Relevant bibliographies by topics / Kaitiakitanga

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Kaitiakitanga'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Kaitiakitanga"

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Lipsham, Marjorie. "Taiao and Mauri Ora. Māori understandings of the environment and its connection to wellbeing." MAI Journal: A New Zealand Journal of Indigenous Scholarship 12, no. 2 (2023): 181–92. http://dx.doi.org/10.20507/maijournal.2023.12.2.7.

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Kawharu (1998), in her seminal work on kaitiakitanga, discussed it as a relatively recent word, brought into being during the development and consultations around the Resource Management Act 1991. Since that time, kaitiakitanga has become an accepted and widely used term to discuss Māori responsibilities and obligations concerning land, water, wāhi tapu and treasures of consequence, or taonga. It is considered an environmental and sustainability ethic employed by Māori to protect and care for all parts of our earth and universe (Forster, 2012, 2019; Henwood & Henwood, 2011; Kawharu, 2002;
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Fernando, Chedly, and Janette Kelly-Ware. "Promoting kaitiakitanga using picturebooks." Early Childhood Folio 27, no. 1 (2023): 16–21. http://dx.doi.org/10.18296/ecf.1117.

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Kaitiakitanga is promoted in the revised curriculum document Te Whāriki—He Whāriki Mātauranga mō ngā Mokopuna o Aotearoa: Early Childhood Curriculum (Ministry of Education, 2017). The authors give primacy to the Māori worldview of sustainable living through engaging with, and protecting, the natural environment. This article reports on a picturebook research project designed to support teachers to explore kaitiakitanga with young children in early childhood education settings. Two Aotearoa New Zealand picturebooks are featured, curriculum links are proposed, and feedback from a small sample of
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Muru-Lanning, Marama, Keri Mills, Charmaine Tukiri, Ngāhuia Harrison, and Gerald Lanning. "Te Ora a Ururoa." Public History Review 29 (December 6, 2022): 78–95. http://dx.doi.org/10.5130/phrj.v29i0.8275.

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Kaitiakitanga, often translated simplistically and conveniently as ‘guardianship’ or ‘stewardship’ has in practice been intensely political - an urgent fight to stop the destruction and despoliation of sacred places and traditional food gathering sites.. Our Marsden-funded project on kaitiakitanga over harbours records the vision, strategy and hard work of Māori activists in protecting Aotearoa’s lands and waters, in the hope that we can learn from this history to clear the space in our legal and policy environment for kaitiakitanga, in its fullness, to be freely exercised. This paper journeys
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Roberts, Mere, Waerete Norman, Nganeko Minhinnick, Del Wihongi, and Carmen Kirkwood. "Kaitiakitanga: Maori perspectives on conservation." Pacific Conservation Biology 2, no. 1 (1995): 7. http://dx.doi.org/10.1071/pc950007.

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Maori, like other indigenous peoples, are increasingly involved in attempts to provide appropriate cultural responses to environmental issues. These include efforts to translate and incorporate isolated parts of their language and traditional practises into the prevailing culture. Major problems with this process are the incommensurability of such attempts whereby the real meaning of a custom or word is frequently debased and divorced from its traditional cultural setting, so that its proper functioning is impaired. Added to this is the ignorance on the part of many concerning the conceptual w
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Webber-Dreadon, Emma. "Kaitiakitanga: A transformation of supervision." Aotearoa New Zealand Social Work 32, no. 3 (2020): 68–79. http://dx.doi.org/10.11157/anzswj-vol32iss3id770.

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INTRODUCTION: This article explores Māori social work supervision in Aotearoa New Zealand, from cultural, iwi, hapū and whānau perspectives. It describes an emerging model of kaitiakitanga (supervision) entitled “He Maunga, He Tangata, He Tapu, He Kahu.”APPROACH: It is based on the author’s experience and tribal relationships, and proposes a model reinterpreting the supervisory relationship by first re-examining the meanings of these relationships from a Māori perspective. It explains the rationale of the model in order to clarify its origins, principles, purpose, obligations and responsibilit
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Rameka, Lesley Kay, Arapera Card, Leanne Clayton, and Brenda Soutar. "Whakapūmau te Mana: Implications for Early Childhood Practice." Teachers' Work 19, no. 1 (2022): 46–61. http://dx.doi.org/10.24135/teacherswork.v19i1.340.

