Academic literature on the topic 'Kai Tahu (New Zealand people)'
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Journal articles on the topic "Kai Tahu (New Zealand people)"
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CROSSAN, DIANA, DAVID FESLIER, and ROGER HURNARD. "Financial literacy and retirement planning in New Zealand." Journal of Pension Economics and Finance 10, no. 4 (October 2011): 619–35. http://dx.doi.org/10.1017/s1474747211000515.
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AbstractWe compare levels of financial literacy between the general adult population of New Zealand, people of Māori ethnicity, and people of Ngāi Tahu, a Māori tribe that is providing financial education to its members. While the level of financial knowledge of Māori people is generally lower than for non-Māori (controlling for demographic and economic factors), there is little difference between the financial knowledge of the people of Ngāi Tahu and other New Zealanders. Moreover, we find that financial literacy is not significantly associated with planning for retirement. This could reflect the dominant role of New Zealand's universal public pension system in providing retirement income security.
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Barr, Tremane Lindsay, John Reid, Pavel Catska, Golda Varona, and Matt Rout. "Development of indigenous enterprise in a contemporary business environment – the Ngāi Tahu Ahikā approach." Journal of Enterprising Communities: People and Places in the Global Economy 12, no. 4 (September 3, 2018): 454–71. http://dx.doi.org/10.1108/jec-05-2016-0014.
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Purpose Tribal economic development in post-settlement era Aoteroa/New Zealand has opened up opportunities for Maori to invest in the sustainable commercial utilisation of their traditional economic resources. Mahinga kai (traditional food and food sources) has always been at the heart of the Maori tribe Ngāi Tahu’s spiritual, cultural, social and economic existence. The purpose of this research is to revitalise mahinga kai enterprise through the commercial development of traditional and contemporary food and food resources in a culturally commensurate manner. Design/methodology/approach Participant action research theory and practice were used by researchers from Toitū Te Kāinga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by a Kaupapa Maori philosophy of respect and empowerment of the participants’ needs. Findings The development of the Ahikā Kai Indigenous business system shows that competitive advantage can be created for Indigenous businesses and enterprises through a four-pronged strategy based around: first, human rights that empower tribal members; second, product differentiation based on cultural principles; third, an internal accreditation system to help verify the ethical credibility of the products; and fourth, lowering producer costs through website marketing and direct-to-consumer selling. Originality/value This research adds to a growing (yet still evolving) body of literature on Indigenous entrepreneurship and the role of voluntary certification in Indigenous business development. The Ahikā Kai business system is an original world first for this type of Indigenous development based on creating a competitive advantage for multiple independent enterprises while maintaining the core integrity of its cultural brand and its operations.
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Boast, Richard P. "Te Wai Pounamu: The Greenstone Island: A History of Southern Maori during the European Colonization of New Zealand." Victoria University of Wellington Law Review 24, no. 2 (July 1, 1994): 229–30. http://dx.doi.org/10.26686/vuwlr.v24i2.6241.
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This article is a book review of HC Evison Te Wai Pounamu: The Greenstone Island: A History of Southern Māori during the European Colonization of New Zealand (Aoraki Press, Wellington and Christchurch, 1993). Evison was a Dunedin-based historian who has devoted much of his life to recording the history of the Ngāi Tahu people of the South Island. This book takes a broader approach, studying the southern Māori people on a scale that had been previously unseen. Boast argues that the book was the most comprehensive account available of the "deed" or "McLean era" transactions which typified land alienation in the period 1840-65 (between the Treaty of Waitangi and the establishment of the Native Land Court). Boast also argues that the book would have been more interesting had Evison used the Ngāi Tahu material to illuminate some of the contemporary debates among scholars as to why Māori sold so much land in the Native Land Court era. However, Boast concludes that Evison's book is an excellent and comprehensive resource specialising in southern Māori.
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Selak, Vanessa, Tereki Stewart, Yannan Jiang, Jennifer Reid, Taria Tane, Peter Carswell, and Matire Harwood. "Indigenous health worker support for patients with poorly controlled type 2 diabetes: study protocol for a cluster randomised controlled trial of the Mana Tū programme." BMJ Open 8, no. 12 (December 2018): e019572. http://dx.doi.org/10.1136/bmjopen-2017-019572.
