Mass Migration and the Polynesian Settlement of New Zealand
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Report YA Special Regulations Review of Multihull Design
YA Special Regulations Review of Multihull Design, Construction and Flotation Requirements For Yachting Australia Naval Architecture and Marine Solutions Unit 4, 14 Merino Entrance Cockburn Central WA 6164 PO Box 75 Parkwood WA 6147 Ph (08)9417 9421 [email protected] www.nmsolutions.com.au Report Multihull Design, Construction and Flotation DOCUMENT CHANGE CONTROL Document No. Title 15069-9-27 Review of Multihull Design, Construction and Flotation Requirements Revision By Date Description of change Checked 1 S.R. 03.11.15 Draft Issue S.B. _______________________ Shaun Ritson Naval Architect Naval Architecture and Marine Solutions Unit 4, 14 Merino Entrance Cockburn Central WA 6164 PO Box 75 Parkwood WA 6147 Ph (08)9417 9421 [email protected] www.nmsolutions.com.au Naval Architecture Solutions Pty Ltd ATF N & M Solutions Trading Trust T/A Naval Architecture and Marine Solutions ABN: 43 954 607 498 © 2015 Naval Architecture and Marine Solutions 2 Multihull Design, Construction and Flotation TABLE OF CONTENTS DOCUMENT CHANGE CONTROL ........................................................................................................... 2 1 INTRODUCTION ............................................................................................................................ 4 2 YA SPECIAL REGULATIONS 2013-16............................................................................................ 5 2.1 DESIGN AND CONSTRUCTION ............................................................................................................ -
Kupe Press Release
MEDIA RELEASE FOR IMMEDIATE RELEASE Image Credit: Pä-kanae (fish trap), Hokianga, Northland. Photograph by Michael Hall Kupe Sites Ngä tapuwae o Kupe Landmarks of the great voyager An exhibition developed by Te Papa that Wairarapa, the Wellington region, and the top of celebrates a great Polynesian voyager’s the South Island. connections with New Zealand opens at Whangarei Art Museum on 11th June. Kupe is The exhibition has its origin in research regarded by many iwi (tribes) as the ancestor who undertaken for the exhibition Voyagers: discovered this country. Kupe Sites, a touring Discovering the Pacific at Te Papa in 2002. Kupe exhibition from the Museum of New Zealand Te was one of four notable Pacific voyagers whose Papa Tongarewa, explores the stories of Kupe’s achievements were celebrated in that exhibition. encounter with New Zealand through names of Te Papa researchers, along with photographer various landmarks and places and even the name Michael Hall, visited the four areas and worked Aotearoa. with iwi there to capture this powerful images. Some iwi tell the story of Kupe setting out from Kupe Sites offers visitors a unique encounter with his homeland Hawaiki in pursuit of Te Wheke-a- New Zealand’s past and reveals the significance of Muturangi, a giant octopus. Others recount how landscape and memory in portraying a key figure Kupe, in love with his nephew’s wife, took her in the country’s history. husband fishing, left him out at sea to drown, then fled from the family’s vengeance. The exhibition runs until 27th August, 2018. -
And Did She Cry in Māori?”
