title: Māori and pacific infant and toddler cultural pedagogy: Reclaiming a cultural lens

authors: Glasgow, Ali

abstract: An Indigenous cultural renaissance emerged in the 1980’s in Aotearoa New Zealand. Communities established early childhood programmes that reflected native spirituality, values, and Indigenous knowledge, with instruction in local, Indigenous languages (Hunkin-Tuiletufuga, 2001). Indigenous communities sought ownership over the education of their children, within a culturally driven framework that focussed on retention of knowledge, language, and cultural identity.
These strong early stages have lost traction, with increasing numbers of Māori and Pacific community services unable to meet the rigorous regulatory criteria, assurance auditing processes, funding restraints, and other considerations that have impacted the numbers of families using these services. Nowadays, a mere percentage of those once in operation remain, with the majority of Māori and Pacific children and their families enrolling in mainstream early childhood education services (Ministry of Education, 2013).
Central to the educational success for Māori and Pacific children is an understanding that they are culturally located and the acknowledgement that effective education must encompass their culture. A cultural discourse gaining prominence reveals the need for culturally sound pedagogical practice for Māori and Pacific communities (Rameka & Glasgow, 2016; Rau & Ritchie, 2011). This trend is gaining impetus in the wider Pacific region (Glasgow, 2012), thus driving a movement for reclaiming and reframing education for Pacific peoples (Sanga, 2012).

text: Māori and pacific infant and toddler cultural pedagogy: Reclaiming a cultural lens An Indigenous cultural renaissance emerged in the 1980’s in Aotearoa New Zealand. Communities established early childhood programmes that reflected native spirituality, values, and Indigenous knowledge, with instruction in local, Indigenous languages (Hunkin-Tuiletufuga, 2001). Indigenous communities sought ownership over the education of their children, within a culturally driven framework that focussed on retention of knowledge, language, and cultural identity.
These strong early stages have lost traction, with increasing numbers of Māori and Pacific community services unable to meet the rigorous regulatory criteria, assurance auditing processes, funding restraints, and other considerations that have impacted the numbers of families using these services. Nowadays, a mere percentage of those once in operation remain, with the majority of Māori and Pacific children and their families enrolling in mainstream early childhood education services (Ministry of Education, 2013).
Central to the educational success for Māori and Pacific children is an understanding that they are culturally located and the acknowledgement that effective education must encompass their culture. A cultural discourse gaining prominence reveals the need for culturally sound pedagogical practice for Māori and Pacific communities (Rameka & Glasgow, 2016; Rau & Ritchie, 2011). This trend is gaining impetus in the wider Pacific region (Glasgow, 2012), thus driving a movement for reclaiming and reframing education for Pacific peoples (Sanga, 2012).

year: 2017

title: Kua Huri Taku Tira: The Rereahu Journey Towards Autonomy

authors: Crown, Jenny

subjects: autonomy

abstract: The establishment of the Native Land Court in Aotearoa New Zealand by the settler government caused much upheaval for tangata whenua. Traditional land tenure was interrupted by the colonised view of land ownership. Impetus to establish individual ownership of land was placed upon iwi and hapū Māori. This necessitated the iwi and hapū of the Rohe Pōtae to define their own individual boundaries within the autonomous region.

Over one hundred years later, the New Zealand government were under pressure from the Māori community. Iwi and hapū were vociferous in their requirements. The returning of land and natural resources to Māori was of paramount importance. The implementation of the Māori Trust Board Act enabled iwi and hapū to establish governance entities which permitted access to government funding. These entities also provided a vehicle through which iwi could pursue cultural redress from the Crown. This was the only way forward – the way dictated by the Crown.

Devolution was to become a reality and a sign of the decolonisation process at play. Such would allow Māori to re-establish autonomy which had been lost over a century prior. Destructive notions such as marginalisation, disenfranchisement and displacement would be reversed and Māori would regain control over their own cultural practices, cultural resources and future. Under the Fourth Labour Government of New Zealand this became a reality for some iwi and hapū.

This thesis investigates the attempts made by the Rereahu iwi in securing such recognition. Interrogation into the many ways in which Rereahu has attempted to navigate the multiple political landscapes which still exist and continue to control iwi and hapū have been discussed. The study develops a theoretical framework of Māori wide concepts as applied through a Rereahu-centric lens. Thus, allowing for a balanced approach to the collection, collation and analysis of all evidence utilised in this thesis.

Key findings bring to light the effects colonisation has had and continues to have on Rereahu autonomy. The ways in which Rereahu has been misrepresented, and how Rereahu has responded to threats of colonisation in the 21st century are apparent. This thesis contributes new knowledge to the realm of academia through the experiences of the iwi Rereahu; and offers indigenous discourse regarding resilience and resistance.

