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1

Davies, Sydney H. "Nga Whaiora Tikanga Roanga: Māori Views of Health in Utah." DigitalCommons@USU, 2010. https://digitalcommons.usu.edu/etd/688.

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This study looked at the health beliefs of Maori who live in Utah, U.S. and examined what ways those beliefs have evolved from traditional Maori health beliefs. It also looked at the conditions and indicators of those conditions that maintain those health beliefs. A New Zealand study found that Maori older than age 45 years were more likely to have traditional health beliefs, whereas Maori younger than age 45 were more likely to have western-based health beliefs. Using grounded theory, the narratives--from two groups, younger or older than 45 years, where each group was composed of eight randomly selected participants--were collected and analyzed. It was found that all participants held traditional Maori health beliefs. Those beliefs were compatible with the construct of the Maori health model as presented in Te Whare Tapa Wha. This Maori model, along with participants, presented health as holistic, comprising components of physical, mental, spiritual, and family. Participants perceived health as having all four elements interconnected, with spirituality being the key element that binds all the others. Conditions that maintained this belief were time in country; acculturation, with racism possibly providing resistance to that condition; enculturation; and spirituality. Participants' spirituality was the key condition of maintaining their Maori health belief that is presented in this study. Enculturation, as a necessary but insufficient condition of Maori health beliefs, was based on indicators of opportunity, location, family, and social support and how these indicators play out over the life course of individuals. The most important indicator for enculturation was family or other social support for individuals to engage in Maori cultural activities.
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2

Simon, Katie. "Finding synergistic conservation values? Māori tikanga, science, resource management and law." The University of Waikato, 2007. http://hdl.handle.net/10289/2639.

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In this doctorate, I provide a balanced and collaborative approach to knowledge/value change between the contesting worldviews of indigenous knowledge and western science, termed 'synergistic'. My search for synergy is comparative and reconciliatory. This endeavours to overcome the popular pre-occupation with conflict and opposition. Rather, both difference and similarity are recognised. Through the comparison of such synergy, I argue that Māori development requires for its further advancement a focus not only on difference and conflict, but also on affinity and convergence. My primary concern is to establish a better understanding of the synergistic, adaptive strategies or indigenous innovation of Māori kaitiaki, environmental stewards. I investigate conflicting and converging Māori and western scientific conservation and use values in Aotearoa/New Zealand environmental governance and management regimes under the Resource Management Act 1991, with specific regard to indicator development. The balance of values were compared in ecological environmental governance, from five Aotearoa governmental authorities and three Māori river communities, utilising Māori and western social science methods. My focus on indicators pinpoints contesting knowledge/value change between the marginalisation of indigenous knowledge and dominance of western science. This seeks to highlight the potential viability of Māori kaitiakitanga, stewardship in global and national terms of sustainability. However, potential synergy is held back by a prevailing viewpoint of the indigenous worldview as backward, past-oriented and non-synergistic. An oppositional dogma predominates, which is a key problem to overcome. It spans world and national literature, resulting in considerable gaps in knowledge on synergy, conceptually, methodologically, empirically and analytically. This is addressed by an authoritative Māori synergistic standpoint from my own cultural lens and decolonised theorising, termed 'nuanced problem solving'. I articulate both worldviews in knowledge/value change through comparative, evolutionary, multi-dimensional, cross-cultural and inter-disciplinary research on synergy. My nuanced problem solving encapsulates the two main parts of the doctorate, whereby synergy is correlated between theory and social practice. Part one deals with value comparison in theory utilising high abstracted concepts and methods at the global level of environmental governance. Part two deals with value balance in social practice utilising medium abstracted and concrete empirical and analytical research at global, national, regional, district and cross-tribal levels of environmental governance. Potential synergy cross-cuts each part from high abstracted thought down and from the practical flax roots up. I argue that Māori advancement fluctuates between them. Drawing on cultural and theoretical leanings of the Māori synergistic standpoint, both a strong correlation with existing theory and expanded synergistic theorising was found. Due to the expansiveness of the research, these correlated findings only provide an embryonic understanding of potential synergy. A postscript describes my other work on synergy with five external agencies concerning foreshore, lakeside, wastewater, land disposal and carbon marketing kaitiakitanga. I argue that additional research on synergy is needed in order to further advance Māori.
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3

Hirsch, Robb Young, and n/a. "Kindling tikanga environmentalism : the common ground of native culture and democratic citizenship." University of Otago. Department of Geography, 1997. http://adt.otago.ac.nz./public/adt-NZDU20070530.150425.

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An innovative regime combining native culture and democracy in community fisheries management has crystallized in New Zealand. While researchers have looked into co-management of natural resources between communities and governments, and various studies have isolated indigenous ecologies on one hand and highlighted environmentalism in modern society on another society on another, no substantial research has gauged the opportunities for indigenous peoples and the wider citizenry of democratic-capitalistic societies to collaborate as cultures in concert with the environmental law. The primary research, involving local experimentation, concerns the viability of the novel cooperative endeavor called Taiapure-local fishery. I discovered in the principal trial communities in the North and South Islands that its design is compelling if properly understood. Yet the salience of the regime is hampered by external pressures from the commercial fishing industry, control by central government, and by internal lack of solidarity and trust. I conclude that human relationships and the leadership of local people are the keys to sucess of the New Zealand model and its wider dynamics.
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4

Foster, Winnie Gipsy. "Conceptualising Wairuatanga: Rituals, Relevance and Realities for teachers." Thesis, University of Canterbury. Educational Studies and Human Development, 2009. http://hdl.handle.net/10092/4290.

