Journal articles: 'Marae'

1

Lee-Morgan, Jenny, Kim Penetito, Jo Mane, and Ngahuia Eruera. "Marae Ora Kāinga Ora: Indigenous Health and Wellbeing Solutions via Time-Honored Indigenous Spaces." Genealogy 5, no. 4 (November 17, 2021): 99. http://dx.doi.org/10.3390/genealogy5040099.

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Marae Ora, Kainga Ora (MOKO) is a three-year research study established as a marae-led intervention project to strengthen the provision of housing with five urban marae in South Auckland, Aotearoa New Zealand. In brief, marae are primarily places for cultural gatherings and are the centres of activity for Māori communities. Though just one of the marae involved is part of a pre-European tribal settlement, the four other marae were established to meet the cultural needs of Māori who had relocated many decades ago from their tribal areas outside of the Auckland region. The project works with Marae Research Coordinators (MRC) nominated by each marae to build research and development capacity and capability through the sharing of skills, information, and resources. Each MRC is affiliated with their respective marae, either through whakapapa (genealogical links) or through their contributions of service and leadership. The role of the MRC is critical in capturing the lived realities, experiences, and aspirations of their marae community. This was evident in the first year of the project (2020) when three of the five marae actively responded to the needs of their communities during COVID-19 lockdowns in Auckland. While the project has a housing focus, the marae involved demonstrate, in their own distinctive ways, how health and wellbeing is intrinsic to their core function.

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McNaughton, Howard. "Negotiating Marae Performance." Theatre Research International 26, no. 1 (March 2001): 25–34. http://dx.doi.org/10.1017/s0307883301000037.

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Since 1980, the term ‘marae theatre’ has been used to account for attempts within the Māori cultural renaissance to produce new plays which draw on the protocols of the marae, the traditional physical centre of the tribe. The marae, however, has been seen as an arena of performative interaction, quite independent of any element of play production. The 1998 revival for marae performance of Songs to the Judges by white playwright Mervyn Thompson, dealing with issues of Māori sovereignty and land rights, eighteen years after its first performance for a liberal urban audience, addressed a totally different audience in a radically altered mode of address. Marae communication is symmetrical, with local people and visitors following strict protocols, and actors performing to the authority and approval of the host marae. There arise familiar issues of cultural constraints, property and appropriation, mobilized with a special intensity here in the use of actual utterances of historical Māori resistance leaders, transposed into other mouths. The Western concept of performance itself is brought into a state of crisis, as are the foundations of a ‘postcolonial drama’.

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Lee, Jenny Bol Jun. "Marae ā-kura: Tracing the birth of marae in schools." Set: Research Information for Teachers, no. 2 (August 1, 2012): 3–11. http://dx.doi.org/10.18296/set.0375.

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Lee-Morgan, Jenny, Kim Himoana Penetito, Jo Mane, Ngahuia Eruera, Kaatewairua Evans, Luella Linaker, Baari Mio, Pania Newton, Moana Waa, and Hineamaru Ropati. "Kāinga Tahi, Kāinga Rua: The Role of Marae in Reimagining Housing Māori in the Urban Environment." Genealogy 7, no. 3 (July 20, 2023): 47. http://dx.doi.org/10.3390/genealogy7030047.

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The supply of, and demand for, housing in Aotearoa, New Zealand, is in a state of crisis. With all other areas of social deprivation, Māori are impacted disproportionately in the housing space, and have been locked out of the housing market. In order to address this crisis, a range of government, community and iwi initiatives have been established in Tāmaki Makaurau (Auckland) to provide various housing interventions, from emergency housing, accommodation supplements and subsidies to transitional housing, home ownership programmes and papakāinga (Māori settlement, village) development opportunities. Marae Ora, Kāinga Ora (MOKO) is a Kaupapa Māori (Māori approach) research project created to explore the role of marae (cultural centre) and kāinga (village, settlement) in supporting the wellbeing of whānau (family group), hapū (extended kinship grouping), iwi (extended kinship–tribal grouping) and communities, which includes the potential provision of housing. Five marae in the South Auckland landscape are partners in this research and bring to life the prospect of their contribution to housing solutions for their local Māori communities. This article presents some valuable insights into the aspirations of each whānau involved with the five marae with regard to their perspectives and developments with marae-led housing provision.

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Napan, Ksenija, Helene Connor, and Lynda Toki. "Cultural Pedagogy and Transformative Learning: Reflections on Teaching in a Māori Environment in Aotearoa/New Zealand." Journal of Transformative Education 18, no. 1 (June 30, 2019): 59–77. http://dx.doi.org/10.1177/1541344619858978.

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This article explores a synergy of inquiry-based learning and a cultural pedagogy within a Māori environment, the marae (communal meeting place) while using Academic Co-Creative Inquiry (ACCI), an innovative approach to teaching and learning which enables teachers and students to cocreate the content and the process of the course through personalized inquiries. Three areas form the focus of this article: an exploration of cultural pedagogy within a marae space, an ACCI process, and the culturally responsive Māori pedagogy of ako (teaching and learning). These three areas created a context for transformative learning. Authors reflect on how three academic women, two Māori and one Pākehā (person of European descent) each explored how the physical space of Ngākau Māhaki (name of the carved meeting house, meaning respectful heart) at Te Noho Kotahitanga Marae (name of the marae complex) contributed to transformative teaching and learning processes.

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Whiting, Gary, and Tyson Whiting. ""You can't sell a marae": campus innovation at Massey University." Architectural History Aotearoa 13 (August 17, 2022): 31–38. http://dx.doi.org/10.26686/aha.v13i.7783.

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Te Kupenga o te Mātauranga marae is located on the former Massey University Hokowhitu Campus in Palmerston North and has the distinction of being the first marae built on Crown land. A national hui on Māori Education was held at the Hokowhitu Campus (then Teachers College, not yet Massey University) in 1974 and it was here that Charlie Maitai challenged the then principal Pat Whitwell to build a wharenui on the new campus. That challenge was complete by the end of the 1970s. In 2015 the marae was sold by Massey University to a local developer as part of a wider real estate site package.