“ ... AND DID SHE CRY IN MĀORI?” RECOVERING, REASSEMBLING AND RESTORYING TAINUI ANCESTRESSES IN AOTEAROA NEW ZEALAND Diane Gordon-Burns Tainui Waka—Waikato Iwi A thesis submitted in partial fulfilment of the requirements for the Degree of Doctor of Philosophy in History The University of Canterbury 2014 Preface Waikato taniwha rau, he piko he taniwha he piko he taniwha Waikato River, the ancestral river of Waikato iwi, imbued with its own mauri and life force through its sheer length and breadth, signifies the strength and power of Tainui people. The above proverb establishes the rights and authority of Tainui iwi to its history and future. Translated as “Waikato of a hundred chiefs, at every bend a chief, at every bend a chief”, it tells of the magnitude of the significant peoples on every bend of its great banks.1 Many of those peoples include Tainui women whose stories of leadership, strength, status and connection with the Waikato River have been diminished or written out of the histories that we currently hold of Tainui. Instead, Tainui men have often been valorised and their roles inflated at the expense of Tainui women, who have been politically, socially, sexually, and economically downplayed. In this study therefore I honour the traditional oral knowledges of a small selection of our tīpuna whaea. I make connections with Tainui born women and those women who married into Tainui. The recognition of traditional oral knowledges is important because without those histories, remembrances and reconnections of our pasts, the strengths and identities which are Tainui women will be lost. Stereotypical male narrative has enforced a female passivity where women’s strengths and importance have become lesser known. -
Hui O Waa Kaulua OP Redacted.Pdf
THE THIRTIETH LEGISLATURE APPLICATION FOR GRANTS CHAPTER 42F, HAWAII REVISED STATUTES Type of Grant Request: [ii Operating D Capital Legal Name of Requesting Organization or Individual: Oba: Hui O Wa'a Kaulua Amount of State Funds Requested: $_6_12_,6_9_1 ______ Brief Description of Request (Please attach word document to back of page if extra space is needed): Request for funds to continue a tradition of Polynesian voyaging for educational and cultural purposes. Funds will allow for educational programming and training for junior navigators, crew members, volunteers and the community of Maui Nui. Amount of Other Funds Available: Total amount of State Grants Received in the Past 5 State: $0 Fiscal Years: --------------------- $172,000 Feder aI: $_0------------------- County: $_1_3_,0_0_0 _______ Unrestricted Assets: $19,000 Private/Other: $--------------------- 10,000 New Service (Presently Does Not Exist): D Existing Service (Presently in Operation): [ii Type of Business Entity: Mailing Address: [ii 501 (C)(3) Non Profit Corporation PO Box 330258 D Other Non Profit City: State: Zip: Oother Kahului HI 96733-0258 Contact Person for Matters Involving this Application Name: Title: Beth Montalvo Executive Director/Bookkeeper Email: Phone: [email protected] 808-205-7412 Federal Tax ID#: State Tax ID# 01/IZB@e Authorized Signature Name and Title Date Signed I~Ive~ ir,':1-/~ 1-~ Department of Commerce and Consumer Affairs CERTIFICATE OF GOOD STANDING I, the undersigned Director of Commerce and Consumer Affairs of the State of Hawaii, do hereby certify that HUI O WA'A KAULUA was incorporated under the laws of Hawaii on 10/10/1978 ; that it is an existing nonprofit corporation; and that, as far as the records of this Department reveal, has complied with all of the provisions of the Hawaii Nonprofit Corporations Act, regulating domestic nonprofit corporations. -
Polynesian Voyaging Society COPYRIGHT APPROVALS
OFFICE OF HAWAIIAN AFFAIRS DRAFT AND PENDING ANY OFFICE OF HAWAIIAN AFFAIRS PHOTO Polynesian Voyaging Society COPYRIGHT APPROVALS. Paia Kāne Program Improvement Section Office of Hawaiian Affairs 560 North Nimitz Highway, Suite 200 Honolulu, HI 96817 www.oha.org OFFICE OF HAWAIIAN AFFAIRS DRAFT AND EXECUTIVE SUMMARY PENDING ANY Contents Over 40 years ago, a small group of visionaries, Herb Kane, Tommy Holmes, and Ben Finney, founded the Polynesian Voyaging Society (PVS), thus putting their dreams PHOTOinto motion begin- Executive Summary 2 ning with the Höküle`a , a double-hull canoe which eventually evolved into an internationally recognized symbol of Hawaiian culture and a reconnection to ancestral