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This research project was based on the complexities and conceptualising forms of wairuatanga and their implications for teaching and learning in New Zealand mainstream schools. As a relatively new study for research the project explored wairuatanga through the life and work experiences of three Māori teachers from education centres around New Zealand. Wairuatanga permeated through the life and teaching of the participants who all expressed their own sense of wairuatanga in different ways. The cognisance of mātauranga Māori, tikanga Māori and insights into te ao Māori were identified and explored thus taking into account the various ways in which the three participants extended the parameters of existing knowledge of wairuatanga and how they promoted and created a climate within their own teaching context that fostered the natural inclusion of wairuatanga. The findings will assist current teachers and others to develop an understanding and appreciation of the different forms of wairuatanga that may assist them to apply this value to their own classroom practice. It is hoped that the findings will also help to inform teaching practices with respect to teaching and learning not only for Māori children but for all children in New Zealand mainstream schools.
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5

Jeffs, Lynda Caron, and n/a. "A culturally safe public health research framework." University of Otago. Christchurch School of Medicine & Health Sciences, 1999. http://adt.otago.ac.nz./public/adt-NZDU20070524.120343.

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The concept of cultural safety arose in Aotearoa me Te Waipounamu/New Zealand in the late 1980�s in response to the differential health experience and negative health outcomes of the first nation people of Aotearoa me Te Waipounamu/New Zealand, the New Zealand Maori. It was introduced and developed by Maori nurses initially, as they recognised the effect culture had on health and understood safety as a common nursing concept. The concept of cultural safety has developed into a disipline which is taught as part of all nursing and midwifery curricula in Aotearoa me Te Waipounamu/New Zealand. As cultural safety has developed the concept of culture has been extended to include people who differ from the nurse by reason of: age, migrant status, sexual preference, socioeconomic status, religious persuasion, gender, ethnicity, and in Aotearoa me Te Waipounamu/New Zealand, the Treaty of Waitangi status of the nurse and recipient/s of her/his care. Nationally and internationally, health experience and health outcomes are poorer for people of minority group status than for people who are part of the dominant group. Public-health research is therefore generally conducted on, or with, people with minority group status. Public-health researchers, by education, are members of the dominant culture and may be unaware that their own and their clients; responses may relate to one/other or both cultures being diminished do not always ensure the safety of their own culture or the culture being researched. This study�s objective was to develop a flexible, culturally safe public health research framework for researches to use when researching people who are culturally different from themselves. The study will argue that the use of such a framework will contribute significantly to improved health outcomes for people with minority status and will assist the movement towards emancipatory social change. The methods undertaken included: gaining permission from Irihapeti Ramsden, the architect of cultural safety to undertake the research, conducting a literature review, consideration of primary sources and their key concepts, consulting widely with people in the field of public health and cultural safety, self reflecting on the writers own personal and professional experience and finally designing the culturally safe public health research framework.
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6

Martin, Averil. "Tupuna: Maori in Australia divided in death." Thesis, Griffith University, 2018. http://hdl.handle.net/10072/382701.

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Death and disposition of remains are universal problems that touch every culture. Although every culture organises and packages dying and death each manages disposition in a different way. When Māori die in Australia it tests the strength of their resolve to be Māori and differentiate between cultural and national identities and their veneer of Australian-ness. This research engages with constructivism, grounded theory and kaupapa Māori frameworks in order to determine factors that influence repatriation of cremated Māori remains to New Zealand. At the core of this research is the attribution of identity to cremated remains (cremains) as it determines how they will be treated and cared for. Interment decisions have significant cultural and economic impacts, but the main contribution of this thesis is these decisions may redefine Māori cultural and spiritual conceptions of deceased and so homelands. Data was collected for a period of six months through an online questionnaire deployed through social media. From this questionnaire eight people self-nominated for in-depth interviews to determine the reasons for their decisions, however only six people provided consent. Interviews were transcribed and coded and organised into themes. Although this is a small sample size and not generalizable, it is indicative and leaves scope for a much broader study. Analysis indicated Māori transmigrants are making decisions about tangihanga (funerals) and interment of cremains under difficult circumstances. All the while they were either disconnected from family, tikanga (cultural protocols) and a society that values deceased or connected to tikanga that was disrupted by the colonial project. As transmigrants, Māori tend to cremate because the cost of burial is too expensive and repatriation of a body is unachievable with a limited disposable income. Interment in either country appears to be determined by the strength of connections to family, kainga (homelands) and ancestors on either side of the Tasman Sea. This generated internal conflict and divided loyalty between both countries. This thesis is about how death practices are disrupted by migration and are forced to evolve. Although difficult, this thesis has determined that people participating in this research attributed an identity and an afterlife to cremains. They are recognised as tūpuna, still protected, watched over, and secreted away to be safe from harm.
Thesis (Masters)
Master of Arts Research (MARes)
School of Hum, Lang & Soc Sc
Arts, Education and Law
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7

Paki, Vanessa Anne. "Kimihia, rangahaua ngā tikanga heke iho. He taonga huahua e riro mai: Exploring whakapapa as a tool towards a kaupapa Māori assessment framework in early childhood education." The University of Waikato, 2007. http://hdl.handle.net/10289/2285.

