Journal articles: 'Maori values'

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Thompson, Christina, and John Patterson. "Exploring Maori Values." Philosophy East and West 44, no. 1 (January 1994): 183. http://dx.doi.org/10.2307/1399814.

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Fraser *, Deborah. "Secular schools, spirituality and Maori values." Journal of Moral Education 33, no. 1 (March 2004): 87–95. http://dx.doi.org/10.1080/0305724042000199996.

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Corson, David. "Restructuring Minority Schooling." Australian Journal of Education 37, no. 1 (April 1993): 46–68. http://dx.doi.org/10.1177/000494419303700104.

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This article looks at organisational and curricular responses to cultural diversity which are presently operating alongside one another in New Zealand schooling. It begins with a critique of the minimal curricular response now recommended for government schools: the incorporation of programs in taha Maori (things Maori) within the mainstream curriculum of schools. It then looks at two recent responses which are structural and curricular: the modification of existing schools to take account of Maori student presence within them; and the development of Nga Kura Kaupapa Maori (Maori culture and language immersion primary schools) which are founded upon organisational and pedagogical features which are consistent with Maori cultural values. Conclusions are drawn relevant to the education of ‘involuntary minority’ cultures in Australia whose structural values and mores are very different from the dominant culture. A comparison of the values of Koori and Maori lends support to the view that Australian education could borrow with profit from the New Zealand example.

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Holmes, Janet. "Maori and Pakeha English: Some New Zealand social dialect data." Language in Society 26, no. 1 (March 1997): 65–101. http://dx.doi.org/10.1017/s0047404500019412.

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ABSTRACTAspects of the extent and nature of the influence of the Maori language on English in New Zealand are explored here within a broad sociolinguistic framework. The current sociolinguistic distribution of Maori and English in New Zealand society is described, and typical users and uses of the variety known as Maori English are identified. Characteristics of Maori English are outlined as background to a detailed examination of the distribution of three phonological features among speakers of Pakeha (European) and Maori background. These features appear to reflect the influence of the Maori language, and could be considered substratum features in a variety serving to signal Maori identity or positive attitudes toward Maori values. Moreover, Maori English may be a source of innovation in the New Zealand English (NZE) of Pakehas, providing features which contribute to the distinctiveness of NZE compared with other international varieties. (Social dialectology, ethnic identity, Maori English, New Zealand English, language change)

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Mcnicholas, Patty, and Maria Humphries. "Decolonisation through Critical Career Research and Action: Maori Women and Accountancy." Australian Journal of Career Development 14, no. 1 (April 2005): 30–40. http://dx.doi.org/10.1177/103841620501400106.

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The call for a just social order in Aotearoa (New Zealand) includes the transformation of mono-cultural institutions such as the accountancy profession. Maori women accountants in this research expressed concern about maintaining their identity as Maori while participating in the corporate culture of the firms in which they are employed. These women helped form a Maori accountants' network and special interest groups to support and encourage Maori in the profession. They are working within the organisation and the discipline of accounting to create new knowledge and practice, through which their professional careers as accountants may be enhanced without the diminishing of those values that give life to te ao Maori (a Maori perspective).

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Te Ava, Aue, Christine Rubie-Davies, Airini, and Alan Ovens. "Akaoraora'ia te peu ‘ā to ‘ui tūpuna: Culturally Responsive Pedagogy for Cook Islands Secondary School Physical Education." Australian Journal of Indigenous Education 42, no. 1 (August 2013): 32–43. http://dx.doi.org/10.1017/jie.2013.12.

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This research examines outcomes from introducing cultural values into Cook Islands secondary schools during two cycles of action research comprising planning, implementing, observing and reflecting. The cultural values upon which the physical education lessons were based were: tāueue (participation), angaanga kapiti (cooperation), akatano (discipline), angaanga taokotai (community involvement), te reo Maori Kuki Airani (Cook Islands Maori language), and auora (physical and spiritual wellbeing). The cultural values were believed to be an essential element of teaching physical education but one challenge was how to assist teachers to implement the cultural values into classroom teaching as most participant teachers were not Cook Islanders. Findings from this action research project suggest that while participant teachers and community cultural experts may agree to incorporate cultural values in teaching Cook Islands secondary school students, teachers nonetheless find difficulties in implementing this objective.

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Neha, Tia, Angus Macfarlane, Sonja Macfarlane, Te Hurinui Clarke, Melissa Derby, Toni Torepe, Fiona Duckworth, Marie Gibson, Roisin Whelan, and Jo Fletcher. "Sustainable prosperity and enterprises for Maori communities in Aotearoa New Zealand: a review of the literature." Journal of Enterprising Communities: People and Places in the Global Economy 15, no. 4 (June 18, 2021): 608–25. http://dx.doi.org/10.1108/jec-07-2020-0133.

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Purpose The research in the field of Indigenous peoples and the espousal of their cultural values in the work environment is recognised as being important as a means of overcoming workplace inequities. The purpose of this paper is to examine research about Maori, the Indigenous people of Aotearoa New Zealand that may inform future enterprises for the long-term prosperity of marginalised Indigenous peoples. Design/methodology/approach This study reviews the literature on unique cultural dynamics of whanau Maori (New Zealand Maori family/community) study practices and the importance of work/home/life balance. Furthermore, it considers strengths-based community enterprises that can lead to sustainable prosperity for Maori. Findings The review yielded three theoretical principles that explain mana (sociocultural and psychological well-being), which can be generalised across multiple contexts, with the workplace being one of these contexts. These principles of mana create a contextual match with whanau external realities; an experiential match of a mana empowerment framework that transfers to the study context and an interpersonal understanding of being understood and empowered within the study context. Research limitations/implications The literature review has been limited to research from 2005 onwards and to research that investigates Maori, the Indigenous peoples of Aotearoa New Zealand. Although the review of the literature has these limitations, the review may be of interest to other studies of Indigenous peoples worldwide. Practical implications The key factors are interwoven, and their importance is considered in relation to the development of positive and supportive environments, which link to job retention, satisfaction and productivity in the workplace for Maori. This, in turn, can have beneficial knock-on effects for not only the New Zealand economy but also more importantly for enhancing sustainable livelihoods for upcoming generations. Social implications Tied together, these factors are paramount for cultural, social and ecological benefits for nga rangatahi (young Maori adults) and the wider community in the workplace. Originality/value The literature review’s value and originality derive from a dearth of recent research on supporting nga rangatahi (young Maori adults) for sustainable prosperity.

