Richard Boast Part 1
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APPENDICES 6B Ron's Story
APPENDICES 6b Ron's Story NOTES ON RON'S INTERVIEW Ron and I had had no professional or personal contact prior to my contacting him by telephone to arrange the interview. When I arrived to see Ron, he took me through the building and introduced me to staff and whanau who were there. We shared a cup of tea and some cake before beginning the interview. Ron took the opportunity to gently interview me before I had the chance to interview him. He then introduced himself through his iwi affiliations and background. The interview with Ron was open and emotional at times. Ron made it clear that he had not articulated the basis of his philosophy, theory and practice of counselling as a whole before. He was clearly exploring and developing his own understandings, of himself and his practice of counselling, as we talked. I was interested in what Ron did in his counselling practice and why he did what he did. Ron told me this and frequently also went a step further, attempting to explain what he did and why he did it in terms of accepted Western theories and practices. That is, he drew parallels between his own practice as a Maori counsellor, and established Western practices. It may have been that Ron felt a need to justify his own theory and practice by linking it with recognised and published Western theory and practice of counselling. It may also have been that Ron was formulating his own bicultural models of counselling theory and practice. Alternatively, Ron may have been· better able to articulate Western theory in a cogent and coherent way, while he was still exploring the Maori basis of his practice, 413 6b Ron's Story and often did not have a Maori 'framework' within which to clearly . -
In the High Court of New Zealand Auckland Registry I Te Kōti Matua O Aotearoa Tāmaki Makaurau Rohe Civ-2019-404-2672 [2020] Nz
IN THE HIGH COURT OF NEW ZEALAND AUCKLAND REGISTRY I TE KŌTI MATUA O AOTEAROA TĀMAKI MAKAURAU ROHE CIV-2019-404-2672 [2020] NZHC 2768 UNDER Resource Management Act 1991. IN THE MATTER of an appeal under section 299 of the Resource Management Act 1991 against a decision of the Environment Court. BETWEEN NGĀTI MARU TRUST Appellant AND NGĀTI WHĀTUA ŌRĀKEI WHAIA MAIA LIMITED Respondent (Continued next page) Hearing: 18 June 2020 Auckland Council submissions received 26 June 2020 Respondent submissions received 1 July 2020 Appellants’ submissions received 26 June and 6 July 2020 Counsel: A Warren and K Ketu for Appellants L Fraser and N M de Wit for Respondent R S Abraham for Panuku Development Auckland S F Quinn for Auckland Council Judgment: 21 October 2020 JUDGMENT OF WHATA J This judgment was delivered by me on 21 October 2020 at 4.00 pm, pursuant to Rule 11.5 of the High Court Rules. Registrar/Deputy Registrar Date: …………………………. Solicitors: McCaw Lewis, Hamilton Simpson Grierson, Auckland DLA Piper, Auckland Chapman Tripp, Auckland NGĀTI MARU TRUST v NGĀTI WHĀTUA ŌRĀKEI WHAIA MAIA LIMITED [2020] NZHC 2768 [21 October 2020] CIV-2019-404-2673 BETWEEN TE ĀKITA O WAIOHUA WAKA TAUA INCORPORATED SOCIETY Appellant AND NGĀTI WHĀTUA NGĀTI WHĀTUA ŌRĀKEI WHAIA MAIA LIMITED Respondent CIV-2019-404-2676 BETWEEN TE PATUKIRIKIRI TRUST Appellant AND NGĀTI WHĀTUA NGĀTI WHĀTUA ŌRĀKEI WHAIA MAIA LIMITED Respondent [1] The Environment Court was asked to answer the following question (the Agreed Question): Does the Environment Court have jurisdiction to determine whether any tribe holds primary mana whenua over an area the subject of a resource consent application: (a) generally; or (b) where relevant to claimed cultural effects of the application and the wording of resource consent conditions. -
Ngāti Hāmua Environmental Education Sheets
