Evolution of the Relationship Between Tangata Whenua, the Crown and Resource Management
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THE CULT of RUA During the First Third of The
Allan Hanson CHRISTIAN BRANCHES, MAORI ROOTS: THE CULT OF RUA During the first third of the twentieth century a New Zealand Maori named Rua Kenana, proclaiming himself to be a Messiah and the brother of Jesus, or even Jesus himself, headed a millenarian move- ment that attracted many adherents among Maoris of the Tuhoe and Whakatohea tribes.' The movement included the express intention to eradicate all traces of the old Maori religion. Nevertheless, the cult contained much that derived from indigenous Maori culture. This essay attempts to sort out the Judeo-Christian and Maori sources of Thanks are due to Judith Binney and Peter Webster, without whose careful scholar- ship this paper could not have been written. I am also grateful to Louise Hanson and Fransje Knops for critical comments. I Rua's cult had received very little scholarly attention prior to the appearance of two books, researched independently but both published in 1979. Judith Binney, Gillian Chaplin, and Craig Wallace, Mihaia: The Prophet Rua Kenana and His Community at Maungapohatu (Wellington: Oxford University Press, 1979), tell the story of the move- ment by means of a wealth of contemporaneous photographs conjoined with a carefully researched narrative by Binney. Peter Webster, Rua and the Maori Millennium (Welling- ton: Prince Milburn for Victoria University Press, 1979), perceptively analyzes the cult in terms of a general, cross-cultural theory of millenarian movements. Binney has pub- lished two further essays on Rua's cult, "Maungapohatu Revisited: or, How the Govern- ment Underdeveloped a Maori Community," Journal of the Polynesian Society 92 (1983): 353-92, and "Myth and Explanation in the Ringatu Tradition: Some Aspects of the Leadership of Te Kooti Arikirangi Te Turuku and Rua Kenana Hepetipa," Journal of the Polynesian Society 93 (1984): 345-98. -
Kuia Moko Korero
International Womens Day - 8 March 2019 Government House Auckland by Dr Hiria Hape QSO, PHD, MEd Kuia Tiria Tuhoro !1 Ko Mataatua te waka Ko Maungapohatu te maunga Ko Hamua me Ngati Mura nga hapu Ko Tuhoe te iwi Ko Hiria Hape ahau I am from the Mataatua canoe, My mountain is Maungapohatu Hamua and Ngati Mura are my happé Tuhoe is my iwi My name is Hiria Hape Kia ora huihui tatau katoa Your Excellency The Governor General Dame Patsy Reddy, Tena Koe. Esteemed guests, Ladies and Gentlemen It is an honour and privilege to be here today to speak about the value of women in our communities including whanau (family) hapu (subtribe) and iwi (Tribe). If you went away from today and remembered one part of my speech I would be very happy. Each year around the world, on the 8 March, we celebrate International Womens Day and remember the major contribution women have had in changing the fabric of society, in economic, political and social achievements. In 1893 NZ women led the world as the first country where women won the right to vote and this came about through sheer determination of very strong and courageous women. In May 1893 Meri Mangakahia from Te Rarawa, of Te Tai Tokerau, pushed for Maori women to vote and to stand as candidates for the Maori Parliament. It was not until 1897 when Maori women had the right to vote for members of the Maori Parliament and the House of Representatives. Meri’s actions was an indication of Maori womens political awareness and their ability to arrange and organise themselves. -
Auckland Regional Office of Archives New Zealand
A supplementary finding-aid to the archives relating to Maori Schools held in the Auckland Regional Office of Archives New Zealand MAORI SCHOOL RECORDS, 1879-1969 Archives New Zealand Auckland holds records relating to approximately 449 Maori Schools, which were transferred by the Department of Education. These schools cover the whole of New Zealand. In 1969 the Maori Schools were integrated into the State System. Since then some of the former Maori schools have transferred their records to Archives New Zealand Auckland. Building and Site Files (series 1001) For most schools we hold a Building and Site file. These usually give information on: • the acquisition of land, specifications for the school or teacher’s residence, sometimes a plan. • letters and petitions to the Education Department requesting a school, providing lists of families’ names and ages of children in the local community who would attend a school. (Sometimes the school was never built, or it was some years before the Department agreed to the establishment of a school in the area). The files may also contain other information such as: • initial Inspector’s reports on the pupils and the teacher, and standard of buildings and grounds; • correspondence from the