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Journal articles on the topic 'Matauranga'

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1

Macfarlane, Angus. "Becoming Educultural: Te whakawhitinga o nga matauranga." Kairaranga 7, no. 2 (July 1, 2006): 41–44. http://dx.doi.org/10.54322/kairaranga.v7i2.58.

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In every profession, there comes a time when it is important to stop and evaluate the progress that has been made and to determine the changes that will be necessary to engage in new times and to meet new demands, The profession of tertiary education is no exception. In a period of rapid change many solutions are offered about what it takes to sustain effort in order to achieve success. Some of these solutions - for the acquisition of quality in education- insist on precision, rigor, consistency, and replicability. This paper purports that such qualities are of high value, yet appear incomplete if certain sociocultural elements are not taken into account. It is argued that we might better unravel our perceptions, attitudes, and beliefs about education, when we draw from the historical and social contexts that have affected our worldview. These historical and social contexts might well be the tools that help to shape the values of learning, referred to in this paper as becoming educultural.
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2

Jenkins, Kuni, and Leonie Pihama. "Matauranga Wahine: Teaching Maori Women's Knowledge Alongside Feminism." Feminism & Psychology 11, no. 3 (August 2001): 293–303. http://dx.doi.org/10.1177/0959353501011003003.

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3

Moller, Henrik. "Matauranga Maori, science and seabirds in New Zealand." New Zealand Journal of Zoology 36, no. 3 (January 2009): 203–10. http://dx.doi.org/10.1080/03014220909510151.

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4

Bliss, Susan. "Perspectives in Australian Global Education and Geography/Matauranga Matawhenua." New Zealand Geographer 61, no. 3 (December 2005): 225–41. http://dx.doi.org/10.1111/j.1745-7939.2005.00038.x.

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5

Crawford, Stephen. "Matauranga Maori and western science: The importance of hypotheses, predictions and protocols." Journal of the Royal Society of New Zealand 39, no. 4 (December 2009): 163–66. http://dx.doi.org/10.1080/03014220909510571.

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6

Doogan, Judge Michael. "Tikanga and the Law Wānanga." Amicus Curiae 4, no. 3 (June 24, 2023): 649–59. http://dx.doi.org/10.14296/ac.v4i3.5624.

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Tikanga Māori is increasingly influencing the law of New Zealand, in every jurisdiction. The Environment Court is becoming more concerned with issues which necessitate knowledge of different tikanga Māori, matauranga Māori and Te Reo Māori. The following is a discussion on how tikanga affects the incorporation of Treaty of Waitangi and Māori concepts in the Resource Management Act 1991. It then moves to how and to what extent the Environment Court can consider relational and mana whenua issues. And lastly, Judge Doogan gives insights from a Māori Land Court, Waitangi Tribunal and Environment Court judge for practitioners on understanding tikanga issues and working with Māori collectives. Keywords: Environment Court; Māori Land Court; Waitangi Tribunal; Resource Management Act 1991; Lex Aotearoa; Te Reo; tikanga; mātauranga; mana whenua; procedure; advocacy.
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7

Ruwhiu, Pirihi Te Ohaki (Bill), Leland Ariel Ruwhiu, and Leland Lowe Hyde Ruwhiu. "To Tatou Kupenga: Mana Tangata supervision a journey of emancipation through heart mahi for healers." Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 13–34. http://dx.doi.org/10.11157/anzswj-vol20iss4id326.

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This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. Pirihi Te Ohaki (Bill) Ruwhiu (father, grandfather and great grandfather) frames the article by highlighting the significance of wairuatanga, whakapapa and tikanga matauranga Maori – a Maori theoretical and symbolic world of meaning and understanding that informs mana enhancing engagements within the human terrain. Leland Lowe Hyde (son, grandson and father-to-be) threads into that equation the significance of ‘ko au and mana’ (identity and belonging) that significantly maps personal growth and development. Leland Ariel Ruwhiu (son, father and grandfather) using pukorero and nga mohiotanga o te ao Maori me te ao hurihuri weaves these multi dimensional reasonings into a cultural net (Te Kupenga) reflecting indigenous thinking around Mana Tangata supervision for tangata whenua social and community work practitioners.
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8

Sanjaya, I. Agus Rudi, Gusti Ayu Putu Suprianti, and Anak Agung Gede Yudha Paramartha. "The Implementation of Quizziz as Assessment for Learning in English as A Foreign Language: The Teacher’s Perspective." Art of Teaching English as a Foreign Language 4, no. 2 (November 28, 2023): 50–59. http://dx.doi.org/10.36663/tatefl.v4i2.628.

