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This section reviews changes to water management and governance in the past ten years. We open with a summary of Aotearoa New Zealand's historical legislative context in regard to rivers, catchments and freshwater resources. We describe the roles of local government, Maori and central government. We detail the growing recognition of tangata whenua values in water management alongside belated development of national policy direction on water quality and allocation. Drawing on the description of modelling advances, we summarise how models are being used in contemporary water management. Finally, we review the implementation of freshwater policy and the integration of science and water policy. In concluding, we argue that integration and implementation challenges must be addressed as hydrologists look beyond 2021 towards future significant legislative changes affecting water and catchment management nationwide.

For the past decade, collaboration has been the preferred method of devising land and water policy in Aotearoa New Zealand to achieve agreed outcomes. However, the use of collaboration in policymaking is at a crossroads, as some argue it is unrealistic to expect stakeholders and tangata whenua with competing interests to work in partnership on contentious policy issues. To help clarify the future direction of collaboration, this paper provides authorising agencies (those with responsibility for the policy problems) with prompts to reflect ex ante on the advantages and disadvantages of pursuing collaboration. Based on a retrospective review of collaborations in New Zealand’s land and water policymaking, and a two-day symposium with collaboration practitioners, we identify situations that are potentially less suited to collaboration owing to factors that are challenging to overcome through process design. Four issues that affect the success of collaborations are identified: the nature of the policy problem, the personal and collective qualities of those involved, power relationships, and the collaborative process. Finally, we draw together practical lessons from history, the symposium, and the literature to develop a list of questions for authorising agencies to use to reflect on the advantages and disadvantages of pursuing collaboration.

Belonging and being are inextricably linked. From a M?ori perspective, belonging and being can be viewed through a number of interconnected historical and contemporary frames. One frame is derived from M?ori perceptions of the creation of the universe and genealogical relationships to the universe and everything in it. Another frame of belonging and being stresses increasingly diverse and complex positionings that require negotiation of radically different terrains of assumptions, behaviours, values and beliefs. This article explores two interrelated aspects of being and belonging from a M?ori perspective: whakapapa (?genealogical connections?) and whanaungatanga (?family relationships?). It discusses how each aspect has changed over time as a result of colonisation, urbanisation and western education, and identifies how the reflection of each has been transformed.

This is a collection of papers that examine the current place of the Treaty of Waitangi in core public policy areas. The authors analyse the tensions and dynamics in the relationship between Maori and the Crown in their areas of expertise, detail the key challenges being faced, and provide insights on how these can be overcome. The policy areas covered in the collection span the environment, Maori and social development, health, broadcasting, the Maori language, prison and the courts, local government, research, science and technology, culture and heritage, foreign affairs, women's issues, labour, youth, education, economics, housing and the electoral system.

Weeping Waters is a must read for anyone who wants to be informed about the current debate regarding the Treaty of Waitangi and a constitution for Aotearoa New Zealand. The book features essays from eighteen well-known and respected Maori figures including Professor Margaret Mutu, Bishop Muru Walters, Judge Caren Fox and lawyer Moana Jackson. This is the first book in recent years to offer a M?ori opinion on the subject of constitutional change. It shows how M?ori views have been ignored by successive governments and the courts and how M?ori have attempted to address constitutional issues in the past. The book also provides suggestions for a pathway forward if the Treaty of Waitangi is to be fully acknowledged as the foundation for a constitution for Aotearoa New Zealand.

Purpose This paper aims to examine indigenous governance and economies of iwi Maori (Maori tribes) in Aotearoa New Zealand. Research into persisting inequities amongst iwi that have settled treaty claims and the potential for intervention through new governance models and indigenous entrepreneurship contextualise the paper. Design/methodology/approach Kaupapa Maori (Maori philosophy) is used as an indigenous methodology to facilitate and empower transformative change, underpinned by Maori knowledge, language and culture. A multi-level approach is used to collect data from international, national and local tribal organisations. Validity is established through stakeholder engagement. Findings A central challenge in the post-treaty settlement context is exponentialising tribal capabilities because of the multiple purposes ascribed to post-settled iwi. Four themes, characterised as “unfolding tensions”, offer a critique and basis for solving tribal development challenges: how do tribes create culturally grounded global citizens; how do tribes rebalance wealth creation and wealth distribution; how do tribes recalibrate tribal institutions; and how do tribes embed entrepreneurship and innovation within their economies? Research limitations/implications As data collection is still underway, the paper is conceptual. Practical implications Five strategies to address unfolding tensions are identified for tribes to consider. Social implications Tribal governors and tribal members are implicated in the analysis, as well as the architects of post-treaty settlement governance models. Originality/value The paper contributes to theorising about tribal governance, economies and entrepreneurship.

The primary purpose of this thesis is to provide a way in which the law can protect and respect Te Mana Motuhake. In the course of achieving this purpose, the meaning of Te Mana Motuhake o Tūhoe is discussed. Firstly, a discussion is presented on the concept of mana motuhake as a part of tikanga Māori. Like all tikanga Māori, mana motuhake is sourced from Māori cosmogony. Secondly, a Tūhoe specific analysis of mana motuhake is presented. While mana motuhake has unique meanings for different iwi, for Tūhoe, mana motuhake is connected to Te Urewera, the lands within which they dwell, the lands that sustained Tūhoe in times of adversity and in times of peace. Mana motuhake is also intertwined with Tūhoetanga or Tūhoe identity. Mana motuhake is in the songs Tūhoe sing, the haka Tūhoe perform, and the phrase adorns the flag that has become known as Tūhoe’s symbol. Mana motuhake for Tūhoe is also about having Tūhoe control over the governance of Te Urewera. To create avenues through which the law can better respect mana motuhake, the Urewera District Native Reserve Act 1896 is analysed. Although this Act was considered by Tūhoe to give recognition to Te Mana Motuhake o Tūhoe, an analysis of this Act reveals that mana motuhake was not recognised. This thesis concludes with notes for a draft Act which would capture and reflect the essence of Te Mana Motuhake o Tūhoe. These notes are not intended to be a full draft of an Act and many decisions regarding Tūhoe tikanga are left for Tūhoe to determine. However, the notes do intend to give life to the essential aspects of Te Mana Motuhake identified in this thesis, which are Tūhoe Land, Tūhoe People and Tūhoe Self-determination.

