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    Te Moeone Mārakai : connection, ahi kā and healing : a thesis presented in partial fulfilment of the requirements for the degree of Doctorate in Public Health at Massey University, Albany, Aotearoa, New Zealand
    (Massey University, 2022) Taiapa, Ken
    There are significant Māori led initiatives in Aotearoa New Zealand that seek to uplift the wellbeing of people and whenua through assertion of rangatiratanga, connection and reconnection. Rangatiratanga, combined with other living philosophies and practices such as ahi kā, manaakitanga, mana whenua and kaitiakitanga, provides a foundation for the development and implementation of such initiatives. One common expression of Māori (and non-Māori) community action in relation to respectful environmental relationships and connection, is through community gardens. This approach to collective food production is recognised for its ability to increase access to fresh, healthy food, promote physical activity, build community, and share knowledge and practices in relation to food gardens. Mārakai, as they are known in Māori communities have multiplied to the point where they can be found in most towns around the country. My doctoral study is set at Tārereare, a small holding of Māori-owned land situated on top of Mangaone Hill, in New Plymouth city. A relocated house serves as a whare for the mana whenua, Ngāti Tāwhirikura hapῡ, one of eight hapū that make up Te Atiawa iwi. Adjacent to this is an additional acre of land no longer owned by the hapū that has been converted into a mārakai known as Te Moeone. I worked with Ngāti Tāwhirikura hapū as they pursued the reignition of ahi kā, a vision articulated in their aspirations framework, developed in response to a challenging Treaty claims settlement process. To achieve this, I followed the development and implementation of their food-production vision and other related initiatives aimed at restoring their social, cultural, and environmental wellbeing. Through haerenga kitea video records, qualitative interviews, hui and wānanga, we explored the reconnection of the hapū to their tūrangawaewae through the mārakai. The story of the mārakai is one of tensions and challenges inherent in the Treaty claims settlement process and the emergence of the aspirations framework to assert values of peace, rangatiratanga and ahi kā. As a vehicle to pursue these aspirations, the mārakai brought the hapū and other community members together, with impacts across multiple domains of identity, mana, hauora and hapūtanga.
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    The planning framework for Maori land : a thesis presented in partial fulfilment of the requirements for the degree of Master of Resource and Environmental Planning at Massey University
    (Massey University, 2000) Stephenson, Janet Rhona
    The thesis examines the relationship between Maori land and the resource management planning framework within New Zealand, within an analytical framework of the Treaty of Waitangi and contemporary indigenous collaborative management regimes. Maori land is a unique class of land in New Zealand, representing the remains of tribal lands still in Maori ownership. Maori traditional forms of resource management were integrally linked with tenure and the allocation of use-rights, but legislation and practices introduced following the signing of the Treaty of Waitangi transformed the tenure system and gave no recognition to Maori resource management practices. Maori land and Maori needs were virtually ignored by planning legislation while the Maori Land Court carried out a central role in planning decisions relating to Maori land. From 1977, planning law gave some recognition of Maori values, which over time influenced the development of district scheme provisions relating to the use of Maori land. The 1991 Resource Management Act gave Maori issues greater prominence, but when translated into district plan provisions failed to give Maori any significant role in resource management on their own land. Contemporary Maori concerns about the planning framework include its lack of recognition of Maori as a legitimate resource authority, the lack of incorporation of the principles of the Treaty of Waitangi, and the failure to give any real effect to the concept of rangatiratanga. The Waitangi Tribunal has also identified shortcomings of the current planning framework in terms of the principles of the Treaty. These findings, together with current trends such as the development of iwi/hapu management plans; the growth of parallel services for Maori in education and health; and the increasing international recognition of indigenous land and resource management rights, challenge the current planning regime as it relates to Maori land. Contemporary planning needs to recognise its basis in a dual heritage by reshaping its institutions and laws so as to accommodate the co-existence of an indigenous planning system. It is suggested that this be by way of collaborative management agreements whereby resource management planning responsibilities for Maori land are largely devolved to iwi within a framework delineating national requirements for sustainable management.
