title: ‘Hospitality’, boundary crossing and thresholds applied in education: Embodying manaakitanga and whanaungatanga

authors: Wright, Noeline

abstract: In everyday understanding, ‘hospitality’ refers to paid work contexts; commodities and transactional tasks. Hospitality can, however, have much broader significance. It can be understood in cultural and social terms within and beyond transactional contexts. In Māori cultural knowledge and practices for example, hospitality has reciprocal, relational nuances. Perhaps both views imply that ‘hospitality’ is an act of ‘crossing boundaries […] or thresholds’ as Still (2013: 4) suggested. Relational, reciprocal, boundary-crossing practices may also infer ritual understandings of respect, kindness, generosity and harmony. Crossing thresholds is a central concept in Māori knowledge and practices and is central to this article exploring concepts and practices of hospitality in a new primary school focused on building its practices on relational and reciprocal values. In Aotearoa New Zealand educational contexts, hospitality is a cultural, social reciprocal and relational practice. Thus, through examining ‘hospitality’, ‘borders’ and ‘thresholds’ across the boundaries of education and commerce, we hope to illuminate both connections and differences. We do so through reviewing both literature about ‘hospitality’, ‘borders’ and ‘thresholds’ and interview data from a new school intentionally valuing whanaungatanga.

text: ‘Hospitality’, boundary crossing and thresholds applied in education: Embodying manaakitanga and whanaungatanga In everyday understanding, ‘hospitality’ refers to paid work contexts; commodities and transactional tasks. Hospitality can, however, have much broader significance. It can be understood in cultural and social terms within and beyond transactional contexts. In Māori cultural knowledge and practices for example, hospitality has reciprocal, relational nuances. Perhaps both views imply that ‘hospitality’ is an act of ‘crossing boundaries […] or thresholds’ as Still (2013: 4) suggested. Relational, reciprocal, boundary-crossing practices may also infer ritual understandings of respect, kindness, generosity and harmony. Crossing thresholds is a central concept in Māori knowledge and practices and is central to this article exploring concepts and practices of hospitality in a new primary school focused on building its practices on relational and reciprocal values. In Aotearoa New Zealand educational contexts, hospitality is a cultural, social reciprocal and relational practice. Thus, through examining ‘hospitality’, ‘borders’ and ‘thresholds’ across the boundaries of education and commerce, we hope to illuminate both connections and differences. We do so through reviewing both literature about ‘hospitality’, ‘borders’ and ‘thresholds’ and interview data from a new school intentionally valuing whanaungatanga.

year: 2021-03-01

title: Ka awatea

authors: Levy, Michelle Patricia

abstract: This book realises a long held vision to boldly claim our space in psychology: showing how we as Māori practitioners, researchers, and teachers of psychology realise our belief in the potential of psychology to contribute positively to the lives of our whānau. Celebrating our diversity, while at the same time being drawn together by our commonalities, these pages offer a space where all our contributions can be honoured. Our title, originating from Virginia’s chapter, which in turn originated from a well-known whakataukī, expresses the distinctiveness and beauty of manu Māori who herald the dawn, share stories and who listen to the voices of the universe. Like the manu, our reo expresses our whakaaro and our shared beginnings that unite and connect us across the dimensions of wairua, land, sea and air.

text: Ka awatea This book realises a long held vision to boldly claim our space in psychology: showing how we as Māori practitioners, researchers, and teachers of psychology realise our belief in the potential of psychology to contribute positively to the lives of our whānau. Celebrating our diversity, while at the same time being drawn together by our commonalities, these pages offer a space where all our contributions can be honoured. Our title, originating from Virginia’s chapter, which in turn originated from a well-known whakataukī, expresses the distinctiveness and beauty of manu Māori who herald the dawn, share stories and who listen to the voices of the universe. Like the manu, our reo expresses our whakaaro and our shared beginnings that unite and connect us across the dimensions of wairua, land, sea and air.

year: 2016

title: Thomas William Carr: a Te Aroha storekeeper and speculator

authors: Hart, Philip

abstract: Thomas William Carr arrived in New Zealand in January 1881 accompanied by his large family and, reportedly, with extensive business experience and a large amount of capital. After first settling at Gisborne he moved to Te Aroha in mid-1882, acquiring land in the township and nearby and establishing stores at Te Aroha, Waiorongomai, Quartzville, and Shaftesbury. He was involved in a variety of commercial activities, and invested in local mining. He was also prominent in the community in general, including in the Anglican Church.
In early 1883, it all fell apart. After being adjudged bankrupt, he was shown to have been careless and indeed reckless in running his businesses; and instead of having large amounts of capital at his disposal, he had started with no capital at all, prompting suggestions of fraudulent dealings. After others acquired his properties and businesses, he fled New Zealand to try his luck in Australia, where he was much more successful. 
Others involved with him also went bankrupt, for his bankruptcy was by no means unusual.

text: Thomas William Carr: a Te Aroha storekeeper and speculator Thomas William Carr arrived in New Zealand in January 1881 accompanied by his large family and, reportedly, with extensive business experience and a large amount of capital. After first settling at Gisborne he moved to Te Aroha in mid-1882, acquiring land in the township and nearby and establishing stores at Te Aroha, Waiorongomai, Quartzville, and Shaftesbury. He was involved in a variety of commercial activities, and invested in local mining. He was also prominent in the community in general, including in the Anglican Church.
In early 1883, it all fell apart. After being adjudged bankrupt, he was shown to have been careless and indeed reckless in running his businesses; and instead of having large amounts of capital at his disposal, he had started with no capital at all, prompting suggestions of fraudulent dealings. After others acquired his properties and businesses, he fled New Zealand to try his luck in Australia, where he was much more successful. 
Others involved with him also went bankrupt, for his bankruptcy was by no means unusual.

year: 2016