Bibliografías temáticas / Ngāti Maniapoto (New Zealand people)

Literatura académica sobre el tema "Ngāti Maniapoto (New Zealand people)"

Autor: Grafiati
Publicado: 25 de julio de 2024

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Artículos de revistas sobre el tema "Ngāti Maniapoto (New Zealand people)"

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Fisher, Karen y Meg Parsons. "River Co-governance and Co-management in Aotearoa New Zealand: Enabling Indigenous Ways of Knowing and Being". Transnational Environmental Law 9, n.º 3 (noviembre de 2020): 455–80. http://dx.doi.org/10.1017/s204710252000028x.

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AbstractLegislation emerging from Treaty of Waitangi settlements provide Māori, the Indigenous people of Aotearoa New Zealand, with new opportunities to destabilize and decolonize the colonial knowledge, processes and practices that contribute towards negative material and metaphysical impacts on their rohe [traditional lands and waters]. In this article we focus our attention on the Nga Wai o Maniapoto (Waipa River) Act 2012 and the Deed of Settlement signed between the Crown (the New Zealand government) and Ngāti Maniapoto (the tribal group with ancestral authority over the Waipā River) as an example of how the law in Aotearoa New Zealand is increasingly stretched beyond settler-colonial confines to embrace legal and ontological pluralism. We illustrate how this Act serves as the foundation upon which Ngāti Maniapoto are seeking to restore, manage, and enhance the health of their river. Such legislation, we argue, provides a far higher degree of recognition of Māori rights and interests both as an outcome of the settlement process and by strengthening provisions under the Resource Management Act 1991 regarding the role of Māori in resource management. We conclude by suggesting that co-governance and co-management arrangements hold great potential for transforming river management by recognizing and accommodating ontological and epistemological pluralism, which moves Aotearoa New Zealand closer to achieving sustainable and just river futures for all.
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King, Darren N., Wendy S. Shaw, Peter N. Meihana y James R. Goff. "Māori oral histories and the impact of tsunamis in Aotearoa-New Zealand". Natural Hazards and Earth System Sciences 18, n.º 3 (21 de marzo de 2018): 907–19. http://dx.doi.org/10.5194/nhess-18-907-2018.

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Abstract. Māori oral histories from the northern South Island of Aotearoa-New Zealand provide details of ancestral experience with tsunami(s) on, and surrounding, Rangitoto (D'Urville Island). Applying an inductive-based methodology informed by collaborative storytelling, exchanges with key informants from the Māori kin groups of Ngāti Koata and Ngāti Kuia reveal that a folk tale, published in 1907, could be compared to and combined with active oral histories to provide insights into past catastrophic saltwater inundations. Such histories reference multiple layers of experience and meaning, from memorials to ancestral figures and their accomplishments to claims about place, authority and knowledge. Members of Ngāti Koata and Ngāti Kuia, who permitted us to record some of their histories, share the view that there are multiple benefits to be gained by learning from differences in knowledge, practice and belief. This work adds to scientific as well as Maōri understandings about tsunami hazards (and histories). It also demonstrates that to engage with Māori oral histories (and the people who genealogically link to such stories) requires close attention to a politics of representation, in both past recordings and current ways of retelling, as well as sensitivities to the production of new and plural knowledges. This paper makes these narratives available to a new audience, including those families who no longer have access to them, and recites these in ways that might encourage plural knowledge development and co-existence.
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3

Puke, Wiremu T. "Conception, construction and the cultural significance of Te Parapara Garden in Hamilton, Aotearoa New Zealand". Journal of New Zealand & Pacific Studies 9, n.º 2 (1 de diciembre de 2021): 179–98. http://dx.doi.org/10.1386/nzps_00071_1.

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Te Parapara Garden is the only complete pre-European-style Māori horticultural garden in the world. Historically inspired and empirically researched, it lies within the Hamilton Gardens on a young river terrace immediately adjacent to the Waikato River in Hamilton (Kirikiriroa), Aotearoa New Zealand. In this article, Wiremu Puke (Ngāti Wairere, Ngāti Porou) ‐ a tohunga whakairo (master carver, including using pre-steel tools) and a tohunga whakapapa (genealogical expert on his tribal affiliations) of Ngāti Wairere (the mana whenua, or first people of the traditional ancestral tribal lands of Kirikiriroa) ‐ describes the design and development of Te Parapara Garden from its initial concept in 2003 and the construction of its many features, including the waharoa (gateway), pou (carved pillars), pātaka (storehouse), whatarangi (small storehouse), taeapa (fencing) and rua kūmara (underground storage pit), and the sourcing and use of kōkōwai (red ochre). The garden was completed in 2010. Its ongoing functioning, including the annual planting and harvesting of traditional pre-European kūmara (sweet potato) using modified, mounded soils (puke or ahu), is also covered. The unique Te Parapara Garden is of great cultural importance and a source of pride, knowledge and understanding for national and international visitors and empirical and academic researchers.
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4