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Crow, Shannan K., Gail T. Tipa, Doug J. Booker, and Kyle D. Nelson. "Relationships between Maori values and streamflow: tools for incorporating cultural values into freshwater management decisions." New Zealand Journal of Marine and Freshwater Research 52, no. 4 (August 16, 2018): 626–42. http://dx.doi.org/10.1080/00288330.2018.1499538.

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Rush, Elaine C., Lindsay D. Plank, Peter S. W. Davies, Patsy Watson, and Clare R. Wall. "Body composition and physical activity in New Zealand Maori, Pacific and European children aged 5–14 years." British Journal of Nutrition 90, no. 6 (December 2003): 1133–39. http://dx.doi.org/10.1079/bjn20031000.

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Body fatness and the components of energy expenditure in children aged 5–14 years were investigated. In a group of seventy-nine healthy children (thirty-nine female, forty male), mean age 10·0 (sd 2·8) years, comprising twenty-seven Maori, twenty-six Pacific Island and twenty-six European, total energy expenditure (TEE) was determined over 10 d using the doubly-labelled water method. Resting metabolic rate (RMR) was measured by indirect calorimetry and physical activity level (PAL) was calculated as TEE:RMR. Fat-free mass (FFM), and hence fat mass, was derived from the 18O-dilution space using appropriate values for FFM hydration in children. Qualitative information on physical activity patterns was obtained by questionnaire. Maori and Pacific children had a higher BMI than European children (P<0·003), but % body fat was similar for the three ethnic groups. The % body fat increased with age for girls (r 0·42, P=0·008), but not for boys. Ethnicity was not a significant predictor of RMR adjusted for FFM and fat mass. TEE and PAL, adjusted for body weight and age, were higher in Maori than European children (P<0·02), with Pacific children having intermediate values. PAL was inversely correlated with % body fat in boys (r −0·43, P=0·006), but was not significantly associated in girls. The % body fat was not correlated with reported time spent inactive or outdoors. Ethnic-related differences in total and activity-related energy expenditure that might account for higher obesity rates in Maori and Pacific children were not seen. Low levels of physical activity were associated with increased body fat in boys but not in girls.

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Barnes, Helen Moewaka, Tim McCreanor, and John Huakau. "Maori and the New Zealand values survey: The importance of research relationships." Kotuitui: New Zealand Journal of Social Sciences Online 3, no. 2 (January 2008): 135–47. http://dx.doi.org/10.1080/1177083x.2008.9522438.

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Gladstone, Stephen (Teeps). "A Place to Stand Turangawaewae." FORUM, no. 3 (July 2009): 145–54. http://dx.doi.org/10.3280/foru2009-002012.

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- New Zealand is relatively unique as a ‘new' nation. We enjoy a strong Maori (indigenous) culture and an equally strong Eurocentric influence. Unfortunately, Maori are over-represented in prison by a multiple of five times their number in the general population. In my work, I have observed that there is a need for the clinician to ‘earn the right', from a cultural perspective, to quickly build a strong foundation upon for the clinician to indicate to the client that he (or she) understands the dynamics and values of Maori Culture because they run parallel to the dynamics and values of the clinical practice. It is best explained as follows: Maori will always identify and define themselves by reciting their geographical and familial factors by naming their: Mountain (Maunga), the most significant feature of the landscape River (Awa), which supports all life Canoe (Waka), in which their ancestors travelled here hundreds of years ago Locality (Marae), where local people and guests gather Meeting House (Whare Tupuna), where the ethos of the ancestors is tangible Tribe (Iwi), the larger group which can often be scattered, but united Family (Hapu), their immediate family and support. As a Clinician I arrived at the following understandings: Mountain is their Therapeutic Foundation (Cognitive, Behaviourism, Gestalt or a blending of various disciplines). River is the flow of therapeutic models and knowledge they employ in their practice. Canoe is the means of their learning, e.g. University, school etc. Locality is their place of practice. Meeting House is their Therapeutic Environment wherein abide the ancestors of their practice. Tribe is their therapeutic community, which could be international. Family are those with whom they are closely aligned in practice and supervision.

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Craig, Russell, Rawiri Taonui, Susan Wild, and Lũcia Lima Rodrigues. "Accountability reporting objectives of Māori organizations." Pacific Accounting Review 30, no. 4 (November 5, 2018): 433–43. http://dx.doi.org/10.1108/par-11-2017-0095.

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Purpose This paper aims to highlight the accountability reporting objectives of four Māori-controlled organizations. The examples cited reflect the core values of the indigenous Māori people of New Zealand (Aotearoa) and help demonstrate how these values are manifest in the accountability reporting of Māori-controlled organizations. Design/methodology/approach Narrative sections of ten annual reports of two small and two large Maori organizations, drawn variously from their financial years ending in the calendar years 2009 to 2014, are read closely. These organizations represent diverse tribal and regional associations in terms of size, scope and structure; and in terms of the business, social and cultural activities they pursue. Findings Three core Māori values are identified: spirituality (wairuatanga); intergenerationalism and restoration (whakapapa); and governance, leadership and respect (mana and rangatiratanga). The commitment to these values and the way this commitment is reflected in accountability reports of Maori organizations, is presented. Originality/value The examples provided, and the associated discussion, should help inform reporting initiatives of organizations that are seeking better accountability in terms of their long-term engagement with indigenous communities, the environment and broader society.

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Scheele, Sue. "Safeguarding seeds and Maori intellectual property through partnership." International Journal of Rural Law and Policy, no. 2 (April 4, 2016): 1–9. http://dx.doi.org/10.5130/ijrlp.i2.2015.4628.

