title: Stemming the colonial environmental tide - Shared Māori governance jurisdiction and ecosystem-based management over the marine and coastal seascape in Aotearoa New Zealand – Possible ways forward

authors: Joseph, Robert

subjects: ecosystem-based management, Maori co-governance, Treaty of Waitangi, Ocean governance

abstract: Ecosystem-based management (EBM) has become an appropriate international response for addressing the alarming global environmental degradation. EBM is designed and executed as an adaptive, learning-based process that applies the following common international principles:

•	the connections and relationships within an ecosystem;
•	the cumulative impacts that affect marine welfare; 
•	focus on maintaining the natural structure and function of ecosystems and their productivity;
•	incorporate human use and values of ecosystems in managing the resources;
•	recognise that ecosystems are dynamic and constantly changing;
•	are based on a shared vision of all key participants; and
•	are based on scientific knowledge, adopted by continual learning and monitoring.

The New Zealand Sustainable Seas National Science Challenge agrees with the above EBM principles and has adopted them but has also adapted them to an Aotearoa New Zealand context that fundamentally acknowledges mātauranga and tikanga Māori law and shared co-governance and concurrent jurisdiction hence the following Aotearoa New Zealand EBM principles:
•	a co-governance and co-design structure that recognises the Māori constitutional relationship and mana whenua at all levels (whānau, hapū, iwi), together with the guiding principles of mauri, whakapapa, kaitiakitanga, mātauranga-a-iwi and mātauranga-a-hapū;
•	is place and time-specific, recognising/understanding the ecosystem as a whole in all its ecological complexities and connectedness and addressing cumulative and multiple stressors;
•	acknowledges humans as ecosystem components with multiple values;
•	views long-term sustainability as a fundamental value, in particular maintaining values and uses for future generations;
•	includes collaborative and participatory management throughout the whole process, considering all values and involving all interested parties from agencies and iwi to industries, whānau, hapū and local communities;
•	has clear goals and objectives based on knowledge; and
•	includes adaptive management, appropriate monitoring and acknowledgement of uncertainty.

This report focuses on analysing EBM through the incorporation of mātauranga and tikanga Māori and shared concurrent jurisdiction through Treaty of Waitangi partnerships over the marine and coastal environment.

text: Stemming the colonial environmental tide - Shared Māori governance jurisdiction and ecosystem-based management over the marine and coastal seascape in Aotearoa New Zealand – Possible ways forward Ecosystem-based management (EBM) has become an appropriate international response for addressing the alarming global environmental degradation. EBM is designed and executed as an adaptive, learning-based process that applies the following common international principles:

•	the connections and relationships within an ecosystem;
•	the cumulative impacts that affect marine welfare; 
•	focus on maintaining the natural structure and function of ecosystems and their productivity;
•	incorporate human use and values of ecosystems in managing the resources;
•	recognise that ecosystems are dynamic and constantly changing;
•	are based on a shared vision of all key participants; and
•	are based on scientific knowledge, adopted by continual learning and monitoring.

The New Zealand Sustainable Seas National Science Challenge agrees with the above EBM principles and has adopted them but has also adapted them to an Aotearoa New Zealand context that fundamentally acknowledges mātauranga and tikanga Māori law and shared co-governance and concurrent jurisdiction hence the following Aotearoa New Zealand EBM principles:
•	a co-governance and co-design structure that recognises the Māori constitutional relationship and mana whenua at all levels (whānau, hapū, iwi), together with the guiding principles of mauri, whakapapa, kaitiakitanga, mātauranga-a-iwi and mātauranga-a-hapū;
•	is place and time-specific, recognising/understanding the ecosystem as a whole in all its ecological complexities and connectedness and addressing cumulative and multiple stressors;
•	acknowledges humans as ecosystem components with multiple values;
•	views long-term sustainability as a fundamental value, in particular maintaining values and uses for future generations;
•	includes collaborative and participatory management throughout the whole process, considering all values and involving all interested parties from agencies and iwi to industries, whānau, hapū and local communities;
•	has clear goals and objectives based on knowledge; and
•	includes adaptive management, appropriate monitoring and acknowledgement of uncertainty.

