A Maori World

A Maori World
In the context of a Maori world view the role of women is different from that of women in European
culture; women played a key role in the collective of the whanau, hapu and iwi. There was no
hierarchy of the sexes. This is exemplified in the Maori language, where both the possessive and
personal pronouns are gender neutral.
Mana wahine is "a theoretical and methodological approach that explicitly examines the intersection
of being Maori and female" (Simmonds 11). Mana wahine isn't to be confused with Maori
feminism, as this may confuse ideas with the Western concept of feminism. Key elements included
in mana wahine are the concepts of whakapapa, wairua, and whanau (Hutchings 36). Many
indigenous artists in Aotearoa New Zealand engage with mana wahine as inspiration, some with ties
to decolonisation. These artists/designers use their work in reply to the dominant Pakeha culture and
the history that is shared. Art/design that engages with mana wahine is often linked to decolonisation
narratives – the process by which the changes brought about under colonialism are undone. For
mana wahine, it is a reclamation of indigenous narratives, like Maori women's narratives in
cosmology.
Audre Lorde wrote an essay for feminist postcolonial theory in which she muses that the women
who "stand outside of this society's definition of acceptable women" have to use the differences and
become strong from them (Lorde 26). The title of the essay is "The Master's tools will never
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Child Abuse And The Rights Of A Child
Surrounding any contemporary social issue are a set of relationships that negotiate the
circumstances. Social work is embedded inside a range of these relationships including the
economic system, service delivery organisations, the state and the poor. Specifically looking at
practice with children suffering from abuse and neglect, this essay will identify how these
relationships shape social work practice with the poor.
For the purpose of this essay, child abuse will be defined as any acts of harm, ill–treatment, neglect
or deprivation of a young person in Aotearoa, New Zealand. These acts are defined only as abuse if
they risk the childs wellbeing and survival. Child abuse is an offence as it violates the governments
responsibility to protect the rights of a child. UNICEF (2003) identifies New Zealand as holding the
third highest number of child maltreatment related deaths amongst 'rich' nations. The rights of a
child have been breached when they are failed to be protected, provided for and are unable to
participate in New Zealand society. While statistics prove this issue is prominent and relevant, child
abuse fails to be approached in a successful manner. The direction to approaching this issue is to
identify every relationship that works to create this problem. Failing to recognise these relationships
in child abuse has significant consequences in New Zealand's future.
Impacts of child abuse not only lead to deaths and physical detriments but also impacts survivors

European Colonisers, Impacted On Maori Social Organisation
In this essay, I will argue European colonisers, impacted on Maori social organisation. Through the
adaption of social controls by using social power to acquire ingenious land. Altering on the spiritual
relationship associated in place to regulate social behaviour in 19th Century Aotearoa New Zealand.
Prior to contact with Europeans Maori lived communally in a tribal society where authority was
ranked and centralised by a hereditary chief; in which responsibilities were passed down through the
tribe. Roles were based on your social position and resources were shared to create an affluent
society. However, in response to foreign influences, the organisation changed as Maori adopted
European ideologies, meanings and knowledge. Social relations reformed as societies grew in scale
leading to greater competition for resources. Europeans used social power to dominate land
ownership by the end of the 19th Century. Creating a stratified society, shifting the unified
organisation of Maori society.
Maori were a branch of Polynesians from Hawaii who eventually settled In New Zealand and came
to be known as Maori. They were people of the land, known as Tiritiri–o–moana each tribe and
shared a common understanding, sharing customary practices in their intergroup relations. Maori
shared a deep spiritual connection with the land. They believed their ancestors protected them
through the land and used myths and legends to validate each tribe's right to own land. Maori tribes
or iwi were

Marae
They ask what are the values of a Marae? And we think the values or significance of a Maori is
based around people, rituals, spirituality and respect, but before we go any further then that we are
to ask ourselves another question. What is a Marae? The Marae is a meeting place which consists of
a carved meeting house (wharenui), a dining hall (whare kai), there is also the marae atea (the scared
space which is located at the front of the meeting house). The Marae is a symbol of tribal identity,
and security (being/feeling safe). The Marae is a meeting place where you can discuss problems or
debate what you have on your mind, and is considered by Maori as a turangawaewae (which is a
standing place, a place of belonging). In the Marae it ... Show more content on Helpwriting.net ...
People have privileges and obligations to a certain place because of their links through their parents
and their ancestors. Your tūrangawaewae gives you a home base on a marae. It gives you the right to
speak as tangata whenua on that marae. Doing this would create an obligation to listen on the part of
those who are seated. Whanaungatanga means kinship ties. People who belong to a particular marae
trace their whakapapa to that marae and to the ancestors it represents. They have the right to stand
and speak, and the obligation to look after and maintain the marae and uphold its mana.
Whanaungatanga is extended to include manuhiri when they stay on a marae. This is demonstrated
when a person addresses everyone who is staying on a marae as family when they say "Kia ora e te
whānau" (Greetings, family). Manaakitanga means to "care for a person's mana" (well–being, in a
holistic sense). On a marae, it is often claimed that it is not what is said that matters but how people
are looked after. This is the essence of manaakitanga. Manaakitanga also includes the respect we
give to elders. Our elders are responsible for the manaakitanga (care) of the entire group connected
to a marae. The manaakitanga they give is based on their knowledge, life experience, and wisdom.
Outside, in front of the whare and at it's top is a "tekoteko", or carved figure, which is placed on the
roof and at the entrance to the whare. It represents the ancestor's head. The "maihi", or carved

Effect of Colonisation
Maori world views were encapsulated in Whakapapa, which provided them with their identity, in
Whanau, Hapu, Iwi and Whenua, the land. Their world views also included believing in wairuatanga
(spiritual connection to the natural environment), kaitiakitanga, which is that people are linked to all
living and non – living things and it is the responsibility of the mankind to safeguard the ecosystem.
In addition, they believed in oneness (kotahitanga) and manaakitanga – the ability to care for others
(Hikuroa, 2010). According to Durie (as cited in Dew & Davis, 2006) Maori people were able to
manage health by sound public health principles. They were able to preserve and store food,
maintain clean water supply, have proper sanitation and ... Show more content on Helpwriting.net ...
Another breach in the Treaty was seen when the Tohunga Suppression Act 1907 was passed and
outlawed tohunga. Hence Maori lost the freedom to employ traditional methods of healing through
karakia, mirimiri (massage), and wai rakau (Maori plant medication) contributing to the destruction
of many traditional skills as well as expertise. Several other law enforcement and fragmented
governance during the peak of colonisation affected the Maori and was in breach with the Treaty.
The main agenda was the assimilation of the Maori with the Pakeha. One such Act was the
draconian Town and Country Planning Act 1926, which was used to remove Maori from their
traditional settlements to blend with Pakeha culture. The aim of which was to provide the pakeha
with enough land to do the farming. Consequently, Maori were forced to leave behind their
traditional world in the name of urbanisation causing separation of Maori from Maori. Poor levels of
education exacerbated the social situation, like poor housing, unemployment and low income. All
these factors are the determinants of health and it was seen that from year 1964 – 1984 there was a
continual decline in Maori health. Now Maori represent lower socioeconomic status in all the strata
and this will probably predict a greater likelihood of adopting risk – laden lifestyle. Implications to
nursing As nurses we represent a powerful largest group of health

