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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 study of whanau/hapu-level businesses facilitated by the post-settlement iwi – Ngāi Tahu – to demonstrate how each level can work synergistically to encourage multi-level economic development in a way that matches cultural patterns and expectations. Participant action research theory and practice was utilized by researchers from Toitu Te Kainga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by an Enterprise Facilitation person-centred perspective and a Kaupapa Māori philosophy of respect and empowerment of the participants needs. Findings – This paper argues that while a certain level of centralization is required, to ring-fence and protect tribal assets at an iwi (tribal) level, the benefits gained by that centralization can then be utilized to provide a springboard for decentralized economic development at the whanau (family) and hapu (sub-tribe) levels. Originality/value – This new indigenous development system is referred to as the symbiotic development model and is an original outcome of this research paper. The paper concludes that tribal economic development in the post-settlement era in New Zealand needs to combine aspects of both centralization and decentralization.
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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 of primary care providers. AIMTo understand Iwi data collection at the NHC PHO; specifically, is it being routinely collected, how is it being collected and what are the results? METHODSIn 2017, NHC’s general practice clinics were invited to submit their enrolment forms, which capture ethnicity and potentially Iwi information, by e-mail to the audit team. Forms were reviewed to determine whether Iwi information was being collected and if so, what question was being used. Iwi numbers were collated from the annual data extract. RESULTSThirty-three of a total of 35 clinics (94%) submitted their enrolment forms to the audit team. Nine of the 33 clinics (27%) sought Iwi name/s with a specific question on their enrolment form. Six different ‘Iwi’ questions were used by the nine clinics. The data extract revealed that the NHC had Iwi data for 13% (2672/20,814) of its Māori enrolments. Ngāpuhi were the largest Iwi group at the NHC. DISCUSSIONThis is the first study to describe the quantity and quality of Iwi data collection in NZ primary care. Standard procedures for collecting, recording and using Iwi data are being developed by the NHC PHO. These could inform national protocols to optimise the quality of Iwi data.
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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 ‘whakapapa’ (genealogy), can be seen to act as a way to understand the connections between identity, people and place.
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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 the natural world, as well as their protective views in relation to its uses, often clash with the dominant worldviews espoused by nation states. The two can only be reconciled when governments make a concerted effort to incorporate indigenous thinking into law and policy. This article argues that it is in the interests of all peoples that they do so. When indigenous cosmologies are recognized and provided for, the benefits are felt far beyond indigenous communities and can help to generate better environmental outcomes for all peoples. This article provides some examples from Aotearoa New Zealand, a nation which has consistently upheld (minority) indigenous Maori rights in legal and non-legal instruments. It will focus in particular on the incorporation of the Maori concepts of whanaungatanga (kinship) and kaitiakatanga (guardianship) into New Zealand law. The former envisages mankind as part of nature and nature as a ‘living ancestor’ to be revered, while the latter redefines humans (in particular, iwi or Maori tribal groups, hapu – tribal sub-groups – and whanau – family groups) as ‘guardians’ or stewards of the environment who carry certain responsibilities, rather than as managers who possess certain rights.
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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-narratives to this rhetoric. The paper discusses how these narratives can be used as powerful pedagogical tools that enhance Te Tai Tokerau Māori students’ self-efficacy, aspiration, optimism, and cultural pride, presenting them as powerful agents of their own destiny. This paper draws on data produced from a Marsden-funded study—led by Te Tai Tokerau descendents—that has collected and re-presented multifaceted hapū/iwi-based narratives that celebrate Te Tai Tokerau distinctiveness, success, history, and identity. This wider study has examined, contextualised, and celebrated diverse characteristics recurring in Te Tai Tokerau pūrākau (genealogical stories), pepeha (tribal sayings), waiata (songs), karakia (incantations), televisual materials, and written histories.
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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). Within the context of colonization, whakapapa as a meaningful epistemological framework has not been erased and continues to connect Māori to one another and our tribal lands, histories and stories. Whakapapa and Māori identity are underpinned by an epistemology based on Māori tikanga (customary practices) that take into account the importance of a collective vision. However, research on counseling with people of indigenous descent from Aotearoa/New Zealand has found that for people of mixed Māori and Pākehā (European) heritage, it is important to recognize both sides of a person’s family in working on mental health issues. To address the complications of mixed identity, this article is written from an autoethnographic point of view to share how whakapapa and genealogical links have shaped my identity as someone of mixed Māori and Pākehā heritage.
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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 meanings. Additionally, decision-making processes relating to new developments tend to rely on expert assessments, largely overlooking the distinctive cultural heritage that arises from the close interactions between people and their landscapes. To achieve better management of the multiple interests in landscape, it is necessary to move beyond 'silo' thinking and to be inclusive of values that currently fall outside of standardised assessment methods. Using the Cultural Values Model, this article suggests that conflict arises because of the lack of recognition of the range of values that may be implicit in any particular landscape. The model suggests that landscapes can be understood in an integrated way through consideration of forms, relationships and practices; the dynamic interactions between these; and the dimension of time. Aspects of landscape that are considered to be 'valuable' by experts or communities may arise from all or any of these components. Conflict in the landscape arises where certain components are ignored or given primacy over others. While conflict cannot be entirely avoided, the model offers a more integrated understanding of landscape values as a whole and thus the ability to anticipate where and why conflicts may arise.
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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 Maniapoto voices speaking in their cultural present, has enriched our shared understanding of the tribe’s past and traditions. The author, a Ngāti Maniapoto half-caste from Kihikihi, illustrates Cowan’s contribution by locating his own personal journey of historical curiosity about his Maniapoto-Pākehā identity in the life and works of James Cowan.
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 maintained in an urban setting – away from the traditional sites of cultural practice. The study, which focuses on Ngāti Awa members residing in Auckland, provided evidence that the foundation of an iwi identity is still heavily reliant on strong iwi-based whānau. The corollary is that, strengthening the tribal knowledge base of whānau residing in urban centres may require new or increased active participation in the customs and practices of their iwi. Regrettably, only three of the ten research participants had an in-depth knowledge of their whakapapa, histories and traditions. However, all the participants indicated the need to become more pro-active in creating and expanding on their knowledge base of iwitanga (including te reo). There was also acknowledgement that urban-based iwi marae and whānau wānanga can provide individuals with the opportunities to learn more about their iwi traditions (and thereby reinforce their sense of tribal identity). Encouragingly, each participant confirmed that identifying as Ngāti Awa was important to them, largely due to the sense of belonging and identity. The study concluded that the sustainability of iwi is reliant on iwi members supporting their iwi regardless of the location of their upbringing.