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Gain, Priya, Christian McDonald, Wiremu Sarich, and Kelly Kahukiwa. "Upholding indigenous difference in Arts education: Noho Marae Wānanga as akin to a "mana of economy" in education." Teachers and Curriculum 22, no. 1 (August 3, 2022): 71–78. http://dx.doi.org/10.15663/tandc.v22i1.394.

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In this paper we consider how recent taonga puoro noho marae wānanga, in the Far North district of Aotearoa New Zealand, have much to offer the growth and development of bicultural relational engagement in arts education. The ngā toi Māori authors highlight their aspirations, as leaders of recent hui wānanga initiatives in Te Hiku o Te Ika (the region of the “tail of the fish” at the top of the North Island). This includes aspirations to recognise noho marae wānanga as important self-determining spaces that support the evolution of indigenous paradigms and the growth of music education from a distinctly Māori ontological foundation. Together we advocate for what Moana Jackson calls an “ethic of restoration” and argue that when priority is given to the recognition and support of Māori led educational initiatives, such as noho marae wānanga, generative and mutually beneficial bicultural relationships are better enabled. The authors revisit Te Mauri Pakeaka, an arts education marae wānanga initiative which ran through the 1980s, and consider hui wānanga for their potential to support new forms of bicultural relational engagement in arts education in the future.

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Penetito, Kim, Jenny-Lee Morgan, and Ngahuia Eruera. "Manaakitanga: A Marae Response to COVID-19." Scope: Contemporary Research Topics (Kaupapa Kai Tahu), no. 6 (2021): 44–52. http://dx.doi.org/10.34074/scop.2006012.

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Lythberg, Billie Jane, Manuka Henare, and Christine Woods. "The Māori marae as a structural attractor." Academy of Management Proceedings 2015, no. 1 (January 2015): 15398. http://dx.doi.org/10.5465/ambpp.2015.15398abstract.

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O'Carroll, Acushla Dee. "Māori Identity Construction in SNS." International Journal of Critical Indigenous Studies 6, no. 2 (June 1, 2013): 2–16. http://dx.doi.org/10.5204/ijcis.v6i2.99.

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Māori people (the Indigenous people of New Zealand) possess deep spiritual connections to the environment, landscape and seascape which can be markers of one’s identity and acknowledging where their ancestors came from and thus, where they come from. Traditionally, ones whakapapa (genealogy), language and knowledge were acquired within traditional spaces (such as the marae) and orally passed down through generations. These aspects of cultural are no longer restricted to oral traditions or to the marae space. An increased access to knowledge and information through the Internet and SNS (social networking sites) now provides alternative methods to finding out, learning more and engaging with aspects of Māori cultural identity. This paper will address notions of Māori cultural identity in ascertaining how Māori identity is formed and constructed using SNS.

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Edwards, Edmundo. "Astronomically aligned religious structures on Raiatea and Raivavae and the Matariki festival of 1770 on Easter Island." Proceedings of the International Astronomical Union 7, S278 (January 2011): 275–81. http://dx.doi.org/10.1017/s1743921311012701.

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AbstractEastern Polynesian astronomy was practiced by navigators and astronomer-priests who were in charge of adjusting the lunar calendar and their annual ritual cycle of activities known as ‘The Work of the Gods’. The festivity known in Polynesia as Matariki, Matali'i or Matari'i was related to the heliacal and acronical rising and setting of the Pleiades. A study of 75 marae on the island of Raivavae, Austral Islands and of 7 marae in the island of Raiatea, Society Islands shows that there are alignments towards important star positions associated with this ritual cycle. Their use as observatories has not been documented and therefore these alignments could have served solely ritual purposes. On Easter Island all information regarding the Matariki festival coincides with the arrival of a Spanish expedition in 1770.

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Black, Stella Aroha, Jacquie Kidd, Katey Thom, Alice Mills, Tracey McIntosh, and Khylee Quince. "Researching Ngā Kōti Rangatahi – Youth Courts on Marae:." Ethnographic Edge 1, no. 1 (December 7, 2017): 33. http://dx.doi.org/10.15663/tee.v1i1.18.

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Abstract Researching in a complex-cultured space that exists to help vulnerable young people has illuminated both tensions and rare insights for our research team. The project aimed to explore Ngā Kōti Rangatahi,[1] which are youth courts that take place on marae (tribal meeting places). The focus of this paper is the preliminary work spanning five years that needed to take place to ensure the protection of young people and for the research to find its place within, between and across spaces occupied by Māori,[2] the pākehā[3] legal system and both pākehā and Māori academic research conventions. The work we needed to do before we could begin the work of researching included doing the work of forming the right team, whakawhanaungatanga (building relationships), making time for kanohi kitea hui (face to face meetings) and the development of the research questions. At the same time, we attempted to walk two paths cognisant of the need of doing things the right way. One was exacting and was based on meeting the orthodox written legal, ethical and academic requirements to conduct research. The other, can be viewed as pragmatic and its unwritten less structured and rule like approach more flexible and adaptable but equally exacting in determining how marae engagement and consultation should be carried out (Gallagher 2008). This paper offers insights into the strengths and challenges of developing a uniquely kaupapa Maori methodology for conducting research within a marae domain when it is occupied by a foreign legal concept. [1] Ngā is the plural form of te meaning the, for the purpose of this paper ngā refers a sample of Kōti Rangatahi marae sites researched in this project (n=4). The use of Te can refer to a single rangatahi court or all fourteen currently in operation, the use of te will depend on the context. [2] Māori are the indigenous people of Aotearoa New Zealand. [3]We struggled to find the right word to describe the legal system. It is based on the Parliamentary system which was introduced at the time of European settlement and is largely consistent with the systems in place in the UK and Australia. We considered western and dominant as descriptors, but ultimately decided to use pākehā, the Māori term to describe non-Māori peoples. This was a political as well as a pragmatic decision as we grappled with privilege, domination and colonisation in our research space.

