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Journal articles on the topic 'Rangatiratanga'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Nikora, Linda Waimarie. "Rangatiratanga-Kawanatanga: Dealing with Rhetoric." Feminism & Psychology 11, no. 3 (August 2001): 377–85. http://dx.doi.org/10.1177/0959353501011003008.

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2

Paora, Ropata, Teanau Tuiono, Te Ururoa Flavell, Charles Hawksley, and Richard Howson. "Tino Rangatiratanga and Mana Motuhake." AlterNative: An International Journal of Indigenous Peoples 7, no. 3 (December 2011): 246–57. http://dx.doi.org/10.1177/117718011100700305.

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3

Webb, Danielle. "A Socialist Compass for Aotearoa." Counterfutures 8 (March 1, 2020): 73. http://dx.doi.org/10.26686/cf.v8i0.6362.

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 In this article, I argue that both tino rangatiratanga and socialism lie at the heart of emancipatory politics in Aotearoa New Zealand. For Māori, the economy has always been a dynamic site of interaction with the state and corporate bodies, and today the Māori economy is celebrated by some as a space where tino rangatiratanga can be realised. For the most part, though, the capitalist economy has been a site of exploitation for Māori. Given the inextricable relations between capitalism and colonialism, I present the case for Māori socialism as an emancipatory response to both. To do so,

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4

Schulte-Tenckhoff, Isabelle. "Te tino rangatiratanga : substance ou apparence ?" Articles 23, no. 1 (November 25, 2004): 89–114. http://dx.doi.org/10.7202/009508ar.

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Résumé Les termes de rangatiratanga (« souveraineté ») et kawanatanga (« gouvernorat ») occupent une place centrale dans le Traité de Waitangi (1840), instrument bilingue dont les deux versions officielles (anglaise et maorie) divergent significativement toutefois. Après avoir rappelé le contexte historique et juridique, l’auteure explore les champs sémantiques respectifs de kawantanga et rangatiratanga dans la double optique du droit interne et du droit international. Sur le plan interne, le débat tourne actuellement autour de l’accommodement de te tino rangatiratanga dans le cadre de l’ordre

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5

Hope, Simon. "The Roots and Reach of Rangatiratanga." Political Science 56, no. 1 (June 2004): 23–54. http://dx.doi.org/10.1177/003231870405600103.

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6

Manning, Suzanne. "Democracy meets rangatiratanga: Playcentre's bicultural journey 1989-2011." History of Education Review 43, no. 1 (May 27, 2014): 31–45. http://dx.doi.org/10.1108/her-10-2012-0033.

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Purpose – The purpose of this paper is to trace the implementation of biculturalism in the New Zealand Playcentre Federation between 1989, when a public commitment to The Treaty of Waitangi was made, and 2011, when Tiriti-based co-presidents were elected. Design/methodology/approach – The data were drawn from the Playcentre Journal and papers from Playcentre National meetings, as well as from the author's experience as a Pākehā participating in Playcentre. The events are analysed using democratic theory. Findings – Despite a willingness to encompass biculturalism, the processes of democracy as

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7

Broughton, D., (Te Aitanga-a-Hauiti, Taranaki, Ngā, K. McBreen, and (Waitaha, Kāti Māmoe, Ngāi Tahu). "Mātauranga Māori, tino rangatiratanga and the future of New Zealand science." Journal of the Royal Society of New Zealand 45, no. 2 (April 3, 2015): 83–88. http://dx.doi.org/10.1080/03036758.2015.1011171.

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8

Lockie, Georgia. "Towards decolonising constitutionalism." Counterfutures 5 (June 1, 2018): 109. http://dx.doi.org/10.26686/cf.v5i0.6398.

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 2016 saw the publication of two important, but fundamentally divergent, works on Aotearoa New Zealand’s constitutional arrangements. Sir Geoffrey Palmer and Andrew Butler’s A Constitution for Aotearoa New Zealand and He Whakaaro Here Whakaumu Mō Aotearoa, the 2016 report of Matike Mai Aotearoa, the Independent Working Group on Constitutional Transformation. While Palmer and Butler’s vision is one of reforming and strengthening our current Westminster constitutional system, Matike Mai’s is one of transformational, creative change, in which there is room for tino rangatiratanga—substantiv

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9

Skerrett, Mere, and Jenny Ritchie. "Te Rangatiratanga o te Reo: sovereignty in Indigenous languages in early childhood education in Aotearoa." Kōtuitui: New Zealand Journal of Social Sciences Online 16, no. 2 (June 30, 2021): 250–64. http://dx.doi.org/10.1080/1177083x.2021.1947329.

