Relevant bibliographies by topics / Kaitiakitanga

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Kaitiakitanga'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Kaitiakitanga"

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Lipsham, Marjorie. "Taiao and Mauri Ora. Māori understandings of the environment and its connection to wellbeing." MAI Journal: A New Zealand Journal of Indigenous Scholarship 12, no. 2 (September 1, 2023): 181–92. http://dx.doi.org/10.20507/maijournal.2023.12.2.7.

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Kawharu (1998), in her seminal work on kaitiakitanga, discussed it as a relatively recent word, brought into being during the development and consultations around the Resource Management Act 1991. Since that time, kaitiakitanga has become an accepted and widely used term to discuss Māori responsibilities and obligations concerning land, water, wāhi tapu and treasures of consequence, or taonga. It is considered an environmental and sustainability ethic employed by Māori to protect and care for all parts of our earth and universe (Forster, 2012, 2019; Henwood & Henwood, 2011; Kawharu, 2002; Mataamua & Temara, 2010; Muru-Lanning, 2016; Mutu, 2010; Ruru et al., 2011; Te Aho, 2011; Waitangi Tribunal [Wai 262], 2011). This article draws on research undertaken for the study Kaitiakitanga: Māori Experiences, Expressions, and Understandings (Beverland, 2022). The main study provided an opportunity to pose two main pātai related to kaitiakitanga: How do we, as Māori, experience, express and understand kaitiakitanga? What mātauranga and tikanga have informed our knowing?
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Fernando, Chedly, and Janette Kelly-Ware. "Promoting kaitiakitanga using picturebooks." Early Childhood Folio 27, no. 1 (July 12, 2023): 16–21. http://dx.doi.org/10.18296/ecf.1117.

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Kaitiakitanga is promoted in the revised curriculum document Te Whāriki—He Whāriki Mātauranga mō ngā Mokopuna o Aotearoa: Early Childhood Curriculum (Ministry of Education, 2017). The authors give primacy to the Māori worldview of sustainable living through engaging with, and protecting, the natural environment. This article reports on a picturebook research project designed to support teachers to explore kaitiakitanga with young children in early childhood education settings. Two Aotearoa New Zealand picturebooks are featured, curriculum links are proposed, and feedback from a small sample of teachers about the picturebooks and curriculum links is reported. Picturebooks are powerful teaching tools and can provoke learning across the curriculum, as this research highlights.
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Muru-Lanning, Marama, Keri Mills, Charmaine Tukiri, Ngāhuia Harrison, and Gerald Lanning. "Te Ora a Ururoa." Public History Review 29 (December 6, 2022): 78–95. http://dx.doi.org/10.5130/phrj.v29i0.8275.

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Kaitiakitanga, often translated simplistically and conveniently as ‘guardianship’ or ‘stewardship’ has in practice been intensely political - an urgent fight to stop the destruction and despoliation of sacred places and traditional food gathering sites.. Our Marsden-funded project on kaitiakitanga over harbours records the vision, strategy and hard work of Māori activists in protecting Aotearoa’s lands and waters, in the hope that we can learn from this history to clear the space in our legal and policy environment for kaitiakitanga, in its fullness, to be freely exercised. This paper journeys to four harbours – Kāwhia, Aotea, Manukau and Whāngārei - and through time, showing how kaitiaki have fought to protect and regain their authority to care for their harbours in the face of ongoing colonialism.
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Roberts, Mere, Waerete Norman, Nganeko Minhinnick, Del Wihongi, and Carmen Kirkwood. "Kaitiakitanga: Maori perspectives on conservation." Pacific Conservation Biology 2, no. 1 (1995): 7. http://dx.doi.org/10.1071/pc950007.