landsCOPYRIGHT via sailing voyages Introduction 4 to Polynesia. Purpose 4 The Polynesian Voyaging Society reintroduced the lost art of wayfinding byAPPROVALS. embarking on a series of long distance voyages starting with the construction of double hull ocean voyaging Scope 4 canoes. In 1975, the Höküle`a was built followed a few years later by the Hawai`iloa, and the Hikianalia in 2012. Polynesian Voyaging Society 5 Höküle`a as drawn worldwide attention since its voyage of rediscovery in 1976, retracing the routes of settlement used by Polynesian ancestors. Today, Höküle`a and its sister ship, Hikiana- OHA Sponsorship 5 lia, have chosen to not only promote Hawaiian culture, but to draw attention to the modern day problems that plague our Island Earth. Prelude to WWV 6 Their 2013 worldwide voyage is named Mälama Honua (Care for the Earth) and will cover a Funding 7 four-year span beginning with a training voyage around the Hawaiian Islands called Mälama Hawai`i with scheduled stops at 32 locations. -
Building a Legacy of Animal Welfare Excellence
Building a Legacy of Animal Welfare Excellence. Kitsap Humane Society’s 2018 Impact Report We’re still building ... and there’s a lot more to come. A Message from our Executive Director and Board President hen we rescued and saved the lives of 36 animals from a hoarding situation in 2018, our community donated generously for their medical care and every pet was adopted Winto a loving home. Saving more lives is what we are about. And it’s not possible without you. When we came to KHS in 2012, we heard loud and clear that KHS needed to do more: rescue more animals, save more lives, build a better shelter. We listened. Since then, we have increased our intake of animals by over 50 percent and our lifesaving rate is now 97 percent - our highest ever. Every animal touches our hearts. But our work is also about ensuring a legacy of animal welfare excellence for our community, and for the tens of thousands of animals who will arrive at our shelter in the years ahead. Our immediate goal is completing our $8.5 million capital campaign. With our community’s generous financial support, we plan to open our new Pet Adoption Center in July, and then get to work rebuilding and converting our old facility into a new Pet Lifesaving Center in 2020, anchored by an expanded Veterinary Medicine and Surgery Center. Our vision for the future goes beyond a building. We will continue to elevate the level of veterinary medicine we provide to animals in need; expand spay/neuter programs; offer canine training classes to the public; expand humane education; help more elderly citizens keep their pets; and more. -
Elegant Report
C U L T U R A L IMPACT R E P O R T Wellington Airport Limited – South Runway extension Rongotai – Hue te Taka IN ASSOCIATION WITH PORT NICHOLSON BLOCK SETTLEMENT TRUST, WELLINGTON TENTHS TRUST AND TE ATIAWA KI TE UPOKO O TE IKA A MAUI POTIKI TRUST (MIO) OCTOBER 2015 CULTURAL IMPACT REPORT Wellington Airport – South Runway extension RONGOTAI – HUE TE TAKA TABLE OF CONTENTS EXECUTIVE SUMMARY ...........................................................................................................................3 THE PROJECT .............................................................................................................................................4 KEY MAORI VALUES ASSOCIATED WITH THIS AREA ..................................................................6 FISHING AND FISHERIES IN THE AREA ...........................................................................................................8 MARINE FLORA .......................................................................................................................................... 10 BLACK-BACKED GULLS ............................................................................................................................. 10 WATER QUALITY........................................................................................................................................ 11 Consultation .......................................................................................................................................... 12 RECREATION USE OF THE -
Guidelines to Assist Boards of Trustees to Meet Their Good Employer Obligations to Maori
