Relevant bibliographies by topics / Ngāti Mutunga (New Zealand people)

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Academic literature on the topic 'Ngāti Mutunga (New Zealand people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Ngāti Mutunga (New Zealand people)"

1

King, Darren N., Wendy S. Shaw, Peter N. Meihana, and James R. Goff. "Māori oral histories and the impact of tsunamis in Aotearoa-New Zealand." Natural Hazards and Earth System Sciences 18, no. 3 (2018): 907–19. http://dx.doi.org/10.5194/nhess-18-907-2018.

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Abstract. Māori oral histories from the northern South Island of Aotearoa-New Zealand provide details of ancestral experience with tsunami(s) on, and surrounding, Rangitoto (D'Urville Island). Applying an inductive-based methodology informed by collaborative storytelling, exchanges with key informants from the Māori kin groups of Ngāti Koata and Ngāti Kuia reveal that a folk tale, published in 1907, could be compared to and combined with active oral histories to provide insights into past catastrophic saltwater inundations. Such histories reference multiple layers of experience and meaning, from memorials to ancestral figures and their accomplishments to claims about place, authority and knowledge. Members of Ngāti Koata and Ngāti Kuia, who permitted us to record some of their histories, share the view that there are multiple benefits to be gained by learning from differences in knowledge, practice and belief. This work adds to scientific as well as Maōri understandings about tsunami hazards (and histories). It also demonstrates that to engage with Māori oral histories (and the people who genealogically link to such stories) requires close attention to a politics of representation, in both past recordings and current ways of retelling, as well as sensitivities to the production of new and plural knowledges. This paper makes these narratives available to a new audience, including those families who no longer have access to them, and recites these in ways that might encourage plural knowledge development and co-existence.
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2

Smissen, R. D., and P. B. Heenan. "A taxonomic appraisal of the Chatham Islands flax (Phormium tenax) using morphological and DNA fingerprint data." Australian Systematic Botany 23, no. 5 (2010): 371. http://dx.doi.org/10.1071/sb10023.

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A range of leaf forms of Phormium tenax J.R.Forst. & G.Forst. can be observed in the wild on the Chatham Island archipelago. At one extreme are plants with more or less upright leaves, similar to those observed in New Zealand P. tenax, and at the other extreme there are plants with floppy leaves. The upright-leaved form is found more or less throughout the archipelago, whereas the floppy-leaved form is concentrated in the southern part of Chatham Island, Pitt Island, and on the other southern islands (e.g. South East and Mangere islands). Analysis of amplified fragment length polymorphism (AFLP) and simple-sequence-repeat (SSR) variation, and comparison with a diverse sampling of New Zealand Phormium suggested that both Chatham Islands forms are indigenous and part of a common gene pool. We found no evidence of hybridism with Phormium introduced from New Zealand. Floppy-leaved forms are therefore linked to typical upright leaved P. tenax through upright-leaved plants with bent tips, and do not require taxonomic recognition. AFLP and SSR data both support the view that a plant collected from Ranui Cove, Auckland Island, is descended from Chatham Islands material, and was most likely introduced there by Ngāti Mutunga and Moriori settlers during the 19th century.
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3

Fisher, Karen, and Meg Parsons. "River Co-governance and Co-management in Aotearoa New Zealand: Enabling Indigenous Ways of Knowing and Being." Transnational Environmental Law 9, no. 3 (2020): 455–80. http://dx.doi.org/10.1017/s204710252000028x.

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AbstractLegislation emerging from Treaty of Waitangi settlements provide Māori, the Indigenous people of Aotearoa New Zealand, with new opportunities to destabilize and decolonize the colonial knowledge, processes and practices that contribute towards negative material and metaphysical impacts on their rohe [traditional lands and waters]. In this article we focus our attention on the Nga Wai o Maniapoto (Waipa River) Act 2012 and the Deed of Settlement signed between the Crown (the New Zealand government) and Ngāti Maniapoto (the tribal group with ancestral authority over the Waipā River) as an example of how the law in Aotearoa New Zealand is increasingly stretched beyond settler-colonial confines to embrace legal and ontological pluralism. We illustrate how this Act serves as the foundation upon which Ngāti Maniapoto are seeking to restore, manage, and enhance the health of their river. Such legislation, we argue, provides a far higher degree of recognition of Māori rights and interests both as an outcome of the settlement process and by strengthening provisions under the Resource Management Act 1991 regarding the role of Māori in resource management. We conclude by suggesting that co-governance and co-management arrangements hold great potential for transforming river management by recognizing and accommodating ontological and epistemological pluralism, which moves Aotearoa New Zealand closer to achieving sustainable and just river futures for all.
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4

Moeke-Maxwell, Tess. "The Face at the End of the Road." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (2012): 149–64. http://dx.doi.org/10.9791/ajpanz.2012.16.

