Challenges, Change and Resistance
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Guidelines to Assist Boards of Trustees to Meet Their Good Employer Obligations to Maori
Guidelines to Assist Boards of Trustees to Meet Their Good Employer Obligations to Maori “Ko te matauranga te puna o te ao marama. He kaihiki i te manawanui ki te whakakotahi i nga iwi o te motu.” Rangatira o Te Tai Tokerau, a Ta Hemi Henare. “Knowledge is the dawn of understanding, understanding is the fi rst sign of tolerance, tolerance is the bright light of racial understanding.” Sir James Clendon Tau Henare, Te Tai Tokerau (1911 – 1989) May 2015 Guidelines to Assist Boards of Trustees to Meet Their Good Employer Obligations to Maori May 2015 ISBN: 978-0-473-32321-9 © NZPPTA/NZSTA This material is copyright to NZPPTA/NZSTA. No part of the Guidelines to assist Boards of Trustees to meet their good employer obligations to Māori may be reproduced or transmitted in any form or by any means without the express permission of the General Secretary, NZPPTA, PO Box 2119, Wellington, ph: (04) 384 9964, fax: (04) 382 8763, email: [email protected] AND the Service Delivery Manager, NZSTA, PO Box 5123, Wellington, ph: (04) 473 4955, fax: (04) 471 6412, email: [email protected]. Guidelines to Assist Boards of Trustees to Meet Their Good Employer Obligations to Maori May 2015 ISBN: 978-0-473-32321-9 © NZPPTA/NZSTA This material is copyright to NZPPTA/NZSTA. No part of the Guidelines to assist Boards of Trustees to meet their good employer obligations to Māori may be reproduced or transmitted in any form or by any means without the express permission of the General Secretary, NZPPTA, PO Box 2119, Wellington, ph: (04) 384 9964, fax: (04) 382 8763, email: [email protected] AND the Service Delivery Manager, NZSTA, PO Box 5123, Wellington, ph: (04) 473 4955, fax: (04) 471 6412, email: [email protected]. -
Tangihanga: the Ultimate Form of Māori Cultural Expression— Overview of a Research Programme
Tangihanga: The Ultimate Form of Māori Cultural Expression— Overview of a Research Programme Linda Waimarie Nīkora, Ngāhuia Te Awekōtuku, Mohi Rua, Pou Temara, Te Kahautu Maxwell, Enoka Murphy, Karyn McRae and Tess Moeke-Maxwell Tangi Research Programme, The University of Waikato Abstract Death, observed through the process of tangihanga (time set aside to grieve and mourn, rites for the dead) or tangi (to grieve and mourn), is the ultimate form of Māori cultural expression. It is also the topic least studied by Māori or understood by outsiders, even after televised funeral rites of Māori leaders and intrusive media engagements with more humble family crises. It has prevailed as a cultural priority since earliest European contact, despite missionary and colonial impact and interference, and macabre Victorian fascination. Change is speculative rather than confirmed. Tangi and death rituals have yet to be rigorously examined in the Māori oral canon, or in the archival and historic record that may be discarded or reinforced by current practice. As researchers we are committed to studying tangi, conscious of the belief that such work carries the inherent risk of karanga aituā (inviting misfortune or even death itself) by drawing attention to it. Contemporary Aotearoa New Zealand is constantly touched by aspects of tangi practice through popular media and personal exposure. This volatile subject nevertheless demands careful and comprehensive scrutiny in order to extend and enrich the knowledge base, reveal the logic that guides ritual, inform the wider New Zealand community and, more importantly, support the cultural, social, ritual, economic and decision- making processes of bereaved whānau (family, including extended family), people affiliated with marae (communal meeting complex) and iwi (tribe, tribal). -
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 ....................................................................................................................... -
1 the Impacts of COVID-19 on Tangihanga B. Rangiwai (Ngāi