Durie, E. T. "Custom Law: Address to the New Zealand Society for Legal and Social Philosophy". Victoria University of Wellington Law Review 24, n.º 4 (1 de diciembre de 1994): 325–32. http://dx.doi.org/10.26686/vuwlr.v24i4.6228.

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The author was then the Chief Judge of the Māori Land Court and Chairperson of the Waitangi Tribunal. He is of Ngāti Kauwhata, Ngāti Raukawa and Rangitāne descent. The text is a paper delivered to the New Zealand Society for Legal and Social Philosophy at Victoria University of Wellington on 22 July 1994. The author introduces the laws of Māori to a non-Māori audience by providing a framework for a distinctive set of values that collectively constituted the Māori legal order. He begins with the constraints on the development of a custom law study. He then discusses the nature of customary law, noting that it reflects the social and political order of the people. The author also argues that a study of Māori land tenure was more than likely to reveal a substantial religious philosophy due to their long-standing personal connections to their land and whakapapa. The author concludes by lamenting the lack of a comprehensive study of Māori law as a science at the time.
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5

Robertson, Natalie. "Swirling currents emerge at the Waiapu river mouth: Lens-based witnessing, documenting and storytelling of slow catastrophes". Journal of Environmental Media 2, n.º 1 (1 de noviembre de 2021): 6.1–6.16. http://dx.doi.org/10.1386/jem_00054_1.

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This article considers how Indigenous stories and chants can tell us about our ecologies in the time of environmental emergencies. For Ngāti Porou of the lower reaches of the Waiapu river catchment in Te Ika-a-Māui, the North Island of Aotearoa (New Zealand), the slow catastrophes of twentieth-century colonial deforestation impacts, introduced pest-induced inland forest collapse and predicted twenty-first-century climate change sea level rise have converged as our most pressing environmental problems. Waiapu is home to Ngāti Porou Tūturu, coastal fishing people who value their relationships with fish species, notably kahawai. The mōteatea chant form acts as a guide to my photographic and moving image practice to visualize and voice the slow catastrophe of the river. In this article, I discuss how the Ngāti Porou mōteatea He Tangi mo Pāhoe, which reveals nineteenth-century ecological knowledge, particularly of fish species, is reimagined as a moving image visual mōteatea. Through reframing the threats as the current faces of our ancestors, this article proposes a shift in thinking from vulnerability into resilience.
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6

Wepa, Dianne, Rosemary Smith y Laura Gemmell. "Reconnecting Māori in a post-COVID-19 world: a blessing in disguise". AlterNative: An International Journal of Indigenous Peoples, 23 de noviembre de 2023. http://dx.doi.org/10.1177/11771801231198131.

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Connectedness for Māori (Indigenous people of New Zealand) is considered a protective factor that maintains hauora (good health) and contributes to holistic wellbeing. A scoping review of the literature was conducted to examine how Māori maintained connectedness during COVID-19. Key themes identified were the digital divide, cultural isolation and revival of traditional practices. Māori methodology and qualitative design involved 10 individual interviews and two hui (gatherings) face-to-face and online with members of Ngāti Kahungunu (an East Coast tribe descended from the eponymous ancestor Kahungunu) from New Zealand to explore how they maintained connectedness during COVID-19. Braun and Clarke’s thematic analysis identified the following three themes: The digital divide, the pandemic seen as blessing in disguise and preventing marae (traditional meeting places) from becoming white elephants. The findings of this study will assist the community to develop a bigger project and implement protective factors to remain connected beyond physical space and place.
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7

King, Henare. "Huirangi". Te Kaharoa 11, n.º 1 (25 de enero de 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.205.