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Maori, like other indigenous peoples, are increasingly involved in attempts to provide appropriate cultural responses to environmental issues. These include efforts to translate and incorporate isolated parts of their language and traditional practises into the prevailing culture. Major problems with this process are the incommensurability of such attempts whereby the real meaning of a custom or word is frequently debased and divorced from its traditional cultural setting, so that its proper functioning is impaired. Added to this is the ignorance on the part of many concerning the conceptual world view, traditional beliefs and practices of the Maori ? or, if knowing these things, a lack of respect for their validity. On the other hand there are some, especially among the modern conservation movement, who have a more empathetic attitude towards indigenous ecological knowledge, but who thereby assume that their environmental ethics and those of indigenous peoples are motivated by similar philosophies and share similar aims. Not only is this assumption often wrong, it may also contribute to the inability of the western conservation movement to properly serve the needs of, and to fully empower, indigenous conservation aspirations as guaranteed to Maori under the Treaty of Waitangi. This paper addresses some of these issues by providing Maori perspectives on an increasingly important environmental concept: that of kaitiaki, and kaitiakitanga.
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Webber-Dreadon, Emma. "Kaitiakitanga: A transformation of supervision." Aotearoa New Zealand Social Work 32, no. 3 (November 2, 2020): 68–79. http://dx.doi.org/10.11157/anzswj-vol32iss3id770.

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INTRODUCTION: This article explores Māori social work supervision in Aotearoa New Zealand, from cultural, iwi, hapū and whānau perspectives. It describes an emerging model of kaitiakitanga (supervision) entitled “He Maunga, He Tangata, He Tapu, He Kahu.”APPROACH: It is based on the author’s experience and tribal relationships, and proposes a model reinterpreting the supervisory relationship by first re-examining the meanings of these relationships from a Māori perspective. It explains the rationale of the model in order to clarify its origins, principles, purpose, obligations and responsibilities in the field of kaitiakitanga (supervision). The nine principles discussed, along with four overarching themes identified within Te Ao Māori, reflect the importance of integrating customary practices in to achieve the best outcomes for the people we serve and work with.IMPLICATIONS: These principles are crucial to the practice of kaimahi-a-iwi and kaitiakitanga, where it is important not only to care, protect, guide, teach, influence and encourage, but also to consider self-care, and develop safe and accountable practices for all people.
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Rameka, Lesley Kay, Arapera Card, Leanne Clayton, and Brenda Soutar. "Whakapūmau te Mana: Implications for Early Childhood Practice." Teachers' Work 19, no. 1 (June 23, 2022): 46–61. http://dx.doi.org/10.24135/teacherswork.v19i1.340.

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Wellbeing is fundamental to an individual’s ability to function and live well. Māori have some of the worst wellbeing statistics in New Zealand (Chalmers & Williams, 2018). From a te āo Māori perspective mana (power, authority) and kaitiakitanga (guardianship) encapsulate the critical relationships inherent in Māori understandings of wellbeing. These relationships highlight the interconnectedness and interdependence of humans with the people, places and things in their worlds, and the responsibilities associated with these people, places and things. This article discusses findings from a Teaching and Learning Research Initiative funded project, Te Whakapūmautia te mana: Enhancing Mana Through Kaitiakitanga (2020–2021), and outlines implications for early childhood education (ECE) from the findings. The aim of the project was to investigate ways that ECE provides mokopuna (children) opportunities to recognise mana and understand ways to attain mana through being kaitiaki (guardians) of themselves, others and their environment, thereby contributing to a collective sense of wellbeing. The article focuses on kaiako understandings of mana and kaitiakitanga and how they are currently reflected in contemporary ECE services.
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Palavi, Vasiti, Nicola Railton, and Sheridan Waitai. "Collaborative Kaitiakitanga - New Joint Pathways in Guardianship." Biodiversity Information Science and Standards 2 (June 15, 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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Rewi, Sarah, and Daniel Hikuroa. "He Karanga Maha. Investigating Relational Resource Management in Aotearoa, New Zealand." International Journal of Environmental Research and Public Health 20, no. 8 (April 18, 2023): 5556. http://dx.doi.org/10.3390/ijerph20085556.

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Reciprocity amongst Māori peoples and the natural world is the foundation of the Māori worldview and natural resource management. Autonomy over resource management and the associated practices is an essential component of Māori wellbeing. This paper investigates the cultural, spiritual, historical, and ecological dimensions of mutton-bird harvesting, to gain a better understanding of the relational approach of Māori natural resource management. Resource management in Aotearoa New Zealand currently lacks the relational approach seen in Māori customary harvests. Therefore, the objective of this study is to identify the key values that underpin this cultural practice. Semi-structured interviews identified three key themes: harvesting practices, kaitiakitanga (resource management based on a Māori worldview), and whanaungatanga (kinship between people). Harvest practices had a bottom-up governance approach creating diverse harvesting techniques that adapt to local environments. Kaitiakitanga identified mana whenua rights to decision-making power in natural resource management as a requirement for success. Whanaungatanga also identified relationships and collaboration as a vital component. To optimize the best outcomes for the environment, we advocate for a genuine cross-cultural and relational approach and the inclusion of these practices and values in the governance of natural resources in Aotearoa New Zealand.
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Spiller, Chellie, Edwina Pio, Lijijana Erakovic, and Manuka Henare. "Wise Up: Creating Organizational Wisdom Through an Ethic of Kaitiakitanga." Journal of Business Ethics 104, no. 2 (May 28, 2011): 223–35. http://dx.doi.org/10.1007/s10551-011-0905-y.

