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Relevant bibliographies by topics / Maori leadership

Academic literature on the topic 'Maori leadership'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Contents

Journal articles
Dissertations / Theses
Books
Book chapters

Journal articles on the topic "Maori leadership":

1

Holmes, Janet. "Humour and the Construction of Maori Leadership at Work." Leadership 3, no. 1 (February 2007): 5–27. http://dx.doi.org/10.1177/1742715007073061.

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van Meijl, Toon. "Maori hierarchy transformed: The secularization of tainui patterns of leadership." History and Anthropology 7, no. 1-4 (November 1994): 279–305. http://dx.doi.org/10.1080/02757206.1994.9960849.

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Graham, James. "The Maori Boarding Schools and Maori Leadership: An Educational Tradition Viewed through the Stories of Te Aute College." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 11, no. 1 (2011): 249–60. http://dx.doi.org/10.18848/1447-9532/cgp/v11i01/38974.

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Stephens, Māmari. "Kaumātua, Leadership and the Treaty of Waitangi Claims Settlement Process; Some Data and Observations." Victoria University of Wellington Law Review 33, no. 2 (September 2, 2002): 321. http://dx.doi.org/10.26686/vuwlr.v33i2.5842.

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This article presents the results of a survey dealing with the role of Kaumätua in Treaty of Waitangi Claims. The author raises a number of concerns – most importantly whether enough olderMäori feel confident or knowledgeable enough to contribute to the process. The survey also revealsthat tensions exist from the exclusion of younger Maori from the process.

5

Craig, Russell, Rawiri Taonui, Susan Wild, and Lũcia Lima Rodrigues. "Accountability reporting objectives of Māori organizations." Pacific Accounting Review 30, no. 4 (November 5, 2018): 433–43. http://dx.doi.org/10.1108/par-11-2017-0095.

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Purpose This paper aims to highlight the accountability reporting objectives of four Māori-controlled organizations. The examples cited reflect the core values of the indigenous Māori people of New Zealand (Aotearoa) and help demonstrate how these values are manifest in the accountability reporting of Māori-controlled organizations. Design/methodology/approach Narrative sections of ten annual reports of two small and two large Maori organizations, drawn variously from their financial years ending in the calendar years 2009 to 2014, are read closely. These organizations represent diverse tribal and regional associations in terms of size, scope and structure; and in terms of the business, social and cultural activities they pursue. Findings Three core Māori values are identified: spirituality (wairuatanga); intergenerationalism and restoration (whakapapa); and governance, leadership and respect (mana and rangatiratanga). The commitment to these values and the way this commitment is reflected in accountability reports of Maori organizations, is presented. Originality/value The examples provided, and the associated discussion, should help inform reporting initiatives of organizations that are seeking better accountability in terms of their long-term engagement with indigenous communities, the environment and broader society.

6

April, Wilfred Isak. "Experiential Learning from the Khoi-Khoi (Namibia) and Maori (New Zealand) Communities." International Journal of Entrepreneurship and Innovation 9, no. 2 (May 2008): 103–10. http://dx.doi.org/10.5367/000000008784489408.

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Fostering a spirit of indigenous entrepreneurship is a courageous idea and envisages a multicultural and post-colonial world. As such, it deserves support from both indigenous and non-indigenous communities. From this perspective, the author considers two aboriginal communities, the Khoi-Khoi and the Maori peoples, arguing that the fostering of an entrepreneurial spirit in such communities may be realized in part through the exchange of ideas between them and a mutual learning of lessons. In particular, the paper focuses on the importance of culture in sustaining social capital and the emotional/social intelligence necessary for entrepreneurial motivation. Fostering a culture of entrepreneurship requires the sustenance of the social capital that culture identifies, whilst maximizing trading opportunities for societies to develop. Much can be learnt from indigenous practices in indigenous communities on how to recover and maintain this vibrancy in diversity. Entrepreneurial activity provides the primal leadership that results in a reorganization of disempowered societies. Moreover, local cultural tradition is a necessary component in establishing the networking and trust that will provide the solidarity required for the emergence of entrepreneurial activity for local self-determining development.

7

Johnson Santamaria, Lorri, Andres Peter Santamaria, and Gurdev Kaur Pritam Singh. "One against the grain." International Journal of Educational Management 31, no. 5 (June 12, 2017): 612–21. http://dx.doi.org/10.1108/ijem-11-2016-0237.

