DOCSLIB.ORG

Ngāti Whakaue Iho Ake – an Iwi Science Education Exploration By

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ngāti Whakaue Iho Ake – an Iwi Science Education Exploration By Ngāti Whakaue Iho Ake – An Iwi Science Education Exploration By Hiria Stacey McRae A thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy Victoria University of Wellington 2014 i HE HAKA I tūhia mai nei tō reta pōhiri kia mātou Kia tae mai ki Rotorua Aha ha ha I haramai haramai taku taonga Aha ha ha I au ai kia whakatairangatia te kaue o taku tupuna Tama te Kapua e tū nei Titiro ki ana uri e tau nei Aha ko mātou Ko mātoa aha Ko Uenuku aha ha Te korapanga o te wā o Pukaki I waiho ki a Te Taupua You have invited us to come to Rotorua Well then we are here and have brought our treasures Well then we have come to proclaim the (jawbone) symbol of our Illustrious ancestor Tama te Kapua Behold (we are) his progeny who gather today in numbers Yes we are his descendants we are his children And the children of Uenuku well then We declare ourselves the survivors From the time of Pukaki Coming down to Te Taupua today ii HE MIHI Anei te mihi maioha ki ōku tūpuna kua wheturangitia, ko rātou kua mene atu ki te pō, kua okioki i tēnei wā, moe mai moe mai rā koutou Ko Herbert Wharerau Maaka McRae tēnā Ko Benjamin Rangihonohono Morrison tēnā Ko Wimareux Te Iwa Gillies tēnā He reo ohaaki tēnei ki a koutou Ko Winipere Caroline Milroy ka ora tonu He reo aroha tēnei ki a koe Ko Fredrick Matthew McRae tōku pāpā Ko Kahira Martha Morrison tōku māmā He reo hūmarie tēnei ki a kōrua Ko Ngāti Whakaue rātou ko Ngāti Kahungunu me Ngāi Tuhoe ngā iwi Ko au te uri e whai mai nei Ko Hiria Stacey McRae tōku ingoa Anei te mihi maioha ki a tātou hoki ko te hunga ora Nō reira Tēnā koutou Tēnā koutou Tēnā koutou katoa iii ABSTRACT This thesis aims to provide a pathway to improve Māori student engagement with science education. Internationally, some indigenous communities have worked with schools in the delivery of science programmes, resulting in positive indigenous student engagement. These outcomes show that together indigenous students, schools and indigenous communities can contribute to the development of their particular place when science programmes allow the exploration of self, relating to others, the local environment and the wider world. This thesis investigates the perceptions of Māori students, teachers and kaumātua of science education in the Māori tribal community of Ngāti Whakaue to identify how Ngāti Whakaue is recognised in school science programmes. Individual and focus group interviews were conducted with local Māori elders, Māori secondary science students, and secondary science teachers from six English and Māori medium secondary schools in Rotorua. Data analyses revealed that participant perceptions and experiences of place, science and the Māori culture were disconnected from Ngāti Whakaue, despite its rich potential as a setting for science education. Participants held diverse perceptions and views within and between groups, including student and teacher understandings of Māori culture, attitudes regarding the place of Māori culture and knowledge in science education, and preferences regarding teaching and learning styles. Findings are examined as to how schools and Ngāti Whakaue could work together to better support positive Māori student engagement with science education and suggestions are made about how these relationships could be improved. iv ACKNOWLEDGEMENTS It is with the utmost gratitude that I first thank the students, teachers, schools and kaumātua who allowed me into your classrooms and homes and trusted me with sharing your stories. I hope I have represented your voices and experiences, how you intended them to be shared. He reo poroporoaki hoki ki a rāua kua wheturangitia, moe mai rā kōrua. To the inspirational Professor Wally Penetito – it has been such a privilege for me to be your final doctoral student. It was you who introduced me to this concept of place-based education, which similar to yourself, felt like something very familiar to me. It has been an honour for me to have you give your time, wisdom and always listening