Tā Tipene O’Regan: Kiwibank New Zealander of the Year

E tipu e rea mo ngā rā o tō ao
Ko tō ringa ki ngā rākau ā te Pakeha Hei ara mō tō tinana
Ko tō ngākau ki ngā tāonga a ō tīpuna Māori
Hei tikitiki mō tō māhuna
Ko tō wairua ki tō Atua, Nānā nei ngā mea katoa

It is fitting, following the month of April, to celebrate the goals of, and awards bestowed upon Tā Tīpene O’Regan who relentlessly tackled head on, issues that confronted him and commanded his attention – be it a Tiriti claim, race relations, or other take. As his family said he was a man driven by issues rather than people.

“We must remember to remember – you can never have a vision of what you want to be unless you know where you’re from [to avoid] repeating the mistakes of the past.”

In the area of race relations he believes that Māori are here by right of their indigenous status and that all other peoples are here by right of Te Tiriti. He believes that we must continue to evolve and shape our view of New Zealand as we wish it to be. He is a man who did not fight for full reimbursement for all land lost – he had no wish to bankrupt the country in pursuit of an equitable monetary pay-out. The entire value of Treaty settlements over the past quarter of a century would cover superannuation payments for two months.

“I am concerned that in this great intersection of law and history, to which the Treaty and its outcomes have condemned us, we might begin to so devalue our past, that our history and tradition become mere opinion, blown by political winds and fanned by incessant gusts of media opportunism.’

He sought to invest and grow a putea in a way which would lift his people into an entrepreneurial economic future.

Last month Tā Tipene became the Kiwibank New Zealander of the Year. His life and achievements are set out in the following online articles and videos:

Tā Tipene O’Regan on Wikipedia

Tā Tipene O’Regan: a life spent building a bicultural nation, via RNZ

Tā Tipene O’Regan on Kā Huru Manu

Tā Tipene O’Regan announced as Companion at 2019 Research Honours Aotearoa, via The Royal Society

Tā Tipene O’Regan on Indigenous 100

‘Tūtae in my letterbox’: The flak Sir Tipene O’Regan got for leading Waitangi settlement, via Te Ao Māori News

In pulling together details of Tā Tipene’s life, I find it distressing that whānau should become unwitting victims of harassment and behaviour by people demanding their right to freedom of speech (and action) in order to “punish” a parent’s determination to hold fast to a line of firm belief. As Tā Tipene says, in his stories, it was this side of his life which was most hurtful to his family.

Kōrero by Tā Tipene is available on our catalogue:

New myths and old politics : the Waitangi Tribunal and the challenge of tradition / O’Regan, Tipene
“Negotiating a claim before the Waitangi Tribunal can involve troubling challenges to an iwi’s legitimacy, sometimes from unexpected places. In this unique behind-the-scenes account of the negotiation of Ngāi Tahu’s Waitangi Tribunal claim, Sir Tipene O’Regan describes what happened when claims of New Age mysticism attempted to undermine traditional whakapapa and academic scholarship”–Publisher information.” (Catalogue)

New Myths and Old Politics is also available to read for free online via Bridget Williams Books.

 

 

 

Whāia te iti kahurangi, ki te tuohu koe, me he maunga teitei.
Seek the treasure that you value most dearly, if you bow your head, let it be to a lofty mountain.

He kōtuku rerenga kotahi: remembering Moana Jackson

He Tangata, he tangata, he tangata: of the people, by the people, for the people.
He hōnore, he korōria ki te Atua he maungārongo ki te whenua. He whakaaro pai ki ngā tāngata katoa.

As 29 April 2022 approaches, the effects of Covid19 means that once more Wellington City Libraries will not mark the signing of Te Tiriti in Te Whanganui-a-Tara with a three-pronged kōrero –i.e. a mana whenua summary of past actions, informed discussion of present aspects of te tiriti and then future thoughts as in: where to now.

The burning question for today is he kupu – “co-governance”.

How I wish that we could call upon Moana to offer up a wise, quiet, succinct non-inflammatory explanation, but, alas, he is no longer with us. This month we are totally devastated by his passing, and the many pages of social media commentary have highlighted and refreshed for us his many words of wisdom. Here was a man who quietly touched the hearts of so many people, yet remained absolutely centred on his whānau.

In his kōrero for the launch of “Imagining decolonisation” at Unity Books, he told us how he would approach an upcoming kōrero by going for a long walk, in order to think carefully of the words and ideas he wished to impart. And often his delivery would begin (or end) with a quiet little story involving a grandchild, and a vision for us all through a child’s lens.

