This thesis explores the nature of tribal service provision, in particular the characteristics that distinguish tribal provider services. An indigenous research paradigm, Mäori philosophical traditions and tribal histories provide the context for researching and theorising about the three tribal organisations upon which this study is based. The thesis argues that tribal authorities emerged not only as a response to state policies of devolution but also as ongoing expressions of self-determination. How tribal organisational bureaucracies were established historically provides the context for examining the interface between tribal organisations and the state. In particular, specific historical events leading up to the 1840 annexation of New Zealand by Britain that demonstrate British assumptions of authority, humanitarian ideals and interventions by state functionaries in the affairs of New Zealand.A discussion on the nature of the state as the basis for Eurocentric bias in modern constitutionalism offers a platform for understanding the art of government. Four interconnecting themes give a systematic basis for exploring the distinctive characteristics of tribal provider services that emerged as significant in this study; 'ngä mahi a ngä tangata' examines advocacy, responsiveness and relevancy. 'Ngä mahi mä te iwi' considers how links to the Mäori communities are constituted relative to whänau, hapü and marae. 'Ngä mahi a ngä tipuna' explores how culture counts and the place of Mäori culture and traditions in the workplace. 'Ngä mahi tuara' examines cultural frameworks located within Mäori philosophical and customary practices and traditions.Finally, an analysis is given of the contracting environment and the counterstrategies employed by the participants in this study in countering the limitations imposed by the terms of state contracts.

This thesis examines citizenship education in Aotearoa New Zealand. In particular, it reviews what education there is in the New Zealand curriculum about Aotearoa's democratic arrangements, including the provisions for the political voices of Maori. Recent political debate suggested the reform of these provisions through a citizensinitiated referendum. This thesis sought to identify what formal education is provided to citizens to inform their response in such a referendum. Critical discourse analysis and a content analysis method were utilised to analyse data. A review of the social studies curriculum revealed some citizenship education material in education, but a distinct neglect of issues about the Maori-Pakeha relationship as they relate to Aotearoa's bipolitical democracy. For example, there is an absence of material about the Maori Electoral Option. This thesis contributes to the calls for the strengthening of citizenship education in Aotearoa. It does so by affirming the benefits of such education to Aotearoa's democracy, through the empowerment of citizens to engage in democratic society. Such a citizenship education is posed through the concepts of presence, freedom, and critical consciousness from a Maori world-view (Te Ao Marama).

This study investigates the nature of the relationship that the state in New Zealand, the Crown, has established with Māori as a tribally-based people. Despite the efforts of recent New Zealand Governments to address the history of Crown injustice to Māori, the relationship of the Crown with Iwi Māori continues to be fraught with contradictions and tension. It is the argument of the thesis that the tension exists because the Crown has imposed a social, political, and economic order that is inherently contradictory to the social, political, and economic order of the Māori tribal world. Overriding an order where relationships are negotiated and alliances built between autonomous groups, the Crown constituted itself as a government with single, undivided sovereignty, used its unilateral power to introduce policy and legislation that facilitated the dispossession of whānau and hapū of their resources and their authority in the land, and enshrined its own authority and capitalist social relations instead. The thesis is built round a critical reading of five Waitangi Tribunal reports, namely the Muriwhenua Fishing Report, Mangonui Sewerage Report, The Te Roroa Report, Muriwhenua Land Report, and Te Whanau o Waipareira Report.

