Academic literature on the topic 'Pounamu'

The beauty of te ao Māori is the pragmatic fluidity of many of our concepts. Generally employed to explain our genealogical links and connections to land, whakapapa can also be applied within the context of rangahau to organise, structure, analyse and understand information, experiences and relationships. This article introduces Te Waka Pounamu, a whakapapa-based framework developed as a methodological research model for my doctoral studies. Included in the whakapapa framework is a tikanga Māori model I have named Te Tuamaka. This model is the practical aspect of the theoretical whakapapa framework in that it guides and supports the ways my rangahau will be carried out. The following discussion introduces and demonstrates how Te Waka Pounamu and Te Tuamaka promote Māori ways of knowing, being and doing as valid methodological approaches to rangahau.

ABSTRACT INTRODUCTION Timely and equitable access to contraception enables teenage mothers to make informed choices about their sexual and reproductive health. This study aimed to identify barriers and facilitators to contraception for Māori teenagers who become mothers. METHODS ‘E Hine’ is a longitudinal qualitative Kaupapa Māori (by Māori for Māori) study involving Māori women (aged 14–19 years), following them through pregnancy (n = 44) and the birth of their babies until their babies’ first birthdays (n = 41). This analysis focusses on contraception access pre-and post-pregnancy. FINDINGS Pre-pregnancy most participants accessed contraception or advice. Contraception use was compromised by a lack of information, negative side effects, and limited follow up. All reported their subsequent pregnancies as unplanned. Participants gave considerable thought to post-pregnancy contraception. Despite this many experienced clinical and service delays, financial barriers, and negative contraceptive side effects. There was little focus on contraception initiation and a lack of integrated care between midwives and other primary care services, leaving many participants without timely effective contraception. The system worked well when there was a contraception plan that included navigation, free access, and provision of contraception. CONCLUSION The majority of participants actively sought contraception pre- and post-conception. Despite a publicly funded system, a lack of health sector integration resulted in multiple missed opportunities to meet the needs of these teenagers for effective contraception. Health service funding formulas should define the goal as initiation of contraception rather than advice and provide funding to improve timely access to long acting reversible contraception. KEYWORDS Indigenous teenage pregnancy; contraception; barriers to contraception; Māori mothers