Effect of Colonisation
Maori world views were encapsulated in Whakapapa, which provided them with their identity, in
Whanau, Hapu, Iwi and Whenua, the land. Their world views also included believing in wairuatanga
(spiritual connection to the natural environment), kaitiakitanga, which is that people are linked to all
living and non – living things and it is the responsibility of the mankind to safeguard the ecosystem.
In addition, they believed in oneness (kotahitanga) and manaakitanga – the ability to care for others
(Hikuroa, 2010). According to Durie (as cited in Dew & Davis, 2006) Maori people were able to
manage health by sound public health principles. They were able to preserve and store food,
maintain clean water supply, have proper sanitation and ... Show more content on Helpwriting.net ...
Also providing sufficient information that can be understood will empower them to take control of
their health. Furthermore, to practice safely, it is important to embrace the concept of cultural safety
or kawawhakaruruhau, which is that each individual has their own unique cultural identity. Applying
this to their practice one must first acknowledge their own cultural values and attitude and then
provide care that the person considers culturally safe. Reference Wellington, New Zealand: Te Ropu
Rangahau Hauora A eru Pomare, School of Medicine and Health Science, University of Otago,
Wellington, New Zealand. Cormac, D., Purdie, G., & Robson, B. (2007). Cancer. In Robson, B. &
Harris, R. Hauora Maori standards of health IV: A study of the year 2000 – _ 2005._ Wellington,
New Zealand: Te Ropu Rangahau Hauora A eru Pomare, School of Medicine and Health Science,
University of Otago, Wellington, New Zealand. Durie, M. (2001). Maori ora: the dynamics of Maori
health. Auckland, New Farrelly, S., Rudegeair, T., & Rickard, S. (2005). Trauma and dissociation in
Aotearoa (New Zealand): the psyche of a society. Journal of Trauma _ Practice_, 4(3/4), 203–220.
Retrieved from CINAHL Plus with Full Text database. Graham, D. (1997) Trick or Treaty. Institute
of Policy Studies, Victoria University of Wellington. Wellington, New Zealand: The Printing Press,
Wellington. Health

The Is A Victim Of Discrimination And Oppression
Mereana is identified as a victim of discrimination and oppression as a result of her family being
deeply religious and she is a committed Christian. As being from a Christian family her culture is
strictly against homosexuality. Mereana is concerned because her family do not have the wish to talk
about her woman partner even though she loves her more than anything else in the world. Reasoning
this is she has not formally come out to the family. From my perspective the idea of being
marginalised has already been set by the family. Mereana is basically trying to articulate she only
wants acceptance, and she wants her family to appreciate her and her woman partner with open
loving arms, and especially to approve of who they are as a person regardless of their sexual
orientation. It seen like Mereana wants homosexuality to be seen as just another alternative lifestyle.
But her culture, the Bible does not support homosexuality, nor does it support homosexual marriage.
Homosexual marriage is perceived as condemned. Marriage is conceived as a legal union only
between a man and a woman. This legislation portrays as a declaration about how the heterosexual
family is appraised and how all other family forms are not. Mereana's uncle was estranged from the
whanau because of this sexual orientation. This caused the whanau to dissociation with the uncle. It
said to be, he had sinned and having any association with the uncle will be against their family's
values and beliefs. An article

Formal Meeting Guide For Two New Zealand Cultures Essay
Formal meeting guide for two New Zealand cultures
Submitted by: Submitted to:
Mandeep Singh Anika VATS
Student Id –14095424B
Tables of content
1. PART1 MAORI CULTURE .................................................................3
a. INTRODUCTION ABOUT MAORI HUI CULTURE, MARAE.........3
b. About the HUI introduction..........................................................3
c. AGENDA........................................................................................3
d. REGULATION................................................................................3
e. PROCESS FOLLOW AT HUI........................................................4
f. RECORD REQUIRED FOR HUI MEETING...................................5
2. PART 2 NZ CULTURE REGISTERED COMPANY'S ACT 1993..5
a. INTRODUCTION.............................................................................5
b. REGULATIONS AND STATUTORY REQUIRMENTS ASSOSIATED WITH SUCH
MEETING..........................................5
c. TYPICAL AGENDA OF SHAREHOLDER MEETING....................6 d. THE PROCESS
REQUIRED FOR SUCH A MEETING..................6 e. RECORD REQUIRED FOR SUCH A
MEETING...........................7
3. GLOSSARY OF THE MAORI TERMS.................................................8
4.

Polynesian People
Polynesian people, as a collective race, are highly varied and have many distinctive ethnic groups
across numerous island nations. All of these groups have an individual culture and language system
with many regional dialects among them, although segments of some of them transfer from one
group to another through cultural sharing among mingling peoples, so there are some similarities
among groups that historically descended from or interacted with one another.
Non–Polynesians, sometimes called palagi, which is a Samoan word that has been colloquially
adopted into many Polynesian languages as well as the subsets of English regional to various
Polynesian homelands, often mistakenly aggregate these varied groups into a single, homogenous
culture ... Show more content on Helpwriting.net ...
If introduction to unfamiliar diseases and the loss of land and other valuable resources were not
damaging enough, many settlers actively harassed the Maori tribespeople, often mistaking an
innocent individual, or even an entire tribe, for one that they had previously had conflict with. Some
settlers even hunted and beheaded Maori for their exotic ta moko, which are swirling tattoos
chiseled onto the skin with a special ink comb. People of different genders and social ranks get
different designs in different areas, and there are patterns that are unique to immediate and extended
families, or even larger tribal groups. The severed heads of warrior tribesmen were especially valued
because of their distinctive and expansive facial moko, and their heads were preserved and traded
throughout the world as collectibles called

