Relevant bibliographies by topics / Tino rangatiratanga

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Tino rangatiratanga'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Tino rangatiratanga"

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Paora, Ropata, Teanau Tuiono, Te Ururoa Flavell, Charles Hawksley, and Richard Howson. "Tino Rangatiratanga and Mana Motuhake." AlterNative: An International Journal of Indigenous Peoples 7, no. 3 (December 2011): 246–57. http://dx.doi.org/10.1177/117718011100700305.

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Webb, Danielle. "A Socialist Compass for Aotearoa." Counterfutures 8 (March 1, 2020): 73. http://dx.doi.org/10.26686/cf.v8i0.6362.

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In this article, I argue that both tino rangatiratanga and socialism lie at the heart of emancipatory politics in Aotearoa New Zealand. For Māori, the economy has always been a dynamic site of interaction with the state and corporate bodies, and today the Māori economy is celebrated by some as a space where tino rangatiratanga can be realised. For the most part, though, the capitalist economy has been a site of exploitation for Māori. Given the inextricable relations between capitalism and colonialism, I present the case for Māori socialism as an emancipatory response to both. To do so, I employ Erik Olin Wright’s socialist compass, a conceptual tool that points to a variety of economic pathways towards socialism. But there is a major problem with Wright’s compass: it only has three points (state power, economic power, and social power). I extend Wright’s vision for socialism by completing the compass, adding to it a much needed fourth point: tino rangatiratanga. The resulting ‘Aotearoa socialist compass’ can be used to orient us towards Māori socialism—a socialist economy in which tino rangatiratanga is realised.
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Schulte-Tenckhoff, Isabelle. "Te tino rangatiratanga : substance ou apparence ?" Articles 23, no. 1 (November 25, 2004): 89–114. http://dx.doi.org/10.7202/009508ar.

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Résumé Les termes de rangatiratanga (« souveraineté ») et kawanatanga (« gouvernorat ») occupent une place centrale dans le Traité de Waitangi (1840), instrument bilingue dont les deux versions officielles (anglaise et maorie) divergent significativement toutefois. Après avoir rappelé le contexte historique et juridique, l’auteure explore les champs sémantiques respectifs de kawantanga et rangatiratanga dans la double optique du droit interne et du droit international. Sur le plan interne, le débat tourne actuellement autour de l’accommodement de te tino rangatiratanga dans le cadre de l’ordre juridique néo-zélandais. Sur le plan international, le Traité de Waitangi symbolise surtout une relation de type nation-à-nation entre les Maoris et la Couronne britannique. Le lien entre ces deux niveaux d’analyse est assuré par le paradigme de l’internalisation en vertu duquel les dispositions du Traité ne sont plus vues aujourd’hui qu’à la seule luière de leur rôle en droit public interne. Il s’ensuit qu’elles ne sont justiciables que selon les termes établis par la partie étatique. Celle-ci étant juge et partie à la fois, toute possibilité de réconciliation de te tino rangatiratanga avec la souveraineté légale de la Couronne se heurte à des limites importantes.
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Antunovich, Dana, Jordine Romana, Gwyn Lewis, Eva Morunga, and Debbie Bean. "The lived experience of chronic pain for Māori: how can this inform service delivery and clinical practice? A systematic review and qualitative synthesis." New Zealand Medical Journal 137, no. 1591 (March 8, 2024): 62–73. http://dx.doi.org/10.26635/6965.6271.

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aim: To synthesise the literature describing experiences of chronic pain and pain management for Māori, and to understand how this experience could inform service delivery and clinical practice. method: We systematically searched for qualitative research on Māori chronic pain experiences (Scopus, Medline, APA PsycINFO, NZ Research, Research Square). Data extracted were coded and synthesised using thematic analysis. results: Seven studies were included. Three themes encapsulated the data: 1) a multidimensional view of pain and pain management: Māori expressed a holistic and integrated understanding of the multiple factors that influence pain and its management, 2) a responsibility: respectful tikanga-informed care: the experiences of Māori participants with healthcare highlight a need for antiracist approaches, and a clinical responsibility to practice manaakitanga and tikanga, and 3) tino rangatiratanga: a desire for knowledge, choice and autonomy in pain management: Māori valued the empowering nature of knowledge about pain, and information and support to make decisions about treatment, including considerations regarding Western and traditional Māori medicine. conclusion: Health services need to understand and respect the multidimensional aspects of pain, minimise racism and discrimination, use whakawhanaungatanga, manaakitanga, and tikanga-informed practices, and provide appropriate information to support tino rangatiratanga for pain management.
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Broughton, D., (Te Aitanga-a-Hauiti, Taranaki, Ngā, K. McBreen, and (Waitaha, Kāti Māmoe, Ngāi Tahu). "Mātauranga Māori, tino rangatiratanga and the future of New Zealand science." Journal of the Royal Society of New Zealand 45, no. 2 (April 3, 2015): 83–88. http://dx.doi.org/10.1080/03036758.2015.1011171.

