W # hi ngaro (the lost portion): Strengthening relationships between people and wetlands in north Taranaki, New Zealand

Allen, Harry; Johns, Dilys; Phillips, C. W.; Day, K. J.; O'Brien, Tipene; Mutunga, Ng#ti

doi:10.1080/0043824022000007125

Cited by 16 publications

(5 citation statements)

References 3 publications

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“…However, in research or academic archaeological projects, community involvement can be much wider than this, with community input into the research questions, project design, and application. I have experienced an example of this as part of a multidisciplinary research team working with the Ngati Mutunga Maori community in a project investigating the cultural significance of Taranaki wetlands in New Zealand (Allen et al 2002).…”

Section: Caroline Phillipsmentioning

confidence: 99%

Community Involvement in Archaeology and Cultural Heritage Management

Chirikure

Pwiti²

2008

Current Anthropology

166

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Community archaeology has conferred an alternative dimension on conventional archaeology and heritage management, empowering previously powerless peoples, particularly the indigenous and local communities that have lost rights to their heritage through colonialism. So important has its impact been that there has been only limited reference in the literature to its problems. Examination of case studies from various parts of the world reveals that problems associated with defining what a community is and who is indigenous, coupled with the existence of multiple communities with multiple interests, have sometimes diminished the utility of the approach. In some cases, archaeologists and heritage managers have been unwilling to give up some of their powers and have continued to view local communities as only passive partners. In others, local communities have considered their views and concerns more important than those of the archaeologists. As a result, the so-called equal partnerships between archaeologists and communities have disappointingly ended up as uneasy relationships. Without effective solutions to some of these problems, community archeology may remain a goal to be pursued rather than becoming standard practice.Where and when community involvement in archaeology began cannot be answered with certainty. What is clear, however, is that the concept and practice of community archaeology in its various forms have been referred to in the literature for some time (

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Section: Caroline Phillipsmentioning

confidence: 99%

Community Involvement in Archaeology and Cultural Heritage Management

Chirikure

Pwiti²

2008

Current Anthropology

166

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“…Co-management arrangements are becoming more common due to the official recognition of indigenous people's rights to kaitiakitanga (loosely translated as environmental stewardship) in both the settlement of Treaty of Waitangi claims and subsequent environmental statutes (Moller et al, 2004;Selby and Moore, 2006;Mikaere and Milroy, 2001;Allen et al, 2002). Because of the extent of the exclusion of Maori from decision-making circles in the past (Durie, 1998;Craig et al, 2000), the successful acknowledgement and implementation of Maori authority in resource management circles constitute the focus of most studies.…”

Section: Technologies Of Government Environmentality and Ecopopulismmentioning

confidence: 99%

“I’m not a greenie but…”: Environmentality, eco-populism and governance in New Zealand Experiences from the Southland whitebait fishery

Haggerty

2007

Journal of Rural Studies

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“…Examples of Māori knowledge surrounding the diverse utility other than horticulture that soils provided are commonplace. Taranaki tribes in the North Island were well practised