Готові списки джерел за темами / Maori

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Добірка наукової літератури з теми "Maori"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 29 липня 2024

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Статті в журналах з теми "Maori"

1

O'Sullivan, Dominic. "Needs, Rights and “One Law for All”: Contemporary Debates in New Zealand Maori Politics." Canadian Journal of Political Science 41, no. 4 (December 2008): 973–86. http://dx.doi.org/10.1017/s0008423908081122.

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Abstract. This paper examines contemporary debates in Maori politics by responding to the argument of the former leader of the opposition National party, Don Brash, that Maori public policy is most properly based on “need” alone because indigenous status offers no “rights” beyond those of common national citizenship. The paper's alternative argument is that the politics of indigeneity and associated theories of self-determination provide a way of avoiding a general belief that addressing need is all that is required to include Maori fairly in the national polity. It is argued that Maori ought to enjoy rights of indigeneity as the basis of an inclusive, cohesive and fair society.Résumé. Cette étude examine certains débats dans le domaine de la politique maorie en répondant aux propos de l'ancien chef du parti National, Don Brash, selon qui la politique publique maorie se baserait le plus aptement sur la notion du seul ‘besoin’, le statut de peuple indigène ne conférant aucun ‘droit’ au-delà de ceux qu'accorde la citoyennenté nationale régulière. Nous proposons par contre que la politique de l'indigénéité et les théories de l'auto-détermination qui y sont associées constituent un moyen de parer à une croyance généralisée qu'il suffirait de suppléer au besoin pour inclure avec justice les Maoris dans la politique nationale. Nous démontrerons que dans une société inclusive, cohésive et juste, les Maoris devraient jouir des droits accordés par l'indigénéité.
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2

Fleras, Augie. "From Social Control towards Political Self-Determination? Maori Seats and the Politics of Separate Maori Representation in New Zealand." Canadian Journal of Political Science 18, no. 3 (September 1985): 551–76. http://dx.doi.org/10.1017/s0008423900032455.

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AbstractThe principle of guaranteed parliamentary representation for the Maori remains a contentious feature of New Zealand's political structure. This concession originated in 1867 to solve the “Maori problem” by means consistent with the competing interests of government and Maori. But despite intrinsic drawbacks within the present system, neither Maoris nor the major political parties have initiated fundamental reforms in the design of Maori seats for fear of tampering with the status quo. Recently, with the resurgence of Maori assertiveness, developments have transpired aimed at redefining the status of separate representation. Whether or not this strategy for the political accommodation of minority groups can be transferred to other contexts—such as Canada—is open to debate.
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3

Bistárová, Lucia. "Formovanie kultúrnej a etnickej identity Maoriov prostredníctvom príslušnosti ku gangu." Kulturní studia 2021, no. 1 (May 1, 2021): 61–84. http://dx.doi.org/10.7160/ks.2021.150104.

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Though often called a “heaven on Earth” New Zealand suffers from a serious problem with gangs. Ethnic gangs have dominated the New Zealand gang scene since the 70s when many Maoris left traditional rural areas and migrated in search of work to the cities but ended up in poverty because of lack of skills and poorly-paid jobs. Maori urbanization and the dual pressures of acculturation and discrimination resulted in a breakdown of the traditional Maori social structures and alienated many from their culture. Maoris who have been unable to maintain their ethnic and cultural identity through their genealogical ties and involvement in Maori culture attempt to find it elsewhere. For many of those that have lost contact with their cultural and ethnic links gangs have replaced families and community and provides individuals with a sense of belonging and safety. The aim of this article is to demonstrate the role of gangs in Maori ethnic and cultural identity development. This paper demonstrates the impact of gang environment on individual identity development and provides evidence that cultural engagement initiatives can enhance Maori identities, which in turn could increase psychological and socio-economic wellbeing.
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4

Gladney, Dru C. "The Xinjiang Uyghur Autonomous Region as an example of separatism in China." Kulturní studia 2021, no. 1 (May 1, 2021): 85–104. http://dx.doi.org/10.7160/ks.2021.150105.

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Анотація:
Though often called a “heaven on Earth” New Zealand suffers from a serious problem with gangs. Ethnic gangs have dominated the New Zealand gang scene since the 70s when many Maoris left traditional rural areas and migrated in search of work to the cities but ended up in poverty because of lack of skills and poorly-paid jobs. Maori urbanization and the dual pressures of acculturation and discrimination resulted in a breakdown of the traditional Maori social structures and alienated many from their culture. Maoris who have been unable to maintain their ethnic and cultural identity through their genealogical ties and involvement in Maori culture attempt to find it elsewhere. For many of those that have lost contact with their cultural and ethnic links gangs have replaced families and community and provides individuals with a sense of belonging and safety. The aim of this article is to demonstrate the role of gangs in Maori ethnic and cultural identity development. This paper demonstrates the impact of gang environment on individual identity development and provides evidence that cultural engagement initiatives can enhance Maori identities, which in turn could increase psychological and socio-economic wellbeing.
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5

Stokes, Evelyn. "Maori Geography or Geography of Maoris." New Zealand Geographer 43, no. 3 (December 1987): 118–23. http://dx.doi.org/10.1111/j.1745-7939.1987.tb01111.x.

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6

Alice Te Punga Somerville. "Maori Cowboys, Maori Indians." American Quarterly 62, no. 3 (2010): 663–85. http://dx.doi.org/10.1353/aq.2010.0000.

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7

Harlow, Ray, and Bruce Biggs. "English-Maori Maori-English Dictionary." Oceanic Linguistics 32, no. 1 (1993): 186. http://dx.doi.org/10.2307/3623103.

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8

Duval, T., and K. Kuiper. "MAORI DICTIONARIES AND MAORI LOANWORDS." International Journal of Lexicography 14, no. 4 (December 1, 2001): 243–60. http://dx.doi.org/10.1093/ijl/14.4.243.

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9

Levine, Hal, and Manuka Henare. "Mana Maori Motuhake: Maori Self­Determination." Pacific Viewpoint 35, no. 2 (October 1994): 193–210. http://dx.doi.org/10.1111/apv.352004.