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Wellbeing is fundamental to an individual’s ability to function and live well. Māori have some of the worst wellbeing statistics in New Zealand (Chalmers & Williams, 2018). From a te āo Māori perspective mana (power, authority) and kaitiakitanga (guardianship) encapsulate the critical relationships inherent in Māori understandings of wellbeing. These relationships highlight the interconnectedness and interdependence of humans with the people, places and things in their worlds, and the responsibilities associated with these people, places and things. This article discusses findings from a T
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Palavi, Vasiti, Nicola Railton, and Sheridan Waitai. "Collaborative Kaitiakitanga - New Joint Pathways in Guardianship." Biodiversity Information Science and Standards 2 (June 15, 2018): e26954. http://dx.doi.org/10.3897/biss.2.26954.

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Ehara taku toa i te toa takitahi Engari, he toa takitini - Success is not the work of one, but the strength of many. This metaphor encapsulates the collaborative sharing of knowledge, collections and aspirations held by communities and Museums to create new, mutually beneficial research pathway and community outcomes for all. Ngāti Kurī is descended from the founding people of the northernmost peninsula of Aotearoa - Te Hiku o Te Ika. The mana and rangatiratanga of Ngāti Kurī extends into a number of ecological biogeographically significant sites on the whenua (the land) and moana (sea) - Rang
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Rewi, Sarah, and Daniel Hikuroa. "He Karanga Maha. Investigating Relational Resource Management in Aotearoa, New Zealand." International Journal of Environmental Research and Public Health 20, no. 8 (2023): 5556. http://dx.doi.org/10.3390/ijerph20085556.

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Reciprocity amongst Māori peoples and the natural world is the foundation of the Māori worldview and natural resource management. Autonomy over resource management and the associated practices is an essential component of Māori wellbeing. This paper investigates the cultural, spiritual, historical, and ecological dimensions of mutton-bird harvesting, to gain a better understanding of the relational approach of Māori natural resource management. Resource management in Aotearoa New Zealand currently lacks the relational approach seen in Māori customary harvests. Therefore, the objective of this
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Spiller, Chellie, Edwina Pio, Lijijana Erakovic, and Manuka Henare. "Wise Up: Creating Organizational Wisdom Through an Ethic of Kaitiakitanga." Journal of Business Ethics 104, no. 2 (2011): 223–35. http://dx.doi.org/10.1007/s10551-011-0905-y.

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Henwood, Wendy, and Remana Henwood. "Mana Whenua Kaitiakitanga in Action: Restoring the Mauri of Lake Ōmāpere." AlterNative: An International Journal of Indigenous Peoples 7, no. 3 (2011): 220–32. http://dx.doi.org/10.1177/117718011100700303.

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Dissertations / Theses on the topic "Kaitiakitanga"

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van, Schravendijk Cheri Johanna. "Kaitiakitanga mō te kiekie – sustainable harvest Of Freycinetia Banksii." Thesis, University of Canterbury. Biological Sciences, 2007. http://hdl.handle.net/10092/1679.

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For generations, the harvest of native flora and fauna by Māori was guided by tikanga. In the art of weaving, the sustainability of the culture was greatly dependant on the careful practice of harvest to ensure the maintenance of resources for future generations – also known as kaitiakitanga. One of the most important weaving materials was the kiekie (Freycinetia banksii). Under tikanga, the traditional method of harvest was to use a hand wrench. This method, it was argued, encouraged vigorous replenishment of the harvested stem, thus mediating human impacts on the resource. However, over the
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Hemmingsen, Sarah Ann. "Kaitiakitanga : Māori values, uses and management of the coast." University of Canterbury. Geography, 2004. http://hdl.handle.net/10092/1763.