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Henwood, Wendy, and Remana Henwood. "Mana Whenua Kaitiakitanga in Action: Restoring the Mauri of Lake Ōmāpere." AlterNative: An International Journal of Indigenous Peoples 7, no. 3 (December 2011): 220–32. http://dx.doi.org/10.1177/117718011100700303.

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Dissertations / Theses on the topic "Kaitiakitanga"

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van, Schravendijk Cheri Johanna. "Kaitiakitanga mō te kiekie – sustainable harvest Of Freycinetia Banksii." Thesis, University of Canterbury. Biological Sciences, 2007. http://hdl.handle.net/10092/1679.

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For generations, the harvest of native flora and fauna by Māori was guided by tikanga. In the art of weaving, the sustainability of the culture was greatly dependant on the careful practice of harvest to ensure the maintenance of resources for future generations – also known as kaitiakitanga. One of the most important weaving materials was the kiekie (Freycinetia banksii). Under tikanga, the traditional method of harvest was to use a hand wrench. This method, it was argued, encouraged vigorous replenishment of the harvested stem, thus mediating human impacts on the resource. However, over the last decade it has arisen that a minority of harvesters may be adopting non-traditional techniques which involve the removal of the entire leaf head. Consequently, patches are slow to recover, and in some cases, the affected stems perish. Despite these observations, there is little in the way of quantitative data. As a result, Te Roopu Raranga Whatu o Aotearoa instigated this research to investigate harvesting practices and their impacts on kiekie. Over 1.5 years, I tested whether traditional harvest was the most appropriate method by measuring how different harvesting techniques affected the recovery of harvested stems at two sites – one at Te Kotuku Whakaoka (Lake Brunner) on the west coast of the South Island, and the second in the Kaimai Ranges, west of Rotorua, in the North Island. Sixty stems at each site were treated with one of three different harvest regimes – a traditional hand wrench that removed approx. one-third of the stem tip biomass and was conducted over two different seasons ((1) spring and (2) autumn), and (3) a non-traditional harvest technique removing 100 % of the stem tip biomass with loppers. An additional investigation was conducted to evaluate the recovery of kiekie after goat browse. To simulate herbivory, 50 % of the total leaf area of the stem tip was removed from twenty of the sixty treatment stems. Results showed that the herbivory treatments significantly slowed new leaf production on the stems, when compared to controls. Overall, costs of harvest were higher for the non-traditional method than the traditional techniques. Nontraditionally harvested stems had a poorer recovery, with 20 % dying, and only 27 % of the remaining stems regenerating with an average of 1.73 side shoots. In comparison, the two traditionally hand wrenched stems produced an average of 2.35 (Spring Wrench) and 2.55 (Autumn Wrench) side shoots. Findings also showed that traditionally hand wrenched stems are recovering back lost resources. One and a half years after harvest, the Spring Wrench shoots had recovered 70 % of the removed biomass (dry weight). Average leaf lengths of the three longest shoot leaves on all side shoots per wrench stem were at ~ 38 % of mature leaf size. One year after harvest Autumn Wrench shoots had recovered 2.7 % of the removed biomass (dry weight) and shoot leaves were at ~ 19 % of mature leaf size. Consequently, both are capable of photosynthate synthesis and supply. Measurements did indicate however, that recovery may be sped up in the Autumn Wrench stems which produced more new shoot leaves on all side shoots than the Spring Wrench stems one year after harvest (32.1 and 26.9 shoot leaves respectively); although these results apply to a short research period and could be enhanced by a longer-term study. The findings validate the concerns of weavers regarding the negative impacts of non-traditional harvest on the sustainability of kiekie resources. Furthermore, there is support for tikanga regarding kiekie harvest. The regeneration of stocks shows that of all the harvest techniques investigated, the traditional modes of harvest are the most effective means of mediating the impacts of human harvest on kiekie.
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Hemmingsen, Sarah Ann. "Kaitiakitanga : Māori values, uses and management of the coast." University of Canterbury. Geography, 2004. http://hdl.handle.net/10092/1763.

