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Artículos de revistas sobre el tema "Tangata whenua"

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

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1

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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2

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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3

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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6

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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7

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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8

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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9

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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10

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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11

King, Lisa. "KIAORA – the emerging construction of a bicultural professional supervision model." Aotearoa New Zealand Social Work 26, no. 1 (2016): 20–28. http://dx.doi.org/10.11157/anzswj-vol26iss1id51.

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The KIAORA model is the culmination of responding to the challenge of constructing a personal model of professional supervision within a bicultural worldview. Mātauranga Māori and kaupapa Māori is the tūrangawaewae for construction of a personal model of professional supervision for a Tangata Whenua social work practitioner seeking to transform the Aotearoa New Zealand professional supervision space.
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12

Hayward, Janine. "Book Review: Tangata Whenua: An Illustrated History." Political Science 68, no. 1 (2016): 98–99. http://dx.doi.org/10.1177/0032318716654333.

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13

O'Keefe, Mary, David Rudd, and Kathryn Hurren. "Archaeological Mapping Project." Architectural History Aotearoa 10 (December 8, 2021): 93–100. http://dx.doi.org/10.26686/aha.v10i.7365.

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In light of the earthquake in Christchurch, as well as the recent ones in Wellington, the need to know the location and types of archaeological sites/themes in Wellington is important. NZHPT, combined with the Wellington Archaeological Group, Wellington Tenths Trust/Port Nicholson Block Settlement Trust, are working on a Wellington City archaeological mapping project that will have two purposes, the first being a tool that can be used in an emergency event to guide heritage experts, council, NZHPT and the equivalent of CERA, with a systematic and practical map showing the areas of high, medium
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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 (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

Ruwhiu, Pirihi Te Ohaki (Bill), Leland Ariel Ruwhiu, and Leland Lowe Hyde Ruwhiu. "To Tatou Kupenga: Mana Tangata supervision a journey of emancipation through heart mahi for healers." Aotearoa New Zealand Social Work 20, no. 4 (2017): 13–34. http://dx.doi.org/10.11157/anzswj-vol20iss4id326.

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This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. Pirihi Te Ohaki (Bill) Ruwhiu (father, grandfather and great grandfather) frames the article by highlighting the significance of wairuatanga, whakapapa and tikanga matauranga Maori – a Maori theoretical and symbolic world of meaning and understanding that informs mana enhancing engagements within the human terrain. Leland Lowe Hyde
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16

Murray, Vicki. "Hoki ki tōu maunga kia purea ai e koe ki ngä hau o Tāwhirimātea – a supervision model." Aotearoa New Zealand Social Work 24, no. 3-4 (2016): 3–11. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id102.

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As a clinical supervisor, I have been receiving increasing requests for supervision that is both culturally appropriate and culturally specific. There is a growing recognition that supervision covers a broad range of topics from clinical and administrative issues to specific cultural requirements, particularly of tangata whenua workers. Traditionally, supervision of social and health practitioners has been held predominantly within an agency’s interview spaces or supervisor’s offices. This article will look at ancestral sites as alternative locations for cultural and professional supervision,
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17

Smith, Cherryl. "Being Tangata Whenua in Aotearoa in the 21ST Century." AlterNative: An International Journal of Indigenous Peoples 2, no. 1 (2006): 90–113. http://dx.doi.org/10.1177/117718010600200105.

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18

Allen, Harry. "Tangata Whenua: An Illustrated History - Anderson, Binney & Harris." Journal of Pacific Archaeology 7, no. 2 (2016): 87–88. http://dx.doi.org/10.70460/jpa.v7i2.202.

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19

Samson, Alan. "Fine job at the interface of Māoridom and journalism." Pacific Journalism Review : Te Koakoa 13, no. 2 (2007): 199–202. http://dx.doi.org/10.24135/pjr.v13i2.913.

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In the introduction to her journalists guide to reporting Māoridom, Pou Kōrero author Carol Archie, a Pākehā and a journalist, agonises over how to describe non-Māori and comes up with 'other New Zealanders'. "Pākehā" won't do,' she says, 'because it has come to mean New Zealanders with European ancestry. 'Non- Māori' is negative and says what we're not, rather than what we are... an tauiwi (meaning foreigner) can offend those who still aren't tangata whenua but who still feel we belong to nowehere else but Aotearoa New Zealand."
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20

Hopkinson, Sarah Alice. "Sea change: Designing curriculum for a bright and optimistic future." Set: Research Information for Teachers, no. 3 (December 20, 2020): 61–66. http://dx.doi.org/10.18296/set.0188.

