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Libros sobre el tema "Tangata whenua"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 30 de julio de 2024

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1

Anderson, Atholl. Tangata whenua: A history. Wellington, New Zealand: Bridget Williams Books, 2015.

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2

Stafford, D. M. Tangata whenua: The world of the Maori. North Shore, New Zealand: Penguin Group, 2008.

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3

Susan, Butterworth y Stout Research Centre for New Zealand Studies. Treaty of Waitangi Research Unit, eds. Policing and the tangata whenua, 1935-85. Wellington, N.Z: Treaty of Waitangi Research Unit, Stout Research Centre for New Zealand Studies, Victoria University of Wellington, 2008.

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4

R, Koroheke Chris G., Peterson Dana R, Sanson Marion B y New Zealand. Office of the Parliamentary Commissioner for the Environment., eds. Proposed guidelines for local authority consultation with tangata whenua. Wellington: Office of the Parliamentary Commissioner for the Environment, 1992.

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5

K, Douglas E. M., Robertson-Shaw Mark y Foundation for Indigenous Research in Society and Technology (New Zealand), eds. Indigenous peoples & justice =: Tangata whenua i roto i te tika. [Auckland, N.Z: F.I.R.S.T. Foundation, 1999.

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6

Alan, Duff. What becomes of the broken hearted? Auckland, N.Z: Vintage, 1996.

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7

Alan, Duff. What becomes of the broken hearted? London: Vintage, 1997.

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8

Alan, Duff. What becomes of the broken hearted? Sydney: Random House Australia, 1996.

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9

Leaf, Joan M. Islands in the ocean. Porirua, N.Z: National Pacific Press, 2007.

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10

Grace-Smith, Briar. Purapurawhetū. Wellington, N.Z: Huia Publishers, 1999.

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11

Binney, Judith. The people and the land =: Te tangata me te whenua : an illustrated history of New Zealand, 1820-1920. Wellington, N.Z: Bridget Williams Books, 1993.

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12

Judith, Bassett y Olssen Erik, eds. The people and the land: An illustrated history of New Zealand, 1820-1920 = Te tangata me te whenua. Wellington, N.Z: Bridget Williams Books, 1995.

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13

Cleave, Peter. Starting points?: A discussion of contemporary Māori society and culture. Palmerston North: Campus Press, 2009.

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14

Božić-Vrbančić, Senka. Tarara: Croats and Maori in New Zealand : memory, belonging, identity. Dunedin, N.Z: Otago University Press, 2008.

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15

McClellan, Ray. Maori warriors. Minneapolis, MN: Bellwether Media, 2012.

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16

Jackson, Jean. Auckland, how she is crowned: Strange and wonderful anthropology (you will cry). Auckland, N.Z: Bracken Woods Projects, 2007.

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17

Gary, Wyatt, ed. Manawa: Pacific heartbeat. Seattle: University of Washington Press, 2006.

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18

Manying, Ip, ed. The Dragon & the Taniwha: Māori and Chinese in New Zealand. Auckland, N.Z: Auckland University Press, 2009.

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19

Fleras, Augie. The "nations within": Aboriginal-state relations in Canada, the United States, and New Zealand. Toronto: Oxford University Press, 1992.

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20

Boast, Richard. Marine and Coastal Area Act: Demystifying the hype. Wellington, N.Z.]: New Zealand Law Society, Family Law Section and Property Law Section, 2011.

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21

Stafford, Don. Tangata Whenua. Reed New Zealand, 1996.

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22

Anderson, Atholl. Tangata Whenua: An illustrated history. 2012.

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23

Siemen, Christel. Tangata Whenua : Inferno der Herzen: Neuseeland-Roman. Feelings, 2016.

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24

Old South: Life and times in the nineteenth-century mainland. Penguin Books, 2009.

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25

Huia, Awanui Te. He Reo Tuku Iho: Tangata Whenua and Te Reo Maori. Te Herenga Waka University Press, 2023.

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26

Huia, Awanui Te. He Reo Tuku Iho: Tangata Whenua and Te Reo Maori. Te Herenga Waka University Press, 2023.

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27

Zealand, New. Turanga Tangata, Turanga Whenua: The Report on the Turanganui a Kiwa Claims (Waitangi Tribunal Report). Legislation Direct, 2004.

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28

The Maori World. Reed New Zealand, 2005.

