The Great Fleet Tradition to Aotearoa, History in Review. Part II of II
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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. -
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. -
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. -
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. -
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;...……………………………………………. -
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 .......................................................................... -
Report to Te Rūnanga O Ngāi Tahu: Māori Educational Achievement in the Christchurch Health and Development Study
Report to Te Rūnanga o Ngāi Tahu: Māori Educational Achievement in the Christchurch Health and Development Study David M. Fergusson, Geraldine F.H. McLeod, Te Maire Tau, Angus H. Macfarlane Copyright © 2014 David M. Fergusson, Geraldine F.H. McLeod, Te Maire Tau, Angus H. Macfarlane The moral rights of the authors have been asserted. ISBN 978-0-473-27220-3 A catalogue record for this book is available from the National Library of New Zealand (Te Puna Matauranga o Aotearoa). This book is copyright. Except for the purpose of fair review, no part may be stored or transmitted in any form or by any means, electronic or mechanical, including recording or storage in any information retrieval system, without permission in writing from the publisher. The opinions expressed and conclusions drawn in this Working Paper are solely those of the authors. They do not necessarily represent the views of the Ngāi Tahu Research Centre, University of Canterbury. For further information or additional copies of the Working Paper, please contact the publisher. Ngāi Tahu Research Centre University of Canterbury Private Bag 4800 Christchurch 8140 New Zealand Email: [email protected] www.ntrc.canterbury.ac.nz Cover: Background image – from Tom Green’s notebook (c. 1860s, Christchurch, University of Canterbury, Macmillan Brown Library, Ngāi Tahu Archives, M 22.) Report to Te Rūnanga o Ngāi Tahu: Māori Educational Achievement in the Christchurch Health and Development Study AUTHORS David M. Fergusson Christchurch Health and Development Study at the University of Otago, Christchurch Geraldine F.H. McLeod Christchurch Health and Development Study at the University of Otago, Christchurch Te Maire Tau Ngāi Tahu Research Centre, University of Canterbury, Christchurch Angus H. -
Legend -Voyage from Hawaiiki
Voyage from Hawaiki The The story of Te Arawa begins in Hawaiki, the distant land of our ancestors. Our iwi (tribe) is named aer the Te Arawa waka that brought them to the shores of Aotearoa. Theirs was an epic ourney; one that took courage, skill, and powerful magic to survive. Houmaitawhi# was a chief of a tribe called Nga# %homairangi in Hawaiki. His family became embroiled in a series of con&icts which lead to the momentous decision to leave. Trouble in Hawaiki The trouble began when the powerful chief Uenuku ate Potakatawhi#, the pet dog of Houmaitawhi#. The chief)s sons Tamatekapua and Whakaturia missed their father)s pet and set out to +nd him, calling his name as they went. When they entered Uenuku)s village they were delighted to hear an answering howl , only to discover that the sound was coming from inside the belly of Uenuku. The two brothers schemed how to take revenge for this insult. They se-led on the idea of stealing kuru (breadfruit) from Uenuku)s precious tree. Night aer night, they crept up to his house on s#lts and took as much as they could carry. .ut before long, they were found out. A violent ba-le ensued. Tamatekapua)s forces won the +ght, but Houmaitawhi# told his son to seek out a peaceful life in a new land. So he began to make prepara#ons to leave Hawaiki forever. Houmaitawhi# was too old to go himself. So he appointed his son Tamatekapua leader of the e0pedi#on. The Voyage Begins A great tree was felled and the waka (canoe) was built, ready to take on the fearsome ocean waves. -
Hikairo and Te Aokapurangi
Appendix 1 Hikairo and Te Aokapurangi Early in 1823, Ngapuhi from Northland under the leadership of Hongi Hika and Te Wera Hauraki, travelled south and attacked Te Arawa specifically the people of Ngati Whakaue and Tuhourangi. This was in retaliation for the death of a Ngapuhi man named Te Paeoterangi. At this time Hikairo was paramount chief of Ngati Rangiwewehi of Awahou and these people had rallied to help members of their own waka, that is Te Arawa. Hikairo had a neice called Te Aokapurangi and this remarkable woman had been captured by Ngapuhi when they raided the east coast in 1818. She had become the wife of Te Wera Hauraki and had accompanied the war party with the hopes of saving her own people if possible. In the past Te Arawa people had taken all the canoes and safely withdrawn to the island of Mokoia if they were under attack and waited until the war parties left. This time the war parties arrived with their canoes by following small rivers that connected to the lakes and some distance of portage known locally and shared with them by a local man who had been captured some years before. This time Te Arawa was forced to fight an unequal battle because not only were they outnumbered, Ngapuhi all had firearms and Te Arawa had their traditional hand held weapons and a couple of firearms. In her great concern for her own people Te Aokapurangi appealed to her husband, Hongi Hika and the other chiefs for the lives of her people. Her eloquent plea resulted in her being given permission to go ahead to Mokoia island and tell Ngati Rangiwewehi that they were free to leave Mokoia peacefully. -
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