630,195 research outputs found
Ko Waikato-Maniapoto te iwi
No full textNō te ūnga mai o Tainui waka, i Whangaparāoa, ka tīmata i reira te tautapa haere a Tainui waka i tōna rohe, i tāna tere i Te Ika-ā-Māui. Nāwai rā ka tau ki tōna tumu i roto o Kāwhia Moana, Kāwhia Kai, Kāwhia Tāngata, i te taha hauāuru o Te Ika-ā-Māui. I roto i ngā rautau i muri mai i te ūnga o Tainui waka me ngā tūpuna i tere mai i te waka, ka tīmata ngā tūpuna te mātoro haere i te whenua hou me te whakanoho i ngō rātou whānau. Ka tupu i koneki ngā hapū me ngā iwi i heke mai i ngā waka. I roto i ngā tātai whakapapa o Tainu waka, e mārama mai ana ngā kāwai heke ki ngā iwi o Waikato me Maniapoto hoki. Ka whai mana ngā rangatira o ngā iwi nei i ngō rātou kāinga me ngā pānga whenua i noho ai rātou.
I hua tuatahi ai te iwi o Waikato-Maniapoto i roto i ngā pakanga me ngā whakaipoipotanga mo ngā kāinga me ngā pānga whenua, kai, moana hoki. Nā ngā pūkenga wānanga, pakanga hoki, i whakawehe, i kotahi ai rānei ngā iwi.
I te taenga mai o te Pākehā ki te pēhi i ngā tikanga a te Māori, ka huri te aro o te Pākehā ki te whakahau me te whakawai i ngā rātou tauira hou ki runga i ngā iwi.
Ka whakaturengia ngā ingoa o ngā tikanga hou, nā te Kāwanatanga Pākehā hou nei i whakamana, ā, i whakaū ngēnei tikanga hou kia pēhia ngā tikanga taketake ake a te Māori. Ka huri a Waikato-Maniapoto iwi ki te aru i ngā tauira hou ki te whakawhanake i ngā uri whakatupu i roto i te ao hou. Hoi, i mau tonu i a Waikato-Maniapoto te wairua me ngā tikanga i heke iho ki ngōna uri.
Ka whakaūngia te wairua me ngā tikanga o ngā mātua tūpuna ki roto i te tauira hou o te Kīngitanga. Ka mahi ngātahi te Kīngitanga me te iwi o Waikato-Maniapoto ki te whakatinana i tōna kaupapa, arā, hei pupuru i te toto; hei pupuru i te whenua; ā, hei pupuru i te mana Māori motuhake. I roto i te Kīngitanga nga
hanganga iwi hou i puta hei kōkiri i ngā rautaki whakawhanake i te iwi whānui i roto i te ao hou nei.
Huhua noa atu ngā uri o Waikato-Maniapoto i whai wāhi i runga i ngā tūranga whakawhanake i te iwi whānui mā te whakaū i te mana Māori motuhake i roto i te reo me ngā tikanga o Waikato-Maniapoto iwi me ngōna kaupapa. Ko te whakahua i ngā hononga iwi kia whai whanaungatanga, kia whai tūrangawaewae te whakatinanatanga o te whakapono ā-wairua nei ki ngā taonga tuku iho o Waikato-Maniapoto. Ka whai mana, ka tūturu te kīanga a Waikato-Maniapoto i roto i te whakamana a ngā uri i ngā kōrero whakapapa o te iwi o Waikato-Maniapoto me te whakamana i te kīanga nei i ngā reanga whakapapa
Te Mātārere o te reo : a foresight report on the future state of Te Reo Māori in the Waikato-Tainui Rohe to 2038. Report to Te Mātāwai.