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This commentary focuses on philosophical underpinnings that could guide a sea change in approaches to sustainability within English-medium curricula in Aotearoa. Framed optimistically, it engages with the possibilities that exist for Pākehā to transform relationships with tangata whenua and this land through regenerative curriculum design. Three Treaty of Waitangi principles provide the framework for illustrating the ways in which a more consciously designed curriculum could address persistent inequities and challenges. A set of reflective questions are included for schools and teachers to use
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21

Page, Cat, and Sarika Rona. "Recognising rangatahi as active agents in advocating for their rights to whānau ora and collective wellbeing in education." Set: Research Information for Teachers, no. 3 (December 16, 2022): 10–15. http://dx.doi.org/10.18296/set.1513.

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Educators have a central role in the advocacy and implementation of children’s rights. In reframing Western notions of wellbeing, rights, and student voice from a Māori view, educators are more likely to provide more meaningful support for rangatahi, whānau, and community. This research is underpinned by He Oranga Mokopuna, which repositions mokopuna Māori rights as tangata whenua. Ten Year 10 rangatahi engaged in wānanga during hui for this project. The article outlines implications of their kōrero for educators, and is an extension of a previously published piece by the same authors.
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22

Robie, David. "Authentic reporting." Pacific Journalism Review : Te Koakoa 17, no. 2 (2011): 5–9. http://dx.doi.org/10.24135/pjr.v17i2.347.

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The nature of audiences in both Australia and New Zealand is ethnically, culturally and religiously diverse. Yet the mainstream media largely does not reflect this diversity. In the case of Australia, diversity reportage relating to Arabs and Muslim people is frequently neg- lected or characterised by stereotypes, as outlined by Nasya Bahfen and Alexandra Wake on page 93. In New Zealand, while the Indigenous tangata whenua media (such as the increasingly popular and innovative Māori Television, which acts as the nation’s de facto public broadcaster) and Pacific media continue to carve growing
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23

Audier, Melanie, Myron Dean Friesen, and E. Jayne White. "Mentalisation in Aotearoa early childhood education: A content analysis of Te Whāriki." Early Childhood Folio 28, no. 1 (2024): 30–36. http://dx.doi.org/10.18296/ecf.1140.

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The focus of this study is the cognitive process called mentalisation and how it is woven into Te Whāriki. Employing a qualitative content analysis, we sought to examine the embedded expectations and assumptions evident in the curriculum concerning how mentalisation processes and practices should be employed by teachers. Results showed numerous references to mentalisation that were thoroughly integrated throughout the curriculum, particularly in the Contribution / Mana tangata, Belonging / Mana whenua, Exploration / Mana aotūroa, and Wellbeing / Mana atua sections, with the majority of mentali
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24

Barber, Simon. "In Wakefield’s laboratory: Tangata Whenua into property/labour in Te Waipounamu." Journal of Sociology 56, no. 2 (2020): 229–46. http://dx.doi.org/10.1177/1440783319893522.

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This article follows the alchemical political economy of Edward Gibbon Wakefield for whom Kāi Tahu whenua served as a laboratory. Wakefield’s clever formula for the transubstantiation of an incendiary social situation in Britain into new terrain for capital was designed to secure the transplantation of English economic and social relations to the colonies to ensure the persistence of a landless class compelled to sell their labour for wages. Ingeniously, the transport of that labour to the colonies was to be paid for by the market in land in the new colony: Kāi Tahu would be made to fund their
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25

Eruera, Moana. "He kōrari, he kete, he kōrero." Aotearoa New Zealand Social Work 24, no. 3-4 (2016): 12–19. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id103.

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Weaving together traditional Māori knowledge from the past with our current practice realities of the present as a guide for the provision of tangata whenua supervision for the future. Körari as it is known in Te Tai Tokerau, commonly called flax or harakeke, is an important natural resource our tūpuna used for a range of purposes. Kōrari contains healing qualities and one of its practical uses both traditionally and today is weaving, and in particular weaving kete. Kete are symbolic in our whakapapa stories about the pursuit and application of knowledge and the tikanga used for weaving contai
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26

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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27

Pellini, Catherine. "Oeuvrer à la reconnaissance du statut de tangata whenua grâce à l’art contemporain." Les Cahiers du CIÉRA, no. 18 (2021): 114. http://dx.doi.org/10.7202/1076393ar.

