Journal articles on the topic 'Te Tiriti O Waitangi (The Treaty of Waitangi)'
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1
Herd, Ruth Ann. "WAI 1909 – The Waitangi Tribunal Gambling Claim." Critical Gambling Studies 2, no. 2 (September 28, 2021): 141–50. http://dx.doi.org/10.29173/cgs91.
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In 2008, I lodged a claim with the Waitangi Tribunal in regard to problem gambling and its negative impacts on Māori people. The Tribunal is tasked with hearing grievances related to Te Tiriti o Waitangi (The Treaty of Waitangi) signed in 1840 between Māori and the British Crown. It is a historical claim focused on the lack of adequate protection of taiohi Māori (young people of Māori descent) and the intergenerational harm caused by problem gambling among their whānau, hapū, iwi (extended families and relatives) and urban Māori communities. However, this begs the question how can a Treaty claim improve the health outcomes of a generation of taiohi Māori who have been exposed to commercial gambling and its aggressive and targeted expansion and marketing? This paper frames the WAI-1909 claim as a Kaupapa Māori (Māori research approach) derived from the research of three wahine toa (warrior women) supporting the claim; and refers to epistemological standpoints of Māori women working in the gambling research space. I demonstrate how the gambling claim challenges the New Zealand government to honour the promises in the articles of Te Tiriti o Waitangi and to protect the rights of its citizens, especially taiohi Māori. The WAI-1909 gambling claim concludes that whilst the New Zealand Gambling Act (2003) includes a public health approach to problem gambling, it has not adequately addressed the rights of tangata whenua (Māori, the first people of Aotearoa/New Zealand) under Te Tiriti o Waitangi.
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O’Sullivan, Dominic, Heather Came, Tim McCreanor, and Jacquie Kidd. "A critical review of the Cabinet Circular on Te Tiriti o Waitangi and the Treaty of Waitangi advice to ministers." Ethnicities 21, no. 6 (December 2021): 1093–112. http://dx.doi.org/10.1177/14687968211047902.
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The New Zealand state developed from a treaty between the British Crown and hapū (sub-tribes) in 1840. The te Reo (Māori language) text and the English version of the agreement are fundamentally different. Breaches of this treaty and tension over how the political relationship between Māori and the Crown should proceed are ongoing. In 2019, the Cabinet Office issued a Circular instructing bureaucratic advisers of the questions they should address when providing advice to ministers on the agreement’s contemporary application. In this article, we use Critical Tiriti Analysis (CTA) – an analytical framework applied to public policies – to suggest additional and alternative questions to inform bureaucratic advice. The article defines CTA in detail and shows how using it in this way could protect Māori rights to tino rangatiratanga (a sovereignty and authority that is not subservient to others) and substantive engagement, as citizens, in the formation of public policy. This article’s central argument is that the Circular reflects an important evolution in government policy thought. However, in showing how the Circular privileges the English version (the Treaty of Waitangi) over the Māori text (Te Tiriti o Waitangi), the article demonstrates how Māori political authority remains subservient to the Crown in ways that Te Tiriti did not intend. We show through the conceptual illustration of the care and protection of Māori children, despite the significant evolution in government thought that it represents, these rights are not fully protected by the Circular. This is significant because it was Te Tiriti, with its protection of extant Māori authority and sovereignty, that was signed by all but 39 of the more than 500 chiefs who agreed to the British Crown establishing government over their own people, but who did not agree to the colonial relationship which may be read into the English version.
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Ruru, Jacinta, and Jacobi Kohu-Morris. "‘Maranga Ake Ai’ The Heroics of Constitutionalising Te Tiriti O Waitangi/The Treaty of Waitangi in Aotearoa New Zealand." Federal Law Review 48, no. 4 (October 5, 2020): 556–69. http://dx.doi.org/10.1177/0067205x20955105.
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In 1840, some of the sovereign nations of Māori signed te Tiriti o Waitangi (the Māori language version of the Treaty of Waitangi) with the British Crown. Hone Heke was the first Māori leader of the northern nation of Ngāpuhi to sign, but by 1844 he was leading a significant revolt against British colonialism in Aotearoa New Zealand by chopping down British flagpoles erected on his lands. While Māori may have initially welcomed the intent of te Tiriti as a means for seeking British help to protect their international borders, the British prioritised the English version of the Treaty which recorded the transfer of sovereignty from Māori to the British. As the British transposed their dominant legal traditions of governance, including bringing to the fore their doctrine of parliamentary supremacy, Māori have been seeking their survival ever since. We extend this by focusing on why the doctrine of parliamentary sovereignty needs to adapt to the Treaty’s promise of bicultural power sharing.
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Salmond, Anne. "Where Will the Bellbird Sing? Te Tiriti o Waitangi and ‘Race’." Policy Quarterly 18, no. 4 (November 6, 2022): 3–25. http://dx.doi.org/10.26686/pq.v18i4.8019.
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This article investigates deep philosophical differences between the complex relational networks that underpin te Tiriti o Waitangi as originally written, debated and signed by the rangatira of various hapū and British officials in New Zealand in 1840, and the canonical re-framing of the Treaty as a binary ‘partnership between races’, or ‘between the Crown and the Maori race’, in the 1987 ‘Lands’ case judgment by the Court of Appeal, at the height of the neo-liberal revolution in New Zealand.After exploring comparative analyses of the colonial origins and uses of the idea of ‘race’, and the risks associated with binary framings of citizenship by race, ethnicity or religion in contemporary nation states, the article asks whether relational thinking and institutions – including tikanga and marae – might not offer more promising ways of understanding and honouring te Tiriti o Waitangi, and fostering cross-cultural experiments in Aotearoa New Zealand.
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Giles, Rebecca, and Shirley Rivers. "Caucusing: Creating a space to confront our fears." Aotearoa New Zealand Social Work 21, no. 1-2 (July 17, 2017): 60–71. http://dx.doi.org/10.11157/anzswj-vol21iss1-2id321.
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Learning does not occur in a vacuum and this reality challenges all educators to provide for the differing learning needs that exist because of students’ particular relationship to the course material. Teaching Te Tiriti o Waitangi and the colonial history of Aotearoa New Zealand to adult students of social work and counselling in mainstream tertiary education programmes provides particular challenges and opportunities for tutors and students alike. When teaching this topic, it is essential that the nature of the relationships that exist today between the peoples that represent the signatories of the Tiriti / Treaty of Waitangi in 1840 is explored. Yet, at the same time, the learning needs of all students must be met.The authors have extensive experience in the teaching of Te Tiriti o Waitangi to adult learners. They have found the practice of caucusing helpful in creating a process that affords an opportunity for a transfer of learning to take place. How this process operates is the subject of this research study. In it, the authors identify distinct differences between Maaori and non-Maaori students’ experiences of caucusing. Worthwhile explanations of these differences are provided and linked to literature findings. Excerpts from research relating to the hidden dynamics of white power and domination are provided and assist in increasing an understanding of the intense reactions expressed by students during the transfer of knowledge process. Comments from students are included to highlight the shifts in understanding as the caucusing experience proceeds. The authors suggest that this topic has quite different implications for students within the same classroom, dependent upon whether they are located within the group that has experienced colonisation and domination (Maaori) or the other group, i.e. the colonising group (non-Maaori). They highlight the need to go beyond an intellectual fact-gathering exercise to achieve significant and worthwhile educational outcomes in this topic area.
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Fitzpatrick, Katie, Hayley McGlashan, Vibha Tirumalai, John Fenaughty, and Analosa Veukiso-Ulugia. "Relationships and sexuality education: Key research informing New Zealand curriculum policy." Health Education Journal 81, no. 2 (November 10, 2021): 134–56. http://dx.doi.org/10.1177/00178969211053749.