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This study explores whakapapa as a tool, which can be used as a kaupapa Māori assessment framework in early childhood education, positioning kaupapa Māori theory as a paradigm base underpinning a philosophical and theoretical discourse towards assessment for children's learning. This thesis represents the culmination of a personal and professional journey, derived from the writer's longstanding interest in and commitment to kaupapa Māori early childhood education, and more specifically, philosophies and practices for assessment in this context. The study has canvassed a vast terrain of kaupapa Māori philosophy in its search for a theoretical grounding for a kaupapa Māori assessment framework for early childhood education. Foundation to the study has been the premise that the notion of whakapapa serves as an overarching philosophical matrix, encompassing the interconnected realms of genealogy, spirituality, and knowledge that precede, surround, and embrace the Māori child. Throughout the thesis, diagrams are employed to demonstrate and model the whakapapa underpinning the conceptualisations being explored. After contextualising the study within a historical overview of the impact of colonisation of kaupapa Māori education and research, it is suggested that a re-examination of key concepts from tikanga Māori will illuminate transformative possibilities applicable to the study's focus on the development of a theoretical base for an assessment tool within kaupapa Māori early childhood settings. Drawing from the literature, the thesis re-positions the view of the Māori child to one of being nurtured within a philosophical construct underpinned and immersed in tikanga such as whakapapa, ira tangata, whanaungatanga, mana and tapu, and ako, providing a strongly Māori theoretical base for the envisioning of the assessment process. The outcome of this study is to propose an assessment framework, which embodies and reflects these core kaupapa Māori philosophies as praxis.
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8

Jones, Kay-Lee Emma. "Partial immersion te reo Māori Education : An investigative study about the forgotten other of Māori Education." Thesis, University of Canterbury. School of Teacher Education- Primary, 2015. http://hdl.handle.net/10092/10589.

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Māori education has grown out of a long and varied history of Māori engagement with Western forms of schooling. Full immersion Māori learning environments such as kura kaupapa Māori emerged from a background of colonial Mission schools, Native Schools, and evolving assimilation and integration educational policies. It is the subsequent loss of language, continual Māori school underachievement and Māori struggles for indigenous self-determination that have provided the conditions in which the development of Kaupapa Māori otherwise known as Māori medium education has taken place. Māori medium education has emerged in varying forms and differing levels of Māori language immersion, although the principles and philosophies of these environments remain particularly Māori orientated. Kaupapa Māori education is largely built upon whānau aspirations and is set within a Māori framework of learning and Māori language teaching. In addition to full immersion Māori schools there are other classroom settings that offer varied levels of Māori language instruction. Some of these classrooms have been established in English medium schools, creating a bilingual context. While full immersion schools focus on the breadth of all things Māori, bilingual schools may have a slightly different focus. May, Hill and Tiakiwai (2006 p.1) in their review of Bilingual Education in Aotearoa explain it as an area of instruction where school subjects are taught in two languages (Māori and English) and students become fluent orators and writers in both. Little is understood about the dynamics of partial immersion programmes and the contribution these settings make to Māori language and cultural knowledge acquisition and to wider self-determination aspirations of Māori. Drawing from the contributed insights of teaching staff, whānau and other stakeholders linked to partial immersion education, this research considers these settings to better understand the relationship between language acquisition and cultural knowledge attainment. A synergy of Kaupapa Māori theory with a qualitative interpretivist approach has guided the research process. The rationale for the research was to strengthen cultural knowledge and cultural aspirations which made it appropriate to use Kaupapa Māori principles as a foundation of which to develop the research. As research is currently limited in this respect a more extensive understanding of the teaching and learning programmes within a partial immersion classroom may be paramount to their continuation and success. Key findings emerged from the participant interviews and clear characteristics of these environments developed: Whānau (family), te reo Māori me ōna tikanga (Māori language and cultural customs) Māori values, and Māori pedagogies. The participants talked about many features particular to partial immersion education that linked to these four themes. The themes were further analysed to find key positive outcomes of these settings. A strong sense of pride in identity, particularly Māori identity and Māori succeeding as Māori were the two key positive outcomes that emerged from the participant data.
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9

Salmon, Summer Anne. "A New Technique for Measuring Runup Variation Using Sub-Aerial Video Imagery." The University of Waikato, 2008. http://hdl.handle.net/10289/2511.

