Browsing Faculty of Māori and Indigenous Development (Te Ara Poutama) by Issue Date
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- ItemHe Poroporoaki ki a Te Rere Amoamo (Monte) Ohia Nā Te Wharehuia Milroy(Te Ara Poutama, 2008) King, JSI whakaeke a Te Wharehuia i te ope i tae atu ki runga i te marae o Waikawa i te taha o Te Rere Amoamo, arā, o Monte Ohia. I haria mai te tūpāpaku i Ōtautahi ki te marae o tana wahine. Ka mutu ngā whaikōrero a te tangata whenua, a Te Āti Awa, i roto i te wharenui, ka tū atu a Awanui Black nō Ngāti Pūkenga, te iwi o Te Rere Amoamo, ki te wāhi i ngā kōrero mō te manuhiri. Ka whai mai a Hohepa Williams, kātahi ka tū atu ai a Te Wharehuia me tana poroporoaki e whai ake nei.
- ItemTe Whakaako i Te Reo: teaching Maori using the Te Whanake collection(Te Kaharoa, 2008) Moorfield, J. C.In this article, the use of the Te Whanake textbooks and resources – a comprehensive series designed to teach Maori as a second language to adults – is evaluated. Issues of teaching methodologies, the content of the materials, the principles behind their creation, and associated themes are analysed.
- ItemTe Ha Whakawairua, Whakatinanan, i Te Matauranga Maori i Te Whare: the validation of indigneous knowledge within the university academy(Te Kaharoa, 2008) Ka'ai, T. M.This article employs a case-study approach to examine the crucial roles played by Māori Studies Departments in Universities throughout Aotearoa/New Zealand. Comparisons are drawn with similar centres of learning, teaching, and research in among other indigenous groups, and the article reveals the crucial role these departments play.
- ItemA critical reflection of ethical issues in research(Te Kaharoa, 2008) McNeill, H.This article uses the concept of matauranga as a starting point as a device for exploring concepts of Maori mental wellness. Issues of the role of culture are explored in depth, both from theoretical and application perspectives. The iwi of Tuhoe are the focus of attention in the examination of these themes.
- ItemThe emergence and evolution of urban Māori authorities: a response to Māori urbanisation(Te Kaharoa, 2008) Keiha, P. A.; Moon, P.When considering cultures and peoples in virtually any context, there can be an underlying tendency to compartmentalise these groups and make assumptions about their features and characteristics that are not necessarily borne out in practice. Nowhere is this more apparent than in the analysis of the dichotomy of traditional and modern societies presented in the writings of the American economists Walt Rostow and Neil Smelser. Rostow and Smelser both cast traditional, non-European communities as having rigid hierarchical systems, limited opportunities for social mobility, fixed limits on productive capacity, low formal educational attainment, and a generally static state of development.1 A challenge to this depreciatory portrayal was made by the Latin American economist Andre Gunder Frank, who methodically dismantled these stifling classifications of traditional societies. Frank pointed out that constructs used by Rostow and Smelser were essentially a European-imposed perception of how traditional communities operated, and ignored the substantial capacity of these commuities for development – a capacity that would only materialise if such communities were given sufficient self-determination. The debate about the perception, nature, and capacity of so-called traditional societies in the modern world has a direct bearing on the expectations and understandings of urban Maori in Aotearoa/New Zealand. This chapter explores several themes arising out of an examination of some of the social and structural aspects of Maori urbanisation. These lead to the conclusion that the emergence of Maori urban authorities are now a permanent feature in Maori society, and are an entirely legitimate form of association, in both a structural and cultural sense.
- ItemThe role of Marae in tertiary education institutions(Te Kaharoa, 2008) Ka'ai, T. M.This article explores the notion of the role of a marae in tertiary education institutions, from the experience of advocating for a new building for what was initially simply Maori Studies at Otago, which is the primary case study used in this analysis. Issues of the growth and expansion of the programmes, and the cultural argument for the type of space staff wanted and required to deliver their programmes more effectively are explored, as is the consideration of educating the broader staff network in a tertiary institution for the requirement for such a facility.
- ItemNgā Kupu Arotau - eweri tāima: Loanwords in Māori 1842-1952(Te Kaharoa, 2009) Ka'ai, T. M.; Moorfield, J. C.Māori has adopted a significant number of loanwords that have enriched the language. Following a description of the loanwords project and the database, it will be shown that words borrowed into Māori adapt to not only the phonological system but also the grammatical system of Māori. As expected, a loanword is not likely to have exactly the same connotations as the foreign word from which it has been borrowed. It may have more restricted meanings or have taken on new meanings and connotations not encompassed by the foreign word from which it is derived. A major outcome of the project has been the collection of a large database of loanwords from the Māori-language newspapers, the Paipera Tapu (the Māori Bible) and a few other 19th century sources. This database has been converted to an historical loanwords dictionary now available free online.
