title: Ko te Pakiwaituhi Ko Au, Ko Au Ko te Pakiwaituhi: He Wewetenga o te Pakiwaituhi Tōra Mātātoa, He Whakapuakanga Pakiwaituhi Māori

authors: Ross, Kristin Cherie

subjects: Pakiwaituhi Māori

abstract: ARIĀ

Mai i ngā tau o te whitu tekau te pakanga a ētahi rōpū Māori kia rangona te Māori, kia kitea te Māori ki runga pouaka whakaata.  I kura takahi puni te whiua o rātou mā ki te Karauna kia whakamanahia tāna i oati ai i te Tiriti o Waitangi.  Otirā, ka tohua te Karauna ki te tiaki i ngā kura kāmehameha a te Māori, arā, ko te reo me ōna tikanga.  I kitea e rātou mā tētahi patanga oranga o tō tātou reo, o ā tātou tikanga mā te ao pāpāho.  E mara e, kua tuangahuru ngā tau e whakapāoho atu ana a Whakaata Māori mai i tōna whakarewanga i te tau 2004.  Nā aua kikopuku reo, nā aua mumu tikanga, nā aua matā mana motuhake i whai wāhi mai ai te Māori i te ao pāpāho, otirā, i te ao o te pouaka whakaata. 

Ka mutu, ko te ngako ia o tēnei tuhinga, he whakamahuki, he tirotiro, he ketuketu i te pakiwaituhi kōhungahunga, i a Dora the Explorer.  I whakamāorihia e Whakaata Māori ki a Tōra Mātātoa.  Mō te pakiwaituhi rongonui, kāhore he painga i a Tōra Mātātoa.  Kei te mātakitakihia e ngā iwi huhua ki ngā tōpito katoa o te ao.  Ko te pātai ia nā, he aha oti ngā ehunga Māori ka kitea, ka rangona rā roto mai i te pakiwaituhi kōhungahunga, i a Tōra Mātātoa?  Mā tēnei rangahau tonu e whakautu.  

Ko ngā pakiwaituhi katoa o Whakaata Māori mā te kōhungahunga he mea hanga e iwi kē atu i te Māori.  Ka mutu ka whakaarohia e tēnei rangahau ētahi huarahi e taea ai e tātou te whakaputa pakiwaituhi Māori mā te kōhungahunga.  Otirā, ka whakapua mai ai i tētahi pakiwaituhi Māori nāku tonu.  Ko tāku e whakapae nei, me kite ā tātou tamariki i a rātou anō rā roto mai i ngā pakiwaituhi.  Ko tāku e manako nei, kia kaha te iwi Māori ki te kimi huarahi e whakaputa ai i ā tātou ake pakiwaituhi nā te Māori, mā te Māori, mō te Māori. 

ABSTRACT

Since the 1970s select Māori groups have fought to be seen and heard in the broadcasting industry and particular television.  United and banded they challenged the Crown to honour what was promised to them in the Treaty of Waitangi.  They demanded that the Government maintain the Māori language and its customs.  They saw television as a means to retain and transmit our language and culture.  2014 marked the tenth year of broadcasting for Māori Television.  This prestigious achievement in Māori broadcasting was due to the efforts of our leaders who fought tirelessly to ensure our language and customs were and are maintained throughout broadcasting. 

The basis of this thesis is the analysis of the preschool animation, Dora the Explorer, which was broadcast and translated by Māori Television as Tōra Mātātoa.  Dora the Explorer is arguably the most famous preschool animation.  The show is watched by the masses all over the world. This thesis investigates the question; what representations of Māori are seen and heard in the preschool animation Tōra Mātātoa? 