No full textKōrero whakataki = Introduction -- Research methodology = Ngā tukunga rangahau -- Taupori o te reo Māori = Demographic impacts on te reo Māori in the Waikato-Tainui rohe -- Te aukaha o te iwi = Waikato-Tainui tribal manoeuvres -- Te reo whakaako = Māori language education -- Whakahihiko i te reo = Technological innovations -- Te pārekereketanga o te reo = Māori-rich community organisations -- Kōrero whakakapi = Conclusio
Te tukuihotanga o te reo Māori: He aronga motuhake – ngā mokopuna a Te Kapunga
No full textKo te tāhū o tēnei rangahau ko te reo Māori. Ko te ariā matua ko te tukuihotanga o te reo Māori, arā, ko te tuku iho o te reo ki rō whānau mai i ngā mātua ki ngā tamariki, ā, tae rawa iho ki ngā mokopuna. Kia whakawhāiti i te kaupapa, he aronga motuhake tēnei kei te titiro hāngai atu ki ngā whānau e whā ki ngā tāone e toru o Te Whanganui-a-Tara, Tāmakimakaurau me Te Rotorua-Nui-a-Kahumatamomoe. Nā te hurahura i ngā āhuatanga reo i roto i ngā kāenga o ngā whānau e whā i kitea mehemea kei te tutuki tēnei tūāhua te tukuihotanga o te reo Māori. Tuia, he aha ngā momo āhuatanga kei te taunaki i tēnei mahi, ā, he aha hoki ngā ārai e whakahōtaetae ana i a ia. piti atu, i noho ki te ketuketu i ngā whakaaro o ngā mātua e pā ana ki tēnei kaupapa te tuku iho i te reo ki ngā tamariki mokopuna. Kāre i aro ki te kounga o te reo, he kaute noa i ngā whakamahinga reo Māori me whakamahinga reo Pākehā. Kia whakaritea ngā āhuatanga reo o ngā whānau me ngā tamariki, i tū ngā mahi whakarongo ki ngā wāhi e toru, arā, ki rō kāenga, ki rō kura, ka mutu, i tū ki wāhi kē atu hoki. Nā runga i te whakaaro kei te mōrearea tonu te reo Māori, kua herea tēnei kaupapa ki te ahurea me te tuakiri Māori, te mana motuhake me te tino rangatiratanga
Tangi and State Funeral: Te Arikinui Dame Te Atairangikaahu and Prime Minister Norman Kirk
No full textThe tangi of Te Arikinui Dame Te Atairangikaahu (Te Arikinui) in 2006 paralleled the State funerals for New Zealand Prime Ministers like Norman Kirk who died in 1974. State funerals require the huge mobilization of people and resources and always attract the attention of the national and international media. The death of a Prime Minister is news worthy, but what of a minority indigenous fourth world leader like Te Arikinui? Why did her passing attract so much media attention? In this study I argue that media representation of the tangi of Te Arikinui was largely about social, cultural and symbolic capital. In media saturated societies such as Aotearoa/New Zealand, through mainstream media outlets like TV One News and the Waikato Times, Te Arikinui’s tangi event claimed a dominant space in the lives of Maori and non Maori alike. The data source includes print news media coverage of the tangi of Te Arikinui and the State funeral of Norman Kirk. Descriptive narrative and abductive analysis inform the methodology used in this study. As expected, print media reporting of both events progressed through the three stages identified by Durkheim, those of, separation, liminality and reincorporation. The ownership of death, the deceased and the continued possession of their mortal remains, itself a cultural object with symbolic and cultural capital, reflected the actual power and control of the possessor. State funerals and tangi are about the ritualized performance of grief and mourning, and require the appropriate social, cultural and symbolic capital for its enactment
Tangihanga: The ultimate form of Māori cultural expression - overview of a research programme
No full textDeath, observed through the process of tangihanga (time set aside to grieve and mourn, rites for the dead) or tangi (to grieve and mourn), is the ultimate form of Māori cultural expression. It is also the topic least studied by Māori or understood by outsiders, even after televised funeral rites of Māori leaders and intrusive media engagements with more humble family crises. It has prevailed as a cultural priority since earliest European contact, despite missionary and colonial impact and interference, and macabre Victorian fascination. Change is speculative rather than confirmed. Tangi and death rituals have yet to be rigorously examined in the Māori oral canon, or in the archival and historic record that may be discarded or reinforced by current practice. As researchers we are committed to studying tangi, conscious of the belief that such work carries the inherent risk of karanga aituā (inviting misfortune or even death itself) by drawing attention to it. Contemporary Aotearoa New Zealand is constantly touched by aspects of tangi practice through popular media and personal exposure.
