31 Victoriae 1867 No 47 Maori Representation
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Cultural Value Report Arrow and Cardrona
CULTURAL VALUES REPORT Arrow River / Wakatipu Basin Aquifers Cardrona River Intellectual Property Rights This report has been prepared for Otago Regional Council on behalf of Te Rūnanga o Moeraki, Kāti Huirapa Rūnaka ki Puketeraki, Te Rūnanga o Ōtākou and Hokonui Rūnanga (Kāi Tahu ki Otago) and Te Rūnanga o Waihōpai, Te Rūnanga o Awarua and Te Rūnanga o Ōraka-Aparima (Kāi Tahu ki Murihiku). Intellectual property rights are reserved by these rūnanga. Acknowledgement The preparation of this report was undertaken with the assistance of: Te Rūnanga o Moeraki Kāti Huirapa Rūnaka ki Puketeraki Te Rūnanga o Ōtākou Hokonui Rūnanga Te Rūnanga o Waihōpai Te Rūnanga o Awarua Te Rūnanga o Ōraka-Aparima Key informants and site evaluation participants. Peter Petchey and Brian Allingham. Front Cover: The confluence of the Cardrona and Clutha rivers. Photograph: Maree Kleinlangevelsloo Version: October 2017 KTKO Ltd Prepared by: Level 1 Maree Kleinlangevelsloo 258 Stuart Street Literature Review: Rosemary Clucas PO Box 446 Reviewed By: Dunedin Te Rūnanga o Moeraki Tel: 03-477–0071 Kāti Huirapa Rūnaka ki Puketeraki Te Rūnanga o Ōtākou Hokonui Rūnaka Te Rūnanga o Awarua Te Rūnanga o Waihōpai Te Rūnanga o Ōraka-Aparima Tim Vial (KTKO Ltd) 1 Executive Summary The Arrow and Cardrona catchments and the Wakatipu Basin are highly valued by the whānau of Kāi Tahu ki Otago and Murihiku (Kāi Tahu). Ara tawhito (trails), ran through these catchments, bringing whānau into the southern lakes and rivers on their seasonal pursuit of resources. Today the rivers are used for recreation, and are valued for their landscape qualities and the species residing in them. -
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. -
Of the Trust Lands. the Longer the Prob
200 THE CONTEMPORARY PACIFIC. SPRING 1991 of the trust lands. The longer the prob to promote a series of events that lem is framed in terms ofmoney, the would make the sesquicentennial "our harder it becomes to frame it in terms year." The commission promoted the ofland. In typically American fashion, theme of unity and racial harmony money has come more and more to extensively on television and made replace the Hawaiian birthright. grants to community projects that Meanwhile, Hawaiians continue to would enhance the sense ofnational leave Hawai'i, the intended result of unity. dispossession. This was not an easy task in view of The only hopeful sign is public dis the history of colonial despoliation of approval of the agreement by a host of the Maori. For twenty years Maori sovereignty groups. One in particular, activists had targeted the government Ka Lahui Hawai'i, dogged OHA at each sponsored treaty celebrations at of its community presentations, forcing Waitangi, revealing the contradictions the question of land dispossession into between Maori and Pakeha in New open debate. Apart from critical educa Zealand society. In 1971 Nga Tamatoa, tion, however, these forums did not the young warriors, protested at succeed in overturning the settlement. Waitangi, proclaiming Waitangi Day a In the year ahead, Hawaiians will day of mourning for the loss of 63 mil need to consider strategies aimed at the lion acres ofMaori land and calling on US Congress, the Justice and Interior the government to ratify the treaty. departments, and the broader interna The government responded in 1976 by tional human rights community. -
Unsettling Recovery: Natural Disaster Response and the Politics of Contemporary Settler Colonialism
UNSETTLING RECOVERY: NATURAL DISASTER RESPONSE AND THE POLITICS OF CONTEMPORARY SETTLER COLONIALISM A DISSERTATION SUBMITTED TO THE FACULTY OF THE UNIVERSITY OF MINNESOTA BY STEVEN ANDREW KENSINGER IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DR. DAVID LIPSET, ADVISER JULY 2019 Steven Andrew Kensinger, 2019 © Acknowledgements The fieldwork on which this dissertation is based was funded by a Doctoral Dissertation Fieldwork Grant No. 8955 awarded by the Wenner-Gren Foundation for Anthropological Research. I also want to thank Dr. Robert Berdahl and the Berdahl family for endowing the Daphne Berdahl Memorial Fellowship which provided funds for two preliminary fieldtrips to New Zealand in preparation for the longer fieldwork period. I also received funding while in the field from the University of Minnesota Graduate School through a Thesis Research Travel Grant. I want to thank my advisor, Dr. David Lipset, and the members of my dissertation committee, Dr. Hoon Song, Dr. David Valentine, and Dr. Margaret Werry for their help and guidance in preparing the dissertation. In the Department of Anthropology at the University of Minnesota, Dr. William Beeman, Dr. Karen Ho, and Dr. Karen-Sue Taussig offered personal and professional support. I am grateful to Dr. Kieran McNulty for offering me a much-needed funding opportunity in the final stages of dissertation writing. A special thanks to my colleagues Dr. Meryl Puetz-Lauer and Dr. Timothy Gitzen for their support and encouragement. Dr. Carol Lauer graciously offered to read and comment on several of the chapters. My fellow graduate students and writing-accountability partners Dr. -