The ongoing effects of colonisation being felt by the Rereahu iwi in this contemporary landscape are defined. It is an example of how the oppressed can easily become the oppressor. This thesis goes some way to highlighting the destructive nature of the Waitangi Tribunal process in regards to Rereahu. The knowledge presented in this thesis could be utilised by the Office of Treaty Settlements, education and health establishments, policy makers and the iwi of Rereahu in addressing and combating the negative effects created by the cycle of colonisation.

text: Kua Huri Taku Tira: The Rereahu Journey Towards Autonomy The establishment of the Native Land Court in Aotearoa New Zealand by the settler government caused much upheaval for tangata whenua. Traditional land tenure was interrupted by the colonised view of land ownership. Impetus to establish individual ownership of land was placed upon iwi and hapū Māori. This necessitated the iwi and hapū of the Rohe Pōtae to define their own individual boundaries within the autonomous region.

Over one hundred years later, the New Zealand government were under pressure from the Māori community. Iwi and hapū were vociferous in their requirements. The returning of land and natural resources to Māori was of paramount importance. The implementation of the Māori Trust Board Act enabled iwi and hapū to establish governance entities which permitted access to government funding. These entities also provided a vehicle through which iwi could pursue cultural redress from the Crown. This was the only way forward – the way dictated by the Crown.

Devolution was to become a reality and a sign of the decolonisation process at play. Such would allow Māori to re-establish autonomy which had been lost over a century prior. Destructive notions such as marginalisation, disenfranchisement and displacement would be reversed and Māori would regain control over their own cultural practices, cultural resources and future. Under the Fourth Labour Government of New Zealand this became a reality for some iwi and hapū.

This thesis investigates the attempts made by the Rereahu iwi in securing such recognition. Interrogation into the many ways in which Rereahu has attempted to navigate the multiple political landscapes which still exist and continue to control iwi and hapū have been discussed. The study develops a theoretical framework of Māori wide concepts as applied through a Rereahu-centric lens. Thus, allowing for a balanced approach to the collection, collation and analysis of all evidence utilised in this thesis.

Key findings bring to light the effects colonisation has had and continues to have on Rereahu autonomy. The ways in which Rereahu has been misrepresented, and how Rereahu has responded to threats of colonisation in the 21st century are apparent. This thesis contributes new knowledge to the realm of academia through the experiences of the iwi Rereahu; and offers indigenous discourse regarding resilience and resistance.

The ongoing effects of colonisation being felt by the Rereahu iwi in this contemporary landscape are defined. It is an example of how the oppressed can easily become the oppressor. This thesis goes some way to highlighting the destructive nature of the Waitangi Tribunal process in regards to Rereahu. The knowledge presented in this thesis could be utilised by the Office of Treaty Settlements, education and health establishments, policy makers and the iwi of Rereahu in addressing and combating the negative effects created by the cycle of colonisation.

year: 2019

title: The geology of the Te Aroha mining district

authors: Hart, Philip

abstract: When gold was discovered on the slopes of Te Aroha mountain, its geology was unknown to geologists and miners alike. After initial hasty examinations, later investigations produced more reliable details, and by late in the twentieth century much more detailed and technical information was available. Originally, prospectors hoped to find alluvial gold, but instead discovered that, through volcanic action, the minerals permeated the quartz.
Despite intensive prospecting, payable ore was rarely found. At Waiorongomai, the large main lode was mostly a buck reef, the best patches of ore being found where it abutted side reefs. Hopes for a prosperous field soon faded because the various battery processes were unable to treat the ore profitably, a failure largely explained by its poverty and complexity. The output from the Te Aroha district proved to be one of the lowest of the Hauraki fields.

text: The geology of the Te Aroha mining district When gold was discovered on the slopes of Te Aroha mountain, its geology was unknown to geologists and miners alike. After initial hasty examinations, later investigations produced more reliable details, and by late in the twentieth century much more detailed and technical information was available. Originally, prospectors hoped to find alluvial gold, but instead discovered that, through volcanic action, the minerals permeated the quartz.
Despite intensive prospecting, payable ore was rarely found. At Waiorongomai, the large main lode was mostly a buck reef, the best patches of ore being found where it abutted side reefs. Hopes for a prosperous field soon faded because the various battery processes were unable to treat the ore profitably, a failure largely explained by its poverty and complexity. The output from the Te Aroha district proved to be one of the lowest of the Hauraki fields.

year: 2016