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The Global ETD Search service is a free service for researchers
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Networked Digital Library of Theses and Dissertations.
Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Modelling tribal genealogies for information systems design and developmentLitchfield, Alan Unknown Date (has links)
The study seeks to answer the question: What are the human and cultural factors in the whakapapa process? This research identifies human and cultural factors that will explicitly direct the future design of an Information Systems design and development project. Current systems and approaches come from a western/euro-centric perception of the world (Locus), but much of the data that are to be stored in the system come from unique tribal sources (Demotic). These approaches, the Locus and the Demotic, oppose each other on what to store, how it should be stored and how it may be retrieved. The approaches are the result of cultural patterns that have evolved and raise issues about the treatment of data in information systems. Issues are argued against the work of Foucault and are subsequently addressed before the data that is gathered for the study are analysed. The work of Foucault is adopted and key concepts are arrived at: Kotahitanga/Herkunft, the representation of subtle, singular, and sub-individual marks that may connect and link a person to others, forming a dense network that is difficult to unravel; Hei Ahua/Entstehung, the exact essence nature of something; and, T¯imatanga/Ursprung, the state held at the moment of arising. These establish a framework for the analysis of data. Foucault identifies two types of person, the Genealogist and the Historian. In the study these types are used to represent the approach taken by the Locus and the Demotic. They are contrasted against each other throughout the study to show how their approaches differ in vital ways. The process of comparing and contrasting the Genealogist and the Historian includes qualitative analysis and symbolic interactionism. The ethnographic analysis method, symbolic interactionism, is used to analyse primary data sources. Qualitative analysis is used to analyse secondary sources. Together, they are used to derive a cohesive set of 38 symbols that are recognisable as factors in the development of the information system. The 38 symbols are aggregated to arrive at 29 human and cultural factors in the whakapapa process. The factors can be used to guide the development of an information system for managing complex data structures.
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Working towards usability for computer-based Maori Whakapapa systemsGill, Manjit Singh Unknown Date (has links)
This thesis investigates the process of gathering user requirements for a computer system to support processes involved with Maori genealogy (whakapapa). The two main objectives are: 1). to provide information on users' requirements, and 2). to assess and refine where needed the usability approach and techniques (usability instrument) for such a task.The applied research is informed by usability methods and is emergent in that the aim is to apply the best method for the task at hand, to reflect on outcomes and then do the next step. Initial interviews and some fine-grained analysis of data types from existing data were done. In-depth inquiry into actual users was seen to be needed to get a more detailed picture of not only the specific needs but also to put that into a wider perspective of users' life values and goals. Several interviews were conducted. The usability 'methods' of building personas and user profiling were applied to the data but the end result did not reflect the breadth and difference in users. In-depth analysis of the interview data lead to identification of a number of crucial areas that require further research, importantly; how computer-based systems would enhance the learning relationship and get young people involved and how access, security and validity would be designed. The concept of Maori as a group user was proposed, which includes the roles of knowledge holder, technical expert and end user with each role using the system in a different, but cohesive, way. Further work needs to be done in investigating sub-groups within Maori not covered in this study; particularly young people and people living in rural areas. In summary, the research raised more questions than answers in terms of user requirements, however it did produce applied investigation of methods that can be used to progress the gathering of user requirements and providing a basis for usability.
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Ko Tahu, Ko auO'Regan, Hana Merenea, n/a January 1998 (has links)
This research is concerned with ethnic identity and focuses on the experiences of my tribe, the Ngai Tahu of the South Island of New Zealand, as a case study. Material drawn from interviews with eight Ngai Tahu respondents are used to illustrate the factors influencing Ngai Tahu identity, which include whakapapa, land, language, tikanga, mahinga kai, the Claim, our legal identity, and the perceptions of significant others. These factors are discussed within the context of the wider Maori identity and the New Zealand environment.
The interviews also provide an insight into the personal nature of Ngai Tahu cultural identity and the experiences of the respondents in terms of inclusion and exclusion from the general Maori identity.
A theoretical base on the issues of cultural identity development is gained from the literature and used as a framework for discussing Ngai Tahu identity development. This research investigates the development of pan-Maori identity and how it has manifested itself within New Zealand society. The cultural criteria used to measure and assess membership in the Maori ethnic collective are often inadequate and inappropriate for Ngai Tahu and within the Ngai Tahu context.
This research illustrates how the environment and the choices it offers to people of Ngai Tahu identity both in the past and the present. I will argue that Ngai Tahu identity is largely a product of its circumstance. Although primordialist notions such as whakapapa are consistently present in that identity, the weight that they carry is largely determined by the political and cultural environment and context.
The project concludes with an assessment of the level of appreciation given to differences that exist within different sections of Maoridom and the need to understand the validity and legitimacy of those differences if a positive sense of cultural identity is to be achieved.