- ItemMaori models of mental wellness(Te Kaharoa; AUT, 2009) McNeill, HNThis article outlines the development a model of mental wellness – Te Ao Tūtahi – that encompasses the complexity of Maori existence . The objective of the proposed model was to depict the different cultural influences and experiences that have shaped Maori contemporary lifeways. The model was shaped by research into Tūhoe Kaumātua Mental Wellness undertaken in 2002 and was designed can be best described as an ontological model of mental wellness.
- ItemA chequered renaissance: the evolution of Maori society, 1984-2004(Te Kaharoa, 2009) Moon, P.This article traces aspects of the evolution of Maori society in the two decades following the Hui Taumata in 1984. Issues of language, political and self-determination, and Treaty settlements are explored for their contribution to this evolution.
- ItemInternational symposium on Māori and Indigenous Screen Production - He Whare Tapere(Te Ara Poutama, 2010)This is an overview of the International Symposium on Māori and Indigenous Screen Production held at AUT Marae, December 4-5, 2010. The Symposium provided a platform for Māori, Pasifika and other Indigenous film-makers, academics and industry leader to share their work and develop strategies for the future of indigenous screen production. International guests included: Alanis Obomsawin, Neil Diamond and Jobie Weetaluktuk from Canada, Dr. Romaine Moreton and Jenny Fraser from Australia. Prominent New Zealand film-makers and writers included Patricia Grace, Gaylene Preston, Rowley Habib, Briar Grace-Smith, Larry Parr, Sima Urale, Katie Wolfe, Whetu Fala, Rawiri Paratene, Ainsley Gardiner and over one hundred others. Academics included Dr. Rachel Wolfgramm, Dr. Ocean Mercier, Dr. Sue Abel, Professor Judith Pringle and other conducting cutting-edge research on Māori and Indigenous Screen Production. It was the first time such an august and diverse group had come together under such an umbrella.
- ItemThe Māuipreneur(Te Kaharoa, 2010) Keelan, T. J.The concept of the Māuipreneur is a metaphor that brings together two apparently unrelated domains interacting to create new meaning or insight that did not exist before the metaphor was encountered. In this case the two unrelated domains are the Māui stories of Aotearoa New Zealand and that of the entrepreneur thus creating the Māuipreneur. The Māuipreneur is the entrepreneur who seizes the opportunity created in the space left void in the movement from tapu (restricted space) to noa (unrestricted space) and through research, development and planning fills it with product. The paper presents a discussion about the Māuipreneur and explains how the theory and associated model relating to the Māuipreneur is found in the stories of the ancestor hero, Māui-Tikitiki-A-Tāranga. This paper was first presented at the Tauira-a-Māui Symposium, Te Whare Wānanga o Raukawa, Otaki, New Zealand, 11-13 November 2009.
- Item‘He poroporoaki ki te rangatira nā tana irāmutu’(AUT University; Te Kaharoa, 2011) King, JSHe kupu whakataki: I te 29 o ngā rā o Whiringa ā-nuku, 2010, i mate mai tētehi o ngā tino kaumātua nō te kāinga nei, nō Te Tahaaroa. Ko te iwi ko Waikato, ko te hapū ko Ngāti Mahuta (ki te tai hauāuru). Ko tōna marae ko Te Kōraha, ā, ko Wharetoroa Robert (Bob) Kerr tōna ingoa. He pou whakakikiwā, he teo herenga waka, he rākau tau matua nō roto tonu mai i te rohe o Tainui. I taetae atu te iti, te rahi, me kī rā, te hārakerake ki te tuku mihi, tuku poroporoaki me te whakatakoto kōrero ki te marae ātea mō te rangatira nei i te wā i takahia ai e ia te mata o te whenua.
- ItemTaku Maukura e Rere Rā(AUT University; Te Ipukarea, 2011-08-14) King, JSHe Poroporoaki ki a Tā Pāora Reeves, Te Manukura o Te Wānanga Aronui o Tāmaki Makaurau 2005-20011. Poroporoaki are eulogies, or farewell speeches to the dead, and contain beautiful language and express people’s grief. Metaphoric language and allusions to the tribal connections, geographic places of significance, traditional places that the spirits of the dead are believed to travel to, and the status and work of the deceased, are a feature of poroporoaki. For these reasons they are difficult to translate so that the full meaning is expressed in English. Poroporoaki are delivered as though the person is alive, as the belief is that the wairua (spirit) remains with the body for a time before burial.
