Suchergebnisse

The Maori are indigenous inhabitants of New Zealand, and trace their origin to three waves of settlers from Polynesian islands in 950, 1150, and 1350 (Latham, 2009). The first recorded European contact with the Maori occurred with Captain James Cook's arrival in 1769, and in the centuries that followed came whalers, traders, missionaries, and the British government (Hawthorn, 1944:7-11). This entry focuses around the time of 1820, before intense European influence. At this time, contact included that with whalers, explorers, and traders. The first missionaries arrived in New Zealand in 1814, but a change in indigenous religious beliefs was gradual and not salient until several decades later. The Maori did not have a distinct religious sphere; religious beliefs and practices were interwoven with secular life and thus the religious group is coterminous with society itself. The key forces in Maori religion are tapu (the prohibitions or laws emanating from the gods), makutu (magic), and mana (spiritual and intellectual power). Present in the supernatural realm are a supreme god, departmental deities/tutelary beings, tribal gods, family gods, and familiar spirits. Religious practitioners include chiefs, priests, and shamans. ; Non UBC ; Unreviewed ; Other

During 1992, many hands seized the chance to paddle the Maori education waka in the primary system.The Maori community continued to establish Kura Kaupapa Maori, immersion and bilingual programmes. Schools increased the involvement of whanau in their activities and generally attempted to improve the quality of Maori education programmes.The National Maori Congress, Te Whakakotahitanga o Nga Iwi o Aotearoa, completed a report that promoted the goal of establishing iwi education authorities. Government established an inquiry into Maori education and directed officials committees to:(a) develop a bold strategy for the protection and promotion of te reo Maori; and(b) develop a comprehensive policy for Maori education.A Maori Education Group to comment on the Minister of Education's "Vision for Education" was established. Maori government officials and others attempted to co-ordinate an effective Maori voice in education through Te Roopu Whakahaere and Te Roopu Whanui.Tino Rangatiratanga continued its work of co-ordinating, mobilising and politicising Maori in education and challenging the effectiveness of existing or proposed government education policy.Finally, in an atmosphere of government hostility towards unions, the primary teachers' union, the New Zealand Educational Institute (NZEI) strengthened its philosophies, policies, priorities and practices by:establishing Miro Maori as an integral part of NZEI structures;giving leadership, direction and cohesion to the development of Maori education policies; andensuring that Maori views are included in the activities, developments and changes in the general education system.In putting forward a Maori unionist's view, there is recognition that during 1992:Maori people put a lot of energy into primary education for the purpose of improving Maori achievement, revitalizing te reo me ona tikanga Maori andstrengthening Maori participation in the education of their children;NZEI, the primary teachers' union, gave significant support to Maori education developments; andthere was a lot of government activity and stated commitment but their work lacked rigour, direction and coherency.Although many hands paddled the Maori education waka, by the end of 1992, it had made only a minor advance from where it had been in 1991. The waka tended to veer in motion from side to side, backwards and forwards and swirled around in circles rather than tracking forwards towards achieving significant goals. The Matauranga Maori waka clearly lacks strong navigational leadership, and government in particular is paddling against the tide of Maori aspirations.

Cover; Title Page; Table of Contents; Acknowledgements; Foreword; Chapter One: He Tīmatanga Kārero Introduction to Tikanga Māori; Chapter Two: Ngā Āhuatanga o te Tikanga Māori The Nature of Tikanga Māori; Chapter Three: Ngā Pūtake o te TikangaUnderlying Principles and Values; Chapter Four: Te Tapu o te Tangata The Tapu of the Person; Chapter Five: Wāhi Tapu, Taonga Tapu The Tapu of Places and Things; Chapter Six: Te Marae: The Ceremonial Courtyard; Chapter Seven: Te Pōhiri: Welcome Ceremonies; Chapter Eight: Tangihanga: Ceremonies of the Dead

(1): Moana. Der Duft der Maori-Mädchen. Roman aus Aotearoa, dem polynesischen Neuseeland. (Orig.: Kia ora, Moana). - 458 S. : Ill., Kt. - (... ; 14014). - ISBN 3-596-14014-5.; (2): Marama. Der Aufstand der Maori-Mädchen. Roman aus Ao Tea Roa, dem polynesischen Neuseeland. - 460 S. - (... ; 14015). - ISBN 3-9803617-0-5

This article discusses the Maori construction of a national Maori identity by the Maori media, and by Maori radio in particular. It then suggests that this is creating a Maori nation within the state of New Zealand. This is an important development for Maori and for the future of New Zealand society. The article suggests that Maori are creating a fully developed identity as required by the radical democratic theories of Ernesto Laclau and Chantal Mouffe, and, as such, will provide a practical case study of their theories.