Journals@Lincoln (Lincoln University)
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Reframing the relationship between people, nature and authority: The Te Awa Tupua Act 2017
No full textSituated in the North Island of Aotearoa, originating in the slopes of Mount Tongariro and ending in the Tasman Sea, flows New Zealand’s longest navigable river - the Whanganui River (NZ Government, 2020) (Fig. 1). Not only is the Whanganui River valued for its great length, but it is also held in high esteem by the Whanganui Iwi for its mana1, its previous sizeable bankside population of more than 100 pā sites, genealogical and spiritual ties, and treasured for the resources it gives (Waitangi Tribunal Report, 1999). The cultural significance of the river led to the eventual signing of Ruruku Whakatupua, the Whanganui River Deed of Settlement at Rānana in 2014 between Whanganui Iwi and the Crown2 (Raumati, 2016). This Deed of Settlement gave rise to the enactment of the Te Awa Tupua (Whanganui River Claims Settlement) Bill 2017, which conferred legal recognition of the Whanganui River as a person (NZ Government, 2020)
Accommodation-sharing platforms and small towns in the Covid-19 era
No full textAccommodation-sharing platforms, such as Airbnb, provide the owners of accommodation, including private homes, with the opportunity to offer all or part of their home, or bed space in it, for accommodation-sharing. Accommodation-sharing platforms are seen as inherently and deeply disruptive to the conventional accommodation sector and rental markets in many cities and regions worldwide. In regional towns in Aotearoa New Zealand, accommodation sharing is seen as an important part of the total visitor accommodation and an important influence in the rental accommodation and housing markets. The aim of this short field note is to share some thoughts on the planning and the policy implications of Building Better Homes, Towns and Cities National Science Challenge: Ko ngā wā kāinga hei whakamāhorahora research that sought to demonstrate the likely ‘spill-over’ effects of accommodation-sharing on local housing waiting lists and rental prices over time. It draws on insights gleaned from a series of local government workshops focused on accommodation-sharing, and collaboration with the Waitaki Housing Taskforce supporting the development of a district housing strategy
Beyond the urban commute: Why we should be powering up for electric vehicle holidays
No full textTo date, most of the research considering adoption of electric vehicles (EVs) has focussed on their use in urban areas, and primarily for routine or habitual travel, such as commuting. This paper argues that any substantial adoption of EVs will see their use extend well beyond these relatively easy to forecast and manage trip profiles. Indeed, this paper argues that the real benefits of EV technology are in the use of EVs outside of urban areas and for less routine trips, such as those associated with domestic holidays. However, at present we know relatively little about how to maximise the benefits and minimise the costs of non-routine extra-urban EV trips. This paper sets out why we should explore EV holidays and outlines some of the early opportunities and challenges associated with such trips
Kua kā kē ngā ahi: The fires are already alight and alive Rekindling relationships, practices, and knowledge of kai amongst tamariki and rangatahi of Ngāti Ruaka, Whanganui River
No full textWānanga (traditional learning forums) focused on teaching tamariki (children) and rangatahi (youth) to hopu tuna (catch freshwater eels) has led to the consolidation of hapū (cluster of extended families, descended from an eponymous ancestor) projects and facilitation of other wānanga, that seek to share knowledge intergenerationally on tikanga (culturally and contextually appropriate practices) associated with whakapapa (genealogical connections), kai (food) gathering, and environmental restoration.
Te Morehu Whenua – the name bestowed upon this group of tamariki and rangatahi by their pahake (elders) and Ngāti Ruaka hapū – reminds participants of their connection to their remnant ancestral lands and environs, and their inherent responsibilities to these special places and spaces. This is particularly important, given the majority of participants live away from their ancestral lands, and knowledge imparted through wānanga is not generally accessible.
This paper draws on the learnings from wānanga on tuna (freshwater eels) and kākahi (freshwater mussels), from the perspective of four rangatahi. These rangatahi affiliate to Rānana Marae, Whanganui River, and have whakapapa connections to Ngāti Ruaka and other hapū from the Rānana area. Of significance is that the wānanga allow tamariki and rangatahi to re-establish their connections with each other, traditional kai and the environment, and help to foster an appreciation for what it means to actively rekindle one’s ahi kā (ancestral fires of occupation) and to learn and practice tikanga of the hapū
Transmission of Traditional Food Knowledge: Experiences and perspectives of young adults
No full textNutritional interventions have been included in government policy to improve the health of Aboriginal and Torres Strait Islander peoples, whose social and emotional wellbeing (SEWB) is closely linked to culture. Given the connection of traditional food and food practices to culture, Country and community, promoting traditional food and food practices through community-led interventions may be a solution to improving health and nutrition interventions. However, a greater understanding of traditional knowledge transmission and acquisition is required. Currently there is a limited body of research on transmission of traditional food knowledge regarding young adults. The aim of this study was to gather the perspectives, attitudes and concerns of young adults regarding traditional food and food knowledge. This was achieved through in-depth, semi-structured interviews with young adults aged 25 to 35 living on Yuin land. Results showed that traditional food knowledge was important for identity and SEWB by facilitating connection to family, community, culture and Country. Young adults had a strong desire to gain more traditional food knowledge and to transmit this knowledge to subsequent generations. However, this was limited by disconnection from knowledge-bearers and difficulties balancing knowledge acquisition with work and home responsibilities in their mainly Western cultural context. Hence, interventions promoting traditional food knowledge amongst young adults have the potential to improve SEWB. However, as a pilot study, saturation was not reached, and larger-scale studies are required to support the results and conclusions