How Traditional Māori Ethics and Values Have Been Applied in Contemporary Māori Land Development

Environmentalist Aldo Leopold once wrote, “ We abuse land because we regard it as a commodity belonging to us. When we see land as a community to which we belong, we may begin to use it with love and respect.” This refers to us that land gives the power to stay safe and secure; we should also love our land. Although we practise to use it as we trait for it, but there would have been no action without land. We deal with the land as per our own way. Notably, indigenous people around the world often have very different sets of beliefs and traditions, a special bond with the land is a common factor. Indians tribe Mandan respect their the cultural hero. Whereas Momaday's return back to home reminds him of his grandmother's identity on that land.

The Australian Indigenous community hold extremely significant corrections to the land of Australia, of which they refer to as ‘Country.’ Indigenous people acquire deep meaning from the land, sea and the countless resources derived from them. This special relationship has formed for many centuries. To them ‘Country’ is paramount for overall wellbeing; the strong, significant, spiritual bonds embody their entire existence. Knowledge is continually passed down to create an unbroken connection of past,

An innate understanding that all beings on the planet are important for the subsistence of each other is a large part of Indigenous ideology, as well as the respect for the vast ways with which beings on the planet interact; whether they are “animate” or “inanimate”, they are all apart of the “web of relationships” (Battiste & Henderson, 2000, p. 44). Drawing from this view, most Indigenous Peoples believe that every member of a community has their own thoughts, gifts, and knowledge that they are able to contribute to the group. This means that there is also a large appreciation of Reciprocity because all knowledge is good knowledge, and that means all knowledge holds some validity and truth. Dreams, for example, are seen as premonitions and fact. As it happens, Indigenous Peoples place much of their societal values into facets of life that are intangible, such as emotions, spirituality, and mentality. It is for this reason that maintaining healthy and Respect-based Relationships amongst all beings on the planet is such an important part of Indigenous identity. The holistic understanding of the world can only occur if individuals are listening to each other as well as sharing whatever knowledge that they have to share.

In 1840 the Māori chiefs and the English crown signed the Treaty of Waitangi which showed the dual heritage between the cultures and to develop a partnership to develop a shared future as we have today. This historical event has big impacts on Te Whāriki the way it was created with both Māori and Pākehā input to develop a curriculum that supports every child to develop as confident and competent learners. “.. all

This is integral to my learning, especially as I plan to be a teacher in South Australia and will no doubt form relationships with students who are of Kaurna decent or who identify as Kaurna people. I have learnt that there are six main differences between the way Kaurna people think and the way the broader white community think (McBride 2000). I learnt that Kaurna people are physically, emotionally, and spiritually intertwined with the land; that the traditional Kaurna people believe that they are responsible for the wellbeing of their community and land; that traditional Kaurna people enforce the importance of making decisions by thinking twice; that the traditional Kaurna people understand mysteries by accepting apparent contradictions in life, also known as ‘twoness’; believing that humans are not expected to know everything, but expected to seek to achieve excellence with humility in area of knowledge they chose to learn about; and that the life for the Kaurna people is composed of reciprocal

Hello and welcome to ST Leo’s justice group my name is charbel saliba and I will be talking to you about aboriginal dreaming and land rights. The quote I said earlier was a spiritual view of life based on the dreaming which cannot be separated from the land; that is why the aboriginal people’s connection towards the land is inexorable. The two are intertwined; to separate them would be impossible, one would not work without the other thus they are just as important. The land is used as a physical link between human beings and all that is unseen and eternal. It creates a

What contact did you have with the Maori/ Europeans prior to signing/not signing the Treaty? “My contact with the Europeans has been very pleasant leading up to the Treaty signing. I am glad to be creating a sacred bond between our two cultures and continuing to introduce new things into each others lives. In addition I constantly have contact with missionaries as I believe in the word of the lord which they spread. The Europeans are honest people and I am very glad to be creating an agreement with

The structure of this paper will follow the Cultural Competency Framework as a means for exploring the above stated speeches. This framework moves through knowledge; informed practice/informed decision; and positive/effective learning and development. At the knowledge stage the content, importance and effect of the speeches will be explored, as well as their context. To address informed practice/informed decision the paper looks more closely at the issues which are raised in the speeches and their impact on Indigenous Australians. Finally positive/effective learning and development will be acknowledged through the exploration of the education implications that these issues can have in the classroom.