teachers, Education Department and members of the school committee or community; • pre-1920 lists of students’ names may be included. There are no Building and Site files for Church/private Maori schools as those organisations usually erected, paid for and maintained the buildings themselves. Admission Registers (series 1004) provide details such as: - Name of pupil - Date enrolled - Date of birth - Name of parent or guardian - Address - Previous school attended - Years/classes attended - Last date of attendance - Next school or destination Attendance Returns (series 1001 and 1006) provide: - Name of pupil - Age in years and months - Sometimes number of days attended at time of Return Log Books (series 1003) Written by the Head Teacher/Sole Teacher this daily diary includes important events and various activities held at the school. -
Te Hahi O Te Kohititanga Marama = the Religion of the Reflection of the Moon
Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. Massey University Lihrary New Zealand & Pacific Ccllecti::" TE HAHI O TE KOHITITANGA MARAMA (The Religion of the Reflection of the Moon) A study of the religion of Te Matenga Tamati A thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Religious Studies at Massey University Bronwyn Margaret Elsmore 1983 ii ABSTRACT The Kohiti religion was a vital movement in the Wairoa area for more than thirty years. Its positive view and teaching of inclusiveness and unity brought to the believers a hope, a dream, and a promise. It arose in the last years of the nineteenth century - a time when the Maori was at his lowest ebb numerically and culturally. This, then, was also a time of great spiritual need. Te Matenga Tamati received a revelation to guide his people. As the Christian church did not provide a theological system fully acceptable to the Maori, he formulated a faith that did - being a synthesis of traditional beliefs, Old Testament teachings, and Christian values. Taking the new moon as a symbol, the Kohiti made preparations for a great new age to come. Their efforts to construct a great tabernacle to the Lord is an amazing story, and one which clearly demonstrates the belief of the Maori of this period that they were descendants of the house of Jacob. -
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. -
Po Kauhau Lecture Series Ken Raureti Maunga Ruawahia and Surrounding Lands | 19 August, 2016
Po Kauhau Lecture Series Ken Raureti Maunga Ruawahia and Surrounding Lands | 19 August, 2016 Thank you Tipene for paying tribute to our tupuna who have pased on before us and for wel- coming us home tonight. Tena tatou Ngati Rangitihi, thank you for coming together tonight to enjoy the hospitality of our tupuna, Rangiaohia, beneath our mountain, Ruawahia. Ruawahia is the reason we are here this evening; Ruawahia, Tarawera, Wahanga and the surrounding area. This is a special place to me. The lecture tonight will be divided into four parts. Part 1 – a video showing surrounding district from Ruawahia as the vantage point. If you were standing atop Ruawahia and looked in this direction, you would see Matata, Wahanga above, in the distance will be Moutohora, Putauaki, Te Whakatohea, Makeo??, Te Whanau a Apanui all the way across to Tuhoe, Te Urewera, Maungapohatu; to Murupara, Tawhiuau, Ngati Manawa; continuing on to Ngati Whare Tuwatawata; Onwards to Tuwharetoa and the subsequent mountain range. This is the vista from Ruawahia. It is akin to standing on top of the world. To me, Ruawahia is the pinnacle of the world. Ruawahia, our mountain. Ruawahia is the highest peak within the Lakes District, the Waiariki region, in Ngati Awa, Whakatohea and Te Whanau a Apanui. Ruawahia, our lofty mountain. How high is it? 1111 metres. The view from Ruawahia is a sight to behold. Firstly, as I reflect upon those who have passed on and whom Tipene has rightly acknowledged. Our mountain is sacred and of great signigicance to us as it was to those who have long since died and to those who have passed more recently. -
Chapter 4 :Tangata Whenua Issues
Part B - Chapter 4: Tangata Whenua Issues 4 TANGATA WHENUA ISSUES 4.1 RESOURCE MANAGEMENT ACT OBLIGATIONS 4.1.1 It is mandatory for those exercising functions and powers under the RMA to “recognise and provide for the relationship of Maori and their culture and traditions with their ancestral lands, water, sites, waahi tapu, and other taonga" (s.6(e)); to "have particular regard to kaitiakitanga" (s.7(a)); and to “take into account the principles of the Treaty of Waitangi" (s.8). The RMA therefore clearly intends that tangata whenua should have a significant role in resource management and enables tangata whenua to take steps to protect their interests. 