title: Intellectual Property, Mātauranga Māori

authors: Sterling, Rogena

abstract: This literature review has been conducted to consider the various national legislation and international agreements that comprise New Zealand’s Intellectual Property Rights (IP) regime. It will evaluate if and how such legislation and agreements protect and enable Māori IP rights and interests with respect to Māori data, genomic data and mātauranga Māori. The review also identifies some mechanisms that might also enhance Māori control of these types of data. The Westminster approach of legislation in New Zealand and its approach to IP protection based on Copyrights, Patents and Trade Marks are juxtaposed against traditional Maori approaches of communally held ancestral knowledge (mātauranga) passed down through generations (whanaungatanga) based on guardianship and protection (kaitiakitanga) and the self-determination of use of such knowledge (rangatiratanga). Attempting to align tikanga concepts to the Westmionster model of law is challenging as the two share completely different notions of ownership and responsibility. Expectations of protection, to prevent misappropriation and commercialisation by non- Māori of mātauranga Māori and Māori data, extend beyond the parameters of existing IP law, creates a similar disjunct. Genomic Research generates data, some of which can be protected by IP, however researchers working with genetic/genomic data from taonga species have often failed to acknowledge the non-IP interests of Maori. As a result, Maori have taken it upon themselves to advocate for their rights to data through Māori data sovereignty discourse as well as create guidelines for culturally appropriate genomic research with explicit references to data security and management (e.g. Te Mata Ira, Te Nohonga Kaitiaki). Other extra-legal options, such as Biocultural Labelling to alert users where particular data has Māori rights and/or interests, are emerging to maintain create durable provenance data and connect next users of data with the responsible Indigenous communities. Though the intellectual property regime in New Zealand may provide some protections, there are still significant areas where the legal system does not provide sufficient protections for Māori data, taonga species and mātauranga. The UN Declaration on the Rights of Indigenous Peoples provides a framework of international support for Indigenous rights, but local government and other home-grown mechanisms are important to enable Māori governance of data. Local approaches Māori Data Sovereignty and Māori Data Governance afford Maori the opportunity to be directly involved as kaitiaki of their mātauranga and assert rangatiratanga over data and its use.

text: Intellectual Property, Mātauranga Māori This literature review has been conducted to consider the various national legislation and international agreements that comprise New Zealand’s Intellectual Property Rights (IP) regime. It will evaluate if and how such legislation and agreements protect and enable Māori IP rights and interests with respect to Māori data, genomic data and mātauranga Māori. The review also identifies some mechanisms that might also enhance Māori control of these types of data. The Westminster approach of legislation in New Zealand and its approach to IP protection based on Copyrights, Patents and Trade Marks are juxtaposed against traditional Maori approaches of communally held ancestral knowledge (mātauranga) passed down through generations (whanaungatanga) based on guardianship and protection (kaitiakitanga) and the self-determination of use of such knowledge (rangatiratanga). Attempting to align tikanga concepts to the Westmionster model of law is challenging as the two share completely different notions of ownership and responsibility. Expectations of protection, to prevent misappropriation and commercialisation by non- Māori of mātauranga Māori and Māori data, extend beyond the parameters of existing IP law, creates a similar disjunct. Genomic Research generates data, some of which can be protected by IP, however researchers working with genetic/genomic data from taonga species have often failed to acknowledge the non-IP interests of Maori. As a result, Maori have taken it upon themselves to advocate for their rights to data through Māori data sovereignty discourse as well as create guidelines for culturally appropriate genomic research with explicit references to data security and management (e.g. Te Mata Ira, Te Nohonga Kaitiaki). Other extra-legal options, such as Biocultural Labelling to alert users where particular data has Māori rights and/or interests, are emerging to maintain create durable provenance data and connect next users of data with the responsible Indigenous communities. Though the intellectual property regime in New Zealand may provide some protections, there are still significant areas where the legal system does not provide sufficient protections for Māori data, taonga species and mātauranga. The UN Declaration on the Rights of Indigenous Peoples provides a framework of international support for Indigenous rights, but local government and other home-grown mechanisms are important to enable Māori governance of data. Local approaches Māori Data Sovereignty and Māori Data Governance afford Maori the opportunity to be directly involved as kaitiaki of their mātauranga and assert rangatiratanga over data and its use.

