This study is an attempt to interrogate the shared terrain of academic Maori Studies, Treaty of Waitangi praxis (where �praxis� is defined as the practical use of reason and the resonable use of practice - in contrast to purely theoretical activity) and the University system in this country. In this wide ranging �interrogation�, I will employ a dialectical method of analysis where each of the major Articles of the Treaty are assigned a particular �role� in the Thesis because it represents the central �University� or Kawanatanga Problematic; that Article 2 (Tino Rangatiratanga-Chieftainship) is the Antithesis because it represents the �Maori� contradiction or the Tino Rangatiratanga Mandate; and that Article 3 (Kotahitanga-Unity and Association) is the Synthesis because it represents Treaty Praxis� or the Kotahitanga Solution. This study (like the Treaty) has been organised into five appropriate Parts: Part A (The Preamble) provides the overture for the study, and, as such, contextualises the methodological framework and theoretical paradigms in, on and around which the rest of the study is located. Part B (The Kawanatanga Problematic) will attempt to articulate the struggle of Maori Studies in academia by problematising Kawanatanga (as is the case in most of the scholarship on this critical aspect of the Treaty). Part C (The Tino Rangatiratanga Mandate) will outline three major neglected areas of Tino Rangatiratanga in academia: such as the agency of Maori staff, students and communities; and the status of language and of knowledge taonga (treasures). Part D (The Kotahitanga Solution) will attempt to synthesise Treaty praxis within the debate by outlining and evaluating a number of Treaty principles and examples. Part E (Post-Script) will summarise the personified (signatory) aspects of the study and will also attempt to articulate a possible future for Maori Studies. It is hoped that the analytical framework employed in this study and will also attempt to articulate a possible future for Maori Studies. It is hoped that the analytical framework employed in this study will assist in clarfying (i) the nature of the struggle of a �minority-culture� subject (Maori Studies) within (ii) a �majority-culture� institution (the University), and (iii) the promise of bicultural synthesis (or Treaty praxis) as a means of mediating this struggle. It is also hoped that this thesis will be a contribution to that ongoing debate.

This thesis is a study of Waitaha, a Bay of Plenty iwi that has been marginalized through the loss of most of its land, much of its language, tikanga, and mana. The purpose of the work is to communicate, through the 'voice' and the history of the people, a chronicle, of their alienation to a Pākehā audience that remains in large part ignorant and distant from their plight. The thesis is motivated by an academic responsibility to the Treaty of Waitangi and the lack of understanding to the present needs of Māori as evidenced for example, by the support for the January 2004 Orewa speech, by the leader of the National Party, Don Brash. It is predicated upon the understanding that this response, which minimalises the impact of colonization upon Māori, is constructed by many, through a convenience of distance. It is motivated also on the understanding that most Pākehā who now inhabit the rohe of Waitaha, are completely ignorant of the identity of tangata whenua. It is hoped that the presentation of the Waitaha story, will provoke a greater empathy from Pākehā, and thereby facilitate an environment, whereby grievances can be addressed in an environment of greater understanding. The thesis is a qualitative based research exercise, carried out in consultation with kaumātua and other Waitaha members, and attempts to acknowledge and integrate current kaupapa Māori epistemologies with traditional Western academic methodology. The study uses interviews, Waitangi Tribunal evidence, and other historical references to construct a narrative that conveys something of the 'voice' of Waitaha. Specifically, it outlines a chronology of Waitaha settlement, followed by a description of their encounter with Pākehā, the consequent alienation of the majority of their lands by the Crown, and concludes, with a glimpse into the current circumstance of Manoeka, the papakainga of Waitaha.

