Thesis (M. Arch.)--University of Hong Kong, 2000. / Includes special report study entitled: Spiritual path : towards the scared world. Includes bibliographical references.

Thesis (M.Arch.)--University of Hong Kong, 2000. / Includes special report study entitled : Spiritual path : towards the scared world. Includes bibliographical references. Also available in print.

Summary: In order that one may approach the main theme of this thesis, the massacre at Poverty Bay, the events leading there to, and the effects thereof, some slight knowledge is required of the general situation in New Zealand in the years immediately preceding. The writer considers that no apology is needed for introducing into a work that has for its title "The Poverty Bay Massacre of 1868", such apparently unrelated topics as the campaigns of 1845 to 1868 and the cult of Pai-Marire. In any historical review, cause and effect are so closely related that it is difficult, when choosing a particular field of research, to decide how much to include and, more important, how much to discard. The Maori Wars in the Waikato and Taranaki districts spread through the whole of the North Island and in time to the East Coast. Here they were intensified by the blend of Christianity and savage barbarity that is known as Pai-Marire or Hauhauism. It was during this campaign on the Coast that Te Kooti Rikirangi first came into political prominence. A study of Hauhauism is interesting in itself; reviewed in connection with the central figure of this thesis, Te Kooti, it acquires new significance. It is doubtful how far he was sincere in the religious ritual he instituted, itself a modification, and an adaptation of the old Pai-Marire cult, but out of it he fashioned a powerful weapon against the Pakeha. Perhaps it deserves a place as a psychological study of the influence of community worship in a mysterious and militant ritual upon the religious emotionalism of any sect and when, as here, that sect was composed of semi-civilised or wholly savage Maoris at a critical period in the history of their race, it was inevitable that it should issue in action. This thesis represents an attempt at more than merely collecting loose threads about the massacre into one narrative. It has been the writer�s aim to place the massacre in its right setting in the history of New Zealand, and thus to show its significance. The method chosen has been that of grouping the events round one central figure, that of the perpetrator of the massacre, and the first four chapters therefore are incidental though necessary. The history of this man continues long after 1868, the date of the massacre and a small section has been added to cover the period 1868 to 1893, the year of his death on the plea that though irrelevant to the subject of the thesis it gives a rounded effect that might otherwise be lacking--Introduction.

Summary: In order that one may approach the main theme of this thesis, the massacre at Poverty Bay, the events leading there to, and the effects thereof, some slight knowledge is required of the general situation in New Zealand in the years immediately preceding. The writer considers that no apology is needed for introducing into a work that has for its title "The Poverty Bay Massacre of 1868", such apparently unrelated topics as the campaigns of 1845 to 1868 and the cult of Pai-Marire. In any historical review, cause and effect are so closely related that it is difficult, when choosing a particular field of research, to decide how much to include and, more important, how much to discard. The Maori Wars in the Waikato and Taranaki districts spread through the whole of the North Island and in time to the East Coast. Here they were intensified by the blend of Christianity and savage barbarity that is known as Pai-Marire or Hauhauism. It was during this campaign on the Coast that Te Kooti Rikirangi first came into political prominence. A study of Hauhauism is interesting in itself; reviewed in connection with the central figure of this thesis, Te Kooti, it acquires new significance. It is doubtful how far he was sincere in the religious ritual he instituted, itself a modification, and an adaptation of the old Pai-Marire cult, but out of it he fashioned a powerful weapon against the Pakeha. Perhaps it deserves a place as a psychological study of the influence of community worship in a mysterious and militant ritual upon the religious emotionalism of any sect and when, as here, that sect was composed of semi-civilised or wholly savage Maoris at a critical period in the history of their race, it was inevitable that it should issue in action. This thesis represents an attempt at more than merely collecting loose threads about the massacre into one narrative. It has been the writer�s aim to place the massacre in its right setting in the history of New Zealand, and thus to show its significance. The method chosen has been that of grouping the events round one central figure, that of the perpetrator of the massacre, and the first four chapters therefore are incidental though necessary. The history of this man continues long after 1868, the date of the massacre and a small section has been added to cover the period 1868 to 1893, the year of his death on the plea that though irrelevant to the subject of the thesis it gives a rounded effect that might otherwise be lacking--Introduction.

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.

Thesis (doctoral)--Charles University, Prague, 1974. / Letter from the author dated 30th October 1985, including errata inserted. Includes bibliographical references (p. 480-488) and index.

Thesis (M.S.W.)--University of Hong Kong, 1978.

published_or_final_version / Architecture / Master / Master of Landscape Architecture

published_or_final_version / Social Work / Master / Master of Social Work

Thesis (M.S.W.)--University of Hong Kong, 1975.