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Video monitoring of beaches is becoming the preferred method for observing changes to nearshore morphology. Consequently this work investigates a new technique for predicting the probability of inundation that is based on measuring runup variation using video. Runup is defined as the water-level elevation maxima on the foreshore relative to the still water level and the waterline is defined as the position where the MWL intersects the beach face. Tairua, and Pauanui Beaches, on the north east coast of the North Island of New Zealand, were used as the field site in this study and represent two very different beaches with the same incoming wave and meteorological conditions. Tairua is most frequently in an intermediate beach state, whereas Pauanui is usually flatter in nature. In order to rectify runup observations, an estimate of the runup elevation was needed (Z). This was estimated by measuring the variation of the waterline over a tidal cycle from time-averaged video images during a storm event and provided beach morphology statistics (i.e. beach slope (α) and beach intercept (b)) used in the rectification process where Z=aX+b. The maximum swash excursions were digitized from time-stacks, and rectified to provide run-up timeseries with duration 20 minutes. Field calibrations revealed a videoed waterline that was seaward of the surveyed waterline. Quantification of this error gave a vertical offset of 0.33m at Tairua and 0.25m at Pauanui. At Tairua, incident wave energy was dominant in the swash zone, and the runup distributions followed a Rayleigh distribution. At Pauanui, the flatter beach, the runup distributions were approximately bimodal due to the dominance of infragravity energy in the swash signal. The slope of the beach was a major control on the runup elevation; runup at Pauanui was directly affected by the deepwater wave height and the tide, while at Tairua there was no correlation. Overall, the results of the study indicate realistic runup measurements, over a wide range of time scales and, importantly, during storm events. However, comparisons of videoed runup and empirical runup formulae revealed larger deviations as the beach steepness increased. Furthur tests need to be carried out to see if this is a limitation of this technique, used to measure runup. The runup statistics are consistently higher at Tairua and suggests that swash runs up higher on steeper beaches. However, because of the characteristics of flatter beaches (such as high water tables and low drainage efficiencies) the impact of extreme runup elevations on such beaches are more critical in regards to erosion and/ or inundation. The coastal environment is of great importance to Māori. Damage to the coast and coastal waahi tapu (places of spiritual importance) caused by erosion and inundation, adversely affects the spiritual and cultural well-being of Māori. For this reason, a chapter was dedicated to investigating the practices used by Māori to protect and preserve the coasts in accordance with tikanga Māori (Māori protocols). Mimicking nature was and still is a practice used by Māori to restore the beaches after erosive events, and includes replanting native dune plants and using natural materials on the beaches to stabilize the dunes. Tapu and rahui (the power and influence of the gods) were imposed on communities to prohibit and prevent people from free access to either food resources or to a particular place, in order to protect people and/ or resources. Interpretations of Māori oral histories provide insights into past local hazards and inform about the safety and viability of certain activities within an area. Environmental indicators were used to identify and forecast extreme weather conditions locally. Māori knowledge of past hazards, and the coastal environment as a whole, is a valuable resource and provides a unique source of expertise that can contribute to current coastal hazards management plans in New Zealand and provide insights about the areas that may again be impacted by natural hazards.
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10

Gillies, Annemarie. "Kia taupunga te ngākau Māori : anchoring Māori health workforce potential : a thesis presented for the degree of Doctor of Philosophy, Māori Studies, Massey University, Palmerston North, New Zealand." Massey University, 2006. http://hdl.handle.net/10179/994.

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In New Zealand Māori are under-represented in the workforce across multiple sectors. This thesis explores this incongruity with regard to Māori health. A Māori perspective and philosophical foundation formed the basis of the methodological approach, utilising a case study research design to inform the study. This provided the opportunity to explore Māori health workforce development initiatives and their potential to contribute to improvements and gains in Māori health. It was important that this work take into account social and economic factors and their impact on health, as well as the varying political climates of market oriented reform and a fiscal policy focus, because it has not only challenged Māori health development but also provided opportunities for increased Māori involvement and participation in health and New Zealand society. Therefore the thesis, while focused on health takes cognisance of and, coincides with the capacity and capability building efforts that have been a feature of overall Māori development, progress and advancement. In the context of this thesis Māori health workers are seen as leaders within their whānau, hapū, iwi, and Māori communities. Consequently a potential workforce that is strong and powerful can lead to anticipated gains in Māori health alongside other Māori movements for advancement. The potential cannot be under-estimated. This thesis argues that there are critical success factors, specific determinants, influencing Māori health workforce potential, and that these success factors have wider application. Therefore, as this thesis suggests Māori workforce development, especially in relationship to the health workforce, is dependent on effective Māori leadership, the application of Māori values to workplace practices, levels of resourcing that are compatible with training and development, critical mass, and targeted policies and programmes.
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11

Black, Taiarahia. "Kāore te aroha-- : te hua o te wānanga : a thesis presented for the degree of Doctor of Philosophy in Māori Studies at Massey University, Palmerston North, Aotearoa, New Zealand." Massey University, 2000. http://hdl.handle.net/10179/1117.