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This thesis describes the sections in the Resource Management Act 1991 of particular relevance for nga Iwi Maori and assesses how well these facilitate involvement for Maori in the management of New Zealand�s resources. The method of assessment used is one of comparison between the schemes and philosophies of 1991 Act, and the active involvement of Maori in decision-making for their resources which is requires by Article ii of the Treaty of Waitangi (Te Tiriti o Waitangi). Part i describes the Maori world view of the environment and outlines the Treaty of Waitangi and its relevance to resource management law. Part ii describes the purpose and principles contained in sections 5, 6(e), 7(a), and 8 of the 1991 Act. Chapter Three provides an overview of the relationship between the purpose and principles. Chapter Four discusses the purpose in section 5 and proclaims that the inclusion of sustainability as a purpose in resource management legislation is advantageous in terms of the indirect furtherance of Maori conservation aspirations for the enviroment. It also describes how the cultural wellbeing of Maori has been interpreted to be an express part of the purpose of the Act. Chapter Five provides an analysis of section 6(e) which makes the relationship of Maori and their culture and traditions with their taonga a matter of national importance under the Act. Chapter Six describes section 7(a) and kaitiakitanga which must be given particular regard under the Act. Chapter Seven discusses section 8 and the content and meaning of the principles of the Treaty of Waitangi. Part ii concludes that while the facilitation of Maori involvement in the management and protection of natural and physical resources is improved under this Act, these sections are an insufficient safeguard for Maori interests. Part iii assesses the other sections in the Act which have a bearing on Maori involvement in resource management processes. Chapter Eight explores the planning system. Chapter Nine describes the resource consent processes in the 1991 Act. Chapter Ten comments on various procedural provisions which introduce tikanga Maori into the Act, and Chapter Eleven is devoted to exploring the sections in the Act which in the writer�s opinion provide the most potential for recognition of rangatiratanga in a limited form. This Part proclaims that the emphasis in the Act is very much on consultation with nga Iwi Maori as an effective means for their involement in resource management. It is submitted that this is not the active participation in decision-making that Maori seek and which is guaranteed under Article ii of the Treaty of Waitangi. Chapter Twelve acknowledges that involvement of nga Iwi Maori in processes under the 1991 Act will rely to some extent on the content of policy statements and plans produced by the local authorities. An analysis of the Proposed Otago Regional Policy Statement is undertaken to explore how the concerns of Kai Tahu have been incorporated into the statement. Chapter Thirteen ends by concluding that while the 1991 Act does provide for increased Maori involvement in resource management processes in New Zealand it does not facilitate the decision-making role guaranteed by Article ii of the Treaty of Waitangi.

Teacher educators at the University of Canterbury, College of Education, like all teacher educators in Aotearoa New Zealand, have ethical, legal, and moral obligations in relation to Te Tiriti o Waitangi/the Treaty of Waitangi. The Treaty is an agreement that was signed in 1840 by representatives of the British Crown and representatives of independent Māori hapū (sub-tribe). The failure of the Crown to uphold the Treaty plus the colonisation of New Zealand has held wide-ranging ramifications for Māori, including a negative impact on Māori education. Policy guidelines both at a national level and locally at the University of Canterbury provide requirements and guidelines for teachers and teacher educators in relation to the Treaty. The aim of many of these guidelines is to address equity issues in education and to support Māori ākonga (students) to achieve success as Māori. This thesis draws upon data from interviews with five teacher educators from the University of Canterbury, College of Education to explore their understandings of the Treaty and how these understandings inform their practice. A qualitative research approach was applied to this study. Semi-structured interviews were used and a grounded theory approach to the data analysis was applied. Three key themes arose from the data and these provided insights into the teacher educator participants’ understandings of the Treaty, how they acquired Treaty knowledge and their curriculum decision making. Bronfenbrenner’s (1979) ecological systems theory approach was used as a framework to situate how the teacher educators’ understandings of the Treaty have developed. Critical theory and concepts associated with critical pedagogy underpin this research. Critical pedagogy highlights the importance for teacher educators in New Zealand to have an understanding of the historical and contemporary complexities of educational issues related to the Treaty.

