Government agencies and researchers working with indigenous communities in climate change adaptation planning: a systematic review. The included studies had varying degrees of focus on climate change adaptation strategies. For example, two Aboriginal groups in Queensland collaborated on a project to develop a climate change adaptation plan (Lyons et al., 2020).
Observations of indigenous environments provide key understanding and responses to climate change (Leonard et al., 2013). Climate change projects have been used as opportunities to strengthen cultural focus with community members (Nursey-Bray et al., 2020).
FACILITATORS OF, AND BARRIERS TO, WHĀNAU ENGAGEMENT IN KAUPAPA MĀORI
Co-Director of the National Center for Life Course Research, University of Otago, Dunedin, New Zealand. Senior Research Associate, Va‘a O Tautai-Centre for Pacific Health, Division of Health Sciences, University of Otago, Dunedin, New Zealand. Director of the Dunedin Health and Development Multidisciplinary Research Unit and Co-Director of the National Center for Life Course Research, University of Otago, Dunedin, New Zealand.
EARLY YEARS PROVISION
The phase of the Tangi te Kawekaweā study described in this article followed the earlier qualitative phase of the study ( Hond-Flavell et al., 2021 ), which explored the facilitators and barriers of whānau involvement in KM-EYP investigated. One participant commented on these outcomes: “The connection Te Kōpae provided for me and [my child] with te ao Māori was invaluable. Significantly more parents than grandparents endorsed two of the top reasons for enrolling their children at the Center: the Center is 100% Māori immersion and can meet the needs and abilities of their children.
TE ARA O TE MOA
No reira, ko te kaupapa o tenei tuhinga he kohikohi korero hei whakamarama i enei mate i roto i nga rakau maori. Ko te matauranga Maori ko te whakatinana i nga whakaaro, nga pukenga, nga tikanga me nga kaupapa hei arahi i te iwi Maori ki te ao pai ake. Ko te mātauranga Māori e ahu mai ana i runga i ngā tikanga Māori, i ngā uaratanga me te ao tuwhera.
Ahakoa he hohonu te hononga o te matauranga Maori ki te taiao me ona ahuatanga katoa, kaore. He matauranga Maori e hono ana i nga mea o te rangi, o te whenua me te moana. Ko te tahua tuarua mo te mate kauri anake, he 20 miriona taara taapiri i whakauruhia ki roto i te kete.
I tua atu, he rite te kiri o te Kauri ki te kiri o te tohorā. He rite te kapia e rere mai ana i te rakau Kauri ki te hinu tohorā. Ko te aukati he rautaki na te Maori ki te awhina i te whawhai.
Ko te mahi a etahi hapori Maori he inoi kia hikina te wairua o te ngahere.
HE REO TUKU IHO, HE REO ORA
Te Reo Irirangi o Te Hiku o Te Ika is one of many iwi radio stations that have consistently expressed Māori independence by broadcasting daily in te reo Māori. This kicked off the transformation of Te Reo Irirangi o Te Hiku o Te Ika into an iwi media hub. Te Mihana: Ki te whakatō, ki te poipoi, ki te hora i te reo Māori motuhake ki nga whenua o Te Hiku o Te Ika.
I te tau 2017, whai muri i te kaupapa whakarorohiko i nga mano o nga haora o te ororongo, i whakawhanakehia e Te Hiku Media Te Reo o Te Kāinga. Te Hiku Media successfully received funding from the Ka Hao Fund in 2018 (Te Puni Kōkiri, 2020). Na tenei i whai waahi hou a Te Hiku Media ki te whakamahi i te mana motuhake o te Maori me te mana motuhake o nga raraunga ki runga i ana korero.
Ko te korero a Te Hiku Media he maha nga tauira o te oranga whaiaro, te rangatiratanga o te raraunga me te kaitiakitanga. I te mea he hinonga aa-hapu, a-iwi hoki, na tenei ka whakarite kia mau tonu a Te Hiku Media i te tuakiri Maori motuhake. Ko Te Reo Irirangi o Te Hiku o Te Ika te whakaaturanga o nga moemoea me nga wawata o nga iwi e rima o Te Hiku o Te Ika mo te oranga o to tatou reo, o tatou uara me nga tikanga.
Te Haora o Te Reo a Maori language radio programme featuring interviews with Te Hiku o Te Ika kaumatua; Ki.
HAPŪ WĀNANGA
Hapū Wānanga: Post-course survey POST-COURSE SURVEY
DATE COMPLETED:___/___/______
HAPU WANANGA
What is your
Are you the
- By attending the Hapu Wananga Programme did you gain new knowledge in Maternity care & your rights?
- By attending the Hapu Wananga Programme did you gain new knowledge in what to expect during labour and birth?
- By attending the Hapu Wananga programme did you gain new knowledge around smoking, drugs and alcohol in pregnancy?
- By attending the Hapu Wananga programme did you gain new knowledge around feeding your baby?