All of the preschool animations shown on Māori Television have been created by non-Māori.  Therefore, the purpose of this research is to create new ways of thinking that will initiate the production of locally made preschool animation.  This thesis looks at a Māori animation example that I have created based on the findings of this research.  It is imperative that our children see themselves on the television screen.  I hope Māori actively seek avenues to ensure the production of preschool animation by Māori, for Māori and about Māori.

text: Ko te Pakiwaituhi Ko Au, Ko Au Ko te Pakiwaituhi: He Wewetenga o te Pakiwaituhi Tōra Mātātoa, He Whakapuakanga Pakiwaituhi Māori ARIĀ

Mai i ngā tau o te whitu tekau te pakanga a ētahi rōpū Māori kia rangona te Māori, kia kitea te Māori ki runga pouaka whakaata.  I kura takahi puni te whiua o rātou mā ki te Karauna kia whakamanahia tāna i oati ai i te Tiriti o Waitangi.  Otirā, ka tohua te Karauna ki te tiaki i ngā kura kāmehameha a te Māori, arā, ko te reo me ōna tikanga.  I kitea e rātou mā tētahi patanga oranga o tō tātou reo, o ā tātou tikanga mā te ao pāpāho.  E mara e, kua tuangahuru ngā tau e whakapāoho atu ana a Whakaata Māori mai i tōna whakarewanga i te tau 2004.  Nā aua kikopuku reo, nā aua mumu tikanga, nā aua matā mana motuhake i whai wāhi mai ai te Māori i te ao pāpāho, otirā, i te ao o te pouaka whakaata. 

Ka mutu, ko te ngako ia o tēnei tuhinga, he whakamahuki, he tirotiro, he ketuketu i te pakiwaituhi kōhungahunga, i a Dora the Explorer.  I whakamāorihia e Whakaata Māori ki a Tōra Mātātoa.  Mō te pakiwaituhi rongonui, kāhore he painga i a Tōra Mātātoa.  Kei te mātakitakihia e ngā iwi huhua ki ngā tōpito katoa o te ao.  Ko te pātai ia nā, he aha oti ngā ehunga Māori ka kitea, ka rangona rā roto mai i te pakiwaituhi kōhungahunga, i a Tōra Mātātoa?  Mā tēnei rangahau tonu e whakautu.  

Ko ngā pakiwaituhi katoa o Whakaata Māori mā te kōhungahunga he mea hanga e iwi kē atu i te Māori.  Ka mutu ka whakaarohia e tēnei rangahau ētahi huarahi e taea ai e tātou te whakaputa pakiwaituhi Māori mā te kōhungahunga.  Otirā, ka whakapua mai ai i tētahi pakiwaituhi Māori nāku tonu.  Ko tāku e whakapae nei, me kite ā tātou tamariki i a rātou anō rā roto mai i ngā pakiwaituhi.  Ko tāku e manako nei, kia kaha te iwi Māori ki te kimi huarahi e whakaputa ai i ā tātou ake pakiwaituhi nā te Māori, mā te Māori, mō te Māori. 

ABSTRACT

Since the 1970s select Māori groups have fought to be seen and heard in the broadcasting industry and particular television.  United and banded they challenged the Crown to honour what was promised to them in the Treaty of Waitangi.  They demanded that the Government maintain the Māori language and its customs.  They saw television as a means to retain and transmit our language and culture.  2014 marked the tenth year of broadcasting for Māori Television.  This prestigious achievement in Māori broadcasting was due to the efforts of our leaders who fought tirelessly to ensure our language and customs were and are maintained throughout broadcasting. 

The basis of this thesis is the analysis of the preschool animation, Dora the Explorer, which was broadcast and translated by Māori Television as Tōra Mātātoa.  Dora the Explorer is arguably the most famous preschool animation.  The show is watched by the masses all over the world. This thesis investigates the question; what representations of Māori are seen and heard in the preschool animation Tōra Mātātoa? 

All of the preschool animations shown on Māori Television have been created by non-Māori.  Therefore, the purpose of this research is to create new ways of thinking that will initiate the production of locally made preschool animation.  This thesis looks at a Māori animation example that I have created based on the findings of this research.  It is imperative that our children see themselves on the television screen.  I hope Māori actively seek avenues to ensure the production of preschool animation by Māori, for Māori and about Māori.

year: 2015

title: Personality and Representation in Environmental Law

authors: Daya-Winterbottom, Trevor

abstract: Jorge Vinuales from the University of Cambridge observed in his working paper on “Law and the Anthropocene” that law is founded on a series of core concepts, such as, “legal personality, representation, obligation, debt, causality or damage” (CEENRG Working Papers 2016- 4, page 49). This led him to note that a “significant problem” faced by environmental law is how to flesh out these core concepts in relation to the protection of the environment (page 53). For example, should we regard natural resources (e.g. rivers or mountains) as “subjects” of environmental law with their “own interests and capacity to act (through representation)”, or merely as the “objects” of environmental law – to be protected either “directly” as specific natural resources, or “indirectly” via the protection of the environment generally (page 53). This article interrogates these perspectives by reference to recent New Zealand developments.

