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Full bibliography 690 resources
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"Weeping Waters is a must read for anyone who wants to be informed about the current debate regarding the Treaty of Waitangi and a constitution for Aotearoa New Zealand. The book features essays from eighteen well-known and respected Maori figures including Professor Margaret Mutu, Bishop Muru Walters, Judge Caren Fox and lawyer Moana Jackson. This is the first book in recent years to offer a Maori opinion on the subject of constitutional change. It shows how Maori views have been ignored by successive governments and the courts and how Maori have attempted to address constitutional issues in the past. The book also provides suggestions for a pathway forward if the Treaty of Waitangi is to be fully acknowledged as the foundation for a constitution for Aotearoa New Zealand."
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Dr Nin Tomas wrote a considered and substantial piece entitled “Indigenous Peoples and the Māori: The Right to Self-Determination in International Law - From Woe to Go” for the New Zealand Law Review published in 2008.² In her conclusion she notes two ways in which self-determination has been implemented by the state: first, by “greater tolerance and benevolence along a series of principled guidelines”,³ and, second, as a “peoples-centred, enabling principle that allows Indigenous peoples to re-establish their social, economic and political institutions”.⁴ In 2010, New Zealand reversed its position and supported the United Nations Declaration on the Rights of Indigenous Peoples (the Declaration).5 With this in mind, this short piece revisits the notion of self-determination by examining the differing dynamics of concepts of external and internal self-determination before a short discussion on pluralism and the relationship between tino rangatiratanga and self-determination. In conclusion some thoughts are offered on a potential form of self-determination that could be consistent with the exercise of tino rangatiratanga.
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In recent years Maori people have adopted many strategies to protect and advance the well being and visions implicit in the exercise of tino rangatiratanga. Much of that work has been done at home, but an increasing number of Iwi and other Maori organisations are now participating in international affairs that are seen to have some relevance to our lives. They are joining a worldwide movement by Indigenous Peoples to reassert their rights and reclaim their rightful place.
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Every five years and when initially enrolling to vote, Māori have the choice between the Māori roll or the general roll. Research has explored the predictors of roll choice for older adults, but this paper presents the first exploration of roll choice for rangatahi Māori (Māori youth; aged 13–18), and the predictors of rangatahi not understanding the difference between rolls. We draw on Māori data (n = 1528) from Youth19 which surveyed students from a random sample of schools from Tai Tokerau, Tāmaki Makaurau, and Waikato. We find those Māori who also identify as Pākehā (New Zealand European) are less likely to opt for the Māori roll, but those who know their Iwi, are comfortable in Māori social surroundings, feel a spiritual connection to land and the presence of their ancestors in their lives, or feel the drive to be respected as Indigenous, are more likely to choose the Māori roll. Older rangatahi are more likely to say they understand the question, as are those with study plans post-secondary school, and who say they are comfortable in Māori social settings. These results contribute to a body of knowledge valuable for those seeking to increase voter enrolment and enrolment on the Māori roll.Glossary of Māori words: Hapū: kinship group, generally smaller than Iwi; sometimes translated to sub-tribe; hui: meeting; Iwi: broader tribal unit or grouping; nation; kaitiaki: guardian, steward, trustee; kanohi-ki-te-kanohi: face to face/in person; kapa haka: Māori performing arts; traditional performance; Kura Kaupapa Māori: Māori language/Māori medium schools; mana whenua: Māori group(s) who have authority, power, or rights over a certain area of land; marae: meeting house and the area surrounding it; mātauranga Māori: Māori ways of knowing/knowledge; Pākehā: New Zealanders of European descent; rangatahi: youth; rohe: area, region; tangata whenua: Indigenous peoples of Aotearoa New Zealand; people(s) of the land; te reo Māori: the Māori language; te Tiriti o Waitangi: the Māori language version of the Treaty of Waitangi; tīpuna/tupuna: ancestors; waka ama: canoe sport; wānanga: meetings for discussion, deliberation, forums; whanau: family, extended family, or family-like group; whanaungatanga relationship, kinship, sense of family-like connections between people.
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The article discusses the history of the political participation of the Maori people of New Zealand in the 19th century which started with the creation of the Maori seats of Parliament under the Maori Representation Act 1867 (MRA). Topics discussed include the incorporation of MRA into the Electoral Act of 1893, the history of their voting rights, practices and election participation, and the issue of giving fair representation to Maori in the House of Parliament in 1862.
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Māori customary rights to natural resources are a contentious issue between Māori and the New Zealand government and between Maori and non-Māori. The values and principles inherent in a treaty signed in 1840 between Māori and the British Crown have been undermined by the government’s refusal to allow Māori the right to go to the courts to determine proprietary rights to the foreshore, seabed and fresh water. Discriminatory Crown actions highlight the argument that when an injustice occurs then reparations should be made. The United Nations has chided the New Zealand government for its discriminatory behaviour and failure to provide guaranteed redress but it has had little effect.
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