Thesis (M.A.)--Liberty University School of Religion, 2000. / Includes bibliographical references.

Thesis (M.A.)--University of Hong Kong, 1988.

Thesis (M.A.)--University of Hong Kong, 1988. / Also available in print.

This research is concerned with Kai Tahu experiences and understandings of the concept and use of the term, landscape. The term itself is one used variously to represent for us as Iwi, the land and the sea including flora and fauna. The Kai Tahu landscape is Papatuanuku, our cosmological mother. Particular areas used for the case studies include the following marae: Otakou, Karitane, Kaikoura, Tuahiwi, Ka marae e toru o Horomaka, Taumutu, Te Tai Poutini, Hukanui, Waihopai, Arowhenua, Oraka, Awarua and the many places of te rohe potae o Kai Tahu i Te Waipounamu. Material was drawn from literature, the participants formally interviewed and many from within and outside Kai Tahu rohe potae. All responses are used to illustrate the ways in which Kai Tahu and some of their non-Kai Tahu spouses express particular definitions of what for each, constitutes and is constituted in the landscape. Kai Tahu participants� landscape definition includes whakapapa, placenames, identity (personal and cultural), spirituality and sustenance. Elements of these are present to a similar degree for some of the spouses, but not all. This seems largely dependent upon the degree to which they have participated in matters pertaining to Kai Tahu. Degrees of participation and connection may be applied to Tahu people alienated from their kaik, whether urbanised near or distantly domiciled. Theoretical bases in literature from a number of disciplines are used to discuss perceptions of what anthropologists more usually term �place� and how Kai Tahu fit this or choose to fit the understanding of cultural others into our world view. The research also looks briefly at the environmental landscape and who presently has power and therefore mana over its use and or misuse, especially in relation to management of Papatuanuku. Due to the [sic] of the type [sic] project this thesis is, it cannot finally conclude there is a single Kai Tahu or gender specific perception of landscape. This would never be provable in any circumstance, since it is not scientifically based. It does however, suggest there is an indigenous perspective of landscape that differs from certain Western thinking and within the indigenous perspective, a Kai Tahu epistemological understanding of the landscape based on our theory and knowledge of ourselves.

This research is concerned with Kai Tahu experiences and understandings of the concept and use of the term, landscape. The term itself is one used variously to represent for us as Iwi, the land and the sea including flora and fauna. The Kai Tahu landscape is Papatuanuku, our cosmological mother. Particular areas used for the case studies include the following marae: Otakou, Karitane, Kaikoura, Tuahiwi, Ka marae e toru o Horomaka, Taumutu, Te Tai Poutini, Hukanui, Waihopai, Arowhenua, Oraka, Awarua and the many places of te rohe potae o Kai Tahu i Te Waipounamu. Material was drawn from literature, the participants formally interviewed and many from within and outside Kai Tahu rohe potae. All responses are used to illustrate the ways in which Kai Tahu and some of their non-Kai Tahu spouses express particular definitions of what for each, constitutes and is constituted in the landscape. Kai Tahu participants� landscape definition includes whakapapa, placenames, identity (personal and cultural), spirituality and sustenance. Elements of these are present to a similar degree for some of the spouses, but not all. This seems largely dependent upon the degree to which they have participated in matters pertaining to Kai Tahu. Degrees of participation and connection may be applied to Tahu people alienated from their kaik, whether urbanised near or distantly domiciled. Theoretical bases in literature from a number of disciplines are used to discuss perceptions of what anthropologists more usually term �place� and how Kai Tahu fit this or choose to fit the understanding of cultural others into our world view. The research also looks briefly at the environmental landscape and who presently has power and therefore mana over its use and or misuse, especially in relation to management of Papatuanuku. Due to the [sic] of the type [sic] project this thesis is, it cannot finally conclude there is a single Kai Tahu or gender specific perception of landscape. This would never be provable in any circumstance, since it is not scientifically based. It does however, suggest there is an indigenous perspective of landscape that differs from certain Western thinking and within the indigenous perspective, a Kai Tahu epistemological understanding of the landscape based on our theory and knowledge of ourselves.

Thesis (Ph. D.)--University of Hong Kong, 1997. / Includes bibliographical references (leaf 340-354).

Life was difficult in Te Wai Pounamu before European contact. Food collecting had to return more calories than were expended in the efforts of acquisition. Areas where food was available were conserved as well as enhanced and were exploited seasonally in such a way as to optimise each season's take. It is suggested that the absence of kumera cultivations south of the Opihi river, prior to the introduction of the potato towards the end of the 18th Century, was clearly reflected in Maori life-style and social structure. Hapu were resource based rather than regional, and the resources of various hapu might be intermingled over a wide area or indeed, in some cases, shared (see: Anderson, 1980). The "orthodox" view (Anderson, 1980, etc.) is one of "Hunters and Gatherers" who exploit available resources. I argue that the resources were, in fact, managed with a view to sustainable and optimal harvests in the future. I shall apply Harris' (1987:75) optimal foraging theory in an endeavour to show that there are signs of the quality of life as a result of a low per capita human energy input into food production. This is principally evidenced by the foods eaten just for pleasure (kai rehia) and the time available for optional activities. Accordingly, kai and the practices to control them differed from the often better documented food resources of more Northern parts of Te Wai Pounamu and Aotearoa. Nevertheless, the absence of horticulture in the south and the concomitant peripatetic life-style did not result in a lack of stewardship of resources. Based substantially on the analysis of a series of mahika kai lists, collected from elders early in the contact period, and details of traditional practices that have been handed down, this thesis argues that by 1780, when Captain Cook introduced European goods, southern Kai Tahu had in place effective procedures and practices for the sustainable use of renewable resources.