M ƒÄ Ori Cultural Concepts Essay
Culture is not one distinct commodity. Culture is the integrated pattern of belief, human knowledge
and behaviour that has transcended through generations. Māori are the indigenous people of New
Zealand. Māori Culture is collectively the beliefs and ideals followed by the Māori people mainly
through tradition and legend. The culture dates back to 1250–1300 Common Era (CE) when
Polynesians migrated to the 'long white cloud' and it has remained prominent to this day due to the
practice of Māori cultural concepts. A cultural concept is a 'non tangible ideal that governs a society
and cannot be physically touched'. There are numerous Māori cultural concepts however I am
focusing on the three I believe are most important: Mana, Tapu and Utu. I will elaborate on how
these cultural concepts are important in understanding Māori culture and society.
Firstly, I will begin with how mana is important in Māori society. Mana in its simplest form is
authority and power. The sources of mana include: mana tupuna, mana whenua, mana tangata and
mana atua. Mana tupuna is power that has been attained through descent. It ties the Māori people to
their ancestors. Mana also denotes the heritage, the myths and the legends, which define their place
in the world. Mana tupuna is power through descent. It aids people in self–identification through
attaining knowledge about their descendants. This cultural concept is correlated to Whakapapa, or
genealogy. Through reciting whakapapa, Māori are able to

Reasons For M Ā Ori Migration
Māori urbanisation happen drastically during the late 1930s. Currently, there are more than 80% of
the Māori people living in the cities with 25% of the population in Auckland city (Durie 2001:7).
Money was an important reason driving the Māori population to migrate to urban centres for a better
lifestyle. However, money was not the only factor for urbanisation, there are other aspects
interconnected with each other such as loss of land to the crown, more employment opportunities
and access to education in the cities. This essay will explore an overview of these three reasons for
Māori migration, followed by a discussion on both the negative and positive impacts of migration on
the traditional Māori society. The centre of Māori culture lies with the land, it engages their life with
nourishment and represent individuals' mana (power and authority) (King 1992:175). Whenua (land)
is fundamental to Māori identity, it connects the future generations to their whakapapa (genealogy)
(Williams 2004:50). Māori relied on the land to support their families. During World War Two
Māori land was taken by the crown under the New Zealand Settlements Act, 1863 (Schwimmer,
Forster, Parker & Ritchie 1968:72). Hence, large numbers of Māori people migrates to cities after
World War Two. By 1945, 26% of the Māori population moved to urban cities due to the
government controlling their income and resources (Coleman, Dixon, & Marē 2005:21). In addition
to the restriction of land, there were less

New Zealand 's Water Quality
Fresh water is a diverse issue due to its implications on aquatic life, drinking water supplies, cultural
views and water–based recreation. It is a political object in the way it can be regulated at a local and
national scale. This essay is going to focus on New Zealand's water quality, as an issue, through the
use of Michel Foucault's theories. Foucault's major influences in theory focus on the struggle of
power relations.
I have previously reviewed three papers by Foucault, and will use the key points I found in these
readings to look at water quality. The alternatives to the prison found that power gets to define what
the truth is, and this makes truth a social category (Foucault, 2009). This is related to the function of
the state who defines what is allowed and what is not. The state can be seen to use illegalities that
benefit them and therefore make them legal. It also looks at the use of surveillance to control
people's actions. The crisis of medicine or anti–medicine looks at the control of medicine (Foucault,
2004). It was used by the state to control the health of people, as they thought a healthy population
equalled a stronger, more threatening population. This again looks at the power of the state over
people. The third reading, spaces of security, looks at the implications of trying to plan for the
future, and how it is near impossible to plan for every possible situation (Foucault & Knowlton &
King, 2007). (Jan) Wright, J. (2012), the Parliamentary

Leadership: An Analysis Of Canada's Three Cultural Concepts
Leadership can be described as an influencing agent, where an intentional influence is exerted over a
group of people. This is usually exerted by someone that has the ability and skills to ensure the
wellbeing and survival of a group of people (Yukl 2002:21). This essay will focus on traditional
Māori leadership and discuss how the three cultural concepts, whakapapa (genealogy), mana
(power, authority, prestige) and tapu (sacred, restrictions) are embedded within it.
In traditional Māori society, leadership is carried out predominantly by males and the order of birth
in the male line decides the inheritance to chiefly rank (Buck 1950:343). However, individuals
coming from a high genealogical rank still need to prove that they are worthy of ... Show more
content on Helpwriting.net ...
Traditionally, tapu is said to imply prohibitions (Ministry of Justice 2001:59). According to Barlow,
tapu can also be described as "the power and influence of the gods" (1991:128). This means that
individuals that possessed high mana are tapu, they have the power from the atua to place
restrictions to ensure the wellbeing of their people. This means that the more mana an individual
possessed, the more tapu they are. In this sense, tapu acts as a corrective and coherent power within
traditional Māori leadership, as a mean of social control (Ka'ai & Higgins 2004:15). This means that
the chief, because he has great mana and tapu, is seen as a protective figure, a protector that ensures
the survival and growth of his people, and this is achieved by placing restrictions and prohibitions
such as making a property or a person tapu in order to protect his people (Patterson 1992:71). This
requires the cooperative effort of the people to follow the restriction placed by the chief to ensure
the safety and welfare of the tribe, hence allowing the continued and prosperous growth of the tribe
(Ministry of Justice 2001:59). For example, Uenuku was an ariki from Hawaiki and because he
came from a high genealogical rank, and has a close association with the atua, Uenuku was imbued
with mana and tapu of the highest rank and he could use his power to make things tapu to protect his
people (Ministry of Justice 2001:61). In brief, tapu is an important concept in traditional Māori
leadership because it is a series of restrictions that acted as a protective mechanism for the tribe.
Individuals that possessed high mana possessed great tapu and hence, they could make something or
someone tapu in order to protect the people from the dangers they may encounter (Ministry of
Justice

Cornell Institute Of Business And Technology Essay
Cornell Institute of Business And Technology
SUBMITTED BY: NIKITA CHAUDHARI.
Student Id No : 14044740b
Email Id : Nikitachaudhari360@gmail.com
SUBMITTED TO: ANIKA
Email Id : vats.anika30@gmail.com
Assignment no: 11648
Table of Contents
1)According to the Maori site(Marie), there are Where Hui rules. 4
Another New Zealand culture 4
During the karanga eyes are should be downcast 5
Functions of Agenda: 5
A) Identify the intention of the meeting: 6
B) Prepare and allocate an agenda: 6
c) Follow up afterward the meeting: 7
D) Effective procedure tips: 7
4. Records: 7
5 Glossary: 7
Bibliography 8
Formal Meeting Guide for TWO NZ Cultures
Maori culture 1. Introduction: Maori culture is culture of Maori of New Zealand. The Maori culture
is part of New Zealand culture. It's totally different culture for us. The present culture of the Maori
has been strongly influenced by western European culture. Maori language and there dressing sense
is very different. It is important to understand the role of Maori culture in a present business
environment. Maoris ' lifestyle is unique society of New Zealand. By nature they are welcoming and
regard the other society. They respect the people by shaking handshake and smile or make real
friend. They have their own particular customary administration for handling the