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Te Ora Ē noho anā nō i te koko ko Ōhiwa, kia whakarongo rua, Aku taringa ki te Tai o tuarā e o Kanawa, E āki ana mai ki uta r o Ōhakana. Ki te whānau a Tairongo, Kai Tāuwhare rā ko te kopua-o-te ururoa, Ko te kai rāria noa mai te raweketia e te ringaringa, Me whakarangi-pūkohu e au ki Tītītangi ao ki te Te Aitanga-ā-Wheturoa, Kia whītikiria taku hope ki te maurea whiritoi, Kia noho au ki Puhi-nui tonu ki Te Maungarongo a Te Rangiāniwaniwa, Ka mawhiti tonu rā taku haere ki ngā tihi tapu ki Maungapōhatu kia Taiturakina; Kia titiro iho au ki Ruatāhuna ki Manawarū ē ko Te Aitanga-ā-Tūhoe.... Ko te hua o te wānanga o a Tūhoe kōrero tuku iho hāngai ki ana waiata tawhito te pūtake o tēnei tuhinga roa kia auhi noa mai te wairua o ngā tūtakinga kōrero kia riro ko ēnei kōrero tuku iho hei matua hikihiki, whakataratara i te hinengaro, i te wairua, e mau ai tēnei o ngā whare whakairo kōrero o te hua o te wānanga a Tūhoe. Kia kaiaohia aua kōrero ki te ura mai o te motu ki runga i ngā pae maunga o Huiarau tau iho ki a tātau e pōkai kaha nei, e tau awhi nei ki runga i te mata o tēnei whenua ātaahua. Ka paenga rā ngā tau ka kitea, ka rangona tēnā pu kōrero, tēnā whare whakairo kōrero, whakairo waiata. Mea rawa ake kua whakangaro atu ki te tira e tauwhare mai rā. Hika rawa ake, kua mawhiti kē te haere ki te mākau nui o te iwi e tīraha mai rā, tē whakaaratia! Kia rangona, kia kitea noa e tātau te mata kōrero kia eke rā ki runga, taihoa rawa ēnei taonga e ngaro, taihoa rawa nei taonga e haukotia. Ka huri whakauta ki te hua o te wānanga, ko te waiata tawhito tēnā, ko te momo rerenga kōrero i hua mai ai i roto i ngā noho tahitanga a te tangata. He kupu ēnei hei whakaata i te hinengaro, wairua, te taiao, ngā rākau, te wai, te moana, ngā whetu, te whenua, ngā pakanga, te kawa o te marae, te noho tahitanga a ngā tūākana\tāina\tuāhine. Te reo o mātua, o kuia, koroua, ngā kaipupuri i te ahi kā roa o te wā kāinga. Inā hoki ko nga āhuatanga o te tangata tēnā tōna hanga, tōna whakatipu, ōna whakaaro, tōna ngākau, tōna wairua, me ngā momo hāhi i tipu ake ai te pono, ka titiro iho te tika i te rangi ka oti nei he waiata e tipuria ai te hua o te wānanga ki roto i a tātau katoa. Waihoki ko aua waiata nei te ahi whakakā roa o te ngākau,kei kona ōna timatatanga, engari kāore nei ōna whakamutunga. Ka pikitia ake te toi huarewa kia kite noa atu i te kaha o te whakaaro. Ko te wāhanga nui ia kia hapaina tēnei tuhinga roa, hei whakaoho, hei tuku, hei tātari i ngā whiriwhiringa kōrero ā-tuhi, ā-wāha kei roto i te whare kōrero o te whānau, hapū, iwi e timata ai, e mau ai te hua o te wānanga o te whaitua whenua. Tae atu ki ngā takahanga whakaewa ka oti nei he waiata tawhito hei kaiarataki ki ngā tihi maunga o te whakaaro. Ko te kapunga whakaaro ko te whātoro, i te tātari i te kupu, ki te whakamārama i te hua o te wānanga hei tumu whakarae kōhikohi mōhiotanga ki runga, ki raro ki ngā tai timu o te hua o te wānanga. I roto i tēnei tuhinga roa ka takea mai te wānanga i te kore, i te pō, i te ao mārama e tohea ai ngā kete e toru o te wānanga hei anga tohutohu, piki tūranga whakaakoranga ki hea mai nei! Mai i roto i aua kete ka nanahu te hinengaro kōkoi o tātau tīpuna mai anō i te ao Māori. Ko te ao mārama tēnā, ko te ao whenua tēnā, ko ngā pakanga tēnā, ko ngā tinihanga ēnā, ko te apakura, ko te hakamomori ka hua nei te wānanga. Nō reira he mahi, he kaupapa nui tā tēnei tuhinga roa ki te whakakao mai i ngā waiata e mohio ana tātau hei papa kōrero, hei wānanga mā te hunga kei te piki ake i ngā takutai moana o te whakaaro, o tēnei ao e wehi mai nei ki a tātau. Kāre e mihi kei te hopo te iwi, te hunga mau i ēnei waiata ki runga i o tātau marae kei ngaro memeha noa ēnei taonga a tātau. Ae! Kei te tika tā rātau hopo. Inā hoki kua riro kē te reo whakaarorangi i te oro o te waiata i ngā tai nenehawa, whakapōrearea e hukahuka mai nei. Ahakoa tēnei kei te whakaara ake ēnei waiata i runga tonu i te kaha o tēna, o tēna ki te whakaara. Kei te tahuri nui mai te hunga rangatahi, taiohi ki ēnei waiata koia tēnei te tūmatanui o tēnei tuhinga roa, hei tāhu whakaea mo te hinengaro, mo te ngākau o aua whakatipuranga e hiahia nei rātau ki ēnei taonga. Mā te karakia hei waere te whenua, mā te taki i ngā kōrero mo ngā atuā te whakataukī, te whakapepeha ka pupuke mai te hihiri o te mahara i ō tātau tipuna kōkoi e whakakitea nei tātau i ēnei rā ki aua tohu. Ka huia rnai aua pitopito kōrero katoa hei kākahu maeneene ki roto i te kupu o te waiata tawhito, kā mau. He