East Coast Inquiry District: an Overview of Crown-Maori Relations 1840-1986
OFFICIAL Wai 900, A14 WAI 900 East Coast Inquiry District: An Overview of Crown- Maori Relations 1840-1986 A Scoping Report Commissioned by the Waitangi Tribunal Wendy Hart November 2007 Contents Tables...................................................................................................................................................................5 Maps ....................................................................................................................................................................5 Images..................................................................................................................................................................5 Preface.................................................................................................................................................................6 The Author.......................................................................................................................................................... 6 Acknowledgements............................................................................................................................................ 6 Note regarding style........................................................................................................................................... 6 Abbreviations...................................................................................................................................................... 7 Chapter One: Introduction ...................................................................................................................... -
Fact Sheet 3: Maori Participation in Overseas Wars
Fact Sheet 3: Māori participation in overseas wars The South African War of 1899-1902 (often called the Boer War) was the first overseas conflict to involve New Zealand troops. New Zealanders reacted with great patriotism to the British Empire’s call to arms. Wi Pere, the MP for Eastern Māori, offered to lead a contingent of 500 Māori to South Africa, but Imperial policy officially excluded ‘natives’ from fighting. It was considered unacceptable to use non-white troops in a 'white man's' war. This did not stop a number of Māori with mixed ancestry enlisting for service under their English names. The authorities turned a blind eye to such enlistments. Māori communities also helped raise funds to support the South African war effort. A large carnival at Wellington in March 1900 was one of a number of such events. Māori entertained the audiences with haka such as 'Kikia te Poa' (Kick the Boer). When the First World War broke out in 1914 there was some division amongst Māori as to whether they should participate. The four Māori MPs supported full involvement. The MP for Northern Māori, Te Rangi Hīroa (Peter Buck), enlisted and sailed with the first Native Contingent in February 1915. Originally it was not intended that this contingent would be a fighting unit. Eastern Māori MP Āpirana Ngata believed Māori involvement would strengthen their claims for equal status with Pākehā. Other Māori opposed the war effort. Waikato leader Te Puea Hērangi questioned why Māori should fight for an Empire that had within living memory invaded, occupied and confiscated Māori land. -
The Colonial Reinvention of the Hei Tiki: Pounamu, Knowledge and Empire, 1860S-1940S
The Colonial Reinvention of the Hei Tiki: Pounamu, Knowledge and Empire, 1860s-1940s Kathryn Street A thesis submitted to Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts in History Victoria University of Wellington Te Whare Wānanga o te Ūpoko o te Ika a Māui 2017 Abstract This thesis examines the reinvention of pounamu hei tiki between the 1860s and 1940s. It asks how colonial culture was shaped by engagement with pounamu and its analogous forms greenstone, nephrite, bowenite and jade. The study begins with the exploitation of Ngāi Tahu’s pounamu resource during the West Coast gold rush and concludes with post-World War II measures to prohibit greenstone exports. It establishes that industrially mass-produced pounamu hei tiki were available in New Zealand by 1901 and in Britain by 1903. It sheds new light on the little-known German influence on the commercial greenstone industry. The research demonstrates how Māori leaders maintained a degree of authority in the new Pākehā-dominated industry through patron-client relationships where they exercised creative control. The history also tells a deeper story of the making of colonial culture. The transformation of the greenstone industry created a cultural legacy greater than just the tangible objects of trade. Intangible meanings are also part of the heritage. The acts of making, selling, wearing, admiring, gifting, describing and imagining pieces of greenstone pounamu were expressions of culture in practice. Everyday objects can tell some of these stories and provide accounts of relationships and ways of knowing the world. The pounamu hei tiki speaks to this history because more than merely stone, it is a cultural object and idea. -