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Background and purpose: In 2020, the New Zealand Ministry of Education updated the national curriculum policy for sexuality education, broadening the focus to ‘relationships and sexuality education’ and strengthening guidance for both primary (Years 1–8) and secondary (Years 9–13) schools. The resulting guides detail how schools might take a ‘whole school approach’ to this area, including dedicated curriculum time at all levels of compulsory schooling. Methods and conclusions: This article summarises the key thinking and research that informs the latest curriculum policy update and provides justification for the content in the policy. Significant aspects include a framework based on Te Tiriti o Waitangi (The Treaty of Waitangi), Indigenous knowledges and human rights; attention to issues of bullying and inclusion; and the responsibility of schools to address gender and sexual diversity in programmes and the whole school. This background paper discusses the evidence that informs the curriculum policy update, as well as aspects of the policy context in New Zealand that precede these changes.
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Winkelmann, Gregory. "Social work in health – The way ahead." Aotearoa New Zealand Social Work 25, no. 4 (May 15, 2016): 85–88. http://dx.doi.org/10.11157/anzswj-vol25iss4id66.
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In this opinion piece the challenges facing social workers working in the physical and mental health fields are outlined. These challenges include the growing emphasis on the more holistic approach to treatment that is gaining emphasis with the waning of the medical model, the application of te Tiriti o Waitangi to how we practise and the integration of bi-culturalism and multiculturalism into practice, and a greater emphasis on recovery and empowerment. The piece goes on to suggest how these challenges can be faced using an evidence-informed practice and interventions in a culturally and Treaty-responsive pathway.
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Chrystall, Andrew Brian. "Making Sense of Indigenous ⬄ Colonial Encounters: New Zealand’s Treaty of Waitangi in a Digital Age." Laws 10, no. 2 (June 4, 2021): 45. http://dx.doi.org/10.3390/laws10020045.
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This article explores how we interpret, write history, and make sense in a digital age. The study takes place at the intersection of three disciplines: Media and Communication Studies, Postcolonial Theory, and Law. This exploration is conducted in and through an examination of attempts to make sense of “official,” “legal” documents” that emerged out of indigenous ⬄ colonial encounters during the 19th century in New Zealand. Subsequently, this paper focuses on McKenzie’s seminal study of the New Zealand’s Treaty of Waitangi/Te Tiriti o Waitangi, and Jones and Hoskins’ study of The Second New Zealand Land Deed. These two studies are then interfaced with and considered in light of a recent governmental review of New Zealand’s ICT sector, infrastructure and markets. Here, the focus is on Regulating communications for the future: Review of the Telecommunications Act 2001, and the Telecommunications (New Regulatory Framework) Amendment Bill. This article finds that in a digital age—a world of deep fakes and total manipulability of mediated or recorded space—the hermeneut is required to enter and negotiate a (constrained) creative relationship: as an artisan, architect, or artist, with an interpretative context and/or medium.
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Kapa-Kingi, Eru. "Kia Tāwharautia Te Mātauranga Māori: Decolonising the Intellectual Property Regime in Aotearoa New Zealand." Victoria University of Wellington Law Review 51, no. 4 (December 17, 2020): 643. http://dx.doi.org/10.26686/vuwlr.v51i4.6701.
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This article explores ways to decolonise aspects of the intellectual property system in Aotearoa New Zealand, primarily in respect of trade marks. It considers the seminal Wai 262 report of the Waitangi Tribunal and builds upon its findings and recommendations, while also offering new ideas of legal reform for protecting mātauranga Māori (Māori knowledge and expertise) from undue exploitation. This article also measures those ideas against the objectives and principles of the Agreement on Trade-Related Aspects of Intellectual Property Rights (TRIPS Agreement), as well as other internationally recognised rights. Essentially, this article maintains that for any mechanism to be effective in recognising and upholding the tino rangatiratanga (unqualified self-determination) of Māori over their own mātauranga, that mechanism must be founded upon the principles of tikanga Māori (Māori laws and customs), which is a notion crystallised within the Treaty of Waitangi/Te Tiriti o Waitangi. It must also find its own meaningful place in the law of New Zealand that surrounds us today. It is only in this way that the extractive and thereby oppressive binds of the western intellectual property regime can be unpicked and put aside and the tapu (high status and associated sanctity) of mātauranga can be upheld. These words are also an honouring of those who spent countless hours on the Wai 262 report. It is hoped this article gives new and much needed life to the issue of protecting mātauranga Māori, which is still as relevant today as it was then. Kei aku rangatira, kei aku tapaeru, kei aku whakaruakākā, tēnei e ngākau whakaiti nei (an acknowledgement of all those who took part in Wai 262).
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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.
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Griffiths, Veronica, Erin Hall, Derek Hartley, Fleur Hohaia-Rollinson, Jenny Malcolm, Kerry Purdue, and Alice Tate. "Attracting diverse kaiako to and retaining them in early childhood education in Aotearoa New Zealand." Teachers' Work 19, no. 2 (December 17, 2022): 104–18. http://dx.doi.org/10.24135/teacherswork.v19i2.342.
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Aotearoa New Zealand is a bicultural nation with a superdiverse society, a feature which presents opportunities and challenges for our early childhood education (ECE) sector (Chan & Ritchie, 2020). A primary challenge within the sector is achieving, in accordance with the partnership, protection and participation principles of te Tiriti o Waitangi and the Treaty of Waitangi, equitable educational outcomes for Māori tamariki (children) as well as for tamariki from the many other minority groups attending ECE services. An important over-arching policy initiative in this regard is growing and sustaining a quality ECE teacher workforce that reflects and represents Aotearoa New Zealand’s increasingly diverse society (Ministry of Education, 2019). Research evidence suggests that such a workforce can make a positive contribution to ensuring more equitable educational environments for diverse tamariki, their whānau (family and extended family) and their communities. Our study investigated barriers to and facilitators of attracting diverse kaiako (teacher) to ECE in Aotearoa New Zealand and retaining them once there. Although our research showed some positive developments in this regard, it also indicates much work is still needed to ensure our ECE teacher workforce and workplaces are representative of and inclusive towards diversity. We hope this research and its recommendations will create further discussion and reflection around the opportunities and challenges still ahead of us in working towards a world-class inclusive ECE education system for all (New Zealand Government, 2019).
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Wynyard, Matthew. "‘Not One More Bloody Acre’: Land Restitution and the Treaty of Waitangi Settlement Process in Aotearoa New Zealand." Land 8, no. 11 (October 31, 2019): 162. http://dx.doi.org/10.3390/land8110162.
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Te Tiriti o Waitangi, signed between Māori rangatira (chiefs) and the British Crown in 1840 guaranteed to Māori the ‘full, exclusive and undisturbed possession of their lands’. In the decades that followed, Māori were systematically dispossessed of all but a fraction of their land through a variety of mechanisms, including raupatu (confiscation), the individualisation of title, excessive Crown purchasing and the compulsory acquisition of land for public works. Māori, who have deep cultural and whakapapa (genealogical) connections to the land, were left culturally, materially and spiritually impoverished. Land loss has long been a central grievance for many Māori and the return of land has been a guiding motivation for whānau (extended family), hapū (sub-tribe) and iwi (tribe) seeking redress from the Crown. Since the 1990s, many groups have entered into negotiations to settle their historical grievances with the Crown and while land loss and the deep yearning for its return are central to many Māori claims, precious little land is typically returned to Māori through the settlement process. This paper seeks to critically examine the Treaty settlement process in light of land restitution policies enacted elsewhere and argues that one of the many flaws in the process is the paucity of land returned to Māori.
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Tane, Taria, Vanessa Selak, Kyle Eggleton, and Matire Harwood. "Understanding the barriers and facilitators that influence access to quality cardiovascular care for rural Indigenous peoples: protocol for a scoping review." BMJ Open 12, no. 12 (December 2022): e065685. http://dx.doi.org/10.1136/bmjopen-2022-065685.
