509,293 research outputs found
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
Nga taonga o Te Urewera
No full textThis report sets out to establish that Te Urewera and Tuhoe - the place, the people -
are synonymous. It is argued by two discrete approaches - cultural property and the
significance of place. These are both enmeshed in the Tuhoe concept of
matemateaone, which is defined and demonstrated throughout the text. Issues of
Tuhoe heritage and cultural property are positioned within the international
indigenous context, and considered in detail with reference to the United Nations
Report on the Protection of the Heritage of Indigenous Peoples tabled in June 1995.
A Tuhoe response to the nine sections of this document form the basis of this
submission, as they clearly reflect the intentions and principles that configure the
articles of the Treaty of Waitangi
'Te Kawau Mārō' The Role of Media in Revitalising Te Reo Māori
No full textThe intent of this thesis is to investigate the role media plays in relation to the revitalisation of te reo Māori in Aotearoa/New Zealand society. This is essential as the media's latent potential is often underestimated and therefore underutilised.
For Māori and inevitably te reo Māori, media has been a topic of heated contestation for over a century. It is postulated that throughout this troubled history, media's influence has contributed to an erosion of te reo Māori and then conversely, since the late 20th century, its attempted revival. The journey of te reo Māori from past to present may be likened to a voyage of a traditional 'waka hourua' (voyaging or double hulled canoe). 'Nga ngaru e toru' ('three waves') illustrates the three stages that I have defined as catalysts significantly impacting te reo Māori.
Grounded firmly in a Kaupapa Māori methodological and theoretical framework based on careful research and intimate cultural knowledge, my innovative approaches to language revitalisation entitled the Tapatoru (triangle) Model 1 and Tapatoru Model 2 will be introduced and explained. These distinct language revitalisation paradigms illustrate the core ingredients needed in effective language revival and illustrate the positioning and function of the media within these strategic models
Lee Minor World War I letters
No full textThis collection contains letters written by Lee Minor, primarily to his wife while he was stationed at Camp Pike, Arkansas, during World War I
He maimoa i ngā whakatupuranga anamata: Ko te mātauranga taketake o ngā tūpuna me te whakarea tamariki
Get PDFKua āraua ki roto i te reo me ngā pūnaha mātauranga o ngā iwi taketake, ko ngā uara, ko ngā whakapono me ngā rapunga whakaaro e toko ake nei i tērā iwi. Kia whakahoropakitia tēnei ki roto o Aotearoa me Hawai‘i, i te whakaekenga o ō tātou kāinga tupu e ngā taua a te Pākehā me ngā tāmi o ngā tikanga whakawhenumi a te Kāwanantanga o muri, i tauwhatia ai te tuku o te reo Māori me te ‘ōlelo (reo) o Hawai‘i i waenga i ngā whakatupuranga, waihoki ko ngā māramatanga pūmau o roto i ngā reo i tauwhatia ai (Walker, 2004; Blaisdell & Mokuau, 1991). Ahakoa ēnei tauwhatinga, ka pupuri tonu tātou ki ngā karere i mau rā i te reo i roto i ngā ngā pātaka mātauranga a te Māori me nā kānaka (ngā tāngata) o Hawai‘i. Ko te mātauranga taketake, ngā kōrero o nehe me ngā ariā e āraua nei ki ngā tuhituhinga-ā-waha huhua, tae atu ki ngā whakataukī, ngā ‘ōlelo no‘eau, me ngā kīanga rongonui i tāngia hoki ki te pepa (Pukui, 1983). Ko te ia o ēnei momo kōrero tuku-iho taketake nei kei te kōrerotia i roto i ngā whakataukī me ngā ‘ōlelo no‘eau, he mea whakaara anō tēnei mātauranga ki ngā kaupapa whakaora reo ki Aotearoa me Hawai‘i. He momo mātauranga ēnei hei whakaara i a tātou kia mārama rawa ki ngā kano tirohanga o ō tātou tūpuna ki tō rātou ao, waihoki ko ngā hononga maha e paihere nei i a tātou ki ō tātou whanaunga.
Hei whāinga matua e āta arohaehae ana tēnei pepa i ngā momo tuhituhinga-ā-waha nei, arā ko te ‘ōlelo no‘eau me te whakataukī, kia tīroua ake ngā karere e hāngai ana ki ngā tamariki a te Māori rātou ko ngā kānaka o Hawai‘i me ngā pānga ki ngā mahi whakatupu tamariki o mua. Ka toro tēnei tuhinga ki te whakataukī me te ‘ōlelo no‘eau ki te whakapuaki i te mātauranga i mahue mai i ngā tūpuna hei rei arataki mā tātou ngā iwi taketake me ō tātou wheako tonu o nāianei
Puni Reo Poitarawhiti: Playing in te reo Māori
No full textIn May 2018, the inaugural Puni Reo Poitarawhiti was held at Netball Waitäkere, West Auckland. The first Mäori language-only netball tournament of its kind, Puni Reo Poitarawhiti (PRP) was open to all schools (kura kaupapa Mäori and English-medium schools) in the Auckland region. According to Te Puni Kökiri, the first PRP attracted approximately 550 young people (60 teams), ranging in age from 11 to 17 years old. In total, 20 schools participated— the majority (95.5%) of these schools were either Kura Kaupapa Mäori or schools with Mäori immersion units or classes. The following year, the number of schools slightly increased to 21.1 Unfortunately, due to COVID-19 the PRP tournament was cancelled in 2020.
