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1
Nikora, Linda Waimarie. „Rangatiratanga-Kawanatanga: Dealing with Rhetoric“. Feminism & Psychology 11, Nr. 3 (August 2001): 377–85. http://dx.doi.org/10.1177/0959353501011003008.
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Paora, Ropata, Teanau Tuiono, Te Ururoa Flavell, Charles Hawksley und Richard Howson. „Tino Rangatiratanga and Mana Motuhake“. AlterNative: An International Journal of Indigenous Peoples 7, Nr. 3 (Dezember 2011): 246–57. http://dx.doi.org/10.1177/117718011100700305.
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Webb, Danielle. „A Socialist Compass for Aotearoa“. Counterfutures 8 (01.03.2020): 73. http://dx.doi.org/10.26686/cf.v8i0.6362.
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In this article, I argue that both tino rangatiratanga and socialism lie at the heart of emancipatory politics in Aotearoa New Zealand. For Māori, the economy has always been a dynamic site of interaction with the state and corporate bodies, and today the Māori economy is celebrated by some as a space where tino rangatiratanga can be realised. For the most part, though, the capitalist economy has been a site of exploitation for Māori. Given the inextricable relations between capitalism and colonialism, I present the case for Māori socialism as an emancipatory response to both. To do so, I employ Erik Olin Wright’s socialist compass, a conceptual tool that points to a variety of economic pathways towards socialism. But there is a major problem with Wright’s compass: it only has three points (state power, economic power, and social power). I extend Wright’s vision for socialism by completing the compass, adding to it a much needed fourth point: tino rangatiratanga. The resulting ‘Aotearoa socialist compass’ can be used to orient us towards Māori socialism—a socialist economy in which tino rangatiratanga is realised.
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Schulte-Tenckhoff, Isabelle. „Te tino rangatiratanga : substance ou apparence ?“ Articles 23, Nr. 1 (25.11.2004): 89–114. http://dx.doi.org/10.7202/009508ar.
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Résumé Les termes de rangatiratanga (« souveraineté ») et kawanatanga (« gouvernorat ») occupent une place centrale dans le Traité de Waitangi (1840), instrument bilingue dont les deux versions officielles (anglaise et maorie) divergent significativement toutefois. Après avoir rappelé le contexte historique et juridique, l’auteure explore les champs sémantiques respectifs de kawantanga et rangatiratanga dans la double optique du droit interne et du droit international. Sur le plan interne, le débat tourne actuellement autour de l’accommodement de te tino rangatiratanga dans le cadre de l’ordre juridique néo-zélandais. Sur le plan international, le Traité de Waitangi symbolise surtout une relation de type nation-à-nation entre les Maoris et la Couronne britannique. Le lien entre ces deux niveaux d’analyse est assuré par le paradigme de l’internalisation en vertu duquel les dispositions du Traité ne sont plus vues aujourd’hui qu’à la seule luière de leur rôle en droit public interne. Il s’ensuit qu’elles ne sont justiciables que selon les termes établis par la partie étatique. Celle-ci étant juge et partie à la fois, toute possibilité de réconciliation de te tino rangatiratanga avec la souveraineté légale de la Couronne se heurte à des limites importantes.
5
Hope, Simon. „The Roots and Reach of Rangatiratanga“. Political Science 56, Nr. 1 (Juni 2004): 23–54. http://dx.doi.org/10.1177/003231870405600103.
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Manning, Suzanne. „Democracy meets rangatiratanga: Playcentre's bicultural journey 1989-2011“. History of Education Review 43, Nr. 1 (27.05.2014): 31–45. http://dx.doi.org/10.1108/her-10-2012-0033.
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Purpose – The purpose of this paper is to trace the implementation of biculturalism in the New Zealand Playcentre Federation between 1989, when a public commitment to The Treaty of Waitangi was made, and 2011, when Tiriti-based co-presidents were elected. Design/methodology/approach – The data were drawn from the Playcentre Journal and papers from Playcentre National meetings, as well as from the author's experience as a Pākehā participating in Playcentre. The events are analysed using democratic theory. Findings – Despite a willingness to encompass biculturalism, the processes of democracy as originally enacted by Playcentre hindered changes that allowed meaningful rangatiratanga (self-determination) by the Māori people within Playcentre. The factors that enabled rangatiratanga to gain acceptance were: changing to consensus decision making, allowing sub groups control over some decisions, and the adult education programme. These changes were made only after periods of open conflict. The structural changes that occurred in 2011 were the result of two decades of persistence and experimentation to find a way of honouring Te Tiriti within a democratic organisation. Social implications – The findings suggest that cultural pluralism within a liberal democratic organisation is best supported with an agonistic approach, where an underlying consensus of world view is not assumed but instead relies on a commitment by the different cultures to retaining the political association within the structure of the organisation. Originality/value – Many organisations in New Zealand, especially in education, struggle to implement biculturalism, and the findings of this study could be useful for informing policy in such organisations. This history of Playcentre continues from where previous histories finished.
7
Broughton, D., (Te Aitanga-a-Hauiti, Taranaki, Ngā, K. McBreen und (Waitaha, Kāti Māmoe, Ngāi Tahu). „Mātauranga Māori, tino rangatiratanga and the future of New Zealand science“. Journal of the Royal Society of New Zealand 45, Nr. 2 (03.04.2015): 83–88. http://dx.doi.org/10.1080/03036758.2015.1011171.
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Lockie, Georgia. „Towards decolonising constitutionalism“. Counterfutures 5 (01.06.2018): 109. http://dx.doi.org/10.26686/cf.v5i0.6398.
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2016 saw the publication of two important, but fundamentally divergent, works on Aotearoa New Zealand’s constitutional arrangements. Sir Geoffrey Palmer and Andrew Butler’s A Constitution for Aotearoa New Zealand and He Whakaaro Here Whakaumu Mō Aotearoa, the 2016 report of Matike Mai Aotearoa, the Independent Working Group on Constitutional Transformation. While Palmer and Butler’s vision is one of reforming and strengthening our current Westminster constitutional system, Matike Mai’s is one of transformational, creative change, in which there is room for tino rangatiratanga—substantive self-determination—to be realised. Here, after situating this work theoretically, I explore and contextualise these two texts as they represent, respectively, a modern ideal-typical Pākehā position on constitutionalism in Aotearoa New Zealand, and a critical, Māori constitutional discourse from which this orthodoxy can be interrogated. Through this comparison, I argue that Pākehā constitutional orthodoxy continues to talk past Māori constitutional aspirations because it fails to account for its own ideological and ontological biases, representing itself as occupying a space of reality and neutrality, rather than domination. Because this orthodoxy perceives tino-rangatiratanga claims through this lens of self-affirming bias, it perpetually misapprehends and mischaracterises these claims— as either seeking mere property and management rights (these being already constitutionally provided for), or, if something more substantial, as unrealistic, divisive, and extreme.