so patiently to my thoughts, ideas, and convictions. I caught myself often during our conversations thinking how lucky I am to have been in the prescence of such a strong and committed voice for Māori education. It is you who has inspired me to strive to be the best contribution I can be to my Māori communities. To the brilliant Dr Dayle Anderson – it has been a privilege for me to be your first doctoral student. You have always been so humble in your sharing of your meticulous and critical views. You encouraged me to look deeper and make sure that I was always honouring the voices of my participants. Your pragmatism has given my thoughts and ideas clarity. It is you who has inspired me to ensure that everyone’s perspectives and voices are heard. v To my Te Kura Māori and He Pārekereke senior academics, Associate Professor Kabini Sanga, Dr Hazel Phillips, Dr Joanna Kidman and Dr Cherie Chu. I thank you all for your encouragement and support during my studies. To my original postgraduate studies cohort, Rawiri Toia, Rawiri Hindle, Pania Te Maro and Marama Taiwhati. Thank you first for being such wonderful friends who inspire me with your commitment and clarity to making a difference for Māori. Thank you also for inviting me to begin this research journey with you and I am so proud to see and be a part of what you have achieved in your academic careers. To Professor Luanna Meyer and Professor Dugald Scott for first believing that I could pursue the doctoral upgrade pathway and constantly supporting me along the way. To my beautiful friend Dr Tabitha McKenzie – thank you for all your support and modelling to me the drive and determination that I needed to complete such a challenging pathway. I am so proud of you in what you have achieved academically and everything else you commit to. To my two other study buddies and beautiful friends Dr Chelsea Grootveld and Fuapepe Rimoni – thank you both for your constant support and inspiring intellect. Chelsea – for your big heart, generosity, and continuous words of encouragement and support. Fuapepe – for your calmness, humour and always being available to listen. I look forward to being a part of future achievements in indigenous education. vi To my Te Kura Māori colleagues past and present – thank you all for your support. Pine Southon and Belinda Cattermole – for your constant and generous care. Meri Marshall, Kahu Ropata, Pania Matthews, Dr Adreanne Ormand and Professor Cindy Kiro – for your interesting and inspiring conversations. To my Faculty of Education colleagues past and present – thank you all also for your encouragement, especially Susan Kaiser for your kindness and outstanding editing skills and Sheila Law and Alix Klein for your patience. Toihuarewa, Te Kawa a Maui, Te Pūtahi Atawhai, MAI ki Pōneke – he mihi aroha nā tā koutou tautoko mai, tākoha mai hoki ki ahau. Ko koutou tēnā, Piri, Cecelia, Paul, Te Ripowai, Rawinia, Meegan, Marie, Maria, Dayna, Jenny, Sera, Ocean, Pauline, Dennis, Mike, Maraea, Ewan, Awanui, Hemi, Arini, Maria. To my wonderful mentor Professor Angus Macfarlane who gave me another pathway to support my iwi and introduced me to the brilliant Dr Melinda Webber, Dr Candy Cookson-Cox and Dr Averil Herbert. Thank you also for your constant encouragement. To the Ngāti Whakaue Education Endowment Trust Board for your generous financial support. To my mentor Lynette Bradnam for reminding me of ease, joy, and happiness. vii To my stunning rugby whānau for providing me with so many fun times and physical challenges I needed to keep sane during my studies. Gary, Jaz, Shorty, Bekki, Tuila, Leeds, Gina, Joy, Brooke, Shar, Luana and all my other wonderful team mates and opposition, I thank you all. To my inspirational TriPōneke whānau for nourishing me physically and spiritually and introducing me to such a positive way to live life – ko koutou tēnā, Carl and Sal, Niks and Earl, Chels and Timoti, Ness and Norm, Katy and Helen, Ngarama and Carl, Talia and Irai, Terry and Ria, Aaron and Grace, Gayle, Ginny, Jim, Helen, Karina, Margo, Michelle, Lydia, Jaclyn, Sheryl, Ani, Ann Bondy, Anne Nicholls, Hine, Shar and Sophie. Special thanks to my TriP