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The way in which people seek to manage the environment depends on their cultural identity, history, and the way in which they perceive the environment. For indigenous peoples, ecological knowledge is a key component to their approach to resource management and the relationship to all things living within it. The reinstatement of Ngai Tahu coastal guardianship rights and management methods in Te Wai Pounamu engages a diverse field of cultural politics and dialogues relating to place and identity. The issue of reinstating indigenous coastal management and guardianship rights is a contentious iss
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Kawharu, Merata. "Dimensions of kaitiakitanga : an investigation of a customary Maori principle of resource management." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.264844.

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Blundell, Ian, and n/a. "Co-management : a tool for genuine Maori involvement in coastal management." University of Otago. Department of Geography, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070507.114028.

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For Maori, the management fo New Zealand�s coast and its resources is fundamental to their cultural identity. Iwi and hapu throughout New Zealand have close relationships with the coast and unique rights and responsibilities for its future management. However, there does not appear to be wide recognition of the crucial role of Maori in New Zealand�s coastal management regime. Co-management initiatives in coastal management, particularly under the Conservation Act 1987, Resource Management Act 1991 and several legislative initiatives controlling fisheries management, are explored and critiqued
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Tipa, Gail, and n/a. "Indigenous communities and the co-management of natural resources : the case of New Zealand freshwater management." University of Otago. Department of Geography, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070508.124012.

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The starting point for this study is a socially constructed problem: the progressive degradation of natural resources of significance to indigenous communities and the lack of effective participation by indigenous communities in their management. For many indigenous communities survival was traditionally dependent upon knowledge of natural resources and the ability to gather sustainability those resources from lands, waterbodies and the seas within tribal territories. Environmental sustainability and the long term wellbeing of indigenous communities were seen as one and the same thing. But fol
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Vanstone, Anita Mary, and n/a. "Are cultural impact assessments a tool for collaborative management?" University of Otago. Department of Geography, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070504.113743.

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This thesis investigates the participation of Maori (New Zealand�s indigenous people) in the impact assessment process. Traditionally, Maori have had limited involvement in the management of New Zealand�s environment. One possible solution to this could be through the adoption of a collaborative management framework. Unfortunately, there is limited information and research on tools that could facilitate collaborative management between iwi and applicants for resource consent (including, developers, planning consultants and local authorities). Therefore, this research attempts to fill in a gap
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Simon, Katie. "Finding synergistic conservation values? Māori tikanga, science, resource management and law." The University of Waikato, 2007. http://hdl.handle.net/10289/2639.

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In this doctorate, I provide a balanced and collaborative approach to knowledge/value change between the contesting worldviews of indigenous knowledge and western science, termed 'synergistic'. My search for synergy is comparative and reconciliatory. This endeavours to overcome the popular pre-occupation with conflict and opposition. Rather, both difference and similarity are recognised. Through the comparison of such synergy, I argue that Māori development requires for its further advancement a focus not only on difference and conflict, but also on affinity and convergence. My primary concer
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Van, Schravendijk Cheri Johanna. "Kaitiakitanga mō te kiekie = Sustainable harvest of Freycinetia banksii : a thesis submitted in partial fulfilment of the requirements for the degree of Masters [i.e. Master] of Science in Ecology in Te Whare Wananga o Waitaha/the University of Canterbury /." 2007. http://hdl.handle.net/10092/1679.

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Simon, Katarina Heramoana. "Finding synergistic conservation values? Māori tikanga, science, resource management and law /." 2007. http://adt.waikato.ac.nz/public/adt-uow20080423.154157/index.html.

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Books on the topic "Kaitiakitanga"

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Bangs, Richard. The quest for Kaitiakitanga: The ancient Māori secret from New Zealand that could save the Earth. Menasha Ridge Press, 2008.

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Bangs, Richard. The quest for Kaitiakitanga: The ancient Māori secret from New Zealand that could save the Earth. Menasha Ridge Press, 2008.

