title: Ngati Rahiri versus Ngati Tamatera

authors: Hart, Philip

abstract: Conflict between Ngati Tamatera, of Ohinemuri, and Ngati Rahiri, of Te Aroha, was provoked by the latter believing that members of other hapu had received money for the Aroha Block to which they were not entitled. In addition, the two hapu disagreed over the block’s northern boundary. In early 1877 Ngati Rahiri threatened violence and even fired over the heads of several rangatira passing through their land, thereby challenging their right to intrude on it. In response, Ngati Tamatera, with the assistance of Ngati Koi, blocked the road to Te Aroha and also the Waihou River against Ngati Rahiri, although they permitted Pakeha to pass. Pakeha took a relaxed attitude to the conflict, not expecting any real battles occurring during a squabble they understood to have been caused by members of an inferior hapu having their names wrongly included in Crown grants.
After Ngati Tamatera erected two small and unimpressive pa to block both road and river, Ngati Rahiri retaliated by constructing a similarly unimpressive pa at Omahu, their settlement at Te Aroha. Apart from much posturing, the only actions taken were Ngati Tamatera sending back to Omahu an aged woman who had come down the river in a canoe and Ngati Rahiri stealing pigs and peaches and firing shots near a settlement. The Native Minister and various officials, notably James Mackay, intervened to resolve the conflict, which was ended with a reconciliation initiated by Ngati Tamatera and formalized by a large meeting of both hapu at Omahu.
Once this quarrel was settled, negotiations to enable the Crown to purchase the Aroha Block were resumed.

text: Ngati Rahiri versus Ngati Tamatera Conflict between Ngati Tamatera, of Ohinemuri, and Ngati Rahiri, of Te Aroha, was provoked by the latter believing that members of other hapu had received money for the Aroha Block to which they were not entitled. In addition, the two hapu disagreed over the block’s northern boundary. In early 1877 Ngati Rahiri threatened violence and even fired over the heads of several rangatira passing through their land, thereby challenging their right to intrude on it. In response, Ngati Tamatera, with the assistance of Ngati Koi, blocked the road to Te Aroha and also the Waihou River against Ngati Rahiri, although they permitted Pakeha to pass. Pakeha took a relaxed attitude to the conflict, not expecting any real battles occurring during a squabble they understood to have been caused by members of an inferior hapu having their names wrongly included in Crown grants.
After Ngati Tamatera erected two small and unimpressive pa to block both road and river, Ngati Rahiri retaliated by constructing a similarly unimpressive pa at Omahu, their settlement at Te Aroha. Apart from much posturing, the only actions taken were Ngati Tamatera sending back to Omahu an aged woman who had come down the river in a canoe and Ngati Rahiri stealing pigs and peaches and firing shots near a settlement. The Native Minister and various officials, notably James Mackay, intervened to resolve the conflict, which was ended with a reconciliation initiated by Ngati Tamatera and formalized by a large meeting of both hapu at Omahu.
Once this quarrel was settled, negotiations to enable the Crown to purchase the Aroha Block were resumed.

year: 2016

title: On the stage Māori medium ITE: Listening to students’ voices

authors: Lee-Morgan, Jenny Bol Jun

subjects: Māori medium education

abstract: Māori-medium initial teacher education (ITE) is a small but highly important group ‘on stage’ in te ao Māori and New Zealand education. While education plays a major role in Māori language revitalisation, Māori language is also pivotal to Māori education if the aspiration ‘to live as Māori’ (Durie, 2001) is to be fulfilled. Māori-medium teachers are critical to the success of learners and their whānau who select a Māori-medium pathway and who can make a meaningful difference to the educational outcomes of Māori (Hōhepa, Hāwea, Tamatea, & Heaton, 2014). This article draws on the students’ voices in a two-year research project that centered on the development of a teaching and learning initiative within one Māori-medium ITE programme. Building on previous work by Hōhepa et al. (2014), this study adds another layer of students’ voices to understand more clearly language related issues and student experiences in Māori-medium ITE programmes. The article presents some of the complexities associated with Māori language regeneration facing students of Māori-medium ITE, with the understanding that whatever appears on the stage is always part of a greater narrative behind the scenes.

text: On the stage Māori medium ITE: Listening to students’ voices Māori-medium initial teacher education (ITE) is a small but highly important group ‘on stage’ in te ao Māori and New Zealand education. While education plays a major role in Māori language revitalisation, Māori language is also pivotal to Māori education if the aspiration ‘to live as Māori’ (Durie, 2001) is to be fulfilled. Māori-medium teachers are critical to the success of learners and their whānau who select a Māori-medium pathway and who can make a meaningful difference to the educational outcomes of Māori (Hōhepa, Hāwea, Tamatea, & Heaton, 2014). This article draws on the students’ voices in a two-year research project that centered on the development of a teaching and learning initiative within one Māori-medium ITE programme. Building on previous work by Hōhepa et al. (2014), this study adds another layer of students’ voices to understand more clearly language related issues and student experiences in Māori-medium ITE programmes. The article presents some of the complexities associated with Māori language regeneration facing students of Māori-medium ITE, with the understanding that whatever appears on the stage is always part of a greater narrative behind the scenes.

year: 2017

title: Ideological containment: Islamic extremism and the option of theological dialogue

authors: Pratt, Douglas

subjects: Islamic extremism

abstract: Islamic extremism is founded on a dualist worldview: the realm of truth and the sacred (dar al Islam) set in opposition to the realm of falsehood, chaos and war (dar al harb). An ideology of contestation underpins Islamist radicalisation. And Islamic political thought is inherently theological; any response to the political ideology that arises from the dualist worldview must necessarily address allied theological perspectives and presuppositions. 

In October 2007 an ‘Open Letter and Call from Muslim Religious Leaders’ emanating from Jordan, entitled A Common Word Between Us and You, was issued to the Christian Church worldwide. What is at the heart of this ‘call’? What does it suggest with regard to an Islamic theological counter to dualism? What might it portend for the future of relations with Islam? Does it signal a new era for theological dialogue with Islam and co-operative conjoining in the wider struggle against radicalisation and extremism? 

This paper will introduce the letter, review some representative responses to it thus far, note some issues and challenges that are raised and, by way of conclusion, offer a perspective on containing ideological extremism through interfaith theological dialogue. Can the dialogue option enable the addressing of theological factors inherent in the ideological underpinnings of Islamic extremism, thereby acting to contain it?

text: Ideological containment: Islamic extremism and the option of theological dialogue Islamic extremism is founded on a dualist worldview: the realm of truth and the sacred (dar al Islam) set in opposition to the realm of falsehood, chaos and war (dar al harb). An ideology of contestation underpins Islamist radicalisation. And Islamic political thought is inherently theological; any response to the political ideology that arises from the dualist worldview must necessarily address allied theological perspectives and presuppositions. 

In October 2007 an ‘Open Letter and Call from Muslim Religious Leaders’ emanating from Jordan, entitled A Common Word Between Us and You, was issued to the Christian Church worldwide. What is at the heart of this ‘call’? What does it suggest with regard to an Islamic theological counter to dualism? What might it portend for the future of relations with Islam? Does it signal a new era for theological dialogue with Islam and co-operative conjoining in the wider struggle against radicalisation and extremism? 

This paper will introduce the letter, review some representative responses to it thus far, note some issues and challenges that are raised and, by way of conclusion, offer a perspective on containing ideological extremism through interfaith theological dialogue. Can the dialogue option enable the addressing of theological factors inherent in the ideological underpinnings of Islamic extremism, thereby acting to contain it?

year: 2008