besties, Linda, Renaee, Noni, Ruth and Kath for keeping me honest in my training and studies. To my wonderful Wellington whānau – Wendy, Izzi, Lucy and Rueben for helping me to relax at the end of very busy weeks and weekends. Wendy – lots of love especially to you for nourishing me not only with your spectacular cooking but also for your generosity, calming insight and intelligence. To my fabulous friend Lydia Browne – for your constant and generous care and to your wonderful mother Heather for her time she gave unconditionally. You are such a blessing to have in my life. To my beautiful bestie Jo Harrison – you inspire me everyday with your grace, beauty and kindness. You have taught me patience and positivity and I love you very much. I wish you and Avina the most wonderful life together. viii To all my wonderful aunties, uncles and cousins – thank you all for your encouragement and support also. To my beautiful nieces and nephews, Ella, Ania, Rosie, Tayne, Marni, Kasey, Liam, Mia, Kaia, Matea, Jordan, Millie, Isaac and Cherry – you have given me such joy and laughter – I love you all very much. To my wonderful inlaws, Lynette, Jim, Mativa and Victor – thank you all also for your encouragement and belief in me – I love you all very much.
Load more

Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Works Produced from the Just Another Masterpiece Education Programme We Hope You Are All Keeping Warm and Dry During the Cold Winter Season
    Works produced from the Just Another Masterpiece education programme We hope you are all keeping warm and dry during the cold winter season. Our Digital Technology Educator Jessica Wilkes has settled well in to her position after starting in term one. Jessica is originally from Auckland but has been teaching for the last few years in Westport. She will be leading the teaching and learning programmes that are technology based in the Makerspace on the 2nd floor of Te Aka Mauri (The Library and Children’s Health Hub). Alongside the technology programmes from Year 1 - 10, we are also pleased to offer support for NCEA Digital Technology internal and external assessments. Please see more details further on in this booklet. In terms 3 and 4 we are offering a range of new programmes in visual art and social science, some for a limited period so get in quick. Land of the Taniwha has curriculum links to both visual arts and social science. Students will learn more about Te Arawa and significant places through links to well known taniwha such as Pekehaua from Te Awahou, Kataore from Tikitapu and the infamous monster that dwelt at Kuirau. Just Another Masterpiece is a programme developed for students to teach a deeper understanding of abstract art while examining design elements. Students will be able to create their own abstract mono print to take back to school. Balancing Power - The Function of Local Government delves into the working of local government and is relevant and topical due to the local body elections this year. Making a return year is our Tarawera Te Maunga Tapu programme.
    [Show full text]
  • Mätauranga Mäori and Museum Practice: a Discussion Was the Nature of Knowledge and Knowing
    Mätauranga Mäori Report prepared by Te Ahukaramü Charles Royal and Museum Practice for National Services Te Paerangi A Discussion Executive Summary Interest in mätauranga Mäori InterestinmätaurangaMäorihasariseninmanyquarters,includingpublicinstitutions. ThetermhasbecomepopulartodenotesomethingessentialabouttheMäoriworldand toassistingivingexpressiontoMäoriculturalknowledgeinavarietyofsettings. Defining mätauranga Mäori worldandtaongawereusedtofacilitatethismove- ment from normal reality to these non-ordinary but •Thereremainsalackofclarityaboutwhatismeant essential experiences. Rituals, for example, are the by mätauranga Mäori. Confusion can arise when re-enactmentofmyths.Byparticipatingintheritual distinctionsarenotclearlydrawnbetweentheterm one is taking one’s place within the drama and the ‘mätauranga Mäori’ and the knowledge which the plotofthemyth–oneistransformingoneselfintoone termdenotes. oftheprotagonistsofthemyth,notmerelyactingout arole.Taongawereimportantinstrumentsinmaking •Possibledefinitionscanbesociologicalorepistemo- thesetransformations. logical.Asuggestedsociologicaldefinitionisasfollows: ‘MätaurangaMäori’isamoderntermforabodyof Changes in worldview knowledge that was brought to these islands by •The arrival of European literacy, technology, the Polynesian ancestors of present-day Mäori. Here this Bible and so on, brought a new narrative. Many bodyofknowledgegrewinresponsetoconditions pre-contact concepts were intermingled with new in Aotearoa and Te Wai Pounamu. The arrival of concepts.Thischangeinworldviewandexperience