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The book “The Tail of the Fish” was publised in 1968 and written by a Te Aupouri kuia, Matire Kereama (nee: Hoeft) of the far north of Aotearoa, New Zealand. I grew up with this book as my grandmother would read the stories to me at bedtime. Although my comprehension of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter. I completed a Masters of Applied Indigenous Knowledge at Te Wananga o Aotearoa in 2017, entitled; Tales of the singing fish: He tangi wairua. I compsed twelve waiata (Maori songs) of which ten of the waiata was information extracted from ten chapters of the book. The other two waiata were composed specifically for my people of the Te Rarawa tribe, namely, Ahipara. This waiata is a dedication to Huirangi Tahana of the Ngāti Māhanga people of Waingaro Marae located 36 kilometers to the west of Ngaruawahia in the Waikato district.
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Devine, Thomas, Amohia Boulton, Katie McMennamin y Wheturangi Walsh-Tapiata. "The TE RANGA TUPUA COVID-19 RESPONSE: the strength of Māori relationships and Iwi networks in Aotearoa New Zealand". International Journal of Indigenous Health 17, n.º 1 (5 de julio de 2022). http://dx.doi.org/10.32799/ijih.v17i1.36718.

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“Ko te pae tawhiti whāia kia tata, ko te pae tata whakamaua kia tina; seek to bring distant horizons closer and sustain and cherish those that have been arrived at”. This whakatauāki or proverb, from Dr Whakaari Te Rangitakuku Metekingi (LLD, CBE) of Whanganui and Ngāti Hauiti tribes reminds us that, while we must have a vision to aspire towards, we must also tend to the here and now, to the issues that are up front and close to home. It exhorts us to strengthen what has already been achieved and find ways of creating benefits for others. This paper presents the collaborative response to COVID-19 by Iwi (tribes) within Te Ranga Tupua (TRT), a collective of Iwi from the South Taranaki/Whanganui/Rangitīkei/Ruapehu regions of Aotearoa New Zealand. The research employs a mixed methods design, based on a Kaupapa Maori approach. The quantitative section identifies the population served and quantum of support provided, while the qualitative data presents the processes and associated learnings from the perspective of those tasked with the response. TRTs response to the threat of COVID-19 is shown to have been grounded in Māori values (tikanga), whānau (family) based and holistic, taking into account the mental, emotional, social, cultural and spiritual elements of safety and wellbeing, rather than just the absence or presence of the virus . The extensive relationships and networks that existed between tribes represented in the TRT collective were key to the timely distribution of care and support to Iwi members, to appropriate and relevant information dissemination and to the overall wellbeing of the people during the most difficult times of the COVID-19 response.
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Libros sobre el tema "Ngāti Maniapoto (New Zealand people)"

1

Sole, Tony. Ngāti Ruanui: A history. Wellington, Aotearoa N.Z: Huia, 2005.

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2

Rolleston-Cummins, Toni. Mitai Rolleston: He kanohi kitea o Ngāti Whakaue. Tauranga: Toni Cummins, 2014.

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3

The East Coast settlement report. Wellington, N.Z: Legislation Direct, 2010.

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Ka mate ka ora!: The spirit of Te Rauparaha. Aotearoa, N.Z: Steele Roberts, 2010.

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5

Tribunal, New Zealand Waitangi. Rehoku: A report on Moriori and Ngati Mutunga claims in the Chatham Islands. Wellington, N.Z: Legislation Direct, 2001.

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6

Royal, Te Ahukaramū Charles. Native traditions by Hūkiki te Ahu Karamū o Otaki Jany 1st 1856. Otaki, N.Z: Te Wānanga-o-Raukawa, 2003.

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7

Carla, Wilson, New Zealand. Ministry for the Environment., New Zealand. Dept. of Conservation. y Foundation for Research, Science & Technology (N.Z.), eds. Māori methods and indicators for marine protection: Summary of research findings. [Wellington, N.Z.]: Ngāti Kere, Ngāti Kōnohi, Ministry for the Environment, Dept. of Conservation, 2007.

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8

Wakefield, Alan Tutepourangi. Maori methods and indicators for marine protection: Ngati Kere interests and expectations for the rohe moana. [Wellington, N.Z.]: New Zealand Dept. of Conservation, Ngati Kere, and Ministry for the Environment, 2005.

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9

Sonia, Mitchell, Mitchell James, Kapiti Coast District (N.Z.). District Council. y Te Whakaminenga o. Kapiti, eds. The history of Te Whakaminenga o Kapiti. [Paraparaumu, N.Z.]: Kapiti Coast District Council, 2007.

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10

Williams, David V. A simple nullity?: The Wi Parata case in New Zealand law and history. Auckland, N.Z: Auckland University Press, 2011.