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Modelling tribal genealogies for information systems design and developmentLitchfield, Alan Unknown Date (has links)
The study seeks to answer the question: What are the human and cultural factors in the whakapapa process? This research identifies human and cultural factors that will explicitly direct the future design of an Information Systems design and development project. Current systems and approaches come from a western/euro-centric perception of the world (Locus), but much of the data that are to be stored in the system come from unique tribal sources (Demotic). These approaches, the Locus and the Demotic, oppose each other on what to store, how it should be stored and how it may be retrieved. The approaches are the result of cultural patterns that have evolved and raise issues about the treatment of data in information systems. Issues are argued against the work of Foucault and are subsequently addressed before the data that is gathered for the study are analysed. The work of Foucault is adopted and key concepts are arrived at: Kotahitanga/Herkunft, the representation of subtle, singular, and sub-individual marks that may connect and link a person to others, forming a dense network that is difficult to unravel; Hei Ahua/Entstehung, the exact essence nature of something; and, T¯imatanga/Ursprung, the state held at the moment of arising. These establish a framework for the analysis of data. Foucault identifies two types of person, the Genealogist and the Historian. In the study these types are used to represent the approach taken by the Locus and the Demotic. They are contrasted against each other throughout the study to show how their approaches differ in vital ways. The process of comparing and contrasting the Genealogist and the Historian includes qualitative analysis and symbolic interactionism. The ethnographic analysis method, symbolic interactionism, is used to analyse primary data sources. Qualitative analysis is used to analyse secondary sources. Together, they are used to derive a cohesive set of 38 symbols that are recognisable as factors in the development of the information system. The 38 symbols are aggregated to arrive at 29 human and cultural factors in the whakapapa process. The factors can be used to guide the development of an information system for managing complex data structures.
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Kimihia, rangahaua ngā tikanga heke iho. He taonga huahua e riro mai: Exploring whakapapa as a tool towards a kaupapa Māori assessment framework in early childhood educationPaki, Vanessa Anne January 2007 (has links)
This study explores whakapapa as a tool, which can be used as a kaupapa Māori assessment framework in early childhood education, positioning kaupapa Māori theory as a paradigm base underpinning a philosophical and theoretical discourse towards assessment for children's learning. This thesis represents the culmination of a personal and professional journey, derived from the writer's longstanding interest in and commitment to kaupapa Māori early childhood education, and more specifically, philosophies and practices for assessment in this context. The study has canvassed a vast terrain of kaupapa Māori philosophy in its search for a theoretical grounding for a kaupapa Māori assessment framework for early childhood education. Foundation to the study has been the premise that the notion of whakapapa serves as an overarching philosophical matrix, encompassing the interconnected realms of genealogy, spirituality, and knowledge that precede, surround, and embrace the Māori child. Throughout the thesis, diagrams are employed to demonstrate and model the whakapapa underpinning the conceptualisations being explored. After contextualising the study within a historical overview of the impact of colonisation of kaupapa Māori education and research, it is suggested that a re-examination of key concepts from tikanga Māori will illuminate transformative possibilities applicable to the study's focus on the development of a theoretical base for an assessment tool within kaupapa Māori early childhood settings. Drawing from the literature, the thesis re-positions the view of the Māori child to one of being nurtured within a philosophical construct underpinned and immersed in tikanga such as whakapapa, ira tangata, whanaungatanga, mana and tapu, and ako, providing a strongly Māori theoretical base for the envisioning of the assessment process. The outcome of this study is to propose an assessment framework, which embodies and reflects these core kaupapa Māori philosophies as praxis.
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Capturing the Kiwi Spirit : an exploration into the link between national identity, land and spirituality from Māori and Pākehā perspectives : a thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Sociology /Ream, Rebecca. January 2009 (has links)
Thesis (M. A.)--University of Canterbury, 2009. / Typescript (photocopy). Includes bibliographical references (leaves 154-165). Also available via the World Wide Web.
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Capturing the Kiwi Spirit: An exploration into the link between national identity, land and spirituality from Māori and Pākehā perspectivesReam, Rebecca January 2009 (has links)
People telling stories of national identity, land and spirituality contribute to the local formation of the nation. I explore this view of nationhood in Aotearoa/New Zealand from Māori and Pākehā perspectives. Theorising this exploration, I form my own national identity concept for guiding analysis, that of locally narrated roots. Locally narrated roots is, essentially, a way of looking at national identity through the everyday narration of land, spirituality and history/ancestry by individuals. Supporting the production of this term is Smith’s (2003) theory of revised ethno-symbolism, which links religion, nationalism, land and history/ancestry, and Thompson’s (2001) grounded, everyday approach summed up as local production of national identity. Research methods draw upon Thompson’s people-focussed approach in conjunction with a narrative approach inspired by life story and Kaupapa Māori Research practices, which informed the conducting of twelve semi-structured interviews. From these interviews, six Māori and six Pākehā stories of history, ancestry, spirituality, land and identity were generated. These narratives revealed that colonial settler society, romanticism and whakapapa (genealogy) are central to this research and vital for further exploration on national identity. I close with the suggestion that participants’ stories enact a process of locally authenticating one’s national identity. I also suggest this local authentication is a secular spirituality, an idea that combines both patent secularism and spirituality, and is expressed through land, history and ancestry in Aotearoa/New Zealand.