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This research aims to (1) describe the implementation of Quizizz as an English Language Learning Assessment for Teachers at SMP 1 Nusa Penida. (2) identify the Teacher problem in implementing Quizizz as Assessment for Learning English at SMP 1 Nusa Penida. (3) investigate what EFL Teacher at SMP 1 Nusa Penida overcome the problems that they faced in implementing Quizizz as Assessment for Learning English at SMP 1 Nusa Penida. The method of this study was a descriptive qualitative. The subject of this study is one English teacher at SMPN 1 Nusa Penida. This study concluded that the implementation of Quizizz as Assessment for Learning in English learning process in seventh grade especially about the characteristic of Assessment for Learning runs according to the theory used as a reference. The indicators used to test the problems faced are theory about the characteristic of Assessment for Learning by Tetahuhu o te Matauranga. This study also concluded that there were several strategies found used to solve several problems faced by teachers when implementing Quizizz as Assessment for Learning in English learning process.
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9

Cohn, Helen M. "Bibliography of the History of Australian Science, No. 29, 2008." Historical Records of Australian Science 20, no. 1 (2009): 147. http://dx.doi.org/10.1071/hr09008.

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This bibliography, in geographic terms, covers principally Australia, but also New Zealand, New Guinea and other islands of the Pacific Ocean near Australia, and Antarctica. It includes material on the history of the natural sciences (mathematics, physical sciences, earth sciences and biological sciences), some of the applied sciences (including medical and health sciences, agriculture, manufacturing and engineering), and human sciences (psychology, anthropology and sociology). Biographical material on practitioners in these sciences is also of interest. The sources used in compiling this bibliography include those that have proved useful in the past in finding relevant citations. The library catalogues of the Royal Botanic Gardens Melbourne, the National Library of Australia and the National Library of New Zealand Te Puna Matauranga O Aotearoa were particularly useful sources of information. Journals that have yielded articles for previous bibliographies were checked, as were some titles that have not previously been scanned. Hence a number of citations are included that were published earlier than 2008. Assistance has been received from a number of people who sent items or information about items published in 2008 for inclusion in the bibliography. In particular, Professor Rod Home has been most helpful in forwarding relevant citations. Staff of the eScholarship Research Centre at the University of Melbourne, especially Helen Morgan, were of great assistance in the preparation of this bibliography. Readers may have access to information about relevant books, journal articles, conference papers, reports, Master's and PhD theses and reviews published in 2009. They are encouraged to send such information to the compiler at the above email address for inclusion in future bibliographies.
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10

Harris, Graham. "Conservation of relict potato Solanum tuberosum cultivars within Maori communities in New Zealand." Pacific Conservation Biology 7, no. 3 (2001): 204. http://dx.doi.org/10.1071/pc010204.

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It is generally accepted by scholars that potatoes were first introduced to New Zealand in the late 18th century by Captain James Cook and the French explorer, Marion du Fresne. Further introductions of potatoes from a variety of sources including possible direct introductions from South America, followed into the 19th century. Maori were quick to recognize the advantages that these new introductions had over their traditional food crops including kumara (sweet potato) Ipomoea batatas and Taro Colocasia esculentum both of which they introduced from east Polynesia some 800-100 years previously. Potatoes soon became a staple item in the Maori diet and an important trade commodity and by the mid-19th century they were growing thousands of hectares of potatoes for that purpose. The various cultivars that were introduced were given Maori names and many of these early types are still grown by Maori, having been passed down through families for many generations. With their deep set eyes, often knobbly irregular shape, "open" leaves and colourful tubers these "Maori Potatoes" are quite distinctive in appearance from modern potatoes and some retain many of the features of Solanum tuberosum subsp. andigena types. This paper discusses the adoption of the potato by Maori, the effects it had on Maori society and the perpetuation of the early cultivars within Maori families and communities. This examination of an introduced crop plant and its intersection with an indigenous people is essentially an ethnobotanical study which in addition to its botanical and anthropological foci includes elements of Matauranga Maori (traditional Maori knowledge) history, geography and horticulture. The preservation of these old potato cultivars by generations of Maori people has made a valuable contribution to conservation of biological diversity.
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11

Mataira, Peter. "‘Sitting in the fire’, an indigenous approach to masculinity and male violence: Māori men working with Māori men." Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 35–40. http://dx.doi.org/10.11157/anzswj-vol20iss4id328.