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    I mārama te rironga ko a te Kuīni : the Waipukurau purchase and the subsequent consequences on Central Hawke's Bay Māori to 1900 : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in History at Massey University, Manawatū, New Zealand
    (Massey University, 2019) Hunter, Michael Allan
    In 1820s and 1830s Māori from Central Hawke’s Bay came into contact with Pākehā for the first time and they began to trade. From this contact they began to see the benefits of Pākehā. So they requested the government to establish a Pākehā settlement and offered land for sale. Land was purchased at Waipukurau on 4 November 1851. Donald McLean made sweeping promises of benefits and riches when the deed was signed however these benefits and riches would never come to the Māori of Central Hawke’s Bay. The Waipukurau purchase opened the door for more purchases. The Māori of Central Hawke’s Bay began alienating their land. First through direct purchasing with Donald McLean then through the Native Land Court. Māori would soon find themselves in debt which would lead to the Hawke’s Bay Native Lands Alienation Commission 1873. Central Hawke’s Bay Māori emerged as leaders of the Repudiation Movement of the 1870s and then the Kotahitanga Māori Parliament of the 1890s in order to fight for their lost lands. In 2015 Māori of Central Hawke’s Bay along with Heretaunga Māori settled their Treaty of Waitangi claim with the Crown. However, because they went straight to negotiations, a full report by the Waitangi Tribunal was never completed. This thesis demonstrates a long term and irrevocable effect of the Waipukurau purchase for the iwi and hapū concerned.
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    Te mōrehu whenua, te mōrehu tāngata : Māori land incorporations and tribal imperatives : Morikaunui Incorporation, Atihau-Whanganui Incorporation : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Māori Studies at Massey University
    (Massey University, 2005) Tinirau, Esther
    Land retention to advance matters of importance to the tribe is the focus for this research. In particular, this thesis will investigate the effectiveness of Maori land incorporations as mechanisms to achieve tribal development aspirations. In order to answer this question the history of the lands in the Morikaunui and Atihau-Whanganui Maori Incorporations are used as case studies. Primarily, the reflection of tribal imperatives as the goal for land retention and utilisation is examined in two stages. The first stage investigates the pioneering years of the 20 th century during the time that the lands were held under the paternalistic control of the Aotea Maori Land Board (AMLB). The second stage analyses the ability of the Incorporations to reflect tribal imperatives since their establishment. During the first stage it will be demonstrated that the primary focus for Whanganui tribal groups was the protection of their estate. The use of legislative measures to achieve this succeeded to some extent but removed the ability of the Whanganui tribe to exercise any control over the management and administration of leasehold land and the Morikau Farm. Campaigns to return the lands to their management were successful upon the establishment of the Morikaunui Incorporation in 1955 and the Atihau-Whanganui Incorporation in 1969. The second stage begins by highlighting how the resources of the Morikaunui Incorporation were utilised by the Whanganui leadership to contribute to tribal development initiatives and the protection of tribal land interests. It is proposed that the Incorporations were set-up to reflect the tribal conscience of Whanganui iwi, hapū and whānau groups by supporting tribal imperatives. Furthermore, arguments are introduced to demonstrate that in contemporary times this has been less evident in the practices of the Incorporations. In reality, commercial and individual goals have prevailed. While the Atihau-Whanganui Incorporation has inherited an expensive legacy of paying compensation upon the resumption of leasehold lands, the thesis contends that tribal imperatives should form the basis for the future direction of the Morikaunui and Atihau-Whanganui Incorporations.
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    From Anakoha to New York : the genesis of the Foreshore and Seabed Claim and the marginalisation of Ngati Kuia : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in History at Massey University
    (Massey University, 2006) Meihana, P. N.