In the northern South Island, the area northern Te Wai Pounamu (NTWP) is defined appropriate to a regional investigation of pre-European culture change. It is argued that the Maori sequence of this region is relevant to a range of interpretative problems in New Zealand�s archaeological past. Preparatory to this investigation, the international and New Zealand literature on culture change is reviewed. Two primary investigative foci of change are identified in NTWP; subsistence economy and stone tool manufacturing technology. A chronological scheme of Early, Middle and Late Periods based on firmly dated ecological events and/or independent radiocarbon ages is defined so as to order the archaeological data without recourse to unproven scenarios of cultural change and association. The Early Period subsistence economy is assessed in some detail. An Early Period settlement focus is documented along the eastern Tasman Bay coast in proximity to meta-argillite sources. Early Period midden remains suggest that several genera of seal and moa were exploited, and that people were fishing in eastern Tasman Bay during the warmer months of the year. From the Early Period fishhook assemblages of Tasman Bay, manufacturing change is inferred related to the increasing scarcity of moa bone over time. It is argued that lower Early Period settlement of the larger northern South Island was focused on the north-eastern coast to Rangitoto (D�Urville Island), while NTWP was characterized by smaller stone working communities operating in summer. In contrast, moa-free middens in Awaroa Inlet and Bark Bay of the western Tasman Bay granite coast present a physical dominance of Paphies australis, and finfish species suggesting, along with the dearth of Austrovenus stutchburyi, occupation outside of the warmer summer months. These middens also present an absence of seal and a paucity of bird bone, while sharing a robust 15th-16th centuries AD radiocarbon chronology. With the dearth of all bird species from granite coast middens in general, and evidence that the less preferred kokako (Callaeas c. cinerea) was caught during the occupation of Awaroa Inlet N26/214, it is suggested that cultural regulations beyond immediate subsistence needs were also operating at this time. From southern Tasman Bay, the archaeological investigation of the important Appleby site N27/118 suggests that the people associated with the extensive horticultural soils of Waimea West otherwise consumed finfish and estuarine shellfish in (non-summer) season, kiore (Rattus exulans), dog or kuri (Canis familiaris), and several small evidence of Maori tradition, archaeological charcoal, and the approximately 16th century radiocarbon chronology for N27/118 and the associated Appleby gravel borrow pit N27/122 places the advent of extensive Waimea horticulture within the post-moa, lower Middle Period Maori economy. The Haulashore Island archaeological assemblage of south-eastern Tasman Bay with a similar material culture to Appleby is also bereft of seal and any diagnostic moa bone. This Middle Period evidence is considered in a larger comparative perspective, where the absence of seal from 15th-16th centuries Tasman Bay middens is interpreted as a factor of human predation. A secure radiocarbon chronology suggests the convergence of this loss with the diminishment and loss of selected avifauna, and the subsequent advent of large horticultural complexes in the northern South Island compensated for the loss of faunal calories in a seasonally economy and a managed ecology. The evidence of stone tool use is also reviewed in some detail for NTWP, following the definition of an adze typology appropriate to the classification of meta-argillite tools. It is clear that meta-argillite is the dominant material of adze and (non-adze) flake tool manufacture throughout the Maori sequence of NTWP, while granite coast quartz remains generally subdominant. Beyound the apparent loss of the laterally-hafted adze, the evidence of adze change is generally subdominant. Beyond the apparent loss of the laterally-hafted adze, the evidence of adze change is generally reflected in shifting typological proportions, and in new manufacturing technologies and dressing techniques. Functional change may be inferred in the loss over time of large meta-argillite points and blade tools associated respectively with the manufacture of one-piece moa bone fishhooks and moa and seal butchery. The exclusive identification of hammer-dressed adzes with hump backs and steep bevels in Middle Period assemblages is related to the advent of horticultural intensification. More generally, adzes of the upper Early and Middle Periods are increasingly characterized by round sections, while hammer-dressing is employed more frequently and extensively reduced from riverine meta-argillite and recycled banks. Collectively, these changes reflect a developing emphasis on economy and opportunistic exploitation. From this interpretation, and evidence that meta-argillite adze length and the size of high quality Ohana source flakes diminish over time, it is suggested that accessible, high quality and appropriately shaped meta-argillite rock became increasingly scarce through intensive quarry manufacture. In conclusion, the coincidence of diminishing rock and faunal resources over time is related in a speculative anthropological model of culture change. It is proposed that the 14th-16th centuries Maori economy of NTWP, and by implication and inference, many other regions of New Zealand, was characterized by a resource crisis which either precipitated or reinforced a broader trajectory of culture change. It is suggested that influential leadears perceived a linkage in the loss of high quality rock and important subsistence fauna at this time, and that distinctive technologies, institutions and ideologies of Middle Period Maori society were influenced by, and/or developed from, this perception. Finally, it is recommended that the data of an archaeological Maori culture sequence be ordered and tested within a radiocarbon based chronological scheme, rather than the still generally used model of �Archaic� and �Classic� cultural periods. It is also suggested that New Zealand archaeologists should look beyond the functional-ecological imperative to consider more holistic anthropological explanations of change in the pre-European Maori past, with a focus on integrated regional sequences.

The vesting of pounamu back to Te Runanga o Ngai Tahu brings to the fore a whole new dimension of resource mangement to New Zealand�s wider resource management environment. As is highlighted in this study and noted by a number of academics, Maori people, like other indigenous communities, have their own planning systems values and appropriate processes for decision-making about the environment. But the relevance of such indigenous management systems has long been overlooked by the decision makers and authorities to the continued frustration and anxiety of indigenous peoples. This lack of recognition has been at the fore as a concept fundamental to many indigenous peoples grievances, both past and present. The subsequent vesting of pounamu has brought about the validation that Maori have to resource management rights. In identifying issues associated with the management of natural resources by indigenous peoples, this study provides an examination of number theoretical concepts and a practical dimension associated with the management of natural resources by indigenous peoples and has placed pounamu in context. The placement of pounamu in context has provided the basis from which a number of central issues were identified and discussed. A combination a literature study, analysis of an application traditional knowledge in a contemporary context and in-depth interviews and liaison with key stakeholders involved directly and indirectly in the management of pounmau were undertaken, has established that the management of natural resources by indigenous people is more about the management of number of associated processes rather than about the management of a single commodity, in this instance pounamu. Within these processes there exist a number of complex relationships that reflect the fundamental transaction of power and privilege associated with natural resource management. Further conclusions that this study has made, is the increasing need and importance of legislatures and planning professionals alike to further recognise the validity and become familiar with alternate methods of resource management and the application of indigenous systems and methods.

