Bibliografías temáticas / Tangata whenua

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  2. Tesis
  3. Libros
  4. Capítulos de libros
  5. Actas de conferencias
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Literatura académica sobre el tema "Tangata whenua"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 25 de julio de 2025

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Artículos de revistas sobre el tema "Tangata whenua"

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Shepherd, Toni, and Wiremu Woodard. "“Not Home” is Sometimes Where we Start." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (2012): 51–71. http://dx.doi.org/10.9791/ajpanz.2012.07.

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The colonisation of “home” — Aotearoa, New Zealand is motivated by the acquisition of land and natural resources. As more land is acquired indigenous peoples are driven further from a symbiotic relationship with the “home-land”, an indigenous worldview and ultimately their “selves”. The consequences of these disruptions have profound psychological effects. This article explores the idea that “home” is a social construct that reflects the reality of the dominant group. As indigenous peoples our idea of “home” is repudiated and subjugated, resulting in dislocation, marginalisation and discrimina
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Iorns Magallanes, Catherine. "The Use of Tangata Whenua and Mana Whenua in New Zealand Legislation: Attempts at Cultural Recognition." Victoria University of Wellington Law Review 42, no. 2 (2011): 259. http://dx.doi.org/10.26686/vuwlr.v42i2.5134.

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This paper discusses the range of uses of the phrases tangata whenua and mana whenua in New Zealand Acts, the issues that have arisen as a consequence, and identifies some suggestions for addressing those issues.
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Tolbert, Sara, Helen Mora, Matiu Ratima, and Mel Tainui. "Desettling science through partnership." Set: Research Information for Teachers, no. 3 (December 20, 2023): 3–10. http://dx.doi.org/10.18296/set.1536.

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In this article, we share how developing and following tikanga was integral to our enactment of mana ōrite in the local curriculum as we (tangata whenua and tangata Tiriti) collaborated on a Year 7 science unit: Plants, Place, and People. Our initial thinking as we approached this unit had been to look for connections between mātauranga Māori, the New Zealand science curriculum, and a prior unit on plants that the lead teacher partner had developed. However, through ongoing conversations with tangata whenua, mana whenua, and kaiako Māori at the outset and throughout this work, we concluded tha
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4

Fraser, Sarah, and Lynne Briggs. "Bi-culturalism and accountability: Fundamental changes in social work practice in Aotearoa New Zealand 1984 – 1990." Aotearoa New Zealand Social Work 28, no. 1 (2016): 43–51. http://dx.doi.org/10.11157/anzswj-vol28iss1id118.

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A number of key events took place in the history of the Aotearoa New Zealand Association of Social Workers (ANZASW) in the mid-1980s and early 1990s. This article explores critical developments and debates in the lead up to the 1986 Turangawaewae conference at which the bi-cultural structure of the Association first emerged. The proceedings of the conference itself are examined and the subsequent establishment of a unique system of accountability for ANZASW members discussed. These events are considered significant in the shaping of the Association’s current structure, bi-lingual Code of Ethic
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5

Harman, Kristyn. "Tangata Whenua: An Illustrated History." Australian Historical Studies 46, no. 3 (2015): 479–80. http://dx.doi.org/10.1080/1031461x.2015.1078933.

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Jennings, Christopher G. "Tangata Whenua: An Illustrated History." Journal of Island and Coastal Archaeology 12, no. 1 (2016): 145–46. http://dx.doi.org/10.1080/15564894.2016.1239662.

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Tone, Lama, and Charmaine ‘Ilaiū Talei. "Mana Moana." Art/Research International: A Transdisciplinary Journal 8, no. 2 (2024): 471–98. http://dx.doi.org/10.18432/ari29761.

