Faculty of Māori and Indigenous Development (Te Ara Poutama)

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https://hdl.handle.net/10292/10760
The Faculty of Māori and Indegenous Development research expertise covers a broad spectrum from te reo and tikanga Māori to Māori media and multimedia. We are excited about the opportunities our expertise and unique support provides postgraduate students in these areas.

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Browsing Faculty of Māori and Indigenous Development (Te Ara Poutama) by Title

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    A 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.
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    A 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.
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    Big bananas in Kiribati
    (Te Ara Poutama, AUT University, 2015) Brown Pulu, T; Pamatatau, R
    No abstract.
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    Book Review of G. D. Smithers and B. N. Newman (eds.), Native Diasporas: Indigenous Identities and Settler Colonialism in the Americas, Nebraska, 2014, University of Nebraska Press, 509pp.
    (Te Ara Poutama - the Faculty of Maori and Indigenous Development, Auckland University of Technology, 2014-06-30) Moon, P
    It is from the growing body of literature in indigenous issues that Native Diasporas has emerged. But as the title signals, this is more than just another work surveying the already well-traversed terrain of indigenous identity. Yes, this is a key and unavoidable component, and one that surfaces in various ways in each of its fifteen chapters, but the emphasis on diasporas promises opportunities for all sorts of comparatively little-explored insights into the construct of indigeneity. The subtitle places at least some of this anticipated analysis in the context of ‘settler colonialism’, which serves as a specific reference point for the book’s content – one where, historically, the character of intercultural encounters was often at its most conspicuous and unstable.
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    Capturing the Integration of Practice-based Learning With Beliefs, Values, and Attitudes Using Modified Concept Mapping
    (Libertas Academica, 2016) McNaughton, S; Barrow, M; Warwick, B; Frielick, S
    Practice-based learning integrates the cognitive, psychomotor, and affective domains and is influenced by students’ beliefs, values, and attitudes. Concept mapping has been shown to effectively demonstrate students’ changing concepts and knowledge structures. This article discusses how concept mapping was modified to capture students’ perceptions of the connections between the domains of thinking and knowing, emotions, behavior, attitudes, values, and beliefs and the specific experiences related to these, over a period of eight months of practice-based clinical learning. The findings demonstrate that while some limitations exist, modified concept mapping is a manageable way to gather rich data about students’ perceptions of their clinical practice experiences. These findings also highlight the strong integrating influence of beliefs and values on other areas of practice, suggesting that these need to be attended to as part of a student’s educational program.
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    Clash of civilisations: Tonga and the West
    (Te Ara Poutama, the Faculty of Maori and Indigenous Development, Auckland University of Technology, 2014-06-27) Brown Pulu, TJ
    The House thanks God that the king is still in good health, and the Monarch is still in control of the affairs of the country. We thank god for the assistance to Tonga from donor countries (Lord Lasike cited in Matangi Tonga, 2011). At the first 2011 session of Tonga’s legislative assembly on June 9th the House was busy thanking god for king and aid donors, a variation to king and country, the usual saying. Tongan journalist Pesi Fonua poked fun at the country’s lawmakers by translating the parliamentary minutes into English for publication on his media website. The original Hansard transcript in the Tongan language might not have been altogether amusing, but rather, standard convention for formally addressing the monarch. However, one question that Fonua brought to light was at this time in Tonga’s history when a more democratic government was said to have taken the helm, had the hierarchal structure really changed? Furthermore, why had “donor countries” crept into the state’s salutations to the king, and which countries were Tongan politicians thinking of – Western ones or China? (Matangi Tonga, 2011). Personifying a Western-centred view of Tonga’s political system, New Zealand researcher of constitutional law Guy Powles made a brash commentary to Radio Australia. As a Palangi (white, European) observer, Powles presumptuously displayed his over-confidence in giving advice to Tonga. Claiming the Tongan “constitution does need to be studied in detail,” he felt certain “there are areas there of what one might call unfinished business.” Specifically, “the original principle hasn’t been carried through, that is the devolution of executive authority” (Powles cited in Garrett, 2014). Powles was pointing at executive powers the monarch held onto compared to the ones which were handed over to the prime minister and the national executive by constitutional amendment in 2010. Did reasonable expectation surface among the Tongan public that in the near future, all of the King’s executive authority would be delegated to the state? Or could this be read as an explicit case of the Western ego fantasising that all Pacific Island states naturally desired to remake their civilizations and sovereignty in their likeness? This essay pokes the polemics and pragmatics of Tongan civilization enacted in modern times through a distinct set of cultural values. How has the tenacity of Tongan civilization in today’s globalized world run into trouble with Western development partners – New Zealand, Australia, and America – especially when it comes to Tonga’s foreign relations? (International Business Publications, 2011).
