A History of New Zealand Women (original) (raw)
Related papers
Journal of Indigenous Wellbeing Te Mauri Pimatisiwin, 2020
Māori women play a vital role in enabling our children and grandchildren to live secure, positive cultural identities “as Māori”. In utero we surround our children in a protective kahu (the term for both cloak and amniotic sac) and, after they enter the world, we continue to cloak them in tangible and abstract ways with our values, beliefs, and aspirations. Of the multiple aspirations that Māori women hold for ourselves and our whānau (families) to be healthy, happy, and whole, this research concerns itself with Māori women’s aspirations to “live as Māori” – understood as living a full and holistically well life, connected to people and places, and able to participate confidently in both the Māori and the global world. A qualitative project grounded in Kaupapa Māori and Mana Wāhine theory, this study explores the stories of eight Māori women, including myself as a researcher. As I taught the women to weave traditionally made Māori cloaks, they told stories of reclaiming, restoring,...
The death of Koro Paka: "traditional" Maori patriarchy.(Report)
The Contemporary Pacific, 2008
Deconstruction does not say there is no subject, there is no truth, there is no history. It simply questions the privileging of identity so that someone is believed to have the truth. It is not the exposure of error. It is constantly and persistently looking into how truths are produced. (Spivak 1988, 28) This paper starts from the simple question of what knowledge is produced about Mäori men and why. In Nietzschean style, I am less concerned with the misrepresentation of truths than with how such truths have come to be privileged. I do not argue that tropes such as the Mäori sportsman, manual laborer, violent criminal, or especially the Mäori patriarch, are "false," for indeed there are many Mäori men who embody these categorizations. 1 To propose such tropes are false would suggest that other forms of Mäori masculinity are "truer," "more authentic" embodiments. Alternatively, I am stimulated to uncloak the processes that produce Mäori masculine subjectivities. Specifi cally, this article deconstructs the invention, authentication, and re-authentication of "traditional" Mäori patriarchy. Here, "invention" refers to the creation of a colonial hybrid. This is not to say, however, that colonization provided the environment for the genesis of Mäori patriarchy, for it is probable that modes of Mäori patriarchy existed prior to colonization (ie, patriarchy as constructed by Mäori tribal epistemologies, focused on notions such as whakapapa [genealogy] and mana [power/prestige/respect]).
New Zealand's welfare state made unprecedented provision for the indigenous people of New Zealand. The Department of Maori Affairs employed Maori welfare officers to inculcate "the essentials of good citizenship and responsibilities" and to promote social change in a period when Maori were becoming one of the most highly urbanized indigenous peoples in the world. Female Maori welfare officers worked with women and children, devoting attention to the general standard of living of Maori families, as a "good home" was increasingly recognized as "the source of all social progress." This article analyses some of the meanings of a "good home" and good citizenship and identifies how the particularities of this New Zealand case study illustrate a number of international trends in this period.
The Role of Maori Women in Treaty Negotiations and Settlements
Victoria University of Wellington Law Review
The author addresses some key issues confronting Māori women in respect of Treaty settlements and offers suggestions on why a repudiation of the existing arrangements between Māori and the Crown are essential. In the broader context, the author argues that the Government has been on a campaign to privatise public and community assets and deregulating markets, aggravating societal inequality. Māori women particularly suffer from their socioeconomic status as Māori. Furthermore, the author criticises the lack of a system to guarantee a place for Māori women within their own institutions or organisations in respect of asset management and decision-making. The author concludes that it is essential to share the benefits of real change with Māori women who are the least empowered. To do this, a settlement framework centred around people and life (rather than a purely money-driven model) is needed.
2007
This article is underpinned by the simple question of what knowledge is produced about MÄori men and why. In particular, it deconstructs the invention, authentication, and re-authentication of "traditional" MÄori patriarchy. It begins by examining how MÄori patriarchy was invented and authenticated through the hybridization of MÄori and British masculine cultures, especially through the early colonial education of a select
2006
Dedication iii Acknowledgements iv Table of Contents x List of Figures, maps, photographs, images, etc xii List of Tables, charts, whakapapa, pepeha, etc xiv Chronology of Betty Wark's Life xv Section One-Title Page 1 Chapter One Creating Context: Introducing Themes, Issues and Methodology 2 Chapter Two Biographical Research as an Appropriate Methodology for Māori Feminist Research 34 Chapter Three Biography as Genre and a Form of Cultural Production 62 Chapter Four Māori and Auto/Biography: Writing Ourselves 'Home' 80 Ko Taranaki toku maunga My mountain is Taranaki Ko Waitara toku awa My river is Waitara Ko Owae Whaitara toku marae My marae is Owae Whaitara Ko Tokomaru toku waka My canoe is Tokomaru Ko Te Atiawa me Ngati Ruanui oku iwi My tribes are Te Atiawa and Ngati Ruanui Ko Ngati Rahiri me Ngati Te Whiti oku hapu My sub tribes are Ngati Rahiri and Ngati Te Whiti Ko Helene Connor toku ingoa My name is Helene Connor My identity as Māori is positioned in terms of physical and cultural geographies, whakapapa and my tupuna (ancestors). Through the years of whakapapa research my cousin, Kim Skelton, has carried out, our whanau (family) has been able to trace our whakapapa links back ten generations to Whiti-o-Rongomai, founder of Ngati Te Whiti (Taranaki iwi). Our greatgreat-great-great-grandfather was Ngatata-i-te-Rangi (also known as Makoare Ngatata). Born around 1790, Ngatata-i-te-Rangi was the son of Te Rangiwhetiki and Pakanga. Through his mother, Pakanga, he was an influential rangatira (chief) in the Ngati Te Whiti hapu of Te Atiawa.
Towards a secure identity: Maori women and the home-place
Womens Studies International Forum, 2002
Synopsis-A qualitative investigation of the lived experiences of six Maori women educators of Aotearoa New Zealand revealed the importance of the ancestral home-place to their identity as Maori. The study showed that a sense of home-place constructs, reinforces and maintains a sense of cultural identity. At a metaphysical level, distance from the home-place is collapsed into space (adult recollections) and time (recollections told in the present). At a another level, such links are reinforced through physical links to the land, knowledge of genealogy, living close to extended family, the importance of the marae (tribal meeting complex) and experiences of the Maori language. These characteristics were found to be important markers of a secure identity as Maori that emerged as significant for each of the women in this study.