Local Government on the East Coast
Local Government on the East Coast August 2009 Jane Luiten A Report Commissioned by HistoryWorks for the Crown Forestry Rental Trust 1 Table of Contents Introduction................................................................................................................................ 5 Local Government.................................................................................................................. 5 Project Brief ........................................................................................................................... 7 Statements of Claim ............................................................................................................... 9 The Author ........................................................................................................................... 11 Executive Summary ................................................................................................................. 13 Part One: The Historical Development of Local Government................................................. 27 1. Local Government in the Colonial Context: 1840-1876................................................... 28 1.1 Introduction.............................................................................................................. 28 1.2 Local Government in the Crown Colony, 1840-1852.............................................. 29 1.3 Constitution Act 1852 .............................................................................................. 35 1.4 Financing -
Māori Representation in a Shrunken Parliament
New Zealand Journal of History, 52, 2 (2018) Māori Representation in a Shrunken Parliament IN A REFERENDUM held in conjunction with New Zealand’s 2011 general election, Māori overwhelmingly supported the retention of the Mixed Member Proportional (MMP) voting system introduced in 1996. Māori support for MMP was significantly less equivocal than that of the general population.1 The extent of support is understandable. MMP brought many benefits for Māori voters, most obviously a large increase in Māori representation in Parliament.2 The bulk of Māori votes were no longer tied up in just four electorates where they could often be safely ignored. With all votes being equal, political parties had a heightened motivation to pay heed to Māori aspirations and to put forward Māori candidates. The benefits of MMP for Māori were increased through the retention of seats reserved for voters of Māori descent, along with the innovation of linking the number of such seats directly with the numbers enrolled to vote in them. In 1996 the number of Māori seats increased to five under the new rules, and further increased to seven in 2002.3 Previously the number of reserved Māori seats was fixed at four, and had been since 1867.4 New Zealand adopted MMP following a binding referendum held in 1993. In 1990 Ranginui Walker summarized some of the faults with the electoral system then in place, pointing to both historical and ongoing discrimination. Whereas the secret ballot applied in European electorates from 1870, it did not apply in Māori electorates until 1937.5 There were no Māori electoral rolls until 1949 and compulsory voter registration was not introduced for Māori until 1956. -
Manawa Whenua, Wē Moana Uriuri, Hōkikitanga Kawenga from the Heart of the Land, to the Depths of the Sea; Repositories of Knowledge Abound
TE TUMU SCHOOL OF MĀORI, PACIFIC & INDIGENOUS STUDIES Manawa whenua, wē moana uriuri, hōkikitanga kawenga From the heart of the land, to the depths of the sea; repositories of knowledge abound ______________________________________________________________________________ Te Papa Hou is a trusted digital repository providing for the long-term preservation and free access to leading scholarly works from staff and students at Te Tumu, School of Māori, Pacific and Indigenous Studies at the University of Otago, Dunedin, New Zealand. The information contained in each item is available for normal academic purposes, provided it is correctly and sufficiently referenced. Normal copyright provisions apply. For more information regarding Te Papa Hou please contact [email