traditional knowledge conference 2008 te tatau pounamu

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kura kaupapa Māorimanamaraepapakāingapōwhirirangatiratangapō-whakangahauroheoritengatakiwātangata whenuate ao Māorite reo Māoritikangatino rangatiratangatūpunauriwakawhakapapawhanaungatangawhānauwhare wānangawhenuaschool based on Māori philosophy and use of Māorilanguageauthority, prestigemeeting placeshome basewelcome ceremoniesself-determinationentertainment; celebration eveningdistrictscreating provision for learning, power sharing andsuccess for allregions; regionalpeople of the land, indigenous peoplethe Māori worldthe Māori languagecorrect procedures, custom, traditionsself-determinationancestor(s)descendantsallied kinship groups descended from a canoe thatmigrated to Aotearoa/New Zealandgenealogy; to establish ancestral linksrelationship buildingfamily, immediate and extendedMāori tertiary institutionlandReferencesMaher, A., Wilson, N., Signal, L., & Thomson, G. (2006). Patterns of sports sponsorship bygambling, alcohol and food companies: An internet survey. BMC Public Health, 6, 95.Palmer, F. (2005). Māori sport and its management. In S. Leberman, C. Collins, C. William &L.Trenberth (Eds.), Sport business management in Aotearoa/New Zealand. Nelson, NZ:Thomson Learning.Royal, T. A. C. (1998, January). Mātauranga Māori paradigms and politics. Paper presented tothe Ministry for Research, Science and Technology. Retrieved March 20, 2008, fromhttp://www.charles-royal.com/assets/mm,paradigms%20politics.pdfSport and Recreation NZ. (2002). Push Play Facts, II. Wellington: Sport and Recreation NZ.Winiata, W. (2005, January). The reconciliation of kāwanatanga and tino rangatiratanga. TheRua Rau Tau Lecture. Rangiātea Church, Otaki. Retrieved March 20, 2008, fromhttp://www.firstfound.org225
Ako Moments:A Living Culture in an Educational SettingAmiria O’Malley, Jodie Owen, Don Parkinson, Taamiaho Herangi-Searancke,Maria Tāmaki, Luana Te HiraArōnui Marautanga, Te Wānanga o AotearoaAbstractAko (learning) moments are snapshots of lived experiences that are spontaneous, often intangible, butof significant relevance because of their transformative nature. The layer of engagement is self-selectedin this multi-dimensional realm and affirms the teachings and knowledge of our tūpuna (ancestors),thereby strengthening our personal and collective identity as Māori.As educators in an indigenous organization, Arōnui Marautanga, Te Wānanga o Aotearoa, weacknowledge that Ako moments are echoes of our epistemological and ontological truths. In sharingthese moments with each other, we are inspired and encouraged to challenge external influences and toconfirm that the centralization of indigenous knowings is the foundation that informs and guides ourwork as educators, curriculum designers and education programme managers. The metaphoric notion ofhinātore (a significant glow of light that grows bigger and radiates more light until one is encompassedin it) best describes the journeys that each individual has engaged with to reach a point where oursharing of Ako moments and the links to tūpuna teachings are normalized.This presentation is borne from our lived experiences as indigenous people working within anindigenous tertiary organization. We share the values that permeate our organization and relate howthese values have impacted on ourselves as educators as well as the students that we support. Video,photographs and narratives are constructs for the presentation. We also call on other indigenous voicesto contribute towards the perpetuation of epistemological truths, cultural practices, dissemination ofknowledge and the sharing of understandings.Whanaungatanga: Positioning OurselvesTe Wānanga o Aotearoa is a tangata whenua (people of the land; indigenous) tertiary organization withten main campus sites and a presence in over 80 towns across Aotearoa/New Zealand (Te Wānanga oAotearoa, 2007). During 2005 and 2006 the organization underwent a major restructuring. As aconsequence, Ūepu (Directorates) were established and centralized to Te Puna Mātauranga, the headoffice of the organization based in Te Awamutu. Sited within Te Puna Mātauranga is the MarautangaŪepu (Curricula Directorate) with prime responsibilities for curriculum design and development,quality assurance of education programmes, student support and library provisions. Within MarautangaŪepu are three whāre (houses), one of which is Arōnui with specific responsibilities for sports andfitness, teacher education and social services programmes. Arōnui is supported by a kaiārahi matua(senior guide) with each of the programmes being led by kaiārahi (guides).The Never-Ending BeginningsDuring 2006 Marautanga engaged with various activities to re-centre Māori epistemologies as core toits business. Critical questions were posed such as: What are our ways of knowing? What does that looklike? How do we as kaimahi (workers) position ourselves? What are our personal theories of operation?What are the bodies of knowledge we bring to the Ūepu? Where do our Māori bodies of knowledge sit?What is our commitment to mokopuna (grandchildren)? While these questions required a shift inthinking, it also required action. In due course kaiārahi mātua and kaiārahi were challenged to submitwritings for the organization’s inaugural journal Toroa te Nukuroa and to write from lived realities.This engagement was profound for many as the idea of having personal writings published meant beingexposed and the thought that the journal would be accessed by very knowledgeable people wasextremely daunting. However, the concerns to ensure the voices and experiences of our people werecaptured and to touch the hearts and minds of the readers—from tamariki (young children), rangatahi226
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New Zealand’s Mäori Centre of Re
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Te Tatau Pounamu: The Greenstone Do
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MihiAnei rā a manawa e ngunguru, e
