Gotowe bibliografie tematyczne / Iwi, tribal, hapu identity

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  1. Artykuły w czasopismach
  2. Rozprawy doktorskie

Gotowa bibliografia na temat „Iwi, tribal, hapu identity”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 19 lutego 2022

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Artykuły w czasopismach na temat "Iwi, tribal, hapu identity"

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Lindsay Barr, Tremane, and John Reid. "Centralized decentralization for tribal business development." Journal of Enterprising Communities: People and Places in the Global Economy 8, no. 3 (August 5, 2014): 217–32. http://dx.doi.org/10.1108/jec-10-2012-0054.

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Purpose – The purpose of this research was to identify and create a decentralized development system specific for the whanau (family) and hapu/runanga (sub-tribe) members of Te Rūnanga o Ngāi Tahu. In New Zealand, a number of Maori tribes have negotiated compensation with the New Zealand Government for past injustices. These assets are typically centralized within iwi (tribal) corporate structures to protect and grow the asset base on behalf of tribal constituents. This centralization of assets has caused political tension within tribes. Design/methodology/approach – This paper provides a case
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Enright, James (Hemi), Anneka Anderson, Rawiri McKree Jansen, Jonathan Murray, Karen Brewer, Vanessa Selak, and Matire Harwood. "Iwi (tribal) data collection at a primary health care organisation in Aotearoa." Journal of Primary Health Care 13, no. 1 (2021): 36. http://dx.doi.org/10.1071/hc20037.

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ABSTRACT INTRODUCTIONIndigenous peoples’ rights include the right to self-determine one’s identity. For Māori, this includes self-assignment of ethnicity, and traditional identities such as Iwi (tribe). New Zealand’s Ministry of Health requires health services to collect ethnicity data using standard protocols. Iwi data are also collected by some health services; however, with no health-specific protocols, little is known about Iwi data collection and quality. The National Hauora Coalition (NHC) Primary Healthcare Organisation (PHO) sought to understand Iwi data collection across its network o
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Boulton, Amohia, Tanya Allport, Hector Kaiwai, Gill Potaka Osborne, and Rewa Harker. "E hoki mai nei ki te ūkaipō—Return to Your Place of Spiritual and Physical Nourishment." Genealogy 5, no. 2 (April 30, 2021): 45. http://dx.doi.org/10.3390/genealogy5020045.

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This paper presents the findings of the Perceptions of Papakāinga project, which explores the connection between place, genealogy, and identity for two Māori (New Zealand’s Indigenous people) communities: one living within an iwi (tribal) context, and one living within an urban context. The research explores how Māori-specific concepts which define home and identity are perceived and enacted across all participants, and how participants define ‘home’ in relation to fluid understandings of genealogy, community, and identity. Across the diverse experiences of participants, the concept of ‘whakap
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Iorns Magallanes, Catherine J. "Improving the Global Environmental Rule of Law by Upholding Indigenous Rights: Examples from Aotearoa New Zealand." Global Journal of Comparative Law 7, no. 1 (February 2, 2018): 61–90. http://dx.doi.org/10.1163/2211906x-00701004.

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A better recognition of the relationship between human rights and the environment facilitates good governance, holistic management and environmental justice. This relationship works two ways: the protection of the environment is necessary to uphold human rights and the protection of human rights is necessary to protect the environment. This article focuses on the latter aspect of this relationship, addressing in particular how the protection of indigenous rights can help protect the environment and contribute to better environmental management. The relationships indigenous peoples have with th
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Webber and O’Connor. "A Fire in the Belly of Hineāmaru: Using Whakapapa as a Pedagogical Tool in Education." Genealogy 3, no. 3 (July 12, 2019): 41. http://dx.doi.org/10.3390/genealogy3030041.