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IntroductionMāori (the Indigenous peoples of New Zealand) are disproportionately represented in cardiovascular disease (CVD) prevalence, morbidity and mortality rates, and are less likely to receive evidence-based CVD healthcare. Rural Māori experience additional barriers to treatment access, poorer health outcomes and a more significant burden of CVD risk factors compared with non-Māori and Māori living in urban areas. Importantly, these inequities are similarly experienced by Indigenous peoples in other nations impacted by colonisation. Given the scarcity of available literature, we are conducting a scoping review of literature exploring barriers and facilitators in accessing quality CVD healthcare for rural Māori and other Indigenous peoples in nations impacted by colonisation.Methods and analysisA scoping review will be conducted to identify and map the extent of research available and identify any gaps in the literature. This review will be underpinned by Kaupapa Māori Research methodology and will be conducted using Arksey and O’Malley’s (2005) methodological framework. A database search of MEDLINE (OVID), PubMed, Embase, SCOPUS, CINAHL Plus, Australia/New Zealand Reference Centre and NZResearch.org will be used to explore empirical research literature. A grey literature search will also be conducted. Two authors will independently review and screen search results in an iterative manner. The New Zealand Ministry of Health Te Tiriti o Waitangi (Treaty of Waitangi) Framework principles will be used as a framework to summarise and construct a narrative of existing literature. Existing literature will also be appraised using the CONSolIDated critERia for strengthening the reporting of health research involving Indigenous Peoples (CONSIDER) statement.Ethics and disseminationEthical approval has not been sought for this review as we are using publicly available data. We will publish this protocol and the findings of our review in an open-access peer-reviewed journal. This protocol has been registered on Open Science Framework (DOI:10.17605/osf.io/xruhy).
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Manning, Suzanne. "Democracy meets rangatiratanga: Playcentre's bicultural journey 1989-2011." History of Education Review 43, no. 1 (May 27, 2014): 31–45. http://dx.doi.org/10.1108/her-10-2012-0033.
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Purpose – The purpose of this paper is to trace the implementation of biculturalism in the New Zealand Playcentre Federation between 1989, when a public commitment to The Treaty of Waitangi was made, and 2011, when Tiriti-based co-presidents were elected. Design/methodology/approach – The data were drawn from the Playcentre Journal and papers from Playcentre National meetings, as well as from the author's experience as a Pākehā participating in Playcentre. The events are analysed using democratic theory. Findings – Despite a willingness to encompass biculturalism, the processes of democracy as originally enacted by Playcentre hindered changes that allowed meaningful rangatiratanga (self-determination) by the Māori people within Playcentre. The factors that enabled rangatiratanga to gain acceptance were: changing to consensus decision making, allowing sub groups control over some decisions, and the adult education programme. These changes were made only after periods of open conflict. The structural changes that occurred in 2011 were the result of two decades of persistence and experimentation to find a way of honouring Te Tiriti within a democratic organisation. Social implications – The findings suggest that cultural pluralism within a liberal democratic organisation is best supported with an agonistic approach, where an underlying consensus of world view is not assumed but instead relies on a commitment by the different cultures to retaining the political association within the structure of the organisation. Originality/value – Many organisations in New Zealand, especially in education, struggle to implement biculturalism, and the findings of this study could be useful for informing policy in such organisations. This history of Playcentre continues from where previous histories finished.
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Hikaka, Joanna, Rhys Jones, Carmel Hughes, Martin J. Connolly, and Nataly Martini. "Utilising te Tiriti o Waitangi to approach health intervention development and research: pharmacist-facilitated medicines review interventions for Māori older adults." Journal of Primary Health Care 13, no. 2 (2021): 124. http://dx.doi.org/10.1071/hc20114.
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ABSTRACT INTRODUCTIONte Tiriti o Waitangi guarantees Māori the right to: self-determination, equitable health outcomes, be well informed, health care options, including kaupapa Māori and culturally safe mainstream services, and partnership in the health care journey. Despite integration of these principles into policy, there remains a lack of application in health service development, and health inequities remain. AIMWe aimed to use te Tiriti o Waitangi to structure the development of a culturally safe health intervention, using as an exemplar pharmacist-facilitated medicines review for Māori older adults. METHODSPrevious research undertaken by our group (a systematic review, and interviews with stakeholders including Māori older adults) was used to inform the aspects to include in the intervention. Kaupapa Māori theory was used to underpin the approach. Intended outcomes, requirements for change, and outcome measures to assess change were mapped to te Tiriti o Waitangi principles as a way to structure the pharmacist-facilitated medicines review intervention and research processes. RESULTSFindings from our previous research identified 12 intended intervention outcomes, including that the intervention be flexible to adapt to diverse needs in a way that is acceptable and culturally safe for Māori and that it supports Māori older adults to control and have confidence in their medicine treatment and wellbeing. DISCUSSIONWe present an approach to the development of a pharmacist-facilitated medicines review intervention for Māori older adults, structured around the principles of te Tiriti o Waitangi, to support the implementation of a culturally safe, pro-equity intervention.
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McRae, Hiria, and Robin Averill. "Ensuring Māori student success and inclusion of te aō Māori through initial teacher education." New Zealand Annual Review of Education 24 (March 4, 2020): 160. http://dx.doi.org/10.26686/nzaroe.v24i0.6336.
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Teacher commitment to Te Tiriti o Waitangi is emphasised within the latest Code of Professional Responsibility and Standards for the Teaching Profession (Education Council, 2017). Teachers must explicitly demonstrate commitment to tangata whenuatanga and Te Tiriti o Waitangi. This mandate is encouraging for Māori education needs and aspirations. We describe the use of a culturally sustaining teacher practice framework to examine Māori education policy implementation implications within an initial teacher education te ao Māori course. We explain how course content, delivery and assessment aspects can be critiqued and policy implications identified to illustrate the usefulness of the framework for teacher educators and practising teachers. We demonstrate how the framework can be a useful tool for teacher educators to examine culturally sustaining practice in preparing themselves and student teachers to work effectively with indigenous learners.
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Came, Heather, D. O’Sullivan, and T. McCreanor. "Introducing critical Tiriti policy analysis through a retrospective review of the New Zealand Primary Health Care Strategy." Ethnicities 20, no. 3 (January 5, 2020): 434–56. http://dx.doi.org/10.1177/1468796819896466.
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Background Te Tiriti o Waitangi was negotiated between the British Crown and Indigenous Māori leaders of Aotearoa New Zealand in 1840. Māori understood the agreement as an affirmation of political authority and a guarantee of British protection of their lands and resources. The Crown understood it as a cession of sovereignty. The tension remains, though legal and political developments in the last 35 years, have established that the agreement places a mandatory obligation on the Crown to protect and promote Māori health. It also requires that Māori may exercise rangatiratanga, or responsibility and authority, in relation to health policy development and implementation. Methods Te Tiriti is, then, an instrument against which health policy is justly and efficaciously evaluated. This paper introduces critical Tiriti analysis as such an evaluative method. Critical Tiriti analysis involves reviewing policy documents against the Preamble and the Articles of te Tiriti o Waitangi. The review process has five defined phases: (i) orientation; (ii) close reading; (iii) determination; (iv) strengthening practice and (v) Māori final word. Results We present a working example of critical Tiriti analysis using the New Zealand Government’s Primary Health Care Strategy published in 2001. This policy analysis found poor alignment with te Tiriti overall and the indicators of its implementation that we propose. Conclusion This paper provides direction to policy makers wanting to improve Māori health outcomes and ensure Māori engagement, leadership and substantive authority in the policy process. It offers an approach to analysing policy that is simple to use and, inherently, a tool for advancing social justice.