Guidelines to Assist Boards of Trustees to Meet Their Good Employer Obligations to Maori “Ko te matauranga te puna o te ao marama. He kaihiki i te manawanui ki te whakakotahi i nga iwi o te motu.” Rangatira o Te Tai Tokerau, a Ta Hemi Henare. “Knowledge is the dawn of understanding, understanding is the fi rst sign of tolerance, tolerance is the bright light of racial understanding.” Sir James Clendon Tau Henare, Te Tai Tokerau (1911 – 1989) May 2015 Guidelines to Assist Boards of Trustees to Meet Their Good Employer Obligations to Maori May 2015 ISBN: 978-0-473-32321-9 © NZPPTA/NZSTA This material is copyright to NZPPTA/NZSTA. No part of the Guidelines to assist Boards of Trustees to meet their good employer obligations to Māori may be reproduced or transmitted in any form or by any means without the express permission of the General Secretary, NZPPTA, PO Box 2119, Wellington, ph: (04) 384 9964, fax: (04) 382 8763, email: [email protected] AND the Service Delivery Manager, NZSTA, PO Box 5123, Wellington, ph: (04) 473 4955, fax: (04) 471 6412, email: [email protected]. Guidelines to Assist Boards of Trustees to Meet Their Good Employer Obligations to Maori May 2015 ISBN: 978-0-473-32321-9 © NZPPTA/NZSTA This material is copyright to NZPPTA/NZSTA. No part of the Guidelines to assist Boards of Trustees to meet their good employer obligations to Māori may be reproduced or transmitted in any form or by any means without the express permission of the General Secretary, NZPPTA, PO Box 2119, Wellington, ph: (04) 384 9964, fax: (04) 382 8763, email: [email protected] AND the Service Delivery Manager, NZSTA, PO Box 5123, Wellington, ph: (04) 473 4955, fax: (04) 471 6412, email: [email protected]. -
The Use of Tangata Whenua and Mana Whenua in New Zealand Legislation: Attempts at Cultural Recognition
83 THE USE OF TANGATA WHENUA AND MANA WHENUA IN NEW ZEALAND LEGISLATION: ATTEMPTS AT CULTURAL RECOGNITION Catherine Iorns Magallanes* This paper discusses the range of uses of the phrases tangata whenua and mana whenua in New Zealand Acts, the issues that have arisen as a consequence, and identifies some suggestions for addressing those issues. Cet article analyse les différentes manières dont les expressions 'tangata whenua,' et 'mana whenua' sont utilisées dans les textes juridiques néo-zélandais. L'auteur porte ses réflexions sur les conséquences que ces différentes définitions entraînent et propose des solutions pour remédier aux difficultés rencontrées. Most people find it impossible to separate language and identity. Language is perceived as the quintessence of a culture. It expresses a unique way of apprehending reality, capturing a world view specific to the culture to which the language is linked. But language is connected to identity in another important way: its presence and use in a community are symbolic of identity, emblems of group existence. Using a language is the ultimate symbol of belonging.1 Māori concepts hardly ever correspond exactly with those Western concepts which they appear, on the surface, to resemble. While there is a degree of overlap, there are usually divergences as well. Even if the denotation – the direct reference – is substantially the same, the connotations are significantly different. Commonly, several sentences of explanation are needed to deal adequately with the similarities and divergences. For these reasons it is unwise (though tempting for the sake of * Senior Lecturer in Law, Victoria University of Wellington, BA, LLB (Hons) Well, LLM Yale. -
New Zealand Series 1 Secondary [7–12]
New Zealand Series 1 Secondary [7–12] TABLE OF CONTENTS Why Study Cultures? . 2 Traditions The Haka and Rugby . 3 Folklore & Language Maori Legends . 6 Food Hangi . 11 Cross-cultural Contributions Women’s Rights . 15 Reference Material Facts about New Zealand . 19 History and Holidays . 20 Additional Resources . 22 Visuals . 24 F OLKLORE & LANGUAGE MAORI LEGENDS New Zealand is made up of the North, South, and Stewart Islands. One Maori leg- end tells of Maui [mao-ee], an adventurous and resourceful demigod who pulled up the North Island of New Zealand from the bottom of the ocean with his fishing pole. Maui’s canoe became the South Island and his anchor became Stewart Island. Although these legends about Maui are fictional, they embody the true nature of New Zealanders, who are adventurous, resourceful, and sea-loving. Starting Points 1. Look at the map of New Zealand. Do the islands that make up New Zealand look like anything more than islands to you? How would you creatively explain how New Zealand’s island chain was created? One storyteller thought these islands resembled a fish, a canoe, and an anchor. 