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Our article is an investigation of the architectural meanings of Moana when located in Aotearoa, as Pacific practitioners, designers, and academics. This article will traverse sensitive topics, such as how Aotearoa’s Pacific peoples relate to Tangata Whenua today and how this is expressed in the built space. How can we navigate Te Tiriti o Waitangi through our voyaging histories, moving beyond the muddy relations within urban conditions in Aotearoa? The phrase Mana Moana is used to refer to the ancestral relationships between Tangata Whenua and the wider Moana, or vast Pacific region, as a pos
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Johnson, Suzanne. "Creating Space to Meet the Other." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (2012): 235–48. http://dx.doi.org/10.9791/ajpanz.2012.23.

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This paper reflects on the creation and experience of the New Zealand Association of Psychotherapists’ Annual Conference and its theme, “The Face of the Other”. It is written by a member of the Conference Organising Committee in a personal capacity and from a personal perspective. The author’s role on the Committee was largely focused on relationship-building and communication. The author — and article — suggests that the Committee and the Conference itself were influenced by our Association’s aim to work toward partnership with Māori, as tangata whenua, people of this land. My reflections ar
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Fleming, Anna Hinehou. "Ngā Tāpiritanga." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (2018): 23–36. http://dx.doi.org/10.9791/ajpanz.2018.03.

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While Western attachment theory has tended to focus on the interpersonal attachments between people, indigenous Māori attachment perspectives have always included connections and relationships to aspects outside of the interpersonal domain. Collective, cultural and tikanga-based extrapersonal relationships are significant in Te Ao Māori and include connection to whānau/hapū/iwi (extended family and community groups), whenua (land and the natural world), and wairua (interconnection and spirituality). Alongside vital interpersonal relationships, these extrapersonal connections are substantial to
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Temby-Spence, Abigail. "Designing Alongside Māori: Theorising Experiences of Relational, Place-Based Architectural Practice in Aotearoa." Asylum, no. 1 (December 29, 2024): 255–68. https://doi.org/10.34074/aslm.2024107.

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The research project “Designing Alongside Māori: New Possibilities in Practising Architecture as Tangata Tiriti” grew out of an observation of the lack of literature available for non-Indigenous architectural practitioners and students wanting to support Māori tino rangatiratanga (self-determination) in Aotearoa New Zealand. Qualitative interviews were sought with non-Indigenous architectural practitioners identified by Māori architectural practitioners as having culturally sustaining architectural practice. A thematic analysis of these interviews explored the relational, place-based approach
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Tesis sobre el tema "Tangata whenua"

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Webster, Karen Lesley. "Whakapiri tātou, hei manaaki tangata, hei manaaki whenua. Effective governance for urban sustainability." AUT University, 2009. http://hdl.handle.net/10292/854.

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This thesis examines the role of local government elected members to progress urban sustainability, and the views of Māori leaders’ on governance and sustainability. It is set within a wider context of local government reform and changing expectations of governance and captures a point in time in the evolution of Pākehā and Māori governance structures in Aotearoa New Zealand. The thesis contributes to the paucity of scholarship in these fields. Local government has evolved from the early provincial legislatures, to acknowledge Te Tiriti o Waitangi and recognise the importance of sustainable d
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2

Tipuna, Kitea. "Whakawhiti whakaaro, whakakotahi i a tatou convergence through consultation : an analysis of how the Māori world-view is articulated through the consultation processes of the Resource Management Act (1991) : a thesis submitted to Auckland University of Technology in partial fulfilment of the Master of Arts, 2007 / Kitea Tipuna." Click here to access this resource online, 2007. http://hdl.handle.net/10292/370.

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Nikora, Linda Waimarie. "Maori social identities in New Zealand and Hawai'i." 2007. http://adt.waikato.ac.nz/public/adt-uow20071128.155912/index.html.

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Libros sobre el tema "Tangata whenua"

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Anderson, Atholl. Tangata whenua: A history. Bridget Williams Books, 2015.

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Stafford, D. M. Tangata whenua: The world of the Maori. Penguin Group, 2008.

