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He Waiata, a Song for the Sacred Mountains and Tribes of Whangārei
Members of the Hātea Kapa Haka group sing a waiata (song) during the unveiling of the Waka and Wave sculpture at the end of the Hīhīaua Peninsular. He waiata, a song for the sacred mountains and tribes of Whangārei Tēnei au ka piki ngā paringa pā tūwatawata, pā maioro o Maunga Parihaka, kia kite atu ngā hapū me ngā maunga tapu e Ka huri whakaterāwhiti ko taku aro ki te kapua hōkaia ki rūnga Maunga Rangitihi Tērā ko Ngāti Pūkenga me Te Tāwera e Ka rere atu au ki te kohu tatao ana i ngā kōhatu teitei o Maunga Manaia, ko Ngai Tāhūhū te iwi e Ka whakarērea te pou o te whare kia tau iho rā ki runga Maunga Rangiora Ko Takahiwai te papakāinga, ko Patuharakeke te hapū e Ka huri whakauta au kia rere atu ki runga Otaika ka tau ki Te Toetoe ko Pā-Te Aroha te marae e Ka hoki whakatehauāuru ki Maunga Tangihua, ki Maunga Whatitiri, ki aku huānga Te Uriroroi me Te Parawhau e Ka huri whakararo taku titiro ki a Ngāti Kahu, ngā uri a Torongare, ko Hurupaki, ko Ngārārātunua, ko Parikiore ngā maunga e Ka haere whakaterāwhiti ki Maunga Maruata me Maunga Pukepoto, kia tau iho ki roto o Ngāti Hau e Tēnei ka hoki ki Maunga Parihaka, kātahi au ka tau iho e Here I climb the embankments of the great fortress Mt. Parihaka that I may see my tribal kinfolk and their sacred mountains Eastward does my gaze turn to the clouds pierced by Mt. Rangitihi, there are Ngāti Pūkenga and Te Tāwera Now I fly onwards to the mists suspended above the lofty peaks of Mt. -
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. -
Indigenous Bodies: Ordinary Lives
CHAPTER 8 Indigenous Bodies: Ordinary Lives Brendan Hokowhitu Ōpōtiki Red with cold Māori boy feet speckled with blades of colonial green Glued with dew West water wept down from Raukūmara mountains Wafed up east from the Pacifc Anxiety, ambiguity, madness1 mbivalence is the overwhelming feeling that haunts my relationship with physicality. Not only my body, but the bodies of an imagined multitude of AIndigenous peoples dissected and made whole again via the violent synthesis of the colonial project. Like my own ambivalence (and by “ambivalence” I refer to simultaneous abhorrence and desire), the relationship between Indigenous peoples and physicality faces the anxiety of representation felt within Indigenous studies in general. Tis introduction to the possibilities of a critical pedagogy is one of biopolitical transformation, from the innocence of jumping for joy, to the moment I become aware of my body, the moment of self-consciousness in the archive, in knowing Indigenous bodies written upon and etched by colonization, and out the other side towards radical Indigenous scholarship. Tis is, however, not a narrative of modernity, of transformation, of transcendence of the mind through the body. I didn’t know it then, but this transformation was a genealogical method un- folding through the production of corporeality: part whakapapa (genealogy), part comprehension of the biopolitics that placate and make rebellious the Indigenous 164 Indigenous Bodies: Ordinary Lives body. Plato’s cave, Descartes’ blueprint, racism, imperial discourse, colonization, liberation, the naturalness of “physicality” and “indigeneity.” Tis madness only makes sense via the centrality of Indigenous physicality. Physicality is that terminal hub, the dense transfer point where competing, contrasting, synthesizing, and dissident concepts hover to make possible the various ways that the Indigenous body materializes through and because of colonization. -
Tauira Handbook Ngā Hua O Roto Contents
Tauira Handbook Ngā hua o roto Contents He Kupu Whakataki nā Te Taiurungi – welcome from Te Taiurungi ..........................2 Whakatauki – proverbs ...................................................................................................4 Mahere-ā-tau 2019 – important dates ............................................................................5 First connection Mission, Vision, Values ..................................................................................................6 Kaupapa Wānanga ..........................................................................................................7 Pre-enrolment Programme entry criteria / eligibility .............................................................................8 Programme delivery methods ........................................................................................8 Enrolment Acceptance of regulations ............................................................................................10 Privacy of information ..................................................................................................10 Proof of identity .............................................................................................................10 Certified copies of documents .....................................................................................11 Under 18 years of age .................................................................................................. 11 Change of enrolment, late enrolment, withdrawals Change -
