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treaty of waitangi principles essay
Māori creation story
treaty of waitangi principles essay
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In this essay Te Ao Maori, Te Reo Maori, Tikanga Maori and Treaty of Waitangi will be examined. The relevance of these to the teaching practices will be reflected upon. Few appropriate strategies will be discussed to support the implementation of a bicultural curriculum in early childhood education.
According to Irwin (1984) for Maori, the creating myths form an important part of their world view, “conveying myth messages that people practice as ideals and norms in their lives “(p.1). The Maori creation myths begin with three stages te kore, te po and tea ao Marama.
In the beginning there was Te Kore, the nothingness. Then came the te po the night , it was this night that the seven gods began crawling in the narrow space between their parents bodies, who were Rangi (sky father) and Papa (Earth mother). One day Tane –mahuta god of forest, began separating his parents apart so that there was enough room for them to move around in. So when Tane became successful in separating his parents, the world of light – te ao marama was created .
The sun used to move across the sky quite rapidly and it used to be hard for the people to finish their daily chores such as cooking, hunting due to the insufficient time of the sun in the sky. So, Maui the demi – god decided one day that he needs to slow down the sun. As stated by Reed (2007) “Maui battered the sun until he was weakened (p.28). Ultimately, the people were able to finish their chores as sunlight was there for more hours.
Te Ao Maori has played a significant role in my teaching practice, because the creation of the Maori myths is similar to showing the children how to grow a seed into a plant, the different growing stages of the plant depict the Maori strategy of growing of ...
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... some aspects of treaty and the government has tried to settle the claims and set of tribunals to look into this aspect. Foreshore rights are one of the contributions issues. Government feels the treaty is an important part of New Zealand history and culture. (State Services Commision , 2004).
Te Ao Maori, Te Reo Maori, Tikanga Maori and Treaty of Waitangi are an valuable asset of New Zealand and they are protected under the Treaty of Waitangi. Te Ao Maori explains us the creating of myths and legends through the Maori perspective and also that Te Reo Maori (Maori language) is a living treasure (taonga) of New Zealand. Tikanga Maori tells us the importance of the values and beliefs in Maori culture. Treaty of Waitangi holds a special value in the history of New Zealand. Therefore, all the Maori perspective add a significance in the wealth of knowledge.
The National Apology of 2008 is the latest addition to the key aspects of Australia’s reconciliation towards the Indigenous owners of our land. A part of this movement towards reconciliation is the recognition of Indigenous Australians and Torres Strait Islanders rights to their land. Upon arrival in Australia, Australia was deemed by the British as terra nullius, land belonging to no one. This subsequently meant that Indigenous Australians and Torres Strait Islanders were never recognised as the traditional owners. Eddie Mabo has made a highly significant contribution to the rights and freedoms of Indigenous Australians as he was the forefather of a long-lasting court case in 1982 fighting for the land rights of the Torres Strait Islanders. Eddie Mabo’s introduction of the Native Title Act has provided Indigenous Australians with the opportunity to state claim to their land, legally recognising the Indigenous and the Torres Strait Islanders as the traditional owners.
Disputes following the creation of the treaty will be resolved through negotiation, coinciding with the contemporary Specific Land Claims process that deals with “past grievances of First Nations” which relate to any historic treaty obligations that have not been upheld (Specific Claims). Negotiation, mediation and arbitration are stated to bring “closure, benefits and certainty for all Canadians” (Specific Claims).
The lecture provided by Professor Elias Kary on the nineteenth of November merely was a recapitulation and overview of the previous lecture, plus a summarization of the past few weeks of class lecture/material. There was an overview of Applied Anthropology and how “anthropologists have a practical place in solving problems.” (Kary 2015) There was an overview of colonialism; the Maori and Moriori of New Zealand; and the history of anthropology itself. There was a foray into the work of Charles Mann and revisionist history, particularly from the point of view of his book 1491. World systems were discussed at some length and a short overview of the film from previous class session. Then the professor went into the structure and what the class needed to provide for the final paper the next week; class then concluded early on account of the large paper due.
Sonia P. Juvik, James O. Juvik. Atlas of Hawaii. 3rd Edition. Hilo: University of Hawai'i Press, 1998.
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...
An important theme in Potiki is the enduring idea that creating and sharing stories as a central part of being human is important. It is a significant theme because the novel is heavily imbued with Maori culture, in which the stories and spoken teachings are given prominence, and also because it is a popular belief that people need narratives to give meaning, structure and value to their lives. This theme is displayed resolutely and poignantly in Potiki’s plot, characters, setting and symbolism, as the people of a small rural New Zealand community rediscover themselves through stories spoken and found in Maori carvings. The idea that humans need narratives is the core theme in Potiki, and it is used also to link other themes and aspects of the novel; it is in this way that we know the idea of storytelling is an intrinsic part of the novel’s structure.
UVW. (2014, April 29th). TAKITIMU: The Gods of Maori. Retrieved from VIctoria University of Willington: http://nzetc.victoria.ac.nz/tm/scholarly/tei-MitTaki-t1-body-d1-d4-d1.html
Butcher, M. (August 2003). “Who is Maori? Who is Pakeha?” In North &South Magazine. New Zealand.
Saitoti, Tepilit Ole. The Worlds of a Maasai Warrior. Los Angeles, California: University of California Press, 1986.
The Early Years Foundation Stage (EYFS) curriculum in England differs greatly in structure and content to the Te Whariki curriculum in New Zealand; this therefore makes for an interesting comparison. The EYFS was introduced in England, in 2008, by the DfE as a framework that ‘sets the standards for learning, development and care of children from birth to five’ (DfE, 2012). Alternatively, Te Whariki was founded in New Zealand, in 1996, based on the aspirations for children ‘to grow up as competent and confident learners and communicators, healthy in mind, body, and spirit, secure in their sense of belonging and in the knowledge that they make a valued contribution to society’ (Ministry of Education, 1996). Throughout this essay, the EYFS and Te Whariki curriculums will be compared and contrasted to give a greater understanding of the similarities and differences between England and New Zealand regarding their beliefs about young children’s needs.
Te Whᾱriki is the New Zealand’s early childhood curriculum, which was developed in 1996. Compared with Reggio Emilia Approach, they have similarities as focus on children’s interests; develop children’s learning though interacting in relationship with others, emphasise the importance of environment and adults’ active responding. They also differ in many ways, such as teacher’s role, culture background and documentation and Assessment.
All the different stages of theories relate to Maori perspectives. Maori’s human development perspective is ‘coming from the dark into light’. As a child is born he is in the darkness. As babies grow older and through the three stages of human development it comes into light. This is my side of argument of the Maori perspective.
The IK embedded in the stories reveal how such knowledge is instrumental in ushering in and mitigating ecological catastrophe (Woollett, 2007). Cajete (2000) observes that “ultimately, the goal of Indigenous education is to perpetuate a way of life through the generations and through time. The purpose of all education is to instruct the next generation about what is valued and important to a society” (p. 184). In Canada, Native schools have begun to emerge where Native people (of particular tribal groups) conduct education for children in their own languages and develop a curriculum which is based on reclaiming traditional knowledges and worldviews, for example, the importance of land and environment and what land and environment means to Aboriginal
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.
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...