    [Show full text]
  • Te Rūnanga O Kaikōura Environmental Management Plan Te Mahere Whakahaere Taiao O Te Rūnanga O Kaikōura
    TE POHA O TOHU RAUMATI Te Rūnanga o Kaikōura Environmental Management Plan Te Mahere Whakahaere Taiao o Te Rūnanga o Kaikōura 2007 ii MIHI Tēnā koutou katoa Tēnā koutou katoa E ngā karangatanga e maha he hari anā tēnei To all peoples it is with pleasure we greet mihi atu ki a koutou i runga tonu nei i ngā you with the best of intentions regarding this ahuatanga o te tika me te pono o tēnei kaupapa important issue of caring for our land, our inland manāki taonga ā whenua, ā wai māori, ā wai tai. and coastal waterways. He kaupapa nui whakaharahara te mahi ngātahi It is equally important that our people work with tēnei iwi me ngā iwi katoa e nohonoho nei ki tō all others that share our tribal territory. matou takiwā. Therefore we acknowledge the saying that was Heoi anō i runga i te peha o tōku tupuna Nōku uttered by our ancestor, if I move then so should te kori, kia kori mai hoki koe ka whakatau te you and lay down this document for your kaupapa. consideration. Ko Tapuae-o-Uenuku kei runga hei tititreia mō Tapuae-o-Uenuku is above as a chiefly comb for te iwi the people Ko Waiau toa kei raro i hono ai ki tōna hoa ki te Waiau toa is below also joining with his partner hauraro ko Waiau Uha further south Waiau Uha Ko Te Tai o Marokura te moana i ū mai ai a Te Tai o Marokura is the ocean crossed by Tūteurutira kia tau mai ki tō Hineroko whenua i Tūteurutira where he landed upon the shore raro i Te Whata Kai a Rokohouia of the land of Hineroko beneath the lofty food gathering cliffs of Rokohouia Ko tōna utanga he tāngata, arā ko ngā Tātare o Tānemoehau His cargo was people the brave warriors of Tānemoehau Ā, heke tātai mai ki tēnei ao The descendants have remained to this time.
    [Show full text]
  • WHAT S on Artist Talks to Activity Trails
    SPRING Kia ora, SEASON This spring Rotorua Museum Memorial Dr brings you an exciting mix of Whakaue St exhibitions. View local art, vintage New Zealand tourism Pukaki St Fenton St Fenton posters and explore unique Hinemaru St heritage collections. Arawa St Princes Gate Queens Dr Rotorua Our events offer something Government Rotorua Gardens Museum Oruawhata Dr for all ages from music Haupapa St Queens Dr Tutanekai St Tutanekai performances to family days, Pukuatua St WHAT S ON artist talks to activity trails. Hinemoa St Fenton St Fenton Eruera St Eruera St Queens Dr Museum Café Enjoy delicious coffee and a tasty all-day menu with lovely views overlooking Government Gardens. (detail), date unknown. Rotorua Trust Heritage Collection (detail), date unknown. Rotorua Trust Museum Gift Shop Browse a great range of quality New Zealand crafts, Whakarewarewa (detail), 2015. Finalist 2015 Rotorua Museum Art Awards. souvenirs and books. Pı¯ngao Kete Pı¯ngao Friends of Rotorua Museum Peter MoriartyPeter (1918-1985), Jill Fleming, Become a member of Friends of Rotorua Museum. Enjoy openings, talks and more. Email: rotoruamuseumfriends @gmail.com 9am – 5pm (MAR – NOV) Contact Details OPEN DAILY Rotorua Museum Phone: 07 350 1814 9am – 6pm Oruawhata Drive (DEC – FEB) Government Gardens Rotorua rotoruamuseum.co.nz 2015 Rotorua Museum AEIOU Art Awards Exhibition Explore the Until 11 October 2015 Ma¯ori Alphabet EVENTS Highlighting the exceptional talent of artists 21 November 2015 – MORE FM People’s Under the Wing – Family Day from the Bay of Plenty, this exhibition 1 May 2016 Choice Award Join bugman Ruud Kleinpaste showcases winners and selected entries Vote for your favourite work in for fun talks, trails & activities.