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10

Taankink, Jasmine, and Hugo Robinson. "Dispossession and Gentrification in the Porirua Redevelopment." Counterfutures 9 (March 7, 2021): 97–120. http://dx.doi.org/10.26686/cf.v9.6776.

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Porirua East is currently undergoing a state-led gentrification project under the guise of ‘regeneration’. Residents of Porirua East saw what happened in other areas like Glen Innes and, anticipating this threat, formed Housing Action Porirua (HAP). Contextualising the Porirua redevelopment within a broader history of colonisation and racist exploitation, we outline the redevelopment to date and give a history of displacement and dispossession of iwi, and later migrant workers, in Porirua. We chart HAP’s struggle for the community and outline the group’s five demands for a true regeneration th

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11

Tudor, Keith, Garry Cockburn, Joan Daniels, Josie Goulding, Peter Hubbard, Sheila Larsen, Brenda Levien, et al. "Reflexive theory." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 1 (September 30, 2013): 27–54. http://dx.doi.org/10.9791/ajpanz.2013.03.

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Abstract Western – and Northern – psychology and psychotherapy stand accused of an over emphasis on the individual, ego, and self (“the Self”), autonomy, and self-development. These criticisms have been made from other intellectual, cultural, social, spiritual and wisdom traditions, but may also be found in critical and radical traditions within Western thought. In this article, exponents of ten different theoretical orientations within or modalities of psychotherapy reflect on one or two key aspects of their respective theories which, together, offer a holistic conception of the person;

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12

Milton, Chris. "A View of Jungian Analysis in Aotearoa New Zealand." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 2 (December 30, 2016): 129–42. http://dx.doi.org/10.9791/ajpanz.2016.12.

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This paper traces something of the Jungian presence in Aotearoa New Zealand from the late 1930s through the formal association of Jungian analysts in the late 1970s to the present day. The Jungian presence in Aotearoa New Zealand is set within the context of international Jungian thinking. A particular understanding and practice of Jungian analysis is presented. In particular, two foci: individuation and its phenomenology, along with a definition of analysis and its expression in certain dialectics. Analysis is understood as the quest for individuation, whereby one becomes the authentic and au

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13

Masters-Awatere, Bridgette, Moana Rarere, Rewa Gilbert, Carey Manuel, and Nina Scott. "He aha te mea nui o te ao? He tāngata! (What is the most important thing in the world? It is people!)." Australian Journal of Primary Health 25, no. 5 (2019): 435. http://dx.doi.org/10.1071/py19027.

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This paper highlights the importance of people as a central factor in improving health for Māori (Indigenous people of New Zealand). How whānau (family) relationships, connections, values and inspiration are integral to achieving Indigenous health goals is explained. Descriptions of how community researchers, healthcare staff, consumers and academics worked together to design interventions for two health services (in the Waikato and Bay of Plenty regions) is included. Through highlighting the experiences of health consumers, the potential for future interventions to reduce the advancement of p

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14

Jones, Carwyn, and Taiarahia Black. "E Toru ngā Tauira mo te Hononga ki te Māori ki te Pākehā mo te Umanga Taha Ture." Victoria University of Wellington Law Review 39, no. 3 (November 3, 2008): 487. http://dx.doi.org/10.26686/vuwlr.v39i3.5472.

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Ki te kōrero tātau mo ngā hononga tōtika i waenganui i te Karauna me te Māori, kei te kōrero kē tātau mo te pūmautanga kaha ki te Tiriti o Waitangi. Ahakoa he aha ngā tautohe, ngā whakamārama mo te wāhanga Māori, wāhanga Pākehā o te Tiriti e pā ana ki ngā kupu “kāwanatanga” me te “sovereignty”ko te tino rangatiratanga kia noho pūmau. Ko te tino pūtake o ēnei wāhanga e rua kia āhei ngā hiahia o ngā taha ē rua, kia noho tahi mai i runga i āna tikanga, ā, kia kaua tētahi e aukati i tētahi. I te mea hoki e kuhu atu ana ngā tokorua iwi nei, Māori, Pākehā ki te rapu i te ōranga tonutanga e tū tahi a

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15

Lockhart, Christopher, Carla A. Houkamau, Chris G. Sibley, and Danny Osborne. "To Be at One with the Land: Māori Spirituality Predicts Greater Environmental Regard." Religions 10, no. 7 (July 13, 2019): 427. http://dx.doi.org/10.3390/rel10070427.