Please find below he poroporoakī ki tēnei tangata mīharo.

Moana Jackson: His legacy will endure, via E-Tangata

Moana Jackson was the most articulate, original and forceful intellectual of his generation, via The Guardian

Moana Jackson has left us with the drive to keep fighting, via The Spinoff

Annette Sykes’ eulogy at Moana Jackson’s tangi.

Below is a list of books written by Moana Jackson, which are held in the library’s collection:

Imagining decolonisation.
“Seeks to demystify decolonisation using illuminating, real-life examples. By exploring the impact of colonisation on Māori and non-Māori alike, ‘Imagining decolonisation’ presents a transformative vision of a country that is fairer for all”–Publisher information.” (Catalogue)

Imagining Decolonisation is also available to read for free online via Bridget Williams Books.

Like a beached whale : a consideration of proposed Crown actions over Maori foreshore claims / Jackson, Moana

Backgrounding the Paeroa Declaration / Jackson, Moana

The Maori and the criminal justice system : a new perspective = He whaipaanga hou / Jackson, Moana

We will not fill the void left by this unique man who had the ability to speak so softly with such devastatingly uncompromising words in explanation of Te Whakaputanga me Te Tiriti.

Moe mai ra e te Matua i roto i tō moenga roa, Haere ki Hawaiiki nui, Hawaiiki roa, ki Hawaiiki pamamao te huinga o ngā wairua o te pō, moe mai ra.

Te Anamata o Te Tiriti me Tākuta Carwyn Jones: 29 o Paengawhāwhā i Te Whare Pukapuka o Te Awe

He aha? Te Tiriti: ki hea ināianei?
Āhea? Rāpare 29 o Paengawhāwhā, 12:30-1:20pm
Ki hea? Te Whare Pukapuka o Te Awe (29B Tiriti o Brandon)

I runga anō i ngā tohutohu a Māmari Stephens i roto i tana tuhinga “He rangi tā Matawhāiti, he rangi tā Matawhānui”, kāore e tawhiti atu te whakanuitanga 200 tau o waitohutanga o Te Tiriti o Waitangi. Engari ka pēhea ianei te āhua o Aotearoa hei ngā 20 tau e tū mai nei? Ā, ka whakawā pēhea nei ngā tumu kōrero i te tau 2040 i ngā whanaketanga o ngā tekau tau ruarua ka hipa?

Ko tētahi tangata e taea ana pea e ia te whakautu i ēnei pātai ko Tākuta Carwyn Jones (Ngāti Kahungunu). He Ahorangi Tāpiri a Tākuta Jones i Te Kauhanganui Tātai Ture i Te Whare Wānanga o Te Herenga Waka, ā, ko ia hoki te kaituhi o New Treaty, New Tradition – Reconciling New Zealand and Māori Law and co-editor of Indigenous Peoples and the State: International Perspectives on the Treaty of Watangi. Ko ia hoki te perēhitini-ngātahi o Te Hunga Rōia Māori o Aotearoa, me te ētita-ngātahi o te Māori Law Review me AlterNative – an International Journal of Indigenous Peoples.

E whai wāhi ana hoki a Tākuta Jones ki tētahi atu kaupapa whakahirahira. E rua marama ki muri ka hono atu ia ki te ohu Adaptive Governance me te Policy i te BioHeritage Challenge, Ngā Koiora Tuku Iho, hei kaihautū-ngātahi me Tākuta Maria Bargh. He tūranga whakahirahira tēnei: ki te whakatau me pēhea e taea ai e ngā panonitanga ki te kāwanatanga me te ture i Aotearoa te āwhina ki te whakaora i te taiao o te motu – i mua o te hokinga kore ki muri.

Ki te rapu i ētahi atu kōrero, pānuitia tā mātou uiui ki a Tākuta Carwyn Jones i raro!


E kōrero ana te pae tukutuku a te Adaptive Governance me te Policy (AGP) mō tētahi mataaho āheinga e whakaratoa ana e te whanaketanga o tētahi Rautaki Koiora ā-motu, tae atu hoki ki te WAI 262.  Ka taea e koe te whakamārama i te hiranga nui o WAI 262 me te Rautaki Koiora?

E whakarato ana te Rautaki Koiora i tētahi anga whakahaere matua mō te whanake i ngā mahere koiora ā-takiwā, ā-rohe hoki puta noa i ngā tau 30 e tū mai nei i Aotearoa.  E whakarato ana hoki i tētahi moemoeā whaitake me te whakarite i tētahi māramatanga whānui o te wāhi hei whāinga mā tātou hei iwi, ki te tiaki me te hiki i te koioratanga.

