title: Defining indigenous trade: A working paper incorporating Māori and indigenous perspectives

authors: McLellan, Georgia

abstract: This working paper is part of a New Zealand Government–funded research project titled ‘Tauhokohoko: Enabling mana motuhake through Indigenous trade’ (Tauhokohoko), which was developed by the University of Waikato and Te Rōpū Taumata Charitable Trust (Te Taumata). The paper was prepared by the Tauhokohoko Research Aim 1.3 team and sets out a working definition of ‘Indigenous trade’.

The Tauhokohoko Research Aim 1.3 team acknowledges that the term ‘Indigenous’ can be problematic, since it collectivises the experiences of all Indigenous peoples. The project acknowledges the diverse realities of Indigenous peoples and strives to use the term in an inclusive way. Despite the existence of fraught relations between Indigenous peoples and postcolonial trade practices, Indigenous peoples have always had their own trade practices and relations grounded in Indigenous ways of being, knowing and doing. Within contemporary economies, Indigenous peoples are increasingly turning to international trade to meet their economic, social and cultural aspirations.

The Tauhokohoko Research Aim 1.3 team believes that Indigenous trade, when practiced in the right way, can be used as a tool for enhancing Indigenous self-determination and collective wellbeing. This paper outlines a tentative definition of ‘Indigenous trade’ for research purposes and provides grounded examples of Indigenous trade that fit within that tentative definition. The Tauhokohoko project is concerned primarily with the involvement of Indigenous peoples in international trade as a financial activity; however, the tentative definition encompasses financial, non financial, tangible and non-tangible forms of exchange. The paper ends by outlining the key literature that informs the working definition of ‘Indigenous trade’, including perspectives on the origins of international trade and Indigenous trade, international business and entrepreneurship, and Indigenous economies.

text: Defining indigenous trade: A working paper incorporating Māori and indigenous perspectives This working paper is part of a New Zealand Government–funded research project titled ‘Tauhokohoko: Enabling mana motuhake through Indigenous trade’ (Tauhokohoko), which was developed by the University of Waikato and Te Rōpū Taumata Charitable Trust (Te Taumata). The paper was prepared by the Tauhokohoko Research Aim 1.3 team and sets out a working definition of ‘Indigenous trade’.

The Tauhokohoko Research Aim 1.3 team acknowledges that the term ‘Indigenous’ can be problematic, since it collectivises the experiences of all Indigenous peoples. The project acknowledges the diverse realities of Indigenous peoples and strives to use the term in an inclusive way. Despite the existence of fraught relations between Indigenous peoples and postcolonial trade practices, Indigenous peoples have always had their own trade practices and relations grounded in Indigenous ways of being, knowing and doing. Within contemporary economies, Indigenous peoples are increasingly turning to international trade to meet their economic, social and cultural aspirations.

The Tauhokohoko Research Aim 1.3 team believes that Indigenous trade, when practiced in the right way, can be used as a tool for enhancing Indigenous self-determination and collective wellbeing. This paper outlines a tentative definition of ‘Indigenous trade’ for research purposes and provides grounded examples of Indigenous trade that fit within that tentative definition. The Tauhokohoko project is concerned primarily with the involvement of Indigenous peoples in international trade as a financial activity; however, the tentative definition encompasses financial, non financial, tangible and non-tangible forms of exchange. The paper ends by outlining the key literature that informs the working definition of ‘Indigenous trade’, including perspectives on the origins of international trade and Indigenous trade, international business and entrepreneurship, and Indigenous economies.