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Table of ContentsForewordJoseph Te
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Tikanga and Technology: A New Net G
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PART APRESENTATIONS BY INVITED SPEA
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Te Miringa jointly edited, with Gre
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plant’s cycle of life. Patricio i
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Through Puralia Consultancy, he has
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Opening AddressLinda SmithNgāti Aw
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system, they had a deeply entrenche
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Takaparawhau: Bastion Point:An Exam
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get us off our papakāinga (village
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eating burnt offerings. That was Ba
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mean that a lot of others were not
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Maungārongo: Non-Violent ActionTe
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He Poroporoakī ki a Te Hau-o-te-ra
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Restoring the Nation:Removing the C
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were expecting the manuhiri (visito
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When our students walked from Whaiw
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parents for a while and then said w
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A Journey Away from Violenceto a Pl
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But on the other side, the Australi
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tied to the idea of progress or the
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not provide any greater benefit to
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The foundation of the colonial proj
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Watson, I. (2008, in press). Sovere
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It is about knowing who we are, whe
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it acknowledges the imbalance of th
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food. Quick, quick!” We had some
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Harvesting Peace from a Field of Co
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international corporation by itself
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think it is a tradition to keep the
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A Jade Door: Reconciliatory Justice
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children. As early as seven-years o
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owned only 90,000 acres. Since it w
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A Māori Framework for Family Viole
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that we talked about, we are consta
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manamanaakitangamaraeorangapūteara
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I have been schooled from when I wa
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So, my work has been around liberat
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Finally: peacemaking, reconciliatio
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churns out crap and chalks up the n
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“Indigenes” in Dialogue: Reflec
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done three or four years ago, his c
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Examples of the exclusion of Samoan
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The first question resurfaced, espe
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have inherited and continue to expr
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principal home of whānau, hapū an
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i Rangiātea, the seed broadcast fr
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Preventing the Effects of the“Col
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In Australia we have got big proble
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Figure 3. View from Cape Barren Isl
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communities and give our young peop
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SemisiFor me, talanoa has been a pr
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make decisions, you realize that yo
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e lelei.” I will give an example
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the great dreams of humankind must
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stories maintain in a visible way t
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From our perspective in contemporar
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Working Hard to Make Stubborn Issue
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of argument rather than the argumen
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Once again, Don McKinnon rang me up
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Concluding AddressMichael WalkerWha
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PART BVARIOUS PAPERS PRESENTED TO T
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Rongoā Māori PracticeAlthough an
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practice should be sustained is not
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the transmission of knowledge, ackn
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orangaPākehārākauritengaromi(rom
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Indigenous Knowledge:Traditional Re
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Colonial TraditionsHowever, the col