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Blumhardt, Hannah. "Multi-textualism, 'Treaty Hegemony' and the Waitangi Tribunal: Making Sense of 19th Century Crown-Māori Negotiations in Te Urewera." Victoria University of Wellington Law Review 43, no. 2 (July 2, 2012): 263. http://dx.doi.org/10.26686/vuwlr.v43i2.5034.
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Between 1894 and 1896 the Crown conducted negotiations with Tūhoe which culminated in the 1895 Urewera Agreement and the Urewera District Native Reserve Act 1896. This article considers the constitutional implications of these negotiations and the resulting agreement and legislation. Adopting a 'multi-textual' conception of New Zealand legal history, and paying heed to the fact that Tūhoe did not sign the Treaty of Waitangi, the article argues that the Crown-Tūhoe relationship should be grounded predominantly in the 1895–1896 Agreement rather than the Treaty of Waitangi. In making this argument the article critiques the Waitangi Tribunal’s approach to these particular points in the first two pre-publications of its Te Urewera Report. The article argues that in finding that the Crown-Tūhoe negotiations and agreement signalled the beginning of a relationship based upon the Treaty of Waitangi, the Waitangi Tribunal erred in its approach.
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Feast, Luke, and Christina Vogels. "‘Opening the door’: An authentic approach to decolonizing arts education in Aotearoa/New Zealand." Art, Design & Communication in Higher Education 20, no. 1 (April 1, 2021): 65–82. http://dx.doi.org/10.1386/adch_00030_1.
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Educators in universities in Aotearoa/New Zealand have the responsibility to ‘live and model’ the principles of Te Tiriti o Waitangi. However, tertiary education has often treated the principles in an inauthentic way. There are few courses in art, design and communication in New Zealand that integrate the principles authentically. This article showcases features of a course ‐ Mahitahi | Collaborative Practices ‐ that engages with Te Tiriti principles by teaching collaboration from te ao Māori (the Māori world). Our findings draw from a focus group we conducted with academic staff who taught into a pilot iteration of the course. Three central themes emerged from the focus group relating to the issue of decolonizing arts education. First, that regardless of the educators’ intentions to design a course that privileges te ao Māori, the features of Aotearoa/New Zealand’s colonial reality are still present. Second, the students’ primary learning activity was principled reflection, where they successfully engaged with te ao Māori in an authentic way. Third, students’ connection to te ao Māori was jeopardized by designing part of the assessment that took on a Pākehā (non-Māori) world-view. Consequently, students may have missed the opportunity to engage more fully with educative experiences relating to lifelong learning. We argue that to maintain an authentic connection to te ao Māori, the curriculum should be consistently designed around principles embedded in Te Tiriti o Waitangi.
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Schmidt, Tyson. ""We don't have time for that carry-on anymore" – Protest and the construction of space at Waitangi in the 1980s." Architectural History Aotearoa 6 (October 30, 2009): 58–67. http://dx.doi.org/10.26686/aha.v6i.6755.
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The 6th of February is New Zealand's annual day of cultural performance par excellence. It is not a rememberance and reflection of what is undoubtedly this country's most important historical moment, but instead an enactment of contemporary understandings of the Treaty of Waitangi by both Māori and the Crown. Architecturally this performance is played out at, and between, Te Tii marae and the Treaty grounds at Waitangi. The partnership between Māori and the Crown is spatially expressed each year by symbolically important rituals being conducted and protocols observed at each specific site. People gather, welcomes occur, addresses are given, entertainment provided, bridges crossed, debates take place, demands are made, and protests held. The actions of the various parties are frequently beamed into households by the television networks and reported in the national newspapers, leading to a national construction of space that represents current perceptions of cultural and race relations. The 1980s saw a significant shift in the construction of Waitangi as space. Following the rise of the land rights movement in the 1960s and 1970s, Māori activists focussed their efforts on Waitangi and Waitangi Day more than ever before. The government responded by denying access to the Treaty grounds, then retreating from Waitangi celebrations, and then eventually returning by the end of the decade. Waitangi as space became a pawn in a political contest, and its place in the national psyche moved with each action and counter-action.
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Tudor, Keith, and Charles Grinter. "Informing Consent for the Publication of Case Material." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 1 (October 1, 2014): 51–65. http://dx.doi.org/10.9791/ajpanz.2014.05.
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In this article, the authors examine the ethical issues involved in the use of case studies by health professionals when presenting research, specifically focusing on how informed consent is obtained from or, rather, negotiated with the client. It is argued that collecting personal information for the purposes of healing is not the same as collecting it for the purposes of research and, therefore, that informed and voluntary consent for this use is essential. The theoretical principles covering ethics in research are discussed in relation to the use of case studies in publications, based on international codes and declarations, on Te Tiriti o Waitangi, and framed in a relational paradigm. Practical considerations and recommendations for those writing for journals and, specifically, this journal, are presented and promoted.
Waitara
I tēnei tuhinga ka arotakehia e ngā kaituhi ngā take matatika o te whakamahi a ngā ngaio hauora i ngā tauria whaiaro i roto i ā rātou mahi rangahau. Ko te kīi, he rerekā anō te kaupapa kohi korero whaiaro hai whai oranga ki tērā o te kohikohi korero hai mahi rangahau. Nā tēnei, me mātua whakatau korero mātau, whai whakaaetanga hoki ēnei momo mahi. Ka matapakihia nga mātāpono haukoti i te matatika rangahau ki te whakaurunga o ngā tauira whaiaro ki ngā tuhinga whakaputa, e ai ki ngā tohu me ngā whakahau o te ao me tā Te Tiriti o Waitangi: ka horaina, ka tautokohia ngā whakatauhanga whakaaro me ngā whakaritenga mā te hunga e tuhi ana mō ngā huataka, tohutika ki tēnei huataka.
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Asafo, Dylan. "Freedom Dreaming of Abolition in Aotearoa New Zealand: A Pacific Perspective on Tiriti-based Abolition Constitutionalism." Legalities 2, no. 1 (March 2022): 82–118. http://dx.doi.org/10.3366/legal.2022.0030.
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The global resurgence of the Black Lives Matter movement in May 2020 led to an unprecedented reckoning with the racism within Aotearoa New Zealand’s police and prison systems. For Pacific peoples, this led to reflections on the racism of the police during the dawn raids of the 1970s and the racist police violence that Pacific peoples and Māori continue to face today. Notably, when the state apologised for the dawn raids in August 2021, it failed to acknowledge, let alone make amends for, this ongoing racist violence. Therefore, as a Pacific abolitionist legal scholar, in this article I argue that Pacific peoples and wider society in Aotearoa New Zealand must hold the state to account for the inherent racism of not only the police, but prisons as well. Specifically, I argue that we must ‘freedom dream’ ( Kelley 2002 , np) of police and prison abolition by supporting calls by Māori and other criminal justice advocates to achieve abolition through constitutional transformation premised on honouring te Tiriti o Waitangi. In making this argument, I draw on Black American abolitionist legal scholar Dorothy Roberts’ concept of ‘abolition constitutionalism’, which challenges abolitionists to grapple with whether abolition can be achieved within existing constitutional frameworks ( Roberts 2019 , 122). Accordingly, I offer a Pacific perspective on Tiriti-based abolition constitutionalism which further develops the case for why abolition cannot be achieved within current constitutional arrangements within which te Tiriti o Waitangi has long been, and will continue to be, undermined by Parliament.
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Jones, Carwyn, and Taiarahia Black. "E Toru ngā Tauira mo te Hononga ki te Māori ki te Pākehā mo te Umanga Taha Ture." Victoria University of Wellington Law Review 39, no. 3 (November 3, 2008): 487. http://dx.doi.org/10.26686/vuwlr.v39i3.5472.