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In the bicultural context of Aotearoa New Zealand, Māori (people of the land) and Tauiwi (the other tribe, i.e. Pākehā and other non-indigenous New Zealanders), continue to be represented in binary opposition to each other. This has real consequences for the way in which health practitioners think about and respond to Māori. Reflecting on ideas explored in my PhD thesis, I suggest that Māori identity is much more complex than popular representations of Māori subjectivity allow. In this article I offer an alternative narrative on the social construction of Māori identity by contesting the idea of a singular, quintessential subjectivity by uncovering the other face/s subjugated beneath biculturalism’s preferred subjects.
 Waitara
 Mai i te horopaki iwirua o Aotearoa, arā te Māori (tangata whenua) me Tauiwi (iwi kē, arā Pākehā me ētahi atu iwi ehara nō Niu Tīreni), e mau tonu ana te here mauwehe rāua ki a rāua anō. Ko te mutunga mai o tēnei ko te momo whakaarohanga, momo titiro hoki a ngā kaimahi hauora ki te Māori. Kia hoki ake ki ngā ariā i whakaarahia ake i roto i taku tuhinga kairangi. E whakapae ana au he uaua ake te tuakiri Māori ki ngā horopaki tauirahia mai ai e te marautanga Māori. I konei ka whakatauhia he kōrero kē whakapā atu ki te waihangatanga o te tuakiri Māori, tuatahi; ko te whakahē i te ariā takitahi, marautanga pūmau mā te hurahanga ake i tērā āhua e pēhia nei ki raro iho i te whainga marau iwiruatanga. Tuarua, mai i tēnei o taku tuhinga rangahau e titiro nei ki ngā wawata ahurei a te Māori noho nei i raro i te māuiuitanga whakapoto koiora, ka tohu au ki te rerekētanga i waenga, i roto hoki o ngā Māori homai kōrero, ā, ka whakahāngaia te titiro ki te momo whakatau āwhina a te hauora ā-motu i te hunga whai oranga.
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5

King, Henare. "Huirangi." Te Kaharoa 11, no. 1 (2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.205.

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The book “The Tail of the Fish” was publised in 1968 and written by a Te Aupouri kuia, Matire Kereama (nee: Hoeft) of the far north of Aotearoa, New Zealand. I grew up with this book as my grandmother would read the stories to me at bedtime. Although my comprehension of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter.
 I completed a Masters of Applied Indigenous Knowledge at Te Wananga o Aotearoa in 2017, entitled; Tales of the singing fish: He tangi wairua. I compsed twelve waiata (Maori songs) of which ten of the waiata was information extracted from ten chapters of the book. The other two waiata were composed specifically for my people of the Te Rarawa tribe, namely, Ahipara.
 This waiata is a dedication to Huirangi Tahana of the Ngāti Māhanga people of Waingaro Marae located 36 kilometers to the west of Ngaruawahia in the Waikato district.
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Books on the topic "Ngāti Mutunga (New Zealand people)"

1

Tribunal, New Zealand Waitangi. Rehoku: A report on Moriori and Ngati Mutunga claims in the Chatham Islands. Legislation Direct, 2001.

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2

Sole, Tony. Ngāti Ruanui: A history. Huia, 2005.

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3

Rolleston-Cummins, Toni. Mitai Rolleston: He kanohi kitea o Ngāti Whakaue. Toni Cummins, 2014.

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4

The East Coast settlement report. Legislation Direct, 2010.

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5

Ka mate ka ora!: The spirit of Te Rauparaha. Steele Roberts, 2010.

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6

Royal, Te Ahukaramū Charles. Native traditions by Hūkiki te Ahu Karamū o Otaki Jany 1st 1856. Te Wānanga-o-Raukawa, 2003.

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7

Wakefield, Alan Tutepourangi. Maori methods and indicators for marine protection: Ngati Kere interests and expectations for the rohe moana. New Zealand Dept. of Conservation, Ngati Kere, and Ministry for the Environment, 2005.

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8

A simple nullity?: The Wi Parata case in New Zealand law and history. Auckland University Press, 2011.

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9

Gibson, Peter. A process to identify tohu (marine indicators) to measure the health of the rohe moana of Ngati Konohi. New Zealand Dept. of Conservation, 2005.

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10

Carved histories: Rotorua Ngāti Tarawhai woodcarving. Auckland University Press, 2001.

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