title: The moral terrains of Māori tourism

authors: Ringham, Sandra Lee

subjects: Māori tourism geographies

abstract: The objective of this project is to understand how Māori values are integrated into Māori tourism geographies. The research asks three questions. First, how do values shape the moral terrains of Māori tourism? Second, how is Māori tourism constructed through state sponsored branding and policies? Finally, how and in what ways do Māori tourism providers (re)construct their places and identities through practicing Māori values in Aotearoa? 
The critical social geographies of tourism in this thesis are informed by Kaupapa Māori, mana wahine, feminist geography, moral terrains and diverse economies literatures. Methodologies are woven together using: semi-structured interviews; participant sensing; autoethnography; and, discourse analysis. A research whānau (extended family), including kuia and kaumātua (women and men elders), guide the ethical components of research design and practices. Participant sensing took place in northern, coastal and central areas of Aotearoa. As kaitāpoi (Māori domestic tourist) I took part in activities that included animal tourism, local cuisine, camping, high end accommodation, tramping, souvenir shopping, museums, a harbour cruise and visited information sites. Eleven semi-interviews were conducted with Māori tourism providers in northern and coastal spaces. I interacted with approximately 70 people during the course of this research.
The findings of are divided into three substantive chapters. The first is an examination of two Aotearoa’s government tourism agencies’ policies and state sponsored branding. Tourism New Zealand (TNZ) uses language such as ‘best partner’ to attempt to form relationships and policy with Māori. New Zealand Māori Tourism (NZMT) prescribe Māori leadership and adopt a ‘people first’ approach. I untangled concepts of leadership, partnerships and the way strategic priorities are prescribed within the two institutions’ documents to reveal the way power relations are inscribed onto Aotearoa’s tourism terrains. The second chapter analyses state sponsored branding. Here I highlight the inconsistencies in the way Māori identities are represented. TNZ maintains a colonial imagining of traditional performance while NZMT present Māori men as contemporary leaders of diverse tourism experiences. Both organisations, however, continue to represent women as the ‘exotic other’. The three and last substantive chapter considers the lived realities of Māori tourism providers. Participants feel proud of the way their identities are represented on the global stage but concerned with the lack of representations of their contemporary lives and diverse tourism opportunities. Women are leading Māori tourism in a multitude of spaces and Māori tourism providers are practicing diverse economies. I argue that Māori identities, and Māori values, are defining elements of the Māori tourism experience. 
In closing this thesis I argue that the representation and lived realities of Māori tourism needs to be controlled by the tangata whenua who exist and inhabit precious places within Aotearoa’s landscapes.

text: The moral terrains of Māori tourism The objective of this project is to understand how Māori values are integrated into Māori tourism geographies. The research asks three questions. First, how do values shape the moral terrains of Māori tourism? Second, how is Māori tourism constructed through state sponsored branding and policies? Finally, how and in what ways do Māori tourism providers (re)construct their places and identities through practicing Māori values in Aotearoa? 
The critical social geographies of tourism in this thesis are informed by Kaupapa Māori, mana wahine, feminist geography, moral terrains and diverse economies literatures. Methodologies are woven together using: semi-structured interviews; participant sensing; autoethnography; and, discourse analysis. A research whānau (extended family), including kuia and kaumātua (women and men elders), guide the ethical components of research design and practices. Participant sensing took place in northern, coastal and central areas of Aotearoa. As kaitāpoi (Māori domestic tourist) I took part in activities that included animal tourism, local cuisine, camping, high end accommodation, tramping, souvenir shopping, museums, a harbour cruise and visited information sites. Eleven semi-interviews were conducted with Māori tourism providers in northern and coastal spaces. I interacted with approximately 70 people during the course of this research.
The findings of are divided into three substantive chapters. The first is an examination of two Aotearoa’s government tourism agencies’ policies and state sponsored branding. Tourism New Zealand (TNZ) uses language such as ‘best partner’ to attempt to form relationships and policy with Māori. New Zealand Māori Tourism (NZMT) prescribe Māori leadership and adopt a ‘people first’ approach. I untangled concepts of leadership, partnerships and the way strategic priorities are prescribed within the two institutions’ documents to reveal the way power relations are inscribed onto Aotearoa’s tourism terrains. The second chapter analyses state sponsored branding. Here I highlight the inconsistencies in the way Māori identities are represented. TNZ maintains a colonial imagining of traditional performance while NZMT present Māori men as contemporary leaders of diverse tourism experiences. Both organisations, however, continue to represent women as the ‘exotic other’. The three and last substantive chapter considers the lived realities of Māori tourism providers. Participants feel proud of the way their identities are represented on the global stage but concerned with the lack of representations of their contemporary lives and diverse tourism opportunities. Women are leading Māori tourism in a multitude of spaces and Māori tourism providers are practicing diverse economies. I argue that Māori identities, and Māori values, are defining elements of the Māori tourism experience. 
In closing this thesis I argue that the representation and lived realities of Māori tourism needs to be controlled by the tangata whenua who exist and inhabit precious places within Aotearoa’s landscapes.