whakaatu tēnei tuhinga roa kei te ora tēnei o ngā momo whare pupuri kōrero i te pū; i te more, te weu me ngā pātaka iringa kōrero o te ao ō Tūhoe ō neherā, tae noa mai ki ēnei rā. Kāti he wā anō i roto i taua ora ka tōia te whakaaro ō Tūhoe, ō te Māori e tauiwi hei tinihanga māna. Engari e kitea ai i roto i tēnei tuhinga roa, ko te toki hei kaupare atu i taua tinihanga ko te kōrero i tuarātia rā: 'Hokia ki o maunga kia purea koe e ngā hau o Tāwhirimātea' Koia tēnā te kaupapa o tēnei tuhinga roa he tātari i te hānuitanga, te taiwhakatū o taua kōrero: Hokia ki o maunga... Ma taua kōrero Hokia ki o maunga ... ka rangona te mātaotao o te hua o te wānanga o te pakanga o te whenua, o ngā pikikōtuku i tukitukia, kātahi ka kōrero ai ki roto i tā Tūhoe whakatau i ana whakaaro, e taea ai te ruruku ka puea ake. Koia tēnei ko te mana i roto i ngā whakatakotoranga kōrero e mau ai te kurataininihi, te kurataiwawana o te whakaaro. He hua wānanga tēnei e whakaatungia ai e te hinengaro ngā takahanga motuhake, me te hāngai o ā rātau kupu mo ngā whakaaro e tau nei ki tēnei Ao Hurihuri. Nā ngā mahi a ō tātau tīpuna, te para i te huarahi kia takahuritia ai ngā mahi kikino o te riri Pākehā i tū ake ai ngā poropiti o aua tau kikino i rnurua ai ngā whenua, i tukua ai te iwi ki raro. I tū ake ai rātau te hunga poropiti ki te rapu i te ora i te kaupapa tōrangapū mo ngā whenua i hahanitia. Mai i ēnei kaupapa ka hau te rongo o te waiata tawhito hei tūāpapa whakaohooho, whakanekeneke i a tātau katoa, ahakoa ko wai. Whā tekau katoa ngā waiata o tēnei tuhinga roa rnai i tēnā kokona o Tūhoe, rnai i tēnā kokona o Tūhoe e kawe ana i te hua wānanga hei whakaata, hei kōwhiri i te hunga i kaha i rnau tonu te ngangahau i ngā totohe kōrero, totohe tangata, totohe whenua. I kona ka hua te wānanga ka tohea te riri ka mau, i ea ai tētahi wāhi o te mamae. Koia tēnei ko te whakaatu i te kaha o te tohe i te pō, i te awatea. Ko te kawa o te marae te ātamira whakatāhu, tuku i aua hua wānanga i nei rā e rangona ai te kōrero ā-iwi, te hī o te mita o te reo waiata hei hokinga atu ki te nohoanga o te kupu. Ko tētahi anō kaupapa o tēnei tuhinga roa he whakahoki mai anō i te rnatapihi o Matariki, kia meinga ai ki te kairangi o te kawa o te marae, ka tau ki te whenua i maringi ai te toto. Ko ēnei hua wānanga te oro o te ngākau o Te Ūrewera, te whītiki o te kī mo te tuakiri mo tēnā whakatipuranga, rno tēnā whakatipuranga. Ae! Mā te hua wānanga a Tūhoe e whakaea te mamae e puta ai te pātai. Ko wai rā au? I ahu mai taku wānanga i whea? E ahu ana au ki whea? No te rā nei kua riro mā tēnei tuhinga roa e whakaatu ētahi o ngā hau kikino i whakawhiua kirunga i te iwi e te kāwanatanga i a ia e āki mai ana mo ngā rawa a te iwi, hei tuku he tangatakē. Nō reira i tikina ai te tauparapara a Te Kapo o te Rangi hei whakatauira i te takenga mai ongā kōrero mai i te koko ki Ōhiwa ki te pō, ki te pouri, ki te ao mārama. 'Hokia ki maunga' ko te tangata, ko te iwi, ko te hapū, ko te whānau te tīmatanga o te hua o te wānanga. Koia tēnei tētahi anō kaupapa o tēnei tuhinga roa, he āhuru i aua pukenga tautōhito kōrero kia mau te rangi, kia mau te hā, kia rangona te hua wānanga, oho ake ki te ao ka oti nei he waiata tawhito hei hoa haere whakamua. Ko te kōpae o te whare tēnā e tautokona ana hoki te ahu whakamuatanga o ngā mōrehu kōrero e arohatia nei e tātau. He huarahi atu tēnei hei āwhina, hei tohu i te kei o te waka ki ngā ngaru kokoti e pukepuke rnai nei. Ko te whakapae o tēnei tuhinga roa e titikaha ai ki te hinengaro o Tūhoe me mau ana momo kōrero ki ngā momo hangarau o tēnei ao hurihuri kā tika. Kua roa ēnei taonga e ārikarika ana hei whakarei i te kupu kōrero ki te hunga mate, ki te tira e tatari rnai rā i te waharoa o te marae ki te whakaeke. Kei roto i te wairua o tēnei mahi ka tukua āianei ēnei taonga kia kore ai tātau e taka ki roto i te korekore o te hinengaro, hei whakamahi mā te tamaiti o Tūhoe e hiki ake nei i ngā pae tata, i ngā pae tawhiti. Ko tēnei tuhinga roa te kura kimihia o te ura rnai o te motu i tua atu o Huiarau. Kia hau ai te rongo o a tāitau kōrero ki mua i a tātau hei homai i te aroha kia au ai te matatū tonu, ka maranga kei runga. Kia taria te roanga o te kōrero. Ae! Me hoki rā kā tika: Kā hoki nei au ki te mauri o taku waka a Mātaatua Ko Pūtauaki ki a Ngāti Awa Ko Tāwhiuau, ko Tangiharuru Ko te rae rā o Kohi ki a Awatope Ko Mānuka tūtahi ki Whakatāne, kia Apanui Ko te mauri haria mai nei hei whakaoho i taku moe Ē kō kō ia e ara ē!
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12