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There were these three sexes, because the sun, the moon and the earth are three: and man was originally the child of the sun, the woman of the earth, and the man-woman of the moon … He cut them in two and bade Apollo give the face and the half of the neck a turn in order that the man might contemplate the section of himself … Each of us when separated is but the indenture of man and he is always looking for his other half … Human nature was originally one and we were a whole, and the desire and pursuit of the whole is called love (Plato Symposium. Aristophane’s Speech, The Double Nature of Man, 16-18).IntroductionI like what Arnold Mindell (1982) said about conflict and chaos: That they are ‘our best teachers’ in determining how to create and strengthen resilient communities. In our efforts to develop effective programmes to root out and eliminate violence from our neighbourhoods, our homes and our whanau we ought to embrace this paradoxical injunction, and, to trace it alongside the ‘concentric dualism’ thinking sketched in our traditional Māori hapu/iwi understanding of whanaungatanga (Kawharu, 1980). Far be it for me to suggest that community harmony and zero tolerance are plausible societal outcomes. I believe strongly that sustained emphasis placed primarily on the inner workings of Māori men – their wairua, tinana, hinengaro and whanaunga relationships – is the critical first step. The absence of conflict and presence of peace are ‘ideal types’ and indeed one might suggest they are one in the same, but I believe they are fundamentally dissimilar. The point I really want to make here is how I, and other Māori men, metaphorically speaking, begin the process of ‘stepping into the fire’, to work alongside our Maori men in liberating them, and ourselves too, from the despondencies, disappointments and oppressive ways (internal conflicts), and moving these towards reconciliation and a restoration of a content ahua about ourselves and our families (internal peace). As I see it we need to advance a new approach to decolonisation, to masculinity, to the validation of our indigenous ways and to appreciating nga matauranga Māori in support of meaningful Māori men’s education and mentoring group work; a paradigm that incorporates freedom and openness of expression, reflection and introspection; a paradigm that also acknowledges the need to build self-confidence and self-respect which paves the way for change.My purpose in writing this piece comes from two quite different directions and motivations: First, as an invitation and a challenge for more Māori men to have confidence to ‘sit in the fire’ and work to eliminate violence in our families and communities; and second, to dissect and critique the dominant cultural paradigm which places together Western empiricism, the endeared, but hopelessly biased public media; and election politics – the perennial ‘law and order’ drone (that is, to inject a fear of Māori insurgency and ‘terroristic acts’ into the timid mindset of the marginal swing voters) – all of which seem to justify a particular direction in public policy and public opinion. Indeed, I am deliberate in my aspiration to focus on ‘strengths and assets’ of Māori rather than on ‘needs and deficits’ and, in this challenge, I state a more salient ‘political’ juxtaposition to Pākehā mainstream which all too often places Māori in a iniquitous vis-à-vis romantic predicament. I’m less inspired by the kinds of policies that seem to stem from Māori being at the liability end of Aotearoa’s bicultural ledger. Describing us through Pākehā strictures and their embedded cultural biases is unacceptable. I think given the scale and extent to which Māori men’s violence has come to circumnavigate the nation many times over, we know enough to know its damaging effects on our culture, our whanau and on how we perceive ourselves. We are reminded constantly of everything that’s bad about Māori men’s behaviour. We have to radically change the paradigm – and also the practice – and work towards building new images of Māori men as real-life ‘nurturing warriors’.
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12

McNeill, Hinematau. "A Critical Reflection of Ethical Issues in Research." Te Kaharoa 1, no. 1 (January 12, 2008). http://dx.doi.org/10.24135/tekaharoa.v1i1.134.

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This article uses the concept of matauranga as a starting point as a device for exploring concepts of Maori mental wellness. Issues of the role of culture are explored in depth, both from theoretical and application perspectives. The iwi of Tuhoe are the focus of attention in the examination of these themes.
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13

Lyver, POB, Joe Davis, L. Ngamane, L. Anderson, and P. Clarkin. "Hauraki Maori Matauranga for the conservation and harvest of Titi, Pterodroma macroptera gouldi." Papers and Proceedings of the Royal Society of Tasmania, 2008, 149–59. http://dx.doi.org/10.26749/rstpp.142.1.149.

