Aotearoa New Zealand Film Festival Sep

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AOTEAROA NEW ZEALAND FILM FESTIVAL SEP. 12-17, 2015 James Rolleston in THE DEAD LANDS, a Magnet Release. Photo courtesy of Magnet Releasing AOTEAROA RISING DUST NEW ZEALAND FILM FESTIVAL Dir: Jack Woon. New Zealand. 2014. INC’d This year saw the founding of Hawaiiki Hou— Dir: Darren Simmonds. New Zealand. 2014. the World Māori Film Festival Congress, and the museum’s Aotearoa New Zealand Film TOHUNGA Festival is one of the group’s rst associate Dir: Rebecca Collins (Te Rarawa [Ngāti Te members, along with festivals in Australia Reinga]). New Zealand. 2013. and Tahiti, and joining founding members in Wairoa, Raratonga, Sydney and New York. Don’t miss this year’s stellar selection of shorts and features showcasing Aotearoa’s unique culture, wicked sense of humor and distinctive cinematic visions. Leo Koziol, Louisa Tipene Opetaia, Misa Tupou, Wairoa Māori Film Festival, New Zealand Film Commission, Hawaiiki Hou-the World Māori Film Festival Congress, Pacic Islanders in THE DEAD LANDS, a Magnet Release Photo courtesy of Magnet Releasing Communications, the Center for Pacic Islands Studies at the University of Hawai’i at Mānoa + the THE DEAD LANDS Creating Futures Rooted in Wonder Symposium. Director: Toa Fraser. New Zealand. 2014. 109 min. Māori with English subtitles. SEP. 12 at 7:30pm • SEP. 13 at 4pm FANTAIL Photo courtesy of LevelK FANTAIL THE PA BOYS Director: Curtis Vowell. New Zealand. 2013. 83 min. Photo courtesy of m3media SEP. 12 at 1pm • SEP. 13 at 7:30pm THE PĀ BOYS MĀORI PASIFIKA SHORTS PROGRAM Director: Himiona Grace. New Zealand. 2014. 102 min. 93 min. SEP. 12 at 4pm SEP. 15 at 1pm SEP. 13 at 1pm SEP. 17 at 7:30pm An outstanding program of Māori and Pasika short lms curated by Leo Koziol, director of the Wairoa Māori Film Festival. MA Dir: Nikki Si’ulepa (Samoa). Prdcr: Nikki Si’ulepa & Ngaire Fuata (Rotuma). New Zealand. 2014. FOOTSTEPS Dir: Lennie Hill (Ngāpuhi). New Zealand/ Cook Islands. 2014. WHAT WE DO IN THE SHADOWS IN THE RUBBISH TIN Photo courtesy of Unison Films Dir: Riwia Brown (Ngāti Porou, Te Whānau-ā- Apanui). New Zealand. 2014. WHAT WE DO IN THE SHADOWS Directors: Jemaine Clement + Taika Waititi. ROSS AND BETH New Zealand. 2014. 86 min. Dir: Hamish Bennett (Te Arawa, Ngapuhi, Kai SEP. 15 at 7:30pm SEP. 17 at 1pm Tahu). New Zealand. 2014. HOME FOR MORE INFO AND TICKETS Dir: Apirana Ipo Te Maipi. Australia. 2014. honolulumuseum.org/events/lms.

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Program Draft.21
9th Annual “Living Breath of wǝɫǝbʔaltxʷ” Indigenous Foods Virtual Symposium “Food is Resistance” Saturday, June 5th 2021 Hosted by University of Washington’s American Indian Studies Department and the Na’ah Illahee Fund Find us at: https://livingbreathfoodsymposium.org/ www.facebook.com/UWLivingBreath Twitter - @LivingBreathUW Welcome from our Symposium Committee! First, we want to acknowledge and pay respect to the Coast Salish peoples whose traditional territory our event is normally held on at the University of Washington’s wǝɫǝbʔaltxʷ Intellectual House. Due to the COVID-19 pandemic, we were unable to come together last year but we are so grateful to be able to reunite this year in a safe virtual format. We appreciate the patience of this community and our presenters’ collective understanding and we are thrilled to be back. We hope to be able to gather in person in 2022. We are also very pleased you can join us today for our 9th annual “Living Breath of wǝɫǝbʔaltxʷ” Indigenous Foods Symposium. This event brings together individuals to share their knowledge and expertise on topics such as Indigenous foodways and ecological knowledge, Tribal food sovereignty and security initiatives, traditional foods/medicines and health/wellness, environmental justice, treaty rights, and climate change. Our planning committee is composed of Indigenous women who represent interdisciplinary academic fields of study and philanthropy and we volunteer our time to host this annual symposium. We are committed to Indigenous food, environmental, and social justice and recognize the need to maintain a community-based event as we all carry on this important work. We host this event and will continue to utilize future symposia to better serve our Indigenous communities as we continue to foster dialogue and build collaborative networks to sustain our cultural food practices and preserve our healthy relationships with the land, water, and all living things.