Queer Theory : The Matrix
The Matrix Queer Theory Postcolonial Theory Kaupapa Māori Mana Wahine Value Queer theory
questions creations of normal and divergent, insider, and outsider.2 Queer theorists analyse a
situation or a text to determine the relationship between sexuality, power and gender. Queer theory
challenges basic tropes used to organize our society and our language: even words are gendered, and
through that gendering an elliptical view of the hierarchy of society, and presumption of what is
male and what is female, shines through. Queer theory rejects such binary distinctions as arbitrarily
determined and defined by those with social power. It works to deconstruct these binaries,
particularly the homosexual/heterosexual binary.4 Queer theory could potentially offer the most
qualitative of methodologies for collecting and analysing data. As it questions, even defies, the
notions of objectivity and the essentiality of fact, queer theory opens more "texts" for study, and
more bodies of knowledge to compile, compare, and evaluate.2 Queer Theory houses the analytical
tools used to examine what is "normal" and "abnormal," primarily through deconstructing issues of
sexuality in society. Its value comes from the fact that is more than just researching homosexual
lives; it is research/theorizing why/how/when lives are homosexualized, "queered" outside of the
norm.2 Queer theory is a postmodern concept, an outgrowth of movements both political and
personal. It seeks to invert the

New Zealand 's M Ā Ori Culture
"New Zealand 's Māori culture is an integral part of Kiwi life and adds a unique, dynamic
experience for visitors...Find out where to experience Māori culture by choosing your area of
interest in the right–hand menu." (100% Pure New Zealand). Most top search results for "Maori
Culture" are for attractions, guided tours, and similar spectacles. This culture, which has persisted
for nearly a millennia, is gradually withering into little more than a side show attraction. Rather than
scholarly journals, articles, and history text, is instead "a growing interest in Māori traditional and
cultural practices and what they may bring to business." (Rigby). This plight of exoticism is not
exclusive to the Maori; aboriginal and indigenous societies ... Show more content on
Helpwriting.net ...
To appreciate the fall of the Maori to appropriation, one must understand their origins. Most
scholars agree Māori arrived to New Zealand sometime between 1000 and 1300 AD; some evidence
suggests an even earlier arrival. Māoris named the new land Aotearoa, meaning "Land of the Long
White Cloud.", a fitting name for a promising new land. Māori society was tribal; Each person
belonged to a family (whanau), a sub tribe (hapu), and the full tribe (iwi). Perhaps it was their strong
tribal ties that allowed the Maori to weather extended conflict, continuing to thrive well before
European influence touched the continent. The first European to see New Zealand was a Dutchman
called Abel Tasman, who arrived in 1642. Early travelers clashed violently with the natives and were
not keen to return. The unpleasant first impression fresh in memory, the land was dubbed 'New
Zeland ' after a Dutch province, and left relatively untouched until 1769. It would be the ocean 's
bounty that would entice Europeans back to the continent towards the end of the 18th century. First
came the sealers, followed by the whalers at the beginning of the 19th century. These sailors began
to cut wood from New Zealand for masts and spas, over time settlements began to sprout. Europeans
began buying land from the Maori. The white population of New Zealand grew at a tremendous rate;
by 1861 it was almost 100,000, and by

The Health Care System Of New Zealand Essay
Leadership is mandatory in all industries either it is health care or any other Business. As we already
know that leadership is a learning process and without a leader any organization cannot survive. The
Health care system of New Zealand has shown the significant changes within past decades and it
varies according to historical, political, and social contexts. The history shows that there were huge
health differences between the Maoris and non–Maoris, which were due to socioeconomic and
lifestyle factors, distinctions and limited healthcare facilities. The Healthcare leadership of New
Zealand shows a continuous changes from 1800s to 2016.
The first hospital was built in Auckland and Wellington in year 1845 and 1846 respectively. The
hospitals were also build in Dunedin and in Christchurch in 1851 and 1862. The first legislation
under the hospital act was passed in 1885.The department of health was again reconstructed in 1920,
Its first head was Te Rangi Hiroa and later on its under the control of Maori doctor named Edward
Ellison.The New Zealand's national health care system was established in the 1930 and Maori
Health councils founded in 1931.Its main motive was to provide free medical care by salaried
medical practitioners. At that time, the system has two types of care, primary and secondary care.
The primary care was provided by state funds but it was controlled by Individual doctors and the
secondary care was under the state and utilized with the government subsidies.

Formal Speech : Formal Meeting
FORMAL MEETING GUIDE
U.S. 11648
Submitted
By
MAYANK TIMBADIYA
BL5–14074758B
Submitted to
ANIKA VATS
Vats.anika30@gmail.com
CONTENTS
INTRODUCTION 1
THE MARAE 1
MEETING IN MAORI –MAORI HUI 1
1. A TYPICAL AGENDA 1
2. THE PROCESS AND ANY REGULATIONS TO BE FOLLOWED AT A HUI 2
3. RECORDS REQUIREMENT OF HUI MEETING 2
COMPANY SHAREHOLDER MEETING– NEW ZEALAND CULTURE 3
1. RULES AND REGULATIONS OF MEETING 3
2. AGENDA 4
3. MEETING PROCESS 4
4. RECORD OF MEETING 4
GLOSSARY 5
BIBLIOGRAPHY 6 Introduction
The Marae is the place where Maori people can gather to discuss and debate, to celebrate, meetings
or functions.
This document tells us about meeting. In this document, I mention two different types of meetings
organized by different cultures such as Maori culture and New Zealand culture. Before starting to
read this document, it becomes very important to know about meeting.
Meeting: A meeting is a gathering of persons convened to transact business, discussion matters of
note or act in a matter of common interest. Meeting is an assembly of people for a particular
purpose, especially for formal discussion.
The Marae

Hui Maori is another instance of a meeting. Meeting of Maori culture is known as "The Marae". The
Marae is totally central to the Maori approach of life; it is a concentration for teams WHO share
kinship, whanau, hapu, iwi. Here they meet discussion and debate, to celebrate, to welcome the
living and bid farewell to those who have passed on.The Marae, holy open

The M �� Ori Culture
Most well known civilizations are fairly young in their life spans. The United Kingdom, France,
Italy; all these cultures as they are known today have only existed for approximately 400 years. The
Māori, an indigenous culture of New Zealand, have existed for a millennia. Specialized in nautical
exploits, the Māori thrived off of the island 's bountiful seas and developed a unique, rich identity as
a people. Yet rather than being regarded as a national treasure, most of New Zealand 's citizens and
the rest of the world treat the aboriginal population as a novelty. Most top search results for "Māori
Culture" are for attractions, guided tours, and similar spectacles. This culture, which has persisted
for nearly a thousand years, is gradually withering into little more than a side show attraction.
Rather than scholarly journals, articles, and history text, is instead an encroaching investment of the
Māori as capital, and how businesses may benefit from them (Rigby, Mueller, & Baker, 2011, 121).
This plight of exoticism is not exclusive to the Maori; aboriginal and indigenous societies all over
the world are forced into a unique cultural adaption in order to survive in Western capitalist
climates. Companies assume a guise of social interest, but "there is one and only one social
responsibility of business – to use its resources and engage in activities designed to increase its
profits so long as it stays within the rules of the game" (Rigby, Mueller, & Baker, 2011, 118).