Life was difficult in Te Wai Pounamu before European contact. Food collecting had to return more calories than were expended in the efforts of acquisition. Areas where food was available were conserved as well as enhanced and were exploited seasonally in such a way as to optimise each season's take. It is suggested that the absence of kumera cultivations south of the Opihi river, prior to the introduction of the potato towards the end of the 18th Century, was clearly reflected in Maori life-style and social structure. Hapu were resource based rather than regional, and the resources of various hapu might be intermingled over a wide area or indeed, in some cases, shared (see: Anderson, 1980). The "orthodox" view (Anderson, 1980, etc.) is one of "Hunters and Gatherers" who exploit available resources. I argue that the resources were, in fact, managed with a view to sustainable and optimal harvests in the future. I shall apply Harris' (1987:75) optimal foraging theory in an endeavour to show that there are signs of the quality of life as a result of a low per capita human energy input into food production. This is principally evidenced by the foods eaten just for pleasure (kai rehia) and the time available for optional activities. Accordingly, kai and the practices to control them differed from the often better documented food resources of more Northern parts of Te Wai Pounamu and Aotearoa. Nevertheless, the absence of horticulture in the south and the concomitant peripatetic life-style did not result in a lack of stewardship of resources. Based substantially on the analysis of a series of mahika kai lists, collected from elders early in the contact period, and details of traditional practices that have been handed down, this thesis argues that by 1780, when Captain Cook introduced European goods, southern Kai Tahu had in place effective procedures and practices for the sustainable use of renewable resources.

Achieving �justice� is the overriding aim of the Treaty settlement process. This process was established to resolve Maori historical grievances against the New Zealand Crown for alleged breaches of the Treaty of Waitangi. Because historical injustices involve the interactions of cultures over time, justice in the Treaty settlement process is shaped, and constrained, by two main factors: �culture� and �time�. The settlement of Ngai Tahu�s historical grievances, and in particular the return of pounamu as part of the settlement, achieved a large measure of this limited kind of justice. The Ngai Tahu settlement and the return of pounamu suggest that Treaty settlements are achieving, and may continue to achieve, a large measure of the justice available in the Treaty settlement process. Examination of the return of pounamu to Ngai Tahu reveals, however, that new injustices may have been created in the Ngai Tahu settlement. These new injustices are critically analysed, and recommendations for maximising justice in the Treaty settlement process are suggested. If Treaty settlements are to achieve the maximum justice available in the Treaty settlement process, the Treaty partners must heed the warning signs arising from the possible creation of new injustices in the Ngai Tahu settlement.

This thesis examines the interactions between the worlds of social classes and cultures for Maori and Europeans in late eighteenth and early nineteenth century Te Wai Pounamu (New Zealand). The very early Maori-European transactions are interpreted in the light of archival reports of what happened and how people behaved, what role objects had in these transactions, and why so many of the transactions culminated in violence. In the archival record, it is clear that ordinary sailors and Maori commoners obviously experienced, participated and reported their observations differently than captains and chiefs, thus enabling their subaltern perspective to shed a different light upon the transactions. Details of the cosmological, epistemological and philosophical understandings of the world and the place of others in it, that each of these peoples brought to the encounters, and which underpinned their actions are described and used to explain some resulting misunderstandings about trade and exchange. The agency and polyvocality of objects and their role as cultural mediators, which spoke for the human participants when language and cultural understanding were deficient is also considered. The thesis argues for a multiperspectival approach to history and anthropology, a methodology incorporating insights from indigenous and European discourse, and the concept of using additionally, insights from the present to look at the past because they may shed some light upon each other hermeneutically- the past informing the present and vice versa. Archival material is used to argue that the success or otherwise of the outcomes of these intercultural encounters, and their consequential adaptive cultural and identity changes and hybridity, were as much facilitated by the contingent actions of subalterns as by those of higher rank, and as much by the ‘things’ they made, collected and exchanged as by the people themselves. A possible schema for the development and nature of intercultural hybridity is also suggested.