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Tutepourangi, Wakefield Alan, New Zealand. Ministry for the Environment., New Zealand. Dept. of Conservation., and Ngati Kere Trust, eds. Māori methods and indicators for marine protection: A process to identify tohu (marine indicators) to measure the health of the rohe moana of Ngāti Kere. Ngati Kere [Trust], 2007.

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Frame, Alex, Richard Benton, and Meredith Paul. Te mātāpunenga: A compendium of references to the concepts and institutions of Māori customary law. Victoria University Press, 2013.

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

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Tribunal, New Zealand Waitangi. The Tāmaki Makaurau settlement process report. Legislation Direct, 2007.

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

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Keenan, Danny. Huia histories of Māori: Ngā tāhuhu kōrero. Huia Publishers, 2012.

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Ruka, Tanya Maree. Kaitiakitanga: Ki Runga Ki Raro. 2012.

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The Quest for Kaitiakitanga: The Ancient Maori Secret from New Zealand that Could Save the Earth. Menasha Ridge Press, 2007.

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Book chapters on the topic "Kaitiakitanga"

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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Decolonising River Restoration: Restoration as Acts of Healing and Expression of Rangatiratanga." In Decolonising Blue Spaces in the Anthropocene. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_9.

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AbstractWe argue that it is important to acknowledge that river restoration (both in theory and practice) still remains largely located within the realm of the hegemonic Western knowledge systems. In this chapter we challenge the Eurocentrism of dominant ecological restoration projects by documenting the different framing and approaches to restoration being employed by Māori (the Indigenous of Aotearoa New Zealand). We focus our attention on the collective efforts of one tribal group (Ngāti Maniapoto) who are working to decolonise how their ancestral river is managed and restored through the use of Indigenous Knowledge, augmented by Western scientific techniques. A key focus is on restoration that is underpinned by the principle of kaitiakitanga (environmental guardianship) and devoted to healing fractured relationships between humans and more-than-humans.
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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Rethinking Freshwater Management in the Context of Climate Change: Planning for Different Times, Climates, and Generations." In Decolonising Blue Spaces in the Anthropocene. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_10.

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AbstractIn this chapter, we explore environmental justice as an intergenerational imperative for Indigenous peoples by examining how different conceptions of time shape responses to climate change. We offer insights into how bringing Māori, Indigenous people of Aotearoa New Zealand, understandings of time can open new spaces for thinking about and planning for climate change in ways that do not reinforce and rearticulate the multiple environmental injustices (disproportionately experienced by Indigenous peoples because of settler colonialism). We examine how Māori concepts of time (as a spiral) and kaitiakitanga (environmental guardianship) challenge the dominant framing of climate change (premised on anthropometrism and forward-thinking temporality) and provide the opportunity to consider how climate justice (encompassing both mitigation and adaptation) as involving intergenerational responsibilities to both human and more-than-human beings.
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Aranui, Amber, and Te Arikirangi Mamaku. "The importance of kaitiakitanga (guardianship and care) and rangahau (research) for the Karanga Aotearoa Repatriation Programme." In Working with and for Ancestors. Routledge, 2020. http://dx.doi.org/10.4324/9780367809317-10.

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Paul-Burke, Kura, and Lesley Rameka. "Kaitiakitanga - Active Guardianship, Responsibilities And Relationships With The World: Towards A Bio-Cultural Future In Early Childhood Education." In Encyclopedia of Educational Philosophy and Theory. Springer Singapore, 2015. http://dx.doi.org/10.1007/978-981-287-532-7_54-1.

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Paul-Burke, Kura, and Lesley Rameka. "Kaitiakitanga – Active Guardianship, Responsibilities, and Relationships with the World: Towards a Bio-cultural Future in Early Childhood Education." In Encyclopedia of Educational Philosophy and Theory. Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_54.

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Watene, Krushil. "Kaitiakitanga." In The Oxford Handbook of Intergenerational Ethics. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190881931.013.17.

