Search results

The purpose of this paper is to examine how, why and to what effect pounamu (New Zealand greenstone) came to be owned and managed by Ngai Tahu as part of a Treaty of Waitangi settlement.

The value of pounamu to the Maori iwi Ngai Tahu, and the strategic importance and legislative mechanism of its vesting in Ngai Tahu are described. The current legal arrangements for pounamu are compared with those for other minerals and natural resources affected by Treaty of Waitangi settlements. The legally controversial issues of mandate, entitlement and enforcement that have arisen since the vesting are traversed.

The return of pounamu was critical in settling Ngai Tahu's Treaty claims. Other natural resources have also been subject to Treaty claims, and some have been restored in whole or in part to Maori control. Pounamu is now owned and controlled by Ngai Tahu. Customary uses of pounamu are allowed, as potentially is mining that is supported by research. Current research aims to determine extraction rates for sustainable use, based on a definition of the resource as pounamu that is available for surface discovery and collection. The process of vesting pounamu in the legal entity established to represent Ngai Tahu was controversial, and complex disputes about customary rights and pounamu source(s) have dominated criminal proceedings undertaken to protect Ngai Tahu interests in pounamu.

The story of pounamu provides an interesting example of a developing feature of resource management law and practice in New Zealand: resources that are owned and/or managed under a set of legal arrangements designed within the terms of settlement for a claim under the Treaty of Waitangi.

The purpose of this research was to identify and create a decentralized development system specific for the whanau (family) and hapu/runanga (sub-tribe) members of Te Rūnanga o Ngāi Tahu. In New Zealand, a number of Maori tribes have negotiated compensation with the New Zealand Government for past injustices. These assets are typically centralized within iwi (tribal) corporate structures to protect and grow the asset base on behalf of tribal constituents. This centralization of assets has caused political tension within tribes.

This paper provides a case study of whanau/hapu-level businesses facilitated by the post-settlement iwi – Ngāi Tahu – to demonstrate how each level can work synergistically to encourage multi-level economic development in a way that matches cultural patterns and expectations. Participant action research theory and practice was utilized by researchers from Toitu Te Kainga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by an Enterprise Facilitation person-centred perspective and a Kaupapa Māori philosophy of respect and empowerment of the participants needs.

This paper argues that while a certain level of centralization is required, to ring-fence and protect tribal assets at an iwi (tribal) level, the benefits gained by that centralization can then be utilized to provide a springboard for decentralized economic development at the whanau (family) and hapu (sub-tribe) levels.

This new indigenous development system is referred to as the symbiotic development model and is an original outcome of this research paper. The paper concludes that tribal economic development in the post-settlement era in New Zealand needs to combine aspects of both centralization and decentralization.

Within the tertiary Institution where I am employed there is a real and concerted effort to engage meaningfully as a Treaty ¹ partner with the local Iwi (tribe) ² through a formal arrangement. ³ However the institution often inadvertently finds itself crossing the ‘cultural boundary’ of what or how Indigenous and local Iwi knowledge systems and practices fit within its tertiary systems. This chapter explores some of the challenges that have arisen between Iwi and the Institution. In particular it examines the Memorandum of Understanding (MoU) the Institute has with the four Arai-Te-Uru Rūnaka (tribal councils) that saw the creation of a Kaitohutohu ⁴ position at Senior Management level. From this came the establishment of a Kōmiti Kawanataka (Treaty of Waitangi Committee) and the writing of the Māori Strategic Framework (MSF). All staff are required under the MoU to action the MSF within their teaching and learning as well as in their service provision. The Institute has established internal training to assist staff with how they can implement the MSF. Training is offered at zero cost and staff have a two-year window of opportunity to enrol in and complete it.

The authors do not claim that the following represents the views of any one tribe but instead the culmination of the academic literature written on the topic. Marketing’s current Western dominant social paradigm (DSP) is said to perpetuate “green”, yet unsustainable practices. The DSP does not support strictly pro-environmental practices and its proposed alternative, the new environmental paradigm (NEP), lacks in-depth conceptualisation, especially concerning business and marketing activities. However, the two paradigms contrast so much that a shift from one to the other is vehemently argued against and conceptually rife with problems. This paper aims to expand upon the merits of the NEP using indigenous people’s environmental philosophies [1] – as examples of historically supported and successful sustainable philosophies. It conceptualises a Relational view to provide a more practical alternative to the DSP and includes propositions for marketing implementation of this perspective.

By explicating both the DSP and NEP and reflecting on each through an indigenous Māori view, this paper provides propositions for a broadened paradigm that supports sustainability and its application for sustainable marketing.

The implications of this research are in the area of paradigm development and in providing an alternative paradigm to that of the DSP. This paper is the first to fully explicate parts of the NEP and considers a solution to the problems of changing the current DSP so drastically by broadening the NEP using a Relational worldview.