year: 2015

title: Te Whānau Mārama

authors: Tuahine, Hōhepa

subjects: Whānau mārama

abstract: Ko te rā, ko te marama, ko te whetū, ko te auahitūroa, ko te kōtiritiri anō i tapaina e te Māori ko te Whānau Mārama.  Ko te whānau nei ka heke i a Tangotango rāua ko Wainui, he tamariki nā Ranginui rāua ko Papatūānuku, he atua. I whakaako motuhaketia ngā āhuatanga katoa o te Whānau Mārama ki te whare kōkōrangi.  Ko ana whakapapa, ko ana karakia, ko ana waiata, ko ana whakataukī maha.  Ko ngā kai mārō o taua whare wānanga e hoki ana ki te orokotīmatanga mai o Ranginui rāua ko Papatūānuku, heke iho mai ki te tangata me te ao tūroa e mōhiotia ana i tēnei rangi.  He tipua ngā tohunga o te whare kōkōrangi ki te whakamāori i ngā nekehanga me ngā āhuatanga rere kē o te Whānau Mārama nei.  Ka nui ngā tohutohu a te Whānau Mārama e tōnui ai te noho a te Māori ki te whenua.  Heoi anō, kei te āhua tonu o tā te whetū nekehanga i te rangi, kei te āhua tonu o tōna hikohiko mai, otirā kei te āhua tonu o tā te Whānau Mārama taunekeneke atu, taunekeneke mai ki a rātau anō.  Katoa ngā āhuatanga o te Whānau Mārama he mea hei ārahi i te Māori, me te aha, ko ngā mātauranga o te whare nei hei kāpehu ki te tohunga whakatere waka, hei tohu nō Tū ki te ope tauā, hei maramataka ki te ihu oneone, hei kai mārō ki te tauira, hei aha noa atu.  Ko tā tēnei tuhinga, he tūhura i ngā kōrero mō te Whānau Mārama me tana whare wānanga.  Ka titiro ki ngā kōrero kua whakamoanahia i roto i ngā tau maha me te whakamārama i te whakamahia o tēnei mātauranga e kui mā, e koro mā i te wā i a rātau.

text: Te Whānau Mārama Ko te rā, ko te marama, ko te whetū, ko te auahitūroa, ko te kōtiritiri anō i tapaina e te Māori ko te Whānau Mārama.  Ko te whānau nei ka heke i a Tangotango rāua ko Wainui, he tamariki nā Ranginui rāua ko Papatūānuku, he atua. I whakaako motuhaketia ngā āhuatanga katoa o te Whānau Mārama ki te whare kōkōrangi.  Ko ana whakapapa, ko ana karakia, ko ana waiata, ko ana whakataukī maha.  Ko ngā kai mārō o taua whare wānanga e hoki ana ki te orokotīmatanga mai o Ranginui rāua ko Papatūānuku, heke iho mai ki te tangata me te ao tūroa e mōhiotia ana i tēnei rangi.  He tipua ngā tohunga o te whare kōkōrangi ki te whakamāori i ngā nekehanga me ngā āhuatanga rere kē o te Whānau Mārama nei.  Ka nui ngā tohutohu a te Whānau Mārama e tōnui ai te noho a te Māori ki te whenua.  Heoi anō, kei te āhua tonu o tā te whetū nekehanga i te rangi, kei te āhua tonu o tōna hikohiko mai, otirā kei te āhua tonu o tā te Whānau Mārama taunekeneke atu, taunekeneke mai ki a rātau anō.  Katoa ngā āhuatanga o te Whānau Mārama he mea hei ārahi i te Māori, me te aha, ko ngā mātauranga o te whare nei hei kāpehu ki te tohunga whakatere waka, hei tohu nō Tū ki te ope tauā, hei maramataka ki te ihu oneone, hei kai mārō ki te tauira, hei aha noa atu.  Ko tā tēnei tuhinga, he tūhura i ngā kōrero mō te Whānau Mārama me tana whare wānanga.  Ka titiro ki ngā kōrero kua whakamoanahia i roto i ngā tau maha me te whakamārama i te whakamahia o tēnei mātauranga e kui mā, e koro mā i te wā i a rātau.

year: 2016

title: Dame Eleanor Hull: The translator at work

authors: Barratt, Alexandra

subjects: women translators

abstract: Barrat discusses the translations of a fifteenth-century translator Dame Eleanor Hull. The latter's translations are preserved in Cambridge University Library, a large and unusually well documented manuscript of religious verse and prose put together, and in part written out, by Richard Fox, steward or procurator of St Albans Abbey. An outline of Eleanor Hull's life and work is also presented.

text: Dame Eleanor Hull: The translator at work Barrat discusses the translations of a fifteenth-century translator Dame Eleanor Hull. The latter's translations are preserved in Cambridge University Library, a large and unusually well documented manuscript of religious verse and prose put together, and in part written out, by Richard Fox, steward or procurator of St Albans Abbey. An outline of Eleanor Hull's life and work is also presented.

year: 2003