title: Joseph Harris Smallman

authors: Hart, Philip

abstract: Born to a mining agent and trained as a mining surveyor, in 1864, less than a year after the birth of his first child, Smallman left England for New Zealand to establish a ‘Mining business’, promising that his family would join him once it was successful. But they were never asked to join him, and after 1870 he ceased to write to his wife. 
The ‘Mining business’ never eventuated, but in 1865 he prospected at Thames, unsuccessfully seeking alluvial gold. Although criticized for living off Maori and doing little prospecting, with his partner he investigated several areas of the Hauraki Peninsula, again unsuccessfully. When the Thames goldfield was opened, with his encouragement, two years later, he mined there for some years, proving himself to be a competent miner but not making his fortune. After working elsewhere, by the mid-1870s he was living with another man’s ‘half-caste’ wife on her land near Te Aroha, having five children with her. Happy to be described as a Pakeha Maori and closely associated with the local hapu, he supported them over land dealings and the development of the district. Despite spending most of his time farming, he remained interested in prospecting, and made some explorations in districts closed to Pakeha. After gold was found at Te Aroha, for a short time he worked with Maori partners in unprofitable claims.
Either before or after his second wife had a child by another man in 1886, he left New Zealand to return to his English family; and remarkably, despite his first wife knowing that his liaison had produced children, she accepted him back after his long absence, and they remained together for the rest of their lives.

text: Joseph Harris Smallman Born to a mining agent and trained as a mining surveyor, in 1864, less than a year after the birth of his first child, Smallman left England for New Zealand to establish a ‘Mining business’, promising that his family would join him once it was successful. But they were never asked to join him, and after 1870 he ceased to write to his wife. 
The ‘Mining business’ never eventuated, but in 1865 he prospected at Thames, unsuccessfully seeking alluvial gold. Although criticized for living off Maori and doing little prospecting, with his partner he investigated several areas of the Hauraki Peninsula, again unsuccessfully. When the Thames goldfield was opened, with his encouragement, two years later, he mined there for some years, proving himself to be a competent miner but not making his fortune. After working elsewhere, by the mid-1870s he was living with another man’s ‘half-caste’ wife on her land near Te Aroha, having five children with her. Happy to be described as a Pakeha Maori and closely associated with the local hapu, he supported them over land dealings and the development of the district. Despite spending most of his time farming, he remained interested in prospecting, and made some explorations in districts closed to Pakeha. After gold was found at Te Aroha, for a short time he worked with Maori partners in unprofitable claims.
Either before or after his second wife had a child by another man in 1886, he left New Zealand to return to his English family; and remarkably, despite his first wife knowing that his liaison had produced children, she accepted him back after his long absence, and they remained together for the rest of their lives.

year: 2016

title: Kapa Haka Whakataetae Kua tini haere te kanohi o te mahi kapa haka i te ao hurihuri nei.

authors: Rollo, Te Manaaroha Pirihira

subjects: Kapa Haka

abstract: Tihei Haka! Mauriora Kapa haka (Rollo, 2006)
Ka tū te ihiihi, ka tū te wanawana o te hunga i ngā hui whakataetae kapa haka o te motu. He hui rongonui i te maramataka a te Māori ia tau ia tau, ā, he hui whakahirahira anō mō rātou mā i whakawhiti mai i tāwahi rā hoki. Mā te mahi a te kapa haka ka whakaari ngā rōpū haka i ngā mahi nō nehe rā me ngā mahi hou o te ao onāianei. Ahakoa te āhuatanga o te mahi, he taonga tuku iho nā rātou mā kua mene ki te pō.  Moe mai rā e te kāhui o ngā whetu i te pō, moe mai i te Ariki o te rangi. 

I tēnei tuhinga, e āta titiro ana 'hau ki ngā mahi hou me te āhuatanga hou kei ngā rōpū haka i te whakataetae-a-motu, arā Te Matatini me ētahi atu momo whakataetae i Aotearoa, tāpiri mai hoki ērā kei Te Moana nui a Kiwa. Ko te ingoa matua o tēnei tuhinga,  KAPA HAKA WHAKATAETAE. Kua tīni haere te kanohi o te mahi kapa haka i te ao hurihuri nei .
No reira, ko te tino pātai kei tēnei rangahau ko tērā. He aha ngā mahi hou kei te kapa haka whakataetae? Nā he hua anō hoki kei reira? Ka hāngaia tonu e te tuhinga nei  ngā hui whakataetae kapa haka mai i te tau 1972 tae noa ki te tau 2006.