This thesis attempts to understand the intellectual milieu of Maori society in the early colonial period through the medium of Maori-language sources of information dating from that time. A base in Maori documentary allows Maori history to exist under the same disciplines as that of other literate peoples. The thesis argues that the imposition of English meanings on Maori language has shaded Maori meanings. It offers a rereading of documents including the Treaty of Waitangi in order to restore their Maori historicity. Maori society has also been misrepresented historiographically by the creation of false distance between metropolitan and indigenous culture, including the failure to sufficiently consider the shaping force of literacy on Maori perceptions of citizenship and on the politics of sovereignty that developed at mid-century. The thesis argues that land sales were the main Maori experience of government, and that the government's ability to define the terms of the market reconstrued society in ways which destroyed its former political structure.This turned it into a land-owning collective, in which power lay not in human consequence, as formerly, but in the size of the cultivations to which an owner could prove a right in terms constructed by officials. All members of the kin-group were constutued land owners, and the status of the chief was reduced to the size of the lands to which he could prove ownership. By 1865, when the Native Land Court was instituted, power within Maoridom lay in the land itself: te mana o te whenua. This position was written into culture, and endures into the present. The premise of the thesis is that change towards western norms is the proper frame of study of colonial Maori society, but that the magnitude of change has been obscured, both by the politicisation of the past on presentist premises and by the transformation of colonial models into what is now assumed to be 'traditional Maori society'. In order to separate the colonial from the traditional the thesis looks at precontact society custom regarding authority over land and fisheries. The thesis underscores the magnitude of change when tapu disappeared as the support of chiefs' civil governance, which was played out in the migration of mana (personal power) from chiefs to, modern, land. The disappearance of tapu also, however, aided the rise of Maori civil society within the colony on the basis of the desire for modernity which kept Maori engaged with the government - and therefore still governed. This is studied through letters that detail the operation of civil life in Taranaki and among Ngati Kahungunu, with special reference to the experience of Wiermu Kingi and Renata Kawepo.

This thesis describes the sections in the Resource Management Act 1991 of particular relevance for nga Iwi Maori and assesses how well these facilitate involvement for Maori in the management of New Zealand�s resources. The method of assessment used is one of comparison between the schemes and philosophies of 1991 Act, and the active involvement of Maori in decision-making for their resources which is requires by Article ii of the Treaty of Waitangi (Te Tiriti o Waitangi). Part i describes the Maori world view of the environment and outlines the Treaty of Waitangi and its relevance to resource management law. Part ii describes the purpose and principles contained in sections 5, 6(e), 7(a), and 8 of the 1991 Act. Chapter Three provides an overview of the relationship between the purpose and principles. Chapter Four discusses the purpose in section 5 and proclaims that the inclusion of sustainability as a purpose in resource management legislation is advantageous in terms of the indirect furtherance of Maori conservation aspirations for the enviroment. It also describes how the cultural wellbeing of Maori has been interpreted to be an express part of the purpose of the Act. Chapter Five provides an analysis of section 6(e) which makes the relationship of Maori and their culture and traditions with their taonga a matter of national importance under the Act. Chapter Six describes section 7(a) and kaitiakitanga which must be given particular regard under the Act. Chapter Seven discusses section 8 and the content and meaning of the principles of the Treaty of Waitangi. Part ii concludes that while the facilitation of Maori involvement in the management and protection of natural and physical resources is improved under this Act, these sections are an insufficient safeguard for Maori interests. Part iii assesses the other sections in the Act which have a bearing on Maori involvement in resource management processes. Chapter Eight explores the planning system. Chapter Nine describes the resource consent processes in the 1991 Act. Chapter Ten comments on various procedural provisions which introduce tikanga Maori into the Act, and Chapter Eleven is devoted to exploring the sections in the Act which in the writer�s opinion provide the most potential for recognition of rangatiratanga in a limited form. This Part proclaims that the emphasis in the Act is very much on consultation with nga Iwi Maori as an effective means for their involement in resource management. It is submitted that this is not the active participation in decision-making that Maori seek and which is guaranteed under Article ii of the Treaty of Waitangi. Chapter Twelve acknowledges that involvement of nga Iwi Maori in processes under the 1991 Act will rely to some extent on the content of policy statements and plans produced by the local authorities. An analysis of the Proposed Otago Regional Policy Statement is undertaken to explore how the concerns of Kai Tahu have been incorporated into the statement. Chapter Thirteen ends by concluding that while the 1991 Act does provide for increased Maori involvement in resource management processes in New Zealand it does not facilitate the decision-making role guaranteed by Article ii of the Treaty of Waitangi.

