Thesis (M.A.)--University of Waikato, 2007. / Title from PDF cover (viewed February 25, 2009) Includes bibliographical references (p. 94-98)

Thesis (Ph.D.)--University of Waikato, 2008. / Title from PDF cover (viewed April 7, 2009) Includes bibliographical references (p. 281-296)

This thesis consists of two sections. The intention of Section One, 'Biographical Texts: Theoretical Underpinning', is to explore and discuss the theoretical underpinnings of Maori feminism and Kaupapa Maori as they relate to biography as a research method into the lives of Maori women. Biography, as a literary genre is also examined with particular reference to feminist, women of colour and Maori biography. Section One is a wideranging section, encompassing a broad sweep of the literature in these areas. It both draws from existing literature and contributes to the discourse regarding Maori feminism, Maori biography and Maori research. It is relevant to but unconstrained by the content of Section Two. The intention of Section Two, 'Locating the Story of Betty Wark; A Biographical Narrative with Reflective Annotations', is to provide an example of the biographical method and what might constitute Maori biography. The subject of the biographical narrative, Betty Wark, was a Maori woman who was actively involved with community-based organisations from the 1950s until her death in May 2001. Several major themes which emerged from Betty's biographical history occur throughout her narrative and provide a framework in which her story is located. One of the most significant themes was the notion of 'home'; both literal and metaphorical. This theme is reflected in the title of the thesis, Writing Ourselves 'Home'.

This research considers material culture, the politics of identity, and the role knowledge plays in a Maori community in relation to a nineteenth century historic collection held abroad. The Charles Smith collection came from the Nga Paerangi community in Whanganui, New Zealand. The importance of historic collections to Maori are described through the concept taonga, or treasured objects, which have been theorized in terms of kinship relationships to a certain class of social valuable. This research acknowledges that taonga uphold the continuity of historic relationships, but departs from other analyses in its focus on a previously unknown collection, introduced to the source community through photographs in an exploration of ways taonga interactions are historically and circumstantially informed. Visually focused research endeavors often present diverse responses in a meeting of the social life of objects and the politics of knowledge. Similarly, divergent responses to taonga arose that referenced the colonial contexts in which such taonga left Maori control, as well as losses to knowledge bases in the community. Endeavors to reclaim lands and cultural heritage through language and education initiatives operate at a local level of regeneration, but these goals become pertinent to larger issues of placing knowledge within a rights-based framework grounded in personal socializations of knowledge. The recognition that knowledge is taonga emerged as the framework for understanding ways Maori assert their authority over land, their language, and museum collections based in particular dispositions to knowledge. The control enacted over cultural representations in museums, land courts, and other political forums, asserts self-determinative positions, and also claims Maori knowledge as a scarce resource. Community speakers who have access to this powerful knowledge must therefore act on behalf of their communities as guardians of knowledge and taonga treasures, to redress historic losses, outsider appropriations of culture, and prevent further social disadvantages.

Spending time at work, with family/whanau, and communities takes up a large proportion of Maori women's lives. Finding a balance can often be complex and challenging, due to surrounding environmental influences that are continually changing. This thesis explores those challenges, and considers whether 'being Maori' affects the way they manage their lives around the dimensions of work family/whanau and community.The study interviewed Maori women over 20 years of age, in paid work, and who were active members in two urban Maori communities of Auckland, namely Te Whanau o Waipareira Trust and Manukau Urban Maori Authority.It was anticipated that information gleaned could be used to consider positive strategies to facilitate the better management of their time given the constraints imposed on them by modern existence without compromising their cultural obligations as Maori actively involved in their communities.Overall, it was found that being Maori does have an affect on how the women manage their lives around work, family/whanau, and community. A number of factors are identified that help balance work and everyday life including whanau and community support as well as individual strategies and personal assistance. For example, flexible employers that valued Maori beliefs and culture helped reinforce and facilitate the achievement of this balance. Similarly, quality childcare was invaluable. Further research is suggested as to how Maori women balance competing priorities from community and whanau demands.

