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Treaty of Waitangi relationship
Treaty of Waitangi relationship
Elements of representative democracy
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New Zealand was colonised by England in the early 1800s they brought many influences with them such as a democratic court system. The English who colonised New Zealand gained a lot of power and therefore they were influential they represented most of the seats of parliament as by 1867 the Maori Representation Act was passed which allowed four Māori seats in parliament (Ministry of culture and heritage, 2013, p. 2) this meant that Europeans had a lot of influence over what was happening in New Zealand and incorporated many English ways into this system.
English settlers most significant lasting influence is on New Zealands legal system. New Zealand inherited Englands laws when New Zealand became an English colony. Those laws include the Statute of Westminster 1275, Magna Carta 1297 and the Bill of Rights 1688. (Morris, 2012) Englands court system influenced New Zealands because New Zealand was based on Englands precedents and statutes. However, New Zealand broke away from England and created its own legal history. The main difference was the signing of the treaty of Waitangi. This was the first time a British colony created a treaty with the indigenous population. This lead to the uniqueness of New Zealand as it was very different from England and its’ other colonise. New Zealand also passed other acts of its own such as the 1893 Electoral Act making New Zealand the first country to allow women to vote. (Morris, 2012) New Zealand struck out on its own as an influential country when it became the first country to introduce the old age pension to all deserving elderly New Zealanders. (King, 2003, p. 282)
Many female settlers influence how New Zealand is today such as Mary Muller and Mary Colclough who were influential in the...
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Hearn. T (2012, July 13) 'English - Values', Te Ara - the Encyclopedia of New Zealand. Retrieved from : http://www.TeAra.govt.nz/en/english/page-13
Royal, T. A. C. (2012, September 22). Te Ao Marama- the natural world – The importace of the land. In Te Ara: The encyclopaedia of New Zealand. Retrieved from : http://www.TeAra.govt.nz/en/te-ao-marama-the-natural-world/page-4
Diamond. P (2012, September 22) 'Te tāpoi Māori – Māori tourism - 20th-century Māori tourism', Te Ara - the Encyclopedia of New Zealand. Retrieved from : http://www.TeAra.govt.nz/en/te-tapoi-maori-maori-tourism/page-2
The Penguin History of New Zealand Michael King
Morris. P (2012, July 13) 'Diverse religions - Religious diversity in New Zealand', Te Ara - the Encyclopedia of New Zealand. Retrieved from : http://www.TeAra.govt.nz/en/diverse-religions/page-1
Between 1947 and 1971, even if you did not practice your religion it was still expected that you would identify yourself as being a part of your/ your family’s religion. In 1947 the ‘no religion’ category made up only 0.3% of religious affiliation in Australia. A change in social values and attitudes has since seen a dramatic increase in people identifying as belonging to ‘no religion’ with the category reaching 6.7% in 1971, “The specific instruction 'if no religion, write none' included in the 1971 Census saw an increase in this response from 0.8% in the previous Census to 6.7%.”(Australian Social Trends, 2013). The chart below is a visual representation of the growth in the ‘no religion’ category.(sourced from Australian Social Trends, 2013).
Just as there is a variety of identities involving race, gender, and class, so too are there a range of religious identities. Byzantine Catholics, Hindus, born-again Evangelicals, atheists, agnostics, and Buddhists are only a few religious identities I have encountered in America. This environment, at best, allows religious variety to be understood and embraced—and at worst, divides us. In Acts of Faith, author Eboo Patel discusses his belief that the “faith line” will define conflict and concord in the 21st century.
In 1992, the doctrine of terra nullius was overruled by the High Court in the case Mabo v Queensland (No.2) [1992] HCA 23. After recognising that the Meriam people of Murray Island in the Torres Straits were native title landholders of their traditional land, the court also held that native title existed for all the Indigenous people in Australia prior to European contact. To make the legal position of landholders and the processes that must be followed in claiming native title clear, the federal government passed the Native Title Act 1993 (Cth). The Native Title, which was drafted in 1993, attempted to provide a fair and just method of dealing with land in the future. However one of the fundamental flaws of the native title system is that the concept of native title was based on the prejudiced principle that the Crown had the power to extinguish traditional indigenous ownership of the land. Although the government could have been able to amend the flaws of the Native Title Act following the High Court’s decision in relation to the Wik Case, which laid the rules for co-existence and reconciliation of shared interests in the land, they failed to do so. Amendments to the Native Title Act in 1998 undermined any benefits the Indigenous people could have received, and provided the already-powerful non-Indige...
Hawaii is a top vacation destination by many tourists all over the world. When Hawaii comes to mind many people and different cultures imagine sandy beaches, warm, blue waters, lush green backdrops, Hula dancers in grass skirts with flowers in their hair and leis around their necks. These visual representations are iconic symbols of Hawaii and of what many have come to define as Hawaiian. These images and ideas painted by the visitor industry most often take place at the expense of the Hawaiians historic culture. These stereotypes conjured up by the tourist indus...