year: 2021

title: Ngā maihi o Te Whare Hukahuka, ngā maihi o Te Whare o Ruamano: Te whare kōrero o ngā maihi o Tuteao

authors: Hona, Hakahaka Charlie Barlow

subjects: Tuteao

abstract: Ko Pūtauaki te maunga
Ko Rangitāiki te awa
Ko Hekerangi te papa whenua
Ko Tuteao te marae
Ko Ngā Maihi te hapū
Ko Ngāti Awa te iwi
Ko Mataatua te waka
Tihe mauri-ora
Ko tōku kāwai rangatira tēnei. E mōhio ai te tangata ko wai ahau; nō hea ahau, nā wai hoki ahau. Ā, nā whai anō taku urupounamu, ko wai a Ngā Maihi o Tuteao? E mea ana ngā pākeke, he iwi tawhito a Ngā Maihi i heke mai i ngā tātai whakapapa o Tangaroa, o Pōtiki, o Mahutapoanui, o Toroa, o Tuteao. Hēoi, kua kore e rangona ōna kōrero i runga marae ātea. Kua kore e wānangahia i roto i te poho o te whare o Tuteao. Kua ngū ngā poupou o te whare kōrero. Ka mutu, i roto i ngā tau tata nei kua riro tītapu ngā puna o te kī, ngā whītiki o te kupu, o te hapū; kua kore e rangona ngā kōrero o Ngā Maihi i runga marae ātea. Ko te haumate o te reo i runga o Tuteao tētahi take i pēnei ai. Nō reira, kai te imu te ruhi, kai te imu te ngēngē. E noho pōhara ana a Ngā Maihi ki ngā tāonga o tōna whare kōrero. Hei te tau 2027, ka whakanuia te rautau o te whare tīpuna a Tuteao, ā i tēnei tau tonu 2022, e whai whakaaro ana te hapū ki taua kaupapa otirā ki te hanga whare tīpuna hou; he whare kaitā e uru ai te tokomaha. Nō reira, e whakaaro ana hoki ki ngā kōrero ka whakairohia ki ngā pakitara o te whare. I tēnei tau hoki kua mana te whakaako i ngā kōrero hītori o te Māori i roto i ngā kura, nō reira he aha rā ngā kōrero e wātea ana ki ngā tamariki o ngā kura e pā ana ki a Ngā Maihi? He maramara, he kongakonga, he putunga kōrero e noho marara ana i ngā wāhi tūmatanui. He uaua te kitea o ētahi atu, kei ngā wāhi tūmataiti, pēnei i te Kōti Whenua Māori, i ngā tuhinga ā-whānau, kei ngā pukapuka wānanga o te marae. Nō reira, he uaua te kite atu i tōna whānuitanga, i tōna hohonutanga. Tīmata ake i ngā kohinga kōrero o te hapū tonu o Ngā Maihi, i ōna kaumātua, i ōna wānanga, i ōna whānau. I tua atu i wā te whare pukapuka, kei ngā wāhi tūmataiti ētahi putunga kōrero hei ō mo te whare kōrero o Ngā Maihi o Tuteao. Ka mutu, kei ngā waiata, ngā haka, ngā mōteatea. Kai ngā kōrero hoki o iwi kē, e pā ana ki wō mātou tīpuna. I reira i tōtō mai i te kōrero.

text: Ngā maihi o Te Whare Hukahuka, ngā maihi o Te Whare o Ruamano: Te whare kōrero o ngā maihi o Tuteao Ko Pūtauaki te maunga
Ko Rangitāiki te awa
Ko Hekerangi te papa whenua
Ko Tuteao te marae
Ko Ngā Maihi te hapū
Ko Ngāti Awa te iwi
Ko Mataatua te waka
Tihe mauri-ora
Ko tōku kāwai rangatira tēnei. E mōhio ai te tangata ko wai ahau; nō hea ahau, nā wai hoki ahau. Ā, nā whai anō taku urupounamu, ko wai a Ngā Maihi o Tuteao? E mea ana ngā pākeke, he iwi tawhito a Ngā Maihi i heke mai i ngā tātai whakapapa o Tangaroa, o Pōtiki, o Mahutapoanui, o Toroa, o Tuteao. Hēoi, kua kore e rangona ōna kōrero i runga marae ātea. Kua kore e wānangahia i roto i te poho o te whare o Tuteao. Kua ngū ngā poupou o te whare kōrero. Ka mutu, i roto i ngā tau tata nei kua riro tītapu ngā puna o te kī, ngā whītiki o te kupu, o te hapū; kua kore e rangona ngā kōrero o Ngā Maihi i runga marae ātea. Ko te haumate o te reo i runga o Tuteao tētahi take i pēnei ai. Nō reira, kai te imu te ruhi, kai te imu te ngēngē. E noho pōhara ana a Ngā Maihi ki ngā tāonga o tōna whare kōrero. Hei te tau 2027, ka whakanuia te rautau o te whare tīpuna a Tuteao, ā i tēnei tau tonu 2022, e whai whakaaro ana te hapū ki taua kaupapa otirā ki te hanga whare tīpuna hou; he whare kaitā e uru ai te tokomaha. Nō reira, e whakaaro ana hoki ki ngā kōrero ka whakairohia ki ngā pakitara o te whare. I tēnei tau hoki kua mana te whakaako i ngā kōrero hītori o te Māori i roto i ngā kura, nō reira he aha rā ngā kōrero e wātea ana ki ngā tamariki o ngā kura e pā ana ki a Ngā Maihi? He maramara, he kongakonga, he putunga kōrero e noho marara ana i ngā wāhi tūmatanui. He uaua te kitea o ētahi atu, kei ngā wāhi tūmataiti, pēnei i te Kōti Whenua Māori, i ngā tuhinga ā-whānau, kei ngā pukapuka wānanga o te marae. Nō reira, he uaua te kite atu i tōna whānuitanga, i tōna hohonutanga. Tīmata ake i ngā kohinga kōrero o te hapū tonu o Ngā Maihi, i ōna kaumātua, i ōna wānanga, i ōna whānau. I tua atu i wā te whare pukapuka, kei ngā wāhi tūmataiti ētahi putunga kōrero hei ō mo te whare kōrero o Ngā Maihi o Tuteao. Ka mutu, kei ngā waiata, ngā haka, ngā mōteatea. Kai ngā kōrero hoki o iwi kē, e pā ana ki wō mātou tīpuna. I reira i tōtō mai i te kōrero.