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.

This article theorises the question?what is the role and nature of Indigenous environmental defenders in Aotearoa New Zealand? We explore M?ori?the Indigenous people of Aotearoa New Zealand?who act as environmental defenders of their lands and waters despite the perpetual insecurity of their constitutional rights and imbalances in power and resources compared with state and corporate actors. The environmental defence of Aotearoa New Zealand by M?ori began with the arrival of European explorers? intent on overturning Indigenous institutions of environmental management that has sustained their peoples for a thousand years. Stemming from case study analysis of M?ori environmental defenders at Ihum?tao in M?ngere and ?roua River in Manawat?, we propose whenua (land) resilience theory to explain the concomitance of environmental defence and development from an Indigenous perspective.

Abstract Aotearoa New Zealand acknowledges mātauranga Māori in the two Acts and one Memorandum of Understanding recognising the ‘personhood’ status of three geographical regions—Te Awa Tupua, Te Urewera and Taranaki Maunga. They blend the legal fiction of corporate personhood with the already always understanding of human-nonhuman kinship and entanglement of M!ori philosophy, Māori knowledge and wisdom, and Māori epistemology. Through kaitiaki (trustees) these three entities have volition in their ongoing maintenance, development negotiations, and ‘land-use’, and ‘the rights, powers, duties and liabilities of a legal person’. These attributes suggest something more than mere volition in self-management and protection: they suggest agency. This article explores the implications of nonhuman agency as potential for political voice. As representatives of entanglement for all being—animal (including human), vegetable and elemental—and as a matter of justice they are, perhaps, obliged to participate in democracy and the nation is, perhaps, obliged to give them a ‘seat at the table’. As political agents with equal status to human and corporate persons Te Awa Tupua, Te Urewera and Taranaki Maunga might unsettle settler politics and challenge the imbalances of the Anthropocene.

This paper argues that stoicism as a central element of whiteness shapes, controls, and ultimately limits the experience and expression of emotion in public space. I explore how this may play out in particular medical settings like hospitals in Aotearoa New Zealand. I argue that working in conjunction with other values of whiteness identified by Myser (2003)—hyper-individualism, a contractual view of relationships, and an emphasis on personal control and autonomy—this makes hospitals emotionally unsafe spaces for Māori and other groups who place high importance in the collective sharing of emotion. Using death and bereavement as an example, I suggest that challenging and addressing stoicism in the structure and performance of whiteness in hospital settings may provide an important point of entry for anti-racism measures and health equity.

<em>Gale</em> Academic OneFile includes Decolonising Dignity for Inclusive Democracy by Christine J. Winter. Click to explore.

<em>Gale</em> Academic OneFile includes Anti-Maori themes in New Zealand journalism--toward alt by Angela Moewaka Barnes, Belinda Borell, . Click to explore.

Objective: An initial exploration of the available conceptualizations of privilege in Aotearoa/New Zealand with the goal of developing a more in-depth qualitative study, incorporating kaupapa Maori and public health framings. Design: Interviews were conducted with a purposive sample of key informants that span the academic, community development, health service provision, and activist sectors. Participants were selected from multiple networks for their expressed interest and insight into the concept of privilege and its importance to analyses of social justice. Results: Six key themes emerged that include the invisibility of privilege; the weighting of different variables; individual vs group privilege; class; the active aspects of privilege; and links between privilege and Pakeha culture. Conclusion: Participants' constructions of privilege emphasize the multifaceted complexity and discursive ambiguities of the ways in which the concept is utilized within our political economy to account for disparity and covertly reproduce the status quo of Pakeha advantage.

Historical trauma is an important and growing area of research that provides crucial insights into the antecedents of current-day inequities in health and social wellbeing experienced by Indigenous people in colonial settler societies. What is not so readily examined is the flip side of historical trauma experienced by settlers and their descendants, what might be termed ?historical privilege?. These historic acts of privilege for settlers, particularly those emigrating from Britain, provide the antecedents for the current-day realities for their descendants and the structural, institutional and interpersonal levels of advantage that are also a key feature of inequities between Indigenous and settler. This article theorises an explicit link between historical trauma and historical privilege and explores how the latter may be examined with particular reference to Aotearoa New Zealand. Three core elements of historical trauma are posited as a useful framework to apply to historical privilege.

He Kōrero Whānau is a component of a wider whānau and hapū development project within Te Rarawa, an iwi located in the Far North of Aotearoa. It aimed to prepare and support whānau and hapū to record their own histories, and in doing so to develop research methods and strategies to suit Te Rarawa purposes and realities. The innovation of the approach is the inclusion of oral and life histories in any interview-based research Te Rarawa might undertake, and the training of community interviewers in the skills of research and oral history interviews. The approach is grounded in iwi and hapū development and responsive to needs and aspirations. It also works to demystify research and focuses on research making a difference in Te Rarawa communities. This paper discusses our experience of developing Te Rarawa research methods and applying them in ways that harmonise with the goals of Te Rarawa iwi development.

Maori and government policies of integration in the 1950s and 60s by accessing two concurrent narratives are discussed. The two narratives are the narrative of the state embedded in a one-size-fits-all Maori policy, and the narratives of the Maori 'business of life'.