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28

Alexander, Mihili. "The “other Other” perspective." Ata: Journal of Psychotherapy Aotearoa New Zealand 26, no. 1 (2022): 39–51. http://dx.doi.org/10.9791/ajpanz.2022.03.

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 Aotearoa New Zealand is a bicultural nation, yet home to peoples of many different ethnicities. Among the many immigrants to these shores are a growing number of non-indigenous ethnic minority psychotherapists. This article draws on findings from a small qualitative study with four non-indigenous ethnic minority psychotherapists practicing and residing in Aotearoa New Zealand, to explore and understand their lived experiences. Additionally, current literature is drawn upon to supplement findings and to reflect on what it means for non- indigenous ethnic minorities t
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29

Tudor, Keith, Kris Gledhill, and Maria Haenga-Collins. "Whakaora, Pae Ora." Ata: Journal of Psychotherapy Aotearoa New Zealand 27, no. 1 (2024): 135–62. https://doi.org/10.24135/ajpanz.2024.08.

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The Health Practitioners Competence Assurance Amendment Act 2019 and the Pae Ora (Healthy Futures) Act 2022 have had major implications for the delivery of health services in Aotearoa New Zealand, especially with regard to equity of provision and delivery and to engaging and working with Māori as tangata whenua. As part of the previous New Zealand government’s restructuring of the health service, the Pae Ora Act set out certain principles for the health sector which this article discusses and applies to psychotherapy, and, specifically, with reference to two ethical codes and the standards of
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30

Hokowhitu, Brendan, and Jay Scherer. "The Mäori All Blacks and the Decentering of the White Subject: Hyperrace, Sport, and the Cultural Logic of Late Capitalism." Sociology of Sport Journal 25, no. 2 (2008): 243–62. http://dx.doi.org/10.1123/ssj.25.2.243.

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In this article we examine a range of media discourses surrounding the continued existence of the Mäori All Blacks, a “racially” selected rugby side, and a specific public controversy that erupted in New Zealand over the selection of former All Black great Christian Cullen for the Mäori All Blacks in 2003. Having never played for the Mäori All Blacks or publicly identified as Mäori, Cullen claimed tangata whenua status via whakapapa (genealogical connection) to his Ngäi Tahu grandfather. We argue that Cullen’s selection emerged as a contentious issue because of the fragmentation that the inclu
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31

Tuahine, Hōhepa, Hēmi Whaanga, and Rangi Matamua. "He purapura whetū tō te whakataukī." Te Kōtihitihi : Ngā Tuhinga Reo Māori 3 (2016): 42–50. https://doi.org/10.15663/c45.36006.

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Ko te whakataukī he kōrero e whakaatu ana i ngā tini āhuatanga o te Māori me te āhua o tōna taiao (Milroy, 2004, wh. 38). Hei tuinga ake, he kōrero e pupuri ana i ngā tohutohu e tau ai te noho o te tangata ki te whenua. Ka rerekē te whakatakotoranga o te kupu o te whakataukī o nehe, ki te reo Māori o nāianei. Ko ngā whakataukī o tāukiuki i titoa i te wā e ora tonu ana ngā whare wānanga o nehe me ōna tohunga. Ka mutu, ko te reo me ōna kupu kei tērā taumata e rere ana. Nō reira, he kōrero e whakaata ana i te ao Māori, ko ōna atua, ko ōna tikanga, ko ōna pakanga, ko ōna tātai whakapapa, ko ōna mā
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32

Farrell, Mary. "Stranger in Paradise." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (2013): 223–34. http://dx.doi.org/10.9791/ajpanz.2013.21.

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This paper explores the figure of intermarried couples against the ground of the cultural and societal background of the country of birth of both partners. Focusing on the issues of identity, belonging, discrimination and acceptance, the paper is illustrated by quotations from Shakespeare’s tragedy, Othello, probably the greatest study of the worst that can happen to a mixed race couple. Subtitled “The Moor of Venice”, it is an agonising portrait of an African soldier who marries the young, white Venetian daughter of a nobleman and runs the gauntlet of various forms of racial attack until the
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33

Robie, David. "Diversity reportage in Aotearoa: Demographics and the rise of the ethnic media." Pacific Journalism Review : Te Koakoa 15, no. 1 (2009): 67–91. http://dx.doi.org/10.24135/pjr.v15i1.965.