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13

McCarthy, Christine. "Bicultural Architecture." Architectural History Aotearoa 6 (October 30, 2009): 21–32. http://dx.doi.org/10.26686/aha.v6i.6752.

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The 1980s appears to be the first time in New Zealand that "biculturalism," a term first coined in Canada in 1940, became linked to New Zealand architecture. The 1980s was a period when the significance of Māori art and culture was increasingly apparent. Te Kōhanga Reo was established in Wainuiomata in 1982, Keri Hulme's The Bone People won the 1985 Booker Prize. The enormously successsful "Te Māori" exhibition, the first international exhibition of Māori taonga, opened at the Metropolitan Museum of Art, New York in 1984, later touring New Zealand in 1986 renamed: "Te Māori: Te Hokinga mai. The Return home." The cultural and political inevitabilities of the Tangata Whenua (1974) television series, the establishment of the Waitangi Tribunal (1975), the Māori Land March (1975), the republication of Dick Scott's The Parihaka Story (1954) as Ask that Mountain (1975), the Bastion Point protests (1977-78), the occupation of Raglan Golf Course (1978), and the Springbok Tour (1981), meant that by the 1980s Pākehā and Māori were questioning their relative postions in New Zealand society. In architecture the success of urban marae, the construction of institutional marae (e.g. Waipapa Marae, University of Auckland by Ivan Mercep, Jasmax, 1988), and the recognition of John Scott's Futuna Chapel as bicultural, twinned with a growing awareness of the asymmetrical privileging of Pākehā over Māori, would all contribute to a greater motivation for biculturalism in architecture. This paper examines the development of the use of the term "bicultural architecture" in New Zealand, and the architecture proposed as warranting it, during this period of New Zealand's history.

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14

Çok, I., and R. Ozturk. "Urinary cotinine levels of smokeless tobacco (MaraE powder) users1." Human & Experimental Toxicology 19, no. 11 (November 2000): 650–55. http://dx.doi.org/10.1191/096032700670928812.

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Smokeless tobacco is used in various forms in some countries ofthe world. “Mara, otu” is a kind of smokeless tobacco usage in the Southeastern region of Turkey. The use of smokeless tobacco causes nicotine addiction and depen-dence. Moreover this type of smokeless tobacco usage is one of the risk factors for oral cancers and genotoxic da ages for users. Cotinine is widely used as a biomarker of tobacco consumption and intake of nicotine. Therefore, urine samples were collected from people who are using Mara, powder and smoking cigarettes, and passive smokers, and the levels ofcotinine investigated. The purpose ofthis study is to determine the cotinine levels of Mara, powder users and to compare the results with cigarette smokers and passive smokers. Urinary cotinine levels of subjects were determined by using capillary gas chromatography with FID detection. The mean (SD) urinary cotinines have been determined as 6467.35±3198 [μg/g creatinine for 26 Mara, powderusers, 1943.92±1443,ug/gcreatininefor26 cigarette smokers and 198.62±420.82 μg/g creatinine for 26 passive smokers. A significant difference has been found between cotinine levels of Mara powder users and cigarette smokers, which is three times higher in Mara, powder users (p <0.001). The present study suggests that smokeless tobacco poses a threat to public health and it should not be viewed as a safe alternative to cigarettes.

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15

Barnett, Cassandra. "What you see you don't see: Lisa Reihana'sDigital Marae." World Art 1, no. 1 (March 2011): 9–36. http://dx.doi.org/10.1080/21500894.2011.527681.

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Aikman, Pounamu Jade William Emery. "Within the Fourfold: Dwelling and Being upon the Marae." Sites: a journal of social anthropology and cultural studies 12, no. 2 (November 16, 2015): 73. http://dx.doi.org/10.11157/sites-vol12iss2id294.

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17

Durie, M. D. "Proceedings of a Hui held at Hirangi Marae, Turangi." Victoria University of Wellington Law Review 25, no. 2 (July 3, 1995): 109–17. http://dx.doi.org/10.26686/vuwlr.v25i2.6211.

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This article is a report based on the deliberations of a national Māori Hui held at the Hirangi marae, Turangi on Sunday 29 January 1995. Sir Hepi Te Heuheu called the Hui in response to the Government's Proposals for the Settlement of Treaty of Waitangi Claims and to consider how the rangatiratanga of Iwi might be advanced. The report discusses some preliminary considerations. The report then criticises the process adopted to develop the Proposal, including its lack of genuine consultation. The report then discusses the principles underlying the Proposal, the assumptions made by the Proposal, and the Proposal's settlement framework. An alternative approach is provided by the report, mostly focusing on constitutional change. The final part of the report contains substantive recommendations for the Crown.

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18

Williams, Paul. "Bicultural Space in the Museum: The Case of Te Marae." Fabrications 16, no. 1 (June 2006): 91–104. http://dx.doi.org/10.1080/10331867.2006.10539581.

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Coleman, Claire, and Jane Luton. "Familiar ‘Innovative’ Spaces: ECE, Drama, Physical Education, and Marae-Based Learning." New Zealand Journal of Educational Studies 56, S1 (July 2021): 167–80. http://dx.doi.org/10.1007/s40841-021-00206-3.

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King, Pita, Darrin Hodgetts, Mohi Rua, and Tiniwai Te Whetu. "Older Men Gardening on the Marae: Everyday practices for being Māori." AlterNative: An International Journal of Indigenous Peoples 11, no. 1 (March 2015): 14–28. http://dx.doi.org/10.1177/117718011501100102.

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21

Workman, Kim. "The social integration of Māori prisoners." Aotearoa New Zealand Social Work 26, no. 1 (May 15, 2016): 39–46. http://dx.doi.org/10.11157/anzswj-vol26iss1id53.