4.1.2 Principles of the Treaty of Waitangi, as generally sourced from the Waitangi Tribunal, of particular relevance to the preparation and operation of the District Plan include: (1) the principle of partnership; (2) the duty to consult; (3) the Crown’s obligation to actively protect Maori Treaty rights; and (4) the tribal right of self-regulation. 4.1.3 Section 33(1)(a) of the RMA provides, under certain conditions, for the transfer of functions by a local authority to a recognised Iwi Authority as defined in Section 2 of the Resource Management Act 1991. 4.1.4 Council has recognised a need to take special steps to ensure that tangata whenua concerns and interests are adequately identified before it makes decisions, which could affect these interests. For their part, tangata whenua in Wairoa District have clearly indicated through the consultation process that they desire to play a much greater role in managing the natural and physical resources of the District. -
Where Mountains Rise”, a Sermon Based on Luke 9:28-43 Preached by Kerry Enright at Knox Church Dunedin New Zealand on 7 February, 2016, the Day After Waitangi Day
“Where mountains rise”, a sermon based on Luke 9:28-43 preached by Kerry Enright at Knox Church Dunedin New Zealand on 7 February, 2016, the day after Waitangi Day. Many memories remain from the breaking of dawn on the 1st of January in the year 2000. Television showed pictures from around the nation and then across the globe as each part was first touched by the rays of the sun. One of those memories is of people gathering on Mount Hikurangi on the East Coast of Aotearoa. Mount Hikurangi is recognised as the first point on the New Zealand mainland to greet the morning sun. So it was filmed as the first mainland site in the world to greet the sun at the dawn of the new millennium. Yes there are Pacific islands to the East but the tilt of the earth means the sun strikes Mt Hikurangi first. And yes, the Chathams are to the East, hence the reference to the first mainland site. Even south islanders acknowledge Mt Hikurangi. When Kai Tahu, the south island iwi or people, greet north island visitors they say, "Haere mai, e te Rāwhiti!" (Welcome, O Sunrise!). The mountain is sacred to the local Ngati Porou people. Legend has it that when Maui fished up the North Island, Mount Hikurangi was the first point to emerge from the sea. It’s also said to be the place where Maui’s waka got stranded after his famous fishing trip. A sacred mountain, especially for Ngati Porou. Mt Hikurangi. Many believe the sacred mountain for Presbyterians is Maungapohatu, in the Ureweras, the sacred mountain of Tuhoe, the people of the mist, of the eastern bay of plenty. -
Rekohu Report (2016 Newc).Vp
Rekohu REKOHU AReporton MorioriandNgatiMutungaClaims in the Chatham Islands Wa i 6 4 WaitangiTribunalReport2001 The cover design by Cliff Whiting invokes the signing of the Treaty of Waitangi and the consequent interwoven development of Maori and Pakeha history in New Zealand as it continuously unfoldsinapatternnotyetcompletelyknown AWaitangiTribunalreport isbn 978-1-86956-260-1 © Waitangi Tribunal 2001 Reprinted with corrections 2016 www.waitangi-tribunal.govt.nz Produced by the Waitangi Tribunal Published by Legislation Direct, Wellington, New Zealand Printed by Printlink, Lower Hutt, New Zealand Set in Adobe Minion and Cronos multiple master typefaces e nga mana,e nga reo,e nga karangaranga maha tae noa ki nga Minita o te Karauna. ko tenei te honore,hei tuku atu nga moemoea o ratou i kawea te kaupapa nei. huri noa ki a ratou kua wheturangitia ratou te hunga tautoko i kokiri,i mau ki te kaupapa,mai te timatanga,tae noa ki te puawaitanga o tenei ripoata. ahakoa kaore ano ki a kite ka tangi,ka mihi,ka poroporoakitia ki a ratou. ki era o nga totara o Te-Wao-nui-a-Tane,ki a Te Makarini,ki a Horomona ma ki a koutou kua huri ki tua o te arai haere,haere,haere haere i runga i te aroha,me nga roimata o matou kua mahue nei. e kore koutou e warewaretia. ma te Atua koutou e manaaki,e tiaki ka huri Contents Letter of Transmittal _____________________________________________________xiii 1. Summary 1.1 Background ________________________________________________________1 1.2 Historical Claims ____________________________________________________4 1.3 Contemporary Claims ________________________________________________9 1.4 Preliminary Claims __________________________________________________11 1.5 Rekohu, the Chatham Islands, or Wharekauri? _____________________________12 1.6 Concluding Remarks ________________________________________________13 2. -
Acknowledging Aboriginal and Torres Strait Islander People of Australia and Māori of Aotearoa New Zealand