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The numerous iwi (tribes) and hapū (subtribes) of Te Tai Tokerau (Northland) have a long whakapapa (genealogy) of influential leaders that have made a significant impact on the Māori world and beyond. However, ruinous media narratives that focus without relent on poverty, low employment, inadequate housing, and lagging educational outcomes—particularly among Māori—continue to negatively impact the ways students from this region define their identity. This paper presents a number of strengths-based narratives—focusing on tūpuna (ancestors) from Te Tai Tokerau whakapapa—that act as counter-narra
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Connor, Helene Diana. "Whakapapa Back: Mixed Indigenous Māori and Pākehā Genealogy and Heritage in Aotearoa/New Zealand." Genealogy 3, no. 4 (December 16, 2019): 73. http://dx.doi.org/10.3390/genealogy3040073.

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Māori tribal and social histories are founded on whakapapa (genealogy). Whakapapa and the knowledge of one’s ancestry is what connects all Māori to one another and is the central marker of traditional mātauranga Māori (Māori knowledge). Knowledge of one’s whakapapa and ancestral links is at the root of Māori identity and heritage, which can be re-connected with even if a person has been dislocated from it by colonization, urbanization and/or marriage. The collective experiences of Māori are contextualized within whakapapa and narratives of iwi (tribe), hapū (sub-tribe) and whanau (family). Wit
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Stephenson, Janet. "Conflict in the Landscape: A Case Study of the Cultural Values Model." Public History Review 13 (June 10, 2006): 35–52. http://dx.doi.org/10.5130/phrj.v13i0.267.

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In some senses, landscapes are our heritage. They are touchstones of identity, defining who we are as a nation, as iwi and hapu and as communities. However, landscapes have become a battlefield as they are subjected to rapid and widespread change. Reaction to these changes is being vocalised in the streets, the media, in courtrooms and at a variety of recent conferences in New Zealand. A fundamental cause of the conflict is that formal methods of attributing significance to landscape, particularly as codified in legislation, have not kept abreast of emerging recognition of its rich and complex
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O'Regan, Hana. "Toitū Te Iwi - A Journey in the Evolution of Cultural Identity." Te Kaharoa 2, no. 1 (January 12, 2009). http://dx.doi.org/10.24135/tekaharoa.v2i1.126.

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This article focuses on themes associated with identity and identity development pertaining to indigenous minorities, Maori, and more specifically the author’s own tribal people, the Ngai Tahu. The subject is examined through a personal odyssey and offers insights on aspects of cultural identity in a contemporary setting.
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Meredith, Paul. "Tēnā koe Hēmi Kāwana: A Ngāti Maniapoto Half-Caste from Kihikihi Greets Mr James Cowan." Journal of New Zealand Studies, no. 19 (May 13, 2015). http://dx.doi.org/10.26686/jnzs.v0i19.3761.

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This article explores and evaluates, from an iwi/Māori perspective, the presence of James Cowan in the early twentieth-century collection and recording of Ngāti Maniapoto’s tribal knowledge, past narratives and Pākehā encounter history on the “frontier” border around the Pūniu River. This includes the extent to which Cowan empathised, identified with, and participated in the lives of the Māori people he studied, and recognised them as subjects and not objects of their history. The article argues that Cowan, the early oral historian who connected “places, people and memories” and captured Mania
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Rozprawy doktorskie na temat "Iwi, tribal, hapu identity"

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Raerino, Kimiora. "He tirohanga a Ngāti Awa uri taone mo ngā ahuatanga Māori: An urban Ngāti Awa perspective on identity and culture." 2007. http://hdl.handle.net/10292/423.

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Tribal traditions and practices are integral to iwi identity. From the past to the present, the biggest impact on iwi identity was colonisation and subsequent urbanisation. Urbanisation changed the foundation of identity largely due to the demographic rural-urban shift, effectively creating a distance physically and spiritually for Māori between their place of residence and their traditional tribal turangawaewae. Today a larger proportion of tribal members reside in the main urban centres of New Zealand and Australia. This phenomenon provides an ideal opportunity to explore how iwi identity is
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