The Impacts of COVID-19 on Tangihanga B. Rangiwai (Ngāi Tūhoe, Ngāti Porou, Ngāti Manawa, Ngāti Whare) A. Sciascia (Ngāruahine Rangi, Ngāti Ruanui, Te Ati Awa) Abstract The influenza pandemic of 1918, which killed 50 million people, has been acknowledged as the most significant disease event in human history. In response to the pandemic, the ways in which tangihanga (Māori funeral practices) were carried out changed. Bodies were immediately taken to the urupā (burial ground) without the customary extended ceremonies. Similarly, the impacts of the burgeoning COVID-19 situation has meant uncomfortable, albeit temporary, changes to Māori funeral practices. At the very worst part of the COVID-19 experience, tangihanga were essentially prohibited, and immediate burial or cremation became the norm. In some cases, tūpāpaku (bodies) were cremated with the intention that the remains would be returned to tribal burial grounds at a later date. This article will explore the impacts of COVID-19 on tangihanga and how technology has been used in this context with particular reference to Taranaki examples. 1 The Impacts of COVID-19 on Tangihanga Introduction Tangihanga is a customary practice that holds great significance within Māori communities and whānau (families) bringing multitudes of people together to farewell the dead. Travelling the breadth of the Aotearoa New Zealand to attend tangihanga is commonplace and represents the great lengths that whānau and Māori communities go to, to pay their respects. It is not unheard of for whānau to travel all hours of the night and morning to arrive on time and be first to the gateway of the marae (traditional gathering place) to be then welcomed in and invited to farewell the deceased through oratory, song and gifts. -
The Marae As an Information Ground Spencer Lilley Massey University New Zealand
The Marae as an information ground Spencer Lilley Massey University New Zealand Marae are a gathering place for Māori (indigenous New Zealand people). Māori gather at marae for a variety reasons, including meetings, celebrations, tangi (funeral rites) and to socialise. Most marae are attached to a particular hapu (sub-tribe) and an iwi (tribe) will have many hapu as part of its structure. Many marae are in traditional areas associated with that particular hapu or iwi, but since the 1950s there has been mass urbanisation with 80% of the Māori population living in the cities. Urbanisation has led to the development of urban marae, with many of these still associated with an iwi. However, most major cities have urban marae that have no association with any particular iwi but are attached to urban Māori who no longer have links or easy access to their own marae. Although many of the activities that take place at the marae can be quite casual, there are also very formal ceremonial functions associated with a marae, particularly when welcoming and hosting visitors and the rituals associated with tangi. The marae cannot simply be described as a single information ground as described by Pettigrew1 (2000) Fisher (2004, 2005) who developed the concept As they are large complexes with many different zones and encounters taking place it qualifies as the ultimate Māori information conduit with a smorgasbord of information available for exchange. The main areas of a marae where information can be exchanged while carrying other activities are: the waharoa (gateway) the marae-atea, wharenui (meeting house), 1 Karen Pettigrew later became Karen Fisher wharemoe (sleeping quarters), wharekai (dining room), mahau (porch/veranda), wharehoroi (bathrooms), kauta (cookhouse), hangi pit (earth oven pit). -
44289699.Pdf
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Research Commons@Waikato http://researchcommons.waikato.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. I Muri i Te Ārai: Ko Ngā Mōrehu Ka Toe: Healing Processes in Tangihanga for Wāhine Māori. A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Māori Studies and Psychology at The University of Waikato by Keriata Paterson 2015 i Abstract I Muri i Te Ārai: Ko Nga Mōrehu Ka Toe: Healing Processes Inherent in Tangihanga for Wāhine Māori. This study involved a qualitative examination of the healing elements of tangihanga as described by eight female Māori respondents whose loss was not spousal but was dearly loved. Few substantive contemporary works on the subject of tangihanga experiences and processes existed (Nikora & Te Awekōtuku, 2013). To contextualise, western society’s cultural death practices were explored from an interdisciplinary perspective. -
MANA WAHINE READER a COLLECTION of WRITINGS 1987-1998 2 VOLUME I Mana Wahine Reader a Collection of Writings 1987-1998 Volume I