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Purpose The purpose of this paper is to reframe transformative and culturally sustaining leadership for a diverse global society by addressing the need for educational systems to better serve people of color, situated in the urban Auckland area of Aotearoa New Zealand (NZ), who have been marginalized by the societies to which they immigrate. Design/methodology/approach Grounded in an applied critical theoretical framework, this qualitative inquiry uses raw auto-ethnographical data gleaned from a case study featuring the voice of Deva, a Malaysian Punjabi woman educator, who is also an aspiring school leader. In aspects of her auto-ethnography, she candidly shares experiences of racism, discrimination, and oppression germane to her professional educational experiences in Aotearoa NZ. Findings Findings inform practice and policy to foster more inclusive school improvement in a bicultural and increasingly multicultural context that has historically recognized Maori (indigenous to Aotearoa NZ), Pakeha (of European descent), and Pacific Islander (e.g. Samoa, Tonga, Fiji, Niue, Cook Islands) achievement in a national context. Global and international implications are included. Originality/value This contribution presents a unique perspective showcasing Deva’s direct experiences with acknowledgment of and professional positioning around Te Tiriti o Waitangi – The Treaty of Waitangi, the principles of which are now being applied not only to the rights of Maori and Pakeha, but also Pacific Islander and immigrants to the country.

8

Te Paa, Jenny Plane. "Anglican Identity and Theological Formation in Aotearoa New Zealand." Journal of Anglican Studies 6, no. 1 (June 2008): 49–58. http://dx.doi.org/10.1177/1740355308091386.

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ABSTRACTSt John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as to the relationship with a secular university and its implications for the presence in the curriculum of Anglican studies. These have been resolved in a way which honours the contextual issues and the tradition of Anglican faith.

9

van Roon, M., and S. Knight. "Towards integrated catchment management, Whaingaroa, New Zealand." Water Science and Technology 43, no. 9 (May 1, 2001): 197–202. http://dx.doi.org/10.2166/wst.2001.0538.

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The paper examines progress towards integrated catchment management and sustainable agriculture at Whaingaroa (Raglan), New Zealand. Application of the Canadian “Atlantic Coastal Action Program” model (ACAP) has been only partially successful within New Zealand's bicultural setting. Even before the introduction of the ACAP process there existed strong motivation and leadership by various sectors of the community. A merging of resource management planning and implementation processes of the larger community and that of the Maori community has not occurred. Research carried out by Crown Research Institutes has clearly shown the actions required to make pastoral farming more sustainable. There are difficulties in the transference to, and uptake of, these techniques by farmers. An examination of the socio-economic context is required. There has been a requirement on local government bodies to tighten their focus as part of recent reform. This has occurred concurrently with a widening of vision towards integrated and sustainable forms of management. This (as well as a clear belief in empowerment of local communities) has lead to Council reliance on voluntary labour. There is a need to account for the dynamic interaction between social and political history and the geological and biophysical history of the area. As part of a re-examination of sustainable development, New Zealand needs to reconcile the earning of the bulk of its foreign income from primary production, with the accelerating ecological deficit that it creates. A sustainability strategy is required linking consumer demand, property rights and responsibilities.

10

Shaffer, Franklin A. "Mauri Williams, RN, MBA, MHA." Nurse Leader 5, no. 4 (August 2007): 12–14. http://dx.doi.org/10.1016/j.mnl.2007.05.010.

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Dissertations / Theses on the topic "Maori leadership":

1

Grocott, Timothy. "How school leaders create an organisational culture that ensures improved performance for Māori." Thesis, University of Canterbury. Educational Studies and Leadership, 2014. http://hdl.handle.net/10092/9320.

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Improving Māori achievement is one of the most important aims of the New Zealand educational system. The benefits of raising the achievement of Māori students have a wide range of positive outcomes for the whole country. In the last ten years many schools have been engaged in initiatives designed to improve the success of Māori learners; but does this work continue when the support and funding is no longer there? This research is designed to identify factors that can sustain these initiatives. Organisational culture creates the conditions in schools so they can continually develop and evolve. But in 21st century society this can happen in complex ways, so schools and their leaders need to understand how to manage that complexity. Leadership is a crucial part of this process, but it is not traditional styles of leadership that are required but new types such as adaptive and authentic leadership. These styles of leadership rely on building relational trust through clear communication and actions which engage and empower others. The recommendations form a framework for school leaders to create a successful organisational culture which could be applied to improving the performance of Māori, but it could also be applied to other school change initiatives.

2

Soutar, Monty. "Ngāti Porou leadership : Rāpata Wahawaha and the politics of conflict : "Kei te ora nei hoki tātou, me tō tātou whenua" /." Online version, 2000. http://bibpurl.oclc.org/web/20809.

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Hayes, Dorothy Maora. "Wāhine kaihautū, wāhine whai mana navigating the tides of change : Whakatōhea women and tribal socio-politics : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Māori Studies at Massey University." Massey University, 2003. http://hdl.handle.net/10179/1111.