Ngā ūpoko o te tuhinga whakapae
E whā ngā wāhanga ūpoko o tēnei tuhinga whakapae. Mā ngā ūpoko katoa ka kitea ai ngā momo kaupapa ake e hāngai pū ana ki te kaupapa mō te whakataetae kapa haka me ōna āhuatanga hou. He mahi whakahirahira tāku ki te whakatakoto i ngā kōrero, i ngā whakaaro, i ngā mātauranga o tēnā tangata mōhio, o tēnā tangata mātau ki roto i ngā whare māramatanga, arā ngā  wāhanga wēnā,  hei mātauranga hou mō te ao katoa.

I te ūpoko tuatahi, ka anga te titiro ki ngā whakamāramatanga o ngā tikanga-a-iwi e pā ana ki te  tūturutanga me te ao o te kapa haka. Mā wēnei whakamāramatanga hei awhi i a 'hau i taku rangahau ki te mahi onāianei o te whakataetae kapa haka. Ka whai mātauranga 'hau mō ngā tikanga o ngā kupu e rua. Ko ēnei ko te kupu  haka  te tuatahi, ā, ko te kupu  kapa haka  te tuarua. He aha ngā rerekētanga me te ōritenga o wēnei kupu rongonui? Ka anga whakamua ki ngā tūmanako me ngā ritenga o te whakataetae kapa haka a te motu mai i te New Zealand Polynesian Festival tae atu ki Te Matatini. Ko te whāinga mutunga o tēnei wāhanga, ka hoki whakanui ki te whakataetae-a-motu mai i te tau 1972 tae noa atu ki te tau 2006.

Ko te ūpoko tuarua, ka whakatakoto e 'hau ngā whakautu o ngā patapātai mai i ngā rārangi kōrero me ngā whakaaro whānui i whakahokia mai e ngā tāngata o ngā rōpū haka e whā, arā, Te Rōpū Haka o Te Kotahitanga, Ngāti Poneke Young Māori Club, ko Te Waihīrere, ā, huri atu ki Te Pou a Mangatāwhiri hoki, he rōpū i whakatūhia anō i te tau 2005. I tēnei wāhanga ka kitea ngā kōrero ātaahua, ngā mātauranga tūturu me ngā whakaaro hōhonu o ngā kaiako me ngā tāngata e tautoko ana i taku mahi kimi mātauranga.  Nā rātou ka ohorere, ka mirimiri hoki i tōku hinengaro ki ngā māramatanga hou. He tika anō te kupu ā  Pā Henare Tate nō Ngapuhi nui tonu e kī ana,  Mā te whakaatu, ka mōhio, mā te mōhio, ka mārama, mā te mārama, ka mātau, mā te mātau, ka ora   (Barlow 1991)

I te ūpoko tuatoru he whakaaturanga tēnei o āku tirohanga ki ngā āhua rerekē me ngā mahi hou i roto i ngā rōpū haka i runga i te ātamira o te whakataetae, i roto hoki i te mura o te ahi o te whakataetae. Kua tuhituhi au i ngā momo āhuatanga e pā ana ki  te taha o te kanikani, te mahi-a-korikori me ngā mahi katoa i runga i te atamira. Ahakoa iti ko tētahi atu wahanga o ērā kōrero e pā ana ki te pūoro me ōna mana kua puta i konei. Ka huri taku tuhinga ki te taha o te reo waiata, te toi whakaari me te whakaataata o ngā mahi a te Rēhia. I konei ka titiro ki te tāmoko, te pani kanohi me te pani tinana, arā he mahi hou katoa. Ko te wahanga mutunga e pā ana ki te reo Māori me te tito waiata hoki. Ahakoa he maha ngā āhuatanga, ko ngā tuhinga nei mō ia āhuatanga kia kitea ai ngā rerekēnga me ngā mahi hou i te whakataetae kapa haka o te ao Māori. No reira te nuinga engari ko wētahi i whakaurua mai i ētahi atu iwi ō tāwahi.       