Tuhoe is considered to be one of the last bastions of 'traditional' Maori language and culture. The main purpose of the research was to examine the mental health status of Tuhoe kaumatua (elderly). Even before the research was undertaken anecdotal evidence indicated that a significant feature of the Tuhoe aging population was the apparent absence of mental health problems. Kaumatua are however particularly susceptible to physical diseases that afflict modern Maori, regardless of geography or tribal origin. To explore the health status of Tuhoe kaumatua, the study needed to take into account external cultural influences and, in particular, the colonial experience. This justifies a comprehensive theoretical approach that includes European philosophical influences which, it will be argued, have impacted on Maori lifeways. Notwithstanding, the study draws principally on Maori conceptualisations of the world, mainly because kaumatua mental wellness was considered to be inextricable to Tuhoe language and culture. The research attempted to isolate those factors that sustain kaumatua mental wellness. In determining the causal factors of wellness it soon became apparent that the practice of traditional Maori healing, embedded in ancient esoteric knowledge, was of considerable significance. This feature is apparent from the outset. The opening karakia of the Tuhoe tohunga (specialist/healer), Hohepa Kereopa invokes ancient Maori atua (Gods) and endows the work with an aura of spiritual protection. He has stipulated that both the karakia (prayer) and mihi (greeting) remain in Maori (Tuhoe dialect) because he believes that the essence of these rituals are best preserved in the Maori language. Throughout this entire body of work Hohepa Kereopa maintains a discernible and enduring presence.

He kopu puta tahi, he taura whiri tātou; whiringa a nuku, whiringa a rangi, te whatia e Issue of one womb, we are a rope woven of many strands; woven on earth, woven in heaven, it will not break (Rev Māori Marsden, 1992) Ngati Te Takinga is a hapū (sub-tribe) belonging to the Iwi (tribe) Ngati Pikiao. An affiliated member of the Te Arawa confederation of tribes, Ngati Pikiao occupies the Okere and Rotoiti Lakes district of Rotorua in the central North Island of Aotearoa New Zealand. This thesis seeks to acknowledge and address the concerns that Ngati Te Takinga has regarding impending cultural discontinuity. The concerns arise due to the hapū's limited human capability and capacity being the result of three things. Firstly, the ongoing demise of tribal elders (and leaders) and the subsequent loss to the hapū of cultural knowledge, skills, leadership and expertise. Secondly, the low numbers of adept, culturally proficient successors 'coming through' (to replace the elders) and finally, the detribalised and diasporic (dispersed) nature of our people. The hapū and the marae Te Takinga (a last outwardly discernible bastion of Ngati Te Takinga cultural identity and distinction) are jeopardised as a result of these phenomenon. This thesis is part of a hapū strategy that attempts to address these problems. Positing the reconnection of our dispersed Ngati Te Takinga 'away-dwellers' as a beginning solution, the central questions raised by this thesis are how [does] Ngati Te Takinga 'home-dweller' discourse impact on the 'coming home' experiences and 'reconnection' of Ngati Te Takinga away-dwellers? and what are the [are there] implications for Ngati Te Takinga cultural continuity? The maintenance of Ngati Te Takinga cultural continuity forms the aho mātua or main thread of this work. Using narrative enquiry as a broad methodological framework,stories were gathered from four different groups of Ngati Te Takinga peoples. The groups were home-dwellers (mana whenua or ahi kaa), te ahi tere (away-dwellers who have returned home to live); te ahi tere (away-dwellers who intend returning in the future) and te ahi tere (away-dwellers who have no intention of returning home to live). The stories (narratives) investigated notions of home, belongingness and Māori identity in relation to the trichotomy of the connection, disconnection and the reconnection of Ngati Te Takinga peoples; the stories were analysed and co-constructed with participants for meaning. The stories showed that while the hapū aspires to gather up the strengths of a dispersed people to reinvigorate our culture and the marae, existing and competing discourses around authenticity, authority and Ngati Te Takinga identity create a tension between the home (mana whenua/ahi kaa) and away-dwelling Ngati Te Takinga people; including those away-dwellers who have returned. As a basic requirement, this tension must be diminished in order to build the relationships necessary to improve hapū allegiance (whānaungatanga), to build hapū strength and to maintain hapū culture and identity. As a priority, decolonising strategies that facilitate an understanding of diversity, promote participation, maintain tikanga and include our away-dwellers, our 'returnees' and/or our disconnected people in our hapū-marae interactions, must be considered, developed, promoted and practiced.