Ko te pūrongo WAI 262, Ko Aotearoa Tēnei, me te urutau a te kāwanatanga whānui e whanake mai ana, e whakatau haere ana hoki i ēnei momo take (me ētahi atu), me te arotahi atu ki te whakaurunga a te Māori me te tūranga o te mātauranga Māori.  Ka whakauru hāngai tonu te Rautaki Koiora me Wai 262 ki ngā pātai o te kāwanatanga taiao me te kaupapa here e pā ana ki te tuku ihotanga koiora o Aotearoa.

Me pēhea a Te Mana o te Taiao – te Rautaki Koiora o Aotearoa e whai whakaaro ai ki te pūrongo WAI 262 a Te Rōpū Whakamana i te Tiriti o Waitangi?

Ko tētahi o ngā āhuatanga matua o te pūrongo WAI 262 ko te miramira i ngā hapori Māori tae atu ki ngā iwi, hapū me ngā whānau, me tā rātou mahi ki te whakatakoto i ō rātou wawata mō te whakahaere i te hononga a te tangata ki te taiao, me te whai i ngā tikanga pūataata e haepapa ai ngā kāwanatanga ā-rohe, kāwanatanga matua hoki ki te whakauru atu ki aua wawata.  E āta mohimohi ana te pūrongo ki te kī ko tā te whāinga ā-Tiriti me rapu ki te whakamana i ngā hapori Māori i te tuatahi ki te whakatau take ka pāpā atu ki ō rātou taonga (tae atu ki ngā āhuatanga o te taiao), ā, i ngā wāhi e hiahiatia ana ētahi tauira whakahoa, me whakauru te Māori ki ngā whakataunga take, kaua ko te tū hei kaitohutohu anake i te kaiwhakatau.  Ko tētahi o ngā putanga whaikī o Te Mana o te Taiao, ko te whakatinanatanga e ngā hoa Tiriti, whānau, hapū me ngā iwi ngā tūranga matua hei kaitiaki.

Ko tētahi atu mahi o nāianei a te AGP ko te whanake-ngātahi i ngā tikanga ā-ture e “whai reo ai te taiao”.  He aha ētahi whai wāhitanga?

Ko ētahi o ngā momo tauira ka whai wāhi pea i konei ko ngā mea pēnei i te whakamana i te whakatangata ā-ture ake o ngā āhuatanga horanuku, pērā i tērā i kitea ake mō Te Urewera (he papa ā-motu i mua) me Te Awa Tupua ( ko te awa o Whanganui i mua).

He whai tikanga nui te whakaaro o ngā tauira kāwanatanga rerekē.  He tauira āu e hoahoa-ngātahitia ana e koe i tēnei wā, ā, kua whakamātauria?

He whānui tonu ngā āhuatanga e whai wāhi atu ana ki ngā tauira kāwanatanga rerekē.  E tūhuratia ana e mātou ngā whakaaro mai i Te Ao Māori mō te whakarite i ngā hononga ki te tangata, ina koa, a te tangata ki te taiao.  E whai ana mātou ki te arotake i ētahi o ngā tauira o nāianei mō te kāwanatanga-ngātahi kua whanaketia mā te tukanga whakatau take Tiriti me ētahi atu horopaki, ā, kua whakaritea e mātou tētahi pūrongo o ngā taputapu pūtea kua hoahoatia hei tautoko i te koioratanga me te whakapoapoa i ētahi tauira rerekē o te kāwanatanga.

He aha ō matapae mō te whakatinanatanga o ēnei tauira kāwanatanga i te anamata?

Me āta aro te whakatinanatanga ki te horopaki ā-takiwā, te taiao ā-takiwā, me ngā hononga ā-takiwā.  Ko tētahi āhuatanga ka whaitake nui pea i roto i te whakatinanatanga ko te whakamana i ngā hapori ā-takiwā ki te whakatinana i tā rātou tūranga hei kaitiaki.

I a tātou e titiro ana ki ētahi tauira kāwanatanga rerekē me ngā tikanga ā-ture mō Aotearoa, tērā anō ētahi tauira o tāwāhi e pīata mai ana, e whai take ana?