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Te Runanga 0 Ngai Tahu Traditional Role of the Rona!Sa
:I: Mouru Pasco Maaka, who told him he was the last Maaka. In reply ::I: William told Aritaku that he had an unmerried sister Ani, m (nee Haberfield, also Metzger) in Murihiku. Ani and Aritaku met and went on to marry. m They established themselves in the area of Waimarama -0 and went on to have many children. -a o Mouru attended Greenhills Primary School and o ::D then moved on to Southland Girls' High School. She ::D showed academic ability and wanted to be a journalist, o but eventually ended up developing photographs. The o -a advantage of that was that today we have heaps of -a beautiful photos of our tlpuna which we regard as o priceless taolsa. o ::D Mouru went on to marry Nicholas James Metzger ::D in 1932. Nick's grandfather was German but was o educated in England before coming to New Zealand. o » Their first son, Nicholas Graham "Tiny" was born the year » they were married. Another child did not follow until 1943. -I , around home and relished the responsibility. She Mouru had had her hopes pinned on a dainty little girl 2S attended Raetihi School and later was a boarder at but instead she gave birth to a 13lb 40z boy called Gary " James. Turakina Maori Girls' College in Marton. She learnt the teachings of both the Ratana and Methodist churches. Mouru went to her family's tlU island Pikomamaku In 1944 Ruruhira took up a position at Te Rahui nui almost every season of her life. She excelled at Wahine Methodist Hostel for Maori girls in Hamilton cooking - the priest at her funeral remarked that "she founded by Princess Te Puea Herangi.
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Ka Pu Te Ruha, Ka Hao Te Rangatahi Annual Report 2020 Nga Rarangi Take
Nga Rarangi Take Ka Pu Te Ruha, Ka Hao Te Rangatahi Annual Report 2020 Nga Rarangi Take Ka Pu Te Ruha, Ka Hao Te Rangatahi When the old net is cast aside, the new net goes fishing, our new strategy remains founded on our vision. Nga Rarangi Take CONTENTS Nga Rarangi Take Introduction/Snapshot 4 Te Arawa 500 scholarships 26 Highlights - 2020 5 Iwi Partnership Grants Programme 27 Your Te Arawa Fisheries 6 Te Arawa Mahi 28 Our Mission/Vision 8 INDIGI-X 29 Message form the Chair 9 Looking to the Future 30 CEO’s Report 10 Research and Development 31 COVID-19 11 Smart Māori Aquaculture Ngā Iwi i Te Rohe o Te Waiariki 32 Rotorua Business Awards Finalist 12 Ka Pu Te Ruha, Ka Hao te Rangatahi Taking our Strategy to the next level 14 Te Arawa Fisheries Climate Change Strategy 34 Governance Development 16 Aka Rākau Strategic Partnerships and Investing for the Future 18 Te Arawa Carbon Forestry Offset Programme 36 Te Arawa Fresh - What Lies Beneath 20 Te Arawa Fresh Online 21 APPENDIX 1: T500 Recipients 38 Our People 22 APPENDIX 2: 2019-2020 Pataka Kai Recipients 40 Our Team 22 APPENDIX 3: AGM Minutes of the Meeting for Te Arawa Fisheries 42 Diversity Report 24 Financial Report 2020 45 Our board of trustees: from left to right. Tangihaere MacFarlane (Ngati Rangiwewehi), Christopher Clarke (Ngati Rangitihi), Blanche Reweti (Ngati Tahu/Whaoa), Dr Kenneth Kennedy (Ngati Rangiteaorere), back Willie Emery (Ngati Pikiao), in front of Dr Ken Roku Mihinui (Tuhourangi), Paeraro Awhimate (Ngati makino), in front Pauline Tangohau (Te Ure o Uenukukopako), behind Punohu McCausland (Waitaha), Tere Malcolm (Tarawhai) Nga Rarangi Take Introduction/Snapshot Timatanga Korero e Kotahitanga o Te Arawa Waka Fisheries Trust Board was legally established on T19 December 1995 by a deed of trust.
