DOCSLIB.ORG

Belief in Dialogue: Religion and Belief Relations In

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Belief in Dialogue: Religion and Belief Relations In BELIEF IN DIALOGUE RELIGION AND BELIEF RELATIONS IN SCOTLAND GOOD PRACTICE GUIDE BELIEF IN DIALOGUE RELIGION AND BELIEF RELATIONS IN SCOTLAND GOOD PRACTICE GUIDE © Crown copyright 2011 ISBN: 978-1-78045-131-2 Produced by APS Group Scotland SG474271 (03/11) Prepared by The Scottish Working Group on Religion and Belief Relations The text pages of this document are printed on recycled paper and are 100% recyclable CONTENTS Foreword by Fergus Ewing MSP, Scottish Government Minister for Community Safety 3 Introduction by Sister Isabel Smyth SND, Chair of the Scottish Working Group on Religion and Belief Relations 4 Background: 6 Religion and belief relations in Scotland 6 Secular society 7 Dialogue and engagement 7 Vision, aims and values: 8 Vision 9 Aims 9 Values 9 Existing structures for dialogue: 10 Dialogue structures 10 National inter-faith structures 10 Local inter-faith structures 11 Inter-faith work led by religious communities 11 Dialogue initiative by non-religious belief groups 12 Good Practice: 13 Setting up a local dialogue group or initiative 13 Ground rules for dialogue and engagement 14 Facilitating dialogue 15 Techniques for dialogue 15 Safe spaces for dialogue 16 Accessibility 17 Challenges to dialogue 18 Ideas for dialogue and engagement: 19 S Meetings for dialogue 19 T N Shared meals 21 E Community picnics 22 T N Public seminars 23 O Visits to places of worship or sites of importance 24 C School events 24 Celebration of diverse holy days, festivals, anniversaries 26 Inter-faith services 26 1 Art-based projects 27 Joint social action projects 28 GOOD PRACTICE GUIDE | RELIGION AND BELIEF RELATIONS IN SCOTLAND Education: 30 Curriculum for Excellence 30 The school curriculum 30 Diversity and positive education 31 Religious observance 31 Extra-curricular education 32 Further education 32 Higher education 32 Media and communication 33 Social networking: 35 Setting up your page 35 Essential roles for social networking 36 Levels of access 36 Event organising 36 Creating a newsletter 38 Fundraising: 40 Service Level Agreements 41 Appendices: 43 1 Religion and belief statistical information 43 2 Legislative framework 45 3 Discussion and consultation 48 4 Resources and useful contacts 50 S T 5 The Scottish Working Group on Religion and Belief Relations: N E Background and Membership 51 T N O C 2 GOOD PRACTICE GUIDE | RELIGION AND BELIEF RELATIONS IN SCOTLAND FOREWORD By Fergus Ewing MSP, Scottish Government Minister for Community Safety I believe in a Scotland built on the basic Dialogue is not about winning arguments values of mutual trust, respect and or converting others to your own beliefs. It understanding. A Scotland where everyone, is about providing platforms to discuss and regardless of background, can live and explain different belief systems; to deepen raise their families in peace and fulfil their our understanding of others’ beliefs by potential by contributing what they can to the questioning and challenging them in a non- society that we all share. The basic building confrontational way; and to learn about how block for a society where everyone is valued different beliefs shape different peoples is dialogue. Dialogue brings us together; lives. It is only through dialogue that we will removes the fear of the unknown; helps us to be able to learn about others, develop trust find common ground; builds friendships; and and respect for those who are different from challenges the stigmatisation which holds ourselves and be able to live together in back many individuals and communities. It peace. Peaceful co-existence is a goal which also offers us the chance to embrace the full is well worth aiming for and I commend this diversity of life, to have first-hand experience document to you. of cultures we did not grow up with, and to learn that there is more pulling people Fergus Ewing MSP together than pulling them apart. Minister for Community Safety That is why any new document encouraging constructive dialogue should be positively welcomed. But this is a very particular kind of guidance document for dialogue. It is one which has the ultimate aim of encouraging constructive dialogue to take place between those who hold religious beliefs and those who hold non-religious beliefs. Such dialogue is vital if we are to live harmoniously together as a society and avoid the polarisation of opinion, the disenfranchisement of individuals and groups who feel their place in society is not valued or respected, and the D R isolation and vulnerability which leave people O in fear of expressing their identity and beliefs. W E R O F 3 GOOD PRACTICE GUIDE | RELIGION AND BELIEF RELATIONS IN SCOTLAND INTRODUCTION By Sister Isabel Smyth SND, Chair of the Scottish Working Group on Religion and Belief Relations Scotland is a small and diverse country with All of the people of Scotland have the