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The way in which people seek to manage the environment depends on their cultural identity, history, and the way in which they perceive the environment. For indigenous peoples, ecological knowledge is a key component to their approach to resource management and the relationship to all things living within it. The reinstatement of Ngai Tahu coastal guardianship rights and management methods in Te Wai Pounamu engages a diverse field of cultural politics and dialogues relating to place and identity. The issue of reinstating indigenous coastal management and guardianship rights is a contentious issue and involves cultural politics of identity and place. This thesis examines how contemporary indigenous relationships to the coastal environment have been contested and debated. The processes through which Ngai Tahu seek to have their coastal guardianship rights recognized is also explored. To achieve this, the author has presented three case studies: the Kaikoura coastal environment, Akaroa taiapure and the foreshore / seabed debate to illuminate experiences of Maori relationships with the coastal environment. Insights from theories of place identity and environmental management, especially those with a postcolonial focus are used to map out the cultural politics in which indigenous resource management practices and experiences are related. Interviews, participant observation and analysis established that for Ngai Tahu, having their kaitiakitanga responsibilities and views recognised is integral to the reclamation of cultural identity and authority over places and resources lost to them under Pakeha colonisation. This thesis identifies a range of responses to Maori coastal management and identity and like all cultural processes is one that is often contested, negotiated and mediated by cultural groups. This study concludes that the contestation of Maori coastal management and ownership is often the result of confusion and fear as the practices are different and not fully understood by Pakeha, In all, complex politics of indigenous resource management are identified, in which a great number of colonial and postcolonial perceptions still impact upon the ability of Ngai Tahu to partake in traditional coastal management practices.
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Kawharu, Merata. "Dimensions of kaitiakitanga : an investigation of a customary Maori principle of resource management." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.264844.

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Blundell, Ian, and n/a. "Co-management : a tool for genuine Maori involvement in coastal management." University of Otago. Department of Geography, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070507.114028.

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For Maori, the management fo New Zealand�s coast and its resources is fundamental to their cultural identity. Iwi and hapu throughout New Zealand have close relationships with the coast and unique rights and responsibilities for its future management. However, there does not appear to be wide recognition of the crucial role of Maori in New Zealand�s coastal management regime. Co-management initiatives in coastal management, particularly under the Conservation Act 1987, Resource Management Act 1991 and several legislative initiatives controlling fisheries management, are explored and critiqued. Overall, the initiatives demonstrate that progress is being made in coastal management for better protection of Maori coastal values. Nevertheless, there is scope for further improvements concerning greater Maori involvement in coastal management. Recommendations for genuine co-management systems in New Zealand�s coastal management regime include effective communication between iwi and Government; appreciation of the unique nature of each iwi in New Zealand; involvement of a third party communicating between iwi and Government representatives; appropriate funding and resources to maintain the co-management system, and encouragement and motivation from the Government to initiate and maintain the co-management system.
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Tipa, Gail, and n/a. "Indigenous communities and the co-management of natural resources : the case of New Zealand freshwater management." University of Otago. Department of Geography, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070508.124012.

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The starting point for this study is a socially constructed problem: the progressive degradation of natural resources of significance to indigenous communities and the lack of effective participation by indigenous communities in their management. For many indigenous communities survival was traditionally dependent upon knowledge of natural resources and the ability to gather sustainability those resources from lands, waterbodies and the seas within tribal territories. Environmental sustainability and the long term wellbeing of indigenous communities were seen as one and the same thing. But following contact with exogenous groups, and until relatively recently, indigenous perspectives on environmental management were largely ignored. Dispute over ownership, access to management and use of natural resources have been sources of long standing grievance for indigenous communities throughout the world including Maori within New Zealand. In the last decade co-management has been promoted as a means of ensuring the participation of indigenous communities in contemporary resource management. But what is meant by co-management has been less clear. This thesis posits that of the four possible definitions of co-management - namely dual management, cooperative management, collagorative management and community based management - it is collaborative management that promises the greatest benefits for indigenous populations and the environment alike. An analytical framework is developed which acknowledges the theories brought to such collaboration by State agencies and Maori in New Zealand. A case example is then presented of the establishment of a collaborative management programme involving freshwater in the Taieri Catchment near Dunedin. Experience of this case suggests that in addition to affirming progressively validated general principles governing collaborative environmental management, the requirement for trusted facilitators acting at the interface between State agency and indigenous groups is mandatory. It is concluded that the potential exists for the collaborative management of environmental resources by State and Maori in New Zealand but that the process has barely begun and requires investment in capacity building on the part of both parties.
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Vanstone, Anita Mary, and n/a. "Are cultural impact assessments a tool for collaborative management?" University of Otago. Department of Geography, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070504.113743.