Tauira Māori Prospectus 2019 Information for Māori Students and Their Whānau, Schools and Communities Contents
Tauira Māori Prospectus 2019 Information for Māori students and their whānau, schools and communities Contents Nau mai, hāere mai ki Te Whare Wānanga o Tāmaki Makaurau We are here to help you 4 The Equity Office – Te Ara Tautika 5-6 How do I get in? 7 The basics 7–8 What is a conjoint degree? 8 Undergraduate Targeted Admission Schemes (UTAS) 10–11 Honouring our Māori alumni 12 Māori student groups 13 Other pathways to study 14 UniBound – Academic Enrichment Programme 14 Foundation programmes 14 Options for Manukau Institute of Technology (MIT) students 14 Scholarships and financial assistance 15 How will the University support me? 17–18 Celebrating Our Village, Our Kāinga 21 2018 Equity events for Māori students 22 It’s time to apply 23 Closing dates for applications Nau mai, hāere mai ki Te Whare for admission in 2018 23 Wānanga o Tāmaki Makaurau Tū ake i te kei o te waka mātauranga. Tū ake nei i Te Whare Wānanga o Tāmaki Makaurau. Nau mai, hāere mai. Welcome to the University of Auckland, Aotearoa New Zealand’s world-ranked University.* The University of Auckland offers you a world of This is your opportunity to achieve your goals! opportunities in learning and research. Ko te manu e kai ana i te miro, nōna te ngahere. The University has a strong reputation for Ko te manu e kai ana i te mātauranga, nōna te teaching and research excellence, with national Ao. and international partnerships. As an undergraduate student, you are able to The bird who feeds on miro has the forest. -
Te Kāhui Amokura Tauira Māori Initiatives – Sharing Good Practice in New Zealand Universities
Te Kāhui Amokura Tauira Māori Initiatives – Sharing good practice in New Zealand universities Within all the New Zealand universities there are over 300 This paper looks at four initiatives: initiatives for tauira Māori operating and achieving outstanding results. The drive to ensure tauira Māori are 1. Transition, Academic and Learning Support: Māori successful at university is much deeper than just Health Workforce Development Unit – Tū Kahika improving organisational achievement and retention and Te Whakapuāwai statistics, but rather a genuine commitment to support 2. Māori in STEM: Pūhoro STEM Academy tauira to make a real difference in their life, for their 3. A University Wide Initiative: Tuākana Learning whānau and their wider community. Community 4. Targeted Admission Scheme: Māori and Pasifika In 2016, 16,755 tauira Māori were enrolled within New Admission Scheme (MAPAS) Zealand universities 11% of all domestic students. This is an increase of 19% since 2008. Of those tauira 12,610 These programmes have evidence of success, have a are EFTS (full-time), an increase of 26% since 2008. We strong focus on transition factors and are targeted at first also know that 48% of Māori graduates are the first in year university and secondary school students. their family to attend university, a third are parents and There are useful common findings from these 1 over 70% are female. We acknowledge this progress programmes to be considered for any future initiative within our universities, but always more can be done. development or reviews. -
The Whare-Oohia: Traditional Maori Education for a Contemporary World
