traditional knowledge conference 2008 te tatau pounamu

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It is about knowing who we are, where we have come from and where we must go. It is about oneand-a-halfmillennia of living in these islands, in this whenua (land). We grew with the land, the forests,the mountains and our lakes and rivers. We grew together. We are as one. It is about whakapapa, it isabout genealogy, descent in this place. The fact is that my people are alive, despite the apparent lack ofrecognition amongst the education fraternity and government politicians of current Māori culturalvalues and Māori aspirations for our language, culture, nationhood, for the future. Māori attempts toprogress Treaty claims, promote kaupapa Māori ventures (ventures based on Māori philosophy), buildwhare wānanga (Māori universities), establish alternative justice programmes, design a kaupapa Māoriinstitution (institution based on Māori philosophy) and promote tino rangatiratanga (self-determination)are but a few examples of the initiatives that have met absolute opposition, from time to time, fromgovernment sources as well as from sections of the public arena. The following features indicate anacute awareness of what it is like for Māori to be Māori at this time: an intensive and active socialnetwork and linkage; an ever increasing tenacity to resist assimilation and remain Māori; a seeminglyinexhaustible drive to remain positive and optimistic about the future; an emotional tie to the land that isbasic; and a knowledge that these islands are the homeland of the Māori. All these serve to provide adefinition of being Māori today. Despite 180 years of colonization, Māori very clearly still want to beMāori. Despite appearing to be a people often besotted with disputes and disagreements within ourpolitical, social and tribal structures, the Māori is absolutely united about the future and destiny of thepeople.The early 1980s saw the birth of a number of initiatives that were expressions of tino rangatiratangaor self-determination. Such expressions manifested the aspirations and desires of Māori for thelanguage, culture and identity. The 1980s then heralded a kind of cultural renaissance for Māori, acultural resurgence. Among the initial ventures were Kohanga Reo (Māori language nest movement),closely followed by Kura Kaupapa Māori or Wharekura (Māori language school movement). KohangaReo was created in 1981 to 1982 as an initiative to save the Māori language. Their growth throughoutNew Zealand in the 1980s was both rapid and enthusiastic. Kura Kaupapa Māori began in 1985, withthe first school being established at Waititi Marae. Kura Kaupapa Māori developed initially as an optionto continue the kaupapa (agenda) of Kohanga Reo into the primary school arena. In this way, KuraKaupapa Māori was a Māori community response to the loss of Māori language. It was an initiative tosave, develop and perpetuate the Māori language. Within five years, there were seven kura kaupapaMāori set up by communities without the help of government resources. Completely gutsy, bravekohanga whānau (families of the language nest movement) stood out there and said, “We will build ourown schools.” They did this and legislation (passed in December 1989) had to come into line and makethese nests into bona fide New Zealand schools. Today there are some 70 kura kaupapa Māori operatingwith full legislative status; and there are 20 or 30 others operating under their own steam, awaitinggovernment funding or being assisted under the umbrella of some other kura (schools), which is whatwe do as Māori. The success of kura kaupapa Māori has been widely espoused by their respectivewhānau (families, extended families) throughout the country. Based on Māori knowledge and customs,Kura Kaupapa Māori serves as a modern example illustrating that traditional Māori knowledge is avalid and a relevant knowledge for today’s time. I think that’s probably the main point I want to maketoday.It is my view that the concept of tangata whenua or iwi taketake (indigeneity) is not fullyunderstood by the various countries, member states of the world and particularly by people who do notshare First Nations’ origins. Even worse, there are those who feel excluded within their community bythe concept of a tangata whenua (people of the land) and would seek to discredit the concept with criesof special treatment, special privileges, discrimination or segregation. I believe that the whole questionof the status of tangata whenua is a critical issue at this time in New Zealand, as it is in other parts ofthe world. Many states misconstrue genealogy, history and indigeneity as being issues of race. Thismakes it easier for them to label indigenous issues as racial discrimination, segregation and separatedevelopment. Be very clear! Indigeneity is about whakapapa, genealogy and being tied with the land asone. So I believe that the future of New Zealand is deeply entwined with the future of Māori and, in theeyes of the global community, is intertwined with the unique expression of nationhood that exists inNew Zealand and defines it to the world. New Zealand without Māori is unthinkable. New Zealandwithout tangata whenua must never be an option. In a world increasingly homogenized by global47