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10

Bres, Julia de, Janet Holmes, Meredith Marra, and Bernadette Vine. "Kia ora matua." Journal of Asian Pacific Communication 20, no. 1 (January 14, 2010): 46–68. http://dx.doi.org/10.1075/japc.20.1.03deb.

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Анотація:
Many aspects of the use of the Maori language are highly controversial in New Zealand, and humour is one way in which the sensitivities relating to the language can be negotiated in everyday workplace contexts. This article examines the use of the Maori language by Maori and Pakeha participants during humorous episodes at staff meetings in a Maori organisation in New Zealand. The episodes analysed include humour indirectly relating to the Maori language, where the language is not the topic of discussion but its use plays an important implicit role, as well as humour directly focussed on the Maori language, where use of the language is the explicit topic of the humour. Use of the Maori language in these episodes includes Maori greetings, pronunciation of Maori words, the use of Maori lexical items, more extended stretches of Maori, Maori discursive features, and lexical items in English with Maori cultural connotations. The Maori language is used in a humorous context by both Maori and Pakeha staff members, in similar and different ways. Humorous episodes using the Maori language appear to serve a range of functions, including releasing tension (e.g. relating to sensitive issues around the Maori language), marking ingroups and outgroups (and sometimes bonding between the two), referencing Maori cultural norms, and constructing Maori identity.
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Дисертації з теми "Maori"

1

Tito, Janie. "Māori language use in New Zealand secondary schools : what are the issues for teachers and students? : a thesis submitted to the Victoria University of Wellington in partial fulfilment of the requirements for the degree of Master of Arts in Māori Studies /." ResearchArchive@Victoria e-Thesis, 2008. http://hdl.handle.net/10063/544.

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2

Ratima, M. M. (Mihi M. )., and n/a. "Kia uruuru mai a hauora : being healthy, being Maori: conceptualising Maori health promotion." University of Otago. Wellington School of Medicine & Health Sciences, 2001. http://adt.otago.ac.nz./public/adt-NZDU20070508.152546.

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Анотація:
The Decade of Maori Development (1984-1994) stimulated the re-emergence of distinctly Maori approaches to progressing their own advancement. Maori health promotion is one such approach that has a central concern for improving Maori health outcomes. A range of Maori collectives are providing what they claim to be distinctly Maori health promotion initiatives. However, Maori health promotion has a pragmatic orientation, and this has, at least in part, led to conceptual and theoretical under-development. There is an almost complete lack of empirically and theoretically sound work to conceptualise Maori health promotion. This research programme has focused on identifying the defining characteristics of Maori health promotion. The primary data source for this research programme was three case studies of Maori health promotion interventions. Tipu Ora - a Maori community-based well-child programme; the Plunket Kaiawhina Service - a national Maori focussed initiative located within a mainstream service; and, the Wairarapa Maori Asthma Project - a tribally-based asthma management initiative. The main source of data in each of the case studies was in-depth open-ended interviews with programme participants and stakeholders. Data was also drawn from document review and archival records. The findings of this research indicate that Maori health promotion is based on a broad concept of health, which can be expanded as the basis for a more general argument for Maori advancement. Maori health promotion is the process of enabling Maori to increase control over the determinants of health and strengthen their identity as Maori, and thereby improve their health and position in society. Its defining characteristics have been identified in this research programme, and presented in �Kia uruuru mai a hauora�, a framework for Maori health promotion. The Framework has the potential to provide the basis for a more consistent and rigorous approach to Maori health promotion practice, policy, purchasing, and research. Aspects of the Framework may also have wider application to generic health promotion and other indigenous peoples� approaches to health promotion. This study concludes that Maori health promotion draws primarily on the heritage and new knowledge that arises from Maori and Western experiences. However, it remains grounded in the distinctive concepts and values of Maori worldviews. Maori health promotion is a distinctly Maori process, in step with and indigenous health promotion, but primarily on the determination of Maori to be Maori.
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3

Doig, Suzanne Mary. "Customary Maori Freshwater Fishing Rights: an exploration of Maori evidence and Pakeha interpretations." Thesis, University of Canterbury. History, 1996. http://hdl.handle.net/10092/1784.

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This thesis explores the customary freshwater fishing rights of the New Zealand Maori through detailed examination of Maori evidence as to the nature and extent of these rights, and of Pakeha interpretations based upon both observation and upon Maori evidence. Most of the recorded evidence from Maori who exercised customary fishing rights in the nineteenth century was given in Pakeha institutions, notably the Native Land Court. The legal, political and intellectual context in which Maori gave their evidence is important for an understanding of Pakeha interpretations constructed from Maori evidence, and for the analysis of this evidence. In the first part of the thesis, modern reinterpretations of customary Maori rights (based on both traditional Maori knowledge and recent research) are examined for an understanding of Maori concepts of their freshwater fishing rights. The development of successive Pakeha interpretations of Maori customary rights from the beginnings of Pakeha settlement is then traced and contextualized. Particular attention is paid to the Native Land Court minutes, the most comprehensive source for Maori statements on fishing rights. The impact of the Court on the way Maori gave evidence and on Pakeha interpretations of Maori tenure and rights, the Court's legislative framework and key methodological issues are analysed. The second part of the thesis comprises four local case studies, which use Court evidence given by Maori to analyse in depth the nature and extent of freshwater fishing rights. Wairarapa Moana provides examples of both a large seasonal eel fishery, and a smaller-scale fishery in the fringing swamps. Lake Taupo is an example of a large lake fishery with a range of species, while the Whanganui River had a large and varied river fishery. The themes explored include the derivation oftitIe and rights, the scale of fishing rights, relationships between land and fisheries, and issues of property rights, management and control.
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4

Gallagher, Kerrie Louise. "An Intervention Approach to Target Vocabulary Development in Te Reo Maori in Maori Immersion Settings." Thesis, University of Canterbury. Communication Disorders, 2008. http://hdl.handle.net/10092/1879.