right to many nationalities, cultures and beliefs. respect and to enjoy the freedom to participate It is committed to social cohesion, justice in society with integrity and honesty. Within and equality. This is exemplified by the modern democracies equality cannot be inscription on the Scottish Mace which sits achieved if all are not given a voice. Everyone in the Scottish Parliament, clearly declaring has the right to express themselves but in to the world that our society is underpinned a secular society which is open to the views by the values of wisdom, justice, integrity and beliefs of all, it is even more important and compassion. Since the re-establishment for communities and groups to listen to one of the Scottish Parliament in 1999 there another. This is particularly so when beliefs has been a renewed sense of Scottish and values which are good in themselves identity with greater opportunities for civic clash, or when there are moments of tension engagement through increased levels of which threaten to disrupt stability and consultation and better access to decision undermine community cohesion. makers. This level of involvement in the future of our country is to be encouraged. Such tensions can be the result of different opinions about life, public policy or the Traditionally and historically Scotland has consequence of global conflicts. Scots have been a predominantly Christian society put down roots and been welcomed around and, since the Reformation, predominantly the globe. Many new Scots belong to minority Protestant. However, Scottish society has faith communities that are closely tied to historically also been a diverse one with fellow adherents of their religions in other many minority beliefs having a long history of countries, so it is easy to see how international activity and membership in Scotland. Modern events, both positive and negative, can have a Scotland is a multi-belief and multi-cultural big impact on Scottish society. Indeed, it is country with its citizens subscribing to a wide important to be aware that UK and European range of traditions and beliefs. Some of these foreign policy and legislation can affect are of a religious nature while others are communities in Scotland. In such more philosophical and expressed through circumstances dialogue, rooted in sincerity, N life stances such as humanism. Within honesty and openness becomes important. O I all these structures there is a diversity of T C opinion about beliefs and practices. There It was to this end that the Scottish Government U are also people with no organised affiliations. established the Scottish Working Group on D O Nonetheless the beliefs of those who are not Religion and Belief Relations in February R T affiliated to any formal organisation can often 2008. This independent working group of N I be considered spiritual, frequently drawing individuals, with expertise in facilitating on a diversity of religious and philosophical good relations through dialogue, was asked ideas although not within any institutional or to look at how community cohesion could organised framework. be supported through dialogue and positive 4 GOOD PRACTICE GUIDE | RELIGION AND BELIEF RELATIONS IN SCOTLAND action among different faith communities of developing and deepening this activity. and between faith communities and other Moreover, it also recognises the importance belief groups. I am grateful to them for their of extending this dialogue to include people commitment and contributions to this task. of non-religious beliefs as a foundation for good community relations and support in The working group, in consultation with a times of tension. wide variety of groups and individuals, considered the barriers which inhibit We encourage its use in a variety of ways and constructive and positive dialogue and contexts to take good relations among people agreed that the development of a Good of diverse beliefs in Scotland to a new level. Practice Guide would offer a tool to be used by different people in various contexts to help Sister Isabel Smyth SND them create the safe spaces needed to allow Chair of the Scottish Working Group on that to take place. The Guide does three things: Religion and Belief Relations It acknowledges that we are all part of a multi-cultural society which incorporates a variety of beliefs. All of the people of It recognises that we all share this society equally with equal rights and Scotland, regardless responsibilities. of their beliefs, have It sets out ways to facilitate dialogue so that belief groups, whether religious or not, the right to respect can work together constructively to make our society better for all of the people who and must be allowed live and work in 21st century Scotland. the freedom to This Good Practice Guide is intended for N O individuals, faith communities, belief groups, I participate in society T inter-faith groups, local authority equality C officers as well as for statutory and voluntary U with integrity and D organisations.