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IntroductionType 2 diabetes mellitus (T2DM) and its complications are more common among Māori and Pacific people compared with other ethnic groups in New Zealand. Comprehensive and sustained approaches that address social determinants of health are required to address this condition, including culturally specific interventions. Currently, New Zealand has no comprehensive T2DM management programme for Māori or Pacific people.Methods and analysisThe Mana Tū programme was developed by a Māori-led collaborative of primary healthcare workers and researchers, and codesigned with whānau (patients and their families) in order to address this gap. The programme is based in primary care and has three major components: a Network hub, Kai Manaaki (skilled case managers who work with whānau with poorly controlled diabetes) and a cross-sector network of services to whom whānau can be referred to address the wider determinants of health. The Network hub supports the delivery of the intervention through training of Kai Manaaki, referrals management, cross-sector network development and quality improvement of the programme. A two-arm cluster randomised controlled trial will be conducted to evaluate the effectiveness of the Mana Tū programme among Māori, Pacific people or those living in areas of high socioeconomic deprivation who also have poorly controlled diabetes (glycated haemoglobin, HbA1c, >65 mmol/mol (8%)), compared with being on a wait list for the programme. A total of 400 participants will be included from 10 general practices (5 practices per group, 40 participants per practice). The primary outcome is HbA1c at 12 months. Secondary outcomes include blood pressure, lipid levels, body mass index and smoking status at 12 months. This protocol outlines the proposed study design and analysis methods.Ethics and disseminationEthical approval for the trial has been obtained from the New Zealand Health and Disability Ethics Committee (17/NTB/249). Findings will be presented to practices and their patients at appropriate fora, and disseminated widely through peer-reviewed publications and conference presentations.Trial registration numberACTRN12617001276347; Pre-result.
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Barber, Simon. "In Wakefield’s laboratory: Tangata Whenua into property/labour in Te Waipounamu." Journal of Sociology 56, no. 2 (January 6, 2020): 229–46. http://dx.doi.org/10.1177/1440783319893522.
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This article follows the alchemical political economy of Edward Gibbon Wakefield for whom Kāi Tahu whenua served as a laboratory. Wakefield’s clever formula for the transubstantiation of an incendiary social situation in Britain into new terrain for capital was designed to secure the transplantation of English economic and social relations to the colonies to ensure the persistence of a landless class compelled to sell their labour for wages. Ingeniously, the transport of that labour to the colonies was to be paid for by the market in land in the new colony: Kāi Tahu would be made to fund their own colonisation. I track the fate of capital’s settler dream for ready land and labour as it was brought into being by the New Zealand Company, subsequently taken over by the Crown, and as it continues into our present. The argument is divided into two parts. The first is the classical moment of primitive accumulation, clearing people from the land to provide a market in land and labour, ‘legal’ dispossession, and commodification. The second is the more recent continuation of the initial processes of dispossession and commodification as these assert themselves in processes of redress and as they are expressed in the corporatisation of Ngāi Tahu.
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Joyce, Janine, and Hine Forsyth. "It’s a Matter of Trust: Ngāi Tahu Democratic Processes and Māori Pākehā Research Partnership." International Journal of Qualitative Methods 21 (January 2022): 160940692211179. http://dx.doi.org/10.1177/16094069221117986.
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The Ngāi Tahu indigenous Māori community of Aotearoa/New Zealand successfully maintained 150 years of legal grievance against the British Crown following the signing of the Treaty of Waitangi and colonization. The importance of women leaders, the guiding role of elders, the long-term commitment to intergenerational health for all tribal members, the democratic processes in the current context for Ngāi Tahu iwi within Aotearoa and engagement with the legal system was crucial in building towards a post-conflict society. Alongside this there were and are creative empowerment processes that nourished cultural vitality. This paper shares a ‘conversational exchange’ about the processes that occurred after Treaty of Waitangi settlement was reached, as the tribe stepped into the challenge of navigating the complicated additional corporate, bureaucratic, governance, and legal structures. The eldest Māori woman from Ōtākou Marae, Te Waipounamu (South Island), describes her experience of listening to the old people, going to tribal hui (meetings) and creating support and services in the Māori community. Her words, presented in full, modelling innovative methodology that prioritises the role of transparent Southern Māori and Pākehā conversation in a post-settlement environment. The relationship of trust between the authors, representing two cultures with a history of colonization, grew over several decades of shared discussion, cultural supervision and listening. Our kōrero (conversation) begins with one question: What are the effects of democracy on sustainable culture and community?
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Joyce, Janine, and Hine Forsyth. "It’s a Matter of Trust: Ngāi Tahu Democratic Processes and Māori Pākehā Research Partnership." International Journal of Qualitative Methods 21 (January 2022): 160940692211179. http://dx.doi.org/10.1177/16094069221117986.
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The Ngāi Tahu indigenous Māori community of Aotearoa/New Zealand successfully maintained 150 years of legal grievance against the British Crown following the signing of the Treaty of Waitangi and colonization. The importance of women leaders, the guiding role of elders, the long-term commitment to intergenerational health for all tribal members, the democratic processes in the current context for Ngāi Tahu iwi within Aotearoa and engagement with the legal system was crucial in building towards a post-conflict society. Alongside this there were and are creative empowerment processes that nourished cultural vitality. This paper shares a ‘conversational exchange’ about the processes that occurred after Treaty of Waitangi settlement was reached, as the tribe stepped into the challenge of navigating the complicated additional corporate, bureaucratic, governance, and legal structures. The eldest Māori woman from Ōtākou Marae, Te Waipounamu (South Island), describes her experience of listening to the old people, going to tribal hui (meetings) and creating support and services in the Māori community. Her words, presented in full, modelling innovative methodology that prioritises the role of transparent Southern Māori and Pākehā conversation in a post-settlement environment. The relationship of trust between the authors, representing two cultures with a history of colonization, grew over several decades of shared discussion, cultural supervision and listening. Our kōrero (conversation) begins with one question: What are the effects of democracy on sustainable culture and community?