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. TE WHARE-OOHIA: TRADITIONAL MAAORI EDUCATION FOR A CONTEMPORARY WORLD A thesis presented in partial fulfilment of the requirements for the degree of Masters of Education at Massey University, Palmerston North, Aotearoa New Zealand Na Taiarahia Melbourne 2009 1 TABLE OF CONTENTS He Mihi CHAPTER I: INTRODUCTION 4 1.1 The Research Question…………………………………….. 5 1.2 The Thesis Structure……………………………………….. 6 CHAPTER 2: HISTORY OF TRADITIONAL MAAORI EDUCATION 9 2.1 The Origins of Traditional Maaori Education…………….. 9 2.2 The Whare as an Educational Institute……………………. 10 2.3 Education as a Purposeful Engagement…………………… 13 2.4 Whakapapa (Genealogy) in Education…………………….. 14 CHAPTER 3: LITERATURE REVIEW 16 3.1 Western Authors: Percy Smith;...……………………………………………… 16 Elsdon Best;..……………………………………………… 22 Bronwyn Elsmore; ……………………………………….. 24 3.2 Maaori Authors: Pei Te Hurinui Jones;..…………………………………….. 25 Samuel Robinson…………………………………………... 30 CHAPTER 4: RESEARCHING TRADITIONAL MAAORI EDUCATION 33 4.1 Cultural Safety…………………………………………….. 33 4.2 Maaori Research Frameworks…………………………….. 35 4.3 The Research Process……………………………………… 38 CHAPTER 5: KURA - AN ANCIENT SCHOOL OF MAAORI EDUCATION 42 5.1 The Education of Te Kura-i-awaawa;……………………… 43 Whatumanawa - Of Enlightenment..……………………… 46 5.2 Rangi, Papa and their Children, the Atua:…………………. 48 Nga Atua Taane - The Male Atua…………………………. 49 Nga Atua Waahine - The Female Atua…………………….. 52 5.3 Pedagogy of Te Kura-i-awaawa…………………………… 53 CHAPTER 6: TE WHARE-WAANANGA - OF PHILOSOPHICAL EDUCATION 55 6.1 Whare-maire of Tuhoe, and Tupapakurau: Tupapakurau;...……………………………………………. -
NGĀ WHENUA I WAHAKAHOKIA MAI I TE RAUPATU Compensation Court, Out-Of-Court Settlements and Lands Returned to Whakatōhea – Nineteenth and Twentieth Century
NGĀ WHENUA I WAHAKAHOKIA MAI I TE RAUPATU Compensation Court, out-of-court settlements and lands returned to Whakatōhea – nineteenth and twentieth century 1. Introduction The land confiscations in the eastern Bay of Plenty were, in common with such confiscations elsewhere in the country, historically unprecedented, hastily planned and implemented, and marred by legal and procedural error. In consequence the original confiscation plans were substantially amended, and a large proportion of the lands were eventually returned to those iwi, including Whakatōhea, from whom they had been confiscated. The process of returning those lands, however, was also unprecedented and at times implemented so poorly that leading officials such as Native Land Court Chief Judge Fenton were moved to criticise aspects of it. In general, the return of confiscated Whakatōhea lands was a complex, confused and loosely documented process, and it is therefore problematic to trace it fully and clearly today. What appears undeniable is that: • Although the land confiscation process in general was officially portrayed as a judicial and political response to events such as the killing of Rev. Völkner, it also had significant economic implications for the government and European settlers. They expected, as a result of confiscating large areas of land, to recover much of the cost of recent military activity and to free up valuable land for settlement. In 1871 Col. Haultain told Native Minister McLean that ‘The Maoris have always been loth [ie. reluctant] to part with their -
RESEARCH REPORT: Hei Tauira: Teaching and Learning for Success for Māori in Tertiary Settings
Hei Tauira: Teaching and Learning for Success for Māori in Tertiary Settings Associate Professor Janinka Greenwood & Lynne-Harata Te Aika Te Whare Wānanga o Waitaha: The University of Canterbury Final Report 28 July 2008 A Teaching Matters Forum project funded by the Ministry of Education Summary guide and reference card published by Ako Aotearoa and available at: http:/akoaotearoa.ac.nz/heitauira Greenwood & Te Aika: Hei Tauira 2 Hei Tauira literally means ‘for example, by example’. The term hei tauira is also used in weaving to show the continuation of a design or pattern that is relevant to or representative of a particular whānau, hapū or iwi from a tribal region in Aotearoa. The tauira or pattern on the front cover is one of the most recognised in Māori weaving. It is the poutama or stairway to heaven pattern, illustrating growth in knowledge and learning and reaching for the sometimes unobtainable. The word tauira is also a commonly used word for students. This is an apt title for the focus of our project, which is a series of case studies of teaching and learning excellence for Māori in tertiary settings. Greenwood & Te Aika: Hei Tauira 3 MIHI E rere taku manu kura i ngā maunga tapu! Timata i te hiku o te ika, koutou o te Te Taitokerau wānanga ka mihi. Ko ngā mahi hāpai whānau i te oranga hinengaro,i te oranga wairua me te oranga tinana, mai i Kaitaia ki Whangarei tēnā koutou! Piki ake rā ki te Tai Rāwhiti, Te Toihoukura, ngā iwi o Horouta waka, Ngā toi o neherā; ngā toi o te ao hōu; hei tā moko rangatira i uhi mai hei tauira mō ngā iwi o Aotearoa whānui! Haere tonu rā mā runga tae atu ki te rohe o Ngāti Raukawa, Te Ati Awa me Ngāti Toa Rangatira. -