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Lockie, Georgia. "Towards decolonising constitutionalism." Counterfutures 5 (June 1, 2018): 109. http://dx.doi.org/10.26686/cf.v5i0.6398.

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2016 saw the publication of two important, but fundamentally divergent, works on Aotearoa New Zealand’s constitutional arrangements. Sir Geoffrey Palmer and Andrew Butler’s A Constitution for Aotearoa New Zealand and He Whakaaro Here Whakaumu Mō Aotearoa, the 2016 report of Matike Mai Aotearoa, the Independent Working Group on Constitutional Transformation. While Palmer and Butler’s vision is one of reforming and strengthening our current Westminster constitutional system, Matike Mai’s is one of transformational, creative change, in which there is room for tino rangatiratanga—substantive self-determination—to be realised. Here, after situating this work theoretically, I explore and contextualise these two texts as they represent, respectively, a modern ideal-typical Pākehā position on constitutionalism in Aotearoa New Zealand, and a critical, Māori constitutional discourse from which this orthodoxy can be interrogated. Through this comparison, I argue that Pākehā constitutional orthodoxy continues to talk past Māori constitutional aspirations because it fails to account for its own ideological and ontological biases, representing itself as occupying a space of reality and neutrality, rather than domination. Because this orthodoxy perceives tino-rangatiratanga claims through this lens of self-affirming bias, it perpetually misapprehends and mischaracterises these claims— as either seeking mere property and management rights (these being already constitutionally provided for), or, if something more substantial, as unrealistic, divisive, and extreme.
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Came, Heather Anne, Hana Wilkinson, Grant Berghan, and Leanne Manson. "Critical Tiriti Analysis of He Mata whāriki, he matawhānui." Sites: A Journal of Social Anthropology and Cultural Studies 20, no. 1 (April 23, 2024): 27–45. http://dx.doi.org/10.11157/sites-id527.

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Hapū are interested in local government due to their decision-making influence over the cultural, social, economic and environmental wellbeing of a district that can enable or restrict tino rangatiratanga. In Aotearoa, the debate about Indigenous engagement in local government is shaped by Te Tiriti o Waitangi responsibilities to protect and promote the interests of hapū. There is currently a major review of local government underway, which is providing a once-in- a-generation opportunity to have a courageous conversation about the future of this sector. This paper presents a Critical Tiriti Analysis (CTA) examining to what extent He mata whāriki, he matawhānui–the local government draft review report–has engaged with te Tiriti. It includes a postscript on the final report released while this paper was under review. In the draft report we found variable engagement. It was strongest regarding relationships and governance and weaker in relation to tino rangatiratanga, ōritetanga (equitable citizenship) and wairuatanga (spiritual domain). This review challenges local and regional government to lift their game in relation to their te Tiriti responsibilities and concludes that local Māori solutions, mātauranga Māori knowledge and leadership are required at all levels of local and regional government. National states of emergency and devastating disasters in the context of Cyclone Gabrielle will no longer wait for the bureaucracy of the local government.
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O'Regan, Tipene. "A Ngai Tahu Perspective on Some Treaty Questions." Victoria University of Wellington Law Review 25, no. 2 (July 3, 1995): 178–94. http://dx.doi.org/10.26686/vuwlr.v25i2.6202.

