iam 2. In 1840, the Claimants’ tupuna and Muaūpoko rangatira, Taueki, signed te Tiriti ō Waitangi (“te Tiriti” or “te Tiriti ō Waitangi”). These submissions address the Claimants’ claims regarding Crown breaches of te Tiriti ō Waitangi that Muaūpoko suffered between 1840 and 1992.
    [Show full text]
  • Ngāti Kahu's Treaty Claims
    Tihei Oreore Monograph Series - PUBLIC SEMINARS Tihei Oreore Monograph Series PUBLIC SEMINARS Dec. 2005 - Volume 1, Issue 1 Dec. 2005 - Volume ISBN 1177-1860 ISBN 0-9582610-2-4 December 2005 - Volume 1, Issue 1 This monograph has been published by Ngā Pae o te Māramatanga The National Institute of Research Excellence for Māori Development and Advancement Contact details: Waipapa Marae Complex 16 Wynyard Street Private Bag 92019 The University of Auckland New Zealand www.maramatanga.ac.nz Explanation of Title: The title ‘Tihei Oreore’ heralds the awakening of indigenous peoples. This monograph provides a forum for the publication of some of their research and writings. ISSN 1177-1860 ISBN 0-9582610-2-4 © Ngā Pae o te Māramatanga holds copyright for this monograph while individual authors hold copyright for their own articles. This publication cannot be reproduced and sold for profit by others. NGĀ PAE O TE MĀRAMATANGA PUBLIC SEMINAR SERIES Series Editor J.S. Te Rito Editors: Bruce Duffin, Phoebe Fletcher and Jan Sinclair Background on Ngā Pae o te Māramatanga Ngā Pae o te Māramatanga is one of seven Centres of Research Excellence that were funded by the New Zealand Government in 2002. It was established as The National Institute of Research Excellence for Māori Development and Advancement and is hosted by the University of Auckland. Its participating entities are spread throughout New Zealand. The Institute offers three distinct but intersecting programmes: Research, Capability Building and Knowledge Exchange. Whakataukī (Proverb) Ko te pae tawhiti arumia kia tata Seek to bring the distant horizon closer Ko te pae tata whakamaua But grasp the closer horizon Kia puta i te wheiao ki te aomārama So you may emerge from darkness into enlightenment The Māori name for the Institute means “horizons of insight”.
    [Show full text]
  • Information for Parents and Caregivers Enrolment Guidelines 2022
    HAMILTON GIRLS’ HIGH SCHOOL INFORMATION FOR PARENTS AND CAREGIVERS ENROLMENT GUIDELINES 2022 ALL APPLICANTS Please complete the Online Application for Enrolment available on our website. ZONING STATUS In Zone Applications Students who live within the Zone shown in the map and street list on Pages 5 and 6 shall be entitled to enrol at Hamilton Girls’ High School. All in-zone applicants must provide a completed Enrolment Form including Statutory Declaration certified by a Justice of the Peace. See Application for Enrolment for details and certified proof of address requirements. Out of Zone Applications Out of zone applications for enrolment will be prioritised in the following order when determining whether or not there is a need for a ballot. Priority 1: Students who have been accepted for enrolment in special programmes run by the school and approved by the Secretary of Education. (No such programmes at HGHS). Priority 2*: Sisters of current students. Priority 3*: Sisters of former students. Priority 4**: Daughters of former students of the school. Priority 5: Daughters of employees of the Hamilton Girls’ High School Board of Trustees or a daughter of a member of the board of the school. Priority 6: All other applicants. *Priority 2 & 3 Name of Sister(s): Please only provide details of the sister relationship (ie. not cousins, mothers etc). Only the sister relationship gives applicants priority in the current enrolment scheme. Please don’t forget to detail sister’s current year level or which years she previously attended the school. **Priority 4: Please provide the name of the mother who is a former student, proof of her attendance at Hamilton Girls’ High School, and any other relevant details.