This report focuses on analysing EBM through the incorporation of mātauranga and tikanga Māori and shared concurrent jurisdiction through Treaty of Waitangi partnerships over the marine and coastal environment.

year: 2020-06-09

title: Te whakahuatanga i te reo Māori: Kua ahatia e tātou i roto i ngā tau 100 kua hipa nei? (The pronunciation of Māori: What have we done to it in the last 100 Years?)

authors: Harlow, Ray

subjects: Te reo Māori

abstract: In the words of the proverb: 'The land remains, but humankind vanishes.' One should perhaps extend this to read: 'The land remains, humankind vanishes, and language changes.' For languages are old, handed down from one generation to another, but no matter what, they change. Present-day English is not Shakespeare's or Chaucer's language. The pronunciation has changed, new words have entered the language, some words have been lost, the grammar is now different. Māori is like that as well. Over the last two centuries, many aspects of the language have become different. Many words have been borrowed from English, and become part of the language. Many new words have been created in recent years to accommodate the new topics now being spoken about in Māori. Many words have changed their meaning, e.g., 'pūtea' originally a type of basket, but now a 'fund', source of money. In the grammar, there are now constructions being used which were not correct in earlier centuries.So far as the pronunciation is concerned, how is one to observe its development? That is the substance of a research project which has only just now begun, and it is the purpose of this paper to explain the nature of that research and show some of the preliminary findings. Hence the title: The pronunciation of Māori: What have we done to it in the last 100 years? The project is supported by the Marsden Research Fund.

text: Te whakahuatanga i te reo Māori: Kua ahatia e tātou i roto i ngā tau 100 kua hipa nei? (The pronunciation of Māori: What have we done to it in the last 100 Years?) In the words of the proverb: 'The land remains, but humankind vanishes.' One should perhaps extend this to read: 'The land remains, humankind vanishes, and language changes.' For languages are old, handed down from one generation to another, but no matter what, they change. Present-day English is not Shakespeare's or Chaucer's language. The pronunciation has changed, new words have entered the language, some words have been lost, the grammar is now different. Māori is like that as well. Over the last two centuries, many aspects of the language have become different. Many words have been borrowed from English, and become part of the language. Many new words have been created in recent years to accommodate the new topics now being spoken about in Māori. Many words have changed their meaning, e.g., 'pūtea' originally a type of basket, but now a 'fund', source of money. In the grammar, there are now constructions being used which were not correct in earlier centuries.So far as the pronunciation is concerned, how is one to observe its development? That is the substance of a research project which has only just now begun, and it is the purpose of this paper to explain the nature of that research and show some of the preliminary findings. Hence the title: The pronunciation of Māori: What have we done to it in the last 100 years? The project is supported by the Marsden Research Fund.

year: 2005-05

title: Vā and Veitapui as decolonial potential: ongoing Talatalanoa and re-imagining Doctoral being and becoming

authors: Fa'avae, David Taufui Mkiato

abstract: Ko e taumuʻa ʻo e tohi ni ke tau talatalanoa fekauʻaki moe vā moe veitapui. This chapter is centered on vā and veitapui, Tongan concepts grounded in Indigenous Pacific philosophies linked to relational spaces. I articulate how the decolonial potentialities of doctoral being and becoming require intimate navigation and negotiation, highlighting the fluid, rich, and nuanced knowledges within vā and veitapui. Doctoral writing, as understood within vā and veitapui, provided a critical space for me to legitimize and value Indigenous Pacific thought in relation to dominant western knowledge. By employing Tongan concepts, I share how, through doctoral learning and writing, the encounters and experiences strengthened and affirmed my fatongia— an obligation and responsibility to honour and safeguard our cultural knowledges. For me, engaging in my own doctoral writing project was a matter of socio–political struggle and epistemic disobedience, because the academic traditions linked to perceived “proper” writing conventions were not what I adhered to in my own doctoral writing (McDowall & Ramos, 2017). In this chapter, I share how the concepts of vā and veitapui aided me in uncovering time-spaces within doctoral learning and education, and I re-imagine how Tongan ideas, language, and practices could be re-presented through writing.

text: Vā and Veitapui as decolonial potential: ongoing Talatalanoa and re-imagining Doctoral being and becoming Ko e taumuʻa ʻo e tohi ni ke tau talatalanoa fekauʻaki moe vā moe veitapui. This chapter is centered on vā and veitapui, Tongan concepts grounded in Indigenous Pacific philosophies linked to relational spaces. I articulate how the decolonial potentialities of doctoral being and becoming require intimate navigation and negotiation, highlighting the fluid, rich, and nuanced knowledges within vā and veitapui. Doctoral writing, as understood within vā and veitapui, provided a critical space for me to legitimize and value Indigenous Pacific thought in relation to dominant western knowledge. By employing Tongan concepts, I share how, through doctoral learning and writing, the encounters and experiences strengthened and affirmed my fatongia— an obligation and responsibility to honour and safeguard our cultural knowledges. For me, engaging in my own doctoral writing project was a matter of socio–political struggle and epistemic disobedience, because the academic traditions linked to perceived “proper” writing conventions were not what I adhered to in my own doctoral writing (McDowall & Ramos, 2017). In this chapter, I share how the concepts of vā and veitapui aided me in uncovering time-spaces within doctoral learning and education, and I re-imagine how Tongan ideas, language, and practices could be re-presented through writing.

year: 2021-08-23