Ehara i te mea kei Aotearoa anake ēnei take, nō reira he nui ngā mahi puta noa i te ao e whakauru atu ana ki tēnei tūmomo wāhi ōrite.  I Aotearoa nei, kua waia tātou ki te whakapūnga o ngā whakaritenga mana tūmatawhānui, engari i ngā pūnaha kotahitanga  pēnei i Amerika, Kanata, ā, tae atu pea ki Ahitereiria, e hāneanea ana ki a rātou te whakaaro o ngā ao rerekē o te mana whakahare me te horahora i ngā whakataunga take.  Nā tēnei ka hua mai pea ētahi wāhi mō ngā tauira kanorau, kāwanatanga ā-takiwā hoki.

Ki ōu whakaako ka pēhea te whai o ēnei tauira me ēnei kaupapa here i ngā raru nui pēnei i te urutā KOWHEORI-19 o te wā nei?

Ka urutau pai pea ki te kanorau o ngā matea ka hua mai i tēnei momo raru nui.  I te mea hoki ki te whakamanahia ngā hapori ā-takiwā, ka whai rātou i ngā mahi e hāngai ana ki ō rātou āhuatanga ake, te tiaki i ngā tāngata – arā i kitea tēnei i ngā wāhi arowhai ā-hapori i whakaritea e ētahi rōpū Māori, ā-iwi hoki, ā, i whakahaeretia i te wā e taumaha ana te urutā i Aotearoa.

The Future of Te Tiriti with Dr Carwyn Jones: 29 April at Te Awe Library

What? Te Tiriti: Where to Now?
When? Thursday 29 April, 12:30-1:20pm
Where? Te Awe Library (29B Brandon Street)

As Māmari Stephens points out in her essay “He rangi tā Matawhāiti, he rangi tā Matawhānui”, the 200th anniversary of the signing of te Tiriti o Waitangi isn’t far off. But what will Aotearoa look like 20 years from now? And how will historians in 2040 judge the developments of the past few decades?

One person who may be able to answer these questions is Dr Carwyn Jones (Ngāti Kahungunu). Dr Jones is an Associate Professor at the Faculty of Law at Victoria University and the author of New Treaty, New Tradition – Reconciling New Zealand and Māori Law and co-editor of Indigenous Peoples and the State: International Perspectives on the Treaty of Watangi. He’s also co-president of Te Hunga Rōia Māori o Aotearoa – The Māori Law Society and co-Editor of the Māori Law Review and AlterNative – an International Journal of Indigenous Peoples.

Dr Jones is involved in another significant project as well. Just over two months ago he joined the Adaptive Governance and Policy team at the BioHeritage Challenge, Ngā Koiora Tuku Iho as co-lead with Dr Maria Bargh. The role is a significant one: to work out how changes to governance and law in New Zealand can help save the country’s environment – before it’s too late.

To find out more, read our interview with Dr Carwyn Jones below!


The Adaptive Governance and Policy (AGP) website mentions a window of opportunity provided by the development of the national Biodiversity Strategy, as well as WAI 262. Could you explain the importance of WAI 262 and the Biodiversity Strategy?

The Biodiversity Strategy provides a key organising framework for developing local and regional biodiversity plans across the next 30 years in Aotearoa. It provides an important vision and ensures that there is a common understanding of where we as a country need to get to in order to protect and enhance biodiversity.

The WAI 262 report, Ko Aotearoa Tēnei, and the whole of government response that is developing, also addresses similar kinds of issues (amongst many others), with a particular focus on Māori participation and the role of mātauranga Māori. The Biodiversity Strategy and WAI 262 both engage directly with questions of environmental governance and policy relating to New Zealand biological heritage.

How could Te Mana o te Taiao – Aotearoa NZ Biodiversity Strategy take the Waitangi Tribunal’s WAI 262 report into account?

One of the central features of the WAI 262 report is the emphasis on Māori communities, including iwi, hapū, and whanau, being able to proactively set out their aspirations for managing the relationship between people and the environment and having transparent mechanisms to ensure that central and local government are accountable for engaging with those aspirations. The report is careful to note that a Tiriti-consistent approach should first seek to empower Māori communities to make decisions that affect their taonga (including aspects of the natural environment) and that where partnership models are required, these must involve Māori participation in decision-making, not merely acting in an advisory capacity to the decision-maker. One of the stated outcomes of Te Mana o te Taiao is that Treaty partners, whānau, hapū, and iwi are exercising their full roles as kaitiaki.

Another current AGP activity is the co-development of legal mechanisms that “give voice to nature”. What would this include?

Some of the kinds of models that might be included here could be things like the recognition of legal personality of landscape features as we have seen with Te Urewera (formerly a national park) and Te Awa Tupua (formerly the Whanganui river).