Load more

Recommended publications
  • The Cistercian Abbey of Coupar Angus, C.1164-C.1560
    1 The Cistercian Abbey of Coupar Angus, c.1164-c.1560 Victoria Anne Hodgson University of Stirling Submitted for the degree of Doctor of Philosophy August 2016 2 3 Abstract This thesis is an examination of the Cistercian abbey of Coupar Angus, c.1164-c.1560, and its place within Scottish society. The subject of medieval monasticism in Scotland has received limited scholarly attention and Coupar itself has been almost completely overlooked, despite the fact that the abbey possesses one of the best sets of surviving sources of any Scottish religious house. Moreover, in recent years, long-held assumptions about the Cistercian Order have been challenged and the validity of Order-wide generalisations disputed. Historians have therefore highlighted the importance of dedicated studies of individual houses and the need to incorporate the experience of abbeys on the European ‘periphery’ into the overall narrative. This thesis considers the history of Coupar in terms of three broadly thematic areas. The first chapter focuses on the nature of the abbey’s landholding and prosecution of resources, as well as the monks’ burghal presence and involvement in trade. The second investigates the ways in which the house interacted with wider society outside of its role as landowner, particularly within the context of lay piety, patronage and its intercessory function. The final chapter is concerned with a more strictly ecclesiastical setting and is divided into two parts. The first considers the abbey within the configuration of the Scottish secular church with regards to parishes, churches and chapels. The second investigates the strength of Cistercian networks, both domestic and international.
    [Show full text]
  • Is "Nontheist Quakerism" a Contradiction of Terms?
    Quaker Religious Thought Volume 118 Article 2 1-1-2012 Is "Nontheist Quakerism" a Contradiction of Terms? Paul Anderson Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christianity Commons Recommended Citation Anderson, Paul (2012) "Is "Nontheist Quakerism" a Contradiction of Terms?," Quaker Religious Thought: Vol. 118 , Article 2. Available at: https://digitalcommons.georgefox.edu/qrt/vol118/iss1/2 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. IS “NONTHEIST QUAKERISM” A CONTRADICTION OF TERMS? Paul anderson s the term “Nontheist Friends” a contradiction of terms? On one Ihand, Friends have been free-thinking and open theologically, so liberal Friends have tended to welcome almost any nonconventional trend among their members. As a result, atheists and nontheists have felt a welcome among them, and some Friends in Britain and Friends General Conference have recently explored alternatives to theism. On the other hand, what does it mean to be a “Quaker”—even among liberal Friends? Can an atheist claim with integrity to be a “birthright Friend” if one has abandoned faith in the God, when the historic heart and soul of the Quaker movement has diminished all else in service to a dynamic relationship with the Living God? And, can a true nontheist claim to be a “convinced Friend” if one declares being unconvinced of God’s truth? On the surface it appears that one cannot have it both ways.
    [Show full text]
  • Newsletter Spring 2014
    Issue 25 Spring 2014 MAKING A DIFFERENCE THROUGH DIALOGUE Content Page 2 – 11 Page 17 Scottish Interfaith Week Networking Seminar for Local Interfaith Groups Page 12 Annual General Meeting Page 18 – 21 Holocaust Memorial Day Events Page 13 Women’s Interfaith Events Page 22 – 23 Staff Updates Feature Articles Page 14 – 16 Page 24 Youth Interfaith News Upcoming Events Friendship • Cooperation • Dialogue • Respect • Understanding www.interfaithscotland.org A Scottish Charitable Incorporated Organisation | Scottish Charity No: 029486 Spring Edition 2014 Scottish Interfaith Week 2013 Scottish Interfaith Week was a great success with over 60 events taking place across Scotland. Here is a sampling of these events below. We are grateful to the many partners and participants that helped advance the spirit of interfaith during this eventful week. Interfaith Scotland’s National Celebration for the week took place in Kirkcaldy on Tuesday 26th November 2013. Participants enjoyed a variety of speakers from different faiths and organisations, and a book launch of Rev Finlay Macdonald’s book, ‘Luke Paul and the Mosque’. From his experience as Principal Clerk and Moderator of the Church of Scotland, Finlay gave a fictionalised account of a minister who wrestles with interfaith relations both within and between faiths. Also on the programme were talks by Zahida Ramzan, Equalities Co-ordinator for Fife Council; Gael Logan, Legacy Manager at Glasgow 2014, the Organising Committee for the 2014 Commonwealth Games; Joe Brady, Head of Integration Services at the Scottish Refugee Council; Mohamed Omar, youth volunteer at Interfaith Scotland and working in Edinburgh as Policy Officer for the Joint Improvement Team, and Sr Isabel Smyth, Chair of Interfaith Scotland.