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3

Susan, Butterworth, and Stout Research Centre for New Zealand Studies. Treaty of Waitangi Research Unit, eds. Policing and the tangata whenua, 1935-85. Treaty of Waitangi Research Unit, Stout Research Centre for New Zealand Studies, Victoria University of Wellington, 2008.

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4

R, Koroheke Chris G., Peterson Dana R, Sanson Marion B, and New Zealand. Office of the Parliamentary Commissioner for the Environment., eds. Proposed guidelines for local authority consultation with tangata whenua. Office of the Parliamentary Commissioner for the Environment, 1992.

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5

K, Douglas E. M., Robertson-Shaw Mark, and Foundation for Indigenous Research in Society and Technology (New Zealand), eds. Indigenous peoples & justice =: Tangata whenua i roto i te tika. F.I.R.S.T. Foundation, 1999.

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6

Alan, Duff. What becomes of the broken hearted? Vintage, 1996.

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Alan, Duff. What becomes of the broken hearted? Vintage, 1997.

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8

Alan, Duff. What becomes of the broken hearted? Random House Australia, 1996.

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9

Leaf, Joan M. Islands in the ocean. National Pacific Press, 2007.

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10

Grace-Smith, Briar. Purapurawhetū. Huia Publishers, 1999.

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Capítulos de libros sobre el tema "Tangata whenua"

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Came, Heather, and Francis Kewene. "Teaching Health Promotion in Aotearoa: A Tangata Whenua and Tangata Tiriti Perspective." In International Handbook of Teaching and Learning in Health Promotion. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-96005-6_20.

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Rountree, Te Aroha. "Jesus Does a Haka Boogie: Tangata Whenua Theology." In Theologies from the Pacific. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74365-9_4.

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Proctor, Liz. "Toi tu te whenua, toi tu te tangata: A Holistic Māori Approach to Flood Management." In Ethnographic Worldviews. Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6916-8_9.

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Anderson, Atholl. "Te Ao Tawhito: The Old World." In Tangata Whenua: A History. Bridget Williams Books, 2015. http://dx.doi.org/10.7810/9780908321537_1.

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Binney, Judith. "Te Ao Hou: The New World." In Tangata Whenua: A History. Bridget Williams Books, 2015. http://dx.doi.org/10.7810/9780908321537_2.

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Harris, Aroha. "Te Ao Hurihuri: The Changing World." In Tangata Whenua: A History. Bridget Williams Books, 2015. http://dx.doi.org/10.7810/9780908321537_3.

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Pocock, J. G. A. "Tangata Whenua and Enlightenment Anthropology." In The Shaping of History. Bridget Williams Books, 2001. http://dx.doi.org/10.7810/9781877242175_3.

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Anderson, Atholl. "Te Ao Tawhito: The Old World." In Tangata Whenua: An Illustrated History. Bridget Williams Books, 2014. http://dx.doi.org/10.7810/9781927131411_1.

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Binney, Judith. "Te Ao Hou: The New World." In Tangata Whenua: An Illustrated History. Bridget Williams Books, 2014. http://dx.doi.org/10.7810/9781927131411_2.

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Harris, Aroha. "Te Ao Hurihuri: The Changing World." In Tangata Whenua: An Illustrated History. Bridget Williams Books, 2014. http://dx.doi.org/10.7810/9781927131411_3.

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Actas de conferencias sobre el tema "Tangata whenua"

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Titford, Chris, Etienne Neho, and Phil Wihongi. "Enabling place to stand with mana: Tū ana te mana o te whenua!" In 7 Experiences Summit 2023 of the Experience Research Society. Tuwhera Open Access, 2024. http://dx.doi.org/10.24135/7es.10.