The idea of alternative governance models is also really interesting. Are there any you’re co-designing at the moment, and have they been scenario tested yet?

There are a whole range of things that contribute to alternative governance models. We’re exploring ideas from Te Ao Māori about organising relationships between people and, particularly, between people and the environment. We’re aiming to evaluate some of the existing models of co-governance that have been developed through the Treaty settlement process and other contexts, and we commissioned a report on financial instruments that are designed to support biodiversity and incentivise different modes of governance.

How do you see these governance models being implemented in the future?

The implementation needs to be sensitive to local context, the local environment, and local relationships. One aspect that is likely to be important in implementation is to empower local communities to exercise their role as kaitiaki.

When looking at different governance models and legal mechanisms for Aotearoa, are there overseas examples that have stood out as potentially useful?

Of course, these issues are not unique to Aotearoa and so there is a lot of work going on around the world that is engaging in this same kind of space. New Zealand tends to have quite a centralised understanding of the organisation of public power, whereas in federal systems such as the USA, Canada, and to some extent even Australia, there is more comfort with the idea of different spheres of authority and diffuse decision-making. That can sometimes create space for diverse and localised governance models.

How do you think these models and policies would approach crises like the current COVID-19 pandemic?

Likely to respond well to the diversity of need that this kind of crisis creates. Generally, if local communities are empowered, they will take steps, appropriate to their local circumstances, to keep people safe – as we saw with some of the community checkpoints that a number of Māori and iwi-based groups established and managed through the height of the pandemic in Aotearoa.

Te Tiriti talks at Central Library

On Friday 29 April Wellington City Libraries, in collaboration with Wellington Treaty Network, begins a series of three “Tiriti” talks at Central Library covering themes of past, present and future.

1
Hineteiwaiwa. Haeata Collective, 1990, Robyn Kahukiwa, artist : Mana Tiriti
Friday 29 April 12.30pm:
The series begins with stories of the local signatories to Te Tiriti within the rohe of Te Whanganui-a-Tara, April and May, 1840.
Mana Whenua – Honiana Love, Mark Teone, Kura Moeahu — describe whānau who put their marks to Henry Williams’ “treaty” sheet no. 8, April, 1840.

There will be stories of Kumutoto, Pipitea/Waiwhetu, and Piti-one – describing well-known identities, such as Te Puni, Wi Tako, and others less well-known, but whose life histories are important to us, ngā uri of those who made their hikoi to this rohe in 1820s-1840s.

2
Claudia Orange. ‘Treaty of Waitangi – Creating the Treaty of Waitangi’, Te Ara – the Encyclopedia of New Zealand, updated 16-Nov-12
Licensed by Manatū Taonga Ministry for Culture and Heritage for re-use under the Creative Commons Attribution-NonCommercial 3.0 New Zealand Licence.

Friday 6 May 12.30pm:
The theme of the second week is a contemporary issue: Clean Water — and illustrates local solutions for a global problem.
Ray Ahipene-Mercer was at the forefront of the drive for clean water, joining the Wellington Clean Water Campaign, 1984, and taking a claim to the Waitangi Tribunal in 1986. This claim was put on hold when Wellington citizens began to see the need for changes to the local sewage treatment. Concern for the water issues led to collaboration with Aila Taylor, (Motunui Claim) and other iwi, in raising awareness of nationwide issues of pollution.

3Image courtesy of wellington.govt.nz
Morrie Love will speak also – his theme: his experiences with indigenous freshwater fish – important tales so little known to many people of this rohe.

Friday 13/5 12.30pm:
The third week centres on the Pākehā engagement with the Treaty – describing a thirty year collective action by Project Waitangi/Wellington Treaty Network whose members were challenged by questions along the lines of: – “so what are you doing about the treaty”?
Speakers include Mary Haggie, Jeff Drane and Jen Margaret.

4
Nau mai, haere mai ki to tātou whare pukapuka : Te Matapihi ki te Ao Nui

In conclusion:
Would you have voted for a flag like this? Kiwi iwi flag by Mere Drake (nee Wehipeihana)
5
This design acknowledges the unique place of Tangata Whenua and their partnership with Tangata Tiriti in the signing of Te Tiriti o Waitangi and illustrates the following themes:
• A marriage contract of aroha, Tangata Tiriti signed on behalf of the Crown which enabled may peoples to come to New Zealand
• The beautiful colours of the rainbow represent the many cultures of New Zealand
• The weave represents integration of cultures
• Our links to the islands are also acknowledged and form a cross an important part of our heritage

Mihinare, Hāhi Karaitiana, Whakapono

Two books recount the influence of the Missionaries and the beginnings of the conversion of Māori to a Christian faith; there’s an overview of performing arts, and an account of interracial marriages.