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Kei ngā rangatira, e ngā mana, e ngā reo, e ngā maramara kohinga o te ao, tēnei ka mihi! Tēnā Koutou, tēnā tātou katoa!The preparation of this paper, was stimulated by memory of an incident that happened within our hapū in the 1950s. The Secretary/Treasurer of a local marae (let’s call him Anzac) was discovered to have defaulted with the entire building fund, a not inconsiderable sum. He had been having dreams about which horses were going to win the following Saturday, and persuaded himself that this was an easy way to increase the fund. After about six months, he realised that they were not horses, but nightmares. The horses were still running, but the building fund was no more. In repentance, he handed himself over to the Police, and served three months in Mt Crawford Prison.It was what happened next that was interesting. On his return home, the local marae committee held a pōwhiri (a welcome home) ceremony, celebrated with a hākari (feast), and immediately reinstated him as Secretary/Treasurer of the Committee. The local pākehā were astounded, and in some cases, outraged. We were referred to as ‘those stupid Māori’. In response to the generosity and grace of his whānau and hapu, the ex-offender gave up his job, worked his guts out fundraising and had the building fund restored to its original level within a year.

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22

Robineau, Claude. "Marae, population et territoire aux îles de la Société. Le réseau mā’ohi." Journal de la société des océanistes, no. 128 (June 30, 2009): 79–90. http://dx.doi.org/10.4000/jso.5861.

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HARVEY, FRANCES S. B., VOLKER W. FRAMENAU, JANINE M. WOJCIESZEK, MICHAEL G. RIX, and MARK S. HARVEY. "Molecular and morphological characterisation of new species in the trapdoor spider genus Aname (Araneae: Mygalomorphae: Nemesiidae) from the Pilbara bioregion of Western Australia." Zootaxa 3383, no. 1 (July 10, 2012): 15. http://dx.doi.org/10.11646/zootaxa.3383.1.3.

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A study of selected species in the nemesiid spider genus Aname L. Koch, 1873 from the Pilbara bioregion of Western Australia was undertaken using molecular and morphological techniques. Bayesian and parsimony analyses of mitochondrial sequence data from the Cytochrome c Oxidase subunit I (COI) gene found evidence for four species, confirming our initial morphological examination of adult male specimens. These four species are here described as A. mellosa n. sp., A. aragog n. sp., A. ellenae n. sp. and A. marae n. sp. Only the female of A. mellosa n. sp. is described.

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King, Pita, Darrin Hodgetts, Mohi Rua, and Mandy Morgan. "When the Marae Moves into the City: Being Māori in Urban Palmerston North." City & Community 17, no. 4 (December 2018): 1189–208. http://dx.doi.org/10.1111/cico.12355.

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Through processes of colonization, many indigenous peoples have become absorbed into settler societies and new ways of existing within urban environments. Settler society economic, legal, and social structures have facilitated this absorption by recasting indigenous selves in ways that reflect the cultural values of settler populations. Urban enclaves populated and textured by indigenous groups such as Māori (indigenous people of New Zealand) can be approached as sites of existential resistance to the imposition of colonial ways of seeing and understanding the self. In maintaining everyday social practices and ways–of–being that traverse rural and urban locales, Māori preserve and reproduce cultural selves in ways that make aspects of cityscapes more homely for Māori ways–of–being. This article brings issues of place and being to the fore by investigating Māori reassemblage of cultural selves within a low SES urban environment as an ongoing resistance to colonial absorption.

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Durbin, Trevor J. ""What Now, Fishgate?": Scandal, Marae Moana, and Nation Making in the Cook Islands." Contemporary Pacific 30, no. 1 (2018): 1–31. http://dx.doi.org/10.1353/cp.2018.0002.

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WALLIN, PAUL, and REIDAR SOLSVIK. "Marae reflections: On the evolution of stratified chiefdoms in the Leeward Society Islands." Archaeology in Oceania 45, no. 2 (July 2010): 86–93. http://dx.doi.org/10.1002/j.1834-4453.2010.tb00083.x.

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CERRETTI, PIERFILIPPO. "Revision of the West Palaearctic species of the genus Pales Robineau-Desvoidy (Diptera: Tachinidae)." Zootaxa 885, no. 1 (March 7, 2005): 1. http://dx.doi.org/10.11646/zootaxa.885.1.1.

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A taxonomic revision of the West Palaearctic species of the genus Pales Robineau-Desvoidy is presented and the identity of the genus is defined and discussed. Pales abdita sp. nov. from some localities in the Mediterranean region and Pales marae sp. nov. from Sardinia are described, illustrated and compared with similar species. A key to the ten known West Palaearctic species of Pales is presented. The rare genus Schembria Rondani is suggested as the possible sister-group of Pales and the male genitalia of the only known species, S. meridionalis Rondani, are figured for the first time.

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O'Connor, John. "Standing at the Waharoa." Ata: Journal of Psychotherapy Aotearoa New Zealand 24, no. 1 (February 26, 2020): 67–78. http://dx.doi.org/10.9791/ajpanz.2020.06.

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In this paper the author suggests that, when standing at the waharoa (gate) waiting for the karanga which calls us on to the marae, many of us, and particularly those whose ancestral histories originate in countries other than Aotearoa New Zealand, feel the apprehensive anticipation, if not disturbing terror, that comes with stepping into a cultural context so imbued with the painful colonial histories of this country. The paper explores how this history impacts upon us in cross-cultural encounters in Aotearoa New Zealand, and in particular in encounters between Māori and non-Māori, and the challenges and opportunities such encounters offer for the psychotherapeutic clinical encounter.

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Everts, Johannes F. "The marae-basedHui: An indigenous vehicle to address cross-cultural discrimination in new zealand." Journal for Specialists in Group Work 13, no. 3 (September 1988): 130–34. http://dx.doi.org/10.1080/01933928808411868.

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Hayward, Brooke, Mataroria Lyndon, Luis Villa, Dominic Madell, Andrea Elliot-Hohepa, and Lyndsay Le Comte. "My Home is My Marae: Kaupapa Māori evaluation of an approach to injury prevention." BMJ Open 7, no. 3 (March 2017): e013811. http://dx.doi.org/10.1136/bmjopen-2016-013811.