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The Nagoya Protocol is a recent binding international instrument that articulates the need to recognise the rights of indigenous peoples regarding their biological resources and cultural knowledge and strengthens the mechanisms to do so. New Zealand has not signed this protocol because of the overriding importance of the Treaty of Waitangi in New Zealand’s domestic affairs, and the need to ensure that government options are not limited concerning the development of domestic policy on access to biological resources. In particular, policy makers and legislators are waiting for the government response to a 2011 Waitangi Tribunal report (Ko Aotearoa Tēnei) on a far-reaching and complex claim (WAI 262) concerning the place of Māori traditional knowledge, culture and identity in contemporary New Zealand law and government policies and practice. Especially pertinent to this paper is the report’s section on Māori rights relating to biological and genetic resources. In accordance with the recommendation within Ko Aotearoa Tēnei, the principle of partnership, built on the explicit Treaty premise of Crown and Māori as formal equals, is presented here as the overarching framework and mechanism by which government agencies and Māori can work together to safeguard such resources. Core concepts and values are elucidated that underpin the Māori relationship to indigenous flora and fauna and are integral to the protection of cultural knowledge of seeds and plants. Examples are given of plant species regarded as taonga (treasures) and how they are conserved, and a case study is presented of institutional stewardship of harakeke (New Zealand flax) weaving varieties. Seed bank facilities are also evaluated regarding their incorporation of Māori values and rights under the Treaty of Waitangi.

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Barnes, Helen Moewaka, Belinda Borell, and Time McCreanor. "Theorising the structural dynamics of ethnic privilege in Aotearoa." International Journal of Critical Indigenous Studies 7, no. 1 (January 1, 2014): 1–14. http://dx.doi.org/10.5204/ijcis.v7i1.120.

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Colonial praxis has been imposed on the culture, epistemologies and praxis of indigenous Maori in Aotearoa, entrenching the settler cultural project that ensures the continuation of the colonial state, producing damaging disparities. This article theorises ways in which settler privilege works at multiple levels supporting settler interests, aspirations and sensibilities. In institutions, myriad mundane processes operate through commerce, law, media, education, health services, environment, religion and international relations constituting settler culture, values and norms. Among individuals, settler discursive/ideological frameworks are hegemonic, powerfully influencing interactions with Maori to produce outcomes that routinely suit settlers. In the internalised domain, there is a symbiotic sense of belonging, rightness, entitlement and confidence that the established social hierarchies will serve settler interests. This structure of privilege works together with overt and implicit acts of racism to reproduce a collective sense of superiority. It requires progressive de-mobilising together with anti-racism efforts to enable our society to move toward social justice.

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Mika, Jason Paul, Nicolas Fahey, and Joanne Bensemann. "What counts as an indigenous enterprise? Evidence from Aotearoa New Zealand." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 3 (July 8, 2019): 372–90. http://dx.doi.org/10.1108/jec-12-2018-0102.

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PurposeThis paper aims to contribute to indigenous entrepreneurship theory by identifying what constitutes an indigenous enterprise, focussing on Aotearoa New Zealand as a case.Design/methodology/approachThis paper combines policy (quantitative survey) and academic research (qualitative interviews) to answer the same question, what is an indigenous enterprise in Aotearoa New Zealand?FindingsThe authors found a degree of consistency as to what counts as an indigenous enterprise in the literature (e.g., identity, ownership, values), yet a consensus on a definition of Maori business remains elusive. They also found that an understanding of the indigenous economy and indigenous entrepreneurial policy are impeded because of definitional uncertainties. The authors propose a definition of Maori business which accounts for indigenous ownership, identity, values and well-being.Research limitations/implicationsThe main limitation is that the literature and research use different definitions of indigenous enterprise, constraining comparative analysis. The next step is to evaluate our definition as a basis for quantifying the population of indigenous enterprises in Aotearoa New Zealand.Practical implicationsThe research assists indigenous entrepreneurs to identify, measure and account for their contribution to indigenous self-determination and sustainable development.Social implicationsThis research has the potential to reconceptualise indigenous enterprise as a distinct and legitimate alternative institutional theory of the firm.Originality/valueThe research challenges assumptions and knowledge of entrepreneurship policy and practice generally and the understanding of what is the nature and extent of an indigenous firm.

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Park, Hong-Jae, and Jim Anglem. "WHANAUNGATANGA AND FILIAL PIETY: INTERGENERATIONAL EXCHANGES IN CONTEMPORARY MAORI AND KOREAN CULTURES." Innovation in Aging 3, Supplement_1 (November 2019): S38. http://dx.doi.org/10.1093/geroni/igz038.147.

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Abstract Every culture has its own tradition of intergenerational exchange based on accepted norms, while the meanings of traditional filial values have evolved over time. This paper aims to identify the various forms of filial care, support and respect for older people in Maori and Korean cultures, and reconceptualise current ways of intergenerational exchanges in both physical and virtual contexts. Data were collected through a qualitative inquiry framework consisting of 32 individual interviews and 5 ethnographic observations in New Zealand and South Korea. Thematic analysis of the data was used to identify themes and patterns from the participants’ perspectives and experiences in the multilingual research context. In this cross-cultural study, for Māori participants, whanaungatanga (family relationships) was recognised as a core value that places whanau (family) at the centre of whakapapa (human and non-human relations). For Korean participants, their tradition of filial piety has continued to constitute a major component of familism mindsets and practices, while their ability to support their parents and maintain connections to their ancestors varied. Being knowledgeable about the traditional values of intergenerational solidarity helped generations feel connected and supported by each other, although both monetary and non-monetary support for one’s elders has come under strain due to the impact of changes in family ties and social dynamics. Technological developments have reshaped traditional filial practices, offering new ways of intergenerational exchanges. Redefining whanaungatanga and filial piety can provide a theoretical basis for developing the concept of extended social work through avoiding excessive individualism and culture-blind approaches.

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Tolia-Kelly, Divya P. "Rancière and the re-distribution of the sensible: The artist Rosanna Raymond, dissensus and postcolonial sensibilities within the spaces of the museum." Progress in Human Geography 43, no. 1 (November 9, 2017): 123–40. http://dx.doi.org/10.1177/0309132517739141.