Syndetics book coverThe conversion of the Maori : years of religious and social change, 1814-1842 / Timothy Yates.“Timothy Yates recounts the history of missions among the Māori people of New Zealand in the mid-1800s. After describing the anthropological background of early Māori society, the book examines the first introduction of Christian mission by Samuel Marsden and the establishment of a Church Missionary Society base in 1814….Yates charts the significant changes in Māori society and religion over the course of nearly thirty years. After detailing the whole Māori conversion process, Yates ends the book with an extended treatment of conversion, both as a general phenomenon and in relation to the Māori.” (Back cover)

Syndetics book coverBible & Treaty : missionaries among the Māori : a new perspective / Keith Newman.
“[The book] brings a fresh perspective to the missionary story, from the lead-up to Samuel Marsden’s first sermon on New Zealand soil, and the intervening struggle for survival and understanding, to the dramatic events that unfolded around the Treaty of Waitangi and the disillusionment that led to the Land Wars in the 1860s. While some missionaries clearly failed to live up to their high calling, the majority committed their lives to Maori and were instrumental in spreading Christianity, brokering peace between warring tribes, and promoting literacy – publishing, for instance, the first indigenous-language Bible in the Southern Hemisphere”. (Back cover)

Syndetics book coverKia Rōnaki = The Māori performing arts / edited by Rachael Ka’ai-Mahuta, Tania Ka’ai & John Moorfield.
“In the last thirty years there has been an explosion of interest in the Maori performing arts but until now there has been no general book written in English or Maori about the Maori performing arts by Maori authors and exponents of the various genres. This new work, brings together the expertise of a range of performance artists and academics, consolidating their knowledge into a comprehensive single volume that will be of relevance to all those interested in the Maori performing arts.” (Back cover)

Syndetics book coverFavourite Māori legends / A.W. Reed ; revised by Ross Calman ; illustrated by Roger Hart.“Favourite Māori Legends is a classic collection of more than 30 Māori myths and legends handed down orally over many generations. They were retold by the great A. W. Reed when this book first appeared in 1965, and are here revised for a modern readership by editor and author Ross Calman.” (Back cover)

Syndetics book coverMatters of the heart : a history of interracial marriage in New Zealand / Angela Wanhalla.“In Matters of the heart, Angela Wanhalla introduces us to couples like [Kathleen Pine] and [Philip Soutar] to unravel the long history of interracial relationships in New Zealand. That history extends from whalers and traders marrying into Māori families in the early nineteenth century to the growth of interracial relationships in the later twentieth.” (Back cover)

Syndetics book coverWaka taua : the Maori war canoe / Jeff Evans.This is a new edition of an introduction to the waka taua – where “Jeff Evans recounts the ancient history and modern renaissance of the war canoe, detailing techniques, captain and crew roles, paddling routines and instruction. Embellished with historical and contemporary photographs and drawings, Waka Taua is a valuable guide to this timeless expression of Māori identity and power” (Back cover)

The legal framework for burial and cremation in New Zealand : a first principles review.
“This issues paper undertakes a first-principles review of New Zealand’s Burial and Cremation Act 1964 and its interaction with related legislation, including the Health Act 1956, the Resource Management Act 1991, the Health (Burial) Regulations 1946 and the Cremation Regulations 1973. It discusses the diverse social and cultural responses to death in contemporary New Zealand society” (Publisher description)
p. 183. Tikanga Māori concerning care and custody of the body.
p. 184. Takamore v. Clarke

Syndetics book coverGrumpy old men : 47 Kiwi blokes, who’ve been around long enough to know, tell you what’s wrong with the world / compiled by Paul Little & Dorothy Dudek Vinicombe.
“Grumpiness is the older person’s natural state, motivated by alarm–albeit often bemused or amused alarm–at everything that is wrong with the world… We live in a country that discourages grumpiness. We prefer people not to complain or make waves or express ideas that may make things difficult for us.” (Introduction) Men involved include: Gavin Bishop, Dick Frizzell, Tau Henare, Pare Keiha and Buddy Mikaere.

AlterNative ; vol. 9, issue 3 (2013)
p. 230. Virtual whanaungatanga : Māori utilizing social networking sites to attain and maintain relationships / Acushla Deanne O’Carroll.