Bargh, Maria. “Opportunities and Complexities for Māori and Mana Whenua Representation in Local Government.” Political Science, vol. 68 no. 2, 2016, pp. 143-160.
Maria Bargh outlines current policy alternatives for Māori inclusion in local authorities and the rationale for them. The author suggests that perhaps the assertion against the Māori’s representation was aggravated by a lack of transparency regarding the responsibilities and functions of local authorities arising from the Waitangi Treaty principles (Bargh 148). In the second part of this article, Bargh explores current Māori justifications for city government recognition and participation in judgement on the ground that Mana. Whenua implies the ownership and invasion of indigenous lands is a matter of sovereign power and authority. This reasoning puts forward the iwi as the owners of territorial sovereignty, hence the rights of the Indigenous people (Māori law) and other Māori living in this zone, as representation and participation in decision making. The publication examines the establishment of a te Arawa partnership board by the Rotorua District Council in 2015. The research revealed that it creates a distinctive glimpse into Te Arawan residents’ relationships, both inside and out of the district, using its first electoral results. Thus, the information included in this educative piece is critical in boosting the society members’ understanding of the Mana Whenua.
Cuthers, William Kainana. “The Mana Model.” Te Kaharoa. vol. 11, no.1, 2018.
William Kainana Cuthers refers to existing research documents to identify the Māori tupuna as the rangatira mandated to safeguard the community’s contemporary identities. Specifically, the author associates himself with Tamainupō, who led an impactful and successful lifestyle during his time (Cuthers 34). Other than reciting his whakapapa, the author claimed that he acknowledges being Tamainupō’s descendant. With this in mind, Kainana argues that he has the much-needed qualification to oversee a theory-based program to give details about the educational experiences of the Māori students and their achievement in typical schools within the New Zealand boundaries. Additionally, the information included in this publication links the rangatira with the Whānau to argue that the hereditary Māori leaders have the mandate of ensuring that the community members lead quality lifestyles. The information herein confirms that the success of the Whānau depends on the achievement of their entrusted leaders (rangatira). Thus, knowing the connection between Whenua, rangatira, and whānau allows an individual to understand Mana. The way of explaining one’s identity is to recognize your Mana, an indication that this publication is significant for the cultural narrative.
Dawes, Tia, et al. “Hongi, Harirū and Hau: Kaumātua in the Time of COVID-19.” Journal of the Royal Society of New Zealand, 2020, pp. 1-14.
In their social groups, Kaumātua have essential leadership duties and are vital to curtailing the propagation of COVID-19. However, Kaumātua is one of the existing infections that make people most susceptible to the other secondary infections, with the affected persons depending on Whānau and other support to survive. This study examined the issues and responses of Kaumātua to COVID-19. The researchers aimed to understand how kaumātua recognize the body tapu and the Tikanga appropriate to the COVID-19 transmission (Dawes 11). In the light of changing advice and legislation on personal distance, self-isolation and meetings, the enlightened authors would like to know how Kaumātua addresses the problems brought about by the pandemic. The researchers used information technology and cellular phones for six weeks in regular communications with Ngātiwai and Waikato Kaumātua. The authors share the results from their research to improve and better the lifestyles of the Māori communities, politicians and medical groups. The entrusted study methodologists had collected data from interviewing the entrusted respondents.
Gooder, Claire. Cultural Values Assessments Negotiating Kāwanatanga and Rangatiratanga Through Local Government Planning Processes in Aotearoa, New Zealand: A Review of the Literature. Auckland Council, 2018, Web.
This review considers the crossroad between cultural heritage and town planning systems, as stated by the Cultural Values Assessment (CVA) procedure under the Resource Management Act 1991’s Cultural Values Assessment (RMA). The aim of this analysis is to give details about the use of CVAs in local government contexts but acknowledges its more comprehensive application. CVAs are the files formulated by Mana Whenua to help the local government schemers decide on channels allocated within local authorities’ context. They provide an exemplar of a method, which facilitates contact with Mana Whua’s management by local authorities. CVAs describe a range of information and aspirations related to an area’s natural reserves, including cultural values from past, present, and future. Outside its broader context, the CVA system is also known to be effective. This research review is intended to add value to the evaluation of Mana by putting CVAs on colonization, the interplay between the Crown and the Māori, the Waitangi Agreement. Additionally, the content acknowledges the benefits of the mātauranga māori, the Māori and Western scheduling models, and social equality. Thus, this article covers a broad combination of practical, intellectual and political issues.
Mather, Mike. “’Don’t Leave Out Voices of Mana Whenua In Consultation’ City Council Hearing Told.” Stuff, 2021, Web.
The information herein gives details about the He Pou Manawa Ora approach adopted by the Hamilton City Council. The proceeding received public responses from the last couple of days to support the ambitions of the Māori city’s population. It allured 1,000 reactions, the vast majority of them actually in favor – but, as shown by the 39 persons who submitted verbal statements to the proceedings and the engagement council (Mather). Part of the aim is to alleviate historical injustices better—but a few of those inequalities continue, as at least one of the speakers has informed assembled politicians. Although the program succeeded to collect essential data about the topics, the team intended to discuss the submissions during the upcoming sitting before making recommendations on how to address them.