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The author, then the Chairman of the Ngai Tahu Maori Trust Board and of the Treaty of Waitangi Fisheries Commission – Te Ohu Kai Moana, provides a perspective on Treaty issues from the perspective of the Ngai Tahu. The author outlines Ngai Tahu's engagement in formal proceedings before the Waitangi Tribunal on an extension of the WAI 27 case under the Crown Forest Assets Act 1989, the first such case of its kind to have reached that stage of development. The author concludes that questions regarding the relationship between governance and tino rangatiratanga will be addressed by the Institute of Advanced Legal Studies. *This article also contains a question and answer session with Sir Tipene.
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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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Tudor, Keith, Garry Cockburn, Joan Daniels, Josie Goulding, Peter Hubbard, Sheila Larsen, Brenda Levien, et al. "Reflexive theory." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 1 (September 30, 2013): 27–54. http://dx.doi.org/10.9791/ajpanz.2013.03.

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Abstract Western – and Northern – psychology and psychotherapy stand accused of an over emphasis on the individual, ego, and self (“the Self”), autonomy, and self-development. These criticisms have been made from other intellectual, cultural, social, spiritual and wisdom traditions, but may also be found in critical and radical traditions within Western thought. In this article, exponents of ten different theoretical orientations within or modalities of psychotherapy reflect on one or two key aspects of their respective theories which, together, offer a holistic conception of the person; account for family/social/cultural context; provide an understanding of the human trend to homonomy (or belonging) alongside autonomy; articulate a relational understanding of human development, attachment to and engagement with others; and emphasise spirit, group, and community. As such, these psychotherapies – and critiques of Western psychotherapy – offer a wider vision of the scope and practice of psychotherapy and its relevance in and to Aotearoa New Zealand. Whakarāpopoto E tū ana te whakapae, e kaha rawa ana te whakapau wā ki te takitahi a te whakaora hinengaro o te Uru me te Raki i te takitahi, te whakaī, me te whaiaro (“te Whaiaro”), tino rangatiratanga, me te whanaketanga whaiaro. I ara ake ana ēnei kūrakuraku i ētahi atu tikanga hinengaro, ahurea, hapori, wairua, me te mātauranga, engari ka kitea anō hoki i roto i ngā tikanga arohaeheanga rerekē hoki o te whakaarohanga Taiuru. Kei tēnei kōrero, ko ngā tauira o ngā ariā tekau āhua mau ki roto, ki te āhua rānei o te kaiwhakaora hinengaro e whakaata ana i tētahi, ētahi tirohanga rānei o ā rātou ake aria, ā, ngātahi e tuku ariā tapeke ana o te tangata; whakaaturanga horopaki whānau/hāpori; whakarato moohiotanga o te ia o te tangata ki te whakaōrite (whai tūrangawaewae rānei) i te taha o te tino rangatiratanga. Ki te whakapapa mātauranga whakapā ki te ira tangata, tōna whakapiri ki me te whakapiri ki ētahi atu hoki, ā, ka whakatāpua wairua, rōpū, hāpori hoki. Koia rā, ko ēnei kaiwhakaora hinengaro – paearu kaiwhakaora hinengaro o te Uru – e tuku tirohanga whānui ana o te matapae me te mahi a te kaiwhakaora hinengaro me ana whakapaanga katoa i Aotearoa nei.
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Dissertations / Theses on the topic "Tino rangatiratanga"

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Highman, Alexandra Emma-Jane. "Te iwi o Ngai Tahu : an examination of Ngai Tahu's approach to, and internal expression of, tino rangatiratanga." Thesis, University of Canterbury. Department of Sociology, 1997. http://hdl.handle.net/10092/4669.

