traditional knowledge conference 2008 te tatau pounamu

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Te WānangaWānangaTraditional KnowledgeProcess of understanding, content of knowledge,higher realm of understandingIra Atua:Deeds & ContributionsTheogenyAttributesActs, gifts, deedsGifts to human beings &the environmentWāhi Ngaro:Spiritual WorldSanctified realmCommunication/understanding fromancestors & teachersIra Tangata:Intrinsic KnowledgeReceivers of gifts fromAtuaInterwoven relationshipwith the environmentWānanga TaketakeTraditional Indigenous KnowledgeFigure 2. Te Wānanga.Implications for ResearchThe purpose of this paper is to prompt discussion on the place of mātauranga Māori in research and thelimitations of describing it in a definitive way. There needs to be more research done on the place ofwānanga as a legitimate process for gaining higher understanding but prior to this occurring thewhakaheke of Atua Māori needs to become a starting point for discussion. By doing this, the “creationof knowledge” becomes a moot point and is not influenced by the struggle for validation of Māoriknowledge. Therefore, this removes mātauranga Māori from the socio-political arena where it currentlyresides so that it does not become subject to contemporary influences that seek to defend its existence.Rather we must look to understand its origins, and in doing so we can begin to rediscover its creativepotential and applicability to any given context.GlossaryatuahapūIo Matua Koreira Atuaiwikaupapakaupapa Māorimātauranga MāoriMāori godssub-tribeFatherless One; Supreme Beingprinciples or attributes of the godstribe, tribalscheme; issueMāori issue of importanceMāori knowledge239
PapatūānukuRanginuiTe Ao Māoritikanga Māoritohungawānangawānanga taketakewhakahekewhakapapawhānauwhare wānangaEarth ParentSky Parentworldview, an all inclusive Maori worldviewMaori custom/sexpertbody/ies of knowledge, traditional process of analysistraditional knowledgetheogeny (genealogy of gods)genealogyextended familyschool or house of learningReferencesKuhn, T. (1970). The structure of scientific revolutions (2nd ed.). Chicago: University of Chicago Press.Marsden, M. (1992). God, man and universe: A Māori worldview. In M. King (Ed.), Te Ao Hurihuri.Auckland, NZ: Reed.Mead, H. (2003). Tikanga Māori: Living by Māori values. Wellington, NZ: Huia Publishers.Pihama, L., Smith, K., Taki, M., & Lee, J. (2004). A literature review on kaupapa Māori and Māorieducation pedagogy. Auckland, NZ: The International Research Institute for Māori and IndigenousEducation, The University of Auckland.Roberts, M., Roma and Wills, & Peter, R. (1998). Understanding Māori epistemology: A scientificperspective. In H. Wautischer, (Ed.), Tribal epistemologies: Essays in the philosophy ofAnthropology. Farnham, UK: Ashgate.Roberts, R., Haami, B., Benton, R., Satterfield, T., Finucane, F., & Henare, M. (2004). Whakapapa as aMāori mental construct: Some implications for the debate over genetic modification of organisms.The Contemporary Pacific, 16(1), Spring1–28.Royal, T. A. C. (1998a, January.). Mātauranga Māori: Paradigms and politics. Paper presented to theMinistry for Research, Science and Technology. Retrieved October 10, 2007, fromhttp://www.charles-royal.com/assets/mm,paradigms%20politics.pdf.Royal, T. A. C. (1998b). Te Whare Tapere: towards a model for Māori performance art. Unpublisheddoctoral dissertation, Victoria University of Technology, Wellington, New Zealand.Royal, T. A. C. (2006, November). Kaupapa Māori and mātauranga Māori. Presentation at Honolulu,Hawai‘i. Retrieved on June 10, 2008, from http://www.rangahau.co.nz/methodology/59/.Royal, T. A. C. (2007, September). The creative potential paradigm emerging in Iwi/Māoricommunities. Keynote address delivered to Tranzform: Te Tīnihanga, Conference of the Libraryand Information Association of New Zealand, Rotorua. Retrieved on September 12, 2007, fromhttp://www.charles-royal.com/default.aspx?Page=121]Salmond, A. (1985). Maori epistemologies. In J. Overing (Ed.), Reason and morality (pp. 240-263).London: Tavistock Publications.240
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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
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Ko te nuinga o ngā waiata tawhito
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Rārangi 6:Ki taku mōhio, i whatun
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Brief Background on Australia’s P
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local institution official characte
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approved a new constitution that ma
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Kaupapa Māori Entrepreneurship:Tra
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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 236 and 237: kura kaupapa Māorimanamaraepapakā
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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 252 and 253: Takepū: Principled Approaches to H
Page 254 and 255: activities. Therefore takepū can b
Page 256 and 257: process is for definitions and inte
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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
Page 286 and 287: indigenous position would be to adv
Page 288 and 289: If our programmes are based on tika
Page 290 and 291: Rudin, J. (2003, October). Pushing
Page 292 and 293: are deteriorating due to the interv
Page 294 and 295: for Social Science (SPSS) program,
Page 296 and 297: Utilization of the Users’ Group F
Page 298 and 299: 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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