    [Show full text]
  • Chairman's Report
    CHAIRMAN'S 05 REPORT 10 F E E S & Building the 06 07 ATTENDANCE INTRODUCTION TRUSTEES Hauraki nation, 10 STRATEGY IWI REGISTER 12 & PLANNING together! 13 14 24 ASSETS INTERACTIONS FINANCIALS - IWI, MARAE,MATAURANGA EDUCATION & SPORTS 48 16 GRANTS SCORECARD Ngā Puke ki Hauraki ka tarehu Nga mihinui Kia koutou i tenei wa As other opportunities come our way in E mihi ana ki te whenua aquaculture and fin fish farming we look forward On behalf of the Trustees of the Pare Hauraki to working alongside the company to realise the E tangi ana ki te tangata Fishing Trust I am pleased to present this Annual potential of those opportunities and to enable Report for 1st October 2017 to 30th September further economic growth and opportunities for E ngā mana, e ngā Iwi, 2018. business and employment for our people in the future. E ngā uri o ngā Iwi o Hauraki The Trust’s fundamental function is to provide the Iwi, Marae Development, Education, Mātauranga Because of the strength of our collective fisheries Tēnā koutou, tēnā koutou, (Culture & Arts) and Sports grants on an annual assets we are having a strong influence in basis. This has been a very good way to assist our aquaculture and fisheries development across our Tēnā tātou katoa. people of Ngā Iwi o Hauraki and our many Marae. rohe and the country. Our Annual Report identifies where those grants As we need necessary infrastructure to support were allocated and their purpose and it will be our growth we are also engaging strongly great to hear from some of those recipients at our with Local and Central Government to work Annual General Meeting as we have heard from collaboratively to secure resource, particularly other recipients in previous years.
    [Show full text]
  • 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.
    [Show full text]
  • Ngati Pukenga Nga Tapuwae Kura (The Sacred Footprints)
    NGATI PUKENGA NGA TAPUWAE KURA (THE SACRED FOOTPRINTS) TABLE OF CONTENTS NGA TAPUWAE KURA (THE SACRED FOOTPRINTS) PREAMBLE ............................................................................................................................................... 6 NGA WAKA .............................................................................................................................................. 6 Mataatua ............................................................................................................................................. 6 Horouta Waka and Paikea .................................................................................................................. 7 Te Arawa ............................................................................................................................................. 7 TE TĀWERA O NGĀTI PŪKENGA O NGATI HA! ........................................................................................ 8 PŪKENGA ................................................................................................................................................ 9 Rūātoki - Pūkenga’s Birth Site ............................................................................................................. 9 Pūkenga’s Kainga ................................................................................................................................ 9 Ko au ki te takutai moana ................................................................................................................