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Through aesthetics we can articulate affective politics and demonstrate new ways of ‘doing’ progressive politics. This article explores the politics and practice of dissensus within the museum with artist Rosanna Raymond. The article argues that the museum space, when critiqued through a postcolonial perspective and artistic practice, can be a vehicle for political change. Using Ranciere’s account of ‘politics’, the article outlines how a ‘redistribution of the sensible’ might be possible, one that that is inclusive of Maori space-time, self-determined cultural values and geoaesthetics.

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Redding, Graham. "Reflections upon Storied Place as a Category for Exploring the Significance of the Built Environment." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 154–74. http://dx.doi.org/10.1177/1030570x0501800204.

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This article begins by noting parallels between ancient Israel and New Zealand Maori in the role that narrative plays in defining a sense of place, especially in relation to the land. A convergence of concern across a range of disciplines about the diminished sense of place that exists in modern urban settings is also noted, and various attempts at what might loosely be called narrative-recovery in relation to the built environment are identified. At the same time, the tendency for narratives to be distorted and controlled by those who have vested interests in portraying things in a certain way is exposed, thereby highlighting the complex and problematic nature of stories. Theological questions are raised and possibilities touched on, including a role for the Church in helping society think about what it is that constitutes sacred space. While the issues raised in this paper are relevant to urban environments everywhere, the paper retains a strong New Zealand focus. It includes coverage of the debate surrounding the architectural merits of Te Papa, and asks what it is that constitutes a synthesis of Maori and Pakeha architectural forms and values as we look for signs of a built environment that is increasingly able to reflect our New Zealand identity.

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Paynter, John. "Governance and Management: Newton Central School." Journal of Management & Organization 9, no. 2 (January 2003): 79–85. http://dx.doi.org/10.1017/s1833367200004831.

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Vision: A school community founded upon a tiriti based relationship that nurtures enthusiastic learners, values diversity and celebrates success.Newton Central School is a decile four, multicultural school in the ‘heart’ of Central Auckland close to the Ponsonby/Karangahape Road intersection. The past two to three years have seen a change of the cultural and economic make up of the school community, in part due to the gentrification of the inner city area. Many lower socio-economic Maori and Pacific Island families have moved from the area as change has taken place. However because of its character and programme offered, it attracts diversity and has retained its multicultural make-up.

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Paynter, John. "Governance and Management: Newton Central School." Journal of the Australian and New Zealand Academy of Management 9, no. 2 (January 2003): 79–85. http://dx.doi.org/10.5172/jmo.2003.9.2.79.

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Vision: A school community founded upon a tiriti based relationship that nurtures enthusiastic learners, values diversity and celebrates success.Newton Central School is a decile four, multicultural school in the ‘heart’ of Central Auckland close to the Ponsonby/Karangahape Road intersection. The past two to three years have seen a change of the cultural and economic make up of the school community, in part due to the gentrification of the inner city area. Many lower socio-economic Maori and Pacific Island families have moved from the area as change has taken place. However because of its character and programme offered, it attracts diversity and has retained its multicultural make-up.

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Martin, Sean. "Being Pono: Ethical dilemmas as learning tools for student social workers." Aotearoa New Zealand Social Work 28, no. 1 (July 8, 2016): 68–70. http://dx.doi.org/10.11157/anzswj-vol28iss1id121.

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Social workers in Aotearoa New Zealand are bound by codes of practice and ethics, including the three Maori values of tika, pono and aroha. Ethical dilemmas occur frequently in practice situations for social workers. Student social workers on practicum may have to face these issues not only in regard to work with service users, but also in the behaviour and actions of the social workers and staff in the agency in which they are placed. Given the evidence regarding the disjuncture of learning transfer between theoretical and practical settings, this article argues that ethics and whistle-blowing issues faced by social work students are beneficial experiences in terms of translating theory and belief into practice.

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Rodgers, Christopher. "A new approach to protecting ecosystems." Environmental Law Review 19, no. 4 (December 2017): 266–79. http://dx.doi.org/10.1177/1461452917744909.

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The Te Awa Tupua (Whanganui River Claims Settlement) Act 2017 settled the longest-running litigation over Maori land claims in New Zealand history. The Whanganui river is New Zealand’s longest navigable river, stretching from Mount Tongariro in the North Island to the Tasman Sea. The settlement, and the 2017 Act which implements it, confers legal personality on the river system, giving it a unique legal status that recognises not only the need to protect the ecosystem it represents, but also to provide a legal forum in which to implement Maori cultural and spiritual attitudes to the relationship of land and people. It can be argued this marks a new and innovative approach to protecting the environment, focusing at the ecosystem level and incorporating spiritual values in a manner unknown in environmental law in most Western legal systems. This is not, however, the first time that an approach based on principles found in the 2017 Act has been used in a New Zealand context. This article will consider the 2017 Act and its principal objectives, and set the legislation within the very distinctive context of the legal culture within which environmental law in New Zealand sits. It highlights differences of approach from those adopted in English law to similar problems of ecosystem management, and concludes by considering whether (and what) lessons can be drawn from this innovative approach for the wider environmental governance of the natural environment.

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Ćwikliński, Konrad. "Specyfika kształtowania się sektora organizacji społecznych w Nowej Zelandii." Gdańskie Studia Międzynarodowe 14 (December 30, 2016): 48–54. http://dx.doi.org/10.5604/01.3001.0010.1225.

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Civil society and the organizations included in the system has been shaped in New Zealand by factors specific to that country, due to cultural differences the two communities forming the social space. Maori community, which as a result of natural processes of evolution has developed a specific model of social behavior. Characterized by a high respect for the family and the cultivation of cultural values. New Zealand during the colonial period was formed by regulating the social, legal and political from the British legislation, which formalization occurred with the signing of the Treaty Watangi, which gave basis for shaping the social and institutional order. On the other hand, forms of social activity and regulation known and operating in the UK since the eighteenth century. In particular, charities, clubs, lodges, societies and associations of craft. organizations.