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Lythberg, Billie, and Dan Hikuroa. "How Can We Know Wai-Horotiu—A Buried River? Cross-cultural Ethics and Civic Art." Environmental Ethics 42, no. 4 (2020): 373–90. http://dx.doi.org/10.5840/enviroethics202042434.
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The complex interactions and ruptures between contemporary settler colonialism, environmental ethics, and Indigenous rights and worldviews often emerge in projects of civil engineering. The continued capture, control and burial of natural water courses in Aotearoa-New Zealand is a case in point, and exemplifies a failure to stay abreast of evolving understandings and renewed relationships we seek with our waterways, our ancestors. Wai-Horotiu stream used to run down what is now Queen Street, the main road in Auckland, Aotearoa-New Zealand’s largest city. Treasured by Māori as a source of wai (water) and mahinga kai (food), it is also the home of Horotiu, a taniwha or ancestral guardian—a literal ‘freshwater body’. However, as Tāmaki-Makaurau transitioned into Auckland city, Wai-Horotiu became denigrated; used as an open sewer by early settlers before being buried alive in the colonial process. How, now, can we know this buried waterway? Te Awa Tupua Act 2017 that affords the Whanganui River juristic personality and moral considerability offers one possible solution. It acknowledges that waterways, incorporating all their physical and metaphysical elements, exist in existential interlinks with Māori as part of their whakapapa (genealogical networks). This paper asks, can a corresponding and appropriate ethics of association and care be fostered in and expressed by the political descendants of British settlers (Pākehā) and later immigrants who live here under the auspices established by Te Tiriti o Waitangi in 1840? Here is a conversation between a Māori earth systems scientist and a Pākehā interdisciplinary scholar. Where Hikuroa speaks from and to direct whakapapa connections, beginning with pepeha, Lythberg’s narrative springboards from public art projects that facilitate more ways of knowing Wai-Horotiu. Together, we contend that a regard for Indigenous relationships with water can guide best practice for us all, and propose that creative practices can play a role in attaching people to place, and to waterways.
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McClean, Robert. "Making Wellington: earthquakes, survivors and creating heritage." Architectural History Aotearoa 9 (October 8, 2012): 55–66. http://dx.doi.org/10.26686/aha.v9i.7296.
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Landing at Te Whanganui a Tara in 1840, New Zealand Company settlers lost no time to construct the "England of the South" using familiar building materials of brick, stone, clay and mortar. Within months of settling at Pito-one (Petone), the newly arrived people not only experienced earthquakes, but also flooding of Te Awa kai Rangi (Hutt River). Consequently, the original plan to build the City of Britannia at Pito-one was transferred to Lambton Harbour at Pipitea and Te Aro.
The construction of Wellington was severely disrupted by the first visitation occurring on 16 October 1848 when the Awatere fault ruptured releasing an earthquake of Mw 7.8. The earthquake sequence, lasting until October 1849, damaged nearly all masonry buildings in Wellington, including newly constructed Paremata Barracks. This event was soon followed by the 2nd visitation of 23 January 1855. This time it was a rupture of the Wairarapa fault and a huge 8.2 Mw earthquake lasting until 10 October 1855.
Perceptions of buildings as "permanent" symbols of progress and English heritage were fundamentally challenged as a result of the earthquakes. Instead, the settlers looked to the survivors – small timber-framed buildings as markers of security and continued occupation. A small number of survivors will be explored in detail – Taylor-Stace Cottage, Porirua, and Homewood, Karori, both buildings of 1847 and both still in existence today. Also the ruins of Paremata Barracks as the only remnant of a masonry structure pre-dating 1848 in the Wellington region. There are also a few survivors of 1855 earthquake including Christ Church, Taita (1854) and St Joseph's Providence Porch, St Mary's College, Thorndon (1852). There are also the post-1855 timber-framed legacies of Old St Paul's Cathedral (1866), Government Buildings (1876) and St Peter's Church (1879). Improved knowledge about the historical evolution of perceptions of heritage in Wellington as a result of past earthquake visitations can help inform public education about heritage values, how to build today and strengthen existing buildings in readiness for future earthquake visitations.
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Adams, Sue. "“New Zealand Nurses: Caring for Our People 1880-1950”: An Interview With Author Pamela Wood." Nursing Praxis in Aotearoa New Zealand 39, no. 1 (May 12, 2023). http://dx.doi.org/10.36951/001c.75238.
