Ngāti Whakaue Iho Ake – an Iwi Science Education Exploration By
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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. -
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. -
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. -
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 -
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. -
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. -
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. -
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. -
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 ................................................................................................................ -
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. -
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. -
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.