MANA WAHINE READER A COLLECTION OF WRITINGS 1987-1998 2 VOLUME I Mana Wahine Reader A Collection of Writings 1987-1998 Volume I I First Published 2019 by Te Kotahi Research Institute Hamilton, Aotearoa/ New Zealand ISBN: 978-0-9941217-6-9 Education Research Monograph 3 © Te Kotahi Research Institute, 2019 All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, without prior written permission of the publisher. Design Te Kotahi Research Institute Cover illustration by Robyn Kahukiwa Print Waikato Print – Gravitas Media The Mana Wahine Publication was supported by: Disclaimer: The editors and publisher gratefully acknowledge the permission granted to reproduce the material within this reader. Every attempt has been made to ensure that the information in this book is correct and that articles are as provided in their original publications. To check any details please refer to the original publication. II Mana Wahine Reader | A Collection of Writings 1987-1998, Volume I Mana Wahine Reader A Collection of Writings 1987-1998 Volume I Edited by: Leonie Pihama, Linda Tuhiwai Smith, Naomi Simmonds, Joeliee Seed-Pihama and Kirsten Gabel III Table of contents Poem Don’t Mess with the Māori Woman - Linda Tuhiwai Smith 01 Article 01 To Us the Dreamers are Important - Rangimarie Mihomiho Rose Pere 04 Article 02 He Aha Te Mea Nui? - Waerete Norman 13 Article 03 He Whiriwhiri Wahine: Framing Women’s Studies for Aotearoa Ngahuia Te Awekotuku 19 Article 04 Kia Mau, Kia Manawanui -
Mass Migration and the Polynesian Settlement of New Zealand
J World Prehist DOI 10.1007/s10963-017-9110-y Mass Migration and the Polynesian Settlement of New Zealand 1 2 1 Richard Walter • Hallie Buckley • Chris Jacomb • Elizabeth Matisoo-Smith2 Ó The Author(s) 2017. This article is an open access publication Abstract This paper reintroduces the concept of mass migration into debates concerning the timing and nature of New Zealand’s settlement by Polynesians. Upward revisions of New Zealand’s chronology show that the appearance of humans on the landscape occurred extremely rapidly, and that within decades set- tlements had been established across the full range of climatic zones. We show that the rapid appearance of a strong archaeological signature in the early 14th century AD is the result of a mass migration event, not the consequence of gradual demographic growth out of a currently unidentified earlier phase of settlement. Mass migration is not only consistent with the archaeological record but is supported by recent findings in molecular biology and genetics. It also opens the door to a new phase of engagement between archaeological method and indigenous Maori and Polynesian oral history and tradition. Keywords Polynesia Á New Zealand Á Colonisation Á Migration Á Indigenous history Introduction The Austronesian colonisation of the Pacific commenced around 3500 BP and culminated, nearly three millennia later, in a 3000 km journey south of tropical East Polynesia into the temperate and sub-Antarctic waters of New Zealand. This is one of the longest known ocean voyages of the preindustrial age and marks the point at & Richard Walter [email protected] 1 Department of Anthropology and Archaeology, University of Otago, Dunedin, New Zealand 2 Department of Anatomy, University of Otago, Dunedin, New Zealand 123 J World Prehist which the natural world of an isolated Polynesian archipelago began its transfor- mation into a cultural domain (Fig. -
Report of the Waitangi Tribunal on the Te Reo Maori Claim
Downloaded from www.waitangitribunal.govt.nz Report of The Waitangi Tribunal on The Te Reo Maori Claim (Wai 11) Waitangi Tribunal Department of Justice Wellington New Zealand April 1986 WELLINGTON 1993 Downloaded from www.waitangitribunal.govt.nz Downloaded from www.waitangitribunal.govt.nz Original cover design by Cliff Whiting, invoking the signing of the Treaty of Waitangi and the consequent development of Maori–Pakeha history interwoven in Aotearoa, in a pattern not yet completely known, still unfolding. National Library of New Zealand Cataloguing-in-Publication data New Zealand. Waitangi Tribunal. Report of the Waitangi Tribunal on the te reo Maori claim (Wai 11). 2nd ed Wellington, N Z : The Tribunal, 1989. 1 v. (Waitangi Tribunal reports, 0113–4124) “April 1986.” First ed published in 1978 as : Finding of the Waitangi Tribunal relating to te reo Maori and a claim lodged by Huirangi Waikerepuru and nga Kaiwhakapumau i te Reo Incorporated Society (the Wellington Board of Maori Language) / Edward Taihakurei Durie, Sir Graham Stanley Latimer, Paul Basil Temm. ISBN 0–908810–05–9 1. Maori language. 2. Language policy—New Zealand I. Title. II. Series : Waitangi Tribunal reports ; 499.4 First published 1986 by the Government Printer Wellington, New Zealand Second edition published 1989 by the Waitangi Tribunal Department of Justice Wellington, New Zealand This electronic facsimile reproduction of the second edition produced 2013 Crown copyright reserved Waitangi Tribunal Reports ISSN 0113–4124 Te Reo Maori Report (Wai 11) ISBN 0–908810–05–9 -