    [Show full text]
  • Religious Reps: Unrepresentative, Unnecessary and Unjustified
    RELIGIOUS REPS: UNREPRESENTATIVE, UNNECESSARY AND UNJUSTIFIED THE CASE FOR REMOVING RELIGIOUS APPOINTEES FROM EDUCATION COMMITTEES IN SCOTLAND Contents Introduction ........................................................................................................................................................................ 3 Two parliamentary petitions and a private member’s bill ................................ 4 Legal opinion .................................................................................................................................................................... 4 The case for change .............................................................................................................................................. 5 The flawed arguments for religious appointees ............................................................. 7 Local authority responses .........................................................................................................................12 Aberdeen City Council .................................................................................................................................................12 Aberdeenshire Council ...............................................................................................................................................12 Angus Council ..................................................................................................................................................................12 Argyll and
    [Show full text]
  • Correspondence-With-Government
    AN OPEN LETTER TO PRIME MINISTER DAVID CAMERON Time to Dismantle the Parallel Legal System: Call from 395 Signatories 10th December 2015 Prime Minister David Cameron 10 Downing St London SW1A 2AA Dear Prime Minister Women’s rights and secular organisations urge the new government to take concerted measures to stop the development of parallel legal systems and to facilitate full and proper access to justice for all citizens and to one secular law for all. For decades, successive governments have appeased undemocratic religious power brokers in minority communities who have sought to gain power through multicultural and now multi- faith social policies. These policies have led to the homogenisation of minority communities including the ‘Muslim community’ and have recognised and legitimated ‘non-violent’ Islamists as ‘community representatives’, outsourcing legal justice to what are in effect kangaroo courts that deliver highly discriminatory and second-rate forms of ‘justice.’ Over the years, we have witnessed with increasing alarm the influence of ‘Sharia courts’ over the lives of citizens of Muslim heritage. Any government inquiry into ‘Sharia courts’ must also examine the impact of the draconian cuts in legal aid that have adversely affected access to justice for the most vulnerable. Many abused women from minority backgrounds, for instance, are increasingly forced to either represent themselves in court in what are often complex family legal proceedings or go to ‘Sharia courts’ that operate entirely outside the rule of law. The loss of legal aid contributes to a context that is conducive to the consolidation of privatised and unaccountable forms of justice and ‘Sharia courts’ are amongst the main beneficiaries.
    [Show full text]
  • Study of Discrimination in the Matter of Religious Rights and Practice
    STUDY OF DISCRIMINATION IN THE MATTER OF RELIGIOUS RIGHTS AND PRACTICES by Arcot Krishnaswami Special Rapporteur of the Sub-Commission on Prevention of Discrimination and Protection of Minorities UNITED NATIONS STUDY OF DISCRIMINATION IN THE MATTER OF RELIGIOUS RIGHTS AND PRACTICES by Arcot Krishnaswami Special Rapporteur of the Sub-Commission on Prevention of Discrimination and Protection of Minorities UNITED NATIONS New York, 1960 Symbols of United Nations documents are composed of capital letters combined with figures. Mention of such a symbol indicates a reference to a United Nations document. E/CN.4/Sub.2/200/Rev. 1 UNITED NATIONS PUBLICATION Catalogue No.: 60. XIV. 2 Price: $U.S. 1.00; 7/- stg.; Sw. fr. 4.- (or equivalent in other currencies) NOTE The Study of Discrimination in the Matter of Religious Rights and Practices is the second of a series of studies undertaken by the Sub- Commission on Prevention of Discrimination and Protection of Minorities with the authorization of the Commission on Human Rights and the Economic and Social Council. A Study of Discrimination in Education, the first of the series, was published in 1957 (Catalogue No. : 57.XIV.3). The Sub-Commission is now preparing studies on discrimination in the matter of political rights, and on discrimination in respect of the right of everyone to leave any country, including his own, and to return to his country. The views expressed in this study are those of the author. m / \V FOREWORD World-wide interest in ensuring the right to freedom of thought, conscience and religion stems from the realization that this right is of primary importance.