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This thesis investigates the participation of Maori (New Zealand�s indigenous people) in the impact assessment process. Traditionally, Maori have had limited involvement in the management of New Zealand�s environment. One possible solution to this could be through the adoption of a collaborative management framework. Unfortunately, there is limited information and research on tools that could facilitate collaborative management between iwi and applicants for resource consent (including, developers, planning consultants and local authorities). Therefore, this research attempts to fill in a gap in current literature and to investigate the potential of the cultural impact assessment as a tool for collaborative management. Despite some criticisms of collaborative management, there are examples where this form of communicative planning has resulted in a very positive outcome for indigenous groups. Therefore, the specific aim of this research is to analyse the extent to which cultural impact assessments can be used as a tool to promote collaborative management between iwi and applicants. In achieving the research objectives of the thesis, the theoretical background of collaborative management and impact assessment theories are explored. In addition, democracy and participation theories are also investigated. In particular, in the discussion of these theories emphasis is placed on the potential involvement of indigenous peoples. The thesis argues that the application of collaborative management via the use of cultural impact assessments may potentially increase Maori involvement in planning. Analysis of collaborative management and impact assessment theories is supported by empirical research. This includes; 1) an exploration of the New Zealand setting for the two theories, 2) a content analysis of cultural impact assessments from eight different iwi authority in New Zealand, and 3) a case study analysis of two iwi organizations that have an established system for undertaking cultural impact assessments (Kai Tahu ki Otago and the Wellington Tenths Trust). The research finds that cultural impact assessments are very similar to other impact assessment reports. However, they should be viewed as evolving documents, as there are some areas of the assessment process that need to be improved upon. The research concludes by suggesting that cultural impact assessments do have the potential to be a tool for collaborative management between iwi and applicants. Further research and education in relation to the content, value and process of cultural impact assessments is required. It is also argued that increased resourcing, training and legislative requirements are needed to further increase Maori participation in planning.
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Simon, Katie. "Finding synergistic conservation values? Māori tikanga, science, resource management and law." The University of Waikato, 2007. http://hdl.handle.net/10289/2639.