- ItemTaku Manu Tāwhiowhio(AUT University; Tāmata Toiere, 2011-09-04) King, JSI te marama o Hakihea, i te tau 2010, i toko ake te huatau kia titoa tētehi waiata mō Tā Pāora Reeves. Nā tōna kaha ki te mahi i te ao Māori, i te ao Pākehā, ā, i te ao Atua anō hoki. E mohiotia whānuitia ana e te tī, e te tā, ehake a Tā Pāora Reeves i te tangata, he ata kē ia nō te Atua. Ko ia rā hoki te Manukura o te Wānanga Aronui o Tāmaki Makau Rau. Nō reira, he waiata tautoko tēneki waiata. He waiata whakareka hoki i ngana kupu, i ngana kōrero waiwaiā. He waiata e tiutiu atu ana ki ngā manu o te kī, kia whakapiripiri mai ki te rākau taumatua, ki reira kōrerorero ai ngā take o te wā. He pātere e takitaki haere ana i ngā tohu whenua, tohu maunga, tohu awa, tohu moana anō hoki. Kei roto tonu i ngā ingoa o ngā wāhi he kōrero hītori tāngata, he kōrero hītori whenua mō Tāmaki Makau Rau.
- ItemTe Ao Taketake(AUT University; Tāmata Toiere, 2011-10-01) King, JSKua roa tā tātou whawhai, arā, tā te ao taketake whawhai ki a tauiwi, mō te mana motuhake o te tangata. Kei roto i ngā pukapuka hītori me ngā kōrero tuku iho a ngā tūpuna te taunakitanga o ngā taukumekume, o ngā kakaritanga ki a tauiwi. I pae mai a tauiwi ki uta ki ngā takutai o ngā whenua katoa o te ao. Ko tā tauiwi mahi ki te ao taketake, he patu tikanga, he kōhuru tāngata, he raupatu whenua, ā, monemone noa. Ki ngētehi tāngata kua panoni ngā tai, kua mutu tēneki mahi, ā, kua murua ngā hara o tauiwi mā. Engari kē, ki ngētehi atu, e whakamau tonu ana i ngā kinonga a tauiwi. E patua tonutia ana ngā tikanga taketake, e raupatu whenua tonu ana a tauiwi. Heoti anō, ko te tino e whakararuraru ana i ngā mātanga mātauranga o te ao taketake, ko te kōhurutanga o te mana motuhake, ā, ko te tūrakitanga hoki o te tino rangatiratanga. He āhua kino, he whakaaro kino kua āta kuhu haere i ngā poka o te hinengaro, i ngā kokonga o te ngākau, ā, i ngā awe o te wairua. E pā kaha tonu ana tēneki āhua ki ngā tāngata o te ao taketake.
- ItemReport went to court: Tonga's parliamentary report on the Nuku'alofa reconstruction(Te Ara Poutama, Auckland University of Technology, 2013-06-07) Brown Pulu, TJChief Justice Michael Dishington Scott signed a court order in the Supreme Court of Tonga on December the 4th 2012, signifying structural reform in the South Pacific Kingdom. Whether the Kingdom of Tonga was ready or not, clued-up on what a judicial review was or not, the legal process for initiating one to get a judge to review parliamentary procedure was underway. Dishington Scott’s Supreme Court order issued by the Nuku’alofa Registry “ordered that the application for leave to apply for Judicial Review is to be heard inter parties on 23 January, 2013 at 09:00 am in Court” (Supreme Court of Tonga, 2012). The application was made by Tonga’s former Prime Minister, Feleti Sevele, and a former Minister for Transport in his cabinet, Paul Karalus. The other party, meaning the people defending themselves against the application, were six men. They were named on the court order as “Samuela ‘Akilisi Pohiva, Lord Lasike now known as Hikule’o Havea, Lord Tu’i’afitu, Dr Sitiveni Halapua, Pohiva Tu’i’onetoa, and Posesi Bloomfield” (Supreme Court of Tonga, 2012). These men were contributors to the Report of the Parliamentary Select Committee: The Nuku’alofa Development Council/Corporation and the Reconstruction of Nuku’alofa Central Business District, dated 5 June 2012 (Parliamentary Select Committee, 2012). And it was this very report of 181 pages, which had brought about Sevele and Karalus’ joint application to the Supreme Court for a judicial review. Put simply, Sevele and Karalus wanted the report quashed. What compelled the Prime Minister of Tonga Lord Tu’ivakano to call for a parliamentary select committee headed by the opposition leader and deputy to write this report? What did it allege to prompt court action from Sevele and Karalus? If there was a judicial review of the parliamentary system governing how and why the report was carried out, then what constitutional principles might come under the court’s examination? At the 2010 general election, this small island developing state was applauded by New Zealand, Australia, and the United States of America for moving to a more democratic system of parliament and government. In 2013, what did the report that went to court indicate about political climate change and how key actors in the new system measured up?