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For more than two decades, diversity has been a growing mantra for the New Zealand news media. Initially, the concept of biculturalism—partnership with the indigenous tangata whenua—was pre-eminent in the debate, but as the nation’s Pasifika and ethnic media have flourished and matured and demographics have rapidly changed, multiculturalism has become increasingly important and challenging. The regional media relationship in the context of contested notions such as the ‘arc of instability’ and the impact of coups and crises on journalists has become critical. Projected demographics by Statisti
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34

Lambrecht, Ingo. "Psychoanalytic Reflections on Wairua and Trauma." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 2 (2016): 151–59. http://dx.doi.org/10.9791/ajpanz.2016.14.

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Psychoanalytic work within a cultural framework of a Māori mental health service raises central questions of the socio-political dimensions of intergenerational trauma as part of the impacts of colonisation. Importantly, the sacred aspect of this trauma is addressed, often dismissed in Western political thought as secondary, yet so central in most indigenous experiences. In this article, some thought is given to the complexities of this work in regards to “spiritual holding”, a means of addressing and healing the politico-sacred wounds of a person.
 Waitara
 Mai i ngā mahi tātarihang
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35

Gray-Sharp, Katarina. "Kia Tae Pākoro: Lessons of CEAD 2018." Ethnographic Edge 3 (December 4, 2019): 39. http://dx.doi.org/10.15663/tee.v3i1.44.

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When Camilo Catrillanca (24) died, he had one son and a pregnant wife. He was a weichafe (warrior) of the Mapuche, one of nine indigenous nations recognised in the Chilean Census. I learnt of Camilo’s life and death as a consequence of my attendance at the 2018 hui of Contemporary Ethnography Across the Disciplines (CEAD). I was able to learn about Camilo because I arrived at the hui laden with, aware of, and willing to share my own sorrow (tae pākoro).
 This article stories the environment within which the CEAD hui 2018 was held. It discusses the history of settler colonialism in Chile,
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36

Piripi, Teina, and Vivienne Body. "Tihei-wa Mauri Ora." New Zealand Journal of Counselling 30, no. 1 (2010): 34–46. http://dx.doi.org/10.24135/nzjc.v30i1.118.

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This is the developmental story of an indigenous kaupapa Māori counselling resource grown in Aotearoa, and based in Te Ao Māori. Two wahine Māori counsellors working in iwi social services in the Far North of New Zealand teamed up to create an assessment tool that has relevance for tangata whenua. The construct is based on concepts of the realms of creation according to the Māori worldview: Te Korekore, Te Pō, Te Whei-Ao, ki Te Ao Mārama. Tihei-wa Mauri Ora! [ABSTRACT FROM AUTHOR] Copyright of New Zealand Journal of Counselling is the property of New Zealand Association of Counsellors and its
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37

Safa, Abdelhamid. "Embracing Superdiversity: Pathways to Inclusive Education in New Zealand." New Zealand Annual Review of Education 30 (June 24, 2025): 23–38. https://doi.org/10.26686/nzaroe.v30.9823.

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Diversity is on the rise In Aotearoa New Zealand. This article conducts an updated exploration of New Zealand's educational landscape in light of this cultural richness, emphasizing the importance of tailored policies and initiatives to address disparities and foster intercultural understanding within the context of superdiversity. It highlights the need for broader shifts towards creating inclusive educational environments, while also acknowledging and rectifying historical injustices experienced by Māori, as tangata whenua or people of the land. Integrating intercultural perspectives offers
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Maxwell, Te Kāhautu. "Hāwatewate." Te Kōtihitihi : Ngā Tuhinga Reo Māori 4 (2017): 121–24. https://doi.org/10.15663/c45.37015.

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He whakaeke apakura tēnei hai whakamaumaharatanga ki te kotahi rau e rima tekau tau mai i te murunga whenua o Te Whakatōhea. Ka tangihia te tāwharonanga harakoretanga o Mokomoko tipuna o Te Whakatōhea. I whakapaetekatia e Te Karauna nāna i kōhuru te mihinare a Te Wākana i te 2 o Poutūterangi i te tau kotahi mano e waru e ono tekau mā rima (1865). Ahakoa nā Kereopa o Ngāti Rangiwewehi i patu a Te Wākana. I haramai a Te Kereopa i raro i te Paimārire (Hauhau) ki Ōpōtiki. Ko tā Te Paimārire kaupapa i tae atu ai ko te kauhau i te whakapono hou a Te Ua Haumēne. Ko ngā āpōtoro i tukuna atu e Te Ua Ha
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Robie, David. "Diversity Reportage in Metropolitan Oceania: The Mantra and the Reality." Media International Australia 131, no. 1 (2009): 30–45. http://dx.doi.org/10.1177/1329878x0913100105.