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New Zealand nurses: Caring for our people 1880-1950, published in 2022 by Otago University Press, is authored by Pamela Wood, a nurse and historian. This article provides insight into the structure and content of the book, acknowledging its value in recording the history, proactive leadership, and practice of modern nursing as instigated by the British nursing diaspora. The book is carefully researched and engagingly written. It is explicitly limited to ‘modern’ nursing, drawing on written evidence published and archived within the colonial systems. The article draws on a conversation between Wood and Adams, both tauiwi (non-Māori) academics, exploring challenges, innovations, and paradigms of care at a time when colonising processes had already deeply harmed Māori communities. Rural, district, and Plunket nursing evolved with an intent to improve health outcomes, particularly for impoverished and underserved people; nurses practiced autonomously in isolated areas, engaging collaboratively with communities; and nurse leaders were politically active and determined implementers of change. While some stories from Māori nurses have been recorded, the voice and histories of Māori, te ao Māori (Māori worldview), and mātauranga Māori (Māori knowledge) is absent. It is time we redressed this omission, to give effect to Te Tiriti o Waitangi, and rewrote the future of nursing in Aotearoa New Zealand. Te reo Māori translation “New Zealand nurses: Caring for our people 1880-1950”: He uiuinga i te kaituhi i a Pamela Wood Ngā Ariā Matua Ko New Zealand nurses: Caring for our people 1880-1950, tētahi pukapuka i whakaputaina i te tau 2022 e Otago University Press, ā, ko te kaituhi ko Pamela Wood, he tapuhi, he kaituhi tātai kōrero. Tā tēnei tuhinga he hora māramatanga ki te takoto me ngā kai o roto i te pukapuka, e whakamihi nei ki āna hua mō te takutaku i ngā tātai kōrero, i ngā mahi hautū kakama a ōna kaiarataki, me ngā mahi tapuhi o te ao hou, i takea mai i ngā toronga o te ao tapuhi o Peretania ki ao whānui. He mea āta rangahau tēnei pukapuka, he tino pai hoki te āhua o te tuhi. Ahakoa ērā āhuatanga, kua whakawhāititia ki ngā mahi tapuhi ‘o te ao hou’ anake, me te koutu i ngā rangahau, i whakawhatatia hoki i roto i ngā pūnaha o ngā kāwanatanga tāmi whenua o tāwāhi. I takea mai te tuhinga i tētahi kōrerorero i waenga i a Wood rāua ko Adams, nō tauiwi ēnei mātanga rangahau, e tūhura ana i ngā pīkauranga, i ngā auahatanga, me ngā ritenga taurima tangata i te wā kua tino nui ngā wharanga o ngā mahi tāmi iwi ki ngā hapori Māori. I tupu mai ngā mahi tapuhi ā-tuawhenua, ā-takiwā, Plunket hoki i runga i te hiahia kia whakapikia ngā putanga hauora, otirā mō te hunga rawakore, te hunga kua wareware te tino aronga; i mahi ngā tapuhi i ngā rohe pāmamao, i mahi tahi me ngā hapori i runga i te wairua pāhekoheko; ā, i te kaha tonu ngā mahi tōrangapū o ngā tapuhi, he kaha ki te panoni tikanga. Ahakoa kua tuhia ētahi o ngā pūrākau a ngā tapuhi Māori, kei te ngaro te reo me ngā tātai kōrero o te tangata Māori, o te ao Māori me te mātauranga Māori i konei. Kua tae tātou ki te wā hei whakatika i tēnei korenga, kia whakatinanatia Te Tiriti o Waitangi, kia tuhia houtia hoki ngā mahi tapuhi i Aotearoa. Ngā kupu matua: arotake pukapuka, tāmi iwi, tātai kōrero tapuhi, hauora tuawhenua, tiaki toiora ā-whenua
Dissertations / Theses on the topic "Kai Tahu (New Zealand people)"
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Goodwin, David Pell, and n/a. "Belonging knows no boundaries : persisting land tenure custom for Shona, Ndebele and Ngai Tahu." University of Otago. Department of Surveying, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080807.151921.
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Aspects of customary land tenure may survive even where formal rules in a society supersede custom. This thesis is about persisting custom for Maori Freehold land (MFL) in New Zealand, and the Communal Areas (CAs) of Zimbabwe. Three questions are addressed: what unwritten land tenure custom still persists for Ngai Tahu, Shona and Ndebele, what key historical processes and events in New Zealand and Zimbabwe shaped the relationship between people and land into the form it displays today, and how do we explain differences between surviving customary tenure practices in the two countries? The research was based on in-depth interviews.
A key difference between the two countries was found to lie in the type and degree of security available over the years to Maori and Shona/Ndebele. Roots of security were found in the substance of the founding treaties and concessions, and thereafter in a variety of other factors including the help (or lack of it) offered by the law in redressing grievances, the level of intermarriage between settler and autochthon, the differing security of land rights offered in urban centres in the respective countries, demographic factors and the availability of state benefits. This research finds that greater security was offered to Maori than to Shona and Ndebele, and that this has reduced the centrality of customary practices with regard to land.