protected] ______________________________________________________________________________ Author: Jonathan H. A. Te Rire Title: The Dissipation of Indigeneity Through Religion Year: 2009 Item: Master of Indigenous Studies Research Report University: University of Otago http://eprintstetumu.otago.ac.nz THE DISSIPATION OF INDIGENEITY THROUGH RELIGION by Jonathan H.A. Te Rire MML MMMgt A research report submitted for the degree of Masters of Indigenous Studies at the University of Otago, Dunedin, New Zealand. Date: February 28, 2009 Abstract This thesis report examines a theory that Christianity has contributed to the dissipation of Māori culture including their form of religiosity. Pākehā missionaries preached the biblical view of one God, eventually erasing and supplanting the many gods concept of Māori spiritual beliefs. The missionaries had initiated and severed the spiritual relationships of Māori with their lands, and contributed to the disintegration of Māori society.1 This research report also studies the role of Māori ministers as leaders of the parish community as well as leadership of whānau, hapū and iwi, and the interaction of taha Māori and religion and the challenges, if any, faced by Māori clergy. -
Maori Cartography and the European Encounter
14 · Maori Cartography and the European Encounter PHILLIP LIONEL BARTON New Zealand (Aotearoa) was discovered and settled by subsistence strategy. The land east of the Southern Alps migrants from eastern Polynesia about one thousand and south of the Kaikoura Peninsula south to Foveaux years ago. Their descendants are known as Maori.1 As by Strait was much less heavily forested than the western far the largest landmass within Polynesia, the new envi part of the South Island and also of the North Island, ronment must have presented many challenges, requiring making travel easier. Frequent journeys gave the Maori of the Polynesian discoverers to adapt their culture and the South Island an intimate knowledge of its geography, economy to conditions different from those of their small reflected in the quality of geographical information and island tropical homelands.2 maps they provided for Europeans.4 The quick exploration of New Zealand's North and The information on Maori mapping collected and dis- South Islands was essential for survival. The immigrants required food, timber for building waka (canoes) and I thank the following people and organizations for help in preparing whare (houses), and rocks suitable for making tools and this chapter: Atholl Anderson, Canberra; Barry Brailsford, Hamilton; weapons. Argillite, chert, mata or kiripaka (flint), mata or Janet Davidson, Wellington; John Hall-Jones, Invercargill; Robyn Hope, matara or tuhua (obsidian), pounamu (nephrite or green Dunedin; Jan Kelly, Auckland; Josie Laing, Christchurch; Foss Leach, stone-a form of jade), and serpentine were widely used. Wellington; Peter Maling, Christchurch; David McDonald, Dunedin; Bruce McFadgen, Wellington; Malcolm McKinnon, Wellington; Marian Their sources were often in remote or mountainous areas, Minson, Wellington; Hilary and John Mitchell, Nelson; Roger Neich, but by the twelfth century A.D. -
The Whakakotahitanga Flagstaff and Its Place in New Zealand History
‘A Living Thing’: The Whakakotahitanga Flagstaff and its Place in New Zealand History VINCENT O’MALLEY The story of Hone Heke’s successful efforts in felling the flagstaff upon Maiki Hill at Kororareka four times between July 1844 and March 1845 – the fourth occasion marking the start of the Northern War between the British with their Maori allies and Heke’s followers – is widely known.1 The fate of the flagstaff after the war came to an inconclusive end at Ruapekapeka in January 1846 is, however, less appreciated. Yet the flagstaff’s subsequent history reveals just as much about the broader relationship between northern Maori and the Crown as the events upon Maiki Hill between 1844 and 1845 disclose about the breakdown in that relationship. Throughout the period between 1846 and 1857, Ngapuhi leaders at various times proposed to re-erect a flagstaff. Their suggestions met with at best lukewarm support from Crown officials, who worried that, regardless of who erected the flagstaff, the Crown would ultimately be required to defend it. Hence, when the pou kara known as Whakakotahitanga was erected on Maiki Hill in January 1858, Crown assistance was minimal. The decision to erect the new flagstaff had been made solely by northern Maori and was intended as an emblem of reconciliation and unity in the wake of the Northern War. These sentiments were scarcely reciprocated. Crown officials remained apprehensive about the strength of northern Maori ‘attachment’ to the government and feared that the flagstaff might again become a source of trouble and unrest. Later, as the government gradually gained a firmer grip over the north, such fears were put to bed.