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    Climate change blues: sustaining village life in Tonga
    (Te Ara Poutama, AUT University, 2013-12-17) Brown Pulu, TJ
    The 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?
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    Disaster politics: cyclone politicking and electioneering in the Kingdom of Tonga
    (Te Ara Poutama, Auckland University of Technology, 2014-03-04) Brown Pulu, TJ
    Entering the new year of 2014 the Kingdom of Tonga had enough to worry about; a local economy choking to near death and a finance minister sacked and replaced in a political spectacle leaving the public baffled over what went wrong between him and the Prime Minister (Fayle, 2014; Lopeti, 2014c; Fonua, 2014b). People uttered they looked forward to the end of year election tentatively set for Thursday November 27th. The 2010 register of around forty thousand voters had increased at the 2014 intake by four thousand, mostly voters who had turned the age of suffrage at twenty one years old. The chorus call from the masses was simple, vote them out. Then Cyclone Ian struck on Saturday 11 January 2014 aggravating Tonga’s money shortage. Journalist Pesi Fonua wrote “the impact on the Tongan economy of the cyclone and the salary rise for civil servants at this point of time is a matter of great concern” (Fonua, 2014a). He was right. The state and taxpayers could not afford economic recovery from Tonga’s cruellest cyclone, a symptom of climate change, let alone paying for a 5% rise in the cost of living allowance for public servants. As the national debt distress sore became inflamed the Public Service Association decided it was the right time to fight cabinet for a 22% living allowance rise because 5% was not enough (Lopeti, 2014a). This essay asks a pointed question. Leading up to the general election of November 2014, how was cyclone politicking being manoeuvred to sway the way people would vote?
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    Disaster Politics: Cyclone Politicking and Electioneering in the Kingdom of Tonga
    (Te Kaharoa: The e-Journal on Indigenous Pacific Issues, 2014-03-04) Brown Pulu, TJ
    Abstract Entering the new year of 2014 the Kingdom of Tonga had enough to worry about; a local economy choking to near death and a finance minister sacked and replaced in a political spectacle leaving the public baffled over what went wrong between him and the Prime Minister (Fayle, 2014; Lopeti, 2014c; Fonua, 2014b). People uttered they looked forward to the end of year election tentatively set for Thursday November 27th. The 2010 register of around forty thousand voters had increased at the 2014 intake by four thousand, mostly voters who had turned the age of suffrage at twenty one years old. The chorus call from the masses was simple, vote them out. Then Cyclone Ian struck on Saturday 11 January 2014 aggravating Tonga’s money shortage. Journalist Pesi Fonua wrote “the impact on the Tongan economy of the cyclone and the salary rise for civil servants at this point of time is a matter of great concern” (Fonua, 2014a). He was right. The state and taxpayers could not afford economic recovery from Tonga’s cruellest cyclone, a symptom of climate change, let alone paying for a 5% rise in the cost of living allowance for public servants. As the national debt distress sore became inflamed the Public Service Association decided it was the right time to fight cabinet for a 22% living allowance rise because 5% was not enough (Lopeti, 2014a). This essay asks a pointed question. Leading up to the general election of November 2014, how was cyclone politicking being manoeuvred to sway the way people would vote?
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    Fieldwork journals on Tonga's 2014 election: what's so funny about that?
    (Te Ara Poutama, AUT University, 2015) Brown Pulu, T
    This essay presents selected passages from the fieldwork journals of Teena Brown Pulu and Richard Pamatatau on Tonga’s 2014 election. Staged on November 27th, here was the second general election under an amended constitution intended to bring about a more democratic system of parliament and government. Woven together are interrelated factors which field researchers like us – academics who craft their written studies on encounters, observations, and conversations gathered from a specific people and place – experience and live through in day-to-day work. Highlighted in this paper are our reflections and recollections as Richard, a journalism academic, and Teena, an anthropologist, researching in the field while fielding a political climate of ordinary folks’ frustration. By this, Tongan people saw the nineteenth century class-system instituted in the 1875 constitution was fixed to the modified political structure introduced in 2010. Therefore, the thread interlacing our journal excerpts to an analysis of what is taking hold in Tongan political life is satire and wit, and how humour is manoeuvred to criticise and critique power and authority.
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    Forget China: no shark trade in Tonga - yeah right
    (Te Ara Poutama, Auckland University of Technology, 2013-12-17) Brown Pulu, TJ
    In 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?