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Skerrett, Mere, und Jenny Ritchie. „Te Rangatiratanga o te Reo: sovereignty in Indigenous languages in early childhood education in Aotearoa“. Kōtuitui: New Zealand Journal of Social Sciences Online 16, Nr. 2 (30.06.2021): 250–64. http://dx.doi.org/10.1080/1177083x.2021.1947329.
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Taankink, Jasmine, und Hugo Robinson. „Dispossession and Gentrification in the Porirua Redevelopment“. Counterfutures 9 (07.03.2021): 97–120. http://dx.doi.org/10.26686/cf.v9.6776.
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Porirua East is currently undergoing a state-led gentrification project under the guise of ‘regeneration’. Residents of Porirua East saw what happened in other areas like Glen Innes and, anticipating this threat, formed Housing Action Porirua (HAP). Contextualising the Porirua redevelopment within a broader history of colonisation and racist exploitation, we outline the redevelopment to date and give a history of displacement and dispossession of iwi, and later migrant workers, in Porirua. We chart HAP’s struggle for the community and outline the group’s five demands for a true regeneration that honours te Tiriti o Waitangi, protects the earth, and ensures that no whānau are displaced. We urge that the expansion of state housing is a critical demand for working-class communities which, if guided by te Tiriti, also has the potential to concretely restore mana and rangatiratanga to tangata whenua.
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Tudor, Keith, Garry Cockburn, Joan Daniels, Josie Goulding, Peter Hubbard, Sheila Larsen, Brenda Levien et al. „Reflexive theory“. Ata: Journal of Psychotherapy Aotearoa New Zealand 17, Nr. 1 (30.09.2013): 27–54. http://dx.doi.org/10.9791/ajpanz.2013.03.
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Abstract
Western – and Northern – psychology and psychotherapy stand accused of an over emphasis on the individual, ego, and self (“the Self”), autonomy, and self-development. These criticisms have been made from other intellectual, cultural, social, spiritual and wisdom traditions, but may also be found in critical and radical traditions within Western thought. In this article, exponents of ten different theoretical orientations within or modalities of psychotherapy reflect on one or two key aspects of their respective theories which, together, offer a holistic conception of the person; account for family/social/cultural context; provide an understanding of the human trend to homonomy (or belonging) alongside autonomy; articulate a relational understanding of human development, attachment to and engagement with others; and emphasise spirit, group, and community. As such, these psychotherapies – and critiques of Western psychotherapy – offer a wider vision of the scope and practice of psychotherapy and its relevance in and to Aotearoa New Zealand.
Whakarāpopoto
E tū ana te whakapae, e kaha rawa ana te whakapau wā ki te takitahi a te whakaora hinengaro o te Uru me te Raki i te takitahi, te whakaī, me te whaiaro (“te Whaiaro”), tino rangatiratanga, me te whanaketanga whaiaro. I ara ake ana ēnei kūrakuraku i ētahi atu tikanga hinengaro, ahurea, hapori, wairua, me te mātauranga, engari ka kitea anō hoki i roto i ngā tikanga arohaeheanga rerekē hoki o te whakaarohanga Taiuru. Kei tēnei kōrero, ko ngā tauira o ngā ariā tekau āhua mau ki roto, ki te āhua rānei o te kaiwhakaora hinengaro e whakaata ana i tētahi, ētahi tirohanga rānei o ā rātou ake aria, ā, ngātahi e tuku ariā tapeke ana o te tangata; whakaaturanga horopaki whānau/hāpori; whakarato moohiotanga o te ia o te tangata ki te whakaōrite (whai tūrangawaewae rānei) i te taha o te tino rangatiratanga. Ki te whakapapa mātauranga whakapā ki te ira tangata, tōna whakapiri ki me te whakapiri ki ētahi atu hoki, ā, ka whakatāpua wairua, rōpū, hāpori hoki. Koia rā, ko ēnei kaiwhakaora hinengaro – paearu kaiwhakaora hinengaro o te Uru – e tuku tirohanga whānui ana o te matapae me te mahi a te kaiwhakaora hinengaro me ana whakapaanga katoa i Aotearoa nei.
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Milton, Chris. „A View of Jungian Analysis in Aotearoa New Zealand“. Ata: Journal of Psychotherapy Aotearoa New Zealand 20, Nr. 2 (30.12.2016): 129–42. http://dx.doi.org/10.9791/ajpanz.2016.12.
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This paper traces something of the Jungian presence in Aotearoa New Zealand from the late 1930s through the formal association of Jungian analysts in the late 1970s to the present day. The Jungian presence in Aotearoa New Zealand is set within the context of international Jungian thinking. A particular understanding and practice of Jungian analysis is presented. In particular, two foci: individuation and its phenomenology, along with a definition of analysis and its expression in certain dialectics. Analysis is understood as the quest for individuation, whereby one becomes the authentic and autonomous author of one’s own existence, through a professional interpersonal relationship. The analyst is understood to facilitate analysis by working out of their own autonomy, authenticity and authority — all consequences of their own individuation. Some aspects of the analytic process are described: the reductive — synthetic dialectic, the Promethean–Epimethean attitude, the presence — interpretation dialectic and the openness — loyalty to insight dialectic.
Waitara
He whai haere tā tēnei pepa i ētahi whakarerenga iho a te Hungiana arā, Jungian taunga mai i Aotearoa Niu Tīreni mai i te pito whakamutunga o ngā tau 1930s mai i ngā piringa porihanga ōkawa atu ki ngā kaitātari Hungiana i te whakamutunga o ngā tau 1970 tae noa mai ki ēnei rā. Ka poua te āta o te Hungiana i Aotearoa Niu Tīreni nei i roto i te whakaarohanga Hungiana whānui. Ka whakatauhia he momo tirohanga he momo mahi ā rātou, inā rā tōtika tonu te titiro ki ngā take e rua: te wehenga whaiaro, ōna ātanga me te aronga o te tātarihanga me tōna whakaputanga i rō ētahi matapakihanga. E mātau ana he rapunga whaiaro te tātarihanga, inā rā ka tau ki te tangata tonu te mana te rangatiratanga o tōna ake oranga mai i ngā whakapiringa ōkawa. E mātau ana mā te kaitātari e āwhina te tātaringa mai i te rapunga i tōna ake whaiaro, tōna ake mana me tōna rangatiratanga — te mutunga mai o tōna ake whaiaro. Ka whakamāramahia ētahi o ngā tirohanga o te tātarihanga: te whakamāmā — te kōrero tito, te tirohanga ā-Porometiana- ā-Epimetiana, te āta — te whakamāori kōrero me te matanui — te mau ki te whaiwhai kōrero pono.