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Ki te kōrero tātau mo ngā hononga tōtika i waenganui i te Karauna me te Māori, kei te kōrero kē tātau mo te pūmautanga kaha ki te Tiriti o Waitangi. Ahakoa he aha ngā tautohe, ngā whakamārama mo te wāhanga Māori, wāhanga Pākehā o te Tiriti e pā ana ki ngā kupu “kāwanatanga” me te “sovereignty”ko te tino rangatiratanga kia noho pūmau. Ko te tino pūtake o ēnei wāhanga e rua kia āhei ngā hiahia o ngā taha ē rua, kia noho tahi mai i runga i āna tikanga, ā, kia kaua tētahi e aukati i tētahi. I te mea hoki e kuhu atu ana ngā tokorua iwi nei, Māori, Pākehā ki te rapu i te ōranga tonutanga e tū tahi ai rāua tahi. E toru ngā tauira mo te hononga ki te Māori ki te Pākehā taha ture: Taha Ture Tapa Toru ka tāea ahakoa iti nei te hononga kātahi, te Taha Tangata Whenua Ture, ko ngā tikanga ka tau mai no roto ake i te tangata whenua, kā rua, me te Taha Rua Ture kia hāngaia he taha ture mai i ngā taha ē rua.
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Taankink, Jasmine, and Hugo Robinson. "Dispossession and Gentrification in the Porirua Redevelopment." Counterfutures 9 (March 7, 2021): 97–120. http://dx.doi.org/10.26686/cf.v9.6776.
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Porirua East is currently undergoing a state-led gentrification project under the guise of ‘regeneration’. Residents of Porirua East saw what happened in other areas like Glen Innes and, anticipating this threat, formed Housing Action Porirua (HAP). Contextualising the Porirua redevelopment within a broader history of colonisation and racist exploitation, we outline the redevelopment to date and give a history of displacement and dispossession of iwi, and later migrant workers, in Porirua. We chart HAP’s struggle for the community and outline the group’s five demands for a true regeneration that honours te Tiriti o Waitangi, protects the earth, and ensures that no whānau are displaced. We urge that the expansion of state housing is a critical demand for working-class communities which, if guided by te Tiriti, also has the potential to concretely restore mana and rangatiratanga to tangata whenua.
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McCarthy, Christine. ""a massive colonial experiment": New Zealand architecture in the 1840s." Architectural History Aotearoa 11 (October 1, 2014): 1–10. http://dx.doi.org/10.26686/aha.v11i.7410.
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It is more than obvious to say that the signing of the Treaty was the big event of the 1840s. The initial Treaty signing at Waitangi on 6 February 1840 by Lieutenant-Governor William Hobson, representing the British Crown, and "about 45 Maori chiefs" has become a defining moment in New Zealand's history, but, as Smith notes,
[o]nly recently has the Treaty of Waitangi become central to national life ... Hastily devised at the time, the treaty sheets have become a national monument: they mean different things to different groups but have had an evolving official interpretation placed upon them.
The Treaty "is the basis of the Crown's authority and legitimised European settlement in New Zealand," but important differences between the English version and the Māori version (which most Māori signed) include differences in the translations of article one (the cession of sovereignty vs "te kāwanatanga katoa" (governorship)), and silence in the te reo Māori text "on the Crown right of pre-emption. It promised the Queen "hokonga" - the buying and selling of land that Maori were willing to part with - but not exclusively, nor even as the highest priority.
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Came, Heather, and Keith Tudor. "Bicultural praxis: the relevance of Te Tiriti o Waitangi to health promotion internationally." International Journal of Health Promotion and Education 54, no. 4 (April 28, 2016): 184–92. http://dx.doi.org/10.1080/14635240.2016.1156009.
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Hollis-English, Awhina. "Pūao-te-Āta-tū: Informing Māori social work since 1986." Aotearoa New Zealand Social Work 24, no. 3-4 (July 8, 2016): 41–48. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id123.
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The Pūao-te-Āta-tū Report (1986) is the founding document of Māori social work in Aotearoa, second only to Te Tiriti o Waitangi (1840) in its significance for Māori social workers. This article presents the influences of Pūao-te-Āta-tū over the past 20+ years on Māori social work. The Report promoted significant changes to social work; in particular, the development of social work practices by Māori, with whānau Māori. In light of its significant nature, research was undertaken with eight Māori social workers to engage them in discussion on the influential nature of Pūao-te-Āta-tū on their social work practice. This article presents the participants’ comments, and emphasises the impact Pūao-te-Āta-tū had on Māori social work practice methods (Hollis, 2006).
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Coleman, Claire. "Ready or not? Problematising the concept of graduate teacher readiness in Aotearoa New Zealand." Teachers' Work 19, no. 2 (December 17, 2022): 119–36. http://dx.doi.org/10.24135/teacherswork.v19i2.345.
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This article interrogates the concept of teacher ‘readiness’ within Initial Teacher Education (ITE) in Aotearoa New Zealand. It reviews the influences of this concept, and interrogates the definition of readiness as currently understood and enacted within education in Aotearoa New Zealand. It highlights the opportunity to invoke concepts of readiness drawn from Kaupapa Māori Theory to provide a coherent, local concept of readiness that may resist the legacy of Western ideological domination in ITE. This article emanated from my own disquiet working in ITE, and a reconsideration of my relationship to Te Tiriti o Waitangi both as an individual and as representative of my institution. As a tuhiwai (non-Māori), I recognise my privileged position to ask these questions, my responsibility as tangata tiriti and the potential risk of acting as Western translator to Māori concepts (Mika & Stewart, 2017).
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Ritchie, Jenny. "Ko tēnei te wā…. Te Tiriti o Waitangi education, teacher education, and early childhood care and education." Journal of Educational Leadership, Policy and Practice 35 (2020): 1–12. http://dx.doi.org/10.21307/jelpp-2020-006.
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Came, H. A., I. Warbrick, C. Doole, A. Hotere-Barnes, and M. Sessa. "He hokinga ki te mauri: strengthening te Tiriti o Waitangi public health education in tertiary education settings." Teaching in Higher Education 25, no. 8 (May 8, 2019): 926–41. http://dx.doi.org/10.1080/13562517.2019.1613357.
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Gaches, Sonya, Rachel Martin, Beverley Clark, and Mahana Paerata. "Educating the Teacher Educators: Embedding Te Tiriti o Waitangi Relationships in Ongoing Professional Learning and Development." Pacific Early Childhood Education Research Association 16, no. 3 (September 1, 2022): 99–121. http://dx.doi.org/10.17206/apjrece.2022.16.3.99.
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Emery-Whittington, Isla G. "Occupational Justice—Colonial Business as Usual? Indigenous Observations From Aotearoa New Zealand: La justice occupationnelle : sous régime colonial comme d’habitude? Observations d’autochtones d'Aotearoa en Nouvelle-Zélande." Canadian Journal of Occupational Therapy 88, no. 2 (April 20, 2021): 153–62. http://dx.doi.org/10.1177/00084174211005891.
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Background. Western ideologies and systems of occupation and justice are implicated in the colonization of indigenous peoples worldwide. Yet, colonialism, racism, and privilege are minimally acknowledged and examined within occupational therapy and occupational science literature, as evidenced in uncritical development of notions of “occupational justice.” Purpose. First, to open a discussion of how and why theories and approaches to justice have developed as they have in Aotearoa New Zealand. Second, to further a burgeoning field of Indigenous perspectives and critiques of colonial theorizing within the profession, while highlighting local Indigenous justice frameworks including Te Tiriti o Waitangi and Matike Mai Aotearoa. Key Issues. Colonialism is minimally examined in occupational justice approaches and promotion. Implications. Honest examination of colonialism alongside Indigenous justice frameworks can advance critical praxes of decolonising occupation and re-connect occupation with justice and equity.
