title: Tariao Whitiwhitiora

authors: Totorewa, Te Oko Horoi

abstract: I te tau 1875 i tiihooka tahi atu a Kiingi Taawhiao ki Taranaki ka tau ki mua ki te aroaro o Te Uahaumeene. Matua raa ko te rongomau me te rangimaaria, te kotahitanga me te aroha o teetehi ki teetehi maa roto mai i te whakapono ki te atua te whaainga i haere ai ia.

Ka tutuki i a Kiingi Taawhiao te rongomau me te rangimaaria, te kotahitanga me te aroha o teetehi ki teetehi maa te whakakotahi i ngaa ngaa koorero, ngaa hiitori, ngaa whakapapa, ngaa maataapono mai o te taioretanga o ngoo taatou tuupuna ka toopuuria ki te whakapono Tariao.

He whakapono teenei i whakaorangia e ia, e Kiingi Taawhiao maa roto mai i te tongikura, “E Ua, e toru ngaa taonga kei te kapu o taku ringa, ko te Mihinare, ko te Katorika me te Weteriana. Homai taau ka whaa. Kopi katoa ngeenei taonga i au ki te kapu o taku ringa, ka puta ko te Paimaarire.” Ko te whakapono Tariao me ngaa karakia Paimaarie ka hikitia, ka haapaingia tonu e maatou ngaa mangainga, ngaa kaiwhakapuumau i te Kiingitanga inaa raa koia teenei te whakapono matua moo te Kiingitanga.

I teenei tuhinga whakapae ko te whakapono Tariao te taahuhu o ngaa koorero. I konei ngahere mai ai te kaupapa matua o teenei tuhinga.

“He kura Tariao he kura whakapapa, te herenga ki te whakaoranga o Waikato tangata”

Ko teenei kaupapa ka whakarukuhia maa te rangahau i te ahunga mai o te maatauranga kei aa teenei whakapono i whea. Ka rangahautia ko te whakapaparanga o Kiingi Taawhiao mai i te Kore, ki a Rangi raaua ko Papa heke iho mai ki a Hoturoa, aa, ka tau ki a ia ki a Kiingi Taawhiao inaa raa, ko ngeenei momo he mea e tauiratia ana ki roto ki ngaa karakia, ki ngaa Kura kei teenei whakapono.

Ka hereherea ko Te Uahaumeene ki koneki naa, ki ngaa koorero e kitea ai maa whea i puaawai mai ai te Tariao me ngaa karakia Paimaarire. Ko te Kiingitanga me ngaana pehonga kaupapa e taapae atu ana ki te oranga o teenei whakapono maa te whakamahi i teenei whakapono teeraa ka waahia. Taea noatia ki te puutakenga mai o te whakapono ake, ngoonaa koorero, ngoona tuuranga, ngoona karakia, ngoona kura, ngoona whakamaaramatanga, tau iho mai ki te reo
 
tupuna o roto. Ko ngaa aupiki me ngaa auheke, te whakaraakeiora hoki i waatea mai, i whaipaanga atu ki te whakapono Tariao ka whakamaaramahia. Ka whakamutua atu me te taatari i ngaa putanga ka puta e kite ake ai me he herenga too teenei whakapono ki te whakaoranga o Waikato tangata.

text: Tariao Whitiwhitiora I te tau 1875 i tiihooka tahi atu a Kiingi Taawhiao ki Taranaki ka tau ki mua ki te aroaro o Te Uahaumeene. Matua raa ko te rongomau me te rangimaaria, te kotahitanga me te aroha o teetehi ki teetehi maa roto mai i te whakapono ki te atua te whaainga i haere ai ia.

Ka tutuki i a Kiingi Taawhiao te rongomau me te rangimaaria, te kotahitanga me te aroha o teetehi ki teetehi maa te whakakotahi i ngaa ngaa koorero, ngaa hiitori, ngaa whakapapa, ngaa maataapono mai o te taioretanga o ngoo taatou tuupuna ka toopuuria ki te whakapono Tariao.

He whakapono teenei i whakaorangia e ia, e Kiingi Taawhiao maa roto mai i te tongikura, “E Ua, e toru ngaa taonga kei te kapu o taku ringa, ko te Mihinare, ko te Katorika me te Weteriana. Homai taau ka whaa. Kopi katoa ngeenei taonga i au ki te kapu o taku ringa, ka puta ko te Paimaarire.” Ko te whakapono Tariao me ngaa karakia Paimaarie ka hikitia, ka haapaingia tonu e maatou ngaa mangainga, ngaa kaiwhakapuumau i te Kiingitanga inaa raa koia teenei te whakapono matua moo te Kiingitanga.

I teenei tuhinga whakapae ko te whakapono Tariao te taahuhu o ngaa koorero. I konei ngahere mai ai te kaupapa matua o teenei tuhinga.