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Masters-Awatere, Bridgette, Moana Rarere, Rewa Gilbert, Carey Manuel und Nina Scott. „He aha te mea nui o te ao? He tāngata! (What is the most important thing in the world? It is people!)“. Australian Journal of Primary Health 25, Nr. 5 (2019): 435. http://dx.doi.org/10.1071/py19027.
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This paper highlights the importance of people as a central factor in improving health for Māori (Indigenous people of New Zealand). How whānau (family) relationships, connections, values and inspiration are integral to achieving Indigenous health goals is explained. Descriptions of how community researchers, healthcare staff, consumers and academics worked together to design interventions for two health services (in the Waikato and Bay of Plenty regions) is included. Through highlighting the experiences of health consumers, the potential for future interventions to reduce the advancement of pre-diabetes among whānau is described. Evidence from the study interviews reinforces the importance of whānau and whakapapa (heritage) as enabling factors for Indigenous people to improve health. Specifically, the positive effect of whānau enhancing activities that support peoples’ aspirations of tino rangatiratanga (self-determination) in their lives when engaging with health care has been observed. This study highlights the many positives that have emerged, and offers an opportunity for taking primary health to the next level by placing whānau alongside Indigenous primary care providers at the centre of change strategies.
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Jones, Carwyn, und Taiarahia Black. „E Toru ngā Tauira mo te Hononga ki te Māori ki te Pākehā mo te Umanga Taha Ture“. Victoria University of Wellington Law Review 39, Nr. 3 (03.11.2008): 487. http://dx.doi.org/10.26686/vuwlr.v39i3.5472.
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Ki te kōrero tātau mo ngā hononga tōtika i waenganui i te Karauna me te Māori, kei te kōrero kē tātau mo te pūmautanga kaha ki te Tiriti o Waitangi. Ahakoa he aha ngā tautohe, ngā whakamārama mo te wāhanga Māori, wāhanga Pākehā o te Tiriti e pā ana ki ngā kupu “kāwanatanga” me te “sovereignty”ko te tino rangatiratanga kia noho pūmau. Ko te tino pūtake o ēnei wāhanga e rua kia āhei ngā hiahia o ngā taha ē rua, kia noho tahi mai i runga i āna tikanga, ā, kia kaua tētahi e aukati i tētahi. I te mea hoki e kuhu atu ana ngā tokorua iwi nei, Māori, Pākehā ki te rapu i te ōranga tonutanga e tū tahi ai rāua tahi. E toru ngā tauira mo te hononga ki te Māori ki te Pākehā taha ture: Taha Ture Tapa Toru ka tāea ahakoa iti nei te hononga kātahi, te Taha Tangata Whenua Ture, ko ngā tikanga ka tau mai no roto ake i te tangata whenua, kā rua, me te Taha Rua Ture kia hāngaia he taha ture mai i ngā taha ē rua.
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Lockhart, Christopher, Carla A. Houkamau, Chris G. Sibley und Danny Osborne. „To Be at One with the Land: Māori Spirituality Predicts Greater Environmental Regard“. Religions 10, Nr. 7 (13.07.2019): 427. http://dx.doi.org/10.3390/rel10070427.
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Māori, New Zealand’s indigenous population, have a unique connection to the environment (Harris and Tipene 2006). In Māori tradition, Papatūānuku is the land—the earth mother who gives birth to all things, including Māori (Dell 2017). Māori also self-define as tāngata whenua (people of the land), a status formally recognised in New Zealand legislation. Māori have fought to regain tino rangatiratanga (authority and self-determination; see Gillespie 1998) over lands lost via colonisation. Accordingly, Cowie et al. (2016) found that socio-political consciousness—a dimension of Māori identity—correlated positively with Schwartz’s (1992) value of protecting the environment and preserving nature. Yet, Māori perceptions of land also derive from spiritual associations. Our work investigated the spiritual component of Māori environmental regard by delineating between protecting the environment (i.e., a value with socio-political implications) and desiring unity with nature (i.e., a value with spiritual overtones) amongst a large national sample of Māori (N = 6812). As hypothesized, socio-political consciousness correlated positively with valuing environmental protection, whilst spirituality correlated positively with valuing unity with nature. These results demonstrate that Māori connection with the land is simultaneously rooted in spirituality and socio-political concerns.
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Ann Roche, Maree, Jarrod M. Haar und David Brougham. „Māori leaders’ well-being: A self-determination perspective“. Leadership 14, Nr. 1 (29.10.2015): 25–39. http://dx.doi.org/10.1177/1742715015613426.
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This research draws on interviews with 18 Māori leaders from various leadership positions within business, community, political and marae organisations, to garner an understanding of how their leadership roles interact with their own well-being. Analysis of interviews revealed that cross-cultural developments in self-determination theory could be gained by incorporating Māori tikanga and values into a model of well-being for Māori leaders. Largely, the principles of tino rangatiratanga (autonomy and self-determination), mana (respect and influence), whānau (extended family), whakapapa (shared history) and whanaungatanga (kin relations, consultation and engagement), were united into a model of leader well-being. This ensured that mātauranga Māori (Māori knowledge) informed our model of Māori leader well-being, while also drawing on the burgeoning Western research in the area of well-being, specifically self-determination theory. Overall, we find that similarities exist with self-determination theory and Māori tikanga and values. However, in contrast to self-determination theory, autonomy and competence are developed within relationships, which means that ‘others’ underpin Māori leaders’ well-being. From this perspective, we present a view of the psychological and well-being resources that Māori leaders draw on to guide them through complex times.
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Craig, Russell, Rawiri Taonui, Susan Wild und Lũcia Lima Rodrigues. „Accountability reporting objectives of Māori organizations“. Pacific Accounting Review 30, Nr. 4 (05.11.2018): 433–43. http://dx.doi.org/10.1108/par-11-2017-0095.