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Māori, New Zealand’s indigenous population, have a unique connection to the environment (Harris and Tipene 2006). In Māori tradition, Papatūānuku is the land—the earth mother who gives birth to all things, including Māori (Dell 2017). Māori also self-define as tāngata whenua (people of the land), a status formally recognised in New Zealand legislation. Māori have fought to regain tino rangatiratanga (authority and self-determination; see Gillespie 1998) over lands lost via colonisation. Accordingly, Cowie et al. (2016) found that socio-political consciousness—a dimension of Māori identity—corr

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16

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

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17

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

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18

Eggleton, Kyle, Lynette Stewart, and Atarangi Kask. "Ngātiwai Whakapakari Tinana: strengthening bodies through a Kaupapa Māori fitness and exercise programme." Journal of Primary Health Care 10, no. 1 (2018): 25. http://dx.doi.org/10.1071/hc17068.

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ABSTRACT INTRODUCTION Activity based weight loss programmes may result in modest reductions in weight. Despite the small successes demonstrated by these interventions, there are few examples that specifically address the disparity of obesity for Māori compared to non-Māori. AIM This research highlights the results of a Kaupapa Māori fitness and exercise programme that aimed to assist mainly Māori adults, to lose weight. The programme was designed to support participants by using Māori cultural values. METHODS A Muay Thai kickboxing exercise programme was developed with community involvement. K

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19

Hotere-Barnes, Alex, Nicola Bright, and Jessica Hutchings. "Reo and mātauranga Māori revitalisation: Learning visions for the future." Set: Research Information for Teachers, no. 1 (May 1, 2014): 7–15. http://dx.doi.org/10.18296/set.0331.

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Te reo and mātauranga Māori are linked to a distinctive Māori identity and ways of being in the world. With the majority of Māori students enrolled in English-medium schools, we face the national challenge of how to affirm and promote reo and mātauranga Māori as part of the “everyday” in educational and community life, now and in the future. This article illustrates how educators in English-medium settings can deliberately affirm, support, and promote reo and mātauranga Māori in their learning processes and programmes. This is illustrated through an imaginative 2040 scenario for reo and mātaur

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20

Came, Heather, D. O’Sullivan, and T. McCreanor. "Introducing critical Tiriti policy analysis through a retrospective review of the New Zealand Primary Health Care Strategy." Ethnicities 20, no. 3 (January 5, 2020): 434–56. http://dx.doi.org/10.1177/1468796819896466.

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Background Te Tiriti o Waitangi was negotiated between the British Crown and Indigenous Māori leaders of Aotearoa New Zealand in 1840. Māori understood the agreement as an affirmation of political authority and a guarantee of British protection of their lands and resources. The Crown understood it as a cession of sovereignty. The tension remains, though legal and political developments in the last 35 years, have established that the agreement places a mandatory obligation on the Crown to protect and promote Māori health. It also requires that Māori may exercise rangatiratanga, or responsibilit

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21

Kapa-Kingi, Eru. "Kia Tāwharautia Te Mātauranga Māori: Decolonising the Intellectual Property Regime in Aotearoa New Zealand." Victoria University of Wellington Law Review 51, no. 4 (December 17, 2020): 643. http://dx.doi.org/10.26686/vuwlr.v51i4.6701.

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This article explores ways to decolonise aspects of the intellectual property system in Aotearoa New Zealand, primarily in respect of trade marks. It considers the seminal Wai 262 report of the Waitangi Tribunal and builds upon its findings and recommendations, while also offering new ideas of legal reform for protecting mātauranga Māori (Māori knowledge and expertise) from undue exploitation. This article also measures those ideas against the objectives and principles of the Agreement on Trade-Related Aspects of Intellectual Property Rights (TRIPS Agreement), as well as other internationally

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22

Palavi, Vasiti, Nicola Railton, and Sheridan Waitai. "Collaborative Kaitiakitanga - New Joint Pathways in Guardianship." Biodiversity Information Science and Standards 2 (June 15, 2018): e26954. http://dx.doi.org/10.3897/biss.2.26954.

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Ehara taku toa i te toa takitahi Engari, he toa takitini - Success is not the work of one, but the strength of many. This metaphor encapsulates the collaborative sharing of knowledge, collections and aspirations held by communities and Museums to create new, mutually beneficial research pathway and community outcomes for all. Ngāti Kurī is descended from the founding people of the northernmost peninsula of Aotearoa - Te Hiku o Te Ika. The mana and rangatiratanga of Ngāti Kurī extends into a number of ecological biogeographically significant sites on the whenua (the land) and moana (sea) - Rang

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23

Sandle, Rod. "Extending What We Can Talk About." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 47–56. http://dx.doi.org/10.9791/ajpanz.2016.05.