The research found that, in Zimbabwe, tenure security in the CAs is still underwritten by communities and that significant investment is still made in both living and dead members of those communities. Another finding is that land custom has adapted dynamically to meet new challenges, such as urban land and CA land sales. In New Zealand, investment in groups that jointly hold rights in MFL has, to some extent been eclipsed by the payment of rates and the availability of services (e.g. state-maintained boundary records and law enforcement mechanisms) and of benefits (e.g. superannuation, disability and unemployment). Land and community are not as closely linked to survival as they were in the past and, for many, they have come to hold largely symbolic value and less practical significance. Overall, it is the pursuit of security and �belonging� that have been the greatest influences on customary land tenure practices in the long term.
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Strack, Michael S., and n/a. "Rebel rivers : an investigation into the river rights of indigenous people of Canada and New Zealand." University of Otago. School of Surveying, 2008. http://adt.otago.ac.nz./public/adt-NZDU20081217.163025.
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In Canada and New Zealand there are increasing calls for recognition of aboriginal rights which previously were ignored or denied because of the application of English law to concepts of property rights and ownership. English legal principles are vitally important in Canadian and New Zealand society, but there has always been room for local adaptations which could have recognised the existing practices and rights of the indigenous peoples.
The English law makes various assumptions about ownership of rivers, dividing them into bed, banks and water, and applying various tests of adjoining occupation, tidalness and navigability to determine rights. Aboriginal property rights have been guaranteed and protected by various mechanisms such as government policy, treaty, and the courts, but there is uncertainty about the status of rivers. The form of the survey definition of reserves and rivers is also fundamental to how property rights may be determined. This thesis examines the situation of rivers in Canada and New Zealand through common law, treaty provisions and through what is now, a developing body of applicable and recognised customary/Aboriginal law. From these three legal foundations, a case study approach focuses on the practical situation of the Siksika people on the Bow River in southern Alberta, and the Kai Tahu on the Taieri River in Otago.
This investigation concludes that there are various legal mechanisms by which indigenous people may claim rights to the rivers with which they have a relationship; by resorting to English common law principles; by applying new and developing conceptualisations of customary and aboriginal rights doctrines; by appealing to tribunals examining treaty agreements; or by direct negotiation with the Crown. All of these processes require evidence of past and current relationships, use and occupation of rivers by the indigenous claimants. Current undisputed possession and control may be a satisfactory outcome, but ultimately an acknowledgement of ownership may depend on politically negotiated settlements.
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Carr, Anna M., and acarr@business otago ac nz. "Interpreting culture: visitors' experiences of cultural landscape in New Zealand." University of Otago. Department of Tourism, 2004. http://adt.otago.ac.nz./public/adt-NZDU20070501.150326.
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This thesis examines visitors' awareness and experiences of cultural values for natural areas of importance to Maori. The South Island/Te Wai Pounamu contains natural landscapes with scenic and recreational values that attract large numbers of domestic and international visitors. Many of these areas have a cultural significance for members of the South Island's Ngai Tahu iwi and hapu groups. The Ngai Tahu Claims Settlement Act 1998 legally recognised the traditional relationships between the iwi and the natural world, whilst other Acts of Parliament provide direction to government agencies for encouraging iwi involvement in the management of natural resources. Measures include increased participation in the management of national parks through iwi representation on regional conservation boards, the New Zealand Conservation Authority, and the inclusion of Ngai Tahu values within subsequent national park management plans.
National park interpretation may influence visitors' awareness of cultural values for natural areas as visitors encounter information panels, displays, publications such as visitor guides or brochures, experience guided tours and/or audiovisual shows and view other interpretive medium. The researcher investigated visitors' awareness of Maori values for landscape at three South Island case study sites: Aoraki/Mount Cook National Park, Fiordland National Park, and Lake Pukaki. An understanding of the Ngai Tahu values for these areas was achieved through site visits, a literature review and informal interviews to enable comparisons of the management history of interpretation at the case study sites. Visitors' experiences at each site were explored with interviews, participant observations and a survey that provided qualitative and quantitative data. The survey was administered between January and April 2000 to 716 visitors, yielding 472 valid returns (65.9%).
A comprehensive profile of visitors' demographics, social and environmental values was developed from the survey data. Visitors were well educated with 70% having a tertiary education and the majority of visitors were employed in professional occupations. When asked about their previous experiences of other cultures, many visitors reported prior encounters with Australian Aborigine and Native Americans. Visitors considered Rotorua and the Bay of Islands as the locations most closely associated with Maori whereas the study sites were not regarded as significant to Maori, despite the presence of on-site interpretation conveying Maori values for each area. Maori culture was not an important travel motivation for most visitors to these areas and the research revealed diverse reactions from the survey respondents towards cultural interpretive material. Despite this a small percentage of visitors (14%), of domestic and international origins, had an extremely strong interest in future opportunities to experience cultural interpretation of the landscape, particularly in material that tended towards the narrative, for example mythology and legends.