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Purpose This paper aims to highlight the accountability reporting objectives of four Māori-controlled organizations. The examples cited reflect the core values of the indigenous Māori people of New Zealand (Aotearoa) and help demonstrate how these values are manifest in the accountability reporting of Māori-controlled organizations. Design/methodology/approach Narrative sections of ten annual reports of two small and two large Maori organizations, drawn variously from their financial years ending in the calendar years 2009 to 2014, are read closely. These organizations represent diverse tribal and regional associations in terms of size, scope and structure; and in terms of the business, social and cultural activities they pursue. Findings Three core Māori values are identified: spirituality (wairuatanga); intergenerationalism and restoration (whakapapa); and governance, leadership and respect (mana and rangatiratanga). The commitment to these values and the way this commitment is reflected in accountability reports of Maori organizations, is presented. Originality/value The examples provided, and the associated discussion, should help inform reporting initiatives of organizations that are seeking better accountability in terms of their long-term engagement with indigenous communities, the environment and broader society.
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Eggleton, Kyle, Lynette Stewart und Atarangi Kask. „Ngātiwai Whakapakari Tinana: strengthening bodies through a Kaupapa Māori fitness and exercise programme“. Journal of Primary Health Care 10, Nr. 1 (2018): 25. http://dx.doi.org/10.1071/hc17068.
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ABSTRACT INTRODUCTION Activity based weight loss programmes may result in modest reductions in weight. Despite the small successes demonstrated by these interventions, there are few examples that specifically address the disparity of obesity for Māori compared to non-Māori. AIM This research highlights the results of a Kaupapa Māori fitness and exercise programme that aimed to assist mainly Māori adults, to lose weight. The programme was designed to support participants by using Māori cultural values. METHODS A Muay Thai kickboxing exercise programme was developed with community involvement. Kaupapa Māori principles underpinned the programme, such as whanaungatanga and tino rangatiratanga. Ninety-three participants were followed for at least 3 months. Participants’ blood pressure, weight, body mass index, mental wellbeing scores, and waist and hip circumferences were collected at regular intervals. Multiple linear models were used to calculate estimated changes per 100 days of the programme. RESULTS The mean duration of participation was 214 days. The estimated weight loss per participant per 100 days was 5.2 kg. Statistically significant improvements were noted in blood pressure, waist and hip circumference, systolic blood pressure and mental wellbeing. DISCUSSION The improvements in physical and mental wellbeing are thought to have stemmed, in part, from the use of Kaupapa Māori principles. The success of this programme strengthens the argument that programmes aiming to address the precursors of chronic disease need to be designed for Māori by Māori in order to reduce health inequities.
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Hotere-Barnes, Alex, Nicola Bright und Jessica Hutchings. „Reo and mātauranga Māori revitalisation: Learning visions for the future“. Set: Research Information for Teachers, Nr. 1 (01.05.2014): 7–15. http://dx.doi.org/10.18296/set.0331.
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Te reo and mātauranga Māori are linked to a distinctive Māori identity and ways of being in the world. With the majority of Māori students enrolled in English-medium schools, we face the national challenge of how to affirm and promote reo and mātauranga Māori as part of the “everyday” in educational and community life, now and in the future. This article illustrates how educators in English-medium settings can deliberately affirm, support, and promote reo and mātauranga Māori in their learning processes and programmes. This is illustrated through an imaginative 2040 scenario for reo and mātauranga Māori learning in an English-medium school. While fictitious, the scenario is underpinned by our kaupapa Māori research findings, and the future-building ideas of educationalist Keri Facer. The 2040 scenario presents an ideal picture of what a holistic and “culturally responsive” English-medium school system can be. We encourage you to seriously consider the implications of this scenario, and how your school and community can be proactive supporters of reo and mātauranga revitalisation efforts by affirming ngā moemoeā (whānau aspirations), rangatiratanga (whānau authority and autonomy), and te reo rangatira (learning and maintenance of reo Māori). Our future vision is that intergenerational use of reo and mātauranga Māori positively contribute to Māori educational wellbeing. In this vision, the education system’s role will not be alone in the centre; rather, it will be linked to a host of community of players that are committed to seeing reo and mātauranga Māori survive and thrive evermore.
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Came, Heather, D. O’Sullivan und T. McCreanor. „Introducing critical Tiriti policy analysis through a retrospective review of the New Zealand Primary Health Care Strategy“. Ethnicities 20, Nr. 3 (05.01.2020): 434–56. http://dx.doi.org/10.1177/1468796819896466.
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Background Te Tiriti o Waitangi was negotiated between the British Crown and Indigenous Māori leaders of Aotearoa New Zealand in 1840. Māori understood the agreement as an affirmation of political authority and a guarantee of British protection of their lands and resources. The Crown understood it as a cession of sovereignty. The tension remains, though legal and political developments in the last 35 years, have established that the agreement places a mandatory obligation on the Crown to protect and promote Māori health. It also requires that Māori may exercise rangatiratanga, or responsibility and authority, in relation to health policy development and implementation. Methods Te Tiriti is, then, an instrument against which health policy is justly and efficaciously evaluated. This paper introduces critical Tiriti analysis as such an evaluative method. Critical Tiriti analysis involves reviewing policy documents against the Preamble and the Articles of te Tiriti o Waitangi. The review process has five defined phases: (i) orientation; (ii) close reading; (iii) determination; (iv) strengthening practice and (v) Māori final word. Results We present a working example of critical Tiriti analysis using the New Zealand Government’s Primary Health Care Strategy published in 2001. This policy analysis found poor alignment with te Tiriti overall and the indicators of its implementation that we propose. Conclusion This paper provides direction to policy makers wanting to improve Māori health outcomes and ensure Māori engagement, leadership and substantive authority in the policy process. It offers an approach to analysing policy that is simple to use and, inherently, a tool for advancing social justice.
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Kapa-Kingi, Eru. „Kia Tāwharautia Te Mātauranga Māori: Decolonising the Intellectual Property Regime in Aotearoa New Zealand“. Victoria University of Wellington Law Review 51, Nr. 4 (17.12.2020): 643. http://dx.doi.org/10.26686/vuwlr.v51i4.6701.