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Prompted by Canada’s Truth and Reconciliation Commission’s Calls to Action (2015), there has been widespread response throughout Canadian educational institutions to facilitate reconciliation through education. In the context of Ontario, some Faculties of Education have responded to the calls with requiring Aboriginal education for teacher candidates, to ensure all graduating teachers have knowledge of Aboriginal histories, cultures, and worldviews. Nevertheless, there is a difference between teaching about reconciliation and teaching through reconciliation. This embodiment of reconciliation as a curricular and pedagogical praxis – a praxis of reconciliation – lies at the heart of this research in initial teacher education. This study draws upon case study methodology in an Aboriginal teacher education course in Ontario and a Treaty of Waitangi teacher education workshop in New Zealand, through an investigation of the question: In what ways do Settler teacher education programs facilitate and engage a praxis of reconciliation? The findings of this thesis propose a reconceptualization of reconciliation in teacher education by identifying the ways in which reconciliation is manifested in teacher education (a possibility of reconciliation), and the ways in which reconciliation is hindered (a challenge to reconciliation). In addition to identifying the possibilities and challenges, this research study also deconstructs the safe space metaphor in favour of ethical space and ethical relationality in initial teacher education.

The sense of crisis that marks our times may be seen as a crisis for dominant groups whose once-secure hegemony is being challenged by marginalised others. It is in theorising the reply from the dominant group to the voices of the oppressed that existing Western conceptions of social change fall silent. The dominant Pakeha group in Aotearoa New Zealand has used discourses of benign colonisation and harmonious race relations to resist 165 years of communication from indigenous Māori about their oppression and a dishonoured treaty for settlement. My research documents the appearance of the Treaty of Waitangi into the Pakeha consciousness, and the now 30 year-long response by a Pakeha antiracism movement to educate their own cultural group about its agreements. Targeting government, community and social services organisations, activist educators used Freire's (1975) approach of conscientising dialogue to present a more critical view of colonisation, and to encourage participants to consider the complicity of their organisations in ongoing structural and cultural racism. Based on my membership of local and national networks of activist educators, I was able to organise and facilitate data gathering from three sources to investigate processes of Pakeha change in: (i) unpublished material describing the antiracism and Treaty movement's historical theorising and strategies over 30 years, (ii) a country-wide process of co-theorising among contemporary Treaty educator groups about their work and perceived influence, and (iii) a collection of organisational accounts of Treaty-focused change. The collected records confirmed that a coherent anti-colonial discourse, which I have termed 'Pakeha honouring the Treaty', was in use to construct institutional and constitutional changes in non-government organisations. My interpretation of key elements in a local theory of transforming action included emotional responses to counter-cultural information, collective work for cultural and institutional change and practising a mutually agreed relationship with Māori. I concluded that these emotional, collective and relationship processes in dominant group change were crucial in helping to construct the new conceptual resources of 'affirming Māori authority' and 'striving towards a right relationship with Māori'. These counter-colonial constructions allowed Pakeha a non-resistant and facilitative response to Māori challenge, and enabled a dialogue with Māori about decolonisation. By examining in one research programme the genealogy and interdependencies of a new discourse, my research contributes to theorising about the production of new, counter-hegemonic discourses, and confirms the crucial part played by social movements in developing new, liberatory constructions of the social order. My research calls for further theory-building on (i) emotional and spiritual aspects of transformational learning, (ii) processes involved in consciously-undertaken cultural change by dominant/coloniser groups, and (iii) practising of mutually agreed relationships with indigenous peoples by dominant/coloniser groups. My research has implications for theorising how coloniser and dominant groups generally may participate in liberatory social change and decolonisation work, and the part played by the Western states in the global struggles by indigenous people for recognition of their world-views and aspirations. It remains to be seen whether counter-colonial discourses and organisational changes aimed at 'honouring the Treaty' with indigenous peoples will be sufficiently widely adopted to help transform Western dominating cultures and colonial projects. In the meantime, acknowledging and documenting these counter-colonial discourses and their constructions opens up increasing possibilities for constructing, from a history of colonisation, a different future.