title: Te kura o Ruatoki 1896 - 1979

authors: Williams, Kim Reina Reremoana

subjects: Ruatoki Native School

abstract: Ko tēnei tuhinga roa e kōrero ana mō te Kura o Ruatoki i roto i te rohe o te iwi o Tūhoe. I whakatūria he kura i te tau 1896 i runga i te inoi a ngā Koroua ki te Kāwanatanga o taua wā.
Hai te Upoko tuatahi, ka whakatakotoria ngā kōrero mō te āhua o te whenua, ngā tāngata me ā rātau nekeneke. Tutū ana te puehu i runga i ngā whakatū waewae ki te iwi, ki te Pākehā hoki mō taua whenua.
Hai te Upoko tuarua ka takoto ngā kōrero mō te heke o ngā pānui o ngā inoi, ngā reta a ngā Koroua ki te Kāwanatanga mō te whakatū i tētahi Kura i Ruatoki. Te nuinga o ēnei rauemi i rangahaua, i kitea, i te Whare pukapuka o Pōneke. Ko ētahi i te Whare pukapuka o Tāmaki. Ka tau te tono, ka kitea te tūtukitanga o te ao Pākehā ki te ao Māori, otirā, kua puta te kaupapa i whakatūria ake ai te kura hei whakatangata whenua i ngā tāngata, i ngā aronga hinengaro Māori kia rite ki tō te Pākehā.
Hai te Upoko tuatoru ka tirohia ko ngā tuhinga a ngā Tumuaki mai i te tau 1896 ki te tau 1979 mō te Kura o Ruatoki. Ka kite i roto i ā rātau tirohanga te āhua o tā rātau kaihautū i te rerenga o te kaupapa nei. Ko ngā kaihautū i te waka nei, he tūmau noa nā te Kāwanatanga hai whakatō i te Pākehātanga ki roto i te whatumanawa Māori.
He tini o te whārua i hinga i roto i ēnei tau i runga i ngā mate urutī, mate tauhou i pā ki roto i te whārua. Ahakoa tērā ka tukuna tonu ngā tamariki ki te kura i runga i te whakapono he oranga ka puta mai i reira. I te tau 1946 ka tū he kura tuarua, he Māori District High School. Ko te nuinga o ngā tamariki o Tawera rāua ko Ruatoki i haere mai ki tēnei kura. Tokoiti ia tau i whiwhi karahipi mō te haere ki ngā kura hāhi o Tīpene rāua ko Wikitōria. Tērā pea he tango atu i ēnei tamariki mai i ngā āhuatanga Māori o te whārua.
Hai te upoko tuawhā, ka whakakorehia te kura tuarua. Ko ngā take mō te katinga ka āta whakamāramahia. He mahi nanakia nā te tari Mātauranga me āna āpiha i runga i ngā nekeneke mō tēnei kaupapa.
Hai te Upoko tuarima ka whakarerekēhia ngā marautanga ako kia tau ko te kaupapa ako i roto i ngā reo e rua ki roto i te kura. He whakautu tēnei i te kōrero a Richard Benton o te N.Z.C.E.R e kī ana, "Kāore e roa ka ngaro te reo Māori." Koinei te wā i whakapihihia ake ai te kaupapa ako i roto i ngā reo e rua, ā, ka tiritiria ko te kaupapa Rumaki Reo.
Hai te Upoko tuaono ko te kōhuretanga o te kaupapa Māori me te puāwaitanga o ngā hinengaro me ngā wairua o ngā tamariki ki te āhua o te ako i ā rātau mahi i roto i tō rātau ake reo. I tīmatahia te kaupapa i te tau 1977. Tae rawa atu ki ngā tau o muri mai kua kitea kē te huringa o ngā ngākau ki te ako.
Hai te Upoko tuawhitu ka whakaatahia mai ngā whakanekeneke i raro i tēnei kaupapa. He nui ngā tutukitanga ki ngā ture i te whakatūtanga o ngā Kura mō Āpōpō.
Hei whakarāpopototanga i ngā moemoeā me ngā tūmanako ka titiro ake ki ngā waru tekau tau kua pahemo. Kua turuki ki te pō, ki te ao. Kua noho te pukenga o te kupu kōrero, kua taipū ngā kaupapa. Ko taku mahi he whakarārangi i ngā pikinga i ngā hekenga i ngā āhuatanga katoa i mahia i roto i tēnei kura mai kore ka kitea atu he māramatanga he huarahi rānei e tiketike ake ai ngā mahi ako, ngā akoranga, ki ēnei o ā tātau mokopuna o Ngāi Tūhoe e tipu mai nei. Nō reira ka hoki rawa ngā kauhau ki ērā i whakatakotohia mai e ngā mātua tīpuna. Ka tīkina atu te kōrero i reira hai whakatinana i ngā tūmanako mō te wharekura o Ruatoki i tēnei wā.