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In this doctorate, I provide a balanced and collaborative approach to knowledge/value change between the contesting worldviews of indigenous knowledge and western science, termed 'synergistic'. My search for synergy is comparative and reconciliatory. This endeavours to overcome the popular pre-occupation with conflict and opposition. Rather, both difference and similarity are recognised. Through the comparison of such synergy, I argue that Māori development requires for its further advancement a focus not only on difference and conflict, but also on affinity and convergence. My primary concern is to establish a better understanding of the synergistic, adaptive strategies or indigenous innovation of Māori kaitiaki, environmental stewards. I investigate conflicting and converging Māori and western scientific conservation and use values in Aotearoa/New Zealand environmental governance and management regimes under the Resource Management Act 1991, with specific regard to indicator development. The balance of values were compared in ecological environmental governance, from five Aotearoa governmental authorities and three Māori river communities, utilising Māori and western social science methods. My focus on indicators pinpoints contesting knowledge/value change between the marginalisation of indigenous knowledge and dominance of western science. This seeks to highlight the potential viability of Māori kaitiakitanga, stewardship in global and national terms of sustainability. However, potential synergy is held back by a prevailing viewpoint of the indigenous worldview as backward, past-oriented and non-synergistic. An oppositional dogma predominates, which is a key problem to overcome. It spans world and national literature, resulting in considerable gaps in knowledge on synergy, conceptually, methodologically, empirically and analytically. This is addressed by an authoritative Māori synergistic standpoint from my own cultural lens and decolonised theorising, termed 'nuanced problem solving'. I articulate both worldviews in knowledge/value change through comparative, evolutionary, multi-dimensional, cross-cultural and inter-disciplinary research on synergy. My nuanced problem solving encapsulates the two main parts of the doctorate, whereby synergy is correlated between theory and social practice. Part one deals with value comparison in theory utilising high abstracted concepts and methods at the global level of environmental governance. Part two deals with value balance in social practice utilising medium abstracted and concrete empirical and analytical research at global, national, regional, district and cross-tribal levels of environmental governance. Potential synergy cross-cuts each part from high abstracted thought down and from the practical flax roots up. I argue that Māori advancement fluctuates between them. Drawing on cultural and theoretical leanings of the Māori synergistic standpoint, both a strong correlation with existing theory and expanded synergistic theorising was found. Due to the expansiveness of the research, these correlated findings only provide an embryonic understanding of potential synergy. A postscript describes my other work on synergy with five external agencies concerning foreshore, lakeside, wastewater, land disposal and carbon marketing kaitiakitanga. I argue that additional research on synergy is needed in order to further advance Māori.
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Van, Schravendijk Cheri Johanna. "Kaitiakitanga mō te kiekie = Sustainable harvest of Freycinetia banksii : a thesis submitted in partial fulfilment of the requirements for the degree of Masters [i.e. Master] of Science in Ecology in Te Whare Wananga o Waitaha/the University of Canterbury /." 2007. http://hdl.handle.net/10092/1679.

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Simon, Katarina Heramoana. "Finding synergistic conservation values? Māori tikanga, science, resource management and law /." 2007. http://adt.waikato.ac.nz/public/adt-uow20080423.154157/index.html.

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Books on the topic "Kaitiakitanga"

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Bangs, Richard. The quest for Kaitiakitanga: The ancient Māori secret from New Zealand that could save the Earth. Birmingham, Ala: Menasha Ridge Press, 2008.

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Bangs, Richard. The quest for Kaitiakitanga: The ancient Māori secret from New Zealand that could save the Earth. Birmingham, Ala: Menasha Ridge Press, 2008.

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Tutepourangi, Wakefield Alan, New Zealand. Ministry for the Environment., New Zealand. Dept. of Conservation., and Ngati Kere Trust, eds. Māori methods and indicators for marine protection: A process to identify tohu (marine indicators) to measure the health of the rohe moana of Ngāti Kere. [Wellington, N.Z.]: Ngati Kere [Trust], 2007.

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Frame, Alex, Richard Benton, and Meredith Paul. Te mātāpunenga: A compendium of references to the concepts and institutions of Māori customary law. Wellington: Victoria University Press, 2013.

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Carla, Wilson, New Zealand. Ministry for the Environment., New Zealand. Dept. of Conservation., and Foundation for Research, Science & Technology (N.Z.), eds. Māori methods and indicators for marine protection: Summary of research findings. [Wellington, N.Z.]: Ngāti Kere, Ngāti Kōnohi, Ministry for the Environment, Dept. of Conservation, 2007.

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Tribunal, New Zealand Waitangi. The Tāmaki Makaurau settlement process report. Wellington, N.Z: Legislation Direct, 2007.

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Boast, Richard. Marine and Coastal Area Act: Demystifying the hype. Wellington, N.Z.]: New Zealand Law Society, Family Law Section and Property Law Section, 2011.

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Keenan, Danny. Huia histories of Māori: Ngā tāhuhu kōrero. Wellington, New Zealand: Huia Publishers, 2012.

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Ruka, Tanya Maree. Kaitiakitanga: Ki Runga Ki Raro. 2012.

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The Quest for Kaitiakitanga: The Ancient Maori Secret from New Zealand that Could Save the Earth. Menasha Ridge Press, 2007.

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Book chapters on the topic "Kaitiakitanga"

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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Decolonising River Restoration: Restoration as Acts of Healing and Expression of Rangatiratanga." In Decolonising Blue Spaces in the Anthropocene, 359–417. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_9.