NGTI HMUA ENVIRONMENTAL EDUCATION SHEETS Produced by Rangitne o Wairarapa Inc in conjunction with Greater Wellington 2006 2 NGTI HMUA ENVIRONMENTAL EDUCATION SHEETS This education resource provides the reader with information about the environment from the perspective of the Ngti Hmua hap of Rangitne o Wairarapa iwi. There are 9 separate sheets with each one focussing on a different aspect of Mori customary belief. The first two sheets look at history relating to Ngti Hmua starting with the creation myth and the Maori gods (Nga Atua). The second sheet (Tupuna) looks at the Ngti Hmua ancestors that have some link to the Wairarapa including Maui – who fished up Aotearoa, Kupe – the first explorer to these shores, Whtonga aboard the Kurahaup waka and his descendants. The remaining sheets describe the values, practices or uses that Ngti Hmua applied to their environment in the Wairarapa valleys, plains, mountains, waterways and coastal areas. The recording of this information was undertaken so that people from all backgrounds can gain an appreciation of the awareness that the kaumtua of Ngti Hmua have of the natural world. Rangitne o Wairarapa and Greater Wellington Regional Council are pleased to present this information to the people of the Wairarapa and beyond. This resource was created as part of the regional council’s iwi project funding which helps iwi to engage in environmental matters. For further information please contact Rangitne o Wairarapa Runanga 06 370 0600 or Greater Wellington 06 378 2484 Na reira Nga mihi nui ki a koutou katoa 3 CONTENTS Page SHEET 1 Nga Atua –The Gods 4 2 Nga Tupuna – The Ancestors 8 3 Te Whenua – The Land 14 4 Nga Maunga – The Mountains 17 5 Te Moana – The Ocean 19 6 Nga Mokopuna o Tnemahuta – Flora 22 7 Nga Mokopuna o Tnemahuta – Fauna 29 8 Wai Tapu – Waterways 33 9 Kawa – Protocols 35 4 Ngti Hmua Environmental Education series - SHEET 1 of 9 NGA ATUA - THE GODS Introduction The Cosmic Genealogy The part that the gods play in the life of all M ori is hugely s ignificant. -
Maori History of Ohariu1 and Maori Sites of Significance
MAORI HISTORY OF OHARIU 1 AND MAORI SITES OF SIGNIFICANCE AND THE POTENTIAL EFFECTS OF CLIMATE CHANGE AND SEA LEVEL RISE 1. The West Coast of Wellington has a rich Maori history with significant changes over time and the greatest of these were during the early and mid-19th Century including the arrival of the New Zealand Company settlers and the Colonial Government. 2. From the sites of the earliest Maori of the Kahui Maunga or Kahui Tipua who roamed large areas to the forbears of Ngai Tara, Ngati Ira, Muaupoko and Rangitane generally referred to as Whatonga people to the Te Atiawa –Ngati Tama and Taranaki whanui who came with Ngati Toa in the early 19 Century. 3. With sea level rise and climate change events such as storm surges and the like some of the old coastal sites will be destroyed and burials for example exposed. Some will simply be covered by rising fresh or sea water. It is unlikely that there would be any strategy to try to preserve these sites on Wellington West Coast but instead recording these particularly where things are exposed that might not have previously been recorded. 4. It is important to be aware of the existing sites which might otherwise be occupied by communities wanting to retreat from climate change effects. 5. Te Atiawa-Taranaki Whanui and other Mana Whenua groups have broad kaitiaki roles, not just with the protection of Maori sites of significance, but also with the broader environment matters including in relation to flora and fauna and habitat. 6. -
Tainui Select Bibliography
Tainui: Waikato and Hauraki iwi Whakapapa resources Broughton, R. The origins of Ngaa Rauru Kiitahi. 1983. Rauru Kiitahi is the ancestor of Ngaa Rauru and it is from him that the tribal name was created. Ngaa Rauru is recognised today as a hapu of Taranaki. This book is full of whakapapa tables and information. "Connections between Tainui and all the tribes of New Zealand." Archive of Māori & Pacific Music 0247.15 Cooper, N. Ngati Mahanga: A pakeha family search for their Māori ancestry. 1993. Descendants of Chief Pourewa of Ngati Mahanga, Tainui. Includes whakapapa tables. Edward, T. Māori-Polynesian comparative dictionary. 2005. Ngati Maniapoto whakapapa p.667-8. Ehau, Kepa. "Kepa Ehau traces genealogy to Muturangi, to Te Kani-ā-Takirau, from Muturangi to Potatau, from Muturangi to Tama-te-Kapua, from Muturangi to Pikiao, to Korok et al..." Archive of Māori & Pacific Music 0097.25 Forbes-Edwards, M. C. For the descendants of Turimanu & Tika Hemotitaha. 