Ko te ūpoko whakamutunga, ka hāngai taku titiro ki te ao o te whakataetae, arā, ki ngā whakaaro me te tā o te hinengaro me te ngākau o te tangata. Ka peka haere ki te whakatū o ngā rōpū whakataetae me te parakatihi o ngā waiata, ngā haka me ngā whakaritenga mo te whakataetae kapa haka. Ko te kōrero whakamutunga, ka huri ki wētahi atu o ngā whakataetae mai i Te Kuki Airani, i Tahiti me Hawaii hoki. Āe mārika, ka ora te ao o te whakataetae puta noa i te ao nui. Ki ahau, mā tēnei tuhinga hei whakapuare ngā hurihanga o te ao Māori me te ao o te kapa haka. Ka ea, he tika hoki te whakataukī rā,  ka pū te ruha, ka hao te rangatahi    (Ryan 1995), arā ka kimi i ērā e pīataata ai o rātou wairua, hinengaro, ngākau.

text: Kapa Haka Whakataetae Kua tini haere te kanohi o te mahi kapa haka i te ao hurihuri nei. Tihei Haka! Mauriora Kapa haka (Rollo, 2006)
Ka tū te ihiihi, ka tū te wanawana o te hunga i ngā hui whakataetae kapa haka o te motu. He hui rongonui i te maramataka a te Māori ia tau ia tau, ā, he hui whakahirahira anō mō rātou mā i whakawhiti mai i tāwahi rā hoki. Mā te mahi a te kapa haka ka whakaari ngā rōpū haka i ngā mahi nō nehe rā me ngā mahi hou o te ao onāianei. Ahakoa te āhuatanga o te mahi, he taonga tuku iho nā rātou mā kua mene ki te pō.  Moe mai rā e te kāhui o ngā whetu i te pō, moe mai i te Ariki o te rangi. 

I tēnei tuhinga, e āta titiro ana 'hau ki ngā mahi hou me te āhuatanga hou kei ngā rōpū haka i te whakataetae-a-motu, arā Te Matatini me ētahi atu momo whakataetae i Aotearoa, tāpiri mai hoki ērā kei Te Moana nui a Kiwa. Ko te ingoa matua o tēnei tuhinga,  KAPA HAKA WHAKATAETAE. Kua tīni haere te kanohi o te mahi kapa haka i te ao hurihuri nei .
No reira, ko te tino pātai kei tēnei rangahau ko tērā. He aha ngā mahi hou kei te kapa haka whakataetae? Nā he hua anō hoki kei reira? Ka hāngaia tonu e te tuhinga nei  ngā hui whakataetae kapa haka mai i te tau 1972 tae noa ki te tau 2006.

Ngā ūpoko o te tuhinga whakapae
E whā ngā wāhanga ūpoko o tēnei tuhinga whakapae. Mā ngā ūpoko katoa ka kitea ai ngā momo kaupapa ake e hāngai pū ana ki te kaupapa mō te whakataetae kapa haka me ōna āhuatanga hou. He mahi whakahirahira tāku ki te whakatakoto i ngā kōrero, i ngā whakaaro, i ngā mātauranga o tēnā tangata mōhio, o tēnā tangata mātau ki roto i ngā whare māramatanga, arā ngā  wāhanga wēnā,  hei mātauranga hou mō te ao katoa.

I te ūpoko tuatahi, ka anga te titiro ki ngā whakamāramatanga o ngā tikanga-a-iwi e pā ana ki te  tūturutanga me te ao o te kapa haka. Mā wēnei whakamāramatanga hei awhi i a 'hau i taku rangahau ki te mahi onāianei o te whakataetae kapa haka. Ka whai mātauranga 'hau mō ngā tikanga o ngā kupu e rua. Ko ēnei ko te kupu  haka  te tuatahi, ā, ko te kupu  kapa haka  te tuarua. He aha ngā rerekētanga me te ōritenga o wēnei kupu rongonui? Ka anga whakamua ki ngā tūmanako me ngā ritenga o te whakataetae kapa haka a te motu mai i te New Zealand Polynesian Festival tae atu ki Te Matatini. Ko te whāinga mutunga o tēnei wāhanga, ka hoki whakanui ki te whakataetae-a-motu mai i te tau 1972 tae noa atu ki te tau 2006.

Ko te ūpoko tuarua, ka whakatakoto e 'hau ngā whakautu o ngā patapātai mai i ngā rārangi kōrero me ngā whakaaro whānui i whakahokia mai e ngā tāngata o ngā rōpū haka e whā, arā, Te Rōpū Haka o Te Kotahitanga, Ngāti Poneke Young Māori Club, ko Te Waihīrere, ā, huri atu ki Te Pou a Mangatāwhiri hoki, he rōpū i whakatūhia anō i te tau 2005. I tēnei wāhanga ka kitea ngā kōrero ātaahua, ngā mātauranga tūturu me ngā whakaaro hōhonu o ngā kaiako me ngā tāngata e tautoko ana i taku mahi kimi mātauranga.  Nā rātou ka ohorere, ka mirimiri hoki i tōku hinengaro ki ngā māramatanga hou. He tika anō te kupu ā  Pā Henare Tate nō Ngapuhi nui tonu e kī ana,  Mā te whakaatu, ka mōhio, mā te mōhio, ka mārama, mā te mārama, ka mātau, mā te mātau, ka ora   (Barlow 1991)