He Atua, He Tipua, He Tākata Rānei: an Analysis of Early South Island Māori Oral Traditions
HE ATUA, HE TIPUA, HE TAKATA RĀNEI: THE DYNAMICS OF CHANGE IN SOUTH ISLAND MĀORI ORAL TRADITIONS A thesis submitted in partial fulfilment of the requirements for the Degree of Master of Arts in Māori in the University of Canterbury by Eruera Ropata Prendergast-Tarena University of Canterbury 2008 1 Table of Contents Acknowledgments .............................................................................................5 Abstract..............................................................................................................7 Glossary .............................................................................................................8 Technical Notes .................................................................................................9 Part One: The Whakapapa of Literature..........................................................10 Chapter 1......................................................................................................... 11 Introduction......................................................................................................12 Waitaha.........................................................................................................13 Myth and History .........................................................................................14 Authentic Oral Tradition..............................................................................15 Models of Oral Tradition .............................................................................18 The Dynamics -
Enhancing Mātauranga Māori and Global Indigenous Knowledge 1
Enhancing Mātauranga Māori and Global Indigenous Knowledge 1 Enhancing Mātauranga Māori and Global Indigenous Knowledge 2 Enhancing Mātauranga Māori and Global Indigenous Knowledge Me Mihi ka Tika Ko te kaupapa matua o tēnei pukapuka, ko te tūhono mai i ngā kāinga kōrero o te ao mātauranga Māori o te hinengaro tata, hinengaro tawhiti, ka whakakākahu atu ai i ngā mātauranga o te iwi taketake o te ao whānui. E anga whakamua ai ngā papa kāinga kōrero mātauranga Māori me te mātauranga o ngā iwi taketake, ka tika kia hao atu aua kāinga kōrero ki runga i tēnei manu rangatira o te ao rere tawhiti, o te ao rere pāmamao, te toroa. Ko te toroa e aniu atu rā hai kawe i te kupu kōrero o te hinengaro mātauranga Māori me ngā reo whakaū o ngā tāngata taketake o ngā tai e whā o Ranginui e tū atu nei, o Papatūānuku e takoto iho nei. Ko te ātaahua ia, ka noho tahi mai te toroa me Te Waka Mātauranga hai ariā matua, hai hēteri momotu i ngā kāinga kōrero ki ngā tai timu, tai pari o ngā tai e whā o te ao whānui. He mea whakatipu tātau e tō tātau Kaiwhakaora, kia whānui noa atu ngā kokonga kāinga o te mātauranga, engari nā runga i te whānui noa atu o aua kokonga kāinga ka mōhio ake tātau ki a tātau ake. He mea nui tēnei. Ko te whakangungu rākau, ko te pourewa taketake ko te whakaaro nui, ko te māramatanga o ō tātau piringa ka pai kē atu. Ka huaina i te ao, i te pō ka tipu, ka tipu te pātaka kōrero. -
E Pakihi Hakinga A
‘E PÄKIHI HAKINGA A KAI An examination of pre-contact resource management practice in Southern Te Wäi Pounamu By Jim Williams A thesis submitted for the degree of Doctor of Philosophy of the University of Otago (Te Whare Wänanga o Otägo), Dunedin, New Zealand. July 2004 ’E PÄKIHI HAKINGA A KAI is a Käi Tahu whakataukï referring to the fact that: a featureless plain, at first glance, will appear barren but when searched, by one who knows how to look and what to look for, will reveal its foods. This is a metaphor suggesting that research, too, is only likely to be productive if the data is examined by one who knows “how to look and what to look for”. ii FRONTISPIECE Ko Te Taiao i kitea ai e Kai Tahu. (He mea tuhi e Hana Merenea O’Regan, 1995). Kei te whärangi e whai ake nei te whakapapa. iii Pokohärua-te-pö = (1) Rakinui (2) = (2) Papatüänuku (1) = Takaroa Täwhirimätea Täne mä Whakapapa Atua Nä Matiaha Tiramorehu (Hock. Ms 922) te whakapapa atua kei runga ake nei, ä, koinei te tirohanga atu ki te taiao o mätou o Kai Tahu, e kitea nei kei te whärangi i mua atu nei. E toru ngä wähanga: tö Papatüänuku te mana o te whenua; tö Takaroa te mana o te moana; tö Rakinui te mana o te raki me ngä mea katoa kei waenganui. Nö Rakinui te mana o Täwhirimätea; nö Raki räua ko Papa te mana o Täne mä. Nö reira, ka kitea te ähua wahine kei raro rä, me töna tae, arä he whero.