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The Waikato-Tainui Settlement Act: a New High-Water Mark for Natural Resources Co-Management
Notes & Comments The Waikato-Tainui Settlement Act: A New High-Water Mark for Natural Resources Co-management Jeremy Baker “[I]f we care for the River, the River will continue to sustain the people.” —The Waikato-Tainui Raupatu Claims (Waikato River) Settlement Act 2010 TABLE OF CONTENTS I. INTRODUCTION .................................................................................. 165 II. THE EMERGENCE OF ADAPTIVE CO-MANAGEMENT ......................... 166 A. Co-management .................................................................... 166 B. Adaptive Management .......................................................... 168 C. Fusion: Adaptive Co-management ....................................... 169 D. Some Criticisms and Challenges Associated with Adaptive Co-management .................................................... 170 III. NEW ZEALAND’S WAIKATO-TAINUI SETTLEMENT ACT 2010—HISTORY AND BACKGROUND ...................................... 174 A. Maori Worldview and Environmental Ethics ....................... 175 B. British Colonization of Aotearoa New Zealand and Maori Interests in Natural Resources ............................ 176 C. The Waikato River and Its People ........................................ 182 D. The Waikato River Settlement Act 2010 .............................. 185 Jeremy Baker is a 2013 J.D. candidate at the University of Colorado Law School. 164 Colo. J. Int’l Envtl. L. & Pol’y [Vol. 24:1 IV. THE WAIKATO-TAINUI SETTLEMENT ACT AS ADAPTIVE CO-MANAGEMENT ..........................................................................
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Report to Te Rūnanga O Ngāi Tahu: Māori Educational Achievement in the Christchurch Health and Development Study
Report to Te Rūnanga o Ngāi Tahu: Māori Educational Achievement in the Christchurch Health and Development Study David M. Fergusson, Geraldine F.H. McLeod, Te Maire Tau, Angus H. Macfarlane Copyright © 2014 David M. Fergusson, Geraldine F.H. McLeod, Te Maire Tau, Angus H. Macfarlane The moral rights of the authors have been asserted. ISBN 978-0-473-27220-3 A catalogue record for this book is available from the National Library of New Zealand (Te Puna Matauranga o Aotearoa). This book is copyright. Except for the purpose of fair review, no part may be stored or transmitted in any form or by any means, electronic or mechanical, including recording or storage in any information retrieval system, without permission in writing from the publisher. The opinions expressed and conclusions drawn in this Working Paper are solely those of the authors. They do not necessarily represent the views of the Ngāi Tahu Research Centre, University of Canterbury. For further information or additional copies of the Working Paper, please contact the publisher. Ngāi Tahu Research Centre University of Canterbury Private Bag 4800 Christchurch 8140 New Zealand Email: [email protected] www.ntrc.canterbury.ac.nz Cover: Background image – from Tom Green’s notebook (c. 1860s, Christchurch, University of Canterbury, Macmillan Brown Library, Ngāi Tahu Archives, M 22.) Report to Te Rūnanga o Ngāi Tahu: Māori Educational Achievement in the Christchurch Health and Development Study AUTHORS David M. Fergusson Christchurch Health and Development Study at the University of Otago, Christchurch Geraldine F.H. McLeod Christchurch Health and Development Study at the University of Otago, Christchurch Te Maire Tau Ngāi Tahu Research Centre, University of Canterbury, Christchurch Angus H.
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Legend -Voyage from Hawaiiki
Voyage from Hawaiki The The story of Te Arawa begins in Hawaiki, the distant land of our ancestors. Our iwi (tribe) is named aer the Te Arawa waka that brought them to the shores of Aotearoa. Theirs was an epic ourney; one that took courage, skill, and powerful magic to survive. Houmaitawhi# was a chief of a tribe called Nga# %homairangi in Hawaiki. His family became embroiled in a series of con&icts which lead to the momentous decision to leave. Trouble in Hawaiki The trouble began when the powerful chief Uenuku ate Potakatawhi#, the pet dog of Houmaitawhi#. The chief)s sons Tamatekapua and Whakaturia missed their father)s pet and set out to +nd him, calling his name as they went. When they entered Uenuku)s village they were delighted to hear an answering howl , only to discover that the sound was coming from inside the belly of Uenuku. The two brothers schemed how to take revenge for this insult. They se-led on the idea of stealing kuru (breadfruit) from Uenuku)s precious tree. Night aer night, they crept up to his house on s#lts and took as much as they could carry. .ut before long, they were found out. A violent ba-le ensued. Tamatekapua)s forces won the +ght, but Houmaitawhi# told his son to seek out a peaceful life in a new land. So he began to make prepara#ons to leave Hawaiki forever. Houmaitawhi# was too old to go himself. So he appointed his son Tamatekapua leader of the e0pedi#on. The Voyage Begins A great tree was felled and the waka (canoe) was built, ready to take on the fearsome ocean waves.