This thesis examines visitors' awareness and experiences of cultural values for natural areas of importance to Maori. The South Island/Te Wai Pounamu contains natural landscapes with scenic and recreational values that attract large numbers of domestic and international visitors. Many of these areas have a cultural significance for members of the South Island's Ngai Tahu iwi and hapu groups. The Ngai Tahu Claims Settlement Act 1998 legally recognised the traditional relationships between the iwi and the natural world, whilst other Acts of Parliament provide direction to government agencies for encouraging iwi involvement in the management of natural resources. Measures include increased participation in the management of national parks through iwi representation on regional conservation boards, the New Zealand Conservation Authority, and the inclusion of Ngai Tahu values within subsequent national park management plans. National park interpretation may influence visitors' awareness of cultural values for natural areas as visitors encounter information panels, displays, publications such as visitor guides or brochures, experience guided tours and/or audiovisual shows and view other interpretive medium. The researcher investigated visitors' awareness of Maori values for landscape at three South Island case study sites: Aoraki/Mount Cook National Park, Fiordland National Park, and Lake Pukaki. An understanding of the Ngai Tahu values for these areas was achieved through site visits, a literature review and informal interviews to enable comparisons of the management history of interpretation at the case study sites. Visitors' experiences at each site were explored with interviews, participant observations and a survey that provided qualitative and quantitative data. The survey was administered between January and April 2000 to 716 visitors, yielding 472 valid returns (65.9%). A comprehensive profile of visitors' demographics, social and environmental values was developed from the survey data. Visitors were well educated with 70% having a tertiary education and the majority of visitors were employed in professional occupations. When asked about their previous experiences of other cultures, many visitors reported prior encounters with Australian Aborigine and Native Americans. Visitors considered Rotorua and the Bay of Islands as the locations most closely associated with Maori whereas the study sites were not regarded as significant to Maori, despite the presence of on-site interpretation conveying Maori values for each area. Maori culture was not an important travel motivation for most visitors to these areas and the research revealed diverse reactions from the survey respondents towards cultural interpretive material. Despite this a small percentage of visitors (14%), of domestic and international origins, had an extremely strong interest in future opportunities to experience cultural interpretation of the landscape, particularly in material that tended towards the narrative, for example mythology and legends. It was concluded that a niche demand for Maori perspectives of natural areas could be further met with increased resources for interpretation at visitor centres. It was also proposed that such interpretation could attract a Maori audience, increasing Maori visitation to national parks. The participation of Maori and other host community members in the development and delivery of cultural landscape interpretation would provide broad perspectives and unique educational opportunities for the visiting public. At the case study areas, and throughout New Zealand, the cultural landscapes encountered by visitors had complex and diverse meanings to a wide range of peoples, depending on individual circumstances. Similarly, the diversity of visitors requires the development of interpretation which responds to visitor demand as well as management needs, the multitude of meanings for the landscape being but one of many possible themes.

This study examines the �Kai o te Hauora� Maori Community nutrition training delivered by Maori Provider, Te Hotu Manawa Maori as a means of bringing about nutritional change in a Maori community. The aim of the Kai o te Hauora Training is to empower iwi and Maori communities with the skills, knowledge and resources to enable them to make informed decisions about their nutritional health. The research methods were grounded in Kaupapa Maori research methodology. Three community members who have taken part in the Kai o te Hauora training were interviewed as well as those people with whom they have networked within the wider community. Formal unstructured interviews were carried out with a total of twenty-three people over a twenty month period from November 1998 to June 2000. The interviews were each transcribed and analysed for key themes. The results of the interviews documented the changes in behaviour and attitudes toward nutrition for the Maori community in the Whakatane region, through the stories of the three community members who had taken part in the training. Their successes and difficulties in attempting to influence change were also recorded. The success of the Kai o te Hauora training in relation to the literature is discussed. The importance of working from a Kaupapa Maori framework in both nutrition interventions and research relating to Maori is emphasised. This framework inherently acknowledges the importance of Maori networks, values and concepts. The importance of the Kai o te Hauora training principle of empowerment is also acknowledged as being fundamental to the programmes success. The need for further research to measure the impact of the Kai o te Hauora programme, and Maori women�s contributions to their communities is noted, as is the need for this research to have been carried out within a Kaupapa Maori framework.

For Maori the cultural landscape is the foundation of traditional, historical and spiritual values and is fundamental to their cultural ideology. It is the relationship between people and the land that bestows Maori with a sense of cultural identity and belonging. At present the cultural landscape is under increasing pressure from inappropriate development, resulting not only in the destruction of the physical landscape but also defilement of associated intrinsic values. Planning for Maori cultural landscape values at the district level is challenging, with limited sucess in curbing landscape degradation under a dominant western planning regime. This study examines the planning process incorporating the cultural landscape values of Maori within the context of the Dunedin district. An overview of cultural landscape significance is provided. The study also assesses the current measures employed onto the landscape. The study also assesses the current measures employed for protecting the cultural landscape and offers recommendations for improving the integration of cultural landscape values into the planning process, both at a general level and with particular reference to three case studies of culturally significant landscapes in Dunedin. A combination of in-depth interviews with local Maori and Dunedin City Council planners, literature review, district plan content analysis and case studies established that current protection measures engaged by the Dunedin City Council are insufficient and lack the specificity required for adequate cultural landscape protection. A general lack of comprehension regarding cultural landscape meaning amongst planners was also found. It is recommended that cultural landscape planning extends beyond statutory requirements to adopt a collaborative approach, with Maori having a more significant role in the planning process. Three main recommendations for future management of the cultural landscape are provided: identification, co-management and public education. Together these recommendations promote a move towards a planning system with a greater bi-cultural focus. Improved protection provisions in planning will ensure the continuation and enhancement of the Maori cultural landscape into the future, as part of New Zealand�s heritage.