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Everts, Johannes F. "The Marae-based Hui: Intensive induction to cross-cultural counselling, a New Zealand experiment." International Journal for the Advancement of Counselling 11, no. 2 (1988): 97–104. http://dx.doi.org/10.1007/bf00155970.

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Waaka, Mere. "He Reo Reitū." He Rourou 1, no. 1 (November 4, 2021): 9–12. http://dx.doi.org/10.54474/herourou.1.1.2920212.

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I runga ngā kōrero whakawhiti a tōkū tumuaki o te Kura a Rohe o Uawa me Kahukuranui, ka kōrero hoki ki ētahi o ngā kaumātua / pakeke, otira mai ngā kai korero katoa, mai i te hāpori o Uawa ka whakaurahia te tauihu o tēnei kaupapa, kia tūteitei ai ki ngā whakangarungaru o te ao hurihuri nei, kia ora mo ake tonu atu. Ka karapinepine i ngā māramatanga me ngā kōrero tuku iho ā rātau mā ka whakatakoto i waenga i ngā reiputa o te iwi o Te Aitanga a Hauiti kia whiriwhiria mai ngā whenu o te karanga. I au e whakaritorito i ngā pūkōrero, ngā kai kōrero, ki ngā kōtiro hoki mai te whārua o Uawa, ka tō te aro, ki te hanga he rauemi, ki te whai take a hangarau, ki te pāhekoheko ki te ahurea wānanga, ki ngā horopaki o tēnei wā, ko te karanga hei ako. No reira, nā runga i te rongo i te karanga a te kura, te karanga a te hāpori kei te mimiti te reo karanga ki runga i ngā marae, ka pūmina ake te whakaaro, “he reo reitū” te kaupapa. Ko tōna tikanga ka āhei te ākonga ki te whanake, ki te whakapakari, ki te whakangungu, i runga i te tika me te pono, ngā whenu o te karanga. Ko rātau hoki te reo reitū, mo apōpō, hei kanohi mo te reo okawa, hei pupuri te reo mana-aki o te marae, kia ora ai tēnei taonga ki tua o pae. No reira ko te ahunga o te reo reitū kīhai ki ōku tīpuna, koinei te reo ka rangonatia ake e te ao wairua kārekau rawa e ōrite ana ki te kōrero ā-waha.

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Hamad, Hamida M. E., Salama M. El-Darier, and Mohamed S. Abdel-Razik. "MANAGEMENT OF CHENOPODIUM ALBUM L. THROUGH ALLELOPATHY." EPH - International Journal of Applied Science 4, no. 4 (December 27, 2018): 16–22. http://dx.doi.org/10.53555/eijas.v4i4.125.

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The aim of the up to date study was to hold out evaluation of the allelopathic activity of leaves and bark of mulberry (Morus alba L.) on germination processes and a few growth parameters of the foremost problematic weeds in maize (Zea mays L.) fields; herb (Chenopodium album L). The investigator hopes that the study can provide data regarding the chances of mistreatment the target species as bioherbicides. In pure culture, the germination percentage (GP) of maize seeds was inefficaciously decreasing with increasing the concentrations of Morus alba leaves (MALAE) and bark (MABAE) aqueous extracts whereas the germination percentage (GP) was considerably attenuated with increasing the concentrations of MALAE and MABAE in mixed culture with wild spinach. Similarly, in pure and mixed culture with Indian corn the doc of wild spinach seeds significantly attenuated with increasing the concentrations of MALAE and MABAE. Accordingly, the inhibition percentage (IP) for the germination processes in Zea seeds in pure culture wasn't vital in response to the apparent allelopathic action of the 2 applied extracts. The proportion was considerably multiplied with increasing the concentrations of MALAE and MABAE in mixed culture with Chenopodium album. Similarly, in pure and mixed culture with Zea mays the (IP) of Chenopodium album seeds significantly multiplied with increasing the concentrations of MALAE and MABAE.

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Te Karu, Leanne, Matire Harwood, Linda Bryant, Tim Kenealy, and Bruce Arroll. "Compounding inequity: a qualitative study of gout management in an urban marae clinic in Auckland." Journal of Primary Health Care 13, no. 1 (2021): 27. http://dx.doi.org/10.1071/hc20112.

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ABSTRACT INTRODUCTIONGout remains a health equity issue; Māori and Pacific peoples are disproportionately afflicted, with increased burden and loss of quality of life, yet are less likely to receive appropriate management, which mainly occurs in primary care. AIMThis study aims to understand the perspectives of the mainly Māori and Pacific clinicians and staff at an urban marae practice about barriers and challenges to delivering effective care to a Māori and Pacific community with high burden of gout. METHODSSemi-structured interviews were conducted with 10 staff members delivering health care to a mostly Indigenous community. Interviews sought to ascertain staff views of enablers and barriers to optimal gout management and analyse them thematically. RESULTSThree themes were identified: community disadvantage; demands unique to Indigenous providers; and challenges and opportunities for optimising gout management. High prevalence and heavy impact of gout on wellbeing in the community was intertwined with socioeconomic disadvantage, precariousness of employment and entrenched inaccurate (yet pliable) patient views on gout, to the detriment of focused, effective care. Structural and funding demands on providers inhibited staff focus on the clear community need. Providers saw the culturally safe and competent approach necessary for improvement as requiring community empowerment with appropriate clinical tools and adequate resourcing. DISCUSSIONDespite provider intent to deliver culturally appropriate and safe care and equitable health outcomes for patients suffering from gout, general practice initiatives without aligned resourcing or incentives are inhibited when inequity is pervasive. Simply asking Māori providers to do more for the same amount of resource may not be effective.

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Tyler, Linda. "Transforming an Edwardian boarding house into an urban marae at Auckland University College in 1954." Architectural History Aotearoa 12 (October 1, 2015): 27–33. http://dx.doi.org/10.26686/aha.v12i.7687.