I te ūpoko tuatoru he whakaaturanga tēnei o āku tirohanga ki ngā āhua rerekē me ngā mahi hou i roto i ngā rōpū haka i runga i te ātamira o te whakataetae, i roto hoki i te mura o te ahi o te whakataetae. Kua tuhituhi au i ngā momo āhuatanga e pā ana ki  te taha o te kanikani, te mahi-a-korikori me ngā mahi katoa i runga i te atamira. Ahakoa iti ko tētahi atu wahanga o ērā kōrero e pā ana ki te pūoro me ōna mana kua puta i konei. Ka huri taku tuhinga ki te taha o te reo waiata, te toi whakaari me te whakaataata o ngā mahi a te Rēhia. I konei ka titiro ki te tāmoko, te pani kanohi me te pani tinana, arā he mahi hou katoa. Ko te wahanga mutunga e pā ana ki te reo Māori me te tito waiata hoki. Ahakoa he maha ngā āhuatanga, ko ngā tuhinga nei mō ia āhuatanga kia kitea ai ngā rerekēnga me ngā mahi hou i te whakataetae kapa haka o te ao Māori. No reira te nuinga engari ko wētahi i whakaurua mai i ētahi atu iwi ō tāwahi.       

Ko te ūpoko whakamutunga, ka hāngai taku titiro ki te ao o te whakataetae, arā, ki ngā whakaaro me te tā o te hinengaro me te ngākau o te tangata. Ka peka haere ki te whakatū o ngā rōpū whakataetae me te parakatihi o ngā waiata, ngā haka me ngā whakaritenga mo te whakataetae kapa haka. Ko te kōrero whakamutunga, ka huri ki wētahi atu o ngā whakataetae mai i Te Kuki Airani, i Tahiti me Hawaii hoki. Āe mārika, ka ora te ao o te whakataetae puta noa i te ao nui. Ki ahau, mā tēnei tuhinga hei whakapuare ngā hurihanga o te ao Māori me te ao o te kapa haka. Ka ea, he tika hoki te whakataukī rā,  ka pū te ruha, ka hao te rangatahi    (Ryan 1995), arā ka kimi i ērā e pīataata ai o rātou wairua, hinengaro, ngākau.

year: 2007

title: “My Home Is My Castle”: Defiance of the commercial homestay host in tourism

authors: McIntosh, Alison J.

subjects: commercial home

abstract: The intrinsic nature of small tourism business provision has rarely been captured in previous literature, but it has recently gained momentum within scholarly discourse exploring the role of the “home” in tourism and hospitality. This article contributes an examination of the commercial homestay host in New Zealand with a particular focus on the hosts’ personal relationship with their “commercial home.” The article reports the findings of in-depth interviews conducted with commercial homestay hosts in New Zealand. Findings allude to the tyranny of the homestay hosts in their tourism hosting role, their oppressive social need, self-marginalization, and distinctive identity—one that is notably defiant of other commercial hospitality and tourism business norms. In contrast, previous studies rarely showcase the personal perspectives, conscious defiance, or marginalization of commercial hospitality provision. Consequences for understanding the tourism and hospitality phenomenon of commercial home hosting are thus discussed.

text: “My Home Is My Castle”: Defiance of the commercial homestay host in tourism The intrinsic nature of small tourism business provision has rarely been captured in previous literature, but it has recently gained momentum within scholarly discourse exploring the role of the “home” in tourism and hospitality. This article contributes an examination of the commercial homestay host in New Zealand with a particular focus on the hosts’ personal relationship with their “commercial home.” The article reports the findings of in-depth interviews conducted with commercial homestay hosts in New Zealand. Findings allude to the tyranny of the homestay hosts in their tourism hosting role, their oppressive social need, self-marginalization, and distinctive identity—one that is notably defiant of other commercial hospitality and tourism business norms. In contrast, previous studies rarely showcase the personal perspectives, conscious defiance, or marginalization of commercial hospitality provision. Consequences for understanding the tourism and hospitality phenomenon of commercial home hosting are thus discussed.

year: 2011-09