commerce, migration, communication, travel and trade, tangata whenua provide an enduring point ofdifference which other cultures, other states, other countries envy―a difference we must preserve.For this nation to thrive economically, culturally and with a sense of social justice, Māori must beable to play a full role in all parts of society, not only as leaders, educators, artists, business chiefs,soldiers and sporting champions, but as citizens whose rights, history, culture and fundamental worthare valued and supported. To summarize: we must embrace the concept of self-determination. Kohangareo and kura kaupapa Māori are examples of this.Te Whānau ĀwhinaI want to talk about Te Whānau Āwhina, a restorative justice programme, another scheme that has itsorigins in Māori society. The process followed and the etiquette for delivery are drawn directly from thecustoms of our ancestors and are used in dispute resolution. It is a restorative justice programmedeveloped by Māori for Māori in the 1970s. Basically, the process involves the calling of a hui ormeeting to discuss the misdemeanour or crime. Those required to attend include the offender, his family,the family of the victim and where possible the victim of the incident, members of the Te WhānauĀwhina group and a community panel assembled specifically for this case. A traditional Māoriexchange of greetings (mihimihi) would begin the occasion and this would be followed by a prayer orMāori karakia. After this comes the formal speeches and enquiry (whaikōrero patapatai) into themisdemeanour. The enquiry is led by the panel of community members selected for the particularcircumstances of the event being discussed and is directed explicitly towards the offender and thosepresent.After this enquiry stage, the panel retires to make a determination (whakataunga) about the offence.This invariably produces an apology, a programme of rehabilitation for the offender and some form ofrestitution and support for the victim. In addition, family or community support groups are establishedto support the victim on the one hand, but also to support the offender. The evening is completed bysome form of supper.It must be emphasized that the entire etiquette of the proceedings is conducted within contemporaryMāori custom, which has a very strict format. In each stage of the event a set of kaupapa, Māoriphilosophies, are revealed. These are the key principles which underpin the unique form of thisrestorative justice model.Whakahuihui Tangata: Calling the MeetingThe very act of calling the meeting acknowledges the kaupapa (issue) of rangatiratanga and the mana(authority, prestige) of the person and the group. The call to attend is recognition of the authority of thefamily members to be involved in a forum that is directed to effect a solution towards resolution orreconciliation in regard to the misdemeanour. The invitation to participate is a mark of respect. It is theMāori concept of rangatiratanga.At the meeting, Māori speeches are exchanged between the meeting co-ordinators of Te WhānauĀwhina and the invited families of the victim and the offender. These are special speeches, delivered bythe elders, according full respect to each and everybody present, including the offender and the victim.The speech-making creates the feeling of equality amongst all present at the gathering. It may recountpast happenings, individual and group successes in life, as well as acknowledging recent bereavementsamongst either of the two groups. It is a coming together. In Māori cultural terms, it is viewed as ahome group (tangata whenua) welcoming a visiting group (manuhiri) and the latter reciprocating in thediscussions. The ceremony is not negotiable; it is an absolutely vital part of the process. It is essential toensure that―despite the fact that within the room there may be a multitude of different opinions aboutthe event to be discussed―in this ceremony of acknowledging the rangatiratanga of everybody, we areall equal.Karakia: The PrayerThe essential kaupapa here is wairuatanga or spirituality. The act of prayer or Māori karakia isrecognizing the life force, the mauri, of each person as well as that of the group as a whole. In particular,48
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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
Page 8 and 9: Table of ContentsForewordJoseph Te
Page 10: Tikanga and Technology: A New Net G
Page 14 and 15: PART APRESENTATIONS BY INVITED SPEA
Page 16 and 17: Te Miringa jointly edited, with Gre
Page 18 and 19: plant’s cycle of life. Patricio i
Page 20 and 21: Through Puralia Consultancy, he has
Page 22 and 23: Opening AddressLinda SmithNgāti Aw
Page 24 and 25: system, they had a deeply entrenche
Page 26 and 27: Takaparawhau: Bastion Point:An Exam
Page 28 and 29: get us off our papakāinga (village
Page 30 and 31: eating burnt offerings. That was Ba
Page 32 and 33: mean that a lot of others were not
Page 34 and 35: Maungārongo: Non-Violent ActionTe
Page 36 and 37: He Poroporoakī ki a Te Hau-o-te-ra
Page 38 and 39: Restoring the Nation:Removing the C
Page 40 and 41: were expecting the manuhiri (visito
Page 42 and 43: When our students walked from Whaiw
Page 44 and 45: parents for a while and then said w
Page 46 and 47: A Journey Away from Violenceto a Pl
Page 48 and 49: But on the other side, the Australi
