Academic literature on the topic 'Whenua raupatu'

The colonisation of “home” — Aotearoa, New Zealand is motivated by the acquisition of land and natural resources. As more land is acquired indigenous peoples are driven further from a symbiotic relationship with the “home-land”, an indigenous worldview and ultimately their “selves”. The consequences of these disruptions have profound psychological effects. This article explores the idea that “home” is a social construct that reflects the reality of the dominant group. As indigenous peoples our idea of “home” is repudiated and subjugated, resulting in dislocation, marginalisation and discrimination with the intention of maintaining the dominant cultural home. Weaving through concepts of Indigenous parenting, decolonisation, tangata whenua, state housing, raupatu, premature babies, maungapohatu and spirituality, we arrive at how we as health practitioners can unlock our therapeutic paradigm. The essential inclusion of historical, socio-political and environmental elements opens us to the possibility of clearly seeing indigenous psychological issues in their whole context rather than locating dysfunction within the indigenous person and marginalised peoples. Ko te whakatauiwi o “kāinga” – Aotearoa, Niu Tīreni, ngana ana kia whai whenua, rawa taiao hoki. Ka rahi ake te whiwhi whenua ka tawhiti kē atu te tangata whenua i te taura here ki tōna tūrangawaewae, he tirohanga ā-ao a te tangata whenua, ā, mutu rawa ake, tōna tuakiritanga. Ko te mutunga mai o ēnei tauwhatinga ko te pānga taumaha ki te hinengaro. E tūhuri ana tēnei tuhinga i te whakaaro, ko te ariā “kāinga”, he hangana hāpori whakaahua mai i te pono o te rōpū matua. Ko tā te tangata whenua whakaaro mō “kāinga”, ka whakahahanihia, ka whakaitihia, ā, mutu rawa ake ka totara wāhi ruahia, ka aukatihia kia mārō ai te mau o te kāinga ahurea matua. E raranga haere ana i ngā aronga Māori whāngai tamariki, wetenga uruwhenua, tangata whenua, whare kāwanatanga, raupatu, pēpē kokoti tau, Maungapōhatu, me te wairuatanga, ka kitea me pēhea e taea ai e tātou e ngā kaimahi hauora te whakatuwhera i ā tātou tikanga whaiora. Mā te whakauru wāhanga mai o ngā kōrero o mua, o te hāpori- tōrangapū me te pūtaiao tērā pea ka mārama te kitea o ngā take hinengaro Māori i roto i tōna ake ao kāre e kimi noa ihotia te mate i roto i ngā tāngata whenua me ngā iwi taitapainga.

The Waikato-Tainui raupatu settlement signed in 1995 focused on the return of land to address grievances related to the war and confiscation that marked the Waikato region in the 1860s. Negotiations regarding the return of land focused on the tribal entity into which lands would be vested, which specific lands they would be returned and in what legal form they would be utilised. The negotiations regarding the return of land to Waikato-Tainui represented a situation under which the Crown’s power was reinvented rather than weakened. Compromises were made and some land was returned but it was under the Crown’s framework and overall control.

Raupatu (conquest of land) has been and still is a threat to the sovereignty and self-management of the Maori people. For the people of Waikato, raupatu has had such a significant impact that it has become a part of the people's identity. The New Zealand Land Wars of the 1860s signalled the beginning of the troubles for Waikato that would plague them for generations. Many Waikato people died for the land that had once nourished them, which was 'stolen' by the Crown and its colonial forces under the guise of 'confiscation' by way of the New Zealand Settlement Act 1863. This thesis examines raupatu in relation to the Waikato people, and the effects raupatu has had on them. This thesis also illustrates the connection between the Waikato people and whenua tupu (ancestral lands) through countless generations of people who committed their lives to the struggle to have their lands returned as proclaimed in the decree 'i haere whenua atu, me hoki whenua mai.' This decree is examined in relationship to the Deed of Settlement 1995 whereby the Crown addressed the grievances of the Waikato people and some hope was once again instilled within the people.

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.