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AbstractWe argue that it is important to acknowledge that river restoration (both in theory and practice) still remains largely located within the realm of the hegemonic Western knowledge systems. In this chapter we challenge the Eurocentrism of dominant ecological restoration projects by documenting the different framing and approaches to restoration being employed by Māori (the Indigenous of Aotearoa New Zealand). We focus our attention on the collective efforts of one tribal group (Ngāti Maniapoto) who are working to decolonise how their ancestral river is managed and restored through the use of Indigenous Knowledge, augmented by Western scientific techniques. A key focus is on restoration that is underpinned by the principle of kaitiakitanga (environmental guardianship) and devoted to healing fractured relationships between humans and more-than-humans.
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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Rethinking Freshwater Management in the Context of Climate Change: Planning for Different Times, Climates, and Generations." In Decolonising Blue Spaces in the Anthropocene, 419–62. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_10.

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AbstractIn this chapter, we explore environmental justice as an intergenerational imperative for Indigenous peoples by examining how different conceptions of time shape responses to climate change. We offer insights into how bringing Māori, Indigenous people of Aotearoa New Zealand, understandings of time can open new spaces for thinking about and planning for climate change in ways that do not reinforce and rearticulate the multiple environmental injustices (disproportionately experienced by Indigenous peoples because of settler colonialism). We examine how Māori concepts of time (as a spiral) and kaitiakitanga (environmental guardianship) challenge the dominant framing of climate change (premised on anthropometrism and forward-thinking temporality) and provide the opportunity to consider how climate justice (encompassing both mitigation and adaptation) as involving intergenerational responsibilities to both human and more-than-human beings.
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Aranui, Amber, and Te Arikirangi Mamaku. "The importance of kaitiakitanga (guardianship and care) and rangahau (research) for the Karanga Aotearoa Repatriation Programme." In Working with and for Ancestors, 91–102. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780367809317-10.

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Paul-Burke, Kura, and Lesley Rameka. "Kaitiakitanga - Active Guardianship, Responsibilities And Relationships With The World: Towards A Bio-Cultural Future In Early Childhood Education." In Encyclopedia of Educational Philosophy and Theory, 1–6. Singapore: Springer Singapore, 2015. http://dx.doi.org/10.1007/978-981-287-532-7_54-1.

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Paul-Burke, Kura, and Lesley Rameka. "Kaitiakitanga – Active Guardianship, Responsibilities, and Relationships with the World: Towards a Bio-cultural Future in Early Childhood Education." In Encyclopedia of Educational Philosophy and Theory, 1207–12. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_54.

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Watene, Krushil. "Kaitiakitanga." In The Oxford Handbook of Intergenerational Ethics, C17.S1—C17.N1. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190881931.013.17.

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Abstract Contemporary challenges require transformation of current theories and practices in profound, perhaps even unimaginable, ways. Many mainstream assumptions (property ownership, individual rights, and the notion of the environment as a resource without limit) fail under the weight of contemporary realities. Society needs different foundations to take it into the future. Pathways are needed through which new ideas, fresh perspectives, and different socioenvironmental practices can be nurtured. This chapter traces one of the ways that Māori philosophy (sitting at the intersections of knowledge, memory, and imagination) motivates rich intergenerational connections. For Māori communities, notions such as kaitiakitanga frame theories of intergenerational justice that prioritize the pursuit and realization of thriving intergenerational relationships. As this chapter will show, kaitiakitanga does this not only by recognizing prevailing structural injustices and their legacy or by harnessing the intimate moments of connection so often overlooked in interactions but also by enabling the transformation of these ideas toward new imaginaries.
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Sadler-Howe, Nadia Minee. "Kaitiakitanga." In Handbook of Research on Indigenous Knowledge and Bi-Culturalism in a Global Context, 330–44. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-6061-6.ch019.

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The chapter draws from notions and experiences of kaitiakitanga (guardianship) in the context of a pūrākau (indigenous narrative) approach to understanding and developing a Kaupapa Māori conceptual framework. This approach acknowledges Mātauranga Māori (Maori bodies of knowledge) as the theoretical basis for Kaupapa Māori praxis, particularly in the field of health and social services. A pūrākau approach includes utilizing whakapapa kōrero (genealogical narratives) as it informs the use of traditional principles, beliefs, and practices (tikanga) in working alongside Māori whānau, hapū, and iwi. These purakau identify natural elements represented in the form of Ātua, or Gods. Through whakapapa (genealogical descent), Maori episteme positions tangata whenua within nature. The indigenous worldview recognizes the inter-connected relationships, obligations, and responsibilities that underpin the philosophical positioning of kaitiaki practices.
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"kaitiakitanga, n." In Oxford English Dictionary. 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/6587035858.