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This thesis establishes a comprehensive understanding of the contemporary exercise of tino rangatiratanga by Ngai Tahu. This is achieved by examining Ngai Tahu's approach to, and internal expression of, tino rangatiratanga. In 1996 the Te Runanga 0 Ngai Tahu Act was passed. This, for the first time since the Treaty of Waitangi and Pakeha colonisation, legally recognised an organisational structure that was tribally derived and, in turn, allowed for a new degree of self-determination. This qualitative research provides an insight into the directions Ngai Tahu is embarking upon under its new administration in the attainment of tino rangatiratanga. Ngai Tahu's new organisational structure, since its formal inception, has not operated without its problems. These arise from a transitional phase which indicates a shift in paradigm from grievance mode to development mode. Internally, this has created a time of tension. Some runanga struggle to reaffirm their rangatiratanga in the wake of its tribal collectivisation represented in Te Runanga o Ngai Tahu. During this phase, communication throughout the organisational structure is paramount. This will ensure the recognition of rangatiratanga at all its levels and, thus, maintain tribal cohesion. Within Ngai Tahu, tino rangatiratanga is approached differently by its beneficiaries depending upon what element of the tribal make-up is being emphasised. For some, tino rangatiratanga is that expressed by the administrative structure, where it is translated into the notion of achieving economic sovereignty for the iwi. For others, it is derived from an individual's whakapapa (genealogy), with its collective expression revolving around the hapu and runanga only. With knowledge of these two divergent approaches to tino rangatiratanga, Ngai Tahu can negotiate a course of future development that embraces both the tribal, runanga and individual elements inherent in them both.
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Poata-Smith, E. S. Te Ahu, and n/a. "The political economy of Maori protest politics, 1968-1995 : a Marxist analysis of the roots of Maori oppression and the politics of resistance." University of Otago. Department of Political Studies, 2002. http://adt.otago.ac.nz./public/adt-NZDU20070508.153703.

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This thesis provides a Marxist analysis of the political economy of contemporary Maori protest politics in the years from 1968 to 1995. It is argued that Maori protest politics embraces a range of competing political ideologies, which are informed by different assumptions about the causes of Maori inequality in wider society, and in turn, different sets of strategies for ameliorating and transcending that inequality. Overall, the thesis has two central concerns: firstly, it identifies the critical economic, political and ideological conditions and context that have allowed particular competing political ideologies and strategies to dominate contemporary Maori protest politics. This involves a particular focus on understanding and explaining the rise of identity politics and cultural nationalism as the dominant political strategy within Maori protest politics. This involves a particular focus on understanding and explaining the rise of identity politics and cultural nationalism as the dominant political strategy within Maori protest politics. Secondly, the thesis critically assesses the effectiveness of contemporary Maori struggles against racism and oppression on the basis of whether they involve, or are likely to contribute towards, the transformation of the generative structures that give rise to manifest inequalities between Maori and non-Maori. It is argued that the systematic alienation of land and the inequality that exists between Maori and non-Maori are not simply the result of the underlying cultural values of individual non-Maori but are rather the result of the historical process of capitalist development in Aotearoa and the economic, political and ideological requirements necessary for the generalised commodification of indigenous labour-power. The thesis explores how the politics and practice of Maori protest has been shaped and influenced to a large extent by the underlying social, economic, political and ideological forces of global capitalism. It is argued that the international collapse of the long boom, the global upturn in class struggle and the emergence of the New Left internationally from the late 1960s had an enormous influence on the political direction of Maori protest in the New Zealand context. The success of the working class offensive and the growing political influence of rank and file Maori workers ensured that Maori protest groups formed part of the progressive social movements of the time. Indeed, although some were explicitly nationalist in their orientation, these movements were consciously part of the Left. The balance of political forces within the Maori protest movement changed considerably during the late 1970s and early 1980s with the rise of the New Right as a political force internationally together with the rise of employer militancy, the defeat and demoralization of the working class movement internationally, the decline of the social movements and the absence of mass struggle. This had important implications for the influence of the various ideological factions that co-existed uneasily in the Maori political milieu from the early 1970s onwards. The downturn in militant mass struggle saw the rise in the influence of identity politics as cultural nationalist strategies came to dominate Maori protest politics, representing a fundamental retreat from Left-wing ideas. In practice this entailed a rejection of the class politics and mass struggle that had informed the politics and strategies of Maori protest groups from the late 1960s, and its replacement with a politics of cross-class alliances and a personal rejection of �Pakeha society�. In practice this was a recipe for passivity and divisiveness within the Maori protest movement itself. The politics of cultural nationalism left Maori ill-equipped to resist the ruling class counter-offensive and the anti-working class policies that successive governments introduced to restore the conditions for profitable capital accumulation. In particular, the rejection of a class analysis of Maori inequality in capitalist society has undermined the capacity of working class Maori to resist the neo-liberal agenda and a Treaty of Waitangi settlement process that has resulted in a substantial shift in resources to those sections of Maori society already wealthy and powerful. Although the settlement process represented an important concession by the state, it has never compensated for the anti-working class policies of governments since 1984, which have widened the social and economic inequalities in New Zealand society. In this way, the emphasis on cultural identity alone as the determining factor in Maori oppression has been counter-productive for working class Maori as successive governments shifted the costs of the economic crisis on to the weakest sections of the community. As New Zealand entered a new period of economic and social crisis in the 1990s, the commercial interests of Maori tribal executives, Maori corporate enterprises, and the Maori bureaucracy were clearly at odds with the material interests of the vast majority of working class Maori families. This fundamental conflict in class interests was to set the scene for a revival of militancy on scale not seen since the 1970s.
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Lambert, Kelly Ann. "Calling the taniwha : Mana Wahine Maori and the poetry of Roma Potiki : a thesis submitted to the Victoria University of Wellington in partial fulfilment of the requirements for the degree of Master of Arts in New Zealand Literature /." ResearchArchive@Victoria e-thesis, 2006. http://hdl.handle.net/10063/995.