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Hikairo and Te Aokapurangi
Appendix 1 Hikairo and Te Aokapurangi Early in 1823, Ngapuhi from Northland under the leadership of Hongi Hika and Te Wera Hauraki, travelled south and attacked Te Arawa specifically the people of Ngati Whakaue and Tuhourangi. This was in retaliation for the death of a Ngapuhi man named Te Paeoterangi. At this time Hikairo was paramount chief of Ngati Rangiwewehi of Awahou and these people had rallied to help members of their own waka, that is Te Arawa. Hikairo had a neice called Te Aokapurangi and this remarkable woman had been captured by Ngapuhi when they raided the east coast in 1818. She had become the wife of Te Wera Hauraki and had accompanied the war party with the hopes of saving her own people if possible. In the past Te Arawa people had taken all the canoes and safely withdrawn to the island of Mokoia if they were under attack and waited until the war parties left. This time the war parties arrived with their canoes by following small rivers that connected to the lakes and some distance of portage known locally and shared with them by a local man who had been captured some years before. This time Te Arawa was forced to fight an unequal battle because not only were they outnumbered, Ngapuhi all had firearms and Te Arawa had their traditional hand held weapons and a couple of firearms. In her great concern for her own people Te Aokapurangi appealed to her husband, Hongi Hika and the other chiefs for the lives of her people. Her eloquent plea resulted in her being given permission to go ahead to Mokoia island and tell Ngati Rangiwewehi that they were free to leave Mokoia peacefully.
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Investigating the Stories of Tainui Ancestresses: a Work in Progress
Investigating the Stories of Tainui Ancestresses: A Work in Progress Diane Gordon-Burns Aotahi: School of M āori and Indigenous Studies University of Canterbury, Christchurch, New Zealand Abstract This paper summarises current and ongoing research where some of the key findings have identified how Tainui women’s stories have been preserved, by whom and the type of story that has been maintained. Comparisons with the details of both inter and intra tribal historical accounts of Tainui women have also been undertaken. Introduction As a woman with Tainui ancestry who is keenly interested in the histories of those women mentioned in my whakapapa and iwi accounts, the lack of information in the established literature has been particularly noticeable. Stories of the men who sailed on Tainui however and their male descendants are comprehensive and elaborate in comparison. My study seeks to locate the various narratives of a selection of significant Tainui women using both primary and secondary sources. Primary sources that have been used include manuscripts that have been written by M āori men such as Te Whiwhi (1852), Uremutu (1860) and Aoterangi (1863). Documented stories that have been told to and recorded by Pākeh ā men such as Hamlin (1842) are also manuscripts that have been researched. There do not appear to be any primary sources attributed to women. The secondary sources I have accessed are those accounts that have been published in books and journals by men such as Grey (1854), Smith (1907), Kelly (1949), Phillips (1989) and Carkeek (2004). A critical analysis of the sources has been an important component of the study as it has established the accuracies and/or inaccuracies of the accounts that are more readily available today.
