title: Safeguarding kava: Pacific sovereignty, safety, and trade

authors: Aporosa, S. 'Apo'

abstract: Over the past 3 millennia, Kava has maintained its position as a culturally, socially, and politically potent foundational plant species and Indigenous practice of various Oceanian societies. However, in the nearly 100 years past it has become one of Oceania’s most economically viable resources that has played a significant role in shaking the very foundations of the culture and peoples that it helped to build up. This panel brings together culturally rooted kava experts from across Oceania to share in their expertise and experience on the current state of contemporary kava practices as well as related ongoing issues for one of Oceania’s most sacred keystone species. Their experience and expertise range from Indigenous chiefly and everyday ceremonial practices and spaces to the burgeoning international kava industry.

text: Safeguarding kava: Pacific sovereignty, safety, and trade Over the past 3 millennia, Kava has maintained its position as a culturally, socially, and politically potent foundational plant species and Indigenous practice of various Oceanian societies. However, in the nearly 100 years past it has become one of Oceania’s most economically viable resources that has played a significant role in shaking the very foundations of the culture and peoples that it helped to build up. This panel brings together culturally rooted kava experts from across Oceania to share in their expertise and experience on the current state of contemporary kava practices as well as related ongoing issues for one of Oceania’s most sacred keystone species. Their experience and expertise range from Indigenous chiefly and everyday ceremonial practices and spaces to the burgeoning international kava industry.

year: 2026

title: Technology education in New Zealand

authors: Forret, Michael

abstract: Technology is one of the seven essential learning areas included to achieve the knowledge and understanding that all New Zealanders need to acquire (Ministry of Education, 1993). Responsibility for the implementation of these curricula rests with schools which have flexibility in making implementation decisions. Within the national curriculum framework, all curriculum statements must reflect the principles of the national curriculum framework, specify clear learning outcomes against which students’ achievements can be assessed, have learning outcomes or objectives defined over eight progressive levels, and be grouped in a number of strands. The national curriculum framework’s principles relate to learning and achievement, development of school programs, and aspects of social justice and equity.

text: Technology education in New Zealand Technology is one of the seven essential learning areas included to achieve the knowledge and understanding that all New Zealanders need to acquire (Ministry of Education, 1993). Responsibility for the implementation of these curricula rests with schools which have flexibility in making implementation decisions. Within the national curriculum framework, all curriculum statements must reflect the principles of the national curriculum framework, specify clear learning outcomes against which students’ achievements can be assessed, have learning outcomes or objectives defined over eight progressive levels, and be grouped in a number of strands. The national curriculum framework’s principles relate to learning and achievement, development of school programs, and aspects of social justice and equity.

year: 2002

title: Maori and Pakeha at Te Aroha: the context: 2: Maori in Hauraki in the nineteenth century

authors: Hart, Philip

abstract: After the arrival of Europeans, the Maori population of Hauraki suffered a rapid decline. Some rangatira opposed Pakeha ways, whereas others adopted these for their personal benefit. Keeping ‘the peace of Hauraki’ required government agents to intervene in various disputes between hapu (Ngati Hako in particular causing concern in the 1870s and early 1880s). Although rangatira had links to both Queen Victoria and King Tawhiao, the government was relieved that most remained ‘loyal’ to the new order, and only an intransigent minority opposed the spread of ‘civilisation’ through its roads, telegraph, and the snagging of the Waihou River. A liking for Pakeha goods encouraged collaboration, with Maori joining the cash economy through their involvement in road making, gum digging, and European agriculture to raise money for, in part, traditional gatherings that for a while were more lavish than earlier possible.
Maori of all ranks were quick to stand up for their rights by using the court system, reminding Pakeha of the Treaty of Waitangi, and, in some cases, violence. Tensions were eased by Maori socializing with Pakeha in sport, horse racing, and even the Volunteers, but drinking together in hotels could result in fights, and the lure of alcohol had to be countered by temperance movements. A few Maori children attended school, with Pakeha, and for a time the government provided a (free) doctor and vaccinated them against smallpox (though some preferred traditional ‘cures’ for other ailments). For most, living conditions remained poor. Criminal behaviour was of a minor nature. Christianity had to compete with old beliefs (notably in maketu), newer ones such as ‘Hauhauism’, and by the later years of the century the popularity of the Mormons.
Examples are included of intermarriage, ‘half-castes’, and Pakeha Maori, all being notable features of the time. In a variety of ways, Maori society was sufficiently resilient to adapt and thereby to survive the impact of Pakeha settlement, which produced massive changes and dominated the region well before the end of the century.

text: Maori and Pakeha at Te Aroha: the context: 2: Maori in Hauraki in the nineteenth century After the arrival of Europeans, the Maori population of Hauraki suffered a rapid decline. Some rangatira opposed Pakeha ways, whereas others adopted these for their personal benefit. Keeping ‘the peace of Hauraki’ required government agents to intervene in various disputes between hapu (Ngati Hako in particular causing concern in the 1870s and early 1880s). Although rangatira had links to both Queen Victoria and King Tawhiao, the government was relieved that most remained ‘loyal’ to the new order, and only an intransigent minority opposed the spread of ‘civilisation’ through its roads, telegraph, and the snagging of the Waihou River. A liking for Pakeha goods encouraged collaboration, with Maori joining the cash economy through their involvement in road making, gum digging, and European agriculture to raise money for, in part, traditional gatherings that for a while were more lavish than earlier possible.
Maori of all ranks were quick to stand up for their rights by using the court system, reminding Pakeha of the Treaty of Waitangi, and, in some cases, violence. Tensions were eased by Maori socializing with Pakeha in sport, horse racing, and even the Volunteers, but drinking together in hotels could result in fights, and the lure of alcohol had to be countered by temperance movements. A few Maori children attended school, with Pakeha, and for a time the government provided a (free) doctor and vaccinated them against smallpox (though some preferred traditional ‘cures’ for other ailments). For most, living conditions remained poor. Criminal behaviour was of a minor nature. Christianity had to compete with old beliefs (notably in maketu), newer ones such as ‘Hauhauism’, and by the later years of the century the popularity of the Mormons.
Examples are included of intermarriage, ‘half-castes’, and Pakeha Maori, all being notable features of the time. In a variety of ways, Maori society was sufficiently resilient to adapt and thereby to survive the impact of Pakeha settlement, which produced massive changes and dominated the region well before the end of the century.

year: 2016