2. How does the geography of the United States influence its culture? How does the geography of the United States affect the culture of its different regions? New Zealand’s geography impacts its culture. The impact of geography is illus- trated in the Maori legends about Maui. 3. Maori legends, to some, might only be interesting fictional stories; however, when studied closely, we see that the legends depict the adventurous and resourceful nature of the people. -
Tangihanga: the Ultimate Form of Māori Cultural Expression— Overview of a Research Programme
Tangihanga: The Ultimate Form of Māori Cultural Expression— Overview of a Research Programme Linda Waimarie Nīkora, Ngāhuia Te Awekōtuku, Mohi Rua, Pou Temara, Te Kahautu Maxwell, Enoka Murphy, Karyn McRae and Tess Moeke-Maxwell Tangi Research Programme, The University of Waikato Abstract Death, observed through the process of tangihanga (time set aside to grieve and mourn, rites for the dead) or tangi (to grieve and mourn), is the ultimate form of Māori cultural expression. It is also the topic least studied by Māori or understood by outsiders, even after televised funeral rites of Māori leaders and intrusive media engagements with more humble family crises. It has prevailed as a cultural priority since earliest European contact, despite missionary and colonial impact and interference, and macabre Victorian fascination. Change is speculative rather than confirmed. Tangi and death rituals have yet to be rigorously examined in the Māori oral canon, or in the archival and historic record that may be discarded or reinforced by current practice. As researchers we are committed to studying tangi, conscious of the belief that such work carries the inherent risk of karanga aituā (inviting misfortune or even death itself) by drawing attention to it. Contemporary Aotearoa New Zealand is constantly touched by aspects of tangi practice through popular media and personal exposure. This volatile subject nevertheless demands careful and comprehensive scrutiny in order to extend and enrich the knowledge base, reveal the logic that guides ritual, inform the wider New Zealand community and, more importantly, support the cultural, social, ritual, economic and decision- making processes of bereaved whānau (family, including extended family), people affiliated with marae (communal meeting complex) and iwi (tribe, tribal). -
Māori Symbolism - the Enacted Marae Curriculum
Māori symbolism - the enacted marae curriculum Jamie Lambert Te Awem āpara, Ng āti Hinekura, Te M āhurehure familial connections Te W ānanga o Aotearoa, Te Awamutu, New Zealand [email protected] Symbolism and other metaphoric representations of aspects of M āori (Indigenous peoples of Aotearoa/New Zealand) culture such as whaik ōrero (formal speaking), moemoe ā (dreams), and whakatauk ī (proverbial sayings) has existed with M āori for generations. This paper examines M āori symbolism and its importance in M āori culture more specifically the maintenance, sustenance and transmission of our indigenous knowledge systems for generations to come. Traditional use of symbols is also explored through the contextual application of the marae (traditional M āori living complex) and how symbols exist in various parts of the marae. The enacted curriculum is also investigated looking at specific examples of how these symbols can enact both non-Māori and M āori formal curriculum areas. Symbolism Symbolism as a part of an expressive culture operates on a number of levels and across a range of frequencies according to your perceptions and having deeper understandings of what is truly represented. These symbols appear as images, words, behaviours and actions function in different spaces and places with differing meanings. This depends heavily on context, that is they are culturally and contextually relevant. Much of the value is encoded in metaphor. Symbols stand for concepts that are often too complex to be stated directly in words (Womack, 2005). Furthermore, Womack cites social anthropologist Raymond Firth (Ibid) who writes “it is assumed that symbols communicate meanings at levels of reality not accessible through immediate experience or conceptual thought.