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Stuart, Ian. "Media: Tauiwi and Māori news: The indigenous view." Pacific Journalism Review : Te Koakoa 3, no. 2 (November 1, 1996): 102–12. http://dx.doi.org/10.24135/pjr.v3i2.592.

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Aotearoa/New Zealand is divided between the mainstream news media and the fast-gowing Māori media with different perspectives. New Zealand journalism graduates need to be taught different media systems and news values. In the New Zealand news media now and beyond 2000 the biggest growth area is in the Māori media. For many years Māori have been saying the news media ignores their perspective on news and is not reporting Māori events properly. The news media failed to take notice of these claims and in frustration Maori set up their own media. In the last 19 years—but more so in the past five years there has been a huge growth in the Māori news media. There are now nine Iwi newspapers, 26 Iwi radio stations, a Māori radio news network and several Māori magazines, the most prominent being Mana.

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Zepke, Nick. "Thinking strategically in response to New Zealand's tertiary education strategy: The case of a Wānanga." Journal of Management & Organization 15, no. 1 (March 2009): 110–21. http://dx.doi.org/10.1017/s1833367200002911.

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AbstractThis paper describes commissioned research on how a Wānanga, a Maori focused post school institution in New Zealand, perceived its strategic options following the publication of the Labour-led government's Tertiary Education Strategy 2007–2012 and the Statement of Education Priorities 2008–10 (Ministry of Education 2006). The research used a Delphi panel process that looks for consensus answers to specific research questions: How should the Wānanga respond to the policies sketched in the Tertiary Education Strategy and the Statement of Education Priorities? What is the range of issues that may need to be addressed as a result of this new policy framework? What options does the Wānanga have in addressing these issues? The Delphi process enabled a clear set of priorities to be established: provide quality teaching and learning reflecting Māori values and practices; develop a consistent internal philosophy based on tikanga and āhuatanga Māori; and provide second chance education for Māori and other learners.

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Zepke, Nick. "Thinking strategically in response to New Zealand's tertiary education strategy: The case of a Wānanga." Journal of Management & Organization 15, no. 1 (March 2009): 110–21. http://dx.doi.org/10.5172/jmo.837.15.1.110.

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AbstractThis paper describes commissioned research on how a Wānanga, a Maori focused post school institution in New Zealand, perceived its strategic options following the publication of the Labour-led government's Tertiary Education Strategy 2007–2012 and the Statement of Education Priorities 2008–10 (Ministry of Education 2006). The research used a Delphi panel process that looks for consensus answers to specific research questions: How should the Wānanga respond to the policies sketched in the Tertiary Education Strategy and the Statement of Education Priorities? What is the range of issues that may need to be addressed as a result of this new policy framework? What options does the Wānanga have in addressing these issues? The Delphi process enabled a clear set of priorities to be established: provide quality teaching and learning reflecting Māori values and practices; develop a consistent internal philosophy based on tikanga and āhuatanga Māori; and provide second chance education for Māori and other learners.

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Pal, Moneeta, Felicity Goodyear-Smith, and Daniel Exeter. "Factors contributing to high immunisation coverage among New Zealand Asians." Journal of Primary Health Care 6, no. 4 (2014): 304. http://dx.doi.org/10.1071/hc14304.

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INTRODUCTION: While New Zealand (NZ) immunisation coverage has improved steadily over the years, there is inequity between ethnic groups, with rates lower in Maori and Pacific people and highest in Asian people. This qualitative study aimed to identify attitudes and behaviours of NZ Asian parents of children under the age of five years that might contribute to their seeking immunisation for their children. METHODS: In-depth, semi-structured interviews were conducted to explore attitudes, values, experiences, knowledge, behaviour and perceived barriers regarding childhood immunisation. Transcripts were analysed using a general inductive approach. FINDINGS: Key themes identified were a general positive attitude towards immunisation, being well-informed and aware of the value of immunisation, accepting governmental encouragement to use immunisation services, and perceiving minimal barriers to immunisation services access. CONCLUSION: The findings of this study suggest that high immunisation coverage rates among NZ Asians may be primarily due to parental attitudes, rather than the quality and accessibility of immunisation services in NZ. KEYWORDS: Asian continental ancestry group; child; culture; ethnic groups; immunisation; qualitative research

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Kawharu, Merata. "Reinterpreting the value chain in an indigenous community enterprise context." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 3 (July 8, 2019): 242–62. http://dx.doi.org/10.1108/jec-11-2018-0079.

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Purpose Research in the field of indigenous value chains is limited in theory and empirical research. The purpose of this paper is to interpret values that may inform a new approach to considering value chains from New Zealand Maori kin community contexts. Design/methodology/approach The paper derives from research that develops Indigenous research methods on positionality. By extending the “included researcher” (Kawharu, 2016) role, the research recognises the opportunity of being genealogically connected to one of the communities, which may enable “deep dive research” relatively easily. Yet practical implications of research also obligate researchers beyond contractual terms to fulfil community aspirations in innovation. Findings Research findings show that a kin community micro-economy value chain may not be a lineal, progressive sequence of value from supplier to consumer as in Porter’s (1985) conceptualisation of value chains, but may instead be a cyclical system and highly consumer-driven. Research shows that there is strong community desire to connect lands and resources of homelands with descendant consumers wherever they live and reconnect consumers back again to supply sources. Mechanisms enabling this chain include returning food scraps to small community suppliers for composting, or consumers participating in community working bees, harvesting days and the like. Social implications The model may have implications and applicability internationally among indigenous communities who are similarly interested in socio-economic growth and enterprise development. Originality/value The apper’s originality, therefore, derives from addressing a research gap, showing that indigenous values may provide a new approach to conceptualising value chains and developing them in practice.

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Bieluk, Jerzy. "River as a Legal Person." Studia Iuridica Lublinensia 29, no. 2 (June 21, 2020): 11. http://dx.doi.org/10.17951/sil.2020.29.2.11-23.

