Journals@Lincoln (Lincoln University)
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Huaki: Cultural Landscape Recognition Needed for Māori to Flourish in Housing
No full textCultural landscape is important for Māori identity and connections to place (Fleming, 2016; Menzies and Wilson, 2020). However, the New Zealand government did not take this into account when it belatedly began to provide Māori with access to state houses. While having a rental house or being able to build a house with state assistance enabled Māori whānau (families and extended families) to form attachments to secure home environments, government planners did not consider either the tangible or the intangible aspects of place, both of which are generally seen as significant for Māori. Instead, they adopted plans and designs that fit with the dominant western culture.This paper investigates the approach of governments over time to policy, planning and design for state housing, arguing that recognising the tangible and intangible cultural landscape could benefit Māori tenants by addressing historical trauma and ameliorating cultural alienation without excluding others (Kennedy, 2019a, 2019b). This work is part of a government-funded research programme, Building Better Homes, Towns and Cities National Science Challenge, and aims to identify which policies have achieved the best outcomes for Māori housing. This paper considers how Māori culture and values could be incorporated into state policy and urban design for housing in ways that increase the wellbeing of residents and support their attachment to place and to Māori cultural landscapes.In exploring the relevance of Te Tiriti o Waitangi (L Henry, 2021) and Māori cultural values in the context of government-planned suburban development, this paper interrogates the opinions of Māori living in the suburbs of Glen Innes, Ōtara and Māngere in Tāmaki Makaurau Auckland. The theoretical method of He Awa Whiria (Macfarlane et al, 2015), implemented as co-design, is an opportunity to implement urban design responsive to Māori culture. Its recognition of the interrelationship of all aspects of the community, including people, place, nature and water, would lead to better housing outcomes for Māori spiritually, emotionally and culturally
Of People and Place: (Re-)Making Aotearoa
No full textReview of Kia Whakanuia Te Whenua: People, Place, Landscape, Carolyn Hill (ed) for Landscape Foundation, Auckland: Mary Egan Publishing, ISBN: 9780473532376 (softcover)
Leaving Marks and Names on the Land: The Deeds of Tama Ki Te Rangi, Tamatea-Pōkai-Whenua, Te Rakiwhakaputa and Rākaihautū
No full textStories of first explorations and the naming of landmarks, boundaries and resources by a renowned tipuna (ancestor) feature in most Māori pūrākau (oral traditions). The first explorer sets out captaining their great waka (ocean-going canoe), fighting battles with monsters or other explorers, enduring hardship to traverse the land and discover, name or create geographical features on their journey. In this way, the intrepid pioneer declares and defines the boundaries of the takiwā (area of responsibility) of their iwi (tribe), metaphorically throwing a korowai (cloak) of their mana (prestige or honour) and responsibility over the new whenua (land), embedding their nomenclature, collective tribal mauri (spirituality), traditions and whakapapa (genealogies) into the lands they anticipate their peoples will settle.Naming confers the status of mana whenua (local people), but in the Māori (Indigenous New Zealander) world, it confers much more than that. Naming, especially when done by a prominent leader or explorer, is the step that sees the recent settlers accept the role of kaitiaki (guardian) for the environment of their new home, as well as the resources it can produce.In this paper, I examine the deeds of the explorers of the past, comparing the kaupapa (methodology) of name-giving with the arbitrary nomenclature systems of settler surveyors and explorers in the nineteenth century, revealing the stories behind each original name and offering reasons for recognising them today
Stories from the Land: Revealing Plural Narratives within One Landscape
No full textLandscape narrative theory initiates new ways of understanding landscape. This paper explores the concept of landscape narrative within a case study site rich in the cultural history of Aotearoa New Zealand: Maungakiekie | One Tree Hill and Cornwall Park, in Tāmaki Makaurau Auckland. It discusses the complexity of narrative representation within historically significant public spaces and considers the research question first asked by Potteiger and Purinton (1998a) in Landscape Narratives: Design Practices for Telling Stories: ‘how can pluralistic landscape narratives be revealed within shared public landscapes, responding to multiple histories, and relating to a diverse contemporary culture?’ This paper concludes by proposing an ‘open’ narrative approach to revealing historical landscapes, as a method to elicit plural ‘readings’ that traverse conventional boundaries of governance, time and ‘official’ interpretation. In so doing, the approach promotes greater connection, across time, with people and place
Karanga: Connecting to Papatūānuku
No full textKaranga is the formal call of welcome in Māori culture. Māori are tangata whenua, the Indigenous people of Aotearoa New Zealand. Karanga as an expression of culture is more than a call: it is an aspect of intangible heritage. The call is performed by women, representing specific roles within traditional Māori culture, to transfer expertise and information (Ruwhiu, 2009). Karanga is the first voice heard when groups are ceremonially meeting, traditionally occurring as an exchange between senior and trusted women on behalf of the groups. In taking this role, the women assert their place in the extended section of the tribe or group, as well as in Māori ritual and protocol. The karanga may also be sent out to other indivisible life forms such as forests, creatures, mountains, rivers and metaphysical deities. It is an exchange between people, and between people and nature. The elements of nature – birds, insects, land, all life – hear and respond (Menzies and Wilson, 2020, p 60). Adopting a kaupapa Māori rangahau methodology (S Walker et al, 2006, p 331), this paper is based on wānanga karanga which took place at Te Whare Wānanga o Wairaka, held quarterly with practitioners. Karanga is practised as personal and group expansion of life experiences and knowledge of language, tikanga and customary traditions. This is related to land, place identity, and healing. Ancestral knowledge enables cultural practice in a contemporary world that can point to solutions for more sustainable ways of living with Papatūānuku | Earth Mother. This paper addresses how karanga as a cultural practice can enhance landscapes through relationships with land and by offering strategic ways to tackle wicked manmade problems, including biodiversity loss, climate change and pollution