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Capítulos de libros sobre el tema "Ngāti Maniapoto (New Zealand people)"

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Parsons, Meg, Karen Fisher y Roa Petra Crease. "Transforming River Governance: The Co-Governance Arrangements in the Waikato and Waipaˉ Rivers". En Decolonising Blue Spaces in the Anthropocene, 283–323. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_7.

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AbstractAround the world, many societies are trying to create and apply apparatuses that recognise Indigenous interests in freshwater systems. Such policies and strategies often acknowledge Indigenous peoples’ rights and values they attached to specific waterways, and take the form of new legal agreements which are directed at reconciling diverse worldviews, values, and ways of life within particular environments. In this chapter we review one such arrangement: the co-governance arrangements between the Māori iwi (tribe) Ngāti Maniapoto and the New Zealand (Government) to co-govern and co-manage the Waipā River. We analysis where the new governance arrangements are enabling Ngāti Maniapoto to achieve environmental justice and find substantive faults most notably distributive inequities, lack of participatory parity, and inadequate recognition of Māori governance approaches.
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Parsons, Meg, Karen Fisher y Roa Petra Crease. "Conclusion: Spiralling Forwards, Backwards, and Together to Decolonise Freshwater". En Decolonising Blue Spaces in the Anthropocene, 463–82. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_11.

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AbstractIn this concluding chapter, we bring together our earlier analyses of the historical and contemporary waterscapes of the Waipā River (Aotearoa New Zealand) to consider the theory and practice of Indigenous environmental justice. In this chapter, we return to review three key dimensions of environmental justice: distributive, procedural, and recognition. We summarise the efforts of one Māori tribal group (Ngāti Maniapoto) to challenge the knowledge and authority claims of the settler-colonial-state and draw attention to the pluralistic dimensions of Indigenous environmental (in)justice. Furthermore, we highlight that since settler colonialism is not a historic moment but still a ongoing reality for Indigneous peoples living settler societies it is critically important to critically evaluate theorising about and environmental justice movements through a decolonising praxis.
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Parsons, Meg, Karen Fisher y Roa Petra Crease. "Co-Management in Theory and Practice: Co-Managing the Waipaˉ River". En Decolonising Blue Spaces in the Anthropocene, 325–57. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_8.

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AbstractIn Aotearoa New Zealand, co-management initiatives are increasingly commonplace and are intended to improve sustainable management of environments as well as foster more equitable sharing of power between the settler-state and Indigenous Māori iwi (tribes). In this chapter we examine one such co-management arrangement that recognises and includes Ngāti Maniapoto iwi in decision-making about their ancestral river (the upper section of the Waipā River Catchment) and whether the implementation of initiative translated into tangible benefits for the iwi. Our research findings highlight how co-management agreement is perceived as overwhelming positive by both government and Ngāti Maniapoto representatives. However iwi note that they still face substantive barriers to achieving environmental justice (including the lack of formal recognition of their authority and power, and limited resourcing).
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Parsons, Meg, Karen Fisher y Roa Petra Crease. "Decolonising River Restoration: Restoration as Acts of Healing and Expression of Rangatiratanga". En Decolonising Blue Spaces in the Anthropocene, 359–417. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_9.

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AbstractWe argue that it is important to acknowledge that river restoration (both in theory and practice) still remains largely located within the realm of the hegemonic Western knowledge systems. In this chapter we challenge the Eurocentrism of dominant ecological restoration projects by documenting the different framing and approaches to restoration being employed by Māori (the Indigenous of Aotearoa New Zealand). We focus our attention on the collective efforts of one tribal group (Ngāti Maniapoto) who are working to decolonise how their ancestral river is managed and restored through the use of Indigenous Knowledge, augmented by Western scientific techniques. A key focus is on restoration that is underpinned by the principle of kaitiakitanga (environmental guardianship) and devoted to healing fractured relationships between humans and more-than-humans.
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Actas de conferencias sobre el tema "Ngāti Maniapoto (New Zealand people)"

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Hill, Rodrigo y Tom Roa. "Place-making: Wānanga based photographic approaches". En LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.188.

