title: Why do Maori Disconnect?  From their tikanga and legal associated rights and responsibilities within a contemporary world

authors: Jones, Mary Te Kuini

subjects: Ahi Kaa

abstract: This thesis examines some of the reasons why Māori disconnect from their legal and tikanga rights and responsibilities within the contemporary world of today.  The aim of this research project is to identify some of the associated rights and responsibilities of Māori - as land owners, shareholders, Whānau, hapū and tribal members.  Whilst it seeks to reveal some of the desires and visions of the interview participants, the objective is not to seek resolution.  The focus is to identify what deters or dissuades owners from returning and/or participating.  It also seeks to identify whether the assumption or label of disconnection is a reality or myth. 

‘Māori Diaspora’ particularly refers to the substantial increase in outward migration (also referred to as out migration) of Māori leaving New Zealand, and more significantly migrating to Australia, which was in direct response to the neo-liberal reforms of the late 1980’s (Smith L. , 2006).   With the New Zealand government refusing to acknowledge the negative impact their legislation and policy had on Māori, they continued to introduce new systems that were ultimately designed to push many to breaking point.  
Māori who could no longer bear the cumulative effects of such oppression emigrated in search of better economic opportunities and a higher standard of living for their families.  Meanwhile, back home in Aotearoa, the Māori Diaspora left behind a complex set of problems in its wake with diminishing hapū and tribal members driven from their homeland who are gradually becoming dis-connected and estranged from their whenua tipu.   

Whilst repatriation is an uncomfortable topic for many Māori who wish to retain their overseas residency, many continue to dismiss the compounding effects of their absence and the heavy burden carried by those who remain in Aotearoa to keep the home fires burning (or the ‘ahi kaa’).

text: Why do Maori Disconnect?  From their tikanga and legal associated rights and responsibilities within a contemporary world This thesis examines some of the reasons why Māori disconnect from their legal and tikanga rights and responsibilities within the contemporary world of today.  The aim of this research project is to identify some of the associated rights and responsibilities of Māori - as land owners, shareholders, Whānau, hapū and tribal members.  Whilst it seeks to reveal some of the desires and visions of the interview participants, the objective is not to seek resolution.  The focus is to identify what deters or dissuades owners from returning and/or participating.  It also seeks to identify whether the assumption or label of disconnection is a reality or myth. 

‘Māori Diaspora’ particularly refers to the substantial increase in outward migration (also referred to as out migration) of Māori leaving New Zealand, and more significantly migrating to Australia, which was in direct response to the neo-liberal reforms of the late 1980’s (Smith L. , 2006).   With the New Zealand government refusing to acknowledge the negative impact their legislation and policy had on Māori, they continued to introduce new systems that were ultimately designed to push many to breaking point.  
Māori who could no longer bear the cumulative effects of such oppression emigrated in search of better economic opportunities and a higher standard of living for their families.  Meanwhile, back home in Aotearoa, the Māori Diaspora left behind a complex set of problems in its wake with diminishing hapū and tribal members driven from their homeland who are gradually becoming dis-connected and estranged from their whenua tipu.   

Whilst repatriation is an uncomfortable topic for many Māori who wish to retain their overseas residency, many continue to dismiss the compounding effects of their absence and the heavy burden carried by those who remain in Aotearoa to keep the home fires burning (or the ‘ahi kaa’).

year: 2018

title: Ka moemoeā o koutou kaumatua...

authors: Whitiaua, Ropitini

subjects: Ruatāhuna

abstract: Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

text: Ka moemoeā o koutou kaumatua... Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

year: 2015

title: Re-interpreting old dates: Radiocarbon determinations from the Tokelau Islands (South Pacific)

authors: Petchey, Fiona

subjects: radiocarbon

abstract: A re-evaluation of available archaeological radiocarbon dates from the Tokelau Islands in West Polynesia demonstrates that careful assessment is essential when developing chronologies from previously published radiocarbon data. The new calibration results point to concurrent and continual human occupation of Fakaofo and Atafu from at least 750-550 years ago up until European contact in AD 1765.

text: Re-interpreting old dates: Radiocarbon determinations from the Tokelau Islands (South Pacific) A re-evaluation of available archaeological radiocarbon dates from the Tokelau Islands in West Polynesia demonstrates that careful assessment is essential when developing chronologies from previously published radiocarbon data. The new calibration results point to concurrent and continual human occupation of Fakaofo and Atafu from at least 750-550 years ago up until European contact in AD 1765.

year: 2010