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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
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Becoming Educultural: Te Whakawhitinga O Ngä Mätauranga Interfacing the Knowledge Traditions
Becoming Educultural: Te whakawhitinga o ngä mätauranga Interfacing the knowledge traditions Angus H Macfarlane The.University.of.Waikato ABSTRACT Becoming.educultural.is.to.seek.a.pathway.of.knowledge.. In.every.profession,.there.comes.a.time.when.it.is.important. and.understanding.–.te.huarahi.rapa.ai.i.te.möhiotanga.. to.stop.and.evaluate.the.progress.that.has.been.made.and.. me.te.mätauranga..According.to.Mäori.tradition.the.essence. to.determine.the.changes.that.will.be.necessary.to.engage.. of.knowledge.is.embodied.in.“te.ira.tangata”.or.the.life. in.new.times.and.to.meet.new.demands..The.profession.. principle.of.the.people..It.contains.the.knowledge.to.“the. of.tertiary.education.is.no.exception..In.a.period.of.rapid. how.and.why”.of.the.universe.and.explains.the.role.and. change.many.solutions.are.offered.about.what.it.takes.to. place.of.the.people.in.it..This.knowledge.was.made.available. sustain.effort.in.order.to.achieve.success..Some.of.these. through.Täne-nui-a-Rangi.who.ascended.to.the.uppermost.. solutions.–.for.the.acquisition.of.quality.in.education.–.. of.the.twelfth.heavens.to.gain.the.three.kete,.or.baskets.. insist.on.precision,.rigour,.consistency,.and.replicability... of.knowledge..Implicit.in.the.ascent.of.Täne-nui-a-Rangi.. This.paper.purports.that.such.qualities.are.of.high.value,.. for.the.three.kete,.is.that.higher.learning.is.essential.for.. yet.appear.incomplete.if.certain.sociocultural.elements.are. the.development.of.strong.understanding.that.will.enhance. not.taken.into.account..It.is.argued.that.we.might.better. knowledge,.skills.and.attitudes.amongst.individuals,.whänau,.
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5 September 2012 SE-1-3-7-8
The Treasury Mixed Ownership Model for Crown Commercial Entities: Shares Plus Proposal Information Release 21 December 2012 Release Document www.treasury.govt.nz/publications/reviews-consultation/sharesplus Key to sections of the Official Information Act 1982 under which information has been withheld. Certain information in this document has been withheld under one or more of the following sections of the Official Information Act, as applicable: 9(2)(a) - to protect the privacy of natural persons, including deceased people 9(2)(b)(i) - to protect trade secrets 9(2)(b)(ii) - to protect the commercial position of the person who supplied the information, or who is the subject of the information 9(2)(f)(ii) - to maintain the current constitutional conventions protecting collective and individual ministerial responsibility 9(2)(f)(iv) - to maintain the current constitutional conventions protecting the confidentiality of advice tendered by ministers and officials 9(2)(g)(i) - to maintain the effective conduct of public affairs through the free and frank expression of opinions 9(2)(h) - to maintain professional legal privilege 9(2)(i) - to enable the Crown to carry out commercial activities without disadvantage or prejudice, or Not relevant. Where information has been withheld a reference to the applicable section of the Official Information Act has been made, as listed above. In preparing this Information Release, the Treasury has considered the public interest considerations in section 9(1) of the Official Information Act. 5 September 2012 SE-1-3-7-8 Treasury Report: "Shares Plus" - Proposed Consultation Process Purpose of Report 1. This report seeks your agreement to a proposed consultation process which officials can commence today.
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Maori Te Aroha Before the Opening of the Goldfield (Mostly Through Pakeha Eyes)
MAORI TE AROHA BEFORE THE OPENING OF THE GOLDFIELD (MOSTLY THROUGH PAKEHA EYES) Philip Hart Te Aroha Mining District Working Papers No. 26 2016 Historical Research Unit Faculty of Arts & Social Sciences The University of Waikato Private Bag 3105 Hamilton, New Zealand ISSN: 2463-6266 © 2016 Philip Hart Contact: [email protected] 1 MAORI TE AROHA BEFORE THE OPENING OF THE GOLDFIELD (MOSTLY THROUGH PAKEHA EYES) Abstract: The various names of the peaks of the mountain and the legends concerning it reflected a violent past. As proof, several pa have been located, both at Te Aroha and at Waiorongomai, and the names of some of the streams indicate the nature and consequences of the battles fought in this contested area. Ngati Rahiri was subdivided into three hapu: Ngati Tumutumu, Hgati Hue, and Ngati Kopirimau, descendents of these ancestors. In the nineteenth century, when the population was small, Hou was the senior rangatira, with Tutuki being the subordinate rangatira of the plains. A pa (later known as Tui pa) was constructed at Omahu, to the north of the hot springs, which were prized by Maori and increasingly enjoyed by Pakeha. Some of the land was cultivated, though visiting Pakeha considered that settlers could do much more to develop the agricultural potential. Most Ngati Rahiri were regarded as being ‘friendly’, welcoming (and benefiting from) visitors. Elaborate welcoming ceremonies were held for officials and rangatira, and a hotel operated by a rangatira’s son provided basic accommodation. Under Maori auspices the first race day was held in January 1878. Also in 1878, negotiators obtained an agreement to make a road to Paeroa, using Maori workers, and as the benefits of such improvements became apparent there was increased willingness to permit the construction of more roads, a bridge, and the snagging of the river, over the objections of a minority.
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