This thesis reflectively and critically examines a series of research case studies initiated by a research-whānau. It explores the thinking, experiences and reflections of this research-whānau, as they worked to enhance the educational achievement of Māori students. Authorship of the thesis was undertaken by me (Mere Berryman). However, the methodology involved a collaborative, retrospective and critical reflection of research-whānau experiences and thinking, in the light of the research findings and experiences since the inception of this research-whānau in 1991. In the course of this work, the research-whānau have been able to explore what it has meant to put the principles of kaupapa Māori research into practice while working within a mainstream organisation (Specialist Education Services then the Ministry of Education). Our research work has involved repositioning ourselves from dependence on Western research methodologies to a better understanding and application of kaupapa Māori conceptualisations of research. The thesis begins by identifying mainstream and kaupapa Māori events that have historically and still continue to impact upon Māori students' educational experiences. These events provide the wider context for the work of this research-whānau at the interface of Te Ao Māori and Te Ao Pākehā, and for the 11 case studies that exemplify changes in our thinking and research practice over a period of 15 years. The thesis employs an indigenous (and specifically Māori) worldview as the framework for description, critical reflection, and theorising around these case studies. Common themes are collaboratively co-constructed then each theme is explained in relation to relevant Māori theory. The thesis concludes with the shifts in theorising and practice made by the research-whānau during the course of our work as we sought to contribute in ways that were more transformative and self-determining. We argue that these shifts in theorising and practice are also required of others if we are to change the status quo and contribute constructively to improving Māori students' potential.

This study looks at the roles of kaum tua and investigates how these roles have changed over time. With the ageing Māori population and the reported importance of kaum tua roles in the wellbeing of Māori communities, the findings of this study provide an insight into the possible future direction of these roles. The study was conducted with the assistance of members of one hapu (N=47) that were 65 years of age and over. The study was by interview, utilising a semi-structured questionnaire with both open ended and closed questions. Narratives from participants was analysed and compared to the roles of kaum tua that were found in the literature, namely; Leadership, cultural knowledge, dispute resolution, protection and nurturing of young, provide spiritual and other guidance, social control, provide rituals, preserve te reo Māori and live active and healthy lives. Findings of this research supported the roles found in the literature. The roles of kaum tua still exist but may have diminished over time. The change in roles is in the adaptation to meet the needs of the time period while maintaining the core values of each role and providing a continuation of practices.

My research focuses on the emotional experience of the unearthing of ancestral bones for local Māori of Matata. The coastal town of Matata in the Eastern Bay of Plenty provides a central case study location as it is a town that is facing the pressure of coastal residential development as well the added strain of dealing with the 2005 flood which has compounded issues over local waahi tapu. Local iwi have continued to actively advocate for the protection of these sites especially with regard to the ongoing discovery of ancestral bones. Cultural and emotional geographies provide the theoretical framework for this research. This framework has been particularly useful as it encourages reflexive commentary and alternative ways of approaching and thinking about, and understanding knowledge. I have incorporated the research paradigm of kaupapa Māori which complements my theoretical framework by producing a research design that is organised and shaped according to tikanga Māori while (in) advertently critiquing and challenging traditional ways of conducting research. The overall aim is to explore the current issues surrounding the discovery of ancestral bones through korero with local iwi members. It is through their perspectives, stories, beliefs and opinions that provide a better understanding of the meanings attributed to waahi tapu and the influence of certain events such as the 2005 flood. I examine, critically the relationship between power, sacred sites, bones and the body. It is from these objectives that I contribute to an area of scholarship that has been largely left out from geographical enquiry. I suggest that the importance of sacredness and spirituality has been relatively overlooked as an influential factor in people's perceptions of the world around them. This thesis is intended to demonstrate the value of indigenous perspectives of bones, the body and sacredness as a way of better understanding some of the complexities that can arise when cross-cultural approaches collide in environmental planning. There are three main themes that have emerged from this research. The first theme has to do with competing knowledges. To Māori, the location and knowledge of ancestral bones is culturally important and is in its self sacred, therefore certain tikanga is applied as a means of a protection mechanism. However this ideologically clashes with traditional scientific western approaches which are privileged over other alternative ways of understanding knowledge, in this case Māori knowledge. The second related theme concerns the process of boundary making and cross-cultural ways of perceiving 'sacred' and 'everyday' spaces. To better understand these perspectives involves acknowledging the embodied and emotional experience of wāhi tapu to Māori, and the active role of kaitiaki in the protection and careful management of these culturally important spaces.