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Head, Lyndsay. "Land, authority and the forgetting of being in early colonial Maori history : a thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Maori in the University of Canterbury /." 2006. http://library.canterbury.ac.nz/etd/adt-NZCU20070814.145706.

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O'Reilly, Denis Christopher. "Mahi whanau (2) : reflecting on the use of consensus cardsort as an effective process for whanau Maori to construct a future narrative. A dissertation submitted in partial fulfilment of the requirements for the degree of Master of Social Practice, Unitec New Zealand /." Diss., 2008. http://www.coda.ac.nz/cgi/viewcontent.cgi?article=1000&context=unitec_tpkw_di.

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Thesis (M.SP)--Unitec New Zealand, 2008.
Cardsort is a generic name for any process that uses statements written on cards and has participants sieve, cluster or rank ideas or statements. When the participants themselves create the statements in question this process is consensus cardsort. Includes bibliographical references (leaves 134-145).
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Huygens, Ingrid. "Processes of Pakeha change in response to the Treaty of Waitangi." 2007. http://adt.waikato.ac.nz/public/adt-uow20080815.151820/index.html.

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Books on the topic "Tino rangatiratanga"

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Mitchell, Hilary. Foreshore and seabed issues: A Te Tau Ihu perspective on assertions and denials of Rangatiratanga. Wellington, N.Z: Treaty of Waitangi Research Unit, Stout Research Centre for New Zealand Studies, Victoria University of Wellington, 2006.

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Bailey, Emily Felicity Tui-Ao. Why reject the Treaty?: A Māori-Pakeha viewpoint. Wellington [N.Z.]: Rebel Press, 2008.

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Doutré, Martin. The Littlewood Treaty: The true English text of the Treaty of Waitangi. Auckland, N.Z: Dé Danann Publishers, 2005.

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Doutré, Martin. The Littlewood Treaty: The true English text of the Treaty of Waitangi. Auckland, N.Z: Dé Danann Publishers, 2005.

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Butler, Mike. Tribes treaty money power: A guide to New Zealand's treaty issues. Wellington, New Zealand: Tross Publishing, 2014.

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Cleave, Peter. Te rāngai mana Māori: The Māori state. Palmerston North [N.Z.]: Campus Press, 2012.

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Melbourne, Hineani. Maori sovereignty: The Maori perspective. [Auckland]: Hodder Moa Beckett, 1995.

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Archie, Carol. Maori sovereignty: The Pakeha perspective. Auckland, N.Z: Hodder Moa Beckett, 1995.

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Forgotten Wars: Why the Musket Wars matter today. Oratia Media, 2020.

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Māori and the state: Crown-Māori relations in New Zealand/Aotearoa, 1950-2000. Wellington: Victoria University Press, 2009.

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Book chapters on the topic "Tino rangatiratanga"

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"tino rangatiratanga, n." In Oxford English Dictionary. 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/6893569891.

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Looser, Diana. "Revisiting “Tino Rangatiratanga in Action”." In Remaking Pacific Pasts, 111–62. University of Hawai'i Press, 2014. http://dx.doi.org/10.21313/hawaii/9780824839765.003.0003.

