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Ngāti Rangi, an indigenous tribe of Aotearoa New Zealand, live on the southern flanks of their ancestral mountain, Ruapehu, an active volcano. Ruapehu has erupted and caused lahars within living memory, and nearby Tongariro erupted as recently as 2012. Ngāti Rangi and other tribes affiliated to these mountains are intimately connected to and familiar with the moods, signs, and language of the mountains and have valuable knowledge to contribute to decision-making and warning systems during volcanic events. To date this knowledge or mātauranga Māori has been somewhat under-utilised, and Ngāti Rangi have not always been included in decision-making processes during volcanic events. But communication is improving, and Ngāti Rangi have begun a journey of building their own monitoring, information collection, and communication systems. Past and present monitoring, warning systems, communications and tribal civil defence resources are examined to determine how Ngāti Rangi and their tribal knowledge can be better recognised, communications with governmental volcanic hazard management agencies improved to ultimately work together to improve outcomes for the tribe and local community.

"This collection of essays by 22 contributors, experts in their fields, represents the accumulated knowledge of a group of Māori scholars on a variety of contemporary issues, including Māori identity and self-determination, the environment, te reo Māori, education, social and economic issues, and governance and leadership. The collection is a result of a series of seminars organised by the MANU AO Academy, which is a national inter-university Māori Academy for academic and professional advancement"--Publisher information.

The evolution of contemporary indigenous protest in Aotearoa/New Zealand.

The very question of Indigenous authenticity, as Jeffrey Sissons reminds us, “…has deep roots within colonial racism” (2005, 43). Racialisation and the practice of creating and imbuing racial categories with seemingly impermeable boundaries and indestructible meanings has, after all, underpinned a range of colonial practices from the systematic alienation of Indigenous land and resources to child abduction. Regimes of biological and cultural authenticity continue to shape state policies and practices that regulate the everyday lives of Indigenous people around the world. Indeed, in some contexts, expectations of Indigenous cultural purity or environmental naturalness exist alongside the imposition of varying degrees

Social scientists attached to the Centre for Applied Cross Cultural Research at Victoria University of Wellington examine issues of New Zealand identity.

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This chapter examines settler colonial crime control and its impacts on Indigenous women. High rates of victimisation and high levels of over-policing and over-incarceration mark Indigenous people’s experience of settler colonialism. This chapter explores the historical and contemporary conditions of colonialism through a gender lens, exploring in particular the impact of prison on Indigenous women’s lives. The chapter is based on an interview with and subsequent written notes by Professor McIntosh in 2020 discussing women, incarceration and settler colonial control in the Aotearoa New Zealand setting.

This chapter looks at the impact on M?ori that colonial and neo-colonial practices of dispossession and immiseration have had on elevated family violence rates in Aotearoa New Zealand. In reflecting on interpersonal violence, it seeks to locate systemic forms of violence, such as legislative violence, institutional violence, and economic violence, and their relationship with family violence. It draws on David Nixon’s (2011) notion of slow violence to look at the intergenerational harm of poverty, racism, and entrenched negative social issues. The focus then moves to Indigenous solutions to family violence that demonstrate the power of lived experience and social and cultural expertise to support healing and transformation in M?ori communities.

Māori, the Indigenous peoples of Aotearoa New Zealand, were formerly colonised by the British from 1840 following the signing of te Tiriti o Waitangi (the Treaty of Waitangi). Māori remain numerically significant in New Zealand and are the second largest ethnic group after Pākehā (New Zealand Europeans). Pre-colonial, traditional Māori society, through collective economic practice, was balanced to protect whakapapa (geological relationships) and natural resources. This balance was key to survival, and cultural practices evolved to maintain this balance. Despite the ongoing impacts of colonisation since the 1800s, Māori have maintained strong cultural values, which manifest in contemporary approaches to business that strive to balance the interests of future and past generations based on a spiritual connection to the natural world. Conscious capitalism, as envisioned by Mackey and Sisodia (2014), describes higher-order principles that align with Māori approaches to business, but their limitation is articulating the role of spirituality in entrepreneurial activity. This chapter extends Mackey and Sisodia’s higher-order tenets drawing on Māori values, primarily, mana (a supernatural force for status in a person, place, or object) and hau (the practice of reciprocal relations) to articulate how spiritual and cultural values shape contemporary Māori business endeavours. To illustrate, we offer a case study of a Māori business, led by one of the authors, which is grappling with tensions between cultural and commercial imperatives.

History of Lettty Brown, advocate and member of groups such as the Womens Welfare League during urbanisation 1950s-1906s

"For many indigenous peoples, oral history is a living intergenerational phenomenon that is crucial to the transmission of our languages, cultural knowledge, politics, and identities. Indigenous oral histories are not merely traditions, myths, chants or superstitions, but are valid historical accounts passed on vocally in various forms, forums, and practices. Rethinking Oral History and Tradition: An Indigenous Perspective provides a specific native and tribal account of the meaning, form, politics and practice of oral history. It is a rethinking and critique of the popular and powerful ideas that now populate and define the fields of oral history and tradition, which have in the process displaced indigenous perspectives. This book, drawing on indigenous voices, explores the overlaps and differences between the studies of oral history and oral tradition, and urges scholars in both disciplines to revisit the way their fields think about orality, oral history methods, transmission, narrative, power, ethics, oral history theories and politics. Indigenous knowledge and experience holds important contributions that have the potential to expand and develop robust academic thinking in the study of both oral history and tradition.--

http://librarysearch.auckland.ac.nz/primo_library/libweb/action/display.do?fn=search&doc=uoa_voyager1760462&vid=UOA2_A

Research on Indigenous issues rarely focuses on life in major metropolitan centres. Instead, there is a tendency to frame rural locations as emblematic of authentic or "real" Indigeneity. While such a perspective may support Indigenous struggles for territory and recognition, it fails to account for large swaths of contemporary Indigenous realities, including the increased presence of Indigenous people in cities. The contributors to this volume explore the implications of urbanization on the production of distinctive Indigenous identities in Canada, the US, New Zealand, and Australia. In doing so, they demonstrate the resilience, creativity, and complexity of the urban Indigenous presence.