I support the principle view of the author mentioning of the ultimate outcome of self-determination, is to have the “right to maintain traditional culture, and to protect their land and natural resources” (p.3). It is truly a difficult outcome to achieve and many indigenous communities (tribes) are still struggling with it, including Fiji indigenous communities.

Atkinsons (2005) states that within Indigenous communities,Land and Country are interchangeably used to illustrate as “a resource,which behaves as a living being,and a life support system for humans”. Indigenous model of health revolves around a number of components such as nourishments, stress reduction, interaction with the land with a higher emphasize being placed on traditional land, personal identification and culture playing a significant role contributing towards a balanced health outcome (‘Yotti’ Kingsley, Townsend, Phillips & Aldous, 2009). As highlighted in Lutschini, 2005, association of native individuals to their country, sense of group and family is essential to the experience of wellbeing. As identified in literature, land plays a crucial and central figure in Indigenous identity encompassing physical,spiritual,cultural and emotional bonds (Richmond, Elliott, Matthews & Elliott, 2005). Throughout centuries through to present

“The land is my mother. Like a human mother, the land gives us protection, enjoyment and provides our needs – economic, social and religious. We have a human relationship with the land: Mother, daughter, son. When the land is taken from us or destroyed, we feel hurt because we belong to the land and we are part of it.” This quote was written by Djinyini Gondarra, an Aboriginal that is working to towards enhancing the health and well-being of his fellow aboriginal people. Over the years, aboriginal people have been mistreated and have experienced a large magnitude of discriminations that range from health to social inequalities, which have led to many health-related issues that have made it very difficult for Aboriginal people to break the stigma and prejudice they continue to experience.

A Key conflict that endures as one of the most noteworthy events in New Zealand’s early history is the Waikato war of 1863-1864. The significance of the battles lies in the definition of the status of Maori and Pakeha in New Zealand. Particular historic debate surrounds whether the Waikato war was caused more primarily over the dispute of land or sovereignty. Maori were rising against British control and domination over them exhibited by establishment of the Kingitanga movement and the resistance to land sales. Responding in a way they saw that they had the right British invaded the Waikato. The outcomes of these events still hold debate and controversy in the regions of occurrence even today. With large loss of lives on both sides directly from the clashes, as Maori retained their pride refused to surrender to the British’s superior technology. New laws were passed as a result of the resistance involving shameless policy’s which marginalised Maori and there rights further. The consequences of this war were drawn out until the late 20th, when finally reparations were made in full.

This report is on Te Whariki: Early Childhood Curriculum in which we follow as a framework for teaching in New Zealand. This report is going to cover the three broad age groups Te Whariki is based upon. It will explain the principles and strands of Te Whariki and the impact it has on a developing child. It will describe the purpose of Te Whariki and discuss ways it is used by early childhood education services throughout New Zealand. It will describe Te Whariki’s support for bi-culturalism throughout the early childhood sector. This report will discuss the importance of a partnership between home and the early childhood education settings, and will also discuss the Urie Bronfenbrenner’s ecological system theory and how

Whanungatanga is a systems and a te whare tapa wha approach that connects individuals to the greater whole. It is a Māori concept which relates and connects Māori to their identity and surroundings, this includes all things living and the spiritual world. It is a holistic approach that embraces attaining and maintaining nurturing, direction, guidance and support networks. This is achieved by strengthening all relationships and connections between micro, meso, macro and exo systems (O 'Carroll, 2013). Whanungatanga seeks relationships that are more about independence, which differs from the western concept of individualism. This process is essential in social work practice, as it is a method which helps social workers to gain information, assist in the development of genograms and eco-maps as well as, establishing support networks.

Of ongoing concern to the Maori people of Waimarama has been the deterioration and decline of these rivers due to pollution and over use for irrigation. We have a long standing grievance with regard to the Waingongoro River and the recent furore regarding the encroachment by private landowners on to the Public Pouhokio reserve has bought the Pouhokio River back in to the limelight.