The Treaty Of Waitangi Or Te Tiriti O Waitangi
My brief look into the history of The Treaty of Waitangi or Te Tiriti o Waitangi, how, why and when
it was created. The preambles of Te Tiriti o Waitangi what its purposes were and the Articles within
Te Tiriti o Waitangi and how they were interpreted which led to considerable confusion. How a
small business like Kai Ora Honey has become successful and how it can relate back to Te Tiriti o
Waitangi to make a link to one of the Articles. Finally finishing with my thoughts on Te Tiriti o
Waitangi from what I know and what I think as a modern day Maori and a Pakeha and wht Te Tiriti
o Waitangi means to me.
Te Tiriti o Waitangi or The Treaty of Waitangi is the founding document of New Zealand. It is a
document that both Maori iwi, tribes, sub tribes and the Crown (British Monarchy–Queen Victoria)
representatives made agreements upon. Te Tiriti o Waitangi was named after the place where Te
Tiriti o Waitangi was first signed which was Waitangi in the Bay of Islands, on the 6th of February
1840.This day is remembered and celebrated as a national holiday. It was signed by about 540
chiefs. Te Tiriti o Waitangi was not a written law passed by a legislative body. It was a broad
statement for British officials and Maori chiefs to make a political agreement upon to start the
process of building a government in New Zealand. (Heritage, 2016) It was essentially an exchange
of agreements to help deal with new circumstances British and Maori were dealing with. The
English version says the

Historical Background / Events That Helped The Tainui Iwi...
Explain the historical background/ events which led to the Tainui Iwi claims and the settlement
process. Include in your discussion a brief description of the actions of the Crown in the 1860s and
later, and impact this had on Tainui. Write about 400 – 500 words. In the early 1850s, Maori in the
North Island was under pressure from the European settlers to satisfy their needs of land.
Kiingitanga was first made in 1858, it was formally known as The King Movement. Kiingitanga
wanted to make the Maoris aware of the number of European settlers that were increasing.
Kiingitanga ensured the Maoris do not to give up their land to the settlers. Pootatau Te Wherewhero
controlled the Kiingitanga. Lands were confiscated originally due to Maori tribes not agreeing to the
Crown, this had an effect on the Maori people to respect and agree with Crown, because they were
not willing to give up their land. When Maoris agreed not to sell their lands and agree with the
crown regarding confiscation, later Pootatau Te Wherewhero made it final by terminating Europeans
from buying land, so this would protect the Maori. In the 1860s, conflict arose amongst the
Europeans and the Maori, as a result a war broke out between them. The Waikato tainui area was
invaded in July 1863 by the crown military. Communities that supported Kiingitangi were forced of
the waikato when the war was happening. In 1865 waikato lands were confiscated and the crown
took authority over the Waikato River. Confiscation

Differences Between Maori And Non Maori
Definition. "Tikanga" is a noun that means the proper traditional Maori way of doing things and
concerns Maori protocols of acceptable behaviour including the customary Maori values,
obligations and practices that have developed over time (Maori Dictionary, n.d.), (TKI, 2011). Two
key aspects of tikanga are manaakitanga and kaitiakitanga. Manaakitanga concerns hospitality and
kindness towards guests, kaitiakitanga is the sense of respect that Maori have for the environment
(Te Ara, 2015). Related concepts include mana (spiritual power or status), tapu (spiritual restriction)
and mauri (life force or principle). Three specific interactions. In the context of the case study, the
following interactions could take place: 1. Interaction One. Between Maori and non–Maori. Aranui
has about 11,000 inhabitants, some 17% Maori and 83% non–Maori, and although the scenario
makes no mention of conflict as a consequence of different racial values, it is a potential concern
that development propositions could upset social cohesion and racial harmony if non–Maori feel
discriminated against, perhaps due to local employment opportunities favouring Maori that become
available due to Maori business initiatives. A concern that only whanau will be employed.
Doubtlessly, some of the 83% non–Maori population will resent the $10 million Treaty settlement.
Potentially, this interaction could be very positive should both Maori and non–Maori see mutual
benefit in the development proposition.

Why New Zealand Is Not A Classless Society Essay
Social class, is a highly controversial topic and is one of the most debated topics amongst
sociologists, with many different theorists claiming it entails different things. There has been much
debate between sociologists whether or not New Zealand is a classless society, and I am here today
to argue against this view, stating my reasons as to why New Zealand is not a classless society and
in fact never has been. I will argue this by looking at the social stratification of New Zealand
throughout time, dating back to Traditional Maori in the early nineteenth century, through to the
contemporary society we see today. In order to argue this point, it is first necessary to define what
class is. Class refers to a form of stratification: "the process by which human society rank and
evaluate themselves into a hierarchical order" (Spoonley et al. 1990) and according to Marxist
theory, exists in two distinctive categories: the bourgeoisie: those who own and control production
and the proletariat: the working class that provides the labour for production (McLennan, Ryan and
Spoonley, 2004). Weber's analysis of class is similar to Marx's, but in contrast he discusses class in
the context of social stratification more generally. Weber's sociological perspective puts emphasis on
status and power rather than materialism, arguing class arose through competition for economic
resources, social prestige and political influence (Richard Bedggood, 1980) At a more basic level
when sociologists

Education : A Western Way Of Viewing Education
Education:
Education is invaluable when it comes to looking at child poverty and the way in which this issue
effects New Zealand communities. Māori overall tend to have lower pass rates at all levels of NCEA
than European New Zealanders. This alone however is a very much western way of viewing
education. It measures academic success against exams that a very much created through western
thought processes that may not accurately portray the ways in Māori learn and achieve. Education is
both an outcome and leading factor in the cycle of Child Poverty in New Zealand as with such a
high importance placed on tertiary education today it is harder to obtain reasonable or higher paying
jobs without such higher education. But poverty in itself ... Show more content on Helpwriting.net
...
However, it also needs to be questioned as whether or not systems such as NCEA do truly benefit
and assess everyone equally or whether they unintentionally favor those who prescribe to
mainstream European discourse through the way questions and answers are structured or whether
NCEA is an entire discourse on its own. Addressing Poverty: Hands outs vs. A Hand Up: How
sustainable long term equitable solutions can be achieved.
In order to reduce the disproportionate numbers of Māori living in poverty an approach that
incorporates Māori discourses and acknowledges the past as well as the future is key.
The Whānau Ora Approach:
The Whānau Ora Approach is an approach to welfare that was launched in 2010 with the goal of
empowering Māori to be able to take charge of their own lives. It focuses on being able to achieve
better livelihood outcomes in areas such as health, education, housing and employment ("Whānau
Ora at a glance", 2016). This program incorporates the Māori ideas around the importance of
Community and Whānau into an approach that will empower Māori to be able to take charge of their
own lives rather than being reliant on the government. By creating a strengths–based approach that
is in line with Māori ideas surrounding the importance of community and the collective a much
more relatable and holistic program is created (Dale, O 'Brien, & St John, 2011, P.34). The
framework in which this approach is underpinned by seeks