    [Show full text]
  • NSS Autumn 2016 Bulletin
    Issue 64 Autumn 2016 150 years of challenging religious privilege Religious selection in school admissions: Don’t extend it. End it. The National Secular Society is vigorously opposing controversial new Government proposals for a new wave of 100% religiously selective schools in England. Prime Minister Theresa May wants to allow new and existing faith-based free schools to religiously select all of their pupil intake, rather than the 50% allowed now. TAKE ACTION WE MUST END RELIGIOUS DISCRIMINATION AND SEGREGATION IN OUR SCHOOLS – NOT EXTEND IT. Please make sure you respond to the consultation AND urge your MP to oppose these proposals and instead call for open inclusive schools. RELIGIOUS SELECTION IN SCHOOLS is discriminatory, and undermine children’s and young people’s religious entrenches religious segregation in wider society, and freedoms. often leads to ethnic and socio-economic segregation too. Crucially, any increase in the number of religious In a society as diverse as ours, the Government should schools also limits even further the availability of non- be doing everything it can to ensure that children of all faith-based education to which all parents, particularly faiths and none are educated together in inclusive schools. the growing non-religious majority, should be entitled. The Government bizarrely claims their proposals will The change will not require legislation but has met with “promote inclusivity”, when they are doing the opposite – some opposition even within the Conservative Party. facilitating greater segregation along religious lines. In addition to writing to the Prime Minister and The head of the Catholic Education Service was Secretary of State to express our concerns, we’ve also delighted about the success of their lobbying efforts, called on the Education Select Committee to hold an which could reportedly see up to 40 new state funded inquiry into this and subject the proposals to proper Catholic schools opening in England.
    [Show full text]
  • Freedom of Religion and Education in Connection with the Relations of Church and State in Scotland
    Freedom of religion and education in connection with the relations of church and state in Scotland Thank you for the opportunity to address you. My title reveals a particularly Scottish perspective which I hope will be of interest to you. I must begin by stressing that I am not an educationalist, nor, in any sense, an expert in the field of Christian education. I am here as a minister of the gospel. Much as I might wish to, I don’t however intend to preach a sermon. So, I hope you will bear with me, and with my Scottish accent, and that you will find some of the issues I raise to be relevant. I want to look at four things in the time available: 1. Some background concerning education and freedom of religion in Scotland 2. Two different responses to the situation 3. How Reformed principles would, and in my view should, impinge on education 4. Offer some practical suggestions for addressing the present need in Scotland I want to open by giving you a general picture of religion in the Scottish education system. (1) Legal situation. In terms of law, religion in Scottish schools has a favoured place. This dates back to 1872 when most schools, then run by Churches, came under state control and a national system was devised. Religious instruction and religious observance were specially protected. In 1929 an Act of Parliament ensured that this religious instruction and observance ‘cannot be discontinued in any Local Authority school without a resolution to discontinue being submitted to a poll of electors in that area and approved by a majority.’ This has never happened in any part of Scotland.