“He kura Tariao he kura whakapapa, te herenga ki te whakaoranga o Waikato tangata”

Ko teenei kaupapa ka whakarukuhia maa te rangahau i te ahunga mai o te maatauranga kei aa teenei whakapono i whea. Ka rangahautia ko te whakapaparanga o Kiingi Taawhiao mai i te Kore, ki a Rangi raaua ko Papa heke iho mai ki a Hoturoa, aa, ka tau ki a ia ki a Kiingi Taawhiao inaa raa, ko ngeenei momo he mea e tauiratia ana ki roto ki ngaa karakia, ki ngaa Kura kei teenei whakapono.

Ka hereherea ko Te Uahaumeene ki koneki naa, ki ngaa koorero e kitea ai maa whea i puaawai mai ai te Tariao me ngaa karakia Paimaarire. Ko te Kiingitanga me ngaana pehonga kaupapa e taapae atu ana ki te oranga o teenei whakapono maa te whakamahi i teenei whakapono teeraa ka waahia. Taea noatia ki te puutakenga mai o te whakapono ake, ngoonaa koorero, ngoona tuuranga, ngoona karakia, ngoona kura, ngoona whakamaaramatanga, tau iho mai ki te reo
 
tupuna o roto. Ko ngaa aupiki me ngaa auheke, te whakaraakeiora hoki i waatea mai, i whaipaanga atu ki te whakapono Tariao ka whakamaaramahia. Ka whakamutua atu me te taatari i ngaa putanga ka puta e kite ake ai me he herenga too teenei whakapono ki te whakaoranga o Waikato tangata.

year: 2022

title: Cadastral reform of indigenous land information and environmental sustainability in New Zealand

authors: Jay, Grace Mairi M.

subjects: geography

abstract: New Zealand’s cadastral system has come under scrutiny in recent years, A sharp rise in the number of land claims by the country’s indigenous Maori, accompanied by historic environmental legislation, have prompted milk for cadastral reform. Although no consensus has yet emerged among experts about future cadastral reforms, land information mangers and Maori leaders generally concede the need for the overhaul of current land information management practices. However, any future reforms will have to reconcile seemingly incompatible goals, by being legally sound, culturally appropriate, and environmentally sustainable. Most of the land in New Zealand is subject to legislation enacted within the past decade, which incorporates concern for the issues of sustainability, as well as the Maori’s cultural values and ancestral rights. The presence of this legislation, and a growing capacity among Maori to be involved, both mean that Maori concepts of land management and sustainability are receiving increasing attention in New Zealand, and are likely to influence the shape of future cadastral reforms for Maori lands.

text: Cadastral reform of indigenous land information and environmental sustainability in New Zealand New Zealand’s cadastral system has come under scrutiny in recent years, A sharp rise in the number of land claims by the country’s indigenous Maori, accompanied by historic environmental legislation, have prompted milk for cadastral reform. Although no consensus has yet emerged among experts about future cadastral reforms, land information mangers and Maori leaders generally concede the need for the overhaul of current land information management practices. However, any future reforms will have to reconcile seemingly incompatible goals, by being legally sound, culturally appropriate, and environmentally sustainable. Most of the land in New Zealand is subject to legislation enacted within the past decade, which incorporates concern for the issues of sustainability, as well as the Maori’s cultural values and ancestral rights. The presence of this legislation, and a growing capacity among Maori to be involved, both mean that Maori concepts of land management and sustainability are receiving increasing attention in New Zealand, and are likely to influence the shape of future cadastral reforms for Maori lands.

year: 1997

title: Charity law and religion - a dinosaur in the modern world?

authors: Chevalier-Watts, Juliet

abstract: Many of the functions and principles of charity law recognised in contemporary times in jurisdictions including Australasia, the United Kingdom and Canada, are rooted in history. Records dating back to Roman times reflect complex forms of charitable activities, and Plutarch noted, in his will, that Julius Caesar left ‘the gardens beyond the river’ (Luxton 2001, 4) to the people. Pious gifts, before the Reformation, whilst they tended to honour God and the Church, also included gifts to relief distress and suffering on earth; gifts to assist the poor; and gifts to repair hospitals, bridges, roads and dykes (Jones 1969, 3-4). Therefore many of the common law and statutory provisions that exist today take ‘their meaning from the social and economic situations of the time they were decided’. (Poirier 2013, 78; Chevalier-Watts 2014, 3-4)

text: Charity law and religion - a dinosaur in the modern world? Many of the functions and principles of charity law recognised in contemporary times in jurisdictions including Australasia, the United Kingdom and Canada, are rooted in history. Records dating back to Roman times reflect complex forms of charitable activities, and Plutarch noted, in his will, that Julius Caesar left ‘the gardens beyond the river’ (Luxton 2001, 4) to the people. Pious gifts, before the Reformation, whilst they tended to honour God and the Church, also included gifts to relief distress and suffering on earth; gifts to assist the poor; and gifts to repair hospitals, bridges, roads and dykes (Jones 1969, 3-4). Therefore many of the common law and statutory provisions that exist today take ‘their meaning from the social and economic situations of the time they were decided’. (Poirier 2013, 78; Chevalier-Watts 2014, 3-4)

year: 2016