Open Letter to Minister
14 September 2020 Attention: Minister of Education Hon Chris Hipkins [email protected] Open Letter Tēnā koe e te Rangatira, Hon Chris Hipkins, Minister of Education Māori Professors Call for a National Review of Universities We, the undersigned as Māori Professors from Aotearoa New Zealand’s Universities, write in general support of the senior Māori academics at the University of Waikato who made a protected disclosure regarding allegations of serious wrongdoing at the University of Waikato. We endorse the general observations made in public, principally concerning the Crown’s failure to protect Māori staff and students in Universities and, consequently, its failure to uphold the principles of te Tiriti o Waitangi. We call for a nation-wide review of the University tertiary sector for the purpose of committing to, and accelerating with urgency, a tertiary sector that honours te Tiriti o Waitangi. We call for this nation-wide review to commence now with urgency. Signed Professor Jacinta Ruru, Professor of Law, University of Otago Professor Margaret Mutu, Professor of Māori Studies, University of Auckland Professor Jo Baxter, Professor of Hauora Māori, University of Otago Professor Antony Braithwaite, Professor of Pathology, University of Otago Emeritus Professor John Broughton, University of Otago Professor Chris Cunningham, Professor of Māori Health, Massey University Professor Meihana Durie, Professor of Māori Knowledge, Massey University Professor Jarrod Haar, Professor of Human Resource Management, Auckland University of Technology -
TANGIHANGA Guidelines During COVID-19
TANGIHANGA Guidelines During COVID-19 By Che Wilson on 23 March 2020 E ngā tini kārangarangatanga maha puta noa i te motu, tēnā koutou, tēnā tātau katoa. Tēnā tātau me te ngārara nui, a te mate korouna, kua pae mai ki tēnei motu me hōna moutere a Te Ika-a-Māui, Te Waipounamu, Rakiura, Te Wharekauri me ngā motu rīriki heoti huri noa i Aotearoa whānui. E tangi ana ki ngā mate o te wā, e moe, e oki. Tēnei te pō, tū mai te ao. Kāti, e te iwi he kupu akiaki hēnei e rārangi iho ana, he whakatūpatotanga, he mea whakamataara i a tātau kia mātau ai tātau ki te ‘riarati hou’. As we navigate the ‘new reality – te riarati hou’ with COVID 19 coronavirus here in Aotearoa, I thought it was worth sharing some thoughts to help our whānau, hapū, marae and iwi work through tangihanga during this time. This isn’t a tohutohu, but we need to be real and take practical steps to ensure we live through this pandemic. Tikanga is a broad and dynamic way to live and make decisions to keep us safe according to the context at hand – ngā mea e tika ana mō taua wā tonu. The tangihanga process means that we are great at working through grief. It is time to embrace the change to our lives and make it work in another way as our tūpuna have done for centuries. It’s time for us to be good ancestors by making decisions today for our mokopuna. The following is a guideline for marae and whānau to help you work through the tangihanga process during the four stages of COVID 19. -
Thesis.Pdf 18 Nikora, L.W., Te Awekōtuku, N., Rua, M
http://researchcommons.waikato.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. I Muri i Te Ārai: Ko Ngā Mōrehu Ka Toe: Healing Processes in Tangihanga for Wāhine Māori. A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Māori Studies and Psychology at The University of Waikato by Keriata Paterson 2015 i Abstract I Muri i Te Ārai: Ko Nga Mōrehu Ka Toe: Healing Processes Inherent in Tangihanga for Wāhine Māori. This study involved a qualitative examination of the healing elements of tangihanga as described by eight female Māori respondents whose loss was not spousal but was dearly loved. Few substantive contemporary works on the subject of tangihanga experiences and processes existed (Nikora & Te Awekōtuku, 2013). To contextualise, western society’s cultural death practices were explored from an interdisciplinary perspective. Literature on death and bereavement, the western contemporary funeral industry, the medicalisation of death, western gender roles in death and bereavement, hygiene and contamination issues, ethnicity and cross cultural studies were discussed.