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<p>The concepts of recognizing elements of nature as having legal personality have been appearing for many years as proposals for a new approach to ecology. Recent years have brought specific solutions in this regard. Attempts to recognize rivers (but not only rivers) as separate legal entities can be found in various places around the world. This is not a common trend, only a few such cases can be identified in the applicable legislation. The article is devoted to the analysis of the best-known examples of this type of activity. In 2017, the legal system of New Zealand recognized the Whanganui River as a legal person. Talks are ongoing about further solutions of this kind. Apart from environmental protection reasons, the basic motives for this type of solution are cultural considerations – connected with Maori beliefs and values. In the legal systems of India and Colombia, the courts have attempted to recognize the rivers (Ganges and Yamuna in India, the Atrata River, and the entire Amazon ecosystem) as legal persons. The motives for this type of activity were primarily ecological – protecting priceless parts of nature from destruction.</p>

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Pitama, Suzanne, Annabel Ahuriri-Driscoll, Tania Huria, Cameron Lacey, and Paul Robertson. "The value of te reo in primary care." Journal of Primary Health Care 3, no. 2 (2011): 123. http://dx.doi.org/10.1071/hc11123.

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INTRODUCTION: The influence of indigeneity is widely recognised as a health determinant; however the impact of the utilisation of the indigenous language on health care has not been closely examined. AIM: To explore the Maori language (te reo) as a determinant of health from a Maori patients perspective. METHODS: Maori patients were recruited through Maori health networks and the snowballing technique. Thirty participants participated in one of three focus group interviews. A semi-structured interview explored the utilisation of health services, comfortability with service delivery and perceptions of general practice surgeries cultural competency. Thematic analysis was utilised to interpret the data. RESULTS: Te reo was recognised as an important cultural competency, noted by participants as contributing to the development of appropriate doctorpatient relationships and their feelings of being valued within a practice. Patient-led use of te reo was identified as most appropriate, an indicator of quality of care. DISCUSSION: The training of primary care staff in te reo should be encouraged. Developed as a competency, this will see primary care settings better able to respond to Maori patients and in turn support Maori health gains. KEYWORDS: Maori health; Maori language; family practice; quality health indicators

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Sharma, Chetan, Damir D. Torrico, Lloyd Carpenter, and Roland Harrison. "Indigenous Meanings of Provenance in the Context of Alternative Food Movements and Supply-Chain Traceability: A Review." Social Sciences 10, no. 7 (July 5, 2021): 255. http://dx.doi.org/10.3390/socsci10070255.

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This article reviews the concept of provenance from both contemporary and traditional aspects. The incorporation of indigenous meanings and conceptualizations of belonging into provenance are explored. First, we consider how the gradual transformation of marketplaces into market and consumer activism catalyzed the need for provenance. Guided by this, we discuss the meaning of provenance from an indigenous and non-indigenous rationale. Driven by the need for a qualitative understanding of food, the scholarship has utilized different epistemologies to demonstrate how authentic connections are cultivated and protected by animistic approaches. As a tool to mobilize place, we suggest that provenance should be embedded in the immediate local context. Historic place-based indigenous knowledge systems, values, and lifeways should be seen as a model for new projects. This review offers a comprehensive collection of research material with emphasis on a variety of fields including anthropology, economic geography, sociology, and biology, which clarifies the meaning of provenance in alternative food systems. It questions the current practices of spatial confinement by stakeholders and governments that are currently applied to the concepts of provenance in foods, and instead proposes a holistic approach to understand both indigenous and non-indigenous ideologies but with an emphasis on Maori culture and its perspectives.

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Holkup, Patricia A., Emily Matt Salois, Toni Tripp-Reimer, and Clarann Weinert. "Drawing on Wisdom From the Past: An Elder Abuse Intervention With Tribal Communities." Gerontologist 47, no. 2 (April 1, 2007): 248–54. http://dx.doi.org/10.1093/geront/47.2.248.

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Abstract Purpose: The Family Care Conference (FCC) is an elder-focused, family-centered, community-based intervention for the prevention and mitigation of elder abuse. It is based on a family conference intervention developed by the Maori people of New Zealand, who determined that Western European ways of working with child welfare issues were undermining such family values as the definition and meaning of family, the importance of spirituality, the use of ritual, and the value of noninterference. The FCC provides the opportunity for family members to come together to discuss and develop a plan for the well-being of their elders. Design and Methods: Using a community-based participatory research approach, investigators piloted and implemented the FCC in one northwestern Native American community. The delivery of the FCC intervention has grown from having been introduced and facilitated by the researchers, to training community members to facilitate the family meetings, to becoming incorporated into a Tribal agency, which will oversee the implementation of the FCC. Results: To date, families have accepted and appreciated the FCC intervention. The constructive approach of the FCC process helps to bring focus to families' concerns and aligns their efforts toward positive action.Implications:The strength-based FCC provides a culturally anchored and individualized means of identifying frail Native American elders' needs and finding solutions from family and available community resources.

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Singh, Supriya. "Electronic Commerce and the Sociology of Money." Sociological Research Online 4, no. 4 (February 2000): 67–75. http://dx.doi.org/10.5153/sro.383.

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There is seemingly little connection between conversations about electronic commerce at an OECD workshop in San Francisco and talk of ritual cash payments at a Maori funeral in New Zealand. Yet money is at the centre of both conversations. There is a hesitant acceptance in regional policy dialogues that the cultural meanings of money have to be taken into account before any consensus is possible on issues of electronic commerce. Recent sociological work on money is also questioning the duality of the market and society. In the last five years, there has also been interesting sociological work showing how social relations and cultural values shape different kinds of market, domestic and personal monies. It is also revealing the cultural distinctiveness of the media and forms of transfers. Sociologists of money, particularly in the United Kingdom, have addressed the management and control of money in the household and how these relate to social welfare payments. Sociologists are also addressing the use and non-use of electronic money in the home, relating it to social inclusion and exclusion. Policy makers and sociologists of money have areas of common interest. However, sociologists are mostly absent from this policy debate on electronic commerce. The challenge for sociologists is to first connect the new information and communication technologies to changes in the medium, form, meaning and relationships of money. We can then begin to forge a language that can address issues of electronic commerce and culture.