Ware, Felicity Jane Rachel. "Youth development, Maui styles : Kia tipu te rito o te pa harakeke, Tikanga and ahuatanga as a basis for a positive Maori youth development approach : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Maori Studies at Te Kunenga ki Purehuroa Massey University, Palmerston North, New Zealand." Massey University, 2009. http://hdl.handle.net/10179/1152.

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The Youth Development Strategy Aotearoa has been seen as an innovative approach to youth development. The E tipu e rea – Rangatahi Development Package was particularly useful for organisations implementing the strategy with Maori youth. There have been successful Maori youth development initiatives, though these have been ad hoc. Nonetheless, the realities and experiences of Maori youth are still not being fully addressed in national policy. This has implications for the support and resourcing of Maori youth development initiatives. Maori youth are members of a range of groups including whanau, hapu, iwi and Maori communities in te ao Maori as well as the wider youth population and New Zealand society. The histories, experiences and viewpoints of each distinct group contribute to diversity in the Maori youth population which presents challenges for Maori youth development. Maori development goals do not adequately focus on Maori youth and youth development theory does not fully consider culture. The challenge is to successfully integrate Maori culture and youth culture in a relevant and meaningful manner so that Maori youth can positively contribute to Maori development and wider New Zealand society. This study examines purakau (narratives) about Maui (Polynesian ancestor) as a template for the analysis of Maori youth development. Interviews were undertaken with a group of Maori youth from the Manawatu region. The research showed tikanga and ahuatanga were relevant to the contemporary daily lives of the participants. The study found that positive development and the realisation of potential for Maori youth was affected by individual and environmental influences. This thesis concludes by making recommendations for policy, practice and further research. Finally, it offers a culturally appropriate theoretical approach for positive Maori youth development.
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13

Peters, Murray Hamaka. "The confiscation of Pare Hauraki: The impact of Te Ao Pākehā on the Iwi of Pare Hauraki Māori; on the whenua of Pare Hauraki 1835-1997 and The Foreshore and Seabed Act 2004." The University of Waikato, 2007. http://hdl.handle.net/10289/2366.

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Kia mau ki te rangatiratanga o te Iwi o Hauraki Just as the whakataukī explains Hold fast to the power and authority of the Hauraki tribes the focus of this study is to examine and evaluate the impact of Te Ao Pākehā on Pare Hauraki lands and Tīkapa Moana under the mana of Pare Hauraki Māori and Pare Hauraki tikanga. The iwi of Pare Hauraki have land claims through the, (Wai 100) and the Hauraki Māori Trust Board, before the Waitangi Tribunal highlighting whenua issues and their impact on Pare Hauraki iwi. Also relevant is the foreshore and seabed issue which is documented leading on to the infamous Foreshore and Seabed Act 2004, (for Māori anyway), sparking widespread opposition by Māori throughout the country, and other supportive non-Māori groups because of the issue concerning Māori kaitiiakitanga and guardianship roles. This investigation will commence by outlining the histories of discovery and settlement of Pare Hauraki, the concept of mana-whenua/mana-moana as it applies to Pare Hauraki Māori and our tikanga, and then to subsequent issues leading to land alienation of the early 19th to late 20th cenutries and then to the foreshore issue of the early 21st Century. This research will include information showing that before 1840 to Te Tiriti o Waitangi and thereafter that Pākehā and various Crown agents, through legislation claimed the rights to the lands, waterways and oceanic areas under the kaitiakitanga of my tupuna of Pare Hauraki. Tupuna and other iwi members have expressed their disgust seeing the mana of their traditional lands, waterways, oceanic areas and kaitiaki roles slipping away from them through these activities. Therefore, this thesis is a response to those issues and the impact on (a), Māori as a people, and our tikanga Māori and (b), Pare Hauraki Māori as the kaitiaki/guardians of the Pare Hauraki rohe/territory in accordance with tikanga Māori, and the significance of the responsibilities which arise out of the Māori concepts of kaitiakitanga, manaakitanga and rangatiratanga.
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14

