Minutes of Komiti Māori
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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. -
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. -
Geographic Specificity Indigenous Peoples
1/05/2017 Te Arawa is the vessel that my ancestors voyaged upon 37th Annual Conference of the International Association for Impact Assessment Le Centre Sheraton Montréal Hôtel, Montréal, Canada Ngāti Pikiao are the descendents, the people I belong to 4‐7 April 2017 Matawhaura is our sacred mountain Session: Impact assessment, climate change, and lasting community wellbeing 11am Wednesday 5 April Te Roto ikite ai e Ihenga are our waters Title: Anticipatory adaptation and the Mauri Model Te Rangiunuora is our eponymous ancestral bond Te Puna Whakareia A Rākeiao is our gathering place Dr Kēpa Morgan BE, MBA, PhD, FIPENZ, LMSPPEEx General Manager, Ngāti Mākino Iwi Authority Acknowledgement and Salutations to you all. Anticipatory Adaptation Challenge Geographic Specificity Indigenous Peoples (Durie, 2005) The majority of anticipatory adaptation frameworks applied in developed nations idealize institutional and • Unity with the environment (holistic ontology) cultural readiness for their successful deployment. • Geographic relationship of belonging Anticipatory Adaptation in Marginalized Communities Within Developed Countries • Endurance over many generations (time) Boyle and Dowlatabadi 2011 • Development of a distinctive culture (identity) • System of knowledge Anticipatory Climate Change Adaptation is difficult • A unique language because CC is a global phenomenon, it is realised over • Epitomise Sustainability generations, and requires detailed ways of knowing that are geographically specific. Strategic responses are The enduring relationship -
Iwi / Hapū Rights and Interests in Fresh Water: Recognition Work-Stream: Research Report
IWI / HAPŪ RIGHTS AND INTERESTS IN FRESH WATER: RECOGNITION WORK-STREAM: RESEARCH REPORT CONTENTS EXECUTIVE SUMMARY ................................................................................................................... 4 Possible outcomes and mechanisms for effective rights recognition ............................................... 5 Alternative forms of iwi relationship to freshwater bodies ............................................................. 6 Iwi, hapū and whānau as kaitiaki and decision-makers for particular waterbodies in their rohe and/or areas of responsibility ...................................................................................................... 6 Iwi/hapū access to fresh water for marae, papakainga and mahinga kai ...................................... 7 Additional outcomes / directions .................................................................................................. 7 INTRODUCTION, PURPOSE AND SCOPE ..................................................................................... 10 PART ONE: IWI / HAPŪ / WHĀNAU RELATIONSHIPS WITH FRESHWATER AND PARTICULAR FRESHWATER BODIES ................................................................................................................. 12 Tikanga Taiao: The Māori View of the Environment ...................................................................... 13 Tikanga Wai: The Māori View of Freshwater................................................................................. 14 Identity and Freshwater ........................................................................................................... -
Te Pai Tawhiti: Exploring the Horizons of Māori Economic Performance Through Effective Collaboration
Te Pai Tawhiti: Exploring the Horizons of Māori Economic Performance through Effective Collaboration Final Report 2016 Te Pai Tawhiti: Exploring the Horizons of Māori Economic Performance through Effective Collaboration Prepared by Dr Robert Joseph ArapetaFinal Tahana Report Jonathan Kilgour2016 Dr Jason Mika Te Mata Hautū Taketake GHA Pare Consulting GHA University of Waikato MylenePrepared Rakena by Te Puritanga Jefferies UniversityDr Robert of JosephWaikato GHAArapeta Tahana Jonathan Kilgour Dr Jason Mika Te Mata Hautū Taketake GHA Pare Consulting GHA PreparedUniversity for of Waikato Ngā Pae o Te Māramatanga Mylene Rakena Te Puritanga Jefferies 2016 University of Waikato GHA Prepared for Ngā Pae o Te Māramatanga Research Partners 2016 Research Partners Ngāti Pikiao iwi and hapū Ngāti Pikiao iwi and hapū Above Illustration The above illustration is a view of Lake Rotoehu, looking at the Ngāti Pikiao maunga Matawhaura. Most Ngāti Pikiao people view Matawhaura from Lake Rotoiti. Viewing Matawhaura from a different perspective to what Ngāti Pikiao are used to offers a valuable analogy of viewing what Ngāti Pikiao have from a different perspective which aligns with the theses of this report. CONTENTS DIAGRAMS, TABLES, MAPS & GRAPHS .................................................................................. 7 HE MIHI ................................................................................................................................. 8 1. EXECUTIVE SUMMARY .................................................................................................. -
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 ................................................................................................................ -
Recognising Rangatiratanga: Sharing Power with Māori Through Co-Management