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In writing the history of art in Aotearoa/New Zealand, much attention has been focussed on the exhibitions and activities of painters and sculptors of the Māori Renaissance in the 1950s. Equally significant was the impetus given to reviving customary crafts through the Adult Education movement associated with the University of Auckland. The Maori Social and Economic Advancement Act of 1945 positioned the responsibility for preservation, revival and maintenance of "Māori arts, crafts, language, genealogy and history" with iwi, and led to the formation of the Maori Women's Welfare League in September 1951, with its agenda to perpetuate women's skills in Māori arts and crafts, and for these to be practised within an architectural context. A Māori advisory committee was established in the Adult Education Centre at Auckland University College in 1945, tasked with mitigating Māori urban alienation through the teaching of Māori arts and cultural history to establish "pride of race and cultural achievement." In 1949, the first tutor for the Maori Adult Education Extension Programme was appointed, Maharaia Winiata (1912-60), followed by a graduate of the Rotorua School of Māori Arts and Crafts, Master carver Henare Toka (Ngāti Whatua) and his wife Mere. They recruited students from the Auckland University College Māori Club and pupils from Māori secondary schools to decorate the entrance hall of Sonoma House, 21 Princes Street, with kōwhaiwhai and tukutuku. Thus an Edwardian building was reborn as the University's Adult Education Centre, and was acclaimed for its biculturalism in the spring issue of Te Ao Hou in 1954. Now 60 years old, the tukutuku panels have been preserved by present day Deputy Vice Chancellor Jim Peters in the ground floor of the University's Clocktower following the disestablishment of Adult Education. Seven of these tukutuku panels have recently undergone extensive conservation treatment, and they are recognised as highly significant examples of twentieth century weaving, exemplifying the approach to reviving customary tukutuku at mid-century in terms of the materials and techniques as well as patterns: muumuu, or purapura whetuu roimata toroa), waharua koopito, whakarua koopito, niho taniwha and nihoniho. They have now gone on display in pride of place in the University Clocktower. This paper will contextualise the changing meaning of these tukutuku panels from interior décor to historic design within the evolving narrative of customary Māori weaving practices.

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Babaev, Kirill V. "ORGANIZATION OF SACRED LANDSCAPE AND ARCHITECTURAL PLANNING OF OCEANIC PEOPLES." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 1 (2023): 115–37. http://dx.doi.org/10.28995/2073-6401-2023-1-115-137.

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The paper is about the description and analysis of methods and forms of organization of sacred landscape and religious architecture of the autochthonous people of the Pacific, to be compared to the first primitive forms of architectural art in Eurasia and Australia. The article discusses such elements of religious architecture of Polynesian peoples as the communal houses of the Maori of New Zealand, megalithic structures of Easter (Rapa Nui) island, as well as the marae ritual areas in Polynesia. A hypothesis is discussed that some of the elements of the most ancient sacred landscape of the Pacific may be considered universal for the development of human culture and spirituality. Similar forms could be considered as prototypes of the ancient sacred constructions and settlement architecture of Eurasia.

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Kahn, Jennifer G. "Society Islands (Central Eastern Polynesia) Chronology: 11 Radiocarbon Dates for the Late Prehistoric Expansion and Proto-Historic Periods in the ‘Opunohu Valley, Mo'Orea." Radiocarbon 48, no. 3 (2006): 409–19. http://dx.doi.org/10.1017/s0033822200038844.

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The chronology of residential site construction and occupation in the upper reaches of the ‘Opunohu Valley, Mo'orea, Central Eastern Polynesia, has been debated over the last 15 yr. This paper reports a suite of 11 radiocarbon age determinations from excavations at 5 house sites and a simple temple structure (marae). Direct accelerator mass spectrometry (AMS) dating of wood charcoal identified to short-lived taxa confirms site construction and occupation during the mid-15th to 17th centuries, supporting that maximal population density was in the centuries immediately prior to European contact. The study demonstrates that targeted dating of multiple structures within residential complexes allows for multiple phases of site construction and use to be discriminated. These data are critical for adequately assessing site contemporaneity and the development, maintenance, and expansion of residential groups and their house clusters through time.

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Reweti, Angelique. "DEVELOPING A KAUPAPA WHĀNAU FRAMEWORK TO SOCIAL, CULTURAL AND HEALTH BENEFITS OF A WHĀNAU-INSPIRED INITIATIVE." MAI Journal: A New Zealand Journal of Indigenous Scholarship 11, no. 2 (December 23, 2022): 128–39. http://dx.doi.org/10.20507/maijournal.2022.11.2.4.

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Placing whānau at the centre of research design and delivery empowers whānau to take ownership of their own narrative while leveraging and extending their existing resources and knowledge systems. This article outlines the development of a kaupapa whānau research framework developed by whānau involved in a whānau-inspired initiative at their marae. Conducted in accordance with whānau principles, the research was guided by a tikanga approach to ensure that the experience was mana enhancing for all engaged. The conceptualisation of the kaupapa whānau framework reflects kōwhaiwhai from within the wharenui o tūpuna Parewahawaha and introduces concepts of whakapapa, wairua, kia whakatōmuri te haere whakamua, wānanga, and mana ake as guiding principles for conducting research alongside whānau. The framework emphasises the importance of being able to work alongside one’s own whānau by creating and using a research framework built around whānau worldviews and what they value.

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Tait-Wall, Waereti, Tess Kora, Shaun Awatere, Matua Rereata Makiha, and Lara Taylor. "21ST CENTURY PAPAKĀINGA: A blue print for resilience." MAI Journal: A New Zealand Journal of Indigenous Scholarship 11, no. 2 (December 23, 2022): 167–81. http://dx.doi.org/10.20507/maijournal.2022.11.2.7.