- By attending the Hapu Wananga Programme did you gain new knowledge in childhood immunisations?
- By attending the Hapu Wananga Programme did you gain new knowledge in safe sleep practices?
By following the Hapu Wananga Program you have gained new knowledge in the field of Maternity Care and your rights. If so, what was your knowledge in this area before and after the training? By following the Hapu Wananga program, you have gained new knowledge about what to expect during childbirth.
By following the Hapu Wananga program you have gained new knowledge about smoking, drugs and alcohol during pregnancy. By following the Hapu Wananga program, you have gained new knowledge about feeding your baby. Now that you have completed the program, how do you want to feed your baby?
By attending the Hapu Wananga program, you have gained new knowledge about safe sleep practices.
What did you enjoy about the programme?
What did you least enjoy about the programme?
Name three things you will change or consider changing as a result of what you learned?
What would have made the programme better?
Any other comments…
MOKO WAHINE
This is followed by a discussion of the significance of moko kauae for the study and an outline of key principles of the Moko Wahine framework. The context of our current environment for wāhine Māori is one of the key reasons I chose to wear moko kauae. From her design of the moko kauae, I have drawn six parts that I am placing as the principles of the framework of the Moko Wahine (Figure 2).
The three complementary principles on the opposite left side of the Moko Wahine frame are Māramatanga, Mātauranga and Māoritanga. Maori worldview Royal (2003) defines it as follows: “A worldview is a systematization of conceptions of reality to which members belong. In order to assess the effectiveness of the Moko Wahine framework, research was conducted into the lives of Māori women leaders from different backgrounds and career paths.
An analysis underpinned by the Moko Wahine framework was completed to determine whether mana wāhine leaders endorsed any of the principles of the framework. Many of the mana wāhine leaders profiled in the survey are renowned for their achievements. All five mana wāhine leaders acquired Mātauranga and Māramatanga through educational institutions and life experiences.
As Lavallée (2009) explains, “The application of an indigenous research framework to the academy is an important theoretical contribution and.
CULTURAL PRIDE
The rise of Mate Ma'a Tonga, Tonga's national rugby league team, is a useful case study to examine why players increasingly choose to play for their island nations, and the resulting impact that experience has on their overall well-being and performance. Therefore, "Mate Ma'a Tonga" means that everything Tongans do, they do for their people, their nation and for God. Players such as Jason Taumalolo and Andrew Fifita are seen as pioneers because they moved away from playing for their nation of birth, New Zealand and Australia respectively, to play for their heritage nation.
The victory also validated the decisions of former New Zealand (Kiwis) and Australian (Kangaroos) players of Tongan descent to play for their mother country instead. Yet, if they choose to play for their host country, they are not called traitors. As a result, many Pasifika athletes who previously played for countries such as New Zealand and Australia are now able to play for their heritage countries.
This move drew attention to the difficulty Pasifika players faced given what was at stake for them and their families, and that they risked being called traitors for turning their backs on a country in which they were born and raised – the country where they were born and raised. she made. The backlash players face from mainstream society when they choose to play for their island nations is unwarranted. High-profile Pasifika players returning to play for their island nation raise awareness and awareness of their heritage country and the Pacific region in general, which in turn helps grow the game internationally.
Mate Ma'a Tonga Tonga's national rugby league team; Die for Tonga; everything Tongans do, they do for their nation, their nation, and for the god Sipi Tau Tongan War Dance, performed.
BOOK REVIEW
Ngamoni Huata on the Kurua knowledge held by the elders and the "wealth of history [that] comes from the geothermal plateau" (p. 146);. Tame Iti on protest in general, and the "radical" protest group Ngā Tamatoa in particular (p. 156). For me, I thought, “How nice to be called a Maori activist, because the opposite of that.
I think the values are starting to become contaminated with the values of property rights and the values of capitalism as opposed to the values of care and manaaki and whanaungatanga that should guide us. As can be seen from the content summarized above, there is extensive coverage of Māori activism from the 1970s and 1980s, with Willie Jackson referring to the "hate and resentment that came from Pākehā society" towards his uncle, the powerful Ngā Tamatoa Syd Jackson and recalling, that "Ngā Tamatoa was seen in the 1970s as a sort of rebel group - almost like an IRA group" (p. 165). Tina Ngata, for example, speaks thoughtfully of the need to “whakapapa forward” – to be a good ancestor and act in accordance with what will best serve your mokopuna (p. 244).
For example, Sykes remembers speaking at Eva Rickard's tangi and Tainui men trying to stop her, before mana wāhine turned things around:. To complement your reading experience, a digital archive of video interviews, portrait photography and further information about the interviewees is available at https://www.tekaiaterangatira.com. As Te Kai a te Rangatira reminds us, we can all learn from the wisdom of contemporary leaders, which simultaneously transcends and transforms with time.
As the project is run from start to finish by young volunteers, it is only fitting that proceeds from book sales will be directed towards future rangatahi development.