text: Te kura o Ruatoki 1896 - 1979 Ko tēnei tuhinga roa e kōrero ana mō te Kura o Ruatoki i roto i te rohe o te iwi o Tūhoe. I whakatūria he kura i te tau 1896 i runga i te inoi a ngā Koroua ki te Kāwanatanga o taua wā.
Hai te Upoko tuatahi, ka whakatakotoria ngā kōrero mō te āhua o te whenua, ngā tāngata me ā rātau nekeneke. Tutū ana te puehu i runga i ngā whakatū waewae ki te iwi, ki te Pākehā hoki mō taua whenua.
Hai te Upoko tuarua ka takoto ngā kōrero mō te heke o ngā pānui o ngā inoi, ngā reta a ngā Koroua ki te Kāwanatanga mō te whakatū i tētahi Kura i Ruatoki. Te nuinga o ēnei rauemi i rangahaua, i kitea, i te Whare pukapuka o Pōneke. Ko ētahi i te Whare pukapuka o Tāmaki. Ka tau te tono, ka kitea te tūtukitanga o te ao Pākehā ki te ao Māori, otirā, kua puta te kaupapa i whakatūria ake ai te kura hei whakatangata whenua i ngā tāngata, i ngā aronga hinengaro Māori kia rite ki tō te Pākehā.
Hai te Upoko tuatoru ka tirohia ko ngā tuhinga a ngā Tumuaki mai i te tau 1896 ki te tau 1979 mō te Kura o Ruatoki. Ka kite i roto i ā rātau tirohanga te āhua o tā rātau kaihautū i te rerenga o te kaupapa nei. Ko ngā kaihautū i te waka nei, he tūmau noa nā te Kāwanatanga hai whakatō i te Pākehātanga ki roto i te whatumanawa Māori.
He tini o te whārua i hinga i roto i ēnei tau i runga i ngā mate urutī, mate tauhou i pā ki roto i te whārua. Ahakoa tērā ka tukuna tonu ngā tamariki ki te kura i runga i te whakapono he oranga ka puta mai i reira. I te tau 1946 ka tū he kura tuarua, he Māori District High School. Ko te nuinga o ngā tamariki o Tawera rāua ko Ruatoki i haere mai ki tēnei kura. Tokoiti ia tau i whiwhi karahipi mō te haere ki ngā kura hāhi o Tīpene rāua ko Wikitōria. Tērā pea he tango atu i ēnei tamariki mai i ngā āhuatanga Māori o te whārua.
Hai te upoko tuawhā, ka whakakorehia te kura tuarua. Ko ngā take mō te katinga ka āta whakamāramahia. He mahi nanakia nā te tari Mātauranga me āna āpiha i runga i ngā nekeneke mō tēnei kaupapa.
Hai te Upoko tuarima ka whakarerekēhia ngā marautanga ako kia tau ko te kaupapa ako i roto i ngā reo e rua ki roto i te kura. He whakautu tēnei i te kōrero a Richard Benton o te N.Z.C.E.R e kī ana, "Kāore e roa ka ngaro te reo Māori." Koinei te wā i whakapihihia ake ai te kaupapa ako i roto i ngā reo e rua, ā, ka tiritiria ko te kaupapa Rumaki Reo.
Hai te Upoko tuaono ko te kōhuretanga o te kaupapa Māori me te puāwaitanga o ngā hinengaro me ngā wairua o ngā tamariki ki te āhua o te ako i ā rātau mahi i roto i tō rātau ake reo. I tīmatahia te kaupapa i te tau 1977. Tae rawa atu ki ngā tau o muri mai kua kitea kē te huringa o ngā ngākau ki te ako.
Hai te Upoko tuawhitu ka whakaatahia mai ngā whakanekeneke i raro i tēnei kaupapa. He nui ngā tutukitanga ki ngā ture i te whakatūtanga o ngā Kura mō Āpōpō.
Hei whakarāpopototanga i ngā moemoeā me ngā tūmanako ka titiro ake ki ngā waru tekau tau kua pahemo. Kua turuki ki te pō, ki te ao. Kua noho te pukenga o te kupu kōrero, kua taipū ngā kaupapa. Ko taku mahi he whakarārangi i ngā pikinga i ngā hekenga i ngā āhuatanga katoa i mahia i roto i tēnei kura mai kore ka kitea atu he māramatanga he huarahi rānei e tiketike ake ai ngā mahi ako, ngā akoranga, ki ēnei o ā tātau mokopuna o Ngāi Tūhoe e tipu mai nei. Nō reira ka hoki rawa ngā kauhau ki ērā i whakatakotohia mai e ngā mātua tīpuna. Ka tīkina atu te kōrero i reira hai whakatinana i ngā tūmanako mō te wharekura o Ruatoki i tēnei wā.