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Awatere, Shaun, Garth Harmsworth, Shadrach Rolleston, and Craig Pauling. "Kaitiakitanga o Ngā Ngahere Pōhatu – Kaitiakitanga of Urban Settlements." In Reclaiming Indigenous Planning, 237–59. McGill-Queen's University Press, 2013. http://dx.doi.org/10.1515/9780773589933-013.

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Kamira, Robyn. "Kaitiakitanga and Health Informatics." In Information Technology and Indigenous People, 30–51. IGI Global, 2007. http://dx.doi.org/10.4018/978-1-59904-298-5.ch004.

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Indigenous contributions to governance in health informatics can be drawn from cultural concepts such as Kaitiakitanga, which implies guardianship, stewardship, governance and responsibility roles. This chapter explores Kaitiakitanga, its potential implementation in the Aotearoa (New Zealand) health sector, and its contributions to our thinking. After decades of unsuccessful attempts to positively shift the status of health for Maori, we must ask whether more control by Maori over information about Maori will make a difference. Kaitiakitanga enables us to explore Maori perspectives and insights about health and information and calls for stronger inclusion of Maori in decisions. It acts as a guideline to address ongoing and complex issues such as collective ownership, the responsible publication of data and whether benefits in health for Maori can be explicitly declared and met.
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Conference papers on the topic "Kaitiakitanga"

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Higgins, Joanna. "Kaitiakitanga, as a Word or a Worldview? Integrating Indigenous Knowledge in Environmental School Programs." In 2019 AERA Annual Meeting. Washington DC: AERA, 2019. http://dx.doi.org/10.3102/1437191.

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McNeill, Hinematau. "Urupā Tautaiao: Revitalising ancient customs and practices for the modern world." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.178.

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This urupā tautaiao (natural burials) research is a Marsden funded project with a decolonising agenda. It presents a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. The design practice output focus is the restoration of existing graves located in the urupā (burial ground) of the Ngāti Moko, a hapū (subtribe) of the Tapuika tribe that occupy ancestral land in central North Island of New Zealand. In preparation for the gravesite development, a series of hui a hapū (tribal meetings) were held to engage and encourage participation in the research. The final design which honours pre-contact customary practices, involved collaboration between the tribe, an ecologist, and a landscape architect. Hui a hapū included workshops exploring ancient burial practices. Although pre-contact Māori interred the dead in a variety of environmentally sustainable ways, funerary practices have dramatically shifted due to colonisation. Consequently, Māori have adopted environmentally damaging European practices that includes chemical embalming, concrete gravestones, and water and soil pollution. Mindful of tribal diversity, post-colonial tangihanga (customary Māori funerals) incorporate distinctively Māori and European, customary beliefs and practices. Fortuitously, they have also retained the essence of tūturu (authentic) Māori traditions that reinforce tribal identity and social cohesion. Tūturu traditions are incorporated into the design of the gravesite. Surrounded by conventional gravestones, and using only natural materials, the gravesite aspires to capture the beauty of nature embellished with distinctively Māori cultural motifs. Low maintenance native plants are intersected with four pou (traditional carvings)that carry pūrākau (Māori sacred narratives) of life and death. This dialectical concept is accentuated in the pou depicting Papatūānuku (Earth Mother). Etched into her womb is a coiled umbilical cord referencing life. Reminding us that, although in death we return to her womb, it is also a place that nurtures life. Hoki koe ki a Papatūānuku, ki te kōpū o te whenua (return to the womb of Papatūānuku) is often heard during ritual speeches at tangihanga. The pou also commemorates our connection to the gods. According to Māori beliefs, the primeval parents Papatūānuku (Earth) and Ranginui (Sky) genealogically link people and the environment together through whakapapa (kinship). Whakapapa imposes on humankind, kaitiakitanga (guardianship), responsibility for the wellbeing of the natural environment. In death, returning to Papatūānuku in a natural way, gives credence to kaitiakitanga. This presentation focuses on a project that encourages Māori to embrace culturally compatible burials that are affordable, environmentally responsible, and visually aesthetic. It also has the potential to encourage other indigenous communities to explore their own alternative, culturally unique and innovative ways to address modern death and burial challenges.
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