year: 2022

title: Drivers use of in-vehicle information systems and perceptions of their effects on driving

authors: Starkey, Nicola J.

abstract: In recent years the number of cars on the road with manufacturer installed in-vehicle information systems (IVIS) has increased dramatically, and with smartphones connecting directly to these systems drivers can access a wide range of applications on the move. Some IVIS features are designed to improve safety (e.g., speed and collision warnings) but access via an IVIS to all apps on a smartphone has the potential to distract drivers and increase crash risk. We undertook this study to find out what IVIS features and apps drivers use and to ask about their effects on driving. An online survey completed by 1,017 drivers (50% female, 16–85 years) revealed the most common activity drivers engaged in was listening to music, followed by listening to directions. Fewer than half of the drivers reported conversing on a hands-free phone and 25% reported texting/sending emails or using social media. Frequency of engagement in secondary tasks decreased with age. Using hand-held mobiles was rated as having the greatest negative impact on driving, with drivers attempting to mitigate the risk by carrying out the activity in slow moving traffic or at traffic lights. Females rated the risk of most of the secondary tasks as greater than males. Almost half of the sample had access to speed warnings systems but only a small proportion had experience of lane departure, dangerous curve or intersection warning systems. Of those with access to driver safety systems, 50–70% never used them despite rating the system as useful and as having safety benefits. As the number of vehicles with manufacturer installed IVIS continues to increase on the road, drivers' engagement with them while driving is also likely to increase. To address this, there is a need for a multi-agency approach to educate drivers on the safe use of these systems and apps in their vehicles. Incentives for drivers to use the safety-related features may also be worth considering.

text: Drivers use of in-vehicle information systems and perceptions of their effects on driving In recent years the number of cars on the road with manufacturer installed in-vehicle information systems (IVIS) has increased dramatically, and with smartphones connecting directly to these systems drivers can access a wide range of applications on the move. Some IVIS features are designed to improve safety (e.g., speed and collision warnings) but access via an IVIS to all apps on a smartphone has the potential to distract drivers and increase crash risk. We undertook this study to find out what IVIS features and apps drivers use and to ask about their effects on driving. An online survey completed by 1,017 drivers (50% female, 16–85 years) revealed the most common activity drivers engaged in was listening to music, followed by listening to directions. Fewer than half of the drivers reported conversing on a hands-free phone and 25% reported texting/sending emails or using social media. Frequency of engagement in secondary tasks decreased with age. Using hand-held mobiles was rated as having the greatest negative impact on driving, with drivers attempting to mitigate the risk by carrying out the activity in slow moving traffic or at traffic lights. Females rated the risk of most of the secondary tasks as greater than males. Almost half of the sample had access to speed warnings systems but only a small proportion had experience of lane departure, dangerous curve or intersection warning systems. Of those with access to driver safety systems, 50–70% never used them despite rating the system as useful and as having safety benefits. As the number of vehicles with manufacturer installed IVIS continues to increase on the road, drivers' engagement with them while driving is also likely to increase. To address this, there is a need for a multi-agency approach to educate drivers on the safe use of these systems and apps in their vehicles. Incentives for drivers to use the safety-related features may also be worth considering.

year: 2020