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

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15

Van, Schravendijk Cheri Johanna. "Kaitiakitanga mō te kiekie = Sustainable harvest of Freycinetia banksii : a thesis submitted in partial fulfilment of the requirements for the degree of Masters [i.e. Master] of Science in Ecology in Te Whare Wananga o Waitaha/the University of Canterbury /." 2007. http://hdl.handle.net/10092/1679.

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16

Paki, Vanessa Anne. "Kimihia, rangahaua ngā tikanga heke iho he taonga huahua e riro mai = Exploring whakapapa as a tool towards a kaupapa Māori assessment framework in early childhood education /." 2007. http://adt.waikato.ac.nz/public/adt-uow20070316.091756/index.html.

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17

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

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18

Barton, Pipi. "'A kind of ritual Pakeha tikanga'-- Maori experiences of hospitalisation : a case study : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Nursing at Massey University (Albany), New Zealand." 2008. http://hdl.handle.net/10179/1104.

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Minimal literature exists relating to the experiences of Maori within the New Zealand public hospital system. Maori are highly represented in morbidity and mortality statistics and are high users of the secondary health care system. A Case Study methodology with a Maori centred approach was used to describe Maori experiences of hospitalisation. Multiple sources of evidence were gathered, including participant interviews, statistical data from the New Zealand Health Information Service, and international literature relating to indigenous experiences of hospitalisation. Eleven people (nine female and two males) identifying as Maori, of various iwi (tribal) affiliations and from a range of regions, participated in the interviews. All participants had either been admitted, or cared for by a family member who had been admitted to a medical or surgical ward in a public hospital anywhere in New Zealand within the last 15 years. Participants were aged between 20 to 75 years. All interviews were audio recorded, transcribed and then thematically analysed. A retrospective interrupted time series design was used to examine length of stay for Maori patients receiving treatment in the secondary medical and surgical setting, from 1989-2004. The data included the records of all medical and surgical discharges for Maori and non-Maori from the New Zealand public hospitals. Medical and surgical admissions were screened to include those over the age of 17 years and who had a length of stay greater than 1 day and less than 90 days. From the analysis of all the data three key interpretations emerged: 1. Maori are marginalised within the mainstream health system. 2. Maori believe that the hospital environment is not conducive to healing. 3. Maori experiences in hospital contribute to their decision to leave as soon as possible. The recommendations include the integration of more culturally acceptable and appropriate interventions within secondary and tertiary health services, and a review of the effectiveness of cultural safety education in practice and inclusion/revision of the cultural competence for all health care workers.
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19

Prendergast-Tarena, Eruera Ropata. "He atua, he tipua, he takata rānei : the dynamics of change in South Island Māori oral traditions : a thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Māori in the University of Canterbury /." 2008. http://hdl.handle.net/10092/1976.

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20

Ngata, Wayne James. "Te hū o te puoro : ko te mōteatea te mataaho ki te pā o te hinengaro Māori, ki te ao Māori : he tuhingaroa hei whakatutuki i ngā tikanga o Te Tohu Kairangi (Doctor of Philosophy) i te reo Māori i Te Kunenga ki Pūrehuroa (Massey University), Papa-i-ōea, Aotearoa." 2009. http://hdl.handle.net/10179/1354.

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Ko tā Ngata e whakapae nei, mā te tino mōhio ki ngā mōteatea, ki ngā kupu, ki ngā kōrero, ki ngā momo mōteatea a ngā tīpuna Māori, e whai wāhi ai te tangata ki te pā o te hinengaro Māori, mā reira anō e mōhiotia ai te Māori. Kua wānangatia ngā momo waiata a te Māori kia kitea ai te Māori ake o te whakaaro i roto i te mōteatea. Kua whakataua inā arohia ai ēnei āhuatanga kua mōhio me pēhea te manaaki i ngā kaupapa hei whai mā te Māori. Mr Ngata explored the use of a variety of traditional chants as a mechanism for exploring and understanding Māori philosophy and behaviour. He used case studies involving a community focus on knowledge and innovation to illustrate the influence of these chants on the development of kaupapa Māori. The findings will help Māori and non-Māori alike give better effect to development initiatives for Māori
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