Michel, Pascale, et al. “The Reconnection Between Mana Whenua and Urban Freshwaters to Restore the Mouri/Life Force of the Kaiwharawhara.” New Zealand Journal of Ecology vol. 43, no.3, 2019, pp. 1-10.
Maori’s links with the land, mountain ranges, oceans, lakes, streams, wetlands, and other marine environments have lasted for a long time in Aotearoa, New Zealand. The ecosanctuary of New Zealand centered in Wellington teamed up with the Maori organization Taranaki Whānui ki Te Taranaki Taranaki o Te Ika in 2017. This includes and many others to rebuild the Kaiwharawhara Channel’s indigenous freshwater and wooded ecosystems. Despite urbanization in the neighborhoods, Kaiwharawhara has excellent cultural and ecological ideals in the town of Wellington (Michel 8). The idea for the action plan “Sanctuary of the Sea” seems to be that the existence of the Kaiwharawhara is cured.
The main steps, unique challenges emerging from such a venture, are examined. The operation partners’ points of view illustrate a common goal: to sustain iwi’s reconnection with the land and the water. The whānau day and the reestablishment of mahinga kai lifeforms included projects that contribute to accomplish this aim. The translocation of freshwater modules (Echyridella menziesii as well as E. Aucklandica) into Roto Mahanga, Zealand Upper Lake, was reported together by Matauranga Maori or Western medicine. It formed a basis for whānau’s involvement over time and laid the foundation for a long-term partnership. The authors analyze the excellent program, its co-developed objectives and goals, and the advancement of partnerships with various scientific knowledge.
Oetzel, John G., et al. “Kaumātua Mana Motuhake: A Study Protocol for a Peer Education Intervention to Help Māori Elders Work Through Later-Stage Life Transitions.” BMC Geriatrics, vol. 19, no.1, 2019, pp. 1-11.
The authors of this project are to cultivate kaumātua’s capacity as peer educators and ensure that they contribute to the population’s sustainable existence within New Zealand’s boundaries. The writers aimed for the kaumātua to receive strategies to reduce the health and community results. Other than the study considering a pre-and post-test design, the investigation is founded on the Kaupapa Māori’s principle and participatory specific research in the communities (Oetzel et al. 7). The initiative helps bring together two advisory committees operating in a Kaumātua indigenous population, public health scholars. The project’s activity includes a Tuakana peer instructor introductory meeting for many other Kaumātua (teina).
Raerino, Kimiora, et al. “Local-Indigenous Autonomy and Community Streetscape Enhancement: Learnings from Māori and Te Ara Mua—Future Streets Project.” International Journal of Environmental Research and Public Health, vol. 18, vol. 3, 2021, p. 865.
In settler-colonial countries, the focus is now on the advantages of recognizing and facilitating the ethnic heritage of indigenous neighborhoods as part of fairer and healthier communities. Te Ara Mua, —the Future Street Project undertaken in Aotearoa, had shown that co-design does have a crucial potential for restoring a native tone that increases a rejuvenating local presence. The study centered on the works and a whenua’s viewpoint and community involvement in Te AraMua through a research method Kaupapa M ̄aori (M ̄aori-centre). In data processing, Te Pae Mahutonga, a native theoretically based context, has been used to examine the philosophies, enfranchisement and welfare of ethnic collective agencies (Raerino et al. 865). The investigation demonstrated the integral importance of capacity building between Indigenous Communities as a means of effective engagement. The study also describes the broader impact of autonomy in urban planning projects on Iowa, perceptual justice, and health equity.
Rolleston, Te Aorewa. “Mana Whenua Want Taking of Pāua Banned from Akaroa Reefs.” RNZ, 2021, Web.
According to the author of this piece, Mana Whenua would like to help the weaned populace to prohibit taking Pāua from Akaroa Reefs in the Banks Peninsula. The Akaroa Taiāpure’s Committee recommends the shutdown of the ban by commercial and recreational fishermen on the attempting to take of pāua from Tiennuku. According to Rolleston, the move aimed to safeguard the well-being and the sustainable existence of the residents within the targeted region. Additionally, other than the government beginning to consider the proposal, the enlightened author claimed that it is undergoing public discussion with society.
Simmons, Chris. “Mana Whenua: A Resource Management Issue, Or “State Law” Jurisdiction? A Summary of Ngāti Maru Trust V Ngāti Whātua Ōrākei Whai Māia Ltd.” ChanceryGreen, 2020, Web.
Chris Simmons used the Ngāti Maru Trust v Ngāti Whātua Ōrākei Whai Māia Ltd case to address the opposing claims about the status between the Māori groups. Due to its field of practice before visiting the bank, the thorough decision of Whata J might be expected. It takes care of the subject and keeps no space for a verdict to prevent conflicting views from being answered by iwi. However, the layout with his honor as ‘state statute’ necessitates a cautious examination of what this duty needs (Simmons). The concern of Mana Whenua is a priority of resources consent hearings, given the significance of claims for settlement of treaties and timing of hearings of customary marine title applications. It also includes customary rights protected orders under the Takutai Moana Act 2011. Advocates and policymakers ought to comprehend this choice or react more generally to claims that raise Tikanga-based privileges, including drafting reasonable conditions.