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This thesis explored the socio-political experiences and views of seven Maori women from the tribe of Whakatahea. The project adopted a Maori-centred theoretical and research approach that included the researcher as a member of the researched group. It aimed to draw out the common themes, from the women's recollections of their experiences and views of the socio-political decision-making affairs within whanau, hapu, and iwi. The women identified barriers to participation and strategies to overcome these barriers. Qualifications reflected traditional Maori values and practices. Rights according to whakapapa, and the principle "he kanohi kitea", being seen, were the obvious criterion. Poor information channels, minimal consultation, gender bias, age and time constraints were some of the issues identified as barriers to participation. It was found that whanau governance committees more closely reflected traditional values and customs that saw women and men as sharing power, more so than hapu and iwi organisations. The gender imbalance was viewed, by the women participants, as problematic. They concluded that better gender balance at all levels of the socio-political affairs of Whakatohea would ensure greater informed decision-making for the social, educational, economic, and spiritual well-being of the tribe today and for future generations.

4

Gould, Roxanne Jean. "Creating an indigenous educational movement listening to the voices of Māori leaders /." 2004. http://ndhadeliver.natlib.govt.nz/content-aggregator/getIEs?system=ilsdb&id=1384224.

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Thesis (PhD--Education)--University of Minnesota, 2004.
Archived by the National Library of New Zealand. Title from PDF cover (viewed on May 19, 2010). Hypertext links contained in the archived instances of this title are non-functional. Nz Includes bibliographical references (p. 192-212). Also available in a print ed.

5

Emery, Debra Joy Tepora. "E hoki ki tō maunga the quintessential elements of home /." 2008. http://adt.waikato.ac.nz/public/adt-uow20080701.130312/index.html.

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6

Ming-hsien, Hsieh, and 謝旻憲. "The Study of Hakka Principals' Leadership Styles - A Case Study of Hakka Principals in Elementary Schools of Maoli County." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/572cg9.

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碩士
國立臺東大學
教育研究所
94
Abstract This study aimed to investigate the leadership styles of elementary school principals in the Hakka communities of Maoli County. The main purpose was to understand and analyze the empirical data of Hakka principals' leadership styles and the satisfaction with their leadership styles in hope of providing the research results as a basis for applying effective leadership styles and substantially benefiting the promotion and development of the Hakka culture. To achieve the above purpose, this study adopted "survey research method" and "indepth interview method" as the main research methods. The elementary school teachers in the Hakka communities of Maoli County served as the population, and purposive sampling was applied to obtain the samples. In the aspect of sample retrieval, a total of 28 schools were selected, and 280 teachers served as samples. 262 provided valid responses, so the valid response rate was 93.57%. In addition to the basic data of the research subjects, two additional evaluation scales, "The Evaluation Scale of Principal's Leadership Style" and "The Evaluation Scale of the Satisfaction with Principal's Leadership Style", were also included as research tools. In the aspect of statistic analysis, descriptive analysis, variance analysis, product-moment correlation, and hierarchical regression were applied. In the aspect of interviews, the subjects were 6 school staffs (including teachers, directors, and principal) in 2 Hakka principal-led elementary schools in Cholan Township, Maoli County, received a semi-structural interview, respectively. The interview results were later induced, discussed, and compared with the results obtained earlier in the survey research. According to the research findings, the conclusions were induced as follows: 1. The common leadership styles of Hakka elementary school principals in the Hakka communities of Maoli County were "transformational leadership" and "paternalistic leadership". 2. A high level of correlation and predictability existed between Hakka elementary school principals' application of "transformational leadership" and "paternalistic leadership" behaviors and the satisfaction with leadership styles. 3. The current satisfaction of elementary school teachers in the Hakka communities of Maoli County with the leadership styles of Hakka principals was above the intermediate-high level, indicating that the current leadership styles benefited the promotion of the Hakka culture. 4. The leadership styles of Hakka principals were certainly affected by their background of growth, and Hakka principals who grew up in Hakka communities were undoubtedly nourished with the Hakka culture. 5. Induced from the Hakka principals' opinions on leaderships, the following statement was brought forward: If the principal could construct his leadership behavior with the content of "paternalistic leadership" and properly apply the behavioral model of "transformational leadership", the overall operation and performance of the school could be enhanced. 6. The paternalistic leadership rooted in the traditional thinking of Chinese societies was not eliminated by the progress of the time. Instead, with its important contents, other new leadership styles were added to evolve into a new presentation. 7. The key to passing on the Hakka culture lay in the recognition of the Hakka people with their own culture, and the most conspicuous part of the recognition was the presentation of the Hakka language. 8. The basic ability of speaking Hakka should be built in the family or community; that is to make it a responsibility of parents and the family. And the promotion of "Hakka language teaching" and "activities of Hakka culture" in school absolutely had a certain degree of benefit for deepening the concept of self-recognition with the Hakka ethnicity. Based on the research purpose, literature review, and data analysis, suggestions were proposed as a reference for Hakka principals, education administrators, Council for Hakka Affairs, Executive Yuan. Keywords: Hakka principals, leadership styles, transformational leadership, paternalistic leadership

Books on the topic "Maori leadership":

1

Ra, Mitaki. Wāhine ma tapu a Io: The role of women in leading Māori through the twenty first century. Te Kauwhata, N.Z: Mitaki Ra Publications, 2000.