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Aotearoa/New Zealand has the largest Polynesian population in Oceania. Three Pacific microstates now have more than 70 per cent of their population living in New Zealand. Projected demographics by Statistics New Zealand indicate that the Pacific and indigenous Māori populations could grow by 59 and 29 per cent respectively by 2026. The Asian population will increase even more dramatically over that period, by almost doubling. Māori, Pasifika and ethnic media in New Zealand are also steadily expanding, with major implications for the ‘mainstream’ media industry and journalism educators. For mor
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40

Francis, Kerry, Maia Ratana, and Renata Jadresin Milic. "Tau-utuutu: The Development of a Living Vision for the Unitec School of Architecture." Asylum, no. 1 (December 27, 2022): 292–99. http://dx.doi.org/10.34074/aslm.2022105.

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Late in 2019 a small group of Pākehā staff at Unitec School of Architecture organised an initiative to review the course structure after relocating to a different building on campus. Gifted a name, Tau-utuutu, by Kaihautū Kimoro Taiepa, they facilitated a series of staff engagement workshops, and from this extensive staff feedback developed a draft Living Vision document that identified the interconnected issues of the climate emergency and colonisation. However, it became evident that the process to that point had lacked genuine partnership with tangata whenua. Subsequent, kōrero with Ngā Ia
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41

Razzaghi, Mojgan, Shari L. Gallop, Karin R. Bryan, and John L. Largier. "THE IMPACT OF RESTORED FRESHWATER INFLOW ON TIDAL DISTORTION IN A SHALLOW ESTUARY." Coastal Engineering Proceedings, no. 37 (September 1, 2023): 13. http://dx.doi.org/10.9753/icce.v37.sediment.13.

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Te Awa o Ngātoroirangi (the Maketū Estuary) in the Bay of Plenty of Aotearoa New Zealand has had multiple major shifts in the salinity regime, associated with a long history of engineering works on river inflows. The Kaituna River was diverted out of the estuary in 1957 to prevent flooding, resulting in degradation of the estuary, including increased sedimentation, loss of tidal channels, decreased flushing, saltwater intrusion and ecological decline. However, in 2020 and 2021, a total of 20 percent of the river flow was restored back into the estuary in two stages through 12 control gates, wi
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42

Ballantyne, Neil, Liz Beddoe, Kathryn Hay, Jane Maidment, Shayne Walker, and Caitlin Merriman. "Introducing a professional capabilities framework for social work in Aotearoa New Zealand." Aotearoa New Zealand Social Work 34, no. 4 (2022): 61–75. http://dx.doi.org/10.11157/anzswj-vol34iss4id983.

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INTRODUCTION: This article discusses the findings from a project on enhancing the professional capabilities of newly qualified social workers. Existing capability and competence frameworks are reviewed, and components of a draft Aotearoa New Zealand Professional Capabilities Framework (ACPF) are outlined. METHODS: This phase of the research programme began with a literature scan of five social work professional capability frameworks then used this information, data from earlier parts of the study, and a series of co-production workshops with key stakeholders to draft a professional capabilitie
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Neill, Lindsay, and Arno Sturny. "PARĀOA RĒWENA: The Relegation of Aotearoa New Zealand's Indigenous Bread." Sites: a journal of social anthropology and cultural studies 19, no. 1 (2022): 60–81. http://dx.doi.org/10.11157/sites-id505.

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National identity is linked to food. Exemplifying that, many people associate Turkey with pide, Italy with focaccia and, of course, France with the baguette. But what about Aotearoa New Zealand, what breads signifies a New Zealand/Kiwi identity? This paper explores a contender for that role, a bread commonly associated with Māori, Aotearoa New Zealand’s tangata whenua: parāoa rēwena. This research asked eight expert chef/bakers about their views and experiences of parāoa rēwena. Four of the participants self-identified as Māori, and four as Pākehā. Working within a qualitative paradigm and usi
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Wharetohunga King, Mihiteria. "Getting in touch." Ata: Journal of Psychotherapy Aotearoa New Zealand 12, no. 1 (2006): 73–84. http://dx.doi.org/10.9791/ajpanz.2006.07.