1992. Family reunion, held at Te Keeti Marae, Otorohanga, Labour Weekend 1992. "Genealogical connection to Toa-Rangatira - Mrs Turnbull." Archive of Māori & Pacific Music 0247.22 Gilchrist, V. H. An index of pa, kainga, and ana for Tainui.1949. The story of Hoturoa and his descendants, by Leslie G. Kelly (Te Putu). Griffin, E. M. Tales of Te Namu and Hori Teira. 1972. English name: George Taylor. Tales of Te Namu a pa in Taranaki and of Hori Teira, both famous in Taranaki history. Harrison, P. Otawhao one hundred years on: Te Awamutu College marae. 1985. Tainui whakapapa, waiata, and carving. Jones, P. -
WEBSITE INFO Te Kaupapa: Tables of Board Approvals for Website
Te Kaupapa: Tables of Board Approvals for Website TABLE 1: Te Waipounamu Year Project Name Applicant Delivery Type Approved 2017/18 Kia Kaunaki Ta Rē Moriori (to kindle Moriori language) Hokotehi Moriori Trust Wānanga and resources $47,000 2017/18 Waikawa Reo Whānau Jessica Erana Kopua Wānanga and language planning $8,000 2017/18 Ngāti Koata Rangatahi wānanga reo Justin Carter Wānanga $65,690 2017/18 Pouwhakarewarewa te kete korero a Kuia Kaikaiawaro Charitable Trust Board Wānanga, language planning, resources $101,800 2017/18 Reo Funding Proposal Ngāti Mutunga o Wharekauri Iwi Trust Wānanga $156,750 2017/18 He waka rāpoi Te Ataarangi ki Te Tauihu o Te Waka-a-Maui Wānanga and language planning $108,600 2017/18 Te Rautaki Whakarauora i te reo me te ahurea o Rangitāne o Wairau (2018/19) Te Rūnanga a Rangitāne o Wairau Incorporated Wānanga, language planning, resources $117,400 2017/18 Kura Reo ki Te Waipounamu 2019 Te Rūnanga o Ngāi Tahu Kura Reo $169,800 2017/18 Hoea te Waka Te Rūnanga o Ngāi Tahu (trading as Tahu FM) Resources $20,000 2017/18 Wānaka Reo – Naia te reo o Tarewai Te Runanga o Otakou Incorporated Wānanga $35,950 2018/19 Torokaha te ahi o te reo Māori Ngāti Tama ki Te Tauihu Charitable Trust Wānanga $15,000 Wānanga, language planning, events, 2018/19 Aho Mai / Pīwari / Hei Reo Reo Māori Mai Ltd $100,000 resources 2018/19 Te Rāpupuku Te Ataarangi ki Te Tauihu o Te Waka-a-Maui Wānanga $138,000 2018/19 Taiohi Te Reo Enhancement and Development Project Te Herenga Tahi Inc Wānanga $17,500 2018/19 Kotahi Mano Kāika / Kura Reo Rakatahi -
Dougal Austin
Te Hei Tiki A Cultural Continuum DOUGAL AUSTIN TeHeiTiki_TXT_KB6.indd 2-3 29/04/19 8:20 PM He kupu whakataki Introduction 9 01/ Ngā whakamāramatanga Use and meaning 15 02/ Ngā momo me ngā āhua Types and shapes 27 03/ Te pūtakenga mai Physical origins 49 04/ Ngā kōrero kairangi Exalted histories 93 Contents 05/ Ngā tohu ā-iwi Tribal styles 117 06/ Ngā tai whakaawe External versus local influence 139 07/ Ka whiti ka pūmau, 1750–1900 Change and continuity, 1750–1900 153 08/ Te whānako toi taketake, ngā tau 1890–ināianei Cultural appropriation, 1890s–present 185 09/ Te hei tiki me te Māori, 1900–ināianei Māori and hei tiki, 1900–present 199 He kupu whakakapi Epilogue 258 Appendices, Notes, Glossary, Select bibliography, Image credits, Acknowledgements, Index 263 TeHeiTiki_TXT_KB6.indd 6-7 29/04/19 8:20 PM He kupu whakataki Introduction 9 TeHeiTiki_TXT_KB6.indd 8-9 29/04/19 8:20 PM āori personal adornments take a wide variety of forms, all treasured greatly, but without a doubt Mthe human-figure pendants called hei tiki are the most highly esteemed and culturally iconic. This book celebrates the long history of hei tiki and their enduring cultural potency for the Māori people of Aotearoa. Today, these prized pendants are enjoying a resurgence in popularity, part of the late twentieth- to early twenty-first- century revitalisation of Māori culture, which continues to progress from strength to strength. In many ways the story of hei tiki mirrors the changing fortunes of a people, throughout times of prosperity, struggle, adaptation and resilience. -
And Taewa Māori (Solanum Tuberosum) to Aotearoa/New Zealand