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This article explores ways to decolonise aspects of the intellectual property system in Aotearoa New Zealand, primarily in respect of trade marks. It considers the seminal Wai 262 report of the Waitangi Tribunal and builds upon its findings and recommendations, while also offering new ideas of legal reform for protecting mātauranga Māori (Māori knowledge and expertise) from undue exploitation. This article also measures those ideas against the objectives and principles of the Agreement on Trade-Related Aspects of Intellectual Property Rights (TRIPS Agreement), as well as other internationally recognised rights. Essentially, this article maintains that for any mechanism to be effective in recognising and upholding the tino rangatiratanga (unqualified self-determination) of Māori over their own mātauranga, that mechanism must be founded upon the principles of tikanga Māori (Māori laws and customs), which is a notion crystallised within the Treaty of Waitangi/Te Tiriti o Waitangi. It must also find its own meaningful place in the law of New Zealand that surrounds us today. It is only in this way that the extractive and thereby oppressive binds of the western intellectual property regime can be unpicked and put aside and the tapu (high status and associated sanctity) of mātauranga can be upheld. These words are also an honouring of those who spent countless hours on the Wai 262 report. It is hoped this article gives new and much needed life to the issue of protecting mātauranga Māori, which is still as relevant today as it was then. Kei aku rangatira, kei aku tapaeru, kei aku whakaruakākā, tēnei e ngākau whakaiti nei (an acknowledgement of all those who took part in Wai 262).
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Palavi, Vasiti, Nicola Railton und Sheridan Waitai. „Collaborative Kaitiakitanga - New Joint Pathways in Guardianship“. Biodiversity Information Science and Standards 2 (15.06.2018): e26954. http://dx.doi.org/10.3897/biss.2.26954.
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Ehara taku toa i te toa takitahi Engari, he toa takitini - Success is not the work of one, but the strength of many. This metaphor encapsulates the collaborative sharing of knowledge, collections and aspirations held by communities and Museums to create new, mutually beneficial research pathway and community outcomes for all. Ngāti Kurī is descended from the founding people of the northernmost peninsula of Aotearoa - Te Hiku o Te Ika. The mana and rangatiratanga of Ngāti Kurī extends into a number of ecological biogeographically significant sites on the whenua (the land) and moana (sea) - Rangitāhua (Kermadec Islands) an international marine reserve, Manawatawhi (Three Kings Islands) a nature reserve and Te Hiku o Te Ika (mainland) including Kapowairua .There are many unique species that have been found within their rohe (territorial lands) and are important centres of endemism. Ngāti Kurī settled their treaty claim in 2014 and was a key claimant in Waitangi Tribunal claim no. 262 (WAI 262) relating to Maori intellectual property rights particularly relating to flora and fauna. Ngāti Kurī aim to reclaim, restore (knowledge and practises), revitalise and rejuvenate themselves and the environments they have inherited in the sea and on land. To realise this vision Ngāti Kurī partnered with a number of scientific partners on a "Pupuri Mauhanga o Ngāti Kurī " (species stocktake/inventory).The key objective of this project being to strengthen their kaitiakitanga - build community resilience, capacity and capability which are aligned to WAI 262 and integrated into their strategic vision - Ara Whanui (Many pathways) and Te Haumihi (ecological restoration plan) for their rohe. The resulting species lists will form the baseline data to develop strategies and tactics for the management and rejuvenation of taonga (treasured) species in their rohe. In March 2018 Ngāti Kurī partnered with Tāmaki Paenga Hira Auckland Museum to undertake a BioBlitz (https://www.landcareresearch.co.nz/science/plants-animals-fungi/bioblitz) in their rohe (territorial lands).This was part of a larger programme of work documenting biodiversity combining both scientific and Mātauranga (Maori indigenous knowledge system) approaches. This unique model aims to empower intergenerational engagement and partnership with science in the natural environment, centred around tamariki (children) and instilling the responsibility of kaitiakitanga (guardianship). The results have been highly successful through this internationally significant approach. This approach will be described with highlights of the BioBlitz and larger biodiversity programme as an example of a successful bicultural relationship.
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Sandle, Rod. „Extending What We Can Talk About“. Ata: Journal of Psychotherapy Aotearoa New Zealand 20, Nr. 1 (31.10.2016): 47–56. http://dx.doi.org/10.9791/ajpanz.2016.05.
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Spirit has often been separated from body and mind and treated as not amenable to scientific study. A big influence in this regard was Ludwig Wittgenstein who, in 1922, came to the conclusion that the language of science was not able to talk about the mystical, saying, “There is indeed the inexpressible. This shows itself; it is the mystical” (p. 90). With the development of the science of the human mind and human relationships, spirit is perhaps becoming more amenable again to study. Alexander Lowen (1988) brought the concept of “spirit” under scientific and therapeutic observation through the concept of bio-energy, working with the body as well as the mind. Donald Winnicott (1953, 1960), through the idea of transitional phenomena, placed the language of the mystical in a psychodynamic and scientific context. Alan Schore (2012) has provided a neurophysiological way of talking about how the unconscious process contributes to human development through relationship. Patanjali’s Yogasutra, compiled 2,000 years ago, covers similar ground in a way which remains useful and relevant and which helps in understanding the distinction between mind and body and spirit.
Waitara
Tēnā ia anei i te nuinga o te wā wehea ai te wairua mai i te tinana me te hinengaro, ā, meatia ai kāre e whaiwāhi hai kuapapa mātai hinengaro. I te tau 1922, ka puta te whakataunga a Ludwig Wittgenstein kāre e taea e te reo pūtaiao te kōrero mō te tūāhu, arā, ko tāna, ‘Āe ra hoki! Kāre he kupu hai whakaahua. Koianei tōna tohu atua’ (w. 90). Kua whaneke ake nei te taiao o te hinengaro me te whakawhanaungatanga, kua rata haere pea te wā wānanga wairua. Nā Alexander Lowen (1998) i mau te ariā ‘wairua’ ki raro i te tirohanga mātai hinengaro mātai haumanu mā te ariā pūngao koiora, mahiatahitia nei te tinana me te hinengaro. Nā Donald Winnicott (1953, 1960), i whakauru te reo ā-wairua ki roto i te horopaki mātauranga pūtaiao, whakahihiko hinengaro. Kua homai e Alan Schore he ara kōrerohanga mātai whaiaroaro mō te hatepenga mauri moe ki te whanaketanga o te tangata puta mai i te whakawhanaungatanga. He rite tonu te papa pōtaea e tā Patanjali Yogasutra, i whakaemihia rua mano tau ki muri, ā, e hāngai tonu ana e whai hua tonu ana hoki me te āwhina i te mātauranga whai haere i te rangatiratanga o te hinengaro te tinana me te wairua.