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Abstract Contemporary challenges require transformation of current theories and practices in profound, perhaps even unimaginable, ways. Many mainstream assumptions (property ownership, individual rights, and the notion of the environment as a resource without limit) fail under the weight of contemporary realities. Society needs different foundations to take it into the future. Pathways are needed through which new ideas, fresh perspectives, and different socioenvironmental practices can be nurtured. This chapter traces one of the ways that Māori philosophy (sitting at the intersections of knowledge, memory, and imagination) motivates rich intergenerational connections. For Māori communities, notions such as kaitiakitanga frame theories of intergenerational justice that prioritize the pursuit and realization of thriving intergenerational relationships. As this chapter will show, kaitiakitanga does this not only by recognizing prevailing structural injustices and their legacy or by harnessing the intimate moments of connection so often overlooked in interactions but also by enabling the transformation of these ideas toward new imaginaries.
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Sadler-Howe, Nadia Minee. "Kaitiakitanga." In Handbook of Research on Indigenous Knowledge and Bi-Culturalism in a Global Context. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-6061-6.ch019.

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The chapter draws from notions and experiences of kaitiakitanga (guardianship) in the context of a pūrākau (indigenous narrative) approach to understanding and developing a Kaupapa Māori conceptual framework. This approach acknowledges Mātauranga Māori (Maori bodies of knowledge) as the theoretical basis for Kaupapa Māori praxis, particularly in the field of health and social services. A pūrākau approach includes utilizing whakapapa kōrero (genealogical narratives) as it informs the use of traditional principles, beliefs, and practices (tikanga) in working alongside Māori whānau, hapū, and iwi. These purakau identify natural elements represented in the form of Ātua, or Gods. Through whakapapa (genealogical descent), Maori episteme positions tangata whenua within nature. The indigenous worldview recognizes the inter-connected relationships, obligations, and responsibilities that underpin the philosophical positioning of kaitiaki practices.
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"kaitiakitanga, n." In Oxford English Dictionary, 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/6587035858.

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Awatere, Shaun, Garth Harmsworth, Shadrach Rolleston, and Craig Pauling. "Kaitiakitanga o Ngā Ngahere Pōhatu – Kaitiakitanga of Urban Settlements." In Reclaiming Indigenous Planning. McGill-Queen's University Press, 2013. http://dx.doi.org/10.1515/9780773589933-013.

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Kamira, Robyn. "Kaitiakitanga and Health Informatics." In Information Technology and Indigenous People. IGI Global, 2007. http://dx.doi.org/10.4018/978-1-59904-298-5.ch004.

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Indigenous contributions to governance in health informatics can be drawn from cultural concepts such as Kaitiakitanga, which implies guardianship, stewardship, governance and responsibility roles. This chapter explores Kaitiakitanga, its potential implementation in the Aotearoa (New Zealand) health sector, and its contributions to our thinking. After decades of unsuccessful attempts to positively shift the status of health for Maori, we must ask whether more control by Maori over information about Maori will make a difference. Kaitiakitanga enables us to explore Maori perspectives and insights about health and information and calls for stronger inclusion of Maori in decisions. It acts as a guideline to address ongoing and complex issues such as collective ownership, the responsible publication of data and whether benefits in health for Maori can be explicitly declared and met.
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Conference papers on the topic "Kaitiakitanga"

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Higgins, Joanna. "Kaitiakitanga, as a Word or a Worldview? Integrating Indigenous Knowledge in Environmental School Programs." In 2019 AERA Annual Meeting. AERA, 2019. http://dx.doi.org/10.3102/1437191.

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McNeill, Hinematau. "Urupā Tautaiao: Revitalising ancient customs and practices for the modern world." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.178.

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This urupā tautaiao (natural burials) research is a Marsden funded project with a decolonising agenda. It presents a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. The design practice output focus is the restoration of existing graves located in the urupā (burial ground) of the Ngāti Moko, a hapū (subtribe) of the Tapuika tribe that occupy ancestral land in central North Island of New Zealand. In preparation for the gravesite development, a series of hui a hapū (tribal meetings) were held to engage and encourage particip
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