The propositions and examples provided in this work give practical application of the newly presented paradigm for marketers influenced by indigenous belief systems.

This paper is the first to explicate parts of the NEP and broaden its reach by integrating a Relational worldview as an alternative to drastically changing the current DSP. It does so by proposing that marketers embrace a middle ground that is influenced by indigenous belief systems.

This paper aims to explore the importance of meaningful participation for Indigenous peoples within the complex and highly political context of mining and mineral extraction. The aim is to consider the multi-dimensional nature of the mining context that takes into account the discursive landscape that frames the often disparate perspectives of corporate, state and Indigenous communities.

The paper is a conceptual offering that examines the complex environment within which “meaningful participation” between mining corporates and Indigenous communities operate.

This paper highlights the multi-dimensional nature of a proposed relationship between the mining corporates, the state and the Indigenous Māori community within New Zealand. The facilitation of “meaningful participation” requires that any negotiated agreement is undertaken within a framework of meaning that makes sense to the Indigenous community, in addition to the appropriate legislative and corporate initiatives to be in place.

The paper highlights the complex considerations that must be included in any form of negotiation between mining corporates and Indigenous peoples to achieve meaningful participation in the form that it was intended under international accords. While recognising the different contextual circumstance of Indigenous peoples around the world, this paper illustrates a pathway towards meaningful participation that takes into account economic, socio-cultural and environmental variables.

The indigenous Māori culture of New Zealand offers valuable insights for the development of ideas about the concept of asset. To highlight such insights, and to encourage a rethinking, this paper aims to explore the meaning of the closest Māori term to asset, taonga.

The critical review the authors conduct fuses Western literature‐based scholarship with an indigenous scholarly method that utilises oral information and the written literature of Māori scholars who have recognised traditional and scholarly credentials.

Taonga includes a sacred regard for the whole of nature and a belief that resources are gifts from the gods and ancestors for which current generations of Māori are responsible stewards. Taonga emphasises guardianship over ownership, collective and co‐operative rights over individualism, obligations towards future generations, and the need to manage resources sustainably.

The insights offered by Māori culture are beneficial in addressing a range of vexing environmental and social issues in ways that embrace a broader set of principles than those based on individual property rights and economic values.

Māori are the indigenous population of New Zealand, although even the name ‘Māori’ is not ever used by them to describe all the inhabitants of those shores at the time of colonisation. Rather, reference is made to the iwi (tribe), hapū (sub-tribe or clan) and whānau (family), one is inherently part of, based firmly on whakapapa (genealogy). Colonisation of New Zealand began in the late 1700s and proceeded in a similar manner to other colonised places around the world, resulting in the sublimation of indigenous peoples and their culture. Māori had societal structures, culture and tikanga (customs) determined by whakapapa. Māori had and continue to have their own way of looking at the world. The legitimation of a Māori world view within a large organisation relies on a vision, a strategy and an overwhelming enthusiasm among key influencers to drive it. Numerous Māori leaders and scholars through the ages have held the same vision for Māori, that is, to be an equal partner in Aotearoa/New Zealand. The Office of Māori Development at the University of Otago supports this vision – to embed aspects of Te Ao Māori within the fabric of the institution. The University’s Māori Strategic Framework (MSF) grew out of two significant documents: a Treaty of Waitangi Audit conducted by Dr Ranginui Walker (University of Otago, 1998) and a Treaty of Waitangi Stocktake undertaken by Janine Kapa (University of Otago, 2005). The Stocktake findings were subsequently tested with a number of key stakeholders from within the University, as well as local mana whenua ¹ and other interest groups. This consultation formed the foundation of the University’s MSF. This chapter begins by outlining the historical context in which the relationship between the University and Māori progressed, leading ultimately to its partnership with Ngāi Tahu. ² A contemporary response to realising indigenous imperatives is then examined, by looking at the formation of the MSF, the importance of the consultative process undertaken with key stakeholders, and further, the role it has played in transforming the University of Otago.

The purpose of this paper is to study teachers’ perspectives of social and emotional learning (SEL) in Aotearoa New Zealand (NZ) primary schools.

This research was a case study design investigating the phenomenon of SEL in primary schools (elementary school level) in Aotearoa NZ (Stake, 2005).

The SEL themes that were drawn from the data were: positive interdependence, empowerment, self-management, self-awareness restorative conversations and circle time.

The research challenges the field to work with teachers and community workers to create more in-depth qualitative research knowledge that is contextually relevant to SEL for researchers, educational policymakers and our children.

Based in Aotearoa NZ primary schools, this qualitative research provides a unique perspective of SEL from school-based practicing teachers.