Formal Meeting Guide For New Zealand Essay
Meetings and presentations
¬¬¬¬¬
Assignment –11648
Part 1
Formal meeting guide for to New Zealand
Submitted by– Mohit Kumar
Submitted to –Anika vats
Contents
Introduction 3
Maori hui 6
Typical agenda of maori hui 7
The process and regulations to be followed at a hui 7
Typical agenda of the registered shareholder meeting 8
The records required for meeting 8
Glossary 9
Reference 10
Introduction
New Zealand is known as multi–culture country. There are different types of society are occurring
due to universal understudies who origina starts from different different nations.
Nowadays, Māori people are living in full New Zealand, and many of them are actively participated
in the care of their culture and language. Within Māori community, the marae provides a focus for
social, cultural and spiritual life. The term marae describes a communal area names 'plaza ' which
includes a wharenui (the meeting house) and wharekai (a dining room).
Maori are defined by their iwi (tribe), hapu (sub–tribe), maunga (mountain) and awa (river). The

Evaluation Of A Successful Model For The Delivery Of...
KA PUANANĪ O TE REO MĀORI AS AN EFFECTIVE MEANS OF TE REO ME ŌNA TIKAKA
ENRICHMENT; FROM THE PERSPECTIVE OF WHĀNAU AND TAMARIKI Abstract: Ka
Puananī o te reo Māori is an innovative one–day a week te reo immersion (Level 1) programme
which addresses access to quality te reo education in mainstream schools for years 1–8. This study
focused on why the participants chose this programme as a successful model for the delivery of
quality te reo Maori education, and what aspects of the programme supported this choice via
'interviews as chats', with nine tamariki and 11 whānau members, using semi–structured questions.
Ka Puananī whānau identified three initial assumptions underpinning the programme: that students
will greatly increase their skills in te reo Māori me ōna tikaka within this enrichment environment,
participants would form new linkages between the tamariki and whānau across the city, and the
potential creation of a new cohort of tamariki and rakatahi who will be the next generation of te reo
speakers. The research found three major themes emerging from the interviews with: engagement,
whanaukataka and cultural identity. The majority of participants reported that they were happy with
the programme, that the tamariki were learning and using more te reo, and increasing their reading
and writing skills in te reo. All of the whānau and half of the tamariki identified the theme of
whanaukataka' as important. There were numerous cultural

Formal Meeting Guide For Two Nz Cultures Essay
FORMAL MEETING GUIDE FOR TWO NZ CULTURES
SUBMITTED BY: SUBMITTED TO:
CZE ZHAR D. TRINIDAD ANIKA VATS czezhar29@gmail.com vats.anika30@gmail.com
14115494B
Table of Contents
INTRODUCTION 3
MAORI CULTURE 4
MAORI HUI (CEREMONY and GREETINGS) 5
NEW ZEALAND CULTURE 6
BUSINESS MEETING 6
PROCESSING AT MEETING OF SHAREHOLDERS 7
REGULATION OF THE GENERAL SHAREHOLDERS ' MEETING 7
GLOSSARY 9
REFERENCE 10
INTRODUCTION
The Land of New Zealand has shaped its people, as the people have struggled to shape the land. The
nation's two main cultures Maori and Pakeha are as distinct as the forested mountains are from the
crystal clear lakes and roaring rivers, but they are also united and divided by the rugged land they
have conquered and tamed.
In all the cultures of the Pacific region, that of the Maori stands out in its rich stock of plays, dances
in highly–refined and complex arts. Historically, art has spread throughout the whole Maori way of
life, and in this century there has been a conscious effort to preserve – or revive – the traditional
skills of weaving and fibre arts, painting, latticework, carving, tattoo, chant and oratory, as well as
Maori language and customs. The spiritual dimension of Maori art is still strongly felt: the taonga,
or art treasures, of the Maori are not only objects of beauty

Grief And Mourning Essay
Grief and mourning are mental processes in how one deals with losing a loved one and the
procedures they go through to overcome their distress. These themes are universal issues and are
natural human developments. They can effect individuals in many forms and are incredibly
individualised. My interest in grief and moruning stems from my experiences with the passing of my
father. This essay will outline and discuss three significant theories relating to grief and loss and its
origins of the theorists behind them. This will be achieved by firstly outlining what loss, grief and
mourning are, how the strain of loss, grief and mourning can burden one's human development and
how these chosen theories could be applied. I will also outline the significance of grief and loss in
today's global and multi–cultural society through applying a Māori model and lens. I will discuss
how these theories and ideas will influence my personal practice as an emerging counsellor and my
learnings from this case study.
Loss is an inevitable and unpreventable part of life; it can effect a person at anytime. McKissick and
McKissick (1988) state that loss is something everyone will experience at some point in their lives.
This can occur with the passing of a spouse or family member, a relationship breakdown or the loss
of a job (McKissck & McKissick, 1988). Part of the healing process of loss is grief, which is one's
personal experiences of the loss that has occurred (Worden, 2009). Grief is dealt

Language, Subsistence Practices, Kinship And Descent,...
In this paper I will be discussing in–depth the Maori people. I will include a short background and a
quick summary of history and then describe a few aspects of their culture including: language,
subsistence practices, kinship and descent, marriage and household, beliefs and worship, and a
unique cultural practice.
The Maori, culturally Polynesians, are the indigenous inhabitants of New Zealand. The people who
call themselves the Maori are originally from the Polynesian islands and settled in New Zealand
around the 13th century. The tribes of the Maori did not identify themselves by a collective name
until European settlers arrived and then the use of the name Maori, which means 'ordinary' came
into use. The Maori today make up about 15% (565,329 people) of New Zealand's population with
the majority living in urban area, while there are still few who live in the ancestral tribal areas.
Many also live overseas with 70,000 in Australia and 10,000 in England.
Around 1300 AD, a great migration of people set sail for what is now New Zealand. These people
came in seven very large canoes called Waka which were built to withstand rough seas and carry
many people including all of their possessions over long journeys. The present–day Maori people
can trace their origins to the various Waka. The settlers from each Waka separated into tribes called
"iwi". As time went on and population grew, the people spread out through the land and created a
social structure with iwi (tribes), hapu