    [Show full text]
  • Building Rainbow Communities Free of Partner and Sexual Violence
    Building Rainbow communities free of partner and sexual violence Sandra Dickson April 2016 About the Author Sandra Dickson is the Project Manager for Hohou Te Rongo Kahukura – Outing Violence. She is a bisexual Pākehā cis woman of Canadian and Scottish descent living in Newtown, Wellington, with a passion for creating communities free of violence. Sandra has more than two decades’ experience of voluntary and paid work to prevent and respond to sexual and family violence. This includes advocacy, policy and education programme development, research, training and project management including national roles for Te Ohaakii a Hine – National Network Ending Sexual Violence Together and Women’s Refuge in Aotearoa New Zealand and launching 24 hour support services for migrant women trafficked into the sex industry in London. She has also contributed to developing policy and protocol guidelines to respond to partner violence for New Zealand Police, Child Youth and Family and health providers and in 2013/14 worked inside ACC developing their National Sexual Violence Prevention Plan which included secondary school healthy relationships programme Mates & Dates. Sandra has also been actively involved inside Rainbow communities, locally, nationally and internationally for more than two decades, primarily through the Wellington Bisexual Women’s Group. She has delivered violence prevention programmes with young people from Rainbow communities; run training in working with Rainbow survivors of partner and sexual violence; introduced Rainbow content into mainstream violence prevention work and managed a Refuge safe house for women escaping similar-gender partner violence in London. Her writing appears in the US anthology, Queering Sexual Violence, published in 2016.
    [Show full text]
  • Te Tohu-A-Tuu = the Sign of Tuu : a Study of the Warrior Arts of the Maori
    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. Massey University Library MasseY University Library Palmerston North New Zealand & Pacific Collection :rurltea TE TOHU-A-TUU (THE SIGN OF TUU) A STUDY OF THE WARRIOR ARTS OF THE MAORI A thesis presented in partial fulfillment of the requirements for the degree of ~erofPhilosophy in Maori Studies at Massey University Hirini George Reedy 1996 11 ABSTRACT The title ''Te T ohu-a-Tuu {The Sign ofTuu)" is the name of a taiaha on-guard position that invokes Tuu, the Maori god of war. It has been chosen to reflect the subject of Maori warfare in the pre-European period. Maori warfare during this period was very much influenced by the cosmological and environmental beliefs of the Maori. These beliefs were mainly articulated through the oral histories of the Maori. Accounts of pre-European Maori warfare has mainly been written by early European historians who were greatly influenced by the prevailing social customs and intellectual thinking of the time. No linkage was made between the Maori protocols and processes of warfare with the cosmological and environmental beliefs practiced by the Maori. As a result the current understanding of Maori warfare has largely stemmed from written accounts by non-Maori. This thesis '-"<""lores Maori warfare through the institution of Tuumatauenga, the ugly faced Maori god of war. It will show the processes and the protocols that the Maori warrior used to prepare the mind and body for war and battle in the pre-European period.
    [Show full text]
  • Muaūpoko 2015-18 Muaūpoko Tribal Authority Incorporated
    Muaūpoko Tribal Authority Annual Plan 2015-18 Muaūpoko 2015-18 Muaūpoko Tribal Authority Incorporated Contents MIHIMIHI..........................................................................................................................................2 INTRODUCTION................................................................................................................................2 MUAŪPOKO Strategy & 2020 Vision ................................................................................................3 MUAŪPOKO TRIBAL AUTHORITY PROFILE.........................................................................................6 MUAŪPOKO TRIBAL AUTHORITY ANNUAL PLAN 2015-2018...........................................................18 MIHIMIHI Ko Tararua te maunga Ko Punahau te moana Ko Hokio te awa 1 Muaūpoko Tribal Authority Annual Plan 2015-18 Ko Kohutūroa ko Kawiu nga marae Ko Punahau, Ngārue, Ngāi Te Ao, Ngāti Tamarangi, Ngāti Hine, Ngāti Whanokirangi, Ngāti Pāriri ngā Hapu Ko Kurahaupo ko Matahōrua ngā waka Ko Muaūpoko te Iwi Whakahonotia, kia tū kaha ai tāua ko Muaūpoko INTRODUCTION This report is based on previous Board Strategic and Operations planning work that is continually built on. This report is also an opportunity at AGM time, to refresh and provide an overview of Muaūpoko, of Muaūpoko Tribal Authority and document includes a description of: Muaūpoko Strategic Direction Muaūpoko area of interest Muaūpoko Iwi demographics taken from the 2013 Census Muaūpoko Marae Muaūpoko 2020 strategic plan The
    [Show full text]