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. Traditional Knowledge Systems and Crops: Case Studies on the Introduction of Kūmara (Ipomoea batatas) and Taewa Māori (Solanum tuberosum) to Aotearoa/New Zealand A thesis presented in partial fulfilment of the requirement for the degree of Master of AgriScience in Horticultural Science at Massey University, Manawatū, New Zealand Rodrigo Estrada de la Cerda 2015 Kūmara and Taewa Māori, Ōhakea, New Zealand i Abstract Kūmara (Ipomoea batatas) and taewa Māori, or Māori potato (Solanum tuberosum), are arguably the most important Māori traditional crops. Over many centuries, Māori have developed a very intimate relationship to kūmara, and later with taewa, in order to ensure the survival of their people. There are extensive examples of traditional knowledge aligned to kūmara and taewa that strengthen the relationship to the people and acknowledge that relationship as central to the human and crop dispersal from different locations, eventually to Aotearoa / New Zealand. This project looked at the diverse knowledge systems that exist relative to the relationship of Māori to these two food crops; kūmara and taewa. A mixed methodology was applied and information gained from diverse sources including scientific publications, literature in Spanish and English, and Andean, Pacific and Māori traditional knowledge. The evidence on the introduction of kūmara to Aotearoa/New Zealand by Māori is indisputable. Mātauranga Māori confirms the association of kūmara as important cargo for the tribes involved, even detailing the purpose for some of the voyages. -
And Did She Cry in Māori?”
“ ... AND DID SHE CRY IN MĀORI?” RECOVERING, REASSEMBLING AND RESTORYING TAINUI ANCESTRESSES IN AOTEAROA NEW ZEALAND Diane Gordon-Burns Tainui Waka—Waikato Iwi A thesis submitted in partial fulfilment of the requirements for the Degree of Doctor of Philosophy in History The University of Canterbury 2014 Preface Waikato taniwha rau, he piko he taniwha he piko he taniwha Waikato River, the ancestral river of Waikato iwi, imbued with its own mauri and life force through its sheer length and breadth, signifies the strength and power of Tainui people. The above proverb establishes the rights and authority of Tainui iwi to its history and future. Translated as “Waikato of a hundred chiefs, at every bend a chief, at every bend a chief”, it tells of the magnitude of the significant peoples on every bend of its great banks.1 Many of those peoples include Tainui women whose stories of leadership, strength, status and connection with the Waikato River have been diminished or written out of the histories that we currently hold of Tainui. Instead, Tainui men have often been valorised and their roles inflated at the expense of Tainui women, who have been politically, socially, sexually, and economically downplayed. In this study therefore I honour the traditional oral knowledges of a small selection of our tīpuna whaea. I make connections with Tainui born women and those women who married into Tainui. The recognition of traditional oral knowledges is important because without those histories, remembrances and reconnections of our pasts, the strengths and identities which are Tainui women will be lost. Stereotypical male narrative has enforced a female passivity where women’s strengths and importance have become lesser known. -
The Spatial Distribution of Pā in Tōtaranui/Queen Charlotte Sound, New Zealand
The spatial distribution of pā in Tōtaranui/Queen Charlotte Sound, New Zealand A thesis submitted for the degree of Master of Arts, University of Otago, Dunedin, New Zealand Tristan Wadsworth i Abstract The distribution of pā sites in the central New Zealand region of Tōtaranui/Queen Charlotte Sound is investigated to determine the relationship between pā and other Māori archaeological sites, and the influence of maritime and introduced terrestrial resources. Particular aims of research are to investigate the role of visibility as a measure of defensibility in the distribution of Tōtaranui pā, and whether this distribution is influenced by the distribution of garden sites and karaka stands, two important introduced resources often considered to influence pā distribution at national levels. Additionally, evidence for gardening activity is ambiguous in Tōtaranui, for which there