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esponses can be more effective for
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Table 33. Defining the problemsInte
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ConclusionCurrent research and educ
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O’Sullivan, D. (2007). Beyond bic
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On the 19th anniversary of my mothe
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teenager; I thought I was getting p
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Traditional Knowledge and Decision
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ather than rapid (Aquaculture New Z
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the area of personal health and gen
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Walker, 2005). This fuller expressi
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e the best protection this country
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Morgan, T. (2004, July). A tangata
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“Our own” GameNowhere was the n
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and Tonga rosters. By 2003, however
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Manu (Samoa)palagivanuayaqonarefers
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Indigenous Strategies for Self-Repr
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and the subject of much popular and
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year-old father of three from Taveu
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indigenous children, as nearly all
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He Kōrero mo tētahi o ngā Waiata
Page 186 and 187: Ko te nuinga o ngā waiata tawhito
Page 188 and 189: Rārangi 6:Ki taku mōhio, i whatun
Page 190 and 191: Brief Background on Australia’s P
Page 192 and 193: local institution official characte
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Page 196 and 197: Kaupapa Māori Entrepreneurship:Tra
Page 198 and 199: New Zealand was and continues to be
Page 200 and 201: to existing systems and even result
Page 202 and 203: I describe ethnic fundamentalism or
Page 204 and 205: However, the following categories w
Page 206 and 207: Frederick, H., & Carswell, P. (2001
Page 208 and 209: He Kākano: Māori Views and Experi
Page 210 and 211: diagnosis (PGD). 2 Toi te Taiao (Bi
Page 212 and 213: Right Relationships with the Earth:
Page 214 and 215: EconomicsNeoclassical economics is
Page 216 and 217: EvaluationThere are flaws with many
Page 218 and 219: Many people will die, and many more
Page 220 and 221: Wackernagel, M., Wermer, P., & Gold
Page 222 and 223: The empirical research was carried
Page 224 and 225: esponsibilities as whānau, hapū (
Page 226 and 227: We teach Indigenous theories within
Page 228 and 229: For too long, however, indigenous p
Page 230 and 231: Indigenous Partnership Strategies i
Page 232 and 233: administrative level through to the
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Page 240 and 241: A - focus, attention, driving force
Page 242 and 243: “Thinking of our students reminds
Page 244 and 245: kaiārahiguidekaimahiworkerkarakiaa
Page 246 and 247: Frameworks for Traditional Māori K
Page 248 and 249: Many authors have written about the
Page 250 and 251: Te WānangaWānangaTraditional Know
Page 252 and 253: Takepū: Principled Approaches to H
Page 254 and 255: activities. Therefore takepū can b
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Page 258 and 259: mauri tūmauri nohomauri matengāka
Page 260 and 261: associated with contemporary techno
Page 262 and 263: directing and developing technologi
Page 264 and 265: Are Mātauranga Māori and Emerging
Page 266 and 267: The Complementarity of Wānanga and
Page 268 and 269: We graduated as different people. T
Page 270 and 271: some unease about sex selection for
Page 272 and 273: Māori Grandparents:Raising Mokopun
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Page 278 and 279: the ngākau which is recognized thr
Page 280 and 281: lost tūrangawaewae through the col
Page 282 and 283: An Indigenous Commentary on the Sta
Page 284 and 285: The Drive to Standardize Restorativ
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indigenous position would be to adv
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If our programmes are based on tika
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Rudin, J. (2003, October). Pushing
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are deteriorating due to the interv
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for Social Science (SPSS) program,
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Utilization of the Users’ Group F
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Gurung, H., & Harris, P. (1988, Aug
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Conflict in Western Nepal: Its Caus
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analysis (2005) showed that the mai
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eing paid as cadres in the party. B
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He Ara Whanaungatanga:A Pathway Tow
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Culturally Appropriate Research Met
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succession to land interests employ
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ways in which they wanted it presen
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ReferencesApou, M. (2003). Ko te ah
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Pupuruhia Tō Manawaroa: Holding St
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in kappa haka, they are expanding l
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heirlooms, such as patu pounamu, we
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proficient in marae etiquette) and
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ReferencesBiddulph, F., Biddulph, J
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