    [Show full text]
  • Presentation of Petition PE01487 to the Scottish Parliament by the Scottish Secular Society 3Rd September 2013
    Presentation of Petition PE01487 to the Scottish Parliament by The Scottish Secular Society 3rd September 2013 Presentation of Petition PE01487 Page 1 Contents The Petition and what it seeks.......................................................... 3 Why we seek it.............................................................................. 4 Reasons supporting our case............................................................ 6 Change in demographics........................................................ 6 Failures in the current system …............................................. 7 Excesses within the current system......................................... 10 Popular support for change.................................................... 12 Responses from the press...................................................... 12 Potential legal challenges to religious observance...................... 13 Implementation.............................................................................. 14 Responses and challenges from organised religions............................. 15 Conclusions.................................................................................... 17 References………………………………………………………………………………………………… 19 Appendix 1. Collection of testimony from parents opting out Appendix 2. Collection of comments supporting the case from E-petition Appendix 3. Analysis of School Handbooks Appendix 4. Prayer Spaces in Schools article The Petition and what it seeks Presentation of Petition PE01487 Page 2 Our petition seeks to change
    [Show full text]
  • Scottish Government Consultation on Religious Observance (RO) Guidance
    Together, Level 1, Rosebery House, 9 Haymarket Terrace, Edinburgh EH12 5EZ Company Number 199725 Scottish Charity SC 029403 Scottish Government consultation on Religious Observance (RO) guidance Proposed revisions of relevance: 3. Importance of schools communicating effectively about their RO plans. 4. Clarity about the relevance of young people’s own views in any discussions about withdrawal from Religious Observance. Key points from Together: Whilst welcoming the Scottish Government’s proposal to revise the guidance on religious observance, Together is clear this initial consultation does not fully implement the UN Committee’s Concluding Observation and can only be seen as a first step in taking the recommendation forward. Together supports the full implementation of the UN Committee on the Rights of the Child’s 2016 Concluding Observation that: “the State party repeal legal provisions for compulsory attendance at collective worship in publicly funded schools and ensure that children can independently exercise the right to withdraw from religious worship at school.”1 In this initial revision of the guidance, Scottish Government can give further effect to its UNCRC obligations to children and young people as follows: Article 5 of the UNCRC2: Article 5 of the Convention states that direction and guidance, provided by parents or others with responsibility for the child, must take into account the capacities of the child to exercise rights on his or her own behalf. The article recognises children’s “evolving capacities”, stressing that parental guidance should be conditioned upon this evolving capacity. In other words, as children mature, they should be allowed greater freedom of choice and respect for their ability to fully exercise their rights, including decisions to withdraw from Religious Observance.
    [Show full text]
  • Annual Report 2017
    ANNUAL REPORT 2017 FOREWORD 01 The overall theme of the year can be summarised in one word: growth. Foreword 01 2017 was a busy year for Humanists International. number of Member Organizations in Latin America, The overall theme of the year can be summarised in launching our first ever crowdfunding campaign Introduction 02 one word: growth. (which raised over £10,000) and continuing our groundbreaking work with the United Nations Our People 04 This year has seen our increased number of institutions to protect and promote the rights of professional staff become a strong working team, humanists. which the Board is happy to see develop and grow. Our work under our strategic aims I would like to take this chance, on behalf of the Once again, thank you to our members and We will have successful and sustainable Board, to thank the staff for their hard work over supporters. We cannot do it without you. member organisations in every part of the world 06 the course of the year. We will create a coordinated global movement 2017 saw the successful implementation of by supporting and developing our network 10 the Board’s growth and development strategy, along with new policies to ensure global diversity We will influence and shape international within our own Board, meaning that Humanists Andrew Copson and regional government policies 16 International is now becoming a truly global and President representative organization. We will have sufficient reputation, resources, and effectiveness to achieve our objectives 22 In 2017 the Board also reviewed and updated our strategy. We succeeded in simplifying the language and enhancing the focus on key issues of International Humanist and Ethical Youth importance to the global humanist family.You can Organization (IHEYO) 28 read about these important changes at iheu.org/ strategy.
    [Show full text]
  • Indigenous Organising
    INDIGENOUS ORGANISING IN GLOBAL CONTEXTS by Steven John Finlay A thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in Management 2011 Abstract Drawing from social phenomenology, this thesis builds a grounded theory of indigenisation from two cases in their respective global and historical contexts: Te Wānanga o Raukawa in New Zealand and The Iona Community in Scotland. The theory describes indigenous organising as a process, showing how leaders develop strategies for their organisations to recover, enact and update indigenous knowledge. The theory of indigenisation also shows how actors use this knowledge to rebuild identity and overcome the effects of globalist practices, illustrating the dialectic of how globalisation as a large scale social process may be declining as differing cultures and their ways of organising emerge. ii Acknowledgements This thesis is dedicated to my long suffering family. In completing the thesis I have been given support by many others. Not least of these are: the gracious staff, volunteers and students of Te Wānanga o Raukawa; the members, staff, guests and volunteers of the Iona Community; and especially the staff of the Victoria Management School, and in particular my supervisors Professor John Brocklesby and Dr Deborah Jones. I also thank Professor Coin Campbell-Hunt for his initial support and supervision. Professor Graham Hingangaroa Smith, Professor Manuka Henare and Māori M.P. Hon. John Tamihere also provided invaluable guidance at the early stages of the journey. Professor Whatarangi Winiata and Kathy Galloway have guided my steps along the way. John Ralston Saul was a worthy encourager as the end drew near.
    [Show full text]