title: Ngā Pakanga mō Wāhi Tapu: Battles over sacred places

authors: Joseph, Robert

abstract: Wāhi tapu are the sacred places of Māori in Aotearoa New Zealand. All cultures have sacred sites such as cemeteries, significant battlefields, and places of spiritual significance. Standout examples internationally include the ‘Weeping Wall’ in the Holy Land, Stonehenge in Britain, Maraeātea in the Pacific, and Intihuatana at Macchu Picchu in Peru. But unlike these sites, wāhi tapu are rarely a visible structure but rather a site or area within the landscape with values so significant that restrictions are warranted. In law, wāhi tapu are defined as a ‘place of special significance according to tikanga Māori’
 and ‘a place sacred to Māori in the traditional, spiritual, religious, ritual, or mythological sense’.
As the aphorism above emphasises, Māori historically were willing to die for land (and for women of course!), and wāhi tapu are the most sacred of places. Many battles have been fought over actual or proposed transgressions of their sacredness. In earlier years, blood was shed and men did die; today battles tend to occur in the Environment Court, but are just as passionate. Recent decades have seen conflicts where wāhi tapu were threatened by new highways, railroads, airports, prisons, residential and commercial developments, wind farms, power stations and waste dumps.
In this chapter, I discuss a number of the battles that have been fought over the development or preservation of wāhi tapu from first European contact up until the present time. I highlight the growing legal recognition of tikanga Māori in relation to these sacred landscapes, and conclude with a proposed pragmatic solution for all New Zealanders when negotiating developments over wāhi tapu. Having a
background in law and tribal affiliations, I discuss these tensions from both legal and kaupapa Māori perspectives.

text: Ngā Pakanga mō Wāhi Tapu: Battles over sacred places Wāhi tapu are the sacred places of Māori in Aotearoa New Zealand. All cultures have sacred sites such as cemeteries, significant battlefields, and places of spiritual significance. Standout examples internationally include the ‘Weeping Wall’ in the Holy Land, Stonehenge in Britain, Maraeātea in the Pacific, and Intihuatana at Macchu Picchu in Peru. But unlike these sites, wāhi tapu are rarely a visible structure but rather a site or area within the landscape with values so significant that restrictions are warranted. In law, wāhi tapu are defined as a ‘place of special significance according to tikanga Māori’
 and ‘a place sacred to Māori in the traditional, spiritual, religious, ritual, or mythological sense’.
As the aphorism above emphasises, Māori historically were willing to die for land (and for women of course!), and wāhi tapu are the most sacred of places. Many battles have been fought over actual or proposed transgressions of their sacredness. In earlier years, blood was shed and men did die; today battles tend to occur in the Environment Court, but are just as passionate. Recent decades have seen conflicts where wāhi tapu were threatened by new highways, railroads, airports, prisons, residential and commercial developments, wind farms, power stations and waste dumps.
In this chapter, I discuss a number of the battles that have been fought over the development or preservation of wāhi tapu from first European contact up until the present time. I highlight the growing legal recognition of tikanga Māori in relation to these sacred landscapes, and conclude with a proposed pragmatic solution for all New Zealanders when negotiating developments over wāhi tapu. Having a
background in law and tribal affiliations, I discuss these tensions from both legal and kaupapa Māori perspectives.

year: 2011

title: The Indigenous Exchange Forum: transitions in mine closure

authors: Holcombe, Sarah

abstract: “The Indigenous Exchange Forum: transitions in mine closure” was held on 2–3 November 2021 over Zoom, hosted by the Centre for Social Responsibility in Mining (CSRM) in the Sustainable Minerals Institute (SMI), at The University of Queensland.
The Forum aimed to affirm, connect, and elevate the voices of First Nations leaders and interested community members impacted by mining and mine closure. In doing so, we hoped to begin to build an international network across these Indigenous communities, to enable the sharing of experiences, struggles, and sentiments in relation to mine site transition and mine-related impacts on their lands.
The intent was to recognise each other’s unique cultural position and the impact of mining and mine closure through lessons learned: first with each other and then with industry.
The Forum had a strong foundation of reciprocity. The objective was:
•To provide an independent and culturally safe space to facilitate the connectionbetween First Nations peoples, whose customary lands have been impacted bymining.
•To position First Nations voices individually and collectively in a shared learningjourney full of experiences and lessons learned through online network exchange.
•To facilitate knowledge exchange and elevate the connectivity between Canadian,Australian, and Aotearoa (New Zealand) First Nations regarding impacts, issues, andinnovative ideas and practices in response to mine site transitions and mine closure.

text: The Indigenous Exchange Forum: transitions in mine closure “The Indigenous Exchange Forum: transitions in mine closure” was held on 2–3 November 2021 over Zoom, hosted by the Centre for Social Responsibility in Mining (CSRM) in the Sustainable Minerals Institute (SMI), at The University of Queensland.
The Forum aimed to affirm, connect, and elevate the voices of First Nations leaders and interested community members impacted by mining and mine closure. In doing so, we hoped to begin to build an international network across these Indigenous communities, to enable the sharing of experiences, struggles, and sentiments in relation to mine site transition and mine-related impacts on their lands.
The intent was to recognise each other’s unique cultural position and the impact of mining and mine closure through lessons learned: first with each other and then with industry.
The Forum had a strong foundation of reciprocity. The objective was:
•To provide an independent and culturally safe space to facilitate the connectionbetween First Nations peoples, whose customary lands have been impacted bymining.
•To position First Nations voices individually and collectively in a shared learningjourney full of experiences and lessons learned through online network exchange.
•To facilitate knowledge exchange and elevate the connectivity between Canadian,Australian, and Aotearoa (New Zealand) First Nations regarding impacts, issues, andinnovative ideas and practices in response to mine site transitions and mine closure.

year: 2022

title: Review of Anne Freadman. The machinery of talk: Charles Peirce and the sign hypothesis

authors: Legg, Catherine

subjects: philosophy

abstract: Book Review: This book, officially a contribution to the subject area of Charles Peirce’s semiotics, deserves a wider readership, including philosophers. Its subject matter is what might be termed the great question of how signification is brought about (what Peirce called the ‘riddle of the Sphinx’, who in Emerson’s poem famously asked, ‘Who taught thee me to name?’), and also Peirce’s answer to the question (what Peirce himself called his ‘guess at the riddle’, and Freadman calls his ‘sign hypothesis’).

text: Review of Anne Freadman. The machinery of talk: Charles Peirce and the sign hypothesis Book Review: This book, officially a contribution to the subject area of Charles Peirce’s semiotics, deserves a wider readership, including philosophers. Its subject matter is what might be termed the great question of how signification is brought about (what Peirce called the ‘riddle of the Sphinx’, who in Emerson’s poem famously asked, ‘Who taught thee me to name?’), and also Peirce’s answer to the question (what Peirce himself called his ‘guess at the riddle’, and Freadman calls his ‘sign hypothesis’).

year: 2006