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Exploitation of geothermal taonga at Ohaki has resulted in irreparable damage to whānau land, tribal land and the marae reservation, including major land subsidence, devastation of wāhi tapu, and groundwater impacts. The whānau, determined to shift from grievance mode to (eco)development mode, are committed to caring for and regenerating their whenua. This article outlines a whānau journey of re-establishing papakāinga. Their narratives provide insights and key eco-development factors which provide a blueprint for resilient whānau-based living, based on the practice wisdom of their tūpuna. Key factors include: whakapapa, whenua, whanaungatanga; science, technology and innovation; and partnerships and collaboration. These components and the overall model have been tested in the context of another whānau grouping whose positive feedback and applicability of the model gave the authors confidence to share it wider. Hopefully encouraging other whānau to consider papakāinga establishment, and more confident in determining their own resilient futures.

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Salmond, Anne. "Where Will the Bellbird Sing? Te Tiriti o Waitangi and ‘Race’." Policy Quarterly 18, no. 4 (November 6, 2022): 3–25. http://dx.doi.org/10.26686/pq.v18i4.8019.

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This article investigates deep philosophical differences between the complex relational networks that underpin te Tiriti o Waitangi as originally written, debated and signed by the rangatira of various hapū and British officials in New Zealand in 1840, and the canonical re-framing of the Treaty as a binary ‘partnership between races’, or ‘between the Crown and the Maori race’, in the 1987 ‘Lands’ case judgment by the Court of Appeal, at the height of the neo-liberal revolution in New Zealand.After exploring comparative analyses of the colonial origins and uses of the idea of ‘race’, and the risks associated with binary framings of citizenship by race, ethnicity or religion in contemporary nation states, the article asks whether relational thinking and institutions – including tikanga and marae – might not offer more promising ways of understanding and honouring te Tiriti o Waitangi, and fostering cross-cultural experiments in Aotearoa New Zealand.

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Salvat, Bernard, Tamara Maric, Tyler Goepfert, and Anton Eisenhauer. "The marae of Taputapuātea (Ra’iatea, Society Islands) in 2016: nature, age and origin of coral erected stones." Journal de la société des océanistes, no. 149 (December 15, 2019): 281–300. http://dx.doi.org/10.4000/jso.11070.

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Morgan, Arlene, Ana Tapiata, Bharat Jamnadas, Taualeo’o Stephen Stehlin, and Pere Maitai. "Media diversity: The challenge of ‘doing it better'." Pacific Journalism Review : Te Koakoa 15, no. 1 (May 1, 2009): 93–113. http://dx.doi.org/10.24135/pjr.v15i1.966.

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On 25 August 2008, media practitioners, policy makers, journalists and media educators gathered on Ngā Wai O Horotiu Marae at New Zealand’s AUT University to consider the state of diversity in the news media and the challenges for ‘doing it better’. Supported by the Human Rights Commission and the Pacific Media Centre, the keynote speaker was Arlene Notoro Morgan, associate dean of the Columbia School of Journalism, New York, and author of The Authentic Voice: The Best Reporting on Race and Ethnicity (2006). Other speakers included Ana Tapiata, of Kawea Te Rongo and the HRC; Bharat Jamnadas, senior journalist, Asia Down Under, Taualeo’o Stephen Stehlin, executive producer, Tagata Pasifika, Television New Zealand; and Pere Maitai, news director, Pacific Media Network. The forum, chaired by Gilbert Wong, canvassed culturally sensitive, accurate and well-crafted reporting on ethnicity issues and examined the challenges for the future. This transcript was compiled by Christine Lukhelo Williams, postgraduate student from Zimbabwe.

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Hakiwai, Arapata, and Paul Diamond. "Plenary: The legacy of museum ethnography for indigenous people today - case studies from Aotearoa/New Zealand." Museum and Society 13, no. 1 (January 1, 2015): 107–18. http://dx.doi.org/10.29311/mas.v13i1.320.

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The following plenary took place at the seminar ‘Reassembling the material: A research seminar on museums, fieldwork anthropology and indigenous agency’ held in November 2012 at Te Herenga Waka marae, Victoria University of Wellington, Aotearoa New Zealand. In the papers, indigenous scholars and museum professionals presented a mix of past legacies and contemporary initiatives which illustrated the evolving relations between Māori people, and museums and other cultural heritage institutions in New Zealand. Whereas most of the papers at this seminar, and the articles in this special issue, are focused on the history of ethnology, museums, and government, between about 1900 and 1940, this section brings the analysis up to the present day, and considers the legacy of the indigenous engagement with museums and fieldwork anthropology for contemporary museum practice. What do the findings, which show active and extensive indigenous engagements with museums and fieldwork, mean for indigenous museum professionals and communities today?

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Schifko, Georg. "Schmalz, Katharina: Marae, Moko und Haka. Traditionelle Rituale der Māori aus Neuseeland und ihre Bedeutung im 21. Jahrhundert." Anthropos 106, no. 2 (2011): 707–8. http://dx.doi.org/10.5771/0257-9774-2011-2-707.

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Molle, Guillaume. "Exploring religious practices on Polynesian atolls: A comprehensive architectural approach towards the marae complex in the Tuamotu Islands." Journal of the Polynesian Society 125, no. 3 (September 2016): 263–88. http://dx.doi.org/10.15286/jps.125.3.263-288.

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Gain, Priya. "Aesthetic inquiry for bicultural arts education in Aotearoa New Zealand." Teachers and Curriculum 22, no. 1 (August 3, 2022): 27–33. http://dx.doi.org/10.15663/tandc.v22i1.395.

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This paper uses an arts-based learning encounter at a marae-based wānanga as a starting point for exploring the potential of aesthetic inquiry to support dynamic and always evolving relationality between people and place. The work of two researchers, Māori writer and scholar Cassandra Barnett and Irish inter-cultural researcher Sharon Todd, is discussed as examples of critical aesthetic inquiries that open new possibilities for relationality between people and place through encounters with artworks. Maxine Greene’s definition of aesthetic inquiry, as distinct from an “arts as connoisseurship” approach, is utilised to encourage a greater awareness among arts educators of the limitations and potential risks of liberal multicultural approaches in arts education. With increasing pressures to fast track the decolonising and indigenising of curriculum in New Zealand education, I discuss the importance of mitigating the risks of uncritically transferring indigenous Māori concepts and material into mainstream classrooms. New insights are offered into how aesthetic inquiry in arts based pedagogy and curriculum can support learners to sit with the complexities that come with a settler-indigenous history.