is a number of archaeologically recorded garden sites but a noted absence of gardening activity in the earliest historical records. Investigation into the distribution of pā is done by comparing proximity and intervisibility of pā sites to a range of Māori archaeological site types (garden sites, karaka stands, midden sites, oven sites, other pā sites, pit sites, and terrace sites). Proximity of pā to other archaeological sites is quantitatively measured by way of cost distance analysis, and intervisibility of sites measured by way of viewshed analysis within Geographical Information Systems (GIS). Cost distances and frequency of intervisibility of pā to other archaeological sites is recorded and compared against a dataset of random points. Based on the methodology used in the analysis, neither maritime nor introduced terrestrial resources had a significant influence on the distribution of Tōtaranui pā. -
KIWI BIBLE HEROES Te Pahi
KIWI BIBLE HEROES Te Pahi Te Pahi was one of the most powerful chiefs in the Bay of Islands at the turn of the 19th century. His principal pa was on Te Puna, an Island situated between Rangihoua and Moturoa. He had several wives, five sons and three daughters. Having heard great reports of Governor Phillip King on Norfolk Island, Te Pahi set sail in 1805 with his four sons to meet him. The ship’s master treated Te Pahi and his family poorly during the trip and on arrival decided to retain one of his sons as payments for the journey. To make matters worse, Te Pahi discovered that King had now become the Governor of New South Wales and was no longer on Norfolk Island. Captain Piper, who was now the authority on Norfolk Island, used his powers to rescue Te Pahi and his sons and treated them kindly until the arrival of the Buffalo. Te Pahi and his sons continued their journey to Sydney on the Buffalo in their quest to meet King. In Sydney they were taken to King’s residence where they presented him with gifts from New Zealand. During their stay in Sydney, Te Pahi attended the church at Parramatta conducted by Samuel Marsden. Te Pahi had long conversations with Marsden about spiritual Sources: matters and showed particular interest in the Christian http://www.teara.govt.nz/en/biographies/1t53/te-pahi accessed May 21, 2014 God. Marsden became impressed with the chief’s Keith Newman, Bible and Treaty, Penguin, 2010 Harris, George Prideaux Robert, 1775-1840 :Tippahee a New Zealand chief / strong, clear mind. -
Portraits of Te Rangihaeata
PART IV MR59 103 PART IV MR01 Cootia Pipi Kutia the portrait of cootia at Pitt Rivers Keats’s poem: “Rauparaha stayed on board to dinner, Museum is the first in the Coates sketchbook, and her with his wife, a tall Meg Merrilies-like woman, who husband, Te Rauparaha, is the second. Cootia is more had a bushy head of hair, frizzled out to the height of six commonly known as Kutia or Pipi Kutia. inches all round, and a masculine voice and appetite. Pipi Kutia was wife of Te Rauparaha (MR02), She is the daughter of his last wife by a former husband.”3 acknowledged fighting chief of Ngāti Toa, and of the Tainui–Taranaki alliance. Her mother, Te The New Zealand Company surveyor John Barnicoat Akau, was high-born of the Te Arawa tribe (of the described members of Te Rauparaha’s party in Nelson in Rotorua district of the central North Island of New March 1843: “He has brought three of his wives with him ... Zealand), and her father, Hapekituarangi, was a senior the second ... is a tall stout woman of handsome features hereditary chief of Ngāti Raukawa of Maungatautari if not too masculine ...”4 And the Australian artist (the present-day Cambridge district). Hapekituarangi G. F. Angas, who toured New Zealand in mid to late 1844, was a distant kinsman of Te Rauparaha. On his was also impressed, describing Kutia: deathbed, Hape’s mantle of seniority bypassed his “Rauparaha’s wife is an exceedingly stout woman, and own sons and fell to Te Rauparaha, and in accordance wears her hair, which is very stiff and wiry, combed up with custom, Te Rauparaha married Hape’s widow, into an erect mass upon her head, about a foot in height, Te Akau.1 In c.