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Анотація:
The aim of this study was to investigate the effectiveness of a storybook retell technique to facilitate vocabulary acquisition in children educated in Māori immersion class settings. A second aim of the study was to explore the cultural responsiveness and pedagogical appropriateness of the intervention approach and the importance of relationship building (whakawhanaungatanga) to successful interventions. Nine children participated in the study. These children (aged between 5 and 8 years) were recruited from two Kura Kaupapa Māori settings in differing urban areas in New Zealand. The children entered the study on a rolling basis in groups of three. The first three participants to enter the study were recruited from the one classroom on the basis of their demonstrating specific language impairment (SLI). The second group of three participants attended a different classroom and these participants were recruited into the study as a result of identified delayed reading development (RD). The third group of three participants from a third classroom was selected as the participants exhibited typical spoken and written language development (TD). The intervention technique utilized in this study adopted a structured approach to teaching the meaning of pre selected vocabulary items that were embedded in class story books. Three different books were selected and each book was read by the teacher to the whole class three times during a one week period. The target vocabulary was highlighted each time it occurred in the story through the following techniques: an adult definition was given for the word, an antonym or synonym was given, and the meaning was acted out by the teacher or the picture detailing the meaning of the word in the book was highlighted. A single subject research design using pre-intervention, intervention and post intervention assessment probes for the target vocabulary items was employed to examine the effectiveness of the intervention in teaching the children the targeted vocabulary. Teacher interviews were also carried out to assess the appropriateness of the intervention in relation to the philosophy of the Kura Kaupapa and its pedagogical appropriateness and cultural responsiveness. The results suggested that the children in all three groups (SLI, RD and TD) made moderate gains in the acquisition of the target vocabulary supporting the hypothesis that targeting vocabulary in story book retelling at a whole class level will lead to acquisition of the vocabulary by the participants' exposed to the intervention. However, using a Two Standard Deviation method to evaluate the significance of each participant's change, the gains made for the RD and SLI participants were not significant. The TD participants did demonstrate a significant difference in the number of words correct. The teachers of the participants involved in the study reported positively on the effectiveness and appropriateness of the intervention for inclusion within the Kura Kaupapa and classroom programme. In particular, teachers' reported that as the intervention included each child in the class (as opposed to a withdrawal intervention model) the intervention was more appropriate for the philosophy of the Kura Kaupapa. The teachers' also reported the effectiveness of the intervention for the development of collaboration and relationship building between the teacher and researcher (a speech-language therapist. The data showed that the intervention investigated in this study was culturally responsive and pedagogically appropriate. It could be included as a component of the class programme as it was responsive to the philosophy of the Kura Kaupapa. The participants' did make moderate gains in the acquisition of the vocabulary (although not at a level to be considered significant for children with delayed development). Further research is necessary to explore the effectiveness of what may potentially be a useful intervention to enhance vocabulary development for children in Kura Kaupapa.
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5

Rewi, Poia, and n/a. "Te Ao o te whaikōrero." University of Otago. Te Tumu - School of Māori, Pacific and Indigenous Studies, 2005. http://adt.otago.ac.nz./public/adt-NZDU20060705.121343.

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Te Ao o te Whaikōrero, the �world of Māori oratory�, explores the complexity of ̂Māori oratory, both past and present. What makes whaikōrero more than merely a theatrical speech is the origin and function of the various components, the rites associated with the selection and qualification of its exponents, and its delivery. This thesis delves into the underlying philosophies inherent in whaikōrero which impact on, and are influenced by, a diverse range of systems within the Māori world, its culture, etiquette, and belief system. We must also recognise the effect of colonisation and urbanisation on Māori practices. Whaikōrero is tragically undermined by some of its �performers� and observers alike, and possibly, through ignorance, arrogance and complacency, a sense of disregard has developed about its true value. The effect of this is whaikōrero of inferior quality. With this in mind, this thesis expounds the �underlying philosophies� of whaikōrero through both oral and literary sources, as well as objective and subjective discussion. The chapters illustrate the inter-tribal, intra-tribal, and individual variations which make each delivery of whaikōrero unique. The thesis begins with the origin of whaikōrero, after which modes of learning and the acquisition of whaikōrero are discussed. This provides the basis to discuss the locations where whaikōrero takes place and who is permitted to deliver whaikōrero. Having designated the people to deliver whaikōrero and their �space� for delivery there is an exploration of the speaker, and the attributes which qualify a particular individual, or the type of delivery that is acceptable. The issue of �quality�, or lack of it, is of paramount importance in terms of the mana of the individual performer, and the people (s)he represents. The range of information discussed up to this point is historical and tracks the evolution of whaikōrero to the present; the conclusion, therefore, also addresses some of the issues raised which are potentially challenging in regard to current adherence to custom and etiquette. This opens the window into the future of whaikōrero, and what adaptations may lie ahead. Perhaps with broader, and more in-depth discussion, and in particular, the explanation of the diversity of whaikōrero, this thesis will provide a) a means by which the spirit of older whaikōrero can be reinvested in the modern context by current and potential orators, and b) raise the awareness of speakers whereby they themselves can seek excellence in their own whaikōrero. Perhaps with an invigorated approach to both the delivery, observance, and a more informed appreciation of whaikōrero, there will be a resurgence of excellence in whaikōrero.
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6

Martin, David Robert, and n/a. "The Maori Whare after contact." University of Otago. Department of Anthropology, 1997. http://adt.otago.ac.nz./public/adt-NZDU20070530.145017.

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This study explores post-contact changes to the ordinary Maori whare. The main physical characteristics of the ordinary whare at contact are identified by accessing archaeological and written 18th century ethnographic data. Changes in the ordinary whare in the period from contact to 1940 are discussed. Evidence from historical archaeology, written 19th century ethnographic accounts and from previous academic research is considered. In addition, changes in the ordinary whare are highlighted, based on evidence from an empirical survey of whare depicted in sketches, paintings, engravings and photographs. Rigorous statistical analysis was beyound the scope of a Master�s thesis, however trends in the data are presented. A range of these are reproduced illustrating the text. After changing gradually for 130 years, the ordinary Maori whare appears to have been widely replaced by European-style houses in the early decades of the 20th century. In Aotearoa/New Zealand in the 1990s, it is apparent that Maori culture has survived the 220 or so years since contact. These years entailed increasing contact between Maori and European. In mid 20th century academic studies of Maori communities, European-style houses were found to have been used in line with continuing Maori conceptions. This evidence indicates that traditional ideas were transferred to European-style houses. The gradual changes in the whare prior to the 20th century indicate that it was a conservative social construction of space conforming to expectations about vernacular architecture generally. But the process by which Maori culture was maintained and reproduced was complicated that further study of Maori conceptions of space within the home is required.
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7

Ratima, Keri, and n/a. "Cervical cancer in Maori women." University of Otago. Dunedin School of Medicine, 1994. http://adt.otago.ac.nz./public/adt-NZDU20070601.112003.