As human beings we are continually interacting with the landscape, and have been doing so throughout the entire course of our evolution. This thesis specifically investigates the way in which hunter-gatherers negotiate and interact with their landscapes, focusing on three patterns of behaviour: wayfinding, mapmaking and territoriality. An examination of the relevant international literature reveals that globally, hunter-gatherer groups both past and present share a number of similarities with regard to their wayfinding and mapmaking techniques, territorial behaviour. A case study of Maori interaction with the landscape of prehistoric and protohistoric Te Wai Pounamu [the South Island] provides further support for the central argument that hunter-gatherers collectively negotiate and interact with the landscape in distinctive ways. This is contrasted with the interaction of European explorers and travellers with the 19th century landscape of Te Wai Pounamu in Chapter 5. It is determined that hunter-gatherers use detailed cognitive or 'mental' maps to navigate their way through a range of landscape from dense forests to barren plains. These maps often consist of sequences of place names that represent trails. These cognitive maps are most commonly developed through direct interaction with the landscape, but can also be formed vicariously through ephemeral maps drawn with the purpose of communicating geographical knowledge. Prior to European contact, little importance seems to have been given to artefactual or 'permanent' maps within hunter-gatherer societies as the process of mapmaking was generally regarded as more significant than the actual product. Although the literature on hunter-gatherer territoriality is complex and in some cases conflicting, it is contended that among a number of hunter-gatherer groups, including prehistoric and protohistoric Maori in Te Wai Pounamu, interaction and negotiation with the landscape was/is not restricted to exclusive territories marked by rigidly defined boundaries. Among these groups, a specific method of territoriality known as 'social boundry defence' was/is employed. This involves controlling access to the social group inhabiting an area rather than access to the area itself, as with groups utilising the territorial method of 'perimeter defence'.

Abstract This chapter aims to problematize the notion that tourism and conservation are opposed to one another, by interrogating the expression of this in New Zealand's legislation which clearly states that tourism is allowed in the country's protected areas so long as it is 'not inconsistent' with the conservation of such sites. The central question guiding this chapter is how might novel nature-based experiences in New Zealand's protected areas enable a form of tourism which is not only consistent with, but also strengthens, conservation at these sites? In response to this question, three landscape design projects located at different national parks in Te Wai Pounamu, New Zealand's South Island, are examined. These individual case studies have intentionally sought, through the use of design-directed research, to explore ways in which protected areas as key sites in the nature-tourism interface could be reimagined.

Abstract This chapter aims to problematize the notion that tourism and conservation are opposed to one another, by interrogating the expression of this in New Zealand's legislation which clearly states that tourism is allowed in the country's protected areas so long as it is 'not inconsistent' with the conservation of such sites. The central question guiding this chapter is how might novel nature-based experiences in New Zealand's protected areas enable a form of tourism which is not only consistent with, but also strengthens, conservation at these sites? In response to this question, three landscape design projects located at different national parks in Te Wai Pounamu, New Zealand's South Island, are examined. These individual case studies have intentionally sought, through the use of design-directed research, to explore ways in which protected areas as key sites in the nature-tourism interface could be reimagined.

Pounamu plays a very important role in Māori culture (New Zealand) and is a taonga (treasure) of the people. Pounamu is a result of the intricate, unique geological context of the Zealandia microcontinent in the SW Pacific successfully separated from Gondwana in the Late Mesozoic but cut half in a NE-SWE trending right-lateral strike-slip dominated plate boundary separating the Indo-Australian and Pacific Plates within the continental lithospheric segment of Zealandia. Along this nearly 500 km onshore structural zone, a set of narrow Paleozoic to Mesozoic lithospheric terrains assembled among ophiolite belts such as the Dun Mountain Terrain. Metasomatic influence on the ancient seafloor in combination with high-grade regional metamorphic forces along the evolving plate boundaries, a globally unique region with high geodiversity formed, giving way to the assemblage of metamorphosed ultramafic bodies to generate great variety of greenstones, referred as pounamu by Māori. The perfect physicochemical conditions of this rock made it to become a key geomaterial for tool-making and trade subjects within the Māori culture.