- ItemModern colonialism: dialogues with Sefita Hao’uli, Kalafi Moala, and Melino Maka(Te Ara Poutama, Auckland University of Technology, 2013-12-17) Brown Pulu, TJFor this second article in a series of four stimulated by conversations about present day Tonga, Sefita Hao’uli, Kalafi Moala, and Melino Maka discuss whether there is a Tongan frame or explanation for development. And what about concepts and practices of self-determination? How can sovereignty and self-determination be realised as a national development plan when aid donors have such a tight grip over Tonga, they shape reality in the present and prospects for the future? Linking the discussants’ ideas with the work of the late Tongan professors Futa Helu and Epeli Hau’ofa, Teena Brown Pulu examines why Tongans in the homeland state are socialised by a zealous nationalism that does not question, whose development history is this?
- ItemClimate change blues: sustaining village life in Tonga(Te Ara Poutama, AUT University, 2013-12-17) Brown Pulu, TJThe loss of small island states will affect us all. Climate change refugees will become a very serious issue for all countries. Lord Ma’af On the afternoon of December 15th 2009, Tonga’s Minister for Environment and Climate Change, Lord Ma’afu, made a passionate plea to the international press assembled at the 15th United Nations Climate Change Conference in Copenhagen, Denmark. He had a message he wanted to get out to the world. Politically, Ma’afu awoke a subconscious fear developed countries stepped around not wanting to stir and be forced to deal with. Snared in the small island uncertainty of rising sea levels was the inevitability climate change refugees might need another place to live (Bedford and Bedford, 2010; Fagan, 2013). Where would they go? Who would take them in? What countries would help the Pacific Islands? Despite sociologists and political scientists documenting the failure of global governance to deliver a legally binding agreement for controlling climate change (Giddens, 2009; Held and Hervey, 2009; Fisher, 2004), alternatives put forward have not been taken up. What other methods for governing over bad weather are there? (Goldin, 2013). And how is village life in Tonga coping with climate blues?
- ItemRethinking development in Tonga: dialogues with Sefita Hao’uli,vKalafi Moala, and Melino Maka(Te Ara Poutama, Auckland University of Technology, 2013-12-17) Brown Pulu, TJAcknowledging the work of the late Tongan professors, Futa Helu and Epeli Hau’ofa, this is the first in a series of four articles. Teena Brown Pulu revisits Helu’s criticism of development in Tonga by framing interview conversations with Sefita Hao’uli, Kalafi Moala and Melino Maka in a Hau’ofa-styled narrative that draws on satire and tongue-in-cheek prodding as a form of criticism. This is Tongan storytelling with a critical edge which will leave the reader much clearer about the convoluted circumstances and unpredictable politics driving development and democracy in the Kingdom of Tonga.
- ItemForget China: no shark trade in Tonga - yeah right(Te Ara Poutama, Auckland University of Technology, 2013-12-17) Brown Pulu, TJIn the South Pacific winter of 2013, Michael Brassington reported from Tonga that “China is now the South Pacific’s most valued VIP.” The Australian journalist was interviewing Pesi Fonua, longstanding Tongan publisher who commented: “They are definitely calling the shots. Whatever they want they can negotiate or take it.” Referring to China, he ranked this regional power as a twenty first century precursor for South Seas debt, diplomacy, and indebtedness. By Fonua’s description China was the debt stress killer. In 2014, Tonga would start repaying Chinese soft loans worth 40% of the country’s gross domestic product (GDP) spent on buildings, wharfs, bridges, roads. Ordinary people in this small island developing state were worried the government might default on loan payments. Then what would happen? Would China own Tonga? What have Pakeha New Zealanders’ perceptions of Pacific Islanders got to do with any of this? Reconfiguring South Pacific relations with China as a contending power sparked off anxiety for the United States, Australian, and New Zealand governments. The question was how did political unease shape strategies to control the region? For Tonga’s national affliction of debt distress, did New Zealand’s regional engagement consider how an age old attitude towards Pacific Islanders weighed down this country’s excess baggage carried over from the 19th and 20th centuries, nudging them closer to China?