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Ra, Mitaki. Wāhine ma tapu a Io: The role of women in leading Māori through the twenty first century. Te Kauwhata, N.Z: Mitaki Ra Publications, 2000.

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Katene, Selwyn. Fire that kindles hearts: Ten Māori scholars. Wellington, Aotearoa New Zealand: Steele Roberts Publishers, 2015.

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4

Wishart, Ian. Winston: The story of a political phenomenon. Auckland, New Zealand: Howling at the Moon Publishing Ltd, 2014.

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Wānanga on Bicultural Governance and Leadership in Museums (2000 Museum of New Zealand). He Wānanga Tirohanga Rangapū mō Te Kaupapa Tikanga-ā-rua i roto i Ngā Whare Taonga =: Wānanga on Bicultural Governance and Leadership in Museums. [Wellington: Museum of New Zealand, 2000.

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John, Robinson. Two great New Zealanders: The wisdom of Tamati Waka Nene and Apirana Ngata. Wellington, New Zealand: Tross Publishing, 2015.

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7

Katene, Selwyn. Spirit of Maori Leadership. Huia Publishers, 2014.

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8

Tapsell, Paul, Merata Kawharu, and Krzysztof Pfeiffer. Te Ara: Maori Pathways of Leadership. Oratia Media, 2013.

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9

Pfeiffer, Krzysztof. Te Ara : Maori Pathways: Past, Present, Future. Oratia Books, 2016.

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Ara Mai He Ttkura Visioning Our Futures New Emerging Pathways Of Maori Academic Leadership. Otago University Press, 2013.

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Book chapters on the topic "Maori leadership":

1

Santamaría, Andrés P., Melinda Webber, and Lorri J. Santamaría. "Effective School Leadership for Māori Achievement." In Advances in Human Resources Management and Organizational Development, 99–119. IGI Global, 2015. http://dx.doi.org/10.4018/978-1-4666-8376-1.ch007.

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This chapter leads a critical discourse amongst research and educational leadership communities around the nature of cross-cultural interactions and the role diversity plays in changing the status quo with regard to access, equity and academic achievement. Through this strengths-based qualitative inquiry, the authors bridge Kaupapa Maori (Maori ideology) and critical race theory methodologies with Maori and non-Maori culturally responsive leadership frameworks. Prerequisite conditions for effective cross-collaboration are presented based on the experiences of an international, interdisciplinary research team in collaboration with practicing Maori and non-Maori leaders of primary and secondary schools in Aotearoa New Zealand (NZ). The aim of the partnership is to promote the voices and practices of effective school leaders, through cross-cultural collaboration and research, to continue building critical mass for the important role of informing effective, culturally responsive leadership practices across Aotearoa NZ.

2

Metge, Joan. "Community Divisions, Leadership and Solidarity." In A New Maori Migration, 78–95. Routledge, 2021. http://dx.doi.org/10.4324/9781003135999-5.

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Metge, Joan. "Leadership, Social Control and Community Solidarity." In A New Maori Migration, 211–28. Routledge, 2021. http://dx.doi.org/10.4324/9781003135999-15.

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Saperstein, Marc. "The Conflict over the Ban on Philosophical Study, 1305: A Political Perspective." In Leadership and Conflict, 94–112. Liverpool University Press, 2014. http://dx.doi.org/10.3828/liverpool/9781906764494.003.0005.

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This chapter suggests a new framework in which to evaluate certain significant events in 1305. Few events of internal Jewish history during the Middle Ages more effectively exemplify diversity and conflict than the so-called ‘Maimonidean conflicts’ — the attempts by certain Jews to control the educational curriculum and public discourse of their communities by banning various philosophical texts and those who taught or studied them. One of the best-known of these episodes, the ban restricting the study of Greek philosophy, promulgated during the summer of 1305 by Solomon ben Adret (Rashba) and his colleagues in Barcelona, has been extensively treated by historians for over a century. The bitter conflict surrounding this ban is extensively documented in Minḥat kena'ot (A Zealous Offering), a collection of letters edited by Abba Mari of Lunel, one of the protagonists of that conflict and an ally of Ben Adret. Yet there is still no consensus among scholars about the proper interpretation of this dramatic episode, and sharp disagreement remains over what was fuelling the antagonism.