year: 2025-12-10

title: Ko Waikato-Maniapoto te iwi

authors: Ngaia, Te Ingo Karangaroa Terehia

subjects: Waikato Maniapoto

abstract: Nō te ūnga mai o Tainui waka, i Whangaparāoa, ka tīmata i reira te tautapa haere a Tainui waka i tōna rohe, i tāna tere i Te Ika-ā-Māui. Nāwai rā ka tau ki tōna tumu i roto o Kāwhia Moana, Kāwhia Kai, Kāwhia Tāngata, i te taha hauāuru o Te Ika-ā-Māui. I roto i ngā rautau i muri mai i te ūnga o Tainui waka me ngā tūpuna i tere mai i te waka, ka tīmata ngā tūpuna te mātoro haere i te whenua hou me te whakanoho i ngō rātou whānau. Ka tupu i koneki ngā hapū me ngā iwi i heke mai i ngā waka. I roto i ngā tātai whakapapa o Tainu waka, e mārama mai ana ngā kāwai heke ki ngā iwi o Waikato me Maniapoto hoki. Ka whai mana ngā rangatira o ngā iwi nei i ngō rātou kāinga me ngā pānga whenua i noho ai rātou.
I hua tuatahi ai te iwi o Waikato-Maniapoto i roto i ngā pakanga me ngā whakaipoipotanga mo ngā kāinga me ngā pānga whenua, kai, moana hoki. Nā ngā pūkenga wānanga, pakanga hoki, i whakawehe, i kotahi ai rānei ngā iwi.
I te taenga mai o te Pākehā ki te pēhi i ngā tikanga a te Māori, ka huri te aro o te Pākehā ki te whakahau me te whakawai i ngā rātou tauira hou ki runga i ngā iwi.
Ka whakaturengia ngā ingoa o ngā tikanga hou, nā te Kāwanatanga Pākehā hou nei i whakamana, ā, i whakaū ngēnei tikanga hou kia pēhia ngā tikanga taketake ake a te Māori. Ka huri a Waikato-Maniapoto iwi ki te aru i ngā tauira hou ki te whakawhanake i ngā uri whakatupu i roto i te ao hou. Hoi, i mau tonu i a Waikato-Maniapoto te wairua me ngā tikanga i heke iho ki ngōna uri.
Ka whakaūngia te wairua me ngā tikanga o ngā mātua tūpuna ki roto i te tauira hou o te Kīngitanga. Ka mahi ngātahi te Kīngitanga me te iwi o Waikato-Maniapoto ki te whakatinana i tōna kaupapa, arā, hei pupuru i te toto; hei pupuru i te whenua; ā, hei pupuru i te mana Māori motuhake. I roto i te Kīngitanga nga 
hanganga iwi hou i puta hei kōkiri i ngā rautaki whakawhanake i te iwi whānui i roto i te ao hou nei.
Huhua noa atu ngā uri o Waikato-Maniapoto i whai wāhi i runga i ngā tūranga whakawhanake i te iwi whānui mā te whakaū i te mana Māori motuhake i roto i te reo me ngā tikanga o Waikato-Maniapoto iwi me ngōna kaupapa. Ko te whakahua i ngā hononga iwi kia whai whanaungatanga, kia whai tūrangawaewae te whakatinanatanga o te whakapono ā-wairua nei ki ngā taonga tuku iho o Waikato-Maniapoto. Ka whai mana, ka tūturu te kīanga a Waikato-Maniapoto i roto i te whakamana a ngā uri i ngā kōrero whakapapa o te iwi o Waikato-Maniapoto me te whakamana i te kīanga nei i ngā reanga whakapapa.