The purpose of this reflective outline is to demonstrate a thorough understanding of theories, concepts, and/or strategies relating to cultural and social religions. “Whale Rider” (Caro, 2002) , is a depictive representation of a cultural religion that has survived on the belief of male inheritance as their form of guidance; however, history has shown that change is inevitable. For example, throughout history, religion has played a pivotal role in the development of individuals, including the evolution of societies. This shows that because religion/s around the world have practiced their core beliefs in an attempt to guide humanities behaviors, yet , as we can observe with the “Whale Rider,” even the most influential community and cultural leaders can become miscued in their ideologies. Because The Maori of New Zealand have developed deep seated beliefs within natural creatures; Katu is term used to relate to their god (Maori.com, 2014) steaming for their ancestral Polynesian descendants. In addition to what can be observed, such as beliefs, practices, and/or symbolic terminologies, each religion will ensure its presidential knowledge is passed to those who receive it accordingly. The factual concept stands and history has proven is evolution that without guidance and continuous religious and cultural support, decedents of a heritage may become lost and/or miscued within their mislead ideology. Although many religions are centered on the belief of normality’s cultural expectance, often times we can observe drastic changes in the reorganization of a cultural religion.
In his book “Cattle Brings Us to Our Enemies”, McCabe does a 16-year stint in East Africa, specifically in Northern Kenya, doing research on the Turkana. He does this through STEP, the South Turkana Ecosystem Project. In “Cattle Bring Us to Our Enemies”, McCabe follows four families through his years in Kenya and notes how they live in a very demanding environment. He uses ecological data to analyze how and why the Turkana people make decisions about their everyday life. McCabe focuses on four main areas of study: how the Turkana survive and adapt to a stressful environment by nomadic pastoralism, how the techniques used to extract resources and manage livestock modify the environment, the effects of the environmental and cultural practices have on
Butcher, M. (August 2003). “Who is Maori? Who is Pakeha?” In North &South Magazine. New Zealand.
A serious rebirth in Polynesian culture and traditions arouse after the voyages by the Hokule'a. In 1975 a replica of a Polynesian voyaging can...
...e" (Trask xix). This incident beautifully illustrates and signifies tourism's impact in American society. Like most Americans, this woman uses a discourse that has been shaped by tourist advertisements and souvenirs. The woman's statement implies that Trask resembles what the tourist industry projects, as if this image created Hawaiian culture. As Trask asserts, Hawaiian culture existed long before tourism and has been exploited by tourism in the form of advertisements and items such as postcards. Along with the violence, endangered environment, and poverty, this exploitation is what the tourist industry does not want to show. However, this is the Hawai'i Haunani-Kay Trask lives in everyday. "This is Hawai'i, once the most fragile and precious of sacred places, now transformed by the American behemoth into a dying land. Only a whispering spirit remains" (Trask 19).
Cheyne, C., O’Brien, M., Belgrave, M. (2008). Social Policy: In Aotearoa New Zealand (4th ed). Australia and New Zealand: Oxford University Press
Legislation aimed at protecting New Zealand’s environment and natural resources has been through countless reforms to better tailor it to the various discourses that surround environmental management. In Simin Davoudi’s (2012) reading “Climate Risk and Security: New Meanings of “the Environment” in the English Planning System”, Davoudi discusses that environment can be seen in various different ways, as local amenity, heritage ,landscape ,nature reserve, as a store house of resources, as a tradable commodity, as a problem, as sustainability and as a risk (Davoudi, 2012). Although, Davoudi’s typology relates to aspects of New Zealand’s environmental management paradigms, it fails to include some important aspects such as indigenous and community inclusion. Davoudi’s (2012) typology can provide for future guidance in the discourse surrounding environment as risk.
The following report provides an accurate and informative overview of the nature of tourism, its history and growth, the structure of the New Zealand industry and the impact of tourism from a New Zealand perspective. The report will draw a conclusion which Highlights area of consideration in tourism planning.
The Treaty of Waitangi held many agreements and promises. It held many rights within it also. For the Crown, it granted the right to governorship, not sovereignty, over Maori land. But for Maori, there were many more rights for iwi and hapu that the Treaty contained. Maori were granted the right to full rangatiratanga of their lands, they had the right that the Crown would protect them from further invasion of their land and Maori were also given the same rights and privileges as British people. With the Treaty came many responsibilities to both the Crown and Maori. The Crown had a responsibility to govern the land, not possess the land, but merely guard it. In the Treaty of Waitangi the Crown granted Maori rangatiratanga over their lands, so the Crown had a responsibility to let Maori have chieftainship over their lands and taonga, and with that The Crown also had the responsibility to actively protect Maori and Taonga. The Queen, the Crown and all of Britain had a responsibility to honour the Treaty, in which th...
The Te Tiriti o Waitangi was a contract that Maori people believe to be an acknowledgement of their existence and their prior occupation to the land, give respect to their language, culture and belief and “it established the regime not for uni-culturalism, but for bi-culturalism” (Sorrenson, 2004 p. 162). This essay discusses the historical events, attitudes and beliefs regarding Te reo Maori, its relationship to the Te Tiriti o Waitangi and the significance of bicultural practice in early childhood education.