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TEMPLIER, NICOLAS. "ON ASYMPTOTIC VALUES OF CANONICAL QUADRATIC L-FUNCTIONS." International Journal of Number Theory 06, no. 08 (December 2010): 1717–30. http://dx.doi.org/10.1142/s1793042110003678.

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We establish an asymptotic for the first moment of Hecke L-series associated to canonical characters on imaginary quadratic fields. This provides another proof and improves recent results by Masri and Kim–Masri–Yang.

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Ogden, Jenni A., Erana Cooper, and Margaret Dudley. "Adapting Neuropsychological Assessments for Minority Groups: A Study Comparing White and Maori New Zealanders." Brain Impairment 4, no. 2 (December 1, 2003): 122–34. http://dx.doi.org/10.1375/brim.4.2.122.27026.

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AbstractCulturally-appropriate neuropsychological assessment is important if we wish to gather valid information about the abilities of individuals from minority cultural groups. This study compares 20 Maori and 20 white New Zealanders (16–30 years) from a low socioeconomic group on a range of neuropsychological tests, some adapted in an attempt to increase their appropriateness for Maori. Results generally support the hypotheses that Maori score more poorly on tests that rely heavily on formal western education and concepts, and score as well as or better than the white New Zealanders on tests that rely on concepts valued by Maori (e.g., visuospatial abilities), or have some Maori content. The test adaptations in this study might provide ideas for test adaptation for other cultural groups.

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Wesley, Rachel, and Emma Burns. "Kōhatu Mauri: An Exercise in Practice across Cultures." Biodiversity Information Science and Standards 2 (April 20, 2018): e26015. http://dx.doi.org/10.3897/biss.2.26015.

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The 2017 redevelopment of Otago Museum’s Discovery World into Tūhura, a bi-cultural science centre that reflected an indigenous Kāi Tahu understanding of the universe alongside a western scientific paradigm, was a bold move into new territory for museum staff, who had to become familiar with not only new forms of knowledge, but also to work comfortably with Kāi Tahu tikanga (values-based practice) and cultural beliefs. An integral component of the creation of a space reflective of a Māori worldview is the placement of a Kōhatu Mauri - a small boulder or rock loaded with symbolism that encapsulates the mauri, or 'lifeforce' of a space. In order to enhance its value as a receptacle for the mauri of such a space, a Kōhatu Mauri must be touched, thus increasing the actual mauri it contains. If a Kōhatu Mauri is treated as a typical museum object, isolated and untouched, the result is culturally akin to death and is symbolic of a lack of life and perceived value of its wider space. To fit with Kāi Tahu notions of value, a Kōhatu Mauri is usually selected according to aesthetic, historic, and whakapapa (genealogy) values. It must be firmly rooted in its cultural context, regardless of the space it inhabits. When the need for a Kōhatu Mauri for Tūhura was identified, short timeframes and recognition of the need to select a boulder that captured the above cultural values resulted in the selection of a sarsen stone that had recently been acquired for the geological collections of the Otago Museum. The transition of the sarsen stone into a Kōhatu Mauri highlighted an anomaly in how collection items are valued. When objects that hold a special cultural value for a community come into a museum environment, they tend to lose that value by being removed from their cultural context. This paper will explore how the opposite happened in the case of the sarsen stone transitioning into a Kōhatu Mauri. The contradictions and confusion around understanding multiple layers of meaning and value in a collection item resulted in the Kōhatu Mauri ultimately losing its museum value while in the process of regaining its cultural value.

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Day, Cameron, and David Emanuel. "Lack of diversification and the value of Maori fisheries assets." New Zealand Economic Papers 44, no. 1 (April 2010): 61–73. http://dx.doi.org/10.1080/00779951003614073.

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Mills, M. "Restoring the Mauri of Oruarangi Creek." Water Science and Technology 48, no. 7 (October 1, 2003): 129–37. http://dx.doi.org/10.2166/wst.2003.0433.

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In recognition of the societal and cultural values of ecological restoration several community-based programs have been developed throughout the world. In particular those with interests in the field of freshwater and riparian management have developed numerous programs to encourage community involvement in their management. While each of these programs gives de facto recognition to an ethos typically espoused by indigenous peoples, the concerns, values and localised knowledge of indigenous peoples continues to remain excluded from the management process. In documenting key aspects of the proposed restoration of Oruarangi Creek this paper aims to provide an example of how the concerns, values and knowledge of local indigenous communities can form a major component of the restoration process.

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Cipolla, Paola, and Barbara Maggiore. "Grandi Madri, Grandi Padri.. "Piccole Donne"." RIVISTA DI PSICOTERAPIA RELAZIONALE, no. 28 (December 2009): 31–40. http://dx.doi.org/10.3280/pr2008-028003.

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- In this article the authors try to understand how much inner family, intended both as family legacy that each person receives from his/her own family and as human collective legacy (transmission of values, ideas, principles, feelings and behaviours), can influence one person's life. The analysis of Louisa May Alcott's life and of her very famous novel "Little Women" highlights the influence that the various family members, and the father in particular, had on Louisa May, as well as how much family values and models can influence the writer.

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Sharp, Andrew. "‘What if value and rights lie foundationally in groups?’ The Maori Case." Critical Review of International Social and Political Philosophy 2, no. 2 (June 1999): 1–28. http://dx.doi.org/10.1080/13698239908403274.

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O'Connor, Michael, and Angus Macfarlane. "New Zealand Maori Stories and Symbols: Family Value Lessons for Western Counsellors." International Journal for the Advancement of Counselling 24, no. 4 (December 2002): 223–37. http://dx.doi.org/10.1023/a:1023368729169.

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Amedzro St-Hilaire, Walter. "Project Control, Capital Policy Instruments and the Strategies of Excess Value Creation." Marché et organisations 22, no. 1 (2015): 197. http://dx.doi.org/10.3917/maorg.022.0197.

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Zhiqing, Jiang, and Nagasawa Shin’ya. "A conceptual framework on the influence of authenticity and rarity on luxury brand value." Marché et organisations 37, no. 1 (2020): 123. http://dx.doi.org/10.3917/maorg.037.0123.