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 The knowledge and practice of psychotherapy in New Zealand has strong, fiercely protected roots that originate from outside of this land. For most Māori, if they enter into a psychotherapeutic relationship, it will most often be with a Pakeha, or non-Māori practitioner who has gained their theory and understanding of healing the psyche from these 'other' traditions. However, with the shift in consciousness that is occurring here in Aotearoa, there is a genuine growing desire, particularly among psychotherapists, to know more about concepts that are important for Māori, the
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Withers, Sonya, Charlotte Harper-Siolo, Samuel Hāmuera Dunstall, Pelerose Vaima’a, Kristina Gibbs, and Alexander Te’o-Faumuina. "Moana (Pacific) Expressions of Design." Art/Research International: A Transdisciplinary Journal 8, no. 2 (2024): 599–635. http://dx.doi.org/10.18432/ari29757.

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This article is a reflection on an attempt to create a space of flux through the concepts of positionality, vā and talanoa within the design academy. This was presented as an academic course, originally intended to address a gap in established learning, and to make space for intergenerational knowledge systems that were originally being shared outside of the studio (shared at the knee, through office hours, and in passing conversations). This sharing led to key questions regarding how we (re)craft our ways through our practices and what cultural conditions are needed to enable safe design and
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Temara, Pou. "Te whakatipu torekaihuruhuru hai ika-ā-Whiro." Te Kōtihitihi : Ngā Tuhinga Reo Māori 3 (2016): 4–9. https://doi.org/10.15663/c45.36002.

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"Kai roto i te mōteatea a Hone Tūwhare e mau ana ngā whakaaro me ngā kareāroto o tōku whakatipuranga o Tūhoe i te turakitanga a Mate i te tipua nei i a Te Rangihau i te tau 1987. Mōwai ana te whenua, takarerewa ana te tangata. He atua te rite o Te Rangihau ki a Tūhoe. Ka kitea ia i ngā marae o Tūhoe, ka hikina te ngoi o te iwi, ka ora. Kua mate nei, tārū ana te iwi; kua hinga te rākau taumatua o ngā manu, kua hinga i te tao o te mate. Kāore hoki i roa i muri mai o tōna wehenga atu ka whai muri ko tōna rēanga me tōna momo. Mā wai e ārahi te iwi? Mā wai e whakatika te waka ka tikoki, te iwi ka h
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Awatere, Shaun, Garth Harmsworth, Nikki Harcourt, et al. "Whakamana te tangata – ka whai oranga te taiao: Indigenous led approaches for catchment health in Aotearoa-New Zealand." PLOS Water 2, no. 12 (2023): e0000170. http://dx.doi.org/10.1371/journal.pwat.0000170.

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Large-scale transformation and modification of landscapes have occurred across most catchments in Aotearoa-New Zealand (A-NZ) in the past 200-years (mainly mid-1800s to mid- 1900s). This has been mainly through large-scale removal of indigenous forest and draining of wetlands to a landscape dominated by urban settlement and highly modified landscapes. The expansive shift to pastoral farming and urban settlement, under a colonial settlement vision has increasingly led to detrimental cumulative impacts on ecological health. Environmental decline has been tightly linked to significant adverse imp
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Herd, Ruth Ann. "WAI 1909 – The Waitangi Tribunal Gambling Claim." Critical Gambling Studies 2, no. 2 (2021): 141–50. http://dx.doi.org/10.29173/cgs91.

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In 2008, I lodged a claim with the Waitangi Tribunal in regard to problem gambling and its negative impacts on Māori people. The Tribunal is tasked with hearing grievances related to Te Tiriti o Waitangi (The Treaty of Waitangi) signed in 1840 between Māori and the British Crown. It is a historical claim focused on the lack of adequate protection of taiohi Māori (young people of Māori descent) and the intergenerational harm caused by problem gambling among their whānau, hapū, iwi (extended families and relatives) and urban Māori communities. However, this begs the question how can a Treaty cla
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Fay, Jonathan. "“The Struggle to Live and Let Live …”." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (2013): 173–81. http://dx.doi.org/10.9791/ajpanz.2013.16.

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This review offers a critique of Farhad Dalal’s article in this issue, an article which is based on his keynote address to the 2013 NZAP Conference. In this review article, I offer an appreciation for Farhad’s contribution, but also propose an alternative understanding of ethical discrimination. I suggest that psychotherapy is the child of Romanticism, in which it is axiomatic that intelligent empathy is better than observational rationality, and that equity is better than equality. The suffering of the oppressed is indeed privileged. The social, political, and therapeutic consequences of this
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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. Th
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