Your search
Results 11 resources
-
This article shares lessons for spatial governance in Aotearoa New Zealand in the context of the Treaty of Waitangi. It reports on research into co-creation pathways that supported bicultural spatial governance inclusive of whānau and local communities in the Waimakariri and Rotorua Districts. In alignment with three Treaty principles, local tikanga, unique to the two places, informed the methodological framework for bicultural spatial governance. Despite some commonalities, the two case studies reveal distinctive perspectives that resonate differently across Aotearoa New Zealand, underscoring the importance of co-creation for biculturalism. We consider the implications for biculturalism across a range of spatial contexts and for debates about decolonising governance.
-
This editorial introduction outlines the political and intellectual territory for a Special Issue on Tikanga rua: bicultural spatial governance in Aotearoa New Zealand. The term ‘spatial governance’ refers to deliberative systems with an impact on social and spatial outcomes, including environmental management, town planning, urban design and city-making. Authentic tikanga rua bicultural spatial governance delivers processes and outcomes aligned with the perspectives, values and knowledge of both tangata whenua (people of the land) and tangata Tiriti (people of the Treaty). The research discussed in the Special Issue traverses multiple geographies and contexts and demonstrates the manifold possibilities for biculturalism in contemporary spatial governance. This introduction summarises the contents of each of the substantive papers and provides a Māori-English glossary to assist readers with the key terms used within the issue.
-
In New Zealand, the Crown and Local Authorities are required to engage with iwi in resource management matters, yet iwi engagement is a widely recognised weakness in many resource management professionals' skillsets. Coloniality permeates many interactions with iwi, and reflects a profession where practitioners' skillsets have not kept pace with developments in resource management legislation that better recognise the rights and interests of mana whenua. This article explores the real‐life impacts of this skill paucity on Ngāi Tahu environmental kaitiaki, and, through a Braided River methodological approach comprised of Kaupapa Māori research and Narrative Inquiry, offers recommendations for best practice mana whenua engagement. The article concludes by discussing the coloniality of planning, and how this impacts practitioners' ability to implement these best practice recommendations.
-
Internationally, Eurocentric hegemonies rooted in coloniality dominate the discourse on environmental wellbeing and sustainable development. Māori frameworks are being used and developed in Aotearoa New Zealand to support bicultural approaches to the management of natural resources and built environments. This paper reports on an Atua (Māori gods and spirits) framework that was found to be valuable as a cultural lens for the co-creation of a toolkit for assessing the wellbeing of indigenous forests. This article provides guidance on the development and application of kaupapa Māori frameworks, particularly Atua frameworks, in wider geographical contexts including urban design and spatial planning.
-
This section reviews changes to water management and governance in the past ten years. We open with a summary of Aotearoa New Zealand's historical legislative context in regard to rivers, catchments and freshwater resources. We describe the roles of local government, Maori and central government. We detail the growing recognition of tangata whenua values in water management alongside belated development of national policy direction on water quality and allocation. Drawing on the description of modelling advances, we summarise how models are being used in contemporary water management. Finally, we review the implementation of freshwater policy and the integration of science and water policy. In concluding, we argue that integration and implementation challenges must be addressed as hydrologists look beyond 2021 towards future significant legislative changes affecting water and catchment management nationwide.
-
Aotearoa New Zealand acknowledges mātauranga Māori in the two Acts and one Memorandum of Understanding recognising the ‘personhood’ status of three geographical regions—Te Awa Tupua, Te Urewera and Taranaki Maunga. They blend the legal fiction of corporate personhood with the already always understanding of human-nonhuman kinship and entanglement of Māori philosophy, Māori knowledge and wisdom, and Māori epistemology. Through kaitiaki (trustees) these three entities have volition in their ongoing maintenance, development negotiations, and ‘land-use’, and ‘the rights, powers, duties and liabilities of a legal person’. These attributes suggest something more than mere volition in self-management and protection: they suggest agency. This article explores the implications of nonhuman agency as potential for political voice. As representatives of entanglement for all being—animal (including human), vegetable and elemental—and as a matter of justice they are, perhaps, obliged to participate in democracy and the nation is, perhaps, obliged to give them a ‘seat at the table’. As political agents with equal status to human and corporate persons Te Awa Tupua, Te Urewera and Taranaki Maunga might unsettle settler politics and challenge the imbalances of the Anthropocene.
-
Examines two prominent environmental issues – sea level rise and taonga species protection – facing iwi, hapū, Māori and the Crown, exploring the barriers, solutions and positive steps in each area towards a ‘tika transition’ whereby iwi, hapū and Māori (the rangatiratanga sphere) and the Crown (kāwanatanga sphere) exist within distinct and equal political entities, with the rangatiratanga sphere leading and governing tikanga and mātauranga Māori policy and legislation.