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Love, Tyron, and Elspeth Tilley. "Temporal Discourse and the News Media Representation of Indigenous-Non-Indigenous Relations: A Case Study from Aotearoa New Zealand." Media International Australia 149, no. 1 (November 2013): 174–88. http://dx.doi.org/10.1177/1329878x1314900118.
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Time is a particularly powerful construct in postcolonial societies. Intermeshed with discourses of race, place and belonging, European ideas of time as linear, Cartesian and chronological function as enduring discursive categories that frame public debate within conceptual legacies from colonialism. There is substantial evidence internationally that modernist and mechanical temporal discourses of progress and efficiency have impeded Indigenous aspirations, including attempts to achieve sovereignty. In this article, we use a critical whiteness studies framework, and a critical discourse analysis methodology, to make visible the temporal assumptions in mainstream news articles from Aotearoa New Zealand. These articles, from influential, agenda-setting media, discuss crucial issues of indigenous rights, including Te Tiriti o Waitangi negotiations. Our analysis shows that they do so within a culturally specific, Western temporal framework, which limits their ability to provide balanced, informative coverage of the issues at stake.
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Came, H. A., T. McCreanor, C. Doole, and T. Simpson. "Realising the rhetoric: refreshing public health providers’ efforts to honour Te Tiriti o Waitangi in New Zealand." Ethnicity & Health 22, no. 2 (June 20, 2016): 105–18. http://dx.doi.org/10.1080/13557858.2016.1196651.
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Mutu, Margaret, Veronica Tawhai, Tayla Cook, and Safari Hynes. "Dreaming Together for Constitutional Transformation." Counterfutures 12 (August 15, 2022): 37–52. http://dx.doi.org/10.26686/cf.v12.7720.
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Constitutional transformation is one of the biggest political ideas Aotearoa must grapple with. Featuring educators and members of Matike Mai Aoteaora, the Independent Working Group on Constitutional Transformation, Professor Margaret Mutu and Dr Veronica Tawhai engaged with questions of collective action and change in the opening keynote panel of the conference. In a discussion facililtated by Tayla Cook and Safari Hynes, Whaea Margaret and Veronica not only talk about the importance of conscientisation and deep learning, but offer opportunities for it as well. The intergenerational kōrero between panelists provides critical insights into founding documents like He Whakaputanga o te Rangatiratanga o Nu Tireni and Te Tiriti o Waitangi, while also asking what it means to honour them. In doing so, they provide space for dreaming, imagining, and inspiring change. The following transcription both captures the critical conversations had and encourages ongoing collective action. As Veronica reminds us, ‘it is not just about raising self-awareness through education, it is also the action that accompanies or follows from this’.
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Talamaivao, Natalie, Gabrielle Baker, Ricci Harris, Donna Cormack, and Sarah-Jane Paine. "Informing Anti-Racism Health Policy in Aotearoa New Zealand." Policy Quarterly 17, no. 4 (November 25, 2021): 50–57. http://dx.doi.org/10.26686/pq.v17i4.7319.
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Racism is firmly established as a determinant of health and an underlying cause of ethnic health inequities. As an organised system, racism operates at multiple levels (including structurally and interpersonally). Racism and its many manifestations are breaches of international human rights obligations and, in the Aotearoa New Zealand context, te Tiriti o Waitangi. This article considers approaches to anti-racism in health and disability policy in the 30 years following the foundational publication Pūao-te-Ata-Tū (Ministerial Advisory Committee on a Māori Perspective for the Department of Social Welfare, 1988), which was one of the first government publications to name and call out the harmful impacts of institutional racism. The article then examines the ways in which government health and disability sector organisations have talked about and responded to racism at a national level since 1980. The results of this research urge a stronger organisational-level approach to antiracism in the health and disability system for more tangible results, requiring multi-level solutions, and transforming what is considered ‘business as usual’ in health and disability sector institutions.
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Joyce, Janine, and Hine Forsyth. "It’s a Matter of Trust: Ngāi Tahu Democratic Processes and Māori Pākehā Research Partnership." International Journal of Qualitative Methods 21 (January 2022): 160940692211179. http://dx.doi.org/10.1177/16094069221117986.
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The Ngāi Tahu indigenous Māori community of Aotearoa/New Zealand successfully maintained 150 years of legal grievance against the British Crown following the signing of the Treaty of Waitangi and colonization. The importance of women leaders, the guiding role of elders, the long-term commitment to intergenerational health for all tribal members, the democratic processes in the current context for Ngāi Tahu iwi within Aotearoa and engagement with the legal system was crucial in building towards a post-conflict society. Alongside this there were and are creative empowerment processes that nourished cultural vitality. This paper shares a ‘conversational exchange’ about the processes that occurred after Treaty of Waitangi settlement was reached, as the tribe stepped into the challenge of navigating the complicated additional corporate, bureaucratic, governance, and legal structures. The eldest Māori woman from Ōtākou Marae, Te Waipounamu (South Island), describes her experience of listening to the old people, going to tribal hui (meetings) and creating support and services in the Māori community. Her words, presented in full, modelling innovative methodology that prioritises the role of transparent Southern Māori and Pākehā conversation in a post-settlement environment. The relationship of trust between the authors, representing two cultures with a history of colonization, grew over several decades of shared discussion, cultural supervision and listening. Our kōrero (conversation) begins with one question: What are the effects of democracy on sustainable culture and community?
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Joyce, Janine, and Hine Forsyth. "It’s a Matter of Trust: Ngāi Tahu Democratic Processes and Māori Pākehā Research Partnership." International Journal of Qualitative Methods 21 (January 2022): 160940692211179. http://dx.doi.org/10.1177/16094069221117986.
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The Ngāi Tahu indigenous Māori community of Aotearoa/New Zealand successfully maintained 150 years of legal grievance against the British Crown following the signing of the Treaty of Waitangi and colonization. The importance of women leaders, the guiding role of elders, the long-term commitment to intergenerational health for all tribal members, the democratic processes in the current context for Ngāi Tahu iwi within Aotearoa and engagement with the legal system was crucial in building towards a post-conflict society. Alongside this there were and are creative empowerment processes that nourished cultural vitality. This paper shares a ‘conversational exchange’ about the processes that occurred after Treaty of Waitangi settlement was reached, as the tribe stepped into the challenge of navigating the complicated additional corporate, bureaucratic, governance, and legal structures. The eldest Māori woman from Ōtākou Marae, Te Waipounamu (South Island), describes her experience of listening to the old people, going to tribal hui (meetings) and creating support and services in the Māori community. Her words, presented in full, modelling innovative methodology that prioritises the role of transparent Southern Māori and Pākehā conversation in a post-settlement environment. The relationship of trust between the authors, representing two cultures with a history of colonization, grew over several decades of shared discussion, cultural supervision and listening. Our kōrero (conversation) begins with one question: What are the effects of democracy on sustainable culture and community?
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Moewaka Barnes, Angela, Belinda Borell, Amanda Gregory, Tim McCreanor, Raymon Nairn, and Jenny Rankine. "Suburban Newspapers’ reporting of Māori news." Pacific Journalism Review : Te Koakoa 17, no. 2 (October 31, 2011): 50–71. http://dx.doi.org/10.24135/pjr.v17i2.351.
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ENNY RANKINE, ANGELA MOEWAKA BARNES, BELINDA BORELL, TIMOTHY McCREANOR, RAYMOND NAIRN and AMANDA GREGORY (Te Rōpu Whariki Research Group, Massey University, Auckland) A content analysis of editorial items about Māori issues and the Treaty of Waitangi in 14 Suburban Newspaper publications in Auckland and Northland found a low proportion of articles about these issues, despite high proportions of Māori resident in several areas served by these publications. Stories included a higher proportion of apparent news releases compared to a national sample of non-daily papers. Māori perspectives came largely from sources representing pan-Māori non-government organisations; Suburban Newspapers used a low proportion of iwi and hapū sources compared with other community papers. Use of te reo Māori was low, and there were no signs of attempts to support readers in learning or increasing their understanding of te reo Māori. This article concludes that Māori and non-Māori readers are poorly served by the poverty of Suburban Newspapers’ reporting of Treaty and Māori issues.