It was concluded that a niche demand for Maori perspectives of natural areas could be further met with increased resources for interpretation at visitor centres. It was also proposed that such interpretation could attract a Maori audience, increasing Maori visitation to national parks. The participation of Maori and other host community members in the development and delivery of cultural landscape interpretation would provide broad perspectives and unique educational opportunities for the visiting public. At the case study areas, and throughout New Zealand, the cultural landscapes encountered by visitors had complex and diverse meanings to a wide range of peoples, depending on individual circumstances. Similarly, the diversity of visitors requires the development of interpretation which responds to visitor demand as well as management needs, the multitude of meanings for the landscape being but one of many possible themes.
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Wilson, Amanda J., and n/a. "Stone tool production at Cat's Eye Point, Kakanui, North Otago, New Zealand." University of Otago. Department of Anthropology, 1999. http://adt.otago.ac.nz./public/adt-NZDU20070523.143909.
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This thesis examines a lithic assemblage from Cat�s Eye Point (J42/4), Kakanui, North Otago, New Zealand. This archaic site was excavated during 1996 and 1997 and the lithic assemblage was collected from 41m� excavated during these two seasons. Previous studies of lithic material from New Zealand and the Pacific are reviewed to indicate the range of information that can be gained from lithic analysis. Themes of research in the North Otago region are also examined to place Cat�s Eye Point into its regional context.
This thesis had three main areas of investigation. The first involved a descriptive and technological analysis of the debitage using mass flake analysis (MFA) and individual flake analysis (IFA). Formal artefacts, such as hammerstones, blanks, and performs, were also examined. Secondly, spatial analysis was used to determine if the lithic assemblage could be used to infer intra-site activity areas. This was conducted by analysing macro- (flakes larger than 3mm) and microdebitage (flakes less than 3mm) by examining the range of material types. The third area of investigation examined debitage recovered from 6.4mm (1/4 inch) and 3.2mm (1/8 inch) sieves to determine if any significant technological information was gained by debitage from the 3.2mm sieve.
The conclusions of this study indicate that there were two methods of basalt cobble reduction at Cat�s Eye Point for adze production. Adze production at Cat�s Eye Point was opportunistic and the non-local material curated. The results of the debitage analysis indicate that the entire sequence of adze manufacture did not occur in the excavated area of Cat�s Eye Point and the initial cobble reduction probably occurred on the adjacent beach where the cobbles are found today. Consequently, coastal rock outcrops, even without evidence of associated debitage, must be viewed as potential sources of rock for stone tool manufacture unless determined otherwise. The spatial analysis detected two activity areas and a disposal area at Cat�s Eye Point. The analysis of the 6.4mm and 3.2mm debitage found that no significant technological information was gained by examining the smaller flakes.
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Wheadon, C. J. D. (Christopher James Daniel), and n/a. "A systemic approach to understanding prehistoric shell-bearing deposits in New Zealand: a case study from Shag Point, North Otago." University of Otago. Department of Anthropology, 2002. http://adt.otago.ac.nz./public/adt-NZDU20070507.115526.
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This thesis describes a systemic approach to the study of shell remains, using material from the site of Shag Point (J43/11), in North Otago. This approach analyses the relationship between sampling, identification, quantification, and site formation processes. An historical and methodological framework is used to assess the analysis of shell-bearing deposits in New Zealand, and provide innovative solutions to bias. Historical research outlines the common research methods in New Zealand, which are relevant to Shag Point. Methodological research outlines the range of potential research methods used in the study of shell-bearing deposits. Reviewing the data from Shag Point, sampling, identification, quantification, and site formation processes are used to assess the quality of data from the site. Data from coastal sites are commonly used to generate regional level syntheses. These syntheses do not deal with all of the possible sources of bias in shell-bearing deposits. Cumulative sampling is used to assess representativeness. The data from Shag Point are indicative of a representative sample. The site is compared to three other coastal southern South Island assemblages: the nearby Shag River Mouth, Pleasant River, and Pounawea. The data from Shag River Mouth may be representative; the same cannot be said for the Pleasant River and Pounawea archaeological assemblages, thus hampering regional-level syntheses.
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Kay-Gibbs, Meredith, and n/a. "Are New Zealand Treaty of Waitangi settlements achieving justice? : the Ngai Tahu settlement and the return of Pounamu (greenstone)." University of Otago. Department of Political Studies, 2002. http://adt.otago.ac.nz./public/adt-NZDU20070518.111541.