RECOGNISING RANGATIRATANGA: SHARING POWER WITH MĀORI THROUGH CO-MANAGEMENT Samuel George Wevers A dissertation submitted in partial fulfilment of the requirements of the degree of Bachelor of Laws (Honours) Faculty of Law University of Otago 2011 To the memory of my great-great grandfather William Rolleston Minister of Native Affairs and Minister of Justice 2 ACKNOWLEDGEMENTS I would like to express my most sincere thanks to the following: Professor John Dawson, for his patience and insight My family, each of whom have inspired me in their own way Max Harris, Henry Clayton and SJR Sutton, for their help Hamuera Orupe McLeod (Joe), who unknowingly sparked my interest in these matters 3 Glossary of Māori Terms Hapū Extended family group; sub-tribe Iwi Tribe Kaitiaki Guardian Kaitiakitanga Guardianship Kāwanatanga Governance Mana whakahaere Power to manage Mātauranga Māori science and knowledge Tangata whenua Māori people with customary authority in a particular area; people of the land Tangihanga Funeral ceremony Taonga Treasured thing; valued things and resources Tikanga Māori custom or law Tino rangatiratanga Māori constitutional authority; tribal self-government 4 Table of Contents Glossary of Māori Terms ........................................................................................................ 4 Introduction .................................................................................................................. 6 Part One ....................................................................................................................... -
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. -
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 .......................................................................... -
Crown Apology to the Affiliate Te Arawa Iwi And
CROWN APOLOGY TO THE AFFILIATE TE ARAWA IWI AND HAPŪ CROWN ACKNOWLEDGEMENTS The Crown acknowledges that it has failed to deal with the longstanding The Crown acknowledges that lands of particular significance to the grievances of the Affiliate Te Arawa Iwi/Hapu in an appropriate way and Affiliate Te Arawa Iwi/Hapu, including land at Te Ariki, Okere Falls, and that recognition of the grievances of the Affiliate Te Arawa Iwi/Hapu is lands with geothermal surface features at Orakei-Korako and Rotorua long overdue. Airport, were taken under public works legislation. The Crown acknowledges that these takings have impeded the ability of the Affiliate The Crown acknowledges that: Te Arawa Iwi/Hapu to exercise control over their taonga and wahi tapu and maintain and foster spiritual connections with those ancestral lands. This • it did not consult with the Affiliate Te Arawa Iwi/Hapu on native has resulted in a sense of grievance among the Affiliate Te Arawa land legislation prior to its enactment; Iwi/Hapu that still exists today. • the operation and impact of the native land laws, in particular the awarding of land to individuals and the enabling of individuals to deal with that land without reference to the iwi and hapu, made the The Crown acknowledges: lands of the Affiliate Te Arawa Iwi/Hapu more susceptible to partition, fragmentation, and alienation. This contributed to the • the generosity of the Affiliate Te Arawa Iwi/Hapu in gifting land erosion of the traditional tribal structures of the Affiliate Te Arawa containing scenic sites to the nation; and Iwi/Hapu, which were based on collective tribal and hapu • that, in the case of land gifted by Ngati Pikiao for the Rotoiti custodianship of land; and Scenic Reserve, at the time of gifting, the Crown had been • it failed to take steps to adequately protect the traditional tribal undertaking measures to compulsorily acquire a greater area of structures of the Affiliate Te Arawa Iwi/Hapu and this had a land under the Scenery Preservation Act. -
Ngati Pikiao Lands: Loss of Tribal Ownership and Control
NGATI PIKIAO LANDS: LOSS OF TRIBAL OWNERSHIP AND CONTROL Alan Ward Newcastle, N.S.W 21 October 2001 A report for the Waitangi Tribunal Synopsis In customary Maori society, different kinds of land rights were held at different levels of the society - individual, whanau, hapu, and iwi. The advent of the commercial economy led Maori to seek clearer definition oftheir rights, at each of those levels, as do modern South Pacific societies. But there was no widespread demand among Maori to abrogate totally the 'tribal' level- certainly not among Ngati Pikiao. British and colonial govemments, however, purported to transmute the allegedly communal 'tribal' rights into individual rights, through the operation of the Native Land Acts. In fact, they elevated customary individual use rights into the right of each individual to severally alienate his or her interests in the new titles, while rarely facilitating the development of individual farms on the ground. In reaction against the debilitating effect of this process, Maori, for more than a century, have demanded a restoration of 'tribal' authority over the land. This would appear to be in contradiction to the trend in other South Pacific societies, where the drive for individual or family enterprises is strong. In fact, however, most South Pacific societies are opposed to widespread 'land registration' or 'conversion' or 'titling'ofcustomary tenure. Instead, there is a great deal of infOlmal demarcation of individual and family farms, internal migration of small groups, and informal trading in land rights to accommodate these trends. Formalisation of the arrangements is sometimes sought to accommodate internal migration, especially to the towns, but still with limited modification of customary tenure.