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Vaileanu, Ingrid, Florin Paun, Claude Plouviet, and Columbia Hillen. "The Luxury value in the AI era. A new quality growth paradigm is born!" Marché et organisations 37, no. 1 (2020): 185. http://dx.doi.org/10.3917/maorg.037.0185.

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Mead, Stuart R., Jonathan Procter, and Gabor Kereszturi. "Quantifying location error to define uncertainty in volcanic mass flow hazard simulations." Natural Hazards and Earth System Sciences 21, no. 8 (August 20, 2021): 2447–60. http://dx.doi.org/10.5194/nhess-21-2447-2021.

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Abstract. The use of mass flow simulations in volcanic hazard zonation and mapping is often limited by model complexity (i.e. uncertainty in correct values of model parameters), a lack of model uncertainty quantification, and limited approaches to incorporate this uncertainty into hazard maps. When quantified, mass flow simulation errors are typically evaluated on a pixel-pair basis, using the difference between simulated and observed (“actual”) map-cell values to evaluate the performance of a model. However, these comparisons conflate location and quantification errors, neglecting possible spatial autocorrelation of evaluated errors. As a result, model performance assessments typically yield moderate accuracy values. In this paper, similarly moderate accuracy values were found in a performance assessment of three depth-averaged numerical models using the 2012 debris avalanche from the Upper Te Maari crater, Tongariro Volcano, as a benchmark. To provide a fairer assessment of performance and evaluate spatial covariance of errors, we use a fuzzy set approach to indicate the proximity of similarly valued map cells. This “fuzzification” of simulated results yields improvements in targeted performance metrics relative to a length scale parameter at the expense of decreases in opposing metrics (e.g. fewer false negatives result in more false positives) and a reduction in resolution. The use of this approach to generate hazard zones incorporating the identified uncertainty and associated trade-offs is demonstrated and indicates a potential use for informed stakeholders by reducing the complexity of uncertainty estimation and supporting decision-making from simulated data.

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Hisa, La, Agustinus Mahuze, and I. Wayan Arka. "DOKUMENTASI ETNOBOTANI-LINGUISTIK TUMBUHAN SAGU: LAPORAN AWAL DARI ETNIS MARORI DI TAMAN NASIONAL WASUR MERAUKE." Linguistik Indonesia 35, no. 2 (February 13, 2019): 187–200. http://dx.doi.org/10.26499/li.v35i2.69.

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This paper discusses the ethnobotanical-linguistic documentation of sago (sago Metroxylon Rottb.) in Marori. Sago is a plant of high socio-cultural and economic values for the Papuan people in general and for the Marori ethnic group in particular. Socio-culturally, sago plays a central role in everyday life: it is used in a variety of important rituals, from birth to funeral ceremonies, which involve certain social obligation and responsibility. It is the identity of the Mahuze clan. Traditionally sago has a high economic value too, as staple food. However, there has been a widespread process of acculturation and change resulting in a shift, among other things, in the consumption patterns of staple food, from sago to rice. In addition, the Marori language is highly endangered; the local indigenous knowledge related to sago (and also other plants) is also increasingly endangered. This is mainly due to external socio-historical-cultural factors that have affected and shaped the current ecology in Merauke and in modern Indonesia. The role of language is central in the intergenerational transmission of indigenous knowledge. Collaborative efforts of all stakeholders are therefore urgently needed to do language and cultural documentation, as part of the conservation and preservation of language and culture of this ethnic group. The discussion on the entholinguistics of sago in this paper addresses two related aspects, namely documentation aspects and ethnobotanical-linguistic aspects. The discussion on the folk taxonomy and lexical items in relation to sago plants and sago processing highlights rich vocabulary related to socio-cultural knowledge of sago. The paper also discusses the socio-cultural and economic significance of sago, outlining a sago-trading taboo posing a delicate problem in maximizing the economic potential of sago, and the efforts so far done to address the issues by relevant stakeholders.

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Badrulfalah, Badrulfalah, Iis Irianingsih, and Khafsah Joebaedi. "A Solution of Nonlinear Boundary Value Problem of System With Rectangular Coefficients." Eksakta : Berkala Ilmiah Bidang MIPA 21, no. 1 (April 30, 2020): 24–28. http://dx.doi.org/10.24036/eksakta/vol21-iss1/217.

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This paper discusses a nonlinear boundary value problem of system with rectangular coefficients of the form with boundary conditions of the form A(t)x' + B(t)x = f(t,x) and which is is a real matrix with whose entries are continuous on the form B1x(to)=a and B2x(T)=b which is A(t) is a real m n matri with m > n matrix with m > n whose entries are continuous on J = [to,T] and f E C[J x Rn, Rn]. B1, B2 are nonsingular matrices such that and are constant vectors, especially about the proof of the uniqueness of its solution. To prove it, we use Moore-Penrose generalized inverse and method of variation of parameters to find its solution. Then we show the uniqueness of it by using fixed point theorem of contraction mapping. As the result, under a certain condition, the boundary value problem has a unique solution.

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Simiu, Emil, and James A. Lechner. "Discussion of “Classical Extreme Value Model and Prediction of Extreme Winds,” by Janos Galambos and Nicholas Macri." Journal of Structural Engineering 128, no. 2 (February 2002): 271–72. http://dx.doi.org/10.1061/(asce)0733-9445(2002)128:2(271).

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Holmes, J. D. "Discussion of “Classical Extreme Value Model and Prediction of Extreme Winds,” by Janos Galambos and Nicholas Macri." Journal of Structural Engineering 128, no. 2 (February 2002): 273. http://dx.doi.org/10.1061/(asce)0733-9445(2002)128:2(273).

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Galambos, Janos, and Nicholas Macri. "Closure to “Classical Extreme Value Model and Prediction of Extreme Winds” by Janos Galambos and Nicholas Macri." Journal of Structural Engineering 128, no. 2 (February 2002): 273–75. http://dx.doi.org/10.1061/(asce)0733-9445(2002)128:2(273.2).

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Journal articles on the topic 'Maori values'

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