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Achieving �justice� is the overriding aim of the Treaty settlement process. This process was established to resolve Maori historical grievances against the New Zealand Crown for alleged breaches of the Treaty of Waitangi. Because historical injustices involve the interactions of cultures over time, justice in the Treaty settlement process is shaped, and constrained, by two main factors: �culture� and �time�. The settlement of Ngai Tahu�s historical grievances, and in particular the return of pounamu as part of the settlement, achieved a large measure of this limited kind of justice. The Ngai Tahu settlement and the return of pounamu suggest that Treaty settlements are achieving, and may continue to achieve, a large measure of the justice available in the Treaty settlement process.
Examination of the return of pounamu to Ngai Tahu reveals, however, that new injustices may have been created in the Ngai Tahu settlement. These new injustices are critically analysed, and recommendations for maximising justice in the Treaty settlement process are suggested. If Treaty settlements are to achieve the maximum justice available in the Treaty settlement process, the Treaty partners must heed the warning signs arising from the possible creation of new injustices in the Ngai Tahu settlement.
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Renata, Alayna M. "Seeking cultural polyvocality in landscape policy: Exploring association and knowledge sharing preferences." Thesis, Queensland University of Technology, 2018. https://eprints.qut.edu.au/122988/1/Alana_Renata_Thesis.pdf.
Full textAbstract:
Indigenous groups around the world have an inherent physical and spiritual connection with landscape, however little knowledge exists on the intricacies of these relationships and the preferences around sharing this knowledge. This research explores such connections in regards to Indigenous Māori iwi, Kāi Tahu, who affiliate closely with the landscapes of the South Island of Aotearoa New Zealand and many other landscapes throughout the Pacific. By learning of these relationships and preferences, the research considers the alignment of these values with local government legislation. Thus, it gives consideration to the extent of 'voice' that these groups do or do not have in policy.
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Harris, Rachael Caroline. "The changing face of co-governance in New Zealand – how are Ngāi Tahu and Ngāi Tūhoe promoting the interests of their people through power-sharing arrangements in resource management?" Thesis, University of Canterbury. School of Law, 2015. http://hdl.handle.net/10092/10792.
Full textAbstract:
Power sharing regimes in resource management, including co-governance and co-management schemes, are now common across New Zealand. These schemes bring together iwi and the Crown to facilitate various environmental objectives. These arrangements often utilise the tenants of tikanga Māori, in particular the concept of kaitiakitanga, and are generally provided for outside of the Resource Management Act 1991. This thesis shows how two iwi, Ngāi Tahu of the South Island, and Ngāi Tūhoe of Te Urewera in the central North Island, are utilising such schemes to promote the interests of their people. It explains that Ngāi Tahu have built up co-governance in a patchwork manner, utilising the provisions of their settlement to build three distinct co-management arrangements in Canterbury. The thesis shows that Ngāi Tahu have yet to gain full co-governance capacity, but may well have a future role at the table in regional Canterbury governance from 2016 onwards. In comparison, Ngāi Tūhoe have been granted a different kind of governance arrangement that arguably goes beyond co-governance. This governance arrangement is based off the fact that legal personality has been granted to Te Urewera, and will allow Ngāi Tūhoe to promote the interests of their people in a unique way. The thesis will show that the face of co-governance is changing, and the future face of such arrangements may well give iwi more control. However, that there are pitfalls associated with such resource management power sharing schemes that must be taken into account when planning for future arrangements.
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Walker, Peter E., and n/a. "For better or for worse ... : a case study analysis of social services partnerships in Aotearoa/New Zealand." University of Otago. Department of Social Work and Community Development, 2007. http://adt.otago.ac.nz./public/adt-NZDU20070914.145613.
Full textAbstract:
Partnerships between organizations are seen as one of the building blocks of the �Third Way� approach to welfare provision both in Europe and in New Zealand. While there is much discussion of this emphasis on building social capital and working in partnerships these partnerships are usually perceived as being between government and community or private organizations as part of a new phase of neo-liberalism. Using qualitative research this thesis explores three partnership sites: Those within a Maori social service provider, Te Whanau Arohanui, and the local Hapu and State organisations; that between the Ngai Tahu Maori Law Centre (an indigenous organization) and the Dunedin Community Law Centre; and finally the State lead Strengthening Families partnership initiative.
This thesis is concerned with the development of citizen participation in public policy decision-making through partnerships. While contemporary studies of policy change have identified stakeholder and actor-network forms as dominant these often seem even less democratic, participatory, accountable and transparent than those they have supposedly replaced. I draw on ideas of deliberative governance to explore options for both the theory and practice of sustainable, permanent and participatory policy change in an age of diversity. I suggest that the practice of Community Development is needed to supplement descriptive and post-facto accounts of policy change and so create a usable practice theory of effective mechanisms for participatory input.
Using a series of case studies of partnerships, a tentative practice theory and strategy for change is proposed. This is set within an interactive framework that is able to confront levels of power to encourage diversity and participation in decision-making from bottom-up initiatives.