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Oda, Keiko, and Maria Rameka. "Students’ Corner: Using Te Tiriti O Waitangi to identify and address racism, and achieve cultural safety in nursing." Contemporary Nurse 43, no. 1 (December 2012): 107–12. http://dx.doi.org/10.5172/conu.2012.43.1.107.
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Heke, Deborah, Heather Came, Manjeet Birk, and Kem Gambrell. "Exploring anti-racism within the context of human resource management in the health sector in Aotearoa." International Journal of Critical Indigenous Studies 14, no. 2 (March 16, 2022): 114–32. http://dx.doi.org/10.5204/2100.
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Compelling evidence continues to demonstrate that racism is a modifiable determinant of health inequities. Despite growing recognition of this it is less clear how from a human resource perspective to engage in effective anti-racism.
Through a review of human resource and anti-racism literature, the white, Indigenous and racialised authors examined existing approaches to anti-racism applicable to the health system in Aotearoa.
Two systemic organisational approaches were identified: diversity training and dismantling institutional racism. Recruitment processes, talent management and retention were human resource specific sites for interventions. Insights from anti-racism scholarship including upholding te Tiriti o Waitangi and engaging in decolonising to enable transformative change.
Power-sharing remains at the heart of anti-racism praxis. A health sector response needs to be co-created with Māori and those with the political will to enable transformation. Given racism has a geographic specificity, solutions need to be informed by the cultural, political, social, and historical context.
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Francis, Kerry, Maia Ratana, and Renata Jadresin Milic. "Tau-utuutu: The Development of a Living Vision for the Unitec School of Architecture." Asylum, no. 1 (December 27, 2022): 292–99. http://dx.doi.org/10.34074/aslm.2022105.
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Late in 2019 a small group of Pākehā staff at Unitec School of Architecture organised an initiative to review the course structure after relocating to a different building on campus. Gifted a name, Tau-utuutu, by Kaihautū Kimoro Taiepa, they facilitated a series of staff engagement workshops, and from this extensive staff feedback developed a draft Living Vision document that identified the interconnected issues of the climate emergency and colonisation. However, it became evident that the process to that point had lacked genuine partnership with tangata whenua. Subsequent, kōrero with Ngā Ia Vai, the Māori and Pacific caucus within the school, resulted in a collaborative presentation to the Unitec Research Symposium in December 2021. This paper records the process of getting to this presentation phase and suggests that a deeper understanding of the responses might be gained through the twin languages of drawing and kōrero. The paper acknowledges the significance of Te Noho Kotahitanga, an existing partnership document at Unitec, and calls for action to implement the ideals and values of te Tiriti o Waitangi in order to decarbonise and decolonise the Unitec Architecture programme.
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Blaylock, Russell L. "The COVID-19 “Vaccines”: What is the truth?" International Journal of Vaccine Theory, Practice, and Research 2, no. 2 (September 21, 2022): 595–602. http://dx.doi.org/10.56098/ijvtpr.v2i2.57.
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The following is being published as if it were a “Letter to the Editor”[1] of the IJVTPR. It was written in response to a request to the Editorial Board from Charles Tortise on behalf of the de jure Sovereign Wakaminenga Maori Government (WMG) of Nui Tireni New Zealand. He called on the journal editors and authors to supply up to the minute information to be used in helping to shape nationwide policy in New Zealand during the COVID-19 Aftermath. Whereas the leader of the de facto Wellington government, the Prime Minister Jacinda Ardern, recently relaxed certain “mandates” — ones that Blaylock refers to as “draconian” — concerning the COVID-19 masks and injections, her whole de facto NZ government, which draws authority from the 1840 Treaty of Waitangi has always been legally subordinated to the de jure Sovereign Wakaminenga, in accordance with the 1835 He Wakaputanga, a Declaration of Independence by the Confederation of the Chiefs of the United Maori tribes. By law, the subordinate NZ government headed up now by Ardern, must be authorized each year by the agreement of the direct descendants of those Chiefs, meeting in Congress, known as the National Wakaminenga, to continue as the de facto government. This being the case, it is the declared intention of the WMG to learn as much as possible about the COVID-19 injectables, and about the world-wide genetic experiments that are underway. Such information is needed in order for the de jure WMG to decide wisely about whether the policies and regulations put in place as the COVID-19 response of the de facto NZ government in Wellington were as “safe and effective” as has been said and review their performance accordingly. Maori are defined as people who “aspire to purity without blemish”, and the jurisdiction they have is, as far as we know, unique in all the world. Therefore, the discussion underway there, incorporating the information in this letter, written by Russell Blaylock, MD and retired neurosurgeon, is addressed not only to the WMG through Charles G. Tortise, but also the whole world. It is written on behalf of a group of people hardly known to much of the rest of the world but who are, in the estimation of the editors of this journal, about to make world-wide history in respect to the COVID Aftermath. It was after consultation among several members of our Editorial Board that we decided to call on Russell Blaylock, to write the initial position paper, as it were, to be presented to the WMG. He won’t say it but we will: he is eminently well qualified and credentialed to write the opinion letter that follows. This is his position paper for the WMG.
[1] This letter has been reviewed by three other members of the Editorial Board for the IJVTPR and is published here because of the importance of the issues at stake not only to all New Zealand, but to the whole world. In the opinion of the editors, the policies being challenged by the sovereign Wakaminenga Maori Government (WMG) of New Zealand — for reasons detailed by Russell Blaylock, MD — are of critical importance to the whole world. The WMG is led by Arikinui Ripekatangi also known by her English name as Georgina Job. The term “Wakaminenga” in Te reo, the Maori language, means “assembly”. The Maori people are from different tribes called “iwi” and smaller groups known as “hapu”. Leaders of the northern tribes began meeting from about 1808 in a formal assembly to discuss laws and policy concerning the increasing interactions with foreigners, especially the British that followed soon after James Cook landed there during one of his voyages of exploration. The assembly was known as “Te Wakaminenga o Ngā Hapū o Nu Tīreni” [the General Assembly of the Tribal Nations]. The WMG is the administrative arm of the current National Assembly, website here. Of note Arikinui Ripekatangi issued a statement dated August 16, 2022 outlining the background leading to this article. The website address for the WMG news releases is here.
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Manning, Richard F. "A Critical Pedagogy of Place?: Te Ātiawa (Māori) and Pākehā (Non-Māori) History Teachers' Perspectives on the Teaching of Local, Māori and New Zealand Histories." Australian Journal of Indigenous Education 40 (2011): 102–11. http://dx.doi.org/10.1375/ajie.40.102.
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This article describes the objectives and methodology of a doctoral research project (Manning, 2008). It then draws upon the key findings of that project to briefly describe how an envisioned critical pedagogy of place partnership model, involving nominated members of the Te Ātiawa iwi (tribe) and local history teachers, might enhance the quality of history teaching in the Port Nicholson Block area. This area is located in the Wellington district (south-western corner) of New Zealand's North Island. The discussion then explains, in more detail, why obstacles are likely to be encountered by any attempt by Te Ātiawa and/or the teacher participants to develop such a partnership model. Two related place-based metaphors help draw brief conclusions about how these obstacles relate to the New Zealand government's own (1989) principles for action on the Treaty of Waitangi and recount its obligations to uphold the Articles of the United Nations' (2007) Declaration on the Rights of Indigenous Peoples.