This thesis investigates the iwi (Māori tribal) organisations established in New Zealand in the 1980s and 1990s to manage resources being transferred as a result of Treaty of Waitangi settlements and the devolution of government services. The research has two objectives. Firstly, it aims to document iwi organisations’ establishment and operation from the viewpoint of those working inside the organisations. Secondly, it compares insider perspectives with economic theories concerning the causes, consequences and development of economic institutions. To address the first objective, the research gathers qualitative data for three iwi organisations and uses these to construct case reports. An inductive comparison across cases finds that while the underlying motivation for creating the iwi organisations is a desire to live as Māori, the immediate stimuli are opportunities negotiated with government. Iwi are chosen, in preference to other Māori groups, because of their size and traditional status and organisational success is dependent on meeting the requirements of both members and external parties. To address the second objective, the research examines a number of theories from new institutional economics which assist understanding of the empirical findings. To adequately explain iwi organisations as a whole, however, and to assess the relative explanatory power of the theories, they must be connected into a single explanatory framework. The research constructs a framework using the concept of social capital, understood as the combination of all the socio-economic institutions operating to make collective action possible. The framework proposes that socio-economic institutions can have an influence and value independent of other forms of capital. Viewing new iwi organisations through the constructed theoretical framework casts them as intermediaries, managing relational contracts between tribal members and external parties. The relational contracts with members constitute bonding social capital and are characterised by informal institutions of high intrinsic value, considerable relationship-specific social capital, transferability across tasks but not persons, and a preference for voice over exit. Relational contracts with external parties are primarily instrumental in value and formal institutions play a significant role; they show variability in the importance of informal institutions, relationship-specific social capital, transferability and preference for exit over voice. The thesis presents an insider’s view of new iwi organisations and then translates this view into the concepts of new institutional economics. In doing so, it contributes to two discussions: first, on the appropriate way to understand new iwi organisations; second, on the appropriate way for new institutional economics to understand society’s economic institutions.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / The texts of Maori oral tradition preserve special information for communication within Maori society. The forms in which that information is communicated are varied and in named types. Whakataukii are one of those types and they are one means of making public and preserving knowledge about Maori society. The knowledge which is contained in whakataukii, or referred to by them, ranges from simple observations of daily life, to philosophical concepts and records of history. This thesis proposes that whakataukii are a genre of Maori oral tradition. By examination and interpretation of a selection of sayings arranged in two categories, one which relates to Maori society as a whole and the other which relates to individual tribes, it considers the role of these texts in transmitting cultural information. Oral texts are often represented as unsophisticated forms of language, dependant for sophistication on a development to writing. Sayings are generally studied as colloquial texts and are seldom the subject of the serious interpretative study given to written literature. In this thesis the sayings of Maori oral tradition, with their culturally distinct but highly developed use of language, are regarded as comparable in their own sphere to compositions of written literature.

This thesis is a case study that examines the educative activities of two Church Missionary Society (CMS) women, Marianne Coldham Williams and her sister-in-law Jane Nelson Williams, during the period 1823-1835. This study examines the role and status of these two missionary women in the early CMS mission station at Paihia in northern New Zealand. Marianne and Jane Williams were missionary educators whose primary task was to establish schools for local Maori pupils and resident missionary pupils. These first mission schools were established according to a perceived hierarchy of "need." Consequently, the first schools, established in 1823 were for Nga Puhi women and girls followed by a school for the missionary daughters in 1826. A school for Nga Puhi men and boys was not established until 1827 and a school for the missionary sons was delayed until 1828. Through the re-formation of Maori women as Christian women, Maori society was to replicate the "pleasantries" of (Pakeha) "Christian society." The schoolroom, not the pulpit became the central site to instigate changes in Maori society and the CMS initially charged Marianne and Jane Williams with the responsibility for this task. One of the strategies developed by Marianne and Jane Williams to survive in a frontier society was to form a network based on their sister-hood. Through the exchanging of letters between the two women in New Zealand and their "sisters" in England, a reciprocal friendship was created that provided Marianne and Jane with the support they sought. These letters and diaries provide valuable autobiographical accounts of the daily lives and missionary activities of Marianne and Jane. This study, therefore, presents a challenge to prevailing historical narratives that position men at the centre of missionary activities. Missionary policy documents and manuscript material written by early nineteenth century missionary women and men reveal that in New Zealand women played a critical role in the "Christianising" and "civilising" policies and practices. In placing women at the centre of historical inquiry and as historical agents, this study re-presents the historical narrative in a different voice.