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Wanhalla, Angela C. (Angela Cheryl). "Transgressing boundaries : a history of the mixed descent families of Maitapapa Taieri, 1830-1940 : a thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in History at the University of Canterbury /." 2004. http://library.canterbury.ac.nz/etd/adt-NZCU20070417.083635.
Full textBooks on the topic "Kai Tahu (New Zealand people)"
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O'Regan, Hana Merenea. Ko Tahu, ko au: Kāi Tahu tribal identity. Christchurch, N.Z: Horomaka Pub., 2001.
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Norton, Takerei. Tāngata Ngāi Tahu: People of Ngāi Tahu. Christchurch: Te Rūnanga o Ngāi Tahu, 2017.
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Gallery, Christchurch Art, ed. Te Puāwai o Ngāi Tahu: Twelve contemporary Ngāi Tahu artists. [Christchurch, N.Z.]: Christchurch Art Gallery, 2003.
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Representatives, New Zealand Parliament House of. Ngāi Tahu claims settlement bill. [Wellington, N.Z: House of Representatives, 1999.
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New Zealand. Parliament. House of Representatives. Ngāi Tahu claims settlement bill. [Wellington, N.Z: House of Representatives, 1999.
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Evison, Harry. Ngai Tahu land rights and the Crown Pastoral Lease Lands in the South Island of New Zealand. 3rd ed. Christchurch: Ngai Tahu Maori Trust Board, 1987.
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Maire, Tau Te, ed. Te Whakatau kaupapa: Ngai Tahu resource management strategy for the Canterbury Region. Wellington, N.Z: Aoraki Press, 1990.
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Raukura Hauora o Tainui Trust. and New Zealand. Ministry of Maori Development., eds. E Mua kai kai: The experience of the Raukura Hauora o Tainui Trust. Wellington: Te Puni Kōkiri, Ministry of Māori Development, 1993.
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Beattie, H. Traditional lifeways of the southern Maori: The Otago University Museum Ethnological Project, 1920. Dunedin, N.Z: University of Otago Press in association with Otago Museum, 1994.
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Hall-Jones, Frederick George. King of the Bluff: The life and times of Tuhawaiki (Bloody Jack). Christchurch [N.Z.]: Kiwi Publishers, 2003.
Find full textConference papers on the topic "Kai Tahu (New Zealand people)"
1
Hill, Rodrigo, and Tom Roa. "Place-making: Wānanga based photographic approaches." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.188.
Full textAbstract:
Ka matakitaki iho au ki te riu o Waikato Ano nei hei kapo kau ake maaku Ki te kapu o taku ringa, The words above are from the poem Māori King Tawhiao wrote expressing his love for his homelands of the Waikato and the region known today as the King Country. The words translate to: “I look down on the valley of Waikato, As though to hold it in the hollow of my hand.” Now imagine a large-scale photograph depicting a close-up frame of cupped hands trying to hold something carefully. The words above inform Professor Tom Roa and Dr. Rodrigo Hill’s current research project titled Te Nehenehenui - The Ancient Enduring Beauty in the Great Forest of the King Country. With this project still in its early stages the research team will present past collaborations which they will show leads into new ideas and discussions about photography, wānanga, and place representation. They focus on Māori King Tawhiao’s finding refuge in Te Nehenehenui, later called the King Country in his honour. He led many of his Waikato people into this refuge as a result of the British Invasion and confiscation of their Waikato lands in the latter part of the nineteenth century. The love of and for those lands prompted him to compose his ‘maioha’ - this poem painting a word-picture of these spaces which their photography humbly aims to portray. The project advances the use of wānanga (forums and meetings through which knowledge is discussed and passed on) and other reflective practices, engaging with mana whenua and providing a thread which will guide the construction of the photographic images. The name Te Nehenhenui was conceptualised by Polynesian ancestors who travelled from Tahiti and were impressed with the beauty of the land and the vast verdant forests of the King Country territories in the North Island of Aotearoa New Zealand. The origins of the name and further relevant historical accounts have been introduced and discussed by Professor Tom Roa (Ngāti Apakura, Ngāti Hinewai), Shane Te Ruki (Ngāti Unu, Ngāti Kahu) and Doug Ruki (Ngāti Te Puta I Te Muri, Ngāti Te Kanawa, Ngāti Peehi) in the TVNZ Waka Huia documentary series. The documentary provides a compelling account of the origins of the name Te Nehenehenui, thus informing this project’s core ideas and objectives. The research fuses wānanga, that is Mātauranga Māori, and photographic research approaches in novel ways. It highlights the importance of local Waikato-Maniapoto cosmological narratives and Māori understandings of place in their intersecting with the Western discipline of photography. This practice-led research focuses on photography and offers innovative forms of critical analysis and academic argumentation by constructing, curating, and presenting the photographic work as a public gallery exhibition. For this edition of the LINK Conference, the research team will present early collaborations and current research developments exploring place-making and wānanga as both methodology and photography practice.