The K Ī Ngitanga Movement On The 1860 ' S
Māori societies rely on a hierarchical system to keep balance within the Iwi (tribe) or Hapū (sub–
tribe). The leaders can determine how tikanga (the correct or Māori way of doing things) is defined
within that iwi or hapū so hold a great deal of responsibility. A good leader would have gained mana
(power and authority) from his/her people and would often have whakapapa (genealogy or lineage)
which they gained their mana and leadership skills from (Duncan, 2015). Kaumātua (elders) were
often looked upon as leaders in any community because of their knowledge and advice but a highly
respected leader would also be of direct descent from the atua (ancestor with continuing power, can
be related to gods) or ariki (original chief of the waka). In this essay I will use the Kīngitanga
movement on the 1860's to show how mana, tikanga and whakapapa are all important concepts for a
good Māori leader to encompass into his role.
Māori society is traditionally arranged in a tiered system within the waka group (those who arrived
in New Zealand on the same waka), iwi, hapū and whānau (family), however colonisation led to the
need for an overarching power and in 1858 the Māori had their first king, Pōtatau Te Wherowhero
(Watters, 2 October 2014). The king's job was to collectively look out for all Māori rights and
communicate between the iwi and the government on their behalf. Māori society was organised first
from the waka groups which contained all those of descent from their specific waka.

Unit 2 Workplace Childcare And Early Childhood Education
Question 2
Setting: Workplace, childcare and early childhood education
Some mothers may return to work early after giving birth for many reasons such as financial strains
(Abdulwadud & Snow, 2012). Workplaces need to support women who return to work after
breastfeeding to ensure they are able to maintain breastfeeding for the recommended duration
(Abdulwadud & Snow, 2012).
A study by Galtry found that countries that have established initiatives for paid maternity/parental
leave, have longer maternity/parental leave entitlements, have introduced breastfeeding breaks in all
workplaces, and have developed policies that require employers to support breastfeeding, have
higher exclusive breastfeeding rates than other countries (Galtry, 2003).
The Ministry of Health has established itself as a leader organisation of breastfeeding–friendly
workplaces to encourage and promote other workplaces to support breastfeeding in the workplace
(National Breastfeeding Advisory Committee of New Zealand, 2009). The Ministry of Health also
works in partnership with the Department of Labour to encourage workplaces to implement a
Breastfeeding Friendly Workplace programme, especially in workplaces with a larger proportion of
Maori and Pacific employees (National Breastfeeding Advisory Committee of New Zealand, 2009).
The long–term objectives of these policies and practices are to increase the proportion of mothers
who continue to breastfeed after returning to work, especially among Maori and

Essay about The Maori Culture
The Maori Culture
Introduction The following paper examines the history and religion of the ancient Maori people. It is
my belief that exploration of traditional belief systems and ritualistic practices will lead to a greater
understanding of the Maori culture in present–day New Zealand. The objective of the paper is to
illustrate the Maoris' unique perception and spiritual connection with their natural environment.
Brief Maori History
The Maori, "Children of Heaven", are the indigenous people of New Zealand. It has been thought
that Polynesian navigator Kupe, discovered New Zealand in 950 AD, and named the island
Aotearoa, "Land of the long white cloud".1 The Maori migrated to New Zealand from the tropical
islands of ... Show more content on Helpwriting.net ...
The traditional legend begins with Rangi (the sky father) and Papa (the earth mother) uniting to give
birth to numerous offspring: gods of the sea, forest, wind, wild food, planted food, and mankind.5
Once born, the children constantly quarreled with one another in the darkness and finally decided to
separate their parents to create light. The god of the wind, opposed to the idea, fled to the sky where
his anger manifested into thunder and lightening. Disregarding his brother's opinion, the god of the
forest successfully separated his parents' loving embrace. The disconnection enabled life to flourish
and thrive throughout the land. Unfortunately, Rangi and Papa were forever separated. Rangi's
constant flow of tears filled the oceans and lakes. To this day, many Maori believe that Rangi and
Papa's infinite sorrow is responsible for the dew, mist and rain.5
Maori religion is largely based on the ancient legend of Rangi and Papa. The religion promotes a
deep connection and respect for nature. It is their belief that all life possesses mauri (life force),
wairau (spirit), and mana (power, influence, and charisma).3 This universal life force is traditionally
celebrated, passed down, and remembered

The Treaty Of Waitangi : New Zealand
In the early 1800's prior to British involvement the Maori people's early contact began with Whalers,
sealers, and ship builders. In 1809, s ship arrived in Whangaroa harbour to collect supplies. On the
ship was chief Te Ara, he complained of mistreatment so in an act of revenge they lured the captain
ashore where they murdered and ate him and his crew along with burning there ship. This clearly
marked one of the worst of the early encounters with the Maori. However, relationships with the
british strengthened as time progressed which eventually led to British Sovereignty via the Treaty of
Waitangi. It is New Zealand 's founding document that was signed on February 6th 1840. The treaty
is an agreement made between the British Crown and ... Show more content on Helpwriting.net ...
There are currently 53 countries a part of the commonwealth nations. Along with being a
commonwealth country, New Zealand is a commonwealth realm (there are currently 16
commonwealth realms). Now in order to be a commonwealth realm, the nation must have the
Monarch (currently, Queen Elizabeth II is the reigning monarch) as its head of state. Similarly to the
how a commonwealth country works, a commonwealth realm is also voluntary and they may choose
to leave at any given time. However, with being a commonwealth realm, New Zealand does not
have to exchange ambassadors with other commonwealth members. They do nevertheless maintain
diplomatic relations with other commonwealth members, along with having other benefits when
traveling to other commonwealth realms. In addition, they also work with the monarchy by
maintaining a governor–general in each realm, which is the crown's personal representative in the
commonwealth realm.
There are seven Parliamentary parties of New Zealand Government. These parties include National
Party, Labour Party, Green Party, New Zealand First, Maori Party, United Future and ACT Party.
The National Party is the largest of the seven and according to the website, "The National Party has
always valued enterprise, hard work and the rewards that go with success. We will continue to aspire
to a New Zealand where all New Zealanders can flourish." Someone values this party focuses on are
loyalty to the country, its democratic principles, and its

New Zealand Cultural And Ethical Consideration Essay
New Zealand Cultural and Ethical consideration
For the ethical considerations the Clinical and Translational Science Institute (n.d.) summarized that
there are three basic ethical principles relevant to research involving human subjects. The three
things stated by the Clinical and Translational Science Institute (n.d.) are respect for persons,
beneficence and justice. For the respect for the person each individual should be treated as
autonomous agents as such the researcher should ensure that the participants of the research
received a full disclosure of the nature of the study, risk, benefits and alternatives with a decent
opportunity to ask questions. For the ones with diminished authority or those with either their
mental or physical faculties are limited. They should not be forced to participate in the research. For
the beneficence the researcher should maximize the benefits of the study while limiting the negative
effects on the participants. For the justice part of ethics there should be fairness in the distribution of
participants and there should be equitable selection off participants. For justice the researcher should
not withhold any benefit the person should be entitled without any god reason. According to the
American Psychological Association(2003) there are five principles for research ethics these
principles help the researcher avoid problems in ethics. The five principles for research as stated by
the American Psychological Association (2003) are discuss