This thesis examines modern iwi governance systems and their effect on whakapapa as an organisational framework in Māori societies. The main question addressed was; can whakapapa survive as an organisational process, or will it be stifled, as Māori societies struggle to establish a strong identity in contemporary New Zealand. As an organisational framework for Māori societies, whakapapa works through a series of principles that function through relationships between people, and between people and other elements that make up the world. Contemporary Māori groups continue to claim that they are whakapapa-based societies. This thesis examines that claim by investigating to what extent of "being Māori" today is about adherence to those principles and to whakapapa-based processes and relationships, and how much is it about being shaped by non-Māori constructs that have been formed by state-intervention and legislated changes to Māori social organisation. If being Maori today has as much or more to do with the latter, what place does whakapapa have in contemporary Māori society, and to what level and to what extent can the principles of whakapapa be upheld as the basis for contemporary Māori societies. A series of stories and case studies were used to answer the questions posed in the thesis. The case studies demonstrated the ways in which whakapapa worked in everyday situations, and how the people who take part in whakapapa-based relationships understood them to work. They also demonstrated how state intervention through legislation has challenged the way Māori groups structure themselves when new circumstances have required compromise and change. The institutionalised evolution of Māori societies is examined in more detail using one example of a modern tribal structure, Te Rūnanga o Ngāi Tahu. The Ngāi Tahu example typifies the implications for Māori if they choose to move from a whakapapa-based organisational model of governance to a centralised legalbureaucratic model of governance. The adoption of the new centralised governance structures, such as Te Rūnanga o Ngāi Tahu, will mean that Māori hapū and iwi societies are in danger of disappearing to be replaced by a generic group,shaped by legislation and integrated into the wider nation-state of New Zealand. Whakapapa can only remain at the core of Māori societies, if Māori allow it to, but when Māori adopt centralised "generic" system of governance, hapū and iwi societies, become censored versions of their former selves. / Items in ResearchSpace are protected by copyright, with all rights reserved, unless otherwise indicated.

This study investigates the nature of the relationship that the state in New Zealand, the Crown, has established with Māori as a tribally-based people. Despite the efforts of recent New Zealand Governments to address the history of Crown injustice to Māori, the relationship of the Crown with Iwi Māori continues to be fraught with contradictions and tension. It is the argument of the thesis that the tension exists because the Crown has imposed a social, political, and economic order that is inherently contradictory to the social, political, and economic order of the Māori tribal world. Overriding an order where relationships are negotiated and alliances built between autonomous groups, the Crown constituted itself as a government with single, undivided sovereignty, used its unilateral power to introduce policy and legislation that facilitated the dispossession of whānau and hapū of their resources and their authority in the land, and enshrined its own authority and capitalist social relations instead. The thesis is built round a critical reading of five Waitangi Tribunal reports, namely the Muriwhenua Fishing Report, Mangonui Sewerage Report, The Te Roroa Report, Muriwhenua Land Report, and Te Whanau o Waipareira Report.