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Collins, Hēni. „The Meeting of Two Tides“. Ata: Journal of Psychotherapy Aotearoa New Zealand 16, Nr. 2 (17.12.2012): 217–28. http://dx.doi.org/10.9791/ajpanz.2012.20.
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Consistent with the theme of this year’s conference, “Tōna Kanohi, Kauae Moko: The Face that Turns Towards her Ancient Self”, this article includes a personal narrative about taking moko kauae, and some of the cross-cultural tensions associated with that decision within our whānau/family. It also describes my thesis Te Pūtahitanga o Ngā Tai e Rua (The Meeting of Two Tides) (Collins, 2004). The thesis aimed to provide new insights and understandings about the challenges, vulnerabilities and strengths associated with being of mixed Māori and Pākehā heritage in Aotearoa New Zealand. It was based on the life narratives of eleven men and women of dual Māori–Pākehā heritage and looked at change over time, particularly the process of seeking and developing cultural and ethnic identity strength as Māori. It acknowledged ongoing stresses and tensions; coping strategies; and described two cases in which coping strategies were overwhelmed and breakdown occurred. It considered whether a dual Māori–Pākehā ethnicity can be maintained and stabilised over time in the light of inequities and racism in society. Most participants in the thesis were high achievers in terms of education, career success and acculturation and socialisation as Māori. These factors perhaps facilitated the level of self-validation required to tolerate the stress of maintaining a dual identity position for some. The Māori cultural and political renaissance has involved defining Māori in terms of difference from Pākehā/Europeans, but this thesis explored the overlap — genetic, cultural, and social — between the two ethnic groups and provided new insights into diversity within the Māori ethnic group.
Waitara
Ōrite ki te kaupapa o tē hui o tēnei tau, “Tōna Kanohi, Kauae Moko: The Face that Turns Towards her Ancient Self”, kei roto i tēnei tuhinga he kōrero whaiaro e pā ana ki te tāmoko kauae, me ētahi o ngā maniore ahurea-whakawhitinga uru mai ki tērā whakaritenga i roto i tō mātou whānau. Ka whakaahuahia anō taku tuhinga roa ‘Te Pūtahitanga o Ngā Tai e Rua (Collins, 2004). Ko te whāinga a te tuhinga he whakarato tirohanga mātatau hou e pā ana ki ngā wero, hauaitu me ngā awe piri ki te hunga whai totorua- Māori-Pākehā i Aotearoa Niu Tīreni. I pūpū ake mai i ngā kōrero koiora ā ngā tāngata tokongahuru mā tahi heke mai i te toto Māori-Pākehā, ā, ka titiro ki ngā nekenekehanga haere o te wā, whaitika tonu I te huarahi kimihanga ā, whanaketanga o te awe ahurea, awe ahurea tuakiri Māori. E whakaaea ana e haere tonu ana ngā kōhikuhiku, ngā maniore; ngā whakahaere rautaki; ā, ka whakaatuhia ngā tauria e rua i te āpuruahangatia ngā whakahaereng rautaki, ā, ka puta te mānukanuka. I whakaarohia mēnā ka taea te pupuri te whakakōhatu i te ahurea Māori-Pākehā huri noa te wā, inā rā i te āhua o ngā rerekētanga me te aukati iwi i rō porihanga. Ko te nuinga o ngā kaituku kōrero o te tuhinga nei, he ihupuku teitei i roto i te mātauranga, te mahi, te tuakiritanga me te hāpori i roto i tōna Māoritanga. Nā ēnei whiwhinga pea i āwhinahia ai te pae o tōna whaitake-whaiaro i taea ai te hiki i te kōhukihukinga o te mau ki o rātou tuakiri rua. I te whakaaranga rangatiranga ahurea, tōrangapū Māori te whakaurunga mai o te rangatiratanga o te Māori rerekē anō ana i te iwi Pākehā/Kiritea, engari ko tā tēnei tuhinga he rangahau i te tautoro — ira, ahurea, hāpori — i waenganui i ngā rōpū tuakiri e rua, ka whakauru tirohanga hou ki te kanorautanga kai roto i te rōpū tuakiri Māori.
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Orange, Donna. „Clinical Hospitality“. Ata: Journal of Psychotherapy Aotearoa New Zealand 16, Nr. 2 (17.12.2012): 165–78. http://dx.doi.org/10.9791/ajpanz.2012.17.
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Three French philosophers of the late twentieth century devoted themselves to the discourse of hospitality: Emmanuel Lévinas, Jacques Derrida, and Paul Ricœur. Here we mine their insights for understanding of what some are calling an “ethical turn” in contemporary psychoanalysis. In particular, we consider the impossible tensions between needs and limits, responsibilities and resources, in general and in the clinical situation, and the resulting necessity for mourning. From Lévinas we hear the demand of infinite and asymmetric responsibility to the widow, the orphan and the stranger who arrives unexpectedly to interrupt our comfortable life. My response to the other — who speaks the “do not kill me” word — constitutes my subjectivity. Lévinas took up the Talmudic discussion of the story of Abraham, who welcomed the three Arab strangers into his open tent, not knowing they were angels. Lévinas considered the necessity to limit, in practical terms, the unlimited responsibility that the face of the other brings. Clinicians know well the asymmetry of responsibility, the complexities of therapeutic situations, and our own actual limits. From Derrida we have the impossibility, the necessity and the enigma of this very demand. He addressed the incompatibility between the laws of normal hospitality and the absolute law of Lévinasian hospitality, without borders. He leaves the clinician, however, with irresolvable conundrums. From Ricœur we have the challenge toward an ethics of hospitable translation. He pointed to the work of dialogic understanding as a work of memory and of mourning, a work that can never be good enough but for which we can still be grateful. This paper locates these ethical challenges within and around the clinician’s daily work, using these philosophers as reminders of the vocational aspects of a profession too often mired in the pressures to diagnose and prescribe, to evade and to murder, to totalize and to finalize. The clinician’s work of restoring human dignity is the work of hospitality that these three philosophers sought to describe. This is the work of psychotherapy as a human science.