Page 50 and 51: tied to the idea of progress or the
Page 52 and 53: not provide any greater benefit to
Page 54 and 55: The foundation of the colonial proj
Page 56 and 57: Watson, I. (2008, in press). Sovere
Page 60 and 61: it acknowledges the imbalance of th
Page 62 and 63: food. Quick, quick!” We had some
Page 64 and 65: Harvesting Peace from a Field of Co
Page 66 and 67: international corporation by itself
Page 68 and 69: think it is a tradition to keep the
Page 70 and 71: A Jade Door: Reconciliatory Justice
Page 72 and 73: children. As early as seven-years o
Page 74 and 75: owned only 90,000 acres. Since it w
Page 76 and 77: A Māori Framework for Family Viole
Page 78 and 79: that we talked about, we are consta
Page 80 and 81: manamanaakitangamaraeorangapūteara
Page 82 and 83: I have been schooled from when I wa
Page 84 and 85: So, my work has been around liberat
Page 86 and 87: Finally: peacemaking, reconciliatio
Page 88 and 89: churns out crap and chalks up the n
Page 90 and 91: “Indigenes” in Dialogue: Reflec
Page 92 and 93: done three or four years ago, his c
Page 94 and 95: Examples of the exclusion of Samoan
Page 96 and 97: The first question resurfaced, espe
Page 98 and 99: have inherited and continue to expr
Page 100 and 101: principal home of whānau, hapū an
Page 102 and 103: i Rangiātea, the seed broadcast fr
Page 104 and 105: Preventing the Effects of the“Col
Page 106 and 107: 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
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to existing systems and even result
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I describe ethnic fundamentalism or
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However, the following categories w
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Frederick, H., & Carswell, P. (2001
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He Kākano: Māori Views and Experi
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diagnosis (PGD). 2 Toi te Taiao (Bi
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Right Relationships with the Earth:
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EconomicsNeoclassical economics is
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EvaluationThere are flaws with many
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Many people will die, and many more
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Wackernagel, M., Wermer, P., & Gold
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The empirical research was carried
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esponsibilities as whānau, hapū (
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We teach Indigenous theories within
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For too long, however, indigenous p
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Indigenous Partnership Strategies i
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administrative level through to the
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continues to receive Touch funding
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kura kaupapa Māorimanamaraepapakā
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(youth) mātua (adults) to kaumātu
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A - focus, attention, driving force
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“Thinking of our students reminds
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kaiārahiguidekaimahiworkerkarakiaa
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Frameworks for Traditional Māori K
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Many authors have written about the
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Te WānangaWānangaTraditional Know
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Takepū: Principled Approaches to H
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activities. Therefore takepū can b
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process is for definitions and inte
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mauri tūmauri nohomauri matengāka
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associated with contemporary techno
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directing and developing technologi
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Are Mātauranga Māori and Emerging
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The Complementarity of Wānanga and
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We graduated as different people. T
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some unease about sex selection for
Page 272 and 273:
Māori Grandparents:Raising Mokopun
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grandparents who were raising mokop
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on the numbers of Māori children w
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the ngākau which is recognized thr
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lost tūrangawaewae through the col
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An Indigenous Commentary on the Sta
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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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