Abstract/ Whakarāpoto Take The specific aim of this study is to identify critical features of wānanga or the traditional Māori learning institution and how these might inform Māori education today in a University setting. It also examines the responsiveness of the tertiary institution in creating an indigenous infrastructure aimed at Māori educational participation. A number of ‘critical events’ relating to Māori educational development interventions in the 1980’s will be considered with the expectation that they will serve to inform the development of better educational outcomes for access, participation, recruitment, retention and the advancement of Māori in the conventional University setting. For the purpose of this study contemporary Māori academic sites, which include state funded wānanga, as well as other indigenous academic sites will be discussed, including the First Nations House of Learning at the University of British Columbia1. There is thus an international perspective in this study. Whare wānanga were a key institution in traditional Māori society and represented in all regions of Aotearoa/ New Zealand. The ability to travel and share each other’s knowledge attested or benchmarked by others was a key part of the maintenance of the tribal lore. Tōhunga were central to the entire process of controlling the knowledge and selecting to whom it was to be imparted. This raises a question of what a contemporary wānanga, as an intervention and an academic entity would look like at the University of Auckland and would it withstand international scrutiny? As a kaupapa Māori educational intervention, it is a theoretical test in the configurations of conscientization, resistance and transformative praxis. The inclusive approach in using existing material and people resources to maximize the impact of the intervention is to be discussed in this thesis. Specific case studies provide a means for checking the evidence for the processes and the predicted outcomes for kaupapa Māori theory. The recalling of events is central to both case studies. An event such as the rugby match that took place between both countries in 1927, discussed later in this thesis, combined with similar initiatives embarked upon by indigenous leaders from both tertiary communities to create a physical presence for First Nations and Māori, are identities at the core of the case studies. Cultural connection, and a style of operation that is inclusive, enact in part the values raised by Madeleine McIvor: respect, reciprocity, relevance and responsibility. The factors all converge to build this thesis into a series of conversations. The collaboration undertaken over long distances and periods of time has motivated the creation of this record of the stories of both institutions, that can be added to by others in the future. The markers of success for the University of Auckland include the arresting of the decline of Māori student enrolments alongside the growth of Māori participating in post-graduate study and research, therefore providing opportunity to contribute to the bank of knowledge in New Zealand society. While the regeneration of the language in New Zealand has been the driving force behind the wānanga development at the University of Auckland building further on the foundations of kohanga reo, kura kaupapa Māori, whare kura and wānanga, the development of Māori as with First Nations initiatives has been in the area of education. Tertiary institutions offer a context in which kaupapa Māori theory brings together common threads of communication for people. Whether this is through elements of struggle within societies or just survival, the main thing is that people need each other to develop and progress.

This study examines children’s development and incorporation of literacy expertise across multiple sites and the transitions to school by four Māori preschool children, their whānau (families) and their teachers in Aotearoa/New Zealand. This study is embedded in a Kaupapa Māori framework of understanding and explaining teaching and learning processes across multiple sites of learning for children whose practices reflect ways of being and acting Māori. Descriptions of teaching and learning processes are also explained utilising a co-constructivist theoretical framework. These descriptions and explanations focus on the psychological processes of learning and development that children, whānau and teachers’ engage in their practice. A two phase case study design was employed that examines the teaching and learning processes of literacy across multiple sites. The first phase provides qualitative data that describes and explains how the different sorts of literacy and language activities are coconstructed by whānau and children. The ways by which literacy activities are constructed are inherent in parents ideas about teaching and learning reflected out of their diverse pedagogical practices. The distinct pedagogical practices also highlight the multiple pathways to learning that children developed and experienced in becoming an expert. This study also reported the influence of early educational settings as alternative and multiple contexts by which learning is organised and constructed. The different contexts provided families with specific ideas and practices about the teaching and learning process. The second phase of the study provides descriptions of how children’s literacy expertise was incorporated into classroom literacy and language activities. This phase of the study examines how teachers provided opportunities by which children’s literacy expertise was incorporated into classroom activities. This study reported incidents where incorporation of children’s level of literacy expertise was enhanced while other children’s literacy expertise was discouraged in classroom activities. The significance of the reported differences of incorporation was provided from teacher’s ideas and beliefs about children’s literacy expertise upon entry to school. The study showed how teacher’s ideas reflected the way that they organised and constructed literacy activities. Teacher’s ideas also reflected their awareness of the diversity of children’s literacy expertise. The earlier phase of this study examined the multiple ways and multiple contexts by which children learn and develop literacy expertise. Incorporation of children’s literacy expertise into classroom activities was determined by the degree to which teachers made connections that resonated children’s expertise. This was also determined by teacher’s instructional practices in the context of the classroom environment. The implications of this study make important contributions to pedagogical practices for teachers in classroom environments. The descriptions and explanations reported in this study highlight the complexities of teaching and learning for children of diverse cultural and language communities.