Puni Reo is an important part of today’s Mäori language movement that creates a Mäori language space for a particular event or purpose. As an innovative Mäori language initiative, Puni Reo has focused on promoting te reo in everyday activities such as sports, domains that are not usually considered ‘traditional’ Mäori language arenas. As an initiative, these events seek to widen the use of te reo Mäori in social, community settings, in an effort to normalise te reo Mäori outside of formal learning settings. While Puni Reo is a ‘new’ initiative, it is inspired by the ‘old’ concept of a puni that, in this context, is referred to as a camp.
Puni Reo Poitarawhiti is a relatively new initiative that has the potential to become a significant annual event on the Mäori student calendar in Tämaki Makaurau, as well as other regions throughout Aotearoa. This article draws on the one-year scoping project entitled ‘Puni Reo: Normalising Māori language in new domains, led by Professor Jenny Lee-Morgan and Dr Jenifer Martin, alongside the instigator of this initiative, Eruera Lee-Morgan. This article introduces the concept of Puni Reo Poitarawhiti, and shares the findings as it relates to the students’ experiences and perspectives of the first two Puni Reo Poitarawhiti held in 2018 and 2019. The focus for the students centred on their ability and excitement to ‘play’ in te reo Mäori
Kia kāpuia te reo o Tāmaki ki te Tonga: Tāmaki Makaurau ki te Tonga
No full textMai i te Papakuratanga o Mataoho tae noa ki tona Ipu. Mai i Pukaki Tapu o Poutiikeka ki Te Puketapapatanga a Hape. Mai i te tahuna o Torea i nga wai o Mokoia, mawhiti atu ki Te Arapueru e karekare mai na ko Te Manukanuka a Hoturoa, kei reira a Taramainuku raua ko Kaiwhare. Ka kawea ki nga.hau o Mangere, e topa ai taku manuhokahoka ki Te Manurewatanga a Tamapahore. Whakaterawhiti taku haere ki Otara-a-nuku, ki Otara-a-rangi koia te tikapatanga o toku tiipuna o Marutuahu. Hoki whenei mai au ki Te Pane o Mataoho, tiro kau ake au ki aku pa whakairo ko Matatukutureia, ko Matukurua nga nohoanga tapu o Huakaiwaka, o Nga Tini-o-toitehuatahi, o Maruiwi kua ngaro katoa ki te reinga
He Māori, He Turi, He Turi, He Māori. Advancing the aspirations of Māori Deaf with their indigenous Connections: A case study
No full textIndigenous peoples consider their connection to whenua (land), whakapapa (genealogy), te reo (language) and tikanga (cultural values) to be an integral part of their worldview (Mead, 2003 & Barlow, 1991).
The identity struggle for indigenous minorities living within a colonised environment has been well documented (Bishop, 1995; Smith G, 1997; Smith L, 1999, & Walker, 2004). The controversies over land, customs, culture and language are major issues to understanding and maintaining one’s own cultural identity and, when considering the Deaf indigenous minorities, the task seems colossal.
When a Māori individual belongs to the hearing majority, the ability to find a place to stand, a connection to one’s turangawaewae (standing place), whakapapa, and marae (village) can be a personal struggle; however, this can often be overcome through a shared experience, through communication at a whānau (family), hapū (sub tribe) and iwi (tribe) level. However, when the individual is part of a double minority such as the Māori Deaf community, the ability to engage and establish a relationship to enhance their connection to their turangawaewae, can become difficult due to the need to communicate in three different languages: English, Māori and Sign Language. These language issues can create barriers for the Deaf, Māori and hearing communities at a whānau, hapū and iwi level.
This thesis examines a series of workshops created to advance the indigenous connections and understanding within the Māori Deaf community and Te Ao Māori (Māori worldview). It explores how the integration of the Deaf and hearing, indigenous Māori language and New Zealand Sign Language along with practical workshops can assist the aspirations of Māori Deaf within the advancement of Te Ao Māori and Te Reo Māori. Within this thesis I will undertake a series of interviews with participants who are at the forefront of the Māori Deaf community. A suggestion of moving forward to address the needs of the Māori Deaf community within the desire to connect to their Māori language and customs is also offered within this thesis.
Reconnecting whānau: Pathways to recovery for Māori with bipolar disorder
No full textWhile Māori are known to experience a higher burden of mental health and addiction problems compared to non-Māori (Baxter, 2008), little exploratory research has been conducted into Māori experiences of bipolar affective disorder. Bipolar disorder is at times regarded as a “life sentence”, with little hope of recovery. The recovery- focused mental health literature, however, argues wellness is achievable for even the most intractable conditions (Lapsley, Nikora, & Black, 2002; Mental Health Commission, 2001). The aim of this research was to gather information about the experiences of Māori who were diagnosed with bipolar affective disorder. Interviews were conducted with 22 Māori wāhine (women) and tāne (men), and using thematic analyses, themes relevant to their life stories were uncovered. This research sought to contribute to the realisation of Māori potential by explicitly shifting from deficit- focused frameworks to a focus on systemic factors that influenced Māori wellbeing. Highlights were that whānau (participants) who were connected with friends, partners and family were motivated to achieve wellness and to stay well
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