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29

Bassett, Judith, Judith Binney y Erik Olssen. The People and the Land = Te Tangata Me Te Whenua: An Illustrated History of New Zealand 1820-1920. Bridget Williams Books, 1996.

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30

Bassett, Judith, Judith Binney y Erik Olssen. The People and the Land = Te Tangata Me Te Whenua: An Illustrated History of New Zealand 1820-1920. Bridget Williams Books, 1996.

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31

Tarara: The cultural politics of Croat and Maori identity in New Zealand. Dunedin, N.Z: University of Otago Press, 2007.

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32

The Treaty Of Waitangi Companion Mori And Pkeha From Tasman To Today. Auckland University Press, 2011.

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33

The Dragon & the Taniwha: Māori and Chinese in New Zealand. Auckland, N.Z: Auckland University Press, 2009.

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34

Case Law on Consultation: Case Law under the Resource Management Act 1991, regarding the issue of consultation with tangata whenua, to 30th November 1994. Manatu Mo Te Taiao: Ministry for the Environment, 1994.

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35

Maori. Te Whanga-nui-a-Tara, Aotearoa (N.Z.): Na te Pokapu Whakamaori o Aotearoa, 1999.

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36

Celebrating Forgetting: The Formation of Identities And Memories by Maori And Croats in New Zealand. Univ of Otago Pr, 2007.

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37

Hostile Shores: Catastrophic Events in Prehistoric New Zealand and Their Impact on Maori Coastal Communities. Auckland University Press, 2008.

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38

Being Maori Chinese: Mixed Identities. Auckland University Press, 2008.

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39

Healing Our History: The Challenge of the Treaty of Waitangi. Penguin Group New Zealand, Limited, 2012.

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40

Nga tapuwae o Hinetewai: The sacred footsteps of Hinetewai. Taupo, N.Z: Pakira Pub., 2012.

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41

Decolonizing methodologies: Research and indigenous peoples. London: Zed Books, 1999.

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42

Decolonizing methodologies: Research and indigenous peoples. 2a ed. London: Zed Books, 2012.

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43

Kornicki, Peter Francis. The Chinese Buddhist Canon and Other Buddhist Texts. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797821.003.0009.

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Although Buddhism is now seen as a scriptural religion, its earliest oral transmission to various language communities necessitated the use of translation, and the tolerance of translation in Buddhism is demonstrated by the many languages and scripts in which excavated early fragments of texts were written. Subsequently, translation into Chinese created what is known as the Chinese Buddhist canon, which was and still is normative in Japan, Korea, and Vietnam, but other societies, especially Tibet and the Tangut empire, reacted differently by undertaking translations. Why did this difference occur? Even in those societies in which the Chinese Buddhist canon was normative, it must be remembered that the practice of Buddhism was predominantly oral: for this reason not only was phonological vernacularization inevitable when chanting the scriptures, but also, for the purpose of sermons and other forms of teaching, vernacular explanations and vernacular translation was indispensable.
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44

Kornicki, Peter Francis. Languages, scripts, and Chinese texts in East Asia. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797821.001.0001.

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This book is a wide-ranging study of vernacularization in East Asia, and for this purpose East Asia includes not only China, Japan, Korea, and Vietnam but also other societies that no longer exist, such as the Tangut and Khitan empires. It takes the reader from the early centuries of the Common Era, when the Chinese script was the only form of writing and Chinese Buddhist, Confucian, and medical texts spread throughout East Asia, through the centuries when vernacular scripts evolved, right up to the end of the nineteenth century when nationalism created new roles for vernacular languages and vernacular scripts. Through an examination of oral approaches to Chinese texts, it shows how highly valued Chinese texts came to be read through the prism of the vernaculars and ultimately to be translated. This long process has some parallels with vernacularization in Europe, but a crucial difference is that literary Chinese was, unlike Latin, not a spoken language. As a consequence, people who spoke different East Asian vernaculars had no means of communicating in speech, but they could communicate silently by means of written conversation in literary Chinese; a further consequence is that within each society Chinese texts assumed vernacular garb: in classes and lectures, Chinese texts were read and declaimed in the vernaculars. What happened in the nineteenth century and why are there still so many different scripts in East Asia? How and why were Chinese texts dethroned and what replaced them? These are some of the questions addressed in this book.
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