text: Ko Waikato-Maniapoto te iwi Nō te ūnga mai o Tainui waka, i Whangaparāoa, ka tīmata i reira te tautapa haere a Tainui waka i tōna rohe, i tāna tere i Te Ika-ā-Māui. Nāwai rā ka tau ki tōna tumu i roto o Kāwhia Moana, Kāwhia Kai, Kāwhia Tāngata, i te taha hauāuru o Te Ika-ā-Māui. I roto i ngā rautau i muri mai i te ūnga o Tainui waka me ngā tūpuna i tere mai i te waka, ka tīmata ngā tūpuna te mātoro haere i te whenua hou me te whakanoho i ngō rātou whānau. Ka tupu i koneki ngā hapū me ngā iwi i heke mai i ngā waka. I roto i ngā tātai whakapapa o Tainu waka, e mārama mai ana ngā kāwai heke ki ngā iwi o Waikato me Maniapoto hoki. Ka whai mana ngā rangatira o ngā iwi nei i ngō rātou kāinga me ngā pānga whenua i noho ai rātou.
I hua tuatahi ai te iwi o Waikato-Maniapoto i roto i ngā pakanga me ngā whakaipoipotanga mo ngā kāinga me ngā pānga whenua, kai, moana hoki. Nā ngā pūkenga wānanga, pakanga hoki, i whakawehe, i kotahi ai rānei ngā iwi.
I te taenga mai o te Pākehā ki te pēhi i ngā tikanga a te Māori, ka huri te aro o te Pākehā ki te whakahau me te whakawai i ngā rātou tauira hou ki runga i ngā iwi.
Ka whakaturengia ngā ingoa o ngā tikanga hou, nā te Kāwanatanga Pākehā hou nei i whakamana, ā, i whakaū ngēnei tikanga hou kia pēhia ngā tikanga taketake ake a te Māori. Ka huri a Waikato-Maniapoto iwi ki te aru i ngā tauira hou ki te whakawhanake i ngā uri whakatupu i roto i te ao hou. Hoi, i mau tonu i a Waikato-Maniapoto te wairua me ngā tikanga i heke iho ki ngōna uri.
Ka whakaūngia te wairua me ngā tikanga o ngā mātua tūpuna ki roto i te tauira hou o te Kīngitanga. Ka mahi ngātahi te Kīngitanga me te iwi o Waikato-Maniapoto ki te whakatinana i tōna kaupapa, arā, hei pupuru i te toto; hei pupuru i te whenua; ā, hei pupuru i te mana Māori motuhake. I roto i te Kīngitanga nga 
hanganga iwi hou i puta hei kōkiri i ngā rautaki whakawhanake i te iwi whānui i roto i te ao hou nei.
Huhua noa atu ngā uri o Waikato-Maniapoto i whai wāhi i runga i ngā tūranga whakawhanake i te iwi whānui mā te whakaū i te mana Māori motuhake i roto i te reo me ngā tikanga o Waikato-Maniapoto iwi me ngōna kaupapa. Ko te whakahua i ngā hononga iwi kia whai whanaungatanga, kia whai tūrangawaewae te whakatinanatanga o te whakapono ā-wairua nei ki ngā taonga tuku iho o Waikato-Maniapoto. Ka whai mana, ka tūturu te kīanga a Waikato-Maniapoto i roto i te whakamana a ngā uri i ngā kōrero whakapapa o te iwi o Waikato-Maniapoto me te whakamana i te kīanga nei i ngā reanga whakapapa.

year: 2010

title: The Te Aroha goldfield from its opening until Christmas 1880

authors: Hart, Philip

abstract: To explore the new field, men were attracted by the excitement and the great hopes expressed, although others deprecated rushing to Te Aroha before payable gold was found. In the immediate aftermath of the opening, disputes over ownership of township allotments and mining claims were resolved quickly and peaceably, mostly without the need to involve the warden, Harry Kenrick, who was praised for his handling of issues brought before him. He declined requests for protection, requiring claims to be manned for the first month to encourage working rather than speculation; unworked ground could be forfeited and granted to others.
Kenrick expected the goldfield to be a permanent one, and preliminary work was encouraging, though the hopes were exaggerated, and much ground was abandoned after initial examination. As most prospectors did not understand geology, tests were made in Thames to discover the nature of the stone they uncovered. During December new finds were made, notably in the Tui district, but as all the ore was low grade, some decried the field whereas others were more optimistic, with little evidence either way. An examination of the occupations of those who became owners of claims revealed that most knew nothing of mining. As capital was required for development, some small, undercapitalized, companies were formed.
By the time mining ceased for the Christmas holidays, preliminary development had taken place in several claims, but the amount done was not sufficient to prove whether the field would be a success.

text: The Te Aroha goldfield from its opening until Christmas 1880 To explore the new field, men were attracted by the excitement and the great hopes expressed, although others deprecated rushing to Te Aroha before payable gold was found. In the immediate aftermath of the opening, disputes over ownership of township allotments and mining claims were resolved quickly and peaceably, mostly without the need to involve the warden, Harry Kenrick, who was praised for his handling of issues brought before him. He declined requests for protection, requiring claims to be manned for the first month to encourage working rather than speculation; unworked ground could be forfeited and granted to others.
Kenrick expected the goldfield to be a permanent one, and preliminary work was encouraging, though the hopes were exaggerated, and much ground was abandoned after initial examination. As most prospectors did not understand geology, tests were made in Thames to discover the nature of the stone they uncovered. During December new finds were made, notably in the Tui district, but as all the ore was low grade, some decried the field whereas others were more optimistic, with little evidence either way. An examination of the occupations of those who became owners of claims revealed that most knew nothing of mining. As capital was required for development, some small, undercapitalized, companies were formed.
By the time mining ceased for the Christmas holidays, preliminary development had taken place in several claims, but the amount done was not sufficient to prove whether the field would be a success.

year: 2016