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Spirit has often been separated from body and mind and treated as not amenable to scientific study. A big influence in this regard was Ludwig Wittgenstein who, in 1922, came to the conclusion that the language of science was not able to talk about the mystical, saying, “There is indeed the inexpressible. This shows itself; it is the mystical” (p. 90). With the development of the science of the human mind and human relationships, spirit is perhaps becoming more amenable again to study. Alexander Lowen (1988) brought the concept of “spirit” under scientific and therapeutic observation through th

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Collins, Hēni. "The Meeting of Two Tides." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 217–28. http://dx.doi.org/10.9791/ajpanz.2012.20.

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Consistent with the theme of this year’s conference, “Tōna Kanohi, Kauae Moko: The Face that Turns Towards her Ancient Self”, this article includes a personal narrative about taking moko kauae, and some of the cross-cultural tensions associated with that decision within our whānau/family. It also describes my thesis Te Pūtahitanga o Ngā Tai e Rua (The Meeting of Two Tides) (Collins, 2004). The thesis aimed to provide new insights and understandings about the challenges, vulnerabilities and strengths associated with being of mixed Māori and Pākehā heritage in Aotearoa New Zealand. It was

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Orange, Donna. "Clinical Hospitality." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 165–78. http://dx.doi.org/10.9791/ajpanz.2012.17.

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Three French philosophers of the late twentieth century devoted themselves to the discourse of hospitality: Emmanuel Lévinas, Jacques Derrida, and Paul Ricœur. Here we mine their insights for understanding of what some are calling an “ethical turn” in contemporary psychoanalysis. In particular, we consider the impossible tensions between needs and limits, responsibilities and resources, in general and in the clinical situation, and the resulting necessity for mourning. From Lévinas we hear the demand of infinite and asymmetric responsibility to the widow, the orphan and the stranger who arri

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26

Bargh, Maria, and Ellen Tapsell. "For a Tika Transition: strengthen rangatiratanga." Policy Quarterly 17, no. 3 (September 23, 2021). http://dx.doi.org/10.26686/pq.v17i3.7126.

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There is growing respect for and recognition of te ao Mäori within Aotearoa’s environmental policy and management space. However, to ensure that Aotearoa can build a better future equitably a ‘tika transition’ must be realised, wherey iwi, hapü and Mäori (the rangatiratanga sphere) and the Crown (kawanatanga sphere) exist within distinct and equal political entities, with the rangatiratanga sphere leading and governing tikanga and mätauranga Mäori policy and legislation. We examine two prominent environmental issues – sea level rise and taonga species protection – facing iwi, hapü, Mäori and t

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Te One, Annie, and Carrie Clifford. "Tino Rangatiratanga and Well-being: Māori Self Determination in the Face of Covid-19." Frontiers in Sociology 6 (February 3, 2021). http://dx.doi.org/10.3389/fsoc.2021.613340.

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The New Zealand government has been globally praised for its response to Covid-19. Despite the global accolades, little attention has been given to the swift and innovative Māori response to Covid-19. This paper will detail some of this rapid Māori response to Covid-19 in Aotearoa New Zealand and argue the response can be understood as key examples of Māori exercising tino rangatiratanga (self-determination), independent of the government’s measures and policies. We suggest that this exploration of tino rangatiratanga during Covid-19 demonstrates central aspects of Māori well-being that move b

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Workman, Kim. "From a Search for Rangatiratanga to a Struggle for Survival - Criminal Justice, the State and Māori, 1985 to 2015. The 2015 JD Stout Lecture." Journal of New Zealand Studies, no. 22 (July 5, 2016). http://dx.doi.org/10.26686/jnzs.v0i22.3948.

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In this presentation, I consider not only the relationship between Māori and the state, but the response of key criminal justice agencies to the surge of Māori confidence in the 1970’s and 80’s, and desire to take control of their own destiny – the Māori renaissance as it became known. How did the Police, the prisons and the youth justice system respond to this call for rangatiratanga? How easily did it respond to the idea that Māori, far from being passive recipients of the criminal justice system, wanted a piece of the action? How well did the operational reality meld with, on the one hand,

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29

Engels-Schwarzpaul, A. Chr (Tina), and Albert L. Refiti. "Autonomía, the vā, tino rangatiratanga and the design of space." Strategic Design Research Journal 11, no. 2 (September 6, 2018). http://dx.doi.org/10.4013/sdrj.2018.112.15.