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    Free roast pig at open day: all you can eat will not attract South Auckland Pacific Islanders to university
    (Te Ara Poutama, Auckland University of Technology, 2014-11-03) Brown Pulu, TJ
    I kid you not. This is a time in Pacific regional history where as a middle-aged Tongan woman with European, Maori, and Samoan ancestries who was born and raised in New Zealand, I teach students taking my undergraduate papers how not to go about making stereotypical assumptions. The students in my classes are mostly Maori and Pakeha (white, European) New Zealanders. They learn to interrogate typecasts produced by state policy, media, and academia classifying the suburbs of South Auckland as overcrowded with brown people, meaning Pacific Islanders; overburdened by non-communicable diseases, like obesity and diabetes; and overdone in dismal youth statistics for crime and high school drop-outs. And then some well-meaning but incredibly uninformed staff members at the university where I am a senior lecturer have a bright idea to give away portions of roast pig on a spit to Pacific Islanders at the South Auckland campus open day. Who asked the university to give us free roast pig? Who asked us if this is what we want from a university that was planted out South in 2010 to sell degrees to a South Auckland market predicted to grow to half a million people, largely young people, in the next two decades? (AUT University, 2014). Who makes decisions about what gets dished up to Pacific Islanders in South Auckland, compared to what their hopes might be for university education prospects? To rephrase Julie Landsman’s essay, how about “confronting the racism of low expectations” that frames and bounds Pacific Islanders in South Auckland when a New Zealand university of predominantly Palangi (white, European) lecturers and researchers on academic staff contemplate “closing achievement gaps?” (Landsman, 2004). Tackling “the soft bigotry of low expectations” set upon Pacific Islanders getting into and through the university system has prompted discussion around introducing two sets of ideas at Auckland University of Technology (The Patriot Post, 2014). First, a summer school foundation course for literacy and numeracy on the South campus, recruiting Pacific Islander school leavers wanting to go on to study Bachelor’s degrees. Previously, the University of Auckland had provided bridging paths designed for young Pacific peoples to step up to degree programmes (Anae et al, 2002). Second, the possibility of performing arts undergraduate papers recognising a diverse and youthful ethnoscape party to an Auckland context of theatre, drama, dance, music, Maori and Pacific cultural performance, storytelling, and slam poetry (Appadurai, 1996). Although this discussion is in its infancy and has not been feasibility scoped or formally initiated in the university system, it is a suggestion worth considering here. My inquiry is frank: Why conflate performance and South Auckland Pacific Islanders? Does this not lend to a clichéd mould that supposes young Pacific Islanders growing up in the ill-famed suburbs of the poor South are naturally gifted at singing, dancing, and performing theatrics? This is a characterisation fitted to inner-city Black American youth that has gone global and is wielded to tag, label, and brand urban Pacific Islanders of South Auckland. Therefore, how are the aspirational interests of this niche market reflected in the content and context of initiatives with South Auckland Pacific Islander communities in mind?
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    From STEM to STEAM: An Enactive and Ecological Continuum
    (Frontiers Media SA, ) Videla, R; Aguayo, C; Veloz, T
    STEM and STEAM education promotes the integration between science, technology, engineering, mathematics, and the arts. The latter aims at favoring deep and collaborative learning on students, through curricular integration in K-12 science education. The enactive and ecological psychology approach to education puts attention on the role of the teacher, learning context and socio-cultural environment in shaping lived learning experiences. The approach describes education as a process of embodied cognitive assemblage of guided perception and action. The latter process depends on the interaction of learners with digital and/or analogue learning affordances existing within the socio-technological environment. This article proposes that the scope of an enactive-ecological approach can be extended to the domain of learning science, technology, engineering, arts, and mathematics (STEAM), especially when it comes to understanding deep roots of the learning process. We first present an exhaustive literature review regarding the foundations of both the enactive and the ecological learning theories, along with their differences and key similarities. We then describe the fundamentals and latest research advances of an integrated STEAM pedagogy, followed by the notion of mixed reality (XR) as an emerging educational technology approach, offering an understanding of its current foundations and general disposition on how to understand digital immersion from ecological psychology. Next, we propose a systems theoretical approach to integrate the enactive-ecological approach in STEAM pedagogy, framed in the Santiago school of cognition attending to the interactive dynamics occurring between learners and their interaction with learning affordances existing within their educational medium, establishing that sensorimotor contingencies and attentional anchors are important to restrict sensory variety and stabilize learning concepts. Finally, we consider two empirical studies, one from Chile and the other from New Zealand, in which we demonstrate how the enactive-ecological approach built upon a systems theory perspective can contribute to understanding the roots of STEAM learning and inform its learning design.