This volatile subject nevertheless demands careful and comprehensive scrutiny in order to extend and enrich the knowledge base, reveal the logic that guides ritual, inform the wider New Zealand community and, more importantly, support the cultural, social, ritual, economic and decision making processes of bereaved whānau (family, including extended family), people affiliated with marae (communal meeting complex) and iwi (tribe, tribal). This paper provides an overview of a research programme that began in July 2009, based at The University of Waikato. The programme is funded by Ngā Pae o te Māramatanga, the Marsden Fund of New Zealand and the Health Research Council of New Zealand
Machine translation for te reo Māori
No full textWhat is Machine Translation? Machine Translation (MT) is a process where computer software is used to translate texts from one natural (or spoken) language to another. Early research centred on two distinct approaches: Rules Based Machine Translation (RBMT) and Statistical Machine Translation (SMT). In simple terms RBMT makes use of large sets of linguistic rules that define languages whereas SMT uses statistical techniques to build language models from large language corpora. Increases in computing power and the amount of language corpora available has meant that SMT had become the preferred option with recent advances in neural networks also being applied to improve the accuracy of SMT. For commercial reasons, this is an area of research that has generated a lot of interest and funding support from some major international computer companies, including Google¹,Microsoft² and Facebook³.
Why is Machine Translation important for te reo Māori? A te reo Māori purist may argue that it is not important to focus activities on having a machine undertake translations for te reo Māori; if people want to understand te reo Māori then they should put in the effort to learn the language. This line of reasoning is difficult to argue with. But, from a Māori language activist perspective the value of MT is not so much in the translation of te reo Māori to (say) English, but rather the translation of English to te reo Māori. If this translation can be done efficiently, with low costs, it will assist in the proliferation of te reo Māori into new contexts, new environments and will assist its normalisation in New Zealand's society.
At this time, two of the major international companies, Google and Microsoft, have invested significantly in MT for te reo Māori. This paper summarises their endeavours and reports on the quality of translations they have been able to generate
Te Tarata
No full textHe whakamārama mō te haka
Ko tēnei haka he whakamauharatanga ki te riri whenua i waenganui i Te Whakatōhea me te Karauna i te 23 o Poutūterangi 1865. Ko te ingoa o te pakanga nei ko Te Tarata. Hai tēnei marama kua eke ki te kotahi rau e rima tekau tau mai i tēnei pakanga. Ka kōrerotia te patunga i te mihinare a Te Wākana i te 2 o Poutūterangi i te tau kotahi mano e waru rau e ono tekau mā rima (1865). Nā Kereopa o Ngāti Rangiwewehi i patu a Te Wākana. I haramai a Te Kereopa i raro i te Paimārire (Hauhau) ki Ōpōtiki. Ko tā Te Paimārire kaupapa i tae atu ai ko te kauhau i te whakapono hou a Te Ua Haumēne o Taranaki. Ko ngā āpōtoro i tukuna atu e Te Ua Haumēne ko Pātara Rakataura me Te Kereopa, hoi anō ko te kauhau i te rongopai tā Te Ua Haumēne i whakahau ai. Hoi anō he take tā Te Kereopa, tā te mea i kōhurutia tana wahine me āna tamāhine tokorua ki te whare karakia i Rangiaowhia ki roto o Tainui. Nara i pau a Ngāti Apakura ki te mate ki roto i te ahi, i tahuna te whare karakia e ngā hoia me te iwi o Ngāti Apakura ki roto. Ā i patua anō tana tamāhine hoki ki te pakanga i Hairini. Koiarā tā Kereopa he rānaki i te mate o tana whānau i pau i te ahi nukarau a te Karauna. Nā tēnei patunga i a Te Wākana i riro ai te 250,000 eka o Te Whakatōhea. I tēnei rā tonu o Te Matatini i tēnei tau 2015 kua eke ki te kotahi rau e rima tekau (150) tau o te parekuranui o Te Whakatōhea mō te patunga i te tangata kotahi nā tētahi atu ko Te Kereopa o Ngāti Rangiwewehi. Ko te kōhuru i a Te Whakatōhea me āna tamariki, āna mokopuna, ko te tāwharona i ngā tāne, i ngā wāhine, ko te ekeeke kino te rarahu i ngā wāhine me ngā tamariki kōtiro, tāne hoki. Mutu ana te rarahu ko te kōhuru i a rātou ki te pū, ki te mata o te pēneti ko te tahu rānei. Ko te urupatu anō tērā ko te tahu i ngā pā, i ngā whare tīpuna, i ngā māra, i ngā mira mahi paura, i ngā kaipuke tauhokohoko ki Tāmaki, ki Poihākena, ki Ingarangi. Ko te parekura nui tēnei o Te Whakatōhea, ko