text: Personality and Representation in Environmental Law Jorge Vinuales from the University of Cambridge observed in his working paper on “Law and the Anthropocene” that law is founded on a series of core concepts, such as, “legal personality, representation, obligation, debt, causality or damage” (CEENRG Working Papers 2016- 4, page 49). This led him to note that a “significant problem” faced by environmental law is how to flesh out these core concepts in relation to the protection of the environment (page 53). For example, should we regard natural resources (e.g. rivers or mountains) as “subjects” of environmental law with their “own interests and capacity to act (through representation)”, or merely as the “objects” of environmental law – to be protected either “directly” as specific natural resources, or “indirectly” via the protection of the environment generally (page 53). This article interrogates these perspectives by reference to recent New Zealand developments.

year: 2018-02-06

title: Reconciling Kastom and Modernity in Contemporary Vanuatu

authors: Mahit, Lavinia Gael Lea

subjects: Vanuatu

abstract: Drawing on fieldwork data and relevant anthropological literature, this thesis examines how potential tensions between the categories of modernity and kastom are reconciled in contemporary Vanuatu. Following an outline of how the category of kastom emerged through colonial encounters, the contemporary ‘mix’ between the indigenous and non-indigenous categories is considered. This research further considers the breakdown of an ‘indigenous/exogenous’, ‘old/new’, or ‘past/present’ dichotomy, and shows how the juxtaposition of these concepts offers a new way of understanding the world - not necessarily in opposition, but not always in agreement.
The analysis is presented in four stages. First is the use of kastom in Vanuatu’s governance systems, highlighting its origin in traditional leadership systems, to its repression in the colonial Condominium era, followed by its integration into the new state at independence (Lini, 1980). Second is the investigation of the use of kastom today, highlighting the ‘wrong’ and ‘unacceptable’ ‘mixing’ in Port Vila. This leads to the third, involving a demonstration of a sort of ‘mixing’ of indigenous and non-indigenous practices in parliamentary politics. The case study of MP Ralph Regenvanu and his recent land reform package is presented and discussed in terms of ‘indigenous cosmopolitanism’ (Goodale 2006), and as an exemplar of a ‘Janus-faced’ approach to modernity in Vanuatu (Taylor 2010). In the Conclusion, the research is considered in relation to the analysis of kastom by White (1993) and Lindstrom (1992) to show the multiple ways in which kastom can be tied together with things ‘not-kastom’ in contemporary Vanuatu.

text: Reconciling Kastom and Modernity in Contemporary Vanuatu Drawing on fieldwork data and relevant anthropological literature, this thesis examines how potential tensions between the categories of modernity and kastom are reconciled in contemporary Vanuatu. Following an outline of how the category of kastom emerged through colonial encounters, the contemporary ‘mix’ between the indigenous and non-indigenous categories is considered. This research further considers the breakdown of an ‘indigenous/exogenous’, ‘old/new’, or ‘past/present’ dichotomy, and shows how the juxtaposition of these concepts offers a new way of understanding the world - not necessarily in opposition, but not always in agreement.
The analysis is presented in four stages. First is the use of kastom in Vanuatu’s governance systems, highlighting its origin in traditional leadership systems, to its repression in the colonial Condominium era, followed by its integration into the new state at independence (Lini, 1980). Second is the investigation of the use of kastom today, highlighting the ‘wrong’ and ‘unacceptable’ ‘mixing’ in Port Vila. This leads to the third, involving a demonstration of a sort of ‘mixing’ of indigenous and non-indigenous practices in parliamentary politics. The case study of MP Ralph Regenvanu and his recent land reform package is presented and discussed in terms of ‘indigenous cosmopolitanism’ (Goodale 2006), and as an exemplar of a ‘Janus-faced’ approach to modernity in Vanuatu (Taylor 2010). In the Conclusion, the research is considered in relation to the analysis of kastom by White (1993) and Lindstrom (1992) to show the multiple ways in which kastom can be tied together with things ‘not-kastom’ in contemporary Vanuatu.

year: 2016