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Kimihia, rangahaua ngā tikanga heke iho he taonga huahua e riro mai = Exploring whakapapa as a tool towards a kaupapa Māori assessment framework in early childhood education /Paki, Vanessa Anne. January 2007 (has links)
Thesis (M.Ed.)--University of Waikato, 2007. / Title from PDF cover (viewed May 19, 2009) Includes bibliographical references (p. 109-127)
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The confiscation of Pare Hauraki: The impact of Te Ao Pākehā on the Iwi of Pare Hauraki Māori; on the whenua of Pare Hauraki 1835-1997 and The Foreshore and Seabed Act 2004 / Te raupatutanga o Pare HaurakiPeters, Murray Hamaka January 2007 (has links)
Kia mau ki te rangatiratanga o te Iwi o Hauraki Just as the whakataukī explains Hold fast to the power and authority of the Hauraki tribes the focus of this study is to examine and evaluate the impact of Te Ao Pākehā on Pare Hauraki lands and Tīkapa Moana under the mana of Pare Hauraki Māori and Pare Hauraki tikanga. The iwi of Pare Hauraki have land claims through the, (Wai 100) and the Hauraki Māori Trust Board, before the Waitangi Tribunal highlighting whenua issues and their impact on Pare Hauraki iwi. Also relevant is the foreshore and seabed issue which is documented leading on to the infamous Foreshore and Seabed Act 2004, (for Māori anyway), sparking widespread opposition by Māori throughout the country, and other supportive non-Māori groups because of the issue concerning Māori kaitiiakitanga and guardianship roles. This investigation will commence by outlining the histories of discovery and settlement of Pare Hauraki, the concept of mana-whenua/mana-moana as it applies to Pare Hauraki Māori and our tikanga, and then to subsequent issues leading to land alienation of the early 19th to late 20th cenutries and then to the foreshore issue of the early 21st Century. This research will include information showing that before 1840 to Te Tiriti o Waitangi and thereafter that Pākehā and various Crown agents, through legislation claimed the rights to the lands, waterways and oceanic areas under the kaitiakitanga of my tupuna of Pare Hauraki. Tupuna and other iwi members have expressed their disgust seeing the mana of their traditional lands, waterways, oceanic areas and kaitiaki roles slipping away from them through these activities. Therefore, this thesis is a response to those issues and the impact on (a), Māori as a people, and our tikanga Māori and (b), Pare Hauraki Māori as the kaitiaki/guardians of the Pare Hauraki rohe/territory in accordance with tikanga Māori, and the significance of the responsibilities which arise out of the Māori concepts of kaitiakitanga, manaakitanga and rangatiratanga.
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Fragmentation and Restoration: Generational Legacies of 21st Century MāoriMalcolm-Buchanan, Vincent Alan January 2009 (has links)
The content of this thesis is premised on a reflexive examination of some historical juxtapositions culminating in critical aspects of being Māori in the twenty first century and how such aspects have informed contemporary indigenous identity. That is, the continuing acknowledgement and exponential public recognition of critical concepts which inextricably link indigenous and civic identity. The theoretical sources for this research are, in the main, derived from anthropological and religious studies, particularly on the significance of mythologies and oral histories, as well as from the oral theorising of elders in Aotearoa New Zealand. A very significant contribution from one such elder, a senior Māori woman academic, has been included in the form of the transcript of an interview. She herself had collected the views of a number of elders on myth, creating a rare and valuable resource. In the interview she married her reflections on these with her own experiences and her cogent analyses. From the outset, it was necessary to be discerning so as to ensure the thesis workload was manageable and realistic. For this reason the selected critical aspects that have been used to frame this research are (1) a developing Western validation (that is, acknowledgement and respect) of Māori, Māori culture and their mythology; (2) oral history (genealogy) and traditions that have remained constant despite the influences of modernity; and (3) notions of fluidity, negotiation and pragmatism regarding kinship legacies and cultural heritage. The thesis is comprised of six chapters starting from a subjective narrative leading through increasingly objective discourses that culminate in a conclusion which supports a belief that modern Māori require a balancing of critical aspects of cultural heritage, with a broad understanding of the world of the 'other', in order to realise and develop their contemporary indigenous identity. Ultimately, indigenous ideologies, practices and knowledge recorded and examined in the world of academia today, become potential resources for tomorrow. The intention of this research is to aggregate and discuss intrinsic aspects of the Māori past as well as developing aspects of the present, in order to better understand the significance of the future, and to add to the growing corpus of indigenous worldviews.
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