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Te Maharatanga o Ngā Wai stands as a demonstration of the quality of place that can be created through true partnership and one which allows for an immersive experience irrepressibly connected to the areas past present and future. Through physical elements and digital media, members of the public are invited to remember and respect the stream that once flowed through this site, and to question the wider plight of the streams and water systems that used to lend their mana and mauri to the city centre, now covered over, reclaimed, piped away and largely forgotten by the city. This was a pilot pr
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Thompson, Geoff, John McNeil, and John Wells. "Tirohanga Whanui Footbridge, Auckland, NZ." In Footbridge 2022 (Madrid): Creating Experience. Asociación Española de Ingeniería Estructural, 2021. http://dx.doi.org/10.24904/footbridge2022.244.

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<p>Māori, the tangata whenua (people of the land) in Aoteroa (New Zealand), have very rich, deep-seated cultural connections with wahi (place) and nature. Clients, designers and constructors alike, have begun to understand that ‘story telling’ and ‘place making’ are mutually inclusive strengths. This has seen a steadily growing trend in the New Zealand bridge landscape, where kōrero (cultural narrative) is incorporated in design and delivery of projects large and small.</p><p>The Tirohanga Whānui (panoramic views) Footbridge in Auckland is a project where kōrero is integrated
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Mortensen Steagall, Marcos. "Mai Tawhiti: a story of research collaboration in Aotearoa New Zealand between a Māori and a non-Māori practitioners." In LINK 2023. Tuwhera Open Access, 2023. http://dx.doi.org/10.24135/link2023.v4i1.204.

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In recent decades, there has been an emergence of academic discourse about the Global South and Indigenous knowledge internationally, opening opportunities for practice-led research due to the rich epistemologies from Aotearoa. In New Zealand, Māori designers and artists have enriched and redefined the conceptual boundaries of how research is conducted in the academy by providing access to different ways of knowing and alternative methods for leading and presenting knowledge. Despite the exponential growth in global interest in Indigenous knowledge, there remains scant research on creative col
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Jefferies, Uenukuterangihoka. "He tamaiti nā Tangaroa, He Ahuahu o Mataora: Documenting Puhoro." In LINK 2024 Conference Proceedings. Tuwhera, 2024. https://doi.org/10.24135/link2024.v5i1.221.

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He Tamaiti nā Tangaroa, He Ahuahu o Mataora: Documenting Puhoro is a video documentary that revisits pūrākau to convey pre-colonial cultural ceremonies, experiences, and traditions through a distinctive form of Māori documentary-making. This practice-led research project explores the question: How might a filmmaker approach the recording of a traditional puhoro by drawing on traditional pūrākau? The thesis aims to reclaim, document, and preserve a traditional Māori tattoo art form, which, while deeply connected to whakapapa, whenua (land), and moana (ocean), also serves as a mark of honour in
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Paora, Tangaroa. "Applying a kaupapa Māori paradigm to researching takatāpui identities." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.179.

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In this practice-led doctoral thesis I adopt a Kaupapa Māori paradigm, where rangahau (gathering, grouping and forming, to create new knowledge and understanding), is grounded in a cultural perspective and Māori holistic worldview that is respectful of tikanga Māori (customs) and āhuatanga Māori (cultural practices). The case study that forms the focus of the presentation asks, “How might an artistic reconsideration of gender role differentiation shape new forms of Māori performative expression”. In addressing this, the researcher is guided and upheld by five mātāpono (principles): He kanohi k
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Informes sobre el tema "Tangata whenua"

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Roy, Rituparna, Evalesi Tu’inukuafe, and Francis L. Collins. Beyond paternalism and racism in Pacific labour migration. University of Waikato, 2024. https://doi.org/10.15663/h34.56010.

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Key Insights • The operation of the Recognised Seasonal Employer (RSE) scheme in its present form reflects and reinforces the unequal relationship between New Zealand and countries in the Pacific that have been shaped by colonial and imperial practices. • Our analysis of policy and strategy documents related to the RSE scheme reveals three key discourses (language and ideas) that underpin the foundation and operation of the RSE. They are: 1) a form of paternalism that is shaped around claims of ‘co-development’, 2) a strong commitment to technocratic managerialism, and 3) the racialisation of
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