    [Show full text]
  • The Colonial Reinvention of the Hei Tiki: Pounamu, Knowledge and Empire, 1860S-1940S
    The Colonial Reinvention of the Hei Tiki: Pounamu, Knowledge and Empire, 1860s-1940s Kathryn Street A thesis submitted to Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts in History Victoria University of Wellington Te Whare Wānanga o te Ūpoko o te Ika a Māui 2017 Abstract This thesis examines the reinvention of pounamu hei tiki between the 1860s and 1940s. It asks how colonial culture was shaped by engagement with pounamu and its analogous forms greenstone, nephrite, bowenite and jade. The study begins with the exploitation of Ngāi Tahu’s pounamu resource during the West Coast gold rush and concludes with post-World War II measures to prohibit greenstone exports. It establishes that industrially mass-produced pounamu hei tiki were available in New Zealand by 1901 and in Britain by 1903. It sheds new light on the little-known German influence on the commercial greenstone industry. The research demonstrates how Māori leaders maintained a degree of authority in the new Pākehā-dominated industry through patron-client relationships where they exercised creative control. The history also tells a deeper story of the making of colonial culture. The transformation of the greenstone industry created a cultural legacy greater than just the tangible objects of trade. Intangible meanings are also part of the heritage. The acts of making, selling, wearing, admiring, gifting, describing and imagining pieces of greenstone pounamu were expressions of culture in practice. Everyday objects can tell some of these stories and provide accounts of relationships and ways of knowing the world. The pounamu hei tiki speaks to this history because more than merely stone, it is a cultural object and idea.
    [Show full text]
  • Rotorua 1 Princes Arch Gateway Architecture Seems to Be a Big City Activity
    ITINERARY n.33 NOT ON MAP 9 10 11 13 15 2 4 1 5 6 7 8 3 14 12 The Blue Baths, 1933 1901 City Guide: Rotorua 1 Princes Arch Gateway Architecture seems to be a big city activity. It is, of course, possible to think of exceptions - Mario Arawa Street Botta in the mountain resort town of Lugano, Peter Zumthor beavering away in the tiny Swiss village of Haldenstein, or more close at hand, John Scott seeming to pluck inspired designs from the coastal air of Haumoana – but almost every significant architect is associated with a particular metropolis, and much of what we assume is important about architectural culture seems to rely on metropolitan densities of wealth and sophistication. Even here in decidedly un-metropolitan New Zealand, the big cities seem to predominate. A scan of the list of NZIA National Awards reveals the dominance of Christchurch, Wellington, and (particularly) Auckland; places like Gisborne, Russell, or Levin rarely make the list. It is hard to know whether this is because of a lack of architectural ambition among small town architects, or because their important opportunities are usually snaffled by big city design firms; Aucklanders often complain about Aussies jetting in to snatch plum commissions, but seem not to hesitate at getting on a plane to Queenstown or Paraparaumu to pick up projects. Rotorua is one of the many provincial cities in New Zealand where civic architecture has largely been created by those that don’t live there. In Rotorua, this was exaggerated by the peculiar role outside authorities, particularly the central government, have played in its development – it was unique in the Commonwealth in being a government-controlled town.
    [Show full text]
  • Ngāiterangi Treaty Negotiations: a Personal Perspective
    NGĀITERANGI TREATY NEGOTIATIONS: A PERSONAL PERSPECTIVE Matiu Dickson1 Treaty settlements pursuant to the principles of the Treaty of Waitangi can never result in a fair deal for Māori who seek justice against the Crown for the wrongs committed against them. As noble the intention to settle grievances might be, at least from the Crown’s point of view, my experience as an Iwi negotiator is that we will never receive what we are entitled to using the present process. Negotiations require an equal and honest contribution by each party but the current Treaty settlements process is flawed in that the Crown calls the shots. To our credit, our pragmatic nature means that we accept this and move on. At the end of long and sometimes acrimonious settlement negotiations, most settlements are offered with the caveat that as far as the Crown is concerned, these cash and land compensations are all that the Crown can afford so their attitude is “take it or leave it”. If Māori do not accept what is on offer, then they have to go to the back of the queue. The process is also highly politicised so that successive Governments are not above using the contentious nature of settlements for their political gain, particularly around election time. To this end, Governments have indicated that settlements are to be concluded in haste, they should be full and final and that funds for settlements are capped. These are hardly indicators of equal bargaining power and good faith, which are the basic principles of negotiation. As mentioned, the ‘negotiations’ are not what one might consider a normal process in that, normally, parties are equals in the discussions.
    [Show full text]