te kōhuru i tō mātou katoa, tō mātou ao, tō mātou wairua, tō mātou hinengaro, tō mātou tinana o Te Whakatōhea mō te mate kotahi a te tangata kotahi. Ahakoa he mihingare, he pūrahorua hoki he kawe o kōrero nōna ki a Kāwana Kerei mō ngā nekeneke a Te Whakatōhea ki te tautoko i a Kīngi Tāwhiao me ngā pakanga whenua i Rangiriri, i Ōrakau i te tau kotahi mano e waru rau e ono tekau mā whā (1864). Ki te pakanga o Te Tarata, 14 ngā Māori i mate i tēnei pakanga me ngā hoia pākeha, ngā maemanerau 26. E 500 ngā manemanerau i roto i te ope taua a Kuini Wikitōria. I tēnei pakanga nā Hira Te Popo te rangatira o Ngāti Ira, hapū o Te Whakatōhea i herehangaia ngā tīkouka me ōna rau ki ngā pou o te tūwatawata. Nara i pupuhi ngā pūrepō ngā ki te pā o Te Tarata i hinga ngā tūwatawata me te tū anō. Koirā te mahi a te tīkouka he rākau māmā kāore i whati pēnei i te mānuka me ngā rākau mārō ehara ko tāna he tiaki i te tūwatawata ka tūohu ka tū anō me te maka anō i ngā kariri o te pūrepō ki ngā hōia a te Karauna. Ana nā te tīkouka i āhei a Te Whakatōhea me ōna haumi te rere whakauta ki te tuawhenua. I huihui rātou ki tētahi pā anō ki Kohipawa kīhai i tareka e te Karauna
A translation of Moodle into Te Reo Māori
No full textThis paper is an assessment of the Te Reo Māori translation of the Learning Management System ‘Moodle’, used by students and teaching staff of the University of Waikato. Moodle: [Modular Object-Oriented Dynamic Learning Environment] has been the university’s primary online learning environment since 2008. It has an open code-base that allows users the ability to modify its software. This particular feature makes the LMS appealing to both Māori and Pacifika users as it allows Moodle to be developed and customized to meet their unique cultural needs. This paper discusses the rationale for the translation of Moodle into Te Reo Māori, and gives insight into the processes implemented by translation staff of Te Ratonga Whakamāori and the university’s WCEL team. The primary focus of this paper is to outline the benefits of translating the online learning environment of Te Reo Māori second-language learners, whilst highlighting how the integration of this technology augments students’ learning inside and outside of the classroom
Ki Te Tahatū O Te Rangi: Normalising Te Reo Māori Across Non-traditional Māori Language Domains
No full textBackground
In 2018, Te Taura Whiri i te Reo Māori (The Māori Language Commission) commissioned the New Zealand Work Research Institute (NZWRI) and Te Ipukarea (The National Māori Language Institute) to explore the integration of Māori language and culture in organisations across New Zealand.
This research identifies why organisations use, support and champion the use of te reo me ngā tikanga Māori (Māori language and culture) in Aotearoa, and the challenges that prevent them from doing so. Understanding the drivers and barriers of te reo Māori (Māori language), terminology and tikanga Māori (Māori culture) workplace usage is a crucial element for achieving a greater use of Māori language across New Zealand society.Te Taura Whiri i te Reo Māor
Social consequences of Tūhoe migration: Voices from home in Te Urewera
No full textA previous study by Nikora, Guerin, Rua & Te Awekotuku (2004) of the social consequences of Tūhoe moving to the Waikato region found employment and a tertiary education to be the primary motivators. Tūhoe ‘movers’ remained in contact with those who remain in Te Urewera and retained a wish to return to their tribal homelands if presented with work opportunities or upon retirement. Through 29 intensive conversational interviews conducted by Tūhoe community researchers with Tūhoe people we explored the social consequences of migration upon those who had remained ‘at home’. Most participants recognised and strongly supported ‘movers’ to better themselves and find successful futures but hoped that they would one day return. An emerging theme was an apparent age-distribution gap of people between about 20 and 50 years of age in the Tuhoe homelands. This is concerning for a number of reasons. The ‘age gap’ may potentially bring about a) a lack of good role-models for younger children; b) a lack of people to help out with heavy work; c) a gap in people to sustain traditional teaching models for children, and d) a lack of qualified people in trades and professions. The age gap also means that a whole middle-aged group that in other communities might be contributing funds for capital expenditures are not present in the community
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