Acknowledging Aboriginal and Torres Strait Islander people of Australia and Māori of Aotearoa New Zealand Australian and New Zealand College of Anaesthetists & Faculty of Pain Medicine ANZCA Acknowledgment Guide | 1 Purpose This guide is to provide ANZCA staff and members with information on recognising the Aboriginal and Torres Strait Islander people as the Traditional Custodians of Country at official college meetings and events in Australia and ngā iwi Māori as the Tangata Whenua of Aotearoa. Why is this important? In Australia, Aboriginal and Torres Strait Islander peoples have experienced a long history of exclusion from Australian history books, the Australian flag, the Australian anthem, and for many years, Australian democracy. This history of dispossession and colonisation lies at the heart of the disparity between Aboriginal and Torres Strait Islander and non-Indigenous Australians today. Incorporating welcoming and acknowledgement protocols into official meetings and events recognises Aboriginal and Torres Strait Islander peoples as the first Australians and Traditional Custodians of Country. It promotes an ongoing connection to place of Aboriginal and Torres Strait Islander Australians and shows respect for Traditional Custodians (source: Reconciliation Australia). In Aotearoa New Zealand, Te Tiriti o Waitangi (The Treaty of Waitangi) created the basis for settlement by the British and provided for the protection of the rights and property of Māori. Obligations under the treaty were not properly recognised and, in 1975, the Waitangi Tribunal was set up to look at breaches by the crown. The Waitangi Tribunal and courts have found that the Māori language — te reo — is a taonga (valued possession) protected by the Te Tiriti o Waitangi and that there is an obligation to take action to safeguard it. -
Processes of Pakeha Change in Response To
http://waikato.researchgateway.ac.nz/ Research Commons at the University of Waikato Copyright Statement: The digital copy of this thesis is protected by the Copyright Act 1994 (New Zealand). The thesis may be consulted by you, provided you comply with the provisions of the Act and the following conditions of use: Any use you make of these documents or images must be for research or private study purposes only, and you may not make them available to any other person. Authors control the copyright of their thesis. You will recognise the author’s right to be identified as the author of the thesis, and due acknowledgement will be made to the author where appropriate. You will obtain the author’s permission before publishing any material from the thesis. PROCESSES OF PAKEHA CHANGE IN RESPONSE TO THE TREATY OF WAITANGI A thesis submitted for the degree of Doctor of Philosophy University of Waikato by Ingrid Huygens 2007 DEDICATION To my father the labourer‐philosopher who pondered these things as he drove his tractor i ACKNOWLEDGMENTS My most respectful and loving acknowledgments to my peer study group of Mitzi and Ray Nairn, Rose Black and Tim McCreanor. Their combined experience spanned a depth and breadth of Pakeha Treaty work that framed my research project. Their academic, emotional and practical support during times of ill-health and scant resources made this thesis possible. To my colleagues, the Treaty and decolonisation educators who shared with me their reflections, their dreams and their ways of working. It was a privilege to visit each group in their home area, and my year of travelling around the country will always stand out as one of warmth, colour and generosity. -
1.4 Tangata Whenua
Hamilton City Operative District Plan 1.4 Tangata Whenua He waiata tangi a Tawhiao Tawhiao’s lament for the Waikato Ka titiro whakaoro au te riu o Waikato I look down the valley of Waikato Ahakoa ma te pupuri ia i roto te kapu o taku ringa As though to hold it in the hollow of my hand Me takamiri toona atahua And caress its beauty Tena etahi mea matomato ngawari Like some tender verdant thing Kaa totoro atu au ki te tihi o Pirongia I reach out from the top of Pirongia Ahakoa ma te uhia me tiaki i toona matu i toku ake As though to cover and protect its substance Katea titia pewhea te pahu ma roto i te uma o with my own. Maungaatautari me Maungaakawa See how it burst through Ngaa puke o oku ooha The bosoms of Maungatautari and Maungakawa Te Awa o te ora ia piko nui atu te ataahua o te whakamutunga Hills of my inheritance Kaa whakawhiti au i te awaawa o Kirikiriroa o ngaa rauwiri i pai ana The river of life, each curve more beautiful than the Te renga o ngaa mea pai last Across the smooth belly of Kirikiriroa, Ki mua ki te waahi tuutakitanga ki Ngaaruawaahia Its gardens bursting with the fullness of good things I reira kei runga i te tuuahu haumoko Ka okioki au toku matenga Towards the meeting place at Ngaruawahia There on the fertile mound I would rest my head Kaa titiro ma roto i ngaa heke o Taupiri Ki reira ki te waahi o ngaa hanga katoa I look through the thighs of Taupiri Tukuna tenei kingi kia haere mai There at the place of all creation Let the king come forth Na Tawhiao, c- 1825 – 1894 He kiingi tuarua Tawhiao c- 1825 – 1894 Second Maori King This waiata tangi (lament) was composed by King Tawhiao in 1860.