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Ka matakitaki iho au ki te riu o Waikato Ano nei hei kapo kau ake maaku Ki te kapu o taku ringa, The words above are from the poem Māori King Tawhiao wrote expressing his love for his homelands of the Waikato and the region known today as the King Country. The words translate to: “I look down on the valley of Waikato, As though to hold it in the hollow of my hand.” Now imagine a large-scale photograph depicting a close-up frame of cupped hands trying to hold something carefully. The words above inform Professor Tom Roa and Dr. Rodrigo Hill’s current research project titled Te Nehenehenui - The Ancient Enduring Beauty in the Great Forest of the King Country. With this project still in its early stages the research team will present past collaborations which they will show leads into new ideas and discussions about photography, wānanga, and place representation. They focus on Māori King Tawhiao’s finding refuge in Te Nehenehenui, later called the King Country in his honour. He led many of his Waikato people into this refuge as a result of the British Invasion and confiscation of their Waikato lands in the latter part of the nineteenth century. The love of and for those lands prompted him to compose his ‘maioha’ - this poem painting a word-picture of these spaces which their photography humbly aims to portray. The project advances the use of wānanga (forums and meetings through which knowledge is discussed and passed on) and other reflective practices, engaging with mana whenua and providing a thread which will guide the construction of the photographic images. The name Te Nehenhenui was conceptualised by Polynesian ancestors who travelled from Tahiti and were impressed with the beauty of the land and the vast verdant forests of the King Country territories in the North Island of Aotearoa New Zealand. The origins of the name and further relevant historical accounts have been introduced and discussed by Professor Tom Roa (Ngāti Apakura, Ngāti Hinewai), Shane Te Ruki (Ngāti Unu, Ngāti Kahu) and Doug Ruki (Ngāti Te Puta I Te Muri, Ngāti Te Kanawa, Ngāti Peehi) in the TVNZ Waka Huia documentary series. The documentary provides a compelling account of the origins of the name Te Nehenehenui, thus informing this project’s core ideas and objectives. The research fuses wānanga, that is Mātauranga Māori, and photographic research approaches in novel ways. It highlights the importance of local Waikato-Maniapoto cosmological narratives and Māori understandings of place in their intersecting with the Western discipline of photography. This practice-led research focuses on photography and offers innovative forms of critical analysis and academic argumentation by constructing, curating, and presenting the photographic work as a public gallery exhibition. For this edition of the LINK Conference, the research team will present early collaborations and current research developments exploring place-making and wānanga as both methodology and photography practice.
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McNeill, Hinematau. "Urupā Tautaiao: Revitalising ancient customs and practices for the modern world". En LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.178.

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This urupā tautaiao (natural burials) research is a Marsden funded project with a decolonising agenda. It presents a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. The design practice output focus is the restoration of existing graves located in the urupā (burial ground) of the Ngāti Moko, a hapū (subtribe) of the Tapuika tribe that occupy ancestral land in central North Island of New Zealand. In preparation for the gravesite development, a series of hui a hapū (tribal meetings) were held to engage and encourage participation in the research. The final design which honours pre-contact customary practices, involved collaboration between the tribe, an ecologist, and a landscape architect. Hui a hapū included workshops exploring ancient burial practices. Although pre-contact Māori interred the dead in a variety of environmentally sustainable ways, funerary practices have dramatically shifted due to colonisation. Consequently, Māori have adopted environmentally damaging European practices that includes chemical embalming, concrete gravestones, and water and soil pollution. Mindful of tribal diversity, post-colonial tangihanga (customary Māori funerals) incorporate distinctively Māori and European, customary beliefs and practices. Fortuitously, they have also retained the essence of tūturu (authentic) Māori traditions that reinforce tribal identity and social cohesion. Tūturu traditions are incorporated into the design of the gravesite. Surrounded by conventional gravestones, and using only natural materials, the gravesite aspires to capture the beauty of nature embellished with distinctively Māori cultural motifs. Low maintenance native plants are intersected with four pou (traditional carvings)that carry pūrākau (Māori sacred narratives) of life and death. This dialectical concept is accentuated in the pou depicting Papatūānuku (Earth Mother). Etched into her womb is a coiled umbilical cord referencing life. Reminding us that, although in death we return to her womb, it is also a place that nurtures life. Hoki koe ki a Papatūānuku, ki te kōpū o te whenua (return to the womb of Papatūānuku) is often heard during ritual speeches at tangihanga. The pou also commemorates our connection to the gods. According to Māori beliefs, the primeval parents Papatūānuku (Earth) and Ranginui (Sky) genealogically link people and the environment together through whakapapa (kinship). Whakapapa imposes on humankind, kaitiakitanga (guardianship), responsibility for the wellbeing of the natural environment. In death, returning to Papatūānuku in a natural way, gives credence to kaitiakitanga. This presentation focuses on a project that encourages Māori to embrace culturally compatible burials that are affordable, environmentally responsible, and visually aesthetic. It also has the potential to encourage other indigenous communities to explore their own alternative, culturally unique and innovative ways to address modern death and burial challenges.
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