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Walker, Ranginui, and Tracey McIntosh. "Kāwanatanga, Tino Rangatiratanga and the Constitution." In New Zealand and the World, 201–19. WORLD SCIENTIFIC, 2018. http://dx.doi.org/10.1142/9789813232402_0013.

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"Tino Rangatiratanga and Māori Legal History." In New Treaty, New Tradition, 3–30. University of British Columbia Press, 2016. http://dx.doi.org/10.59962/9780774831703-005.

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Hu, Lingyun. "The Need Towards Bicultural Social Services in Supporting Senior Chinese Migrants Towards Their Pursuit of Mauri Ora in Aotearoa New Zealand." In Handbook of Research on Indigenous Knowledge and Bi-Culturalism in a Global Context, 120–35. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-6061-6.ch007.

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On the basis of growing interest in a proportion of the aging population and a significantly increased number of immigrants in New Zealand (NZ) in recent years, this chapter tries to identify and describe the value of Mauri Ora. Mauri Ora included many Maori methods, such as takepu taukumekume, whakakoha rangatiratanga, kaitiakitanga, tino rangatiratanga, manaakianga, and ahurutanga, which in shaping practice is reflected in social services for old people. More importantly, these Maori methods can efficiently guide social practice and help senior Chinese immigrants to blend in a new country. A good understanding of the aged social wellbeing is regarded as a method of evaluating the modern society's grade of maturity, and the social services should be the key to help communities to achieve their main goal. This chapter tries to compare and contrast the old NZ people's social wellbeing that depicts their different living places, mainly focusing on the rest home and the own elderly home.
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"9. Neoliberalisrn and Tino Rangatiratanga: Welfare State Restructuring in Aotearoa/New Zealand." In Western Welfare in Decline, 147–63. University of Pennsylvania Press, 2002. http://dx.doi.org/10.9783/9780812202472.147.

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Lee, Maryann. "A Kaupapa Māori Facebook Group for Māori and Indigenous Doctoral Scholars." In Research Anthology on Applying Social Networking Strategies to Classrooms and Libraries, 993–1005. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-7123-4.ch053.

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This chapter examines the use of Facebook to support Māori and Indigenous doctoral scholars who are enrolled in the MAI ki Tāmaki Makaurau doctoral programme in Auckland, New Zealand. The programme is part of a National Māori and Indigenous (MAI) Network aimed to increase doctoral participation and completion rates of Māori scholars. Drawing on three Kaupapa Māori principles introduced in chapter three: tino rangatiratanga (self-determination principle), taonga tuku iho (cultural aspirations principle), whānau (extended family structure principle), the author explores some of the key considerations in creating a Kaupapa Māori digital learning space with the use of social media. Through conversations with three Māori academics who adminisiter the MAI ki Tāmaki Facebook group, this chapter captuers their unique perspectives and provide rich insights into the ways in which the Facebook group can provide a strong network of support for Māori and Indigenous scholars.
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Lee, Maryann. "A Kaupapa Māori Facebook Group for Māori and Indigenous Doctoral Scholars." In Global Perspectives on Social Media in Tertiary Learning and Teaching, 72–90. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-5826-2.ch004.

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This chapter examines the use of Facebook to support Māori and Indigenous doctoral scholars who are enrolled in the MAI ki Tāmaki Makaurau doctoral programme in Auckland, New Zealand. The programme is part of a National Māori and Indigenous (MAI) Network aimed to increase doctoral participation and completion rates of Māori scholars. Drawing on three Kaupapa Māori principles introduced in chapter three: tino rangatiratanga (self-determination principle), taonga tuku iho (cultural aspirations principle), whānau (extended family structure principle), the author explores some of the key considerations in creating a Kaupapa Māori digital learning space with the use of social media. Through conversations with three Māori academics who adminisiter the MAI ki Tāmaki Facebook group, this chapter captuers their unique perspectives and provide rich insights into the ways in which the Facebook group can provide a strong network of support for Māori and Indigenous scholars.
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"3. Revisiting “Tino Rangatiratanga in Action”: Māori Theatrical Interpretations of the New Zealand Wars." In Remaking Pacific Pasts, 111–62. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824847753-007.

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