Smoking Cessation Program For New Zealand : Smoke Free...
Smoking Cessation Program in New Zealand: Smoke–free 2025
Introduction
Tobacco smoke is immensely harmful to one's health. Cigarettes contain about 600 ingredients,
when this burned can generate 7,000 chemicals according to American Lung Association
Many ad campaigns and literatures have been published on the detriments of smoking. Medical
reports further shows that half of all long–term smokers will die from a smoking–related disease.
This unhealthy practice must be addressed by the government to lessen the medical cost to treat the
ill effects of smoking. Despite all available data available on smoking's ill effects government has
little success in reducing incidence of smoking.
The New Zealand Government is currently addressing a smoking problem in the country. The
government adopted the Smoke–free 2025 goal for New Zealand, in March 2011. This response was
based on the recommendations of a landmark Parliamentary inquiry by the Maori Affairs select
committee. The committee's report was clear that the term 'smoke–free' was intended to
communicate an aspirational goal and not a commitment to the banning of smoking altogether by
2025. On that basis, the Government agreed with the goal of reducing smoking prevalence and
tobacco availability to minimal levels, thereby "making New Zealand essentially a smoke–free
nation by 2025", (MoH, 2015). It is important to have consistent information to help to monitor the
progress toward this goal.
The campaign in New Zealand for a

The Impact Of Native Schools On M ƒÄ Ori Society Essay
Discuss the impact of the introduction of native schools on Māori society.
The establishment of Native Schools around New Zealand in 1867 had many pulverizing effects
which exceeded the few benefits associated with having Native Schools. Native Schools were
fundamentally village day schools set up in rustic areas providing Māori children with European
education under the Native Schools Act 1867. Native Schools were managed to be a medium for the
State to gain social control over the Māori population and to 'assimilate' Māori into 'civilised law
abiding citizens'. This essay will investigate how the State promoted/pushed cultural homogeneity
through the education system at Native Schools as an approach to attain their ideal outlook of
'Europeanising' and gaining full control over the Māori population and their resources.
Māori and Pākehā had very different aspirations for the establishment of Native Schools from the
very start (Bishop 1996:76). While Māori wanted to further enhance their knowledge to battle the
threat forced by the vicinity of Pākehā the main focus of the State was merely to control Māori
society through assimilation (Simon 1998:106). The fact that Māori had to provide land for which
the school was to be built on, and to additionally pay for half the portion of the development
expenses of the school and one quarter of the teacher's wages demonstrates that the setting up of
native schools resulted in a financial burden to the Māori society (Duncan 2014).

Tobacco Smoke And Its Effects On Health
Tobacco smoke is immensely harmful to one's health. Cigarettes contain about 600 ingredients,
when this burned can generate 7,000 chemicals according to American Lung Association
Many ad campaigns and literatures have been published on the detriments of smoking. Medical
reports further shows that half of all long–term smokers will die from a smoking–related disease.
This unhealthy practice must be addressed by the government to lessen the medical cost to treat the
ill effects of smoking. Despite all available data available on smoking's ill effects government has
little success in reducing incidence of smoking.
The New Zealand Government is currently addressing a smoking problem in the country. The
government adopted the Smoke–free 2025 goal for New Zealand, in March 2011. This response was
based on the recommendations of a landmark Parliamentary inquiry by the Maori Affairs select
committee. The committee's report was clear that the term 'smoke–free' was intended to
communicate an aspirational goal and not a commitment to the banning of smoking altogether by
2025. On that basis, the Government agreed with "the goal of reducing smoking prevalence and
tobacco availability to minimal levels, thereby making New Zealand essentially a smoke–free nation
by 2025". (Health, 2014). It is important to have consistent information to help to monitor the
progress toward this goal.
The smoke free campaign in New Zealand for a smoke free 2025 is now on its fourth year. This
health

The Beginning Of Leadership, Whatarangi Winiata
In the 1880s, the destruction of the Treaty of Waitangi caused a lot of commotion among the Māori
people, especially the leaders. In the beginning of the 1900s, Māori leadership appeared to be
insignificant, but soon a new generation emerged and began to turn things around. These new
leaders were educated at universities and took new approaches to obtaining what they needed
(Pfeiffer et al 2010: 8, 10, 20). This essay will look at the beginning of leadership, Whatarangi
Winiata, contemporary leadership, and leadership attributes to prove how the concepts of
whakapapa (genealogy), iwi (tribe, people), arikitanga (chieftainship), and mana (authority, power)
are embedded within Māori leadership. From the beginning, leadership has been determined by
whakapapa (Pfeiffer et al 2010: 6). According to the Māori people, everything possess whakapapa
from rocks, to mountains, to people. Through whakapapa, the power of being a chief is passed
down. Whakapapa is the most important type of knowledge according the to Māori people, and it is
customary that everyone knows their immediate ancestors and pass this knowledge on. The power
that is passed down through whakapapa is called mana tūpuna. It is passed down by chiefly lineage
from generation to generation. When one receives this mana tūpuna they must complete very
specific rituals and duties to keep this power that has been passed down to them (Barlow 1991: 61,
62, 173, 174). For the Māori people, arikitanga is the highest power

The Ng ƒÄ Ti Te Korotuohu Tribe Essay
Introduction
The Ngāti Te Korotuohu tribe has come to a law firm in order to ask for advice about claiming full
chieftainship over all of the Waihau, including all of the coastal areas, and to see whether they are
able to get assistance from the commonwealth jurisdictions as well as the United Nations in order to
progress with their claims.
Facts
Ngāti Korotuohu is an iwi (tribe) whose traditional tribal sea and land domain, known as Waihau, is
a territory which includes a large natural harbour and coastline of approximately 100 kms in the
north–west of the North Island of Aotearoa/New Zealand. The area of Waihau is approximately
2,400 square hectares, much of that being bordered by the sea and they often engaged in deep sea
fishing 15 kms out to sea. Most of Waihau has been passed down from generation to generation
since the beginning of time to present day.
The tribes continue to live on the land and exploit its resources for everyday survival; including
fishing, harvesting kaimoana (seafood), manu (birds) and other traditional foods and medicines,
bathing and cooking in different hot pools along the beach and elsewhere, for collecting hangi
stones and other minerals such as gravel for constructing building foundations and paths, using
pounamu (greenstone jade) for rituals, carving and trade, and the tribe even used raw petroleum
from a section of Waihau for fuelling fires and lamps.
The land of Waihau also contains an ancient burial ground, sacred sights and other

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