Waitara
Tokotoru tohunga matapaki Wīwī tōmuri mai o te rautau rua tekau i ngākau nui ki te matapaki i te kaupapa manaaki: Ko Emmanuel Lévinas, ko Jacques Derrida, ko Paul Ricœur. Ka hahua o rātou aroā mō tē mea e kīia nei he “huringa matatika” e ētahi kaitātari hinengaro o te wā. Tōtika te arohanga o te taukumenga i waenga i ngā wawata me ngā here, ngā mahi tōtika me ngā rauemi putuputu tae atu hoki ki ngā wā haumanu; tōna mutunga nei me tangi. Mai i a Lévinas ka rongo tātou i te whakahau kaitiaki mutunga kore me te whāioio tāwēwē ki te pouaru, te pani me te tauhou tae ohorere mai ki te whakapōrearea i ō tātou koiora maheni. Ko te whakautu ki tērā whaiaro ka whakaputa i te kupu “kaua au e patua” taku marautanga.. Ka kapoa ake e Lévinas te matapaki Iharaira o te korero mō Āperehama, nāna nei i pōhiri ngā Arapi tauhou tokotoru ki roto i tana pūroku kāhore nei i mōhio he ānahera rātou. Ka whakaaro a Lévinas i te tika kia herea, mēnā rā ka taea, te tuku noa atu i te tikanga whakaputahia mai e te kanohi o tētahi kē. E mōhio pai ana ngā kaimahi haumanu i te rerekē o ngā mahi kaitiaki, te uaua o ngā whaioranga pūāhua, me ō tātou ake here. Mai i a Derrida ka puta mai te tino taukore, te whakatau me te rerekētanga o tēnei tono. Ka aro ake ia ki te rangiruatanga i waenga i ngā tikanga manaaki me te tikanga manaaki a Lévinasian, tepe kore. Ka whakarērea mai e ia te kaimahi haumanu ki konā pōteretere haere noa iho ai. Mai i tā Ricœur ko te wero kia aro atu ki tētahi whakamāoritanga matatika manaaki. I tohu ia ki te mahi matapaki whakamātau he mahi whakamau whakaaro, whakamau tangi, ā, he mahi e kore nei e tae ki te taumata engari ma te aha ka noho whakamoemiti tonu tātou. Kei tēnei e noho ana ēnei wero matapaki huri noa i roto i waho o te mahi o ia rā a te kaihaumanu hei huringa atu ki ēnei tohunga whaikōrero hei whakamaumahara i te taha mahi mō tētahi rōpū kaimahi ōkawa e pokea rawahia ana e te mahi ki te whakatau mate ka whakatau rongoa ki te karo ki te kōhuru, ki te tapeke ki te whakaoti. Ko te mahi a te kaimahi haumanu ki te whakahoki rangatiratanga mai te mahi manaaki e whakaahuahia nei e ēnei tohunga tokoru. Koinei te mahi o te mahi hinengaro i te ao pūtaiao tangata.
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Bargh, Maria, und Ellen Tapsell. „For a Tika Transition: strengthen rangatiratanga“. Policy Quarterly 17, Nr. 3 (23.09.2021). http://dx.doi.org/10.26686/pq.v17i3.7126.
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There is growing respect for and recognition of te ao Mäori within Aotearoa’s environmental policy and management space. However, to ensure that Aotearoa can build a better future equitably a ‘tika transition’ must be realised, wherey iwi, hapü and Mäori (the rangatiratanga sphere) and the Crown (kawanatanga sphere) exist within distinct and equal political entities, with the rangatiratanga sphere leading and governing tikanga and mätauranga Mäori policy and legislation. We examine two prominent environmental issues – sea level rise and taonga species protection – facing iwi, hapü, Mäori and the Crown, exploring the barriers, solutions and positive steps towards a ‘tika transition’ in each area. We recommend that policy and legislation include stronger instruments for shared decision making and specific funding for iwi, hapü and mana whenua to strengthen the rangatiratanga sphere. It is acknowledged that the barriers and solutions are interconnected and will rely on good relationship building and trust, power sharing and knowledge sharing, and policy and legislation that allows for and supports the rangatiratanga sphere as its own distinct space for tikanga-based governance and jurisdiction.
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Te One, Annie, und Carrie Clifford. „Tino Rangatiratanga and Well-being: Māori Self Determination in the Face of Covid-19“. Frontiers in Sociology 6 (03.02.2021). http://dx.doi.org/10.3389/fsoc.2021.613340.
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The New Zealand government has been globally praised for its response to Covid-19. Despite the global accolades, little attention has been given to the swift and innovative Māori response to Covid-19. This paper will detail some of this rapid Māori response to Covid-19 in Aotearoa New Zealand and argue the response can be understood as key examples of Māori exercising tino rangatiratanga (self-determination), independent of the government’s measures and policies. We suggest that this exploration of tino rangatiratanga during Covid-19 demonstrates central aspects of Māori well-being that move beyond a government focus on statistics as the key measure of well-being and how tikanga Māori (Māori values) are being used to develop successful responses to the global pandemic.
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Workman, Kim. „From a Search for Rangatiratanga to a Struggle for Survival - Criminal Justice, the State and Māori, 1985 to 2015. The 2015 JD Stout Lecture“. Journal of New Zealand Studies, Nr. 22 (05.07.2016). http://dx.doi.org/10.26686/jnzs.v0i22.3948.
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In this presentation, I consider not only the relationship between Māori and the state, but the response of key criminal justice agencies to the surge of Māori confidence in the 1970’s and 80’s, and desire to take control of their own destiny – the Māori renaissance as it became known. How did the Police, the prisons and the youth justice system respond to this call for rangatiratanga? How easily did it respond to the idea that Māori, far from being passive recipients of the criminal justice system, wanted a piece of the action? How well did the operational reality meld with, on the one hand, the state’s vision of a bicultural nation, and on the other, the Māori vision for a measure of autonomy, a rangatiratanga not realised in any earlier constitutional or political arrangements?
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Engels-Schwarzpaul, A. Chr (Tina), und Albert L. Refiti. „Autonomía, the vā, tino rangatiratanga and the design of space“. Strategic Design Research Journal 11, Nr. 2 (06.09.2018). http://dx.doi.org/10.4013/sdrj.2018.112.15.
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Charters, Claire. „Legitimising the State: Constitutional Reform to Recognise Rangatiratanga and Tikanga Maori“. SSRN Electronic Journal, 2016. http://dx.doi.org/10.2139/ssrn.2864101.
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Matunga, Helen, Hirini Matunga und Stephen Urlich. „FROM EXPLOITATIVE TO REGENERATIVE TOURISM: Tino rangatiratanga and tourism in Aotearoa New Zealand“. MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, Nr. 3 (Dezember 2020). http://dx.doi.org/10.20507/maijournal.2020.9.3.10.