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Ann Roche, Maree, Jarrod M. Haar, and David Brougham. "Māori leaders’ well-being: A self-determination perspective." Leadership 14, no. 1 (October 29, 2015): 25–39. http://dx.doi.org/10.1177/1742715015613426.

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This research draws on interviews with 18 Māori leaders from various leadership positions within business, community, political and marae organisations, to garner an understanding of how their leadership roles interact with their own well-being. Analysis of interviews revealed that cross-cultural developments in self-determination theory could be gained by incorporating Māori tikanga and values into a model of well-being for Māori leaders. Largely, the principles of tino rangatiratanga (autonomy and self-determination), mana (respect and influence), whānau (extended family), whakapapa (shared history) and whanaungatanga (kin relations, consultation and engagement), were united into a model of leader well-being. This ensured that mātauranga Māori (Māori knowledge) informed our model of Māori leader well-being, while also drawing on the burgeoning Western research in the area of well-being, specifically self-determination theory. Overall, we find that similarities exist with self-determination theory and Māori tikanga and values. However, in contrast to self-determination theory, autonomy and competence are developed within relationships, which means that ‘others’ underpin Māori leaders’ well-being. From this perspective, we present a view of the psychological and well-being resources that Māori leaders draw on to guide them through complex times.

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Herbert, Sarah, Margaret Forster, Timothy McCreanor, and Christine Stephens. "The social context of alcohol use among Māori in Aotearoa/New Zealand: Reflections of life experiences of alcohol use by older Māori." International Journal of Indigenous Health 12, no. 1 (June 8, 2017): 57. http://dx.doi.org/10.18357/ijih121201716904.

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To broaden public health approaches to alcohol use, this study provides an initial exploration of the social context of alcohol use among Māori in Aotearoa/New Zealand, from the perspectives of older Māori. Utilising a Māori-centred research approach, face-to-face interviews were conducted with 13 older Māori people to explore their personal experiences of alcohol use across their lifetime. Thematic analysis was used to identify common themes that contextualised stories of alcohol use within a Māori cultural framework. Four themes were identified: alcohol use within (1) a sporting culture, (2) a working culture, (3) the context of family, and (4) Māori culture. These themes highlight the influence of social factors such as the desire to socialise and seek companionship; the physical location of alcohol use; the importance of social networks, particularly whānau (family); and the role of cultural identity among Māori. In regard to cultural identity, the role of the marae (traditional meeting place/s of Māori), tikanga (the right way of doing things), and the relationship of kaumātua (respected elder) status to personal and whānau alcohol use are highlighted as important focuses for further research among Māori in Aotearoa/New Zealand.

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Joyce, Janine, and Hine Forsyth. "It’s a Matter of Trust: Ngāi Tahu Democratic Processes and Māori Pākehā Research Partnership." International Journal of Qualitative Methods 21 (January 2022): 160940692211179. http://dx.doi.org/10.1177/16094069221117986.

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The Ngāi Tahu indigenous Māori community of Aotearoa/New Zealand successfully maintained 150 years of legal grievance against the British Crown following the signing of the Treaty of Waitangi and colonization. The importance of women leaders, the guiding role of elders, the long-term commitment to intergenerational health for all tribal members, the democratic processes in the current context for Ngāi Tahu iwi within Aotearoa and engagement with the legal system was crucial in building towards a post-conflict society. Alongside this there were and are creative empowerment processes that nourished cultural vitality. This paper shares a ‘conversational exchange’ about the processes that occurred after Treaty of Waitangi settlement was reached, as the tribe stepped into the challenge of navigating the complicated additional corporate, bureaucratic, governance, and legal structures. The eldest Māori woman from Ōtākou Marae, Te Waipounamu (South Island), describes her experience of listening to the old people, going to tribal hui (meetings) and creating support and services in the Māori community. Her words, presented in full, modelling innovative methodology that prioritises the role of transparent Southern Māori and Pākehā conversation in a post-settlement environment. The relationship of trust between the authors, representing two cultures with a history of colonization, grew over several decades of shared discussion, cultural supervision and listening. Our kōrero (conversation) begins with one question: What are the effects of democracy on sustainable culture and community?

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Joyce, Janine, and Hine Forsyth. "It’s a Matter of Trust: Ngāi Tahu Democratic Processes and Māori Pākehā Research Partnership." International Journal of Qualitative Methods 21 (January 2022): 160940692211179. http://dx.doi.org/10.1177/16094069221117986.

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The Ngāi Tahu indigenous Māori community of Aotearoa/New Zealand successfully maintained 150 years of legal grievance against the British Crown following the signing of the Treaty of Waitangi and colonization. The importance of women leaders, the guiding role of elders, the long-term commitment to intergenerational health for all tribal members, the democratic processes in the current context for Ngāi Tahu iwi within Aotearoa and engagement with the legal system was crucial in building towards a post-conflict society. Alongside this there were and are creative empowerment processes that nourished cultural vitality. This paper shares a ‘conversational exchange’ about the processes that occurred after Treaty of Waitangi settlement was reached, as the tribe stepped into the challenge of navigating the complicated additional corporate, bureaucratic, governance, and legal structures. The eldest Māori woman from Ōtākou Marae, Te Waipounamu (South Island), describes her experience of listening to the old people, going to tribal hui (meetings) and creating support and services in the Māori community. Her words, presented in full, modelling innovative methodology that prioritises the role of transparent Southern Māori and Pākehā conversation in a post-settlement environment. The relationship of trust between the authors, representing two cultures with a history of colonization, grew over several decades of shared discussion, cultural supervision and listening. Our kōrero (conversation) begins with one question: What are the effects of democracy on sustainable culture and community?

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Journal articles on the topic 'Marae'

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