    This study operates at three levels reflecting the title of the thesis. It deals with Ngati Kuia’s connection to the Foreshore and Seabed Claim (Wai 1071) and to this extent it focuses mainly on the years 1997-1998. At this time Ngati Kuia became involved in a series of Environmental Court cases that related to marine farming in the Marlborough Sounds. Anakoha , heard in Blenheim from 28 April to 1 May, was the first of these hearings and began a process of litigation that ended in the New Zealand Court of Appeal. The Crown’s response to the Court’s decision was the Foreshore and Seabed Act 2004. The Crown proposals that preceded the Act invoked a damning report from the Waitangi Tribunal, the resignation of Tariana Turia from the Labour Party, the formation of the Maori Party and a hikoi protesting the proposed legislation. It also prompted Maori to seek urgent intervention from the United Nations who recently released their report. Anakoha is a large bay near the entrance of Te Hoiere—Pelorus Sound—the traditional homeland of Ngati Kuia. Te Hoiere was the name given to the area by the ancestor Matuahautere in commemoration of his waka. According to tradition, Matuahautere was guided into the sound by Kaikaiawaro who remained there for a number of generations. The relationship between Ngati Kuia and Kaikaiawaro was to reinforce their connection with the foreshore and seabed. Land at the head of the bay, commonly known as Okoha, was occupied during the harvesting of titi and hapuku. It was later set aside as a reserve under the Landless Natives Act 1906. Both my grandmother and grandfather have land interests in this reserve. In this thesis Anakoha also represents a worldview, it is therefore not only a geographical place but a state of mind and a state of being, it is for Ngati Kuia the ‘genesis’ of the foreshore and seabed claim. On another level this thesis examines how Ngati Kuia has become marginalised in their attempt at having their property rights recognised at law. Litigation presented Ngati Kuia with an opportunity to address the problems faced as they attempted to enter the marine farming industry. It also provided an avenue to re-negotiate historical grievances. In his report United Nations Special Rapporteur Professor Rodolfo Stavenhagen noted that in New Zealand Maori customary rights have in fact been legally recognised ‘through the courts, parliamentary statute or administrative decision’. However, he also stated that the same mechanisms had been used to dispossess Maori and extinguish their inherent rights. Furthermore the protest movements of the last few decades and the establishment of the Waitangi Tribunal can be traced to this process.
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    Māori involvement in natural resource management in Aotearoa New Zealand : do statutory processes create benefits? : a thesis for the partial fulfilment of the requirements for Master of Philosophy in Science, Māori Resource & Environmental Management [at Massey University, Palmerston North, New Zealand]
    (Massey University, 2011) Latimer, Tina Patricia
    Maori have been under represented in natural resource management in Aotearoa New Zealand since the signing of the Treaty of Waitangi 1840 (Te Tiriti o Waitangi), and the establishment of the British Government in New Zealand in the 1850’s. The establishment of the Waitangi Tribunal in 1975 as an independent commission of inquiry has provided a valuable role and assisted Maori in achieving recourse to land heritage entitlement and natural resource management through making recommendations to proprietary rights. The Declaration of Independence and the Treaty of Waitangi are currently before the Waitangi Tribunal to determine their validity in New Zealand municipal law. Notwithstanding, the United Nations Declaration on the Rights of Indigenous Peoples supports Maori human rights but is yet to be incorporated into domestic law in Aotearoa New Zealand. The reform of natural resource management in Aotearoa New Zealand in the 1990’s and in particular the Resource Management Act 1991, has partially paved a way forward in developing policy for Maori participation in the statutory application of natural resource management. However, the exemption of Maori proprietary rights to minerals, the conservation estate, marine and coastal area (foreshore and seabed) and compensation thereof remains a contentious debate for Maori. For this reason, Maori proprietary rights and statutory representation to land heritage entitlement and resource management continues to remain at the forefront of Maori contemporary grievances in Aotearoa New Zealand. Treaty of Waitangi settlement legislation partially mitigates historical grievances created by the Crown and their representative agencies. However, the progress of compensating and providing redress to Maori for the alienation of natural resources has been slow-moving since the first national fisheries Treaty settlement in 1992. Eighteen years on Maori continue to seek a meaningful relationship with the Crown Page | iii to achieve parity for the Maori people as the indigenous people of Aotearoa New Zealand. Providing Maori with their own legislation and opportunities to participate at a local government level in the application of statutory management of natural resources is one means of achieving this. A greater respect of the Treaty partnership can provide a pathway forward and resolve the indifferences that have been long-standing since the signing of the Treaty of Waitangi. Revamping the constitution of Aotearoa New Zealand and ensuring the same within a national Maori statutory body representing hapu and iwi is another means of balancing the inequities that have existed between Maori and the Crown over the last 170 years is also another means of achieving parity in Aotearoa New Zealand.