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    Geopolitical Storymaking about Tonga and Fiji: how media fooled people to believe Ma'afu wanted Lau
    (Te Ara Poutama, the Faculty of Maori and Indigenous Development, Auckland University of Technology, 2014-07-14) Brown Pulu, TJ
    Just when Tongan Democratic Party leader ‘Akilisi Pohiva stumped the public by saying he admired Fiji’s Prime Minister Frank Bainimarama because “he has been able to make things happen and take development to the people,” the Government of Tonga’s Minister for Lands, Lord Ma’afu, came right out of the blue and trumped him (Tonga Daily News, 2014a, 2014b). Ma’afu topped Pohiva at causing public bamboozlement. By this, Pohiva was the progenitor of Tonga’s thirty year old pro-democracy movement. Why would he over romanticise about the former military commodore Frank Bainimarama, the hard-line originator of Fiji’s third coup to take place in a period of twenty eight years? Pohiva’s swinging politics from democracy in Tonga to an overthrow of democracy in Fiji baffled readers (Naidu, 2014; Graue, 2014). But Ma’afu took centre stage as the show stopper. Momentarily, people were gobsmacked and did not know what to make of him. Was Tonga’s Minister for Lands and Survey who was a senior noble in the Tu’ivakano cabinet courting mischief or dead serious? Fiji’s permanent secretary for foreign affairs Amena Yauvoli was certain, we “would just have to wait for the Tongan government’s proposal” (Tonga Daily News, 2014a). But as Tongan journalist Kalafi Moala put it, “they will be waiting for a very long time” on that geopolitical front (Moala, 2014). This essay explores the geopolitical storymaking about Tonga and Fiji instigated by Tonga Daily News publishing online that Lord Ma’afu had said, “In good faith I will propose to the Minister of Foreign Affairs in Fiji that they can have Minerva Reef and we get Lau in return” (Tonga Daily News, 2014a). The very thought of drawing up a new map instantly ignited outrage from Fijian readers. How then, might Tonga and Fiji’s argument over ownership of the Minerva Reefs play out this time around? Could the region’s geopolitical atlas ever be imagined differently when its cartography was permanently cemented to the era of Western European colonial empire? When the media fooled people to believe Lord Ma’afu wanted the Lau Islands for the Minerva Reefs, what did this signal about how news sites can manoeuver shock advertising and manipulate what politicians say to up their ratings?
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    Great-grandfather, Please Teach Me My Language
    (De Gruyter, 2017-09-26) Ka'Ai, T
    Inspired by Joshua Fishman’s lifetime dedication to the revitalisation of minority languages, especially Yiddish, this paper presents my personal story of the loss of the Māori language in my family in New Zealand/Aotearoa and our attempts to reverse this decline over several generations. The paper includes a description of several policy reforms and events in Aotearoa/New Zealand’s history and the impact of colonisation on the Māori language, which, as seen in other colonised peoples around the world, has contributed to the decline of this indigenous language. The paper also presents the mobilisation of Māori families and communities, including my own family, to establish their own strategies and initiatives to arrest further language decline and to reverse language loss in Māori families in Aotearoa/New Zealand. This article, combining story and history, should be read as a historiography of the Māori language, based on the author’s acknowledgement that other indigenous minority communities, globally, and their languages also have experienced the effects of colonisation and language loss. This article, much like a helix model, weaves together a narrative and history of Māori language loss, pain, resilience, and hope and seeks to establish that no language, because it contains the DNA of our cultural identity, should be allowed to die. A table of key landmarks of the history of the Māori language also is included.
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    He Poroporoaki ki a Te Rere Amoamo (Monte) Ohia Nā Te Wharehuia Milroy
    (Te Ara Poutama, 2008) King, JS
    I 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.
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    ‘He poroporoaki ki te rangatira nā tana irāmutu’
    (AUT University; Te Kaharoa, 2011) King, JS
    He 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.
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    The Historicity of the Doctrine of Discovery in New Zealand’s Colonisation
    (Te Ara Poutama - the Faculty of Maori and Indigenous Development, Auckland University of Technology, 2022-06-29) Moon, P
    Over the last two decades, claims that the Doctrine of Discovery (based on a 1493 papal bull) had some bearing on New Zealand’s colonisation have been gaining force in academic and popular literature, with a nexus emerging between historical and legal anal yses of its purported role in British intervention in the country from the eighteenth century. This article explores the bases for these claims, and introduces a distinction between functionalist and intentionalist approaches to interpreting Britain’s colo nisation of New Zealand as a means of contextualising and accounting for the explanatory appeal of the Doctrine as a first cause of New Zealand’s colonisation.
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    “I want to work for my people” – Towards a Specific Model for Indigenous Work-integrated Learning
    Duder, E; Foster, E; Hoskyn, K
    This paper discusses changes taking place in the delivery of work-integrated learning (WIL) in a Faculty of Māori and Indigenous Development in Auckland, New Zealand. WIL in the faculty utilized a model adopted from a business school which did not recognize key aspects of the students’ lives and expectations, in particular the strong connection that Māori students can have with their communities. Over time the nature of the WIL experience is moving to a model based on Māori values. Indigenous models must be relevant to and driven by a community’s underlying values, as many students feel primary responsibility to their community, and second to the academy. This paper is part of an ongoing reflection on how WIL placements in Te Ara Poutama at Auckland University of Technology can fulfil wide-ranging expectations of students and their communities and help develop a coherent Indigenous framework for WIL.
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    International 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.
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