year: 1998

title: Closing geographical distances: The value of a New Zealand perspective on the admission policy of a Native Hawaiian School

authors: Hemi, Keakaokawai Varner

subjects: Racial discrimination

abstract: This article examines the legal narratives evident in the American federal court decision in Doe v Kamehameha Schools (Kamehameha).' The article first describes the historical development of everyone/ no-one, someone and Indigenous equality narratives and their particular impact on the narration of Indigenous peoples in the law. It then examines how the opinions of the United States Ninth Circuit Court of Appeals in this case exhibit significant narrative confusion and distrust about the relationship between Indigenous identity and equality, with the Ninth Circuit interpreting the Native Hawaiian schools' preference for Native Hawaiian students as either reverse racial discrimination or an exception to the general rule of homogeneity and anonymity. For comparison, the article then examines similar equality narratives in New Zealand law, which reveal few legal challenges to admission policies which, either explicitly or implicitly, prefer Maori and demonstrate a narrative complementarity between equality and Indigenous identity. The article recognises that, while complementarity could clarify the narrative issues in Kamehameha for future American federal courts, it also provides the opportunity for New Zealand to pause and reflect. Ultimately, the article advocates a weaving of equality narratives across geographical distances.

text: Closing geographical distances: The value of a New Zealand perspective on the admission policy of a Native Hawaiian School This article examines the legal narratives evident in the American federal court decision in Doe v Kamehameha Schools (Kamehameha).' The article first describes the historical development of everyone/ no-one, someone and Indigenous equality narratives and their particular impact on the narration of Indigenous peoples in the law. It then examines how the opinions of the United States Ninth Circuit Court of Appeals in this case exhibit significant narrative confusion and distrust about the relationship between Indigenous identity and equality, with the Ninth Circuit interpreting the Native Hawaiian schools' preference for Native Hawaiian students as either reverse racial discrimination or an exception to the general rule of homogeneity and anonymity. For comparison, the article then examines similar equality narratives in New Zealand law, which reveal few legal challenges to admission policies which, either explicitly or implicitly, prefer Maori and demonstrate a narrative complementarity between equality and Indigenous identity. The article recognises that, while complementarity could clarify the narrative issues in Kamehameha for future American federal courts, it also provides the opportunity for New Zealand to pause and reflect. Ultimately, the article advocates a weaving of equality narratives across geographical distances.

year: 2016

title: Review of book - Picturing culture: Explorations of film & anthropology by Jay Ruby

authors: Perrott, Lisa

abstract: To limit visual anthropology to a select audience (comprised primarily of academics, or of anthropologists, as Ruby is proposing), would be to deny the potential of such films to play the important role of generating public debate. Those films that are broadcast to a mass audience are capable of being used and re-used, not only within the realms of academia, but by those very people whose culture has been the subject (and often object) of ethnographic fieldwork. Ruby’s argument seems fraught with pessimism, as he does not allow for the possibility that everyday people, in a variety of social, cultural and economic contexts, may be active participants, not only in the process of studying culture, but in the process of culture building.

text: Review of book - Picturing culture: Explorations of film & anthropology by Jay Ruby To limit visual anthropology to a select audience (comprised primarily of academics, or of anthropologists, as Ruby is proposing), would be to deny the potential of such films to play the important role of generating public debate. Those films that are broadcast to a mass audience are capable of being used and re-used, not only within the realms of academia, but by those very people whose culture has been the subject (and often object) of ethnographic fieldwork. Ruby’s argument seems fraught with pessimism, as he does not allow for the possibility that everyday people, in a variety of social, cultural and economic contexts, may be active participants, not only in the process of studying culture, but in the process of culture building.

year: 2014