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14

Winiata, Pakake Calm, and Whatarangi Winiata. "Whare Wananga Development in 1993-1994." New Zealand Annual Review of Education, no. 4 (December 5, 1994). http://dx.doi.org/10.26686/nzaroe.v0i4.1091.

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The historical significance of whare wananga to Maori is described and documented. Matauranga Maori is defined and its maintenance, expansion and dissemination (under certain conditions) is offered as the rationale for the existence of whare wananga – past and present. Two wananga which have been established, and one awaiting the process, under the Education Amendment Act 1990, are discussed and, in brief, their characteristics are compared with those of tikanga Pakeha institutions. Some principles of Maori education are suggested. The National Association of Wananga, Te Tauihu o Ngaa Whare Waananga, is introduced, and its priorities for 1995 and beyond are listed. An international perspective is incorporated and a wananga agenda for the future is outlined.
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15

Young, David. "Ikawai freshwater fishes in Māori culture and economy (2011) by R.M. McDowall." Swamphen: a Journal of Cultural Ecology (ASLEC-ANZ) 5 (December 16, 2015). http://dx.doi.org/10.60162/swamphen.5.10632.

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This beautifully produced work will be a crucial reference for many generations of not only fisheries scientists but also for so many of us amateurs who work with awe and respect in the realm of freshwater. It is thanks largely to the work of Bob McDowall and his scientific associates that New Zealanders now (should) know that their beloved delicacy, whitebait is fry derived from five species of galaxiidas. The primary purpose of this book is more holistic, more cultural than scientific, than anything McDowall had ever attempted. It represents an attempt to resurrect comprehensively in book form the evolving wisdom (matauranga Māori) of tangata whenua (‘the people of the land') of freshwater customary use and practice from the widest range of sources.
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16

Hamilton, Bill. "Maori Education Developments: A Maori Unionist’s View." New Zealand Annual Review of Education, no. 2 (October 25, 1992). http://dx.doi.org/10.26686/nzaroe.v0i2.854.

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During 1992, many hands seized the chance to paddle the Maori education waka in the primary system.The Maori community continued to establish Kura Kaupapa Maori, immersion and bilingual programmes. Schools increased the involvement of whanau in their activities and generally attempted to improve the quality of Maori education programmes.The National Maori Congress, Te Whakakotahitanga o Nga Iwi o Aotearoa, completed a report that promoted the goal of establishing iwi education authorities. Government established an inquiry into Maori education and directed officials committees to:(a) develop a bold strategy for the protection and promotion of te reo Maori; and(b) develop a comprehensive policy for Maori education.A Maori Education Group to comment on the Minister of Education’s “Vision for Education” was established. Maori government officials and others attempted to co-ordinate an effective Maori voice in education through Te Roopu Whakahaere and Te Roopu Whanui.Tino Rangatiratanga continued its work of co-ordinating, mobilising and politicising Maori in education and challenging the effectiveness of existing or proposed government education policy.Finally, in an atmosphere of government hostility towards unions, the primary teachers’ union, the New Zealand Educational Institute (NZEI) strengthened its philosophies, policies, priorities and practices by:establishing Miro Maori as an integral part of NZEI structures;giving leadership, direction and cohesion to the development of Maori education policies; andensuring that Maori views are included in the activities, developments and changes in the general education system.In putting forward a Maori unionist’s view, there is recognition that during 1992:Maori people put a lot of energy into primary education for the purpose of improving Maori achievement, revitalizing te reo me ona tikanga Maori andstrengthening Maori participation in the education of their children;NZEI, the primary teachers’ union, gave significant support to Maori education developments; andthere was a lot of government activity and stated commitment but their work lacked rigour, direction and coherency.Although many hands paddled the Maori education waka, by the end of 1992, it had made only a minor advance from where it had been in 1991. The waka tended to veer in motion from side to side, backwards and forwards and swirled around in circles rather than tracking forwards towards achieving significant goals. The Matauranga Maori waka clearly lacks strong navigational leadership, and government in particular is paddling against the tide of Maori aspirations...
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