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Walker, Shayne. "The teaching of Māori social work practice and theory to a predominantly Pākehā audience." Aotearoa New Zealand Social Work 24, no. 3-4 (July 8, 2016): 65–74. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id125.
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This article will explore the practices of teaching social work students in Aotearoa New Zealand to equip them for bicultural practice. This includes te reo Māori (the Māori language) and tikanga (culture) papers as well as specific teaching on the Treaty of Waitangi provisions. It will discuss some of the results, which suggest students know about Treaty provisions but are less able to translate this knowledge into practices, which are bicultural. It then suggests some strategies for moving this teaching forward so that students start to feel accustomed to and confident in practices which are suited to a bicultural setting. In this, it is suggested that it might be necessary to take a cross-cultural position and take aspects from diversity or cross-cultural training to enhance students’ understanding and ability in working with Māori in the South Island of Aotearoa New Zealand. One of the difficulties with taking this approach is that most of these models emerge from a western rather than an indigenous framework of understanding and practice. In using this work, it is attempted to integrate indigenous methods and worldviews.
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Brierley, Gary, Ian Fuller, Gary Williams, Dan Hikuroa, and Alice Tilley. "Re-Imagining Wild Rivers in Aotearoa New Zealand." Land 11, no. 8 (August 8, 2022): 1272. http://dx.doi.org/10.3390/land11081272.
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If wilderness is dead, do wild rivers exist and if so, in what form and in whose construction? This reflective article reviews perspectives on rivers in Aotearoa New Zealand as wild or tamed entities. A historical overview of the socio-cultural and institutional relationships with rivers examines the meanings of rivers in Aotearoa New Zealand through multiple lenses. This includes indigenous Māori knowledge, command-and-control mentalities of a settler society that assert human authority over rivers, the emergence of the environmental movement and associated legislation with a sustainability focus (the Resource Management Act), and recent movement towards co-governance arrangements that incorporate the original intent of Te Tiriti o Waitangi (1840). It is contended that management practices have disconnected society from rivers, and vice versa, creating a sense of environmental loss (solastalgia), especially for Māori. Using rivers in the Greater Wellington Region as examples, prospects to accommodate wild river behaviour in Aotearoa New Zealand are explored. Recognising that re-wilding is no longer a feasible option in most instances, further attempts to tame rivers are also considered to be unrealistic, especially in light of climate change and accentuated flood risk. Reconnecting with indigenous knowledge offers prospects to re-imagine wild rivers in Aotearoa, living generatively with rivers as dynamic and emergent entities.
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Staniforth, Barbara, Sonya Hunt, and Suzette Jackson. "The Council of Social Work Education in Aotearoa New Zealand." Aotearoa New Zealand Social Work 34, no. 1 (May 17, 2022): 6–21. http://dx.doi.org/10.11157/anzswj-vol34iss1id883.
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INTRODUCTION: Despite tertiary social work education commencing in Aotearoa New Zealand by 1950, it was not until the mid-1990s that social work educators established a unifying body (the Council). The Council aimed to promote teaching and research in social work within Te Tiriti o Waitangi obligations, and enhance relationships and collaboration within the sector. METHODS: A qualitative, critical realist research methodology has been utilised, analysing interviews with eight people who have served as president of the Council or chair of the field education sub-committee since the Council’s inception. Data were augmented with Council archives, including minutes and reports. FINDINGS: Themes of registration, relationships, resourcing and bicultural commitments were identified. These provide an overview of key issues that have impacted on social work education in Aotearoa over the past 25 years and record the rich stories of some of the key people involved. CONCLUSIONS: Social work educators established a forum to unify their voices and enhance standards in social work education. Ongoing professionalisation and developing regulation of social workers became a Council focus. Future challenges for the Council include ensuring its viability and operation, responding to bicultural responsibilities and strengthening the voice of social work educators in a state-regulated environment.
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Te Rire, Rev Hone, and Steve Taylor. "Children of the Waters: Whirlpools, Waiora, Baptism and Missio Dei." Mission Studies 37, no. 1 (May 18, 2020): 5–28. http://dx.doi.org/10.1163/15733831-12341694.
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Abstract From space, the Pacific glitters in ocean blue. What might the world’s largest ocean contribute to missio Dei? A spiral methodology is used to trace connections between the baptism of Jesus, early Christian art, recent legal (Treaty of Waitangi Tribunal) research and indigenous knowing, including ocean voyaging, ancestor understandings of whirlpools, Māori water rites and oral history of river beings (taniwha). The argument is that indigenous Oceanic (Māori) understandings of water, in conversation with baptismal narratives, present missio Dei as an immersion in God. Mission is located not in the activity of the church – and hence mission expansion as part of European colonisation – but in the being and becoming of God. Creation and redemption are interconnected and an environmental ethic is expected. Children of the waters (ngā tamariki o te Moana nui a Kiwa) listen to creation’s voice (taniwha speaking) and act for the life (waiora) of water.
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Woodhouse, Jordan, Anna Carr, Nicola Liebergreen, Lynley Anderson, Ngaio J. Beausoleil, Gosia Zobel, and Mike King. "Conceptualizing Indigenous Human–Animal Relationships in Aotearoa New Zealand: An Ethical Perspective." Animals 11, no. 10 (October 6, 2021): 2899. http://dx.doi.org/10.3390/ani11102899.
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This article considers the complexity and diversity of ethical concepts and beliefs held by Māori, the indigenous people of Aotearoa New Zealand (hereafter New Zealand), relating to animals. A combination of interviews and focus group discussions were conducted with individuals who identify as Māori and were working with wildlife, primarily in an eco-tourism and conservation context. Two main themes emerged from the data: ethical concepts relating to the environment, and concepts relating to the spiritual relationships between people, animals and the environment. These findings highlight that the connections between humans and animals through a Māori lens are nuanced in ways not typically accounted for in Western philosophy. This is of particular importance because of the extent to which standard Western thought is embodied in law and policy related to human treatment of animals and the environment. In New Zealand, relationships and partnerships are informed by Te Tiriti ō Waitangi, one of New Zealand’s founding documents. Where these partnerships include activities and environments involving human–animal interaction, policy and legislation should account for Māori knowledge, and diverse of thought among different hapū (tribal groups). We conclude by exploring ways of including Māori ethical concepts around animals in general, and wild animals in particular, in law and policy, providing a case study relevant to other bicultural or multicultural societies.
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Blakey, Judy, and Janet Clews. "Knowing, Being and Co-Constructing an Age-Friendly Tāmaki Makaurau Auckland." International Journal of Environmental Research and Public Health 17, no. 23 (December 7, 2020): 9136. http://dx.doi.org/10.3390/ijerph17239136.
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A third of Aotearoa New Zealand’s increasingly ageing population resides in Tāmaki Makaurau Auckland. This most populous cosmopolitan urban area in the country is also home to the largest Polynesian population of any global city. Sprawling across a North Island isthmus inclusive of Hauraki Gulf islands, 70% of the city region is rural, whilst almost 90% of the ethnically diverse residents live in urban areas. Members of Auckland Council’s Seniors Advisory Panel (SAP) advocated for, and in 2018 secured unanimous support from the governing body to resource an Age-friendly City (AFC) Project. This case study inquiry applied bricolage methodology to provide diverse contextual perspectives of this unique Polynesian setting, prior to exploring interview narratives of three SAP members who served two consecutive terms (six years) as AFC advocates. Weaving insights gleaned from their interview transcripts responding to relational leadership prompts about their age-friendly advocacy with the findings from the council’s AFC Community Engagement report highlighted the achievements and challenges of the evolving AFC Project. Service-learning recommendations include co-developing: (1) A sustainable co-governance framework for an independent steering group that embodies the values and principles of Te Tiriti o Waitangi to enable empowered active ageing for all residents; (2) A succession plan that enables the timely transfer of knowledge and skills to empower incoming SAP members.