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30

Charters, Claire. "Legitimising the State: Constitutional Reform to Recognise Rangatiratanga and Tikanga Maori." SSRN Electronic Journal, 2016. http://dx.doi.org/10.2139/ssrn.2864101.

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31

Matunga, Helen, Hirini Matunga, and Stephen Urlich. "FROM EXPLOITATIVE TO REGENERATIVE TOURISM: Tino rangatiratanga and tourism in Aotearoa New Zealand." MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, no. 3 (December 2020). http://dx.doi.org/10.20507/maijournal.2020.9.3.10.

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Palmer, Symon, O. Ripeka Mercier, and Alan King-Hunt. "Towards rangatiratanga in pest management? Māori perspectives and frameworks on novel biotechnologies in conservation." Pacific Conservation Biology, 2020. http://dx.doi.org/10.1071/pc20014.

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Fitzmaurice, Luke. "Whānau, Tikanga and Tino Rangatiratanga: What is at stake in the debate over the Ministry for Children?" MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, no. 2 (July 29, 2020). http://dx.doi.org/10.20507/maijournal.2019.9.2.7.

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Fitzmaurice, Luke. "Whānau, Tikanga and Tino Rangatiratanga: What is at stake in the debate over the Ministry for Children?" MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, no. 2 (2020). http://dx.doi.org/10.20507/maijournal.2020.9.2.7.

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Morris, Ewan. "Banner Headlines: The Maori Flag Debate in Comparative Perspective." Journal of New Zealand Studies, no. 9 (May 1, 2010). http://dx.doi.org/10.26686/jnzs.v0i9.120.

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Consider these statements. On the one hand: '[H]e did not agree with flying the tino rangatiratanga flag because it argued the case of Maori sovereignty, when the Treaty was all about being equal citizens'. 'Maori enjoyed equal citizenship and did not need special treatment, either by having special Maori seats or by having a separate Maori flag fly above public venues.' 'Kiwis should come under a single flag in public places - the current ensign of New Zealand.' On the other hand: 'I can see no particular reason why we wouldn't fly a flag off the Auckland Harbour Bridge and indeed off other p

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Ramsden, Irihapeti, and Paul Spoonley. "The Cultural Safety Debate in Nursing Education in Aotearoa." New Zealand Annual Review of Education, no. 3 (December 5, 1993). http://dx.doi.org/10.26686/nzaroe.v0i3.1075.

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The recent debate about cultural safety highlights the distance between those who seek to retain the practices and values of a colonial past, and those who want to proceed to a post-colonial future. In the present case, the latter group have attempted to alter the education of some health professionals, nurses, by offering a critical understanding of colonial structures and their effects, and by providing an alternative that centres on ethnic sensitivity. In most respects, it has been a modest innovation in nursing education in terms of meeting the goal of tino rangatiratanga in health deliver

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Maclean, Hohepa. "He Rāngai Maomao, He Iti Pioke: Te Mauri o Pūheke." Te Kaharoa 5, no. 1 (January 25, 2012). http://dx.doi.org/10.24135/tekaharoa.v5i1.105.

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This presentation looks at some of the main pillars of language revitalisation suggested by Fishman et al, and how they can be transposed on to an indigenous platform. With Critical Language Awareness, Status Planning, Acquisition Planning and Implementation being the main pillars; the paper explores how these can be translated in to a Māori model. As a reference point, I will look at my own two tribes from the northern part of New Zealand. Patukoraha and Te Whanau Moana, who have experienced severe language loss as evidenced by the depleting numbers of speakers of the reo in contexts su

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Hamilton, Bill. "Maori Education Developments: A Maori Unionist’s View." New Zealand Annual Review of Education, no. 2 (October 25, 1992). http://dx.doi.org/10.26686/nzaroe.v0i2.854.

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During 1992, many hands seized the chance to paddle the Maori education waka in the primary system.The Maori community continued to establish Kura Kaupapa Maori, immersion and bilingual programmes. Schools increased the involvement of whanau in their activities and generally attempted to improve the quality of Maori education programmes.The National Maori Congress, Te Whakakotahitanga o Nga Iwi o Aotearoa, completed a report that promoted the goal of establishing iwi education authorities. Government established an inquiry into Maori education and directed officials committees to:(a) develop a

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