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Palmer, Symon, O. Ripeka Mercier und Alan King-Hunt. „Towards rangatiratanga in pest management? Māori perspectives and frameworks on novel biotechnologies in conservation“. Pacific Conservation Biology, 2020. http://dx.doi.org/10.1071/pc20014.
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Fitzmaurice, Luke. „Whānau, Tikanga and Tino Rangatiratanga: What is at stake in the debate over the Ministry for Children?“ MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, Nr. 2 (29.07.2020). http://dx.doi.org/10.20507/maijournal.2019.9.2.7.
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Fitzmaurice, Luke. „Whānau, Tikanga and Tino Rangatiratanga: What is at stake in the debate over the Ministry for Children?“ MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, Nr. 2 (2020). http://dx.doi.org/10.20507/maijournal.2020.9.2.7.
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Morris, Ewan. „Banner Headlines: The Maori Flag Debate in Comparative Perspective“. Journal of New Zealand Studies, Nr. 9 (01.05.2010). http://dx.doi.org/10.26686/jnzs.v0i9.120.
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Consider these statements. On the one hand: '[H]e did not agree with flying the tino rangatiratanga flag because it argued the case of Maori sovereignty, when the Treaty was all about being equal citizens'. 'Maori enjoyed equal citizenship and did not need special treatment, either by having special Maori seats or by having a separate Maori flag fly above public venues.' 'Kiwis should come under a single flag in public places - the current ensign of New Zealand.' On the other hand: 'I can see no particular reason why we wouldn't fly a flag off the Auckland Harbour Bridge and indeed off other prominent government buildings, namely Parliament . . . We are flying a Maori flag, as just another small symbolic step forward in the partnership that was the treaty . . . New Zealanders have a sense of pride that we are doing well in race relations, that is just another step in the partnership'.
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Ramsden, Irihapeti, und Paul Spoonley. „The Cultural Safety Debate in Nursing Education in Aotearoa“. New Zealand Annual Review of Education, Nr. 3 (05.12.1993). http://dx.doi.org/10.26686/nzaroe.v0i3.1075.
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The recent debate about cultural safety highlights the distance between those who seek to retain the practices and values of a colonial past, and those who want to proceed to a post-colonial future. In the present case, the latter group have attempted to alter the education of some health professionals, nurses, by offering a critical understanding of colonial structures and their effects, and by providing an alternative that centres on ethnic sensitivity. In most respects, it has been a modest innovation in nursing education in terms of meeting the goal of tino rangatiratanga in health delivery services for iwi. But the opposition that began in 1992 in Metro Magazine and which reached something of a crescendo from mid-1993 illustrates the reluctance of important sectors of the community to even consider such modest changes an improvement. Indeed, the reverse is the case. Cultural safety has become defined as a politically inspired campaign of subversion which represents the agenda of extremism....
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Maclean, Hohepa. „He Rāngai Maomao, He Iti Pioke: Te Mauri o Pūheke“. Te Kaharoa 5, Nr. 1 (25.01.2012). http://dx.doi.org/10.24135/tekaharoa.v5i1.105.
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This presentation looks at some of the main pillars of language revitalisation suggested by Fishman et al, and how they can be transposed on to an indigenous platform. With Critical Language Awareness, Status Planning, Acquisition Planning and Implementation being the main pillars; the paper explores how these can be translated in to a Māori model.
As a reference point, I will look at my own two tribes from the northern part of New Zealand. Patukoraha and Te Whanau Moana, who have experienced severe language loss as evidenced by the depleting numbers of speakers of the reo in contexts such as marae, local meeting house, home, community events etc. A language revitalisation strategy is explored as a way to support these hapū to reverse language shift and the decline of competent speakers and return the language to its appropriate and rightful place in the cultural and social place as the essence of Māoritanga, and integral component of cultural identity.
Using both the pillars and Mātāpono Māori, Māori principles of Rangatiratanga, ownership, Whanaungatanga, kinship ties, Kaitiakitanga, guardianship, and Rāhu/Takwai, reservations, and with a base grounded in Whakapapa, genealogical ties, the symbolic nature of a Wheke, octopus (a local guardian totem) was drawn forth. With each arm representing a particular facet, this symbolism, exposes the fundamental aspect that each arm moves independently, but ultimately all ensure the survival of the octopus, relating to the proverb: “one hand washes the other, both wash the face”.
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Hamilton, Bill. „Maori Education Developments: A Maori Unionist’s View“. New Zealand Annual Review of Education, Nr. 2 (25.10.1992). http://dx.doi.org/10.26686/nzaroe.v0i2.854.
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During 1992, many hands seized the chance to paddle the Maori education waka in the primary system.The Maori community continued to establish Kura Kaupapa Maori, immersion and bilingual programmes. Schools increased the involvement of whanau in their activities and generally attempted to improve the quality of Maori education programmes.The National Maori Congress, Te Whakakotahitanga o Nga Iwi o Aotearoa, completed a report that promoted the goal of establishing iwi education authorities. Government established an inquiry into Maori education and directed officials committees to:(a) develop a bold strategy for the protection and promotion of te reo Maori; and(b) develop a comprehensive policy for Maori education.A Maori Education Group to comment on the Minister of Education’s “Vision for Education” was established. Maori government officials and others attempted to co-ordinate an effective Maori voice in education through Te Roopu Whakahaere and Te Roopu Whanui.Tino Rangatiratanga continued its work of co-ordinating, mobilising and politicising Maori in education and challenging the effectiveness of existing or proposed government education policy.Finally, in an atmosphere of government hostility towards unions, the primary teachers’ union, the New Zealand Educational Institute (NZEI) strengthened its philosophies, policies, priorities and practices by:establishing Miro Maori as an integral part of NZEI structures;giving leadership, direction and cohesion to the development of Maori education policies; andensuring that Maori views are included in the activities, developments and changes in the general education system.In putting forward a Maori unionist’s view, there is recognition that during 1992:Maori people put a lot of energy into primary education for the purpose of improving Maori achievement, revitalizing te reo me ona tikanga Maori andstrengthening Maori participation in the education of their children;NZEI, the primary teachers’ union, gave significant support to Maori education developments; andthere was a lot of government activity and stated commitment but their work lacked rigour, direction and coherency.Although many hands paddled the Maori education waka, by the end of 1992, it had made only a minor advance from where it had been in 1991. The waka tended to veer in motion from side to side, backwards and forwards and swirled around in circles rather than tracking forwards towards achieving significant goals. The Matauranga Maori waka clearly lacks strong navigational leadership, and government in particular is paddling against the tide of Maori aspirations...