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Анотація:
This thesis is concerned with cervical cancer amongst New Zealand women, particularly Maori women. Maori women have an alarmingly high incidence of cervical cancer, approximately three times higher than non-Maori women. Maori women experience one of the highest rates of cervical cancer in the world. Chapter one, two and three form the introductory section of the thesis, Section A. Chapter one provides an overview of cervical cancer incidence in the world, followed by a more detailed analysis of the occurrence of cervical cancer in New Zealand and a discussion of the aetiological factors of cervical cancer. Cervical screening is discussed in Chapter two. The ethnic differences in incidence and mortality of cervical cancer between Maori and non-Maori and possible reasons for these differences are studied in Chapter three. Section B consists of the original work undertaken. A pilot study (Chapter four) was conducted to trial the methods for the national study (Chapter five). The national study was a retrospective review of the cervical smear histories of Maori women first diagnosed with invasive cervical cancer over a recent two year period in order to investigate why Maori women have not had their disease detected by screening and treated at the intraepithelial stage. Maori women�s knowledge of and attitudes towards cervical screening were obtained in a survey in Ruatoria (Chapter six). Section C concludes with a chapter (Chapter seven) on the conclusions and recommendations based on the material reviewed and the work undertaken.
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8

Kamau, Laura-Margaret Ngahere Te Pohe. "'Maori Sovereignty' Donna Awatere - 1982." Thesis, University of Canterbury. Humanities, 2010. http://hdl.handle.net/10092/7000.

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This thesis explores the ambivalent nature of Maori political theory as expressed through the writings of Donna Awatere in her publication Maori Sovereignty. Consequently it traces the intellectual history of Maori political thought with a particular emphasis on how Maori have traditionally perceived and advanced their ‘sovereignty’ and its equivalent term, ‘tino rangatiratanga’. The reason for this emphasis is to show how Awatere changed Maori perception of their tino rangatiratanga when she coined the phrase ‘Maori Sovereignty’ in 1982. This work offers an insider’s account into New Zealand’s ‘movements of unity’ that had occurred during the 1970’s and 1980’s based on Awatere’s personal experiences and involvement in various groups. Further it sets out to capture the influences and events that led Awatere to write Maori Sovereignty in order to demonstrate how she had advanced Maori understanding of their tino rangatiratanga. In addition, its attempts to broaden Maori understanding of their tino rangatiratanga by analysing Awatere’s political theory in juxtaposition with global trends, more specifically, the decolonisation and nationalistic processes that occurred in the decades following World War Two. This thesis argues that Maori Sovereignty differed greatly from any other work previously written by both Maori and Pakeha as it challenged existing interpretations of how Maori had perceived and had advanced their tino rangatiratanga. Subsequently, Maori Sovereignty has carved its place as one of New Zealand’s most debated and misunderstood publication to ever come out of the 1980’s and because of this, the lack of proper analysis has given cause for this thesis.
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9

De, Bres Julia. "Planning for tolerability : promoting positive attitudes and behaviours towards the Māori language among non-Māori New Zealanders : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in Linguistics /." ResearchArchive@Victoria e-Thesis, 2008. http://hdl.handle.net/10063/687.

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10

Broughton, John, and n/a. "Oranga niho : a review of Maori oral health service provision utilising a kaupapa maori methodology." University of Otago. Dunedin School of Medicine, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070404.165406.

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Анотація:
The goal of this study was to review Maori oral health services utilising a kaupapa Maori framework. The aims of the study were to identify the issues in the development, implementation and operation of Maori dental health services within each of the three types of Maori health providers (mainstream, iwi-based, partnership). The three Maori oral health services are: (i) Te Whare Kaitiaki, University of Otago Dental School, Dunedin. (ii) Te atiawa Dental Service, New Plymouth. (iii) Tipu Ora Dental Service, in partnership with the School Dental Service, Lakeland Health, Rotorua. Method: A literature review of kaupapa Maori research was undertaken to provide the Maori framework under which this study was conducted. The kaupapa Maori methodology utilised the following criteria: (i) Rangatiratanga: The assertion of Maori leadership; (ii) Whakakotahitanga: A holistic approach incorporating Te Whare Tapa Wha; (iii) Whakapapa: The origins and development of oranga niho; (iv) Whakawhanuitanga: Recognising and catering for the diverse needs of Maori; (iv) Whanaungatanga: Culturally appropriate forms of relationship management; (v) Maramatanga: Raising Maori awareness, health promotion and education; and (vi) Whakapakiri: Recognising the need to the build capacity of Maori health providers. Ethical approval was granted by the Otago, Bay of Plenty and Taranaki Ethics Committees to undertake interviews and focus groups with Maori oral health providers in Dunedin, Rotorua and New Plymouth. Information was also sought from advisors and policy analysts within the Ministry of Health. A valuable source of information was hui korero (speeches and/or discussion at Maori conferences). An extensive literature was undertaken including an historical search of material from private archives and the now defunct Maori Health Commission. Results: An appropriate kaupapa Maori methodology was developed which provided a Maori framework to collate, describe, organise and present the information on Maori oral health. In te ao tawhito (the pre-European world of the Maori) there was very little if any dental decay. In te ao hou (the contemporary world of the Maori) Maori do not enjoy the same oral health status as non-Maori across all age groups. The reasons for this health disparity are multifactorial but include the social determinants of health, life style factors and the under-utilisation of health services. In order to address the disparities in Maori oral health, Maori providers have been very eager to establish kaupapa Maori oral health services. The barriers to the development, implementation, and operation of a kaupapa Maori oral health service are many and varied and include access to funding, and racism. Maori health providers have overcome the barriers through two strategies: firstly, the establishment of relationships within both the health sector and the Maori community; and secondly, through their passion and commitment to oranga niho mo te iwi Maori (oral health for all Maori). The outcome of this review will contribute to Maori health gain through the recognition of appropriate models and strategies which can be utilised for the future advancement of Maori oral health services, and hence to an improvement in Maori oral health status. Conclusion: This review of Maori oral health services has found that there are oral health disparities between Maori and non-Maori New Zealanders. In an effort to overcome these disparities Maori have sought to provide kaupapa Maori oral health services. Whilst there is a diversity in the provision of Maori oral health services, kaupapa Maori services have been developed that are appropriate, effective, accessible and affordable. They must have the opportunity to flourish.
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Книги з теми "Maori"

1

Reed, Alexander Wyclif. Reed essential Maori dictionary: Maori English/English Maori. Auckland, N.Z: Reed Publishing (NZ) Ltd, 1999.

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2

Strudwick, Leslie. Maori. New York: AV2 by Weigl, 2012.

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3

New Zealand. Statistics New Zealand., ed. Maori. Wellington, N.Z: Statistics New Zealand, 1994.

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4

1914-1986, Parker William, and Evans Te Kareongawai, eds. Maori. London: Routledge, 1993.

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5

Melbourne, Hineani. Maori sovereignty: The Maori perspective. [Auckland]: Hodder Moa Beckett, 1995.

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6

Biggs, Bruce. English-Maori, Maori-English dictionary. Auckland: Auckland University Press, 1990.

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7

Anne, Nelson. Nga waka Maori =: Maori canoes. Auckland, N.Z: Macmillan Co. of New Zealand, 1991.

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8

Calman, Ross. The Reed essential Maori dictionary: Maori English/English Maori. Auckland, N.Z: Reed Publishing (NZ), 2001.

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9

Spooner, Judy. The Maori kai cookbook: Maori recipes. Havelock North: Kahungunu Publications, 1992.

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10

Presbyterian Church of Aotearoa New Zealand, ed. Te Hinota Maori: The Maori Synod and Maori spirituality and ministry. [Wellington, N.Z.]: Presbyterian Church of Aotearoa New Zealand, 1992.

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Частини книг з теми "Maori"

1

Durie, Mason. "Maori." In Encyclopedia of Medical Anthropology, 815–22. Boston, MA: Springer US, 2004. http://dx.doi.org/10.1007/0-387-29905-x_83.

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2

Davidson, Janet. "Maori." In Encyclopedia of Prehistory, 222–42. Boston, MA: Springer US, 2001. http://dx.doi.org/10.1007/978-1-4615-1189-2_24.

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3

Pool, Ian. "Colonization and Maori." In Colonization and Development in New Zealand between 1769 and 1900, 49–67. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-16904-0_3.

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4

Williams, Jim. "Food and the Maori." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1–8. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-3934-5_10122-1.

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5

Williams, Jim. "Food and the Maori." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1901–7. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_10122.

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6

Williams, Mark. "The Long Maori Renaissance." In Other Renaissances, 207–26. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780230601895_10.

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7

Pool, Ian. "Maori Resource Loss, Pakeha ‘Swamping’." In Colonization and Development in New Zealand between 1769 and 1900, 179–201. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-16904-0_10.

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8

Pool, Ian. "Maori Resource Loss & Development." In Colonization and Development in New Zealand between 1769 and 1900, 35–48. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-16904-0_2.

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9

Pearce, Elizabeth. "Negation and Indefinites in Maori." In Negation and Polarity, 271. Amsterdam: John Benjamins Publishing Company, 1997. http://dx.doi.org/10.1075/cilt.155.14pea.

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10

Linzey, Michael. "Architecture of the Maori People." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 507–11. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_8714.

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Тези доповідей конференцій з теми "Maori"

1

Ser, Qi Min, Omprakash Rudhru, and Eduardo Benitez Sandoval. "Robot Maori Haka." In 2016 11th ACM/IEEE International Conference on Human-Robot Interaction (HRI). IEEE, 2016. http://dx.doi.org/10.1109/hri.2016.7451850.

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2

Smith, Valance, James Smith-Harvey, and Sebastian Vidal Bustamante. "Ako For Niños: uma série de animação infantil que une a participação de migrantes e o codesign intercultural para trazer Tikanga significativa para Tauiwi." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.142.g299.

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Анотація:
Esta apresentação desenvolve um estudo de caso para um projeto de animação intercultural em andamento, que visa educar significativamente os Tauiwi da Nova Zelândia (os diversos grupos do país, incluindo migrantes e refugiados) sobre os valores, costumes e protocolos (Tikanga) dos Maori (o povo indígena de Aotearoa, Nova Zelândia). Ako For Niños (“Educação para Crianças”), implementado por uma organização de serviços sociais de migrantes e uma equipe de design de mídia, apresenta Tauiwi latino-americano ao Tikanga por meio de uma série de animação infantil, desenvolvida com um concurso de redação de contos da comunidade e codesign com um kaitiaki (tutor/conselheiro maori). Os Maori são reconhecidos no Te Tiriti o Waitangi (o documento fundador da Nova Zelândia) como parceiros de Pākeha (neozelandeses europeus), e o conhecimento maori e o Tikanga são importantes para a sociedade e a cultura em Aotearoa. Não obstante, tem havido uma histórica falta de atenção ao desenvolvimento de compreensões significativas das perspectivas maori para os Tauiwi da Nova Zelândia (Kukutai e Rata, 2017). A Ako For Niños esforça-se para abordar a atual escassez de recursos nas visões de mundo Māori para as comunidades Tauiwi, criar oportunidades para que os Tauiwi se beneficiem das epistemologias maori e promover relacionamentos comunitários saudáveis entre os maori e os Tauiwi latino-americanos. Por meio do concurso de contos do projeto, Tauiwi recebeu definições de Tikanga por meio de uma campanha de mídia social e, em seguida, foi solicitado a escrever um conto infantil baseado em um deles em sua língua nativa. Isso encorajou Tauiwi a obter uma compreensão mais profunda dos valores maori e interpretar Tikanga em suas próprias expressões. Três vencedoras foram selecionadas e, em seguida, adaptadas para animações em stop motion e 2D. Ao converter as histórias em episódios de animação esteticamente agradáveis, o Tikanga e as narrativas podem se tornar mais cativantes para o público jovem e famílias, apelando aos sentidos e emoções por meio de narrativa visual, design de som e música. A equipe de design de mídia trabalhou em estreita colaboração com um kaitiaki durante este processo para melhor compreender e comunicar o Tikanga, adaptando e coprojetando as narrativas em um processo culturalmente seguro. Isto garantiu que o conhecimento, valores e interesses maoris fossem disseminados de maneira correta e respeitosa. Defendemos a importância da participação criativa de Tauiwi, juntamente com o codesign com os Maori, para produzir projetos de design intercultural educacional em visões de mundo maori. A participação criativa encoraja novos conhecimentos culturais a serem transliterados com imaginação em interpretações e expressões pessoais de Tauiwi, permitindo que as perspectivas indígenas se tornem mais significativas. Este envolvimento significativo com os valores maori, que são mais baseados em conceitos relacionais e centrados no ser humano (Brannelly et al., 2013; Kukutai e Rata, 2017), pode capacitar Tauiwi a se sentir mais cuidado e interconectado com sua nova casa e cultura. Além disso, o codesign com Māori pode ajudar a homenagear Te Tiriti e criar espaços onde Tauiwi, Pākeha e Maori se relacionam em uma parceria genuína com a agência (rangatiratanga), aumentando a credibilidade e o valor dos resultados. Esta sessão revela os contextos informativos e os métodos empreendidos para desenvolver a série, apresentando os resultados atuais e as direções esperadas (incluindo uma triagem e uma exibição). Também destacaremos o potencial da metodologia a ser aplicada de novas maneiras no futuro, como com outras comunidades Tauiwi, conhecimento cultural diferente e maior codesign colaborativo com os Maori.
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3

J. Kovacic, Zlatko. "Positioning of Maori Web Sites in the Space Generated by the Key Concepts in Maori Culture." In 2001 Informing Science Conference. Informing Science Institute, 2001. http://dx.doi.org/10.28945/2353.

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We examine how accurately the belief system or cultural concepts of Maori, the indigenous people of New Zealand, is reconstructed in the virtual world of the Internet. Nine Maori web sites were searched using a list of 44 key concepts in Maori culture. We registered how many pages within a particular web site contain each of the key concepts. These numbers were set up in a data matrix for further statistical analysis. The Multidimensional Scaling method was used to construct a spatial representation of Maori web sites in the space generated by the key concepts in Maori culture. Using the correlation coefficients between derived dimensions and the key concepts we interpreted three dimensions as General Cultural, Intra-tribe Dynamics and Educational. The position of each Maori web site in this space has been located and described.
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4

Bennani, Hamza, Steven Mills, Richard Walter, and Karen Greig. "Photogrammetric debitage analysis: Measuring Maori toolmaking evidence." In 2017 International Conference on Image and Vision Computing New Zealand (IVCNZ). IEEE, 2017. http://dx.doi.org/10.1109/ivcnz.2017.8402463.

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5

Rudhru, Omprakash, Qi Min Ser, and Eduardo Sandoval. "Robot Maori Haka: Robots as cultural preservationists." In 2016 11th ACM/IEEE International Conference on Human-Robot Interaction (HRI). IEEE, 2016. http://dx.doi.org/10.1109/hri.2016.7451860.

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6

Ganeshan, Kathiravelu. "CURRICULUM DESIGN USING ATA AND KAUPAPA MAORI." In 11th annual International Conference of Education, Research and Innovation. IATED, 2018. http://dx.doi.org/10.21125/iceri.2018.1075.

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7

Williams, Toiroa. "No hea koe? De onde você é?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.g115.

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Анотація:
Este artigo relata uma jornada do projeto de doutorado conduzido pelo pesquisador, Tangohia mai te taura (Pegue esta Corda). O estudo envolve pesquisar, dirigir e produzir um documentário sobre as queixas históricas de Te Whakatōhea e Te Whānau ā Mokomoko. Especificamente, explora os potenciais da prática e forma documental em relação a Mātauranga Māori (costumes e conhecimento maori) e kaupapa Māori (abordagens de pesquisa maori). O estudo busca questionar certas narrativas construídas por Pākehā sobre o assassinato exoticizado do missionário, o reverendo Carl Sylvius Völkner, em 1885. Como consequência de uma acusação de assassinato, meu ancestral Mokomoko foi preso pelo crime, preso e enforcado, protestando o tempo todo por sua inocência. Em retribuição, nosso povo teve suas cobiçadas terras confiscadas pelo governo e se tornaram párias de vários relatos históricos. A tese pergunta como um documentarista maori desta iwi (tribo) pode chegar ao luto e à injustiça de tal evento de maneiras culturalmente sensíveis, para contar a história do impacto geracional. A pesquisa considera quatro características distintas da abordagem do autor como um cineasta indígena. Whakapapa – genealogia– Em maori, o pensamento whakapapa conecta o realizador com o filme, os entrevistados e a comunidade. No entanto, as conexões do whakapapa carregam a responsabilidade de navegar na produção de filmes com respeito e cuidado. Whenua e whanau – terra e família – Metodologicamente, minha abordagem através da incorporação. Passo o tempo residindo e reconectando-me com minha família extensa e as terras em que vivemos. Eu ando, penso,ouço e sinto meu caminho através de um mundo complexo, buscando ativamente oportunidades de participar de wānanga (discussões) e apoiar kapa haka (artes performáticas maori) relacionadas à nossa terra e família. Minha posição é de humildade e cocriação. Estou ciente de que o rōpū (tripulação) com quem trabalho será chamado ao coração confiante de meu whanau. Assim, semanas antes do início da produção, convivemos com o mundo que o documentário busca registrar Tikanga – alfândega – O processo e as estruturas de fazer este filme permanecem cientes de tikanga Māori (costumes maori). Karakia e waiata (orações e canções maori) acompanham o processo de criação da obra. A grande tripulação maori está atenta aos protocolos e sensibilidades. Estas práticas também afirmam nosso rōpū (grupo) como uma família. Koha – reciprocidade – Ao contrário de muitas abordagens convencionais para a produção de documentários, onde os filmes são “filmados” de maneira econômica e eficiente, este projeto é baseado no conceito de koha (reciprocidade). As comunidades são entendidas como presenteando seu tempo e suas histórias e, em resposta, há os presentes do projeto de volta. Como artista, faço esforços conscientes para apoiar os iwi (tribos locais); repatriar conhecimentos e artefatos que localizo em minhas pesquisas, sendo um membro ativo dentro da cidade e apoiando iniciativas comunitárias. Como cineasta, sou membro de uma geração que foi cada vez mais afastada da história e da dor incorporada de meu whanau. Venho em busca de meu passado, em um esforço para compreender e contribuir com algo útil que apoie as aspirações e a agência do meu povo na obtenção de valor, cura e reparação histórica.
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8

Piumsomboon, Thammathip, Rory Clifford, and Christoph Bartneck. "Demonstrating Maori Haka with kinect and nao robots." In the seventh annual ACM/IEEE international conference. New York, New York, USA: ACM Press, 2012. http://dx.doi.org/10.1145/2157689.2157832.

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9

Abdul Razak, Norhanim. "FROM CREATION OF THE UNIVERSE TO A WHALE RIDER: EXPLORING TRADITIONAL TALES IN THE DIGITAL PROMOTION OF NEW ZEALAND." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.027.

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Анотація:
The paper applied a content analysis method to examine how myths and legends have been employed by the promotional organization in portraying New Zealand on the official tourism website. The assessment of the website uncovered six main legends which have been presented in the promotion of New Zealand to potential tourists. These traditional tales have been incorporated into the website chiefly as part of Maori heritage attributes in which purakau (the Maori term for legends) represents among crucial aspects in understanding their worldviews and cultural identities. Legends narrating fishing voyages involving demi gods offers a mythological explanation of the origin of the geological formation of islands of New Zealand were presented more than once on the website. Among the legends presented to readers on the websites encompass stories of Tane Mahuta, which depicts the tale of the sky father, the earth mother, and the creation of the world of light that humans live in today. Another unique legend, Paikea the whale rider, is featured as part of the description of a whale-watching attraction in Kaikoura, Christchurch. The overall analysis uncovered that legendary tales are incorporated into the website as the part historical origin of Maori people and in the promotion of several tourist attractions in New Zealand. From a tourism perspective, the representation of these tales enhances the appeal of destinations and make them stand out to visitors. The inclusion of the purakau offers tourists a deeper understanding of the cultural heritage of this country. Furthermore, Maori worldviews on the creation of the universe and formation of the natural environment are transpired. It is noticeable through these legends that Maori people strongly respect their ancestors and highly appreciated natural resources. Finally, the emphasis on environmental conservation and sustainability as ingrained in the tales further supported the overall promotional tagline of 100% Pure New Zealand and the inclusion of Tiaki Promise a commitment to care for New Zealand, for now, and for future generations on the official tourism website.
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10

"Integrated agriculture modelling in a te ao Maori framework." In 25th International Congress on Modelling and Simulation. Modelling and Simulation Society of Australia and New Zealand, 2023. http://dx.doi.org/10.36334/modsim.2023.reid.

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Звіти організацій з теми "Maori"

1

Benton, Richard. Te Kukunga Hou: The clampdown revisited. NZCER, June 2024. http://dx.doi.org/10.18296/rep.0055.

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2

Wanschelbaum, Cinthia. El proyecto educativo conservador del gobierno de Macri y los vínculos con actores privados. Maria Sibylla Merian Centre Conviviality-Inequality in Latin America, July 2022. http://dx.doi.org/10.46877/wanschelbaum.2022.47.

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Анотація:
La reacción conservadora latinoamericana pretende cambiar y reformar la educación siguiendo preceptos neoliberales y neoconservadores fuertemente apoyados por poderosos grupos sociales. Para los gobiernos conservadores la educación es una de las herramientas más importantes para producir consenso y conformidad social. A través de la transmisión de conocimientos, valores e ideas construyen relaciones específicas de hegemonía y convivencia. Como parte de los objetivos del grupo de investigación temática de Mecila “Los proyectos educativos conservadores y sus configuraciones de convivencia-desigualdad en Argentina y Chile: los gobiernos de Macri y Piñera (2010-2020)”, este working paper examina el proyecto educativo del gobierno de Macri y los vínculos con actores privados, como empresas, fundaciones, y Organizaciones No Gubernamentales (ONGs). A partir de un trabajo empírico, intentamos realizar aportes teóricos para la comprensión de cómo el gobierno de Macri reguló formas de conviavilidad a través de sus políticas educativas y las interacciones cotidianas que estas buscan producir y reproducir en el sistema educativo, en un contexto caracterizado por profundas desigualdades de clase, de género y étnicas.
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3

Mililani Ganivet, Mililani Ganivet. Re-membering nuclear stories from a Maohi lens. Experiment, November 2021. http://dx.doi.org/10.18258/22740.

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4

Kukushkina, Nataliya. Аdministrative division of Russia. The Mari El Republic. Редактори Nikolay Komedchikov, Alexandr Khropov та Larisa Loginova. Entsiklopediya, липень 2012. http://dx.doi.org/10.15356/dm2016-05-12-7.

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5

Weatherford, Anna. Mari When It's Light Out and Other Stories. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1381.

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6

Bandeira de Mello, Beatriz, and João Feres Júnior. Cobertura das eleições argentinas: comparando as vitórias de Macri e Fernández. Universidade do Estado do Rio de Janeiro, November 2019. http://dx.doi.org/10.12957/manchetrometro.2019.0084.

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7

Názaro, Andrea, Fabrizio Crozzoli, and Alejandro Álvarez-Nobell. Comunicación política digital en Instagram. Los casos de Cristina Fernández de Kirchner y Mauricio Macri en Argentina / Digital political communication on Instagram. The cases of Cristina Fernández de Kirchner and Mauricio Macri in Argentina. Revista Internacional de Relaciones Publicas, December 2019. http://dx.doi.org/10.5783/rirp-18-2019-02-05-28.

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8

Heikki, Nevanlinna. Petsamon magneettinen observatorio polaarivuonna 1932-1933: Varhaisia meteorologisia kokeita suomalaisella radioluotaimella. Finnish Meteorological Institute, 2022. http://dx.doi.org/10.35614/isbn.9789523361652.

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Анотація:
Tämä tutkimus käsittelee kansainvälisen polaarivuoden 1932–1933 aikana toimineen Petsamon magneettisen observatorion havaintotuloksia. Mukana on lyhyt katsaus polaarivuoden aikana ja sen jälkeen uudella suomalaisella meteorologisella radiosondilla tehdyistä kokeista 1930-luvun lopulla. Näitä kahta aihepiiriä yhdistää FM Mauri Tommila (1905–1971), joka toimi Petsamon observatorion johtajana ja joka sen jälkeen osallistui merkittävällä panoksella yhdessä Vilho Väisälän kanssa radiosondin kehittelyyn 1934–1939. Sondi valmistui operatiivisen sääpalvelun käyttöön vuonna 1936. Väisälän sondia testattiin vuosina 1937 ja 1939 Huippuvuorilla ja Atlantilla. Molemmissa retkikunnissa Tommila oli mukana. Petsamon observatorio oli yksi Suomen geofysikaalisen tiedeyhteisön kontribuutioista polaarivuoden tutkimus- ja havainto-ohjelmiin. Sen päätehtävä oli rekisteröidä maan magneettikentän vaihteluja jatkuvasti toimivilla laitteilla ajan havaintokäytäntöjen mukaisesti. Päävastuu observatorion toiminnoista oli Suomalaisella Tiedeakatemialla ja sen Sodankylän observatoriolla. Tarvittavat rekisteröintilaitteet oli hankittu Tanskan meteorologiselta laitokselta ja ne edustivat aikansa mittausteknologista huippua. Observatorio oli myös Ilmatieteen laitoksen tärkeä havainto- ja koeasema polaarivuoden ohjelmassa. Polaarivuoden havainto-ohjelman ja laiterakennuksien suunnittelun olivat tehneet Sodankylän magneettisen observatorion johtaja Eyvind Sucksdorff (1899–1955) ja Ilmatieteen laitoksen johtaja Jaakko Keränen (1883–1979). Keränen oli Sodankylän magneettisen observatorion ensimmäinen johtaja 1913–1917 (Nevanlinna, 2014). Petsamon observatorio sijaitsi lähellä Pohjoisen jäämeren rannikkoa Petsamojoen suistossa. Petsamo on nykyään Venäjän hallinnoimaa aluetta. Petsamon magneettinen observatorio oli toiminnassa 13 kuukautta 1.8.1932–31.8.1933 välisen ajan. Rekisteröintitulokset tieteelliseen käyttöön muodostuivat alan käytännön mukaisista magneettikentän eri komponenttien tuntikeskiarvoista. Mauri Tommila julkaisi tulokset taulukkojen muodossa yhdessä tarvittavien metadatatietojen kanssa kansainväliseen tutkimuskäyttöön (Tommila, 1937a). Tässä julkaisussa on yhteenveto tehdyistä magneettikentän mittauksista. Vertailu Sodankylässä tehtyihin samanaikaisiin rekisteröintituloksiin osoittavat, että Petsamon observatorion rekisteröintitulokset ovat olleet korkeatasoisia ja että julkaistu aineisto on tieteellisiin analyyseihin käyttökelpoista. Kaikki Suomen vanhat historialliset magneettiset rekisteröintiaineistot ovat nyt digitoitu Petsamon aineiston valmistuttua. Vanhin niistä on Helsingin magneettisen observatorion havainnot 1844–1910. Petsamon observatorioon rinnastuu Sodankylän magneettiseen ja meteorologiseen observatorioon polaarivuodelta 1882– 1883. Myös sen magneettiset ja meteorologiset havainnot uudelleen julkaisu ja digitoitu (Nevanlinna, 2017a).
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9

Ashton, K. E., K. J. Wheatley, K. H. Wilcox, D. Paul, D. Moser, and J. De Tombe. Geology, Mari Lake area, Saskatchewan, [63L/16, parts of 63K/13, 63L/15 and 63N/4]. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1992. http://dx.doi.org/10.4095/132932.

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Martin, Kathi, Nick Jushchyshyn, and Claire King. Christian Lacroix Evening gown c.1990. Drexel Digital Museum, 2017. http://dx.doi.org/10.17918/wq7d-mc48.

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Анотація:
The URL links to a website page in the Drexel Digital Museum (DDM) fashion image archive containing a 3D interactive panorama of an evening gown by French fashion designer Christian Lacroix with related text. This evening gown by Christian Lacroix is from his Fall 1990 collection. It is constructed from silk plain weave, printed with an abstract motif in the bright, deep colors of the local costumes of Lacroix's native Arles, France; and embellished with diamanté and insets of handkerchief edged silk chiffon. Ruffles of pleated silk organza in a neutral bird feather print and also finished with a handkerchief edge, accentuate the asymmetrical draping of the gown. Ruching, controlled by internal drawstrings and ties, creates volume and a slight pouf, a nod to 'le pouf' silhouette Lacroix popularized in his collection for Patou in 1986. Decorative boning on the front of the bodice reflects Lacroix's early education as a costume historian and his sartorial reinterpretation of historic corsets. It is from the private collection of Mari Shaw. The panorama is an HTML5 formatted version of an ultra-high resolution ObjectVR created from stitched tiles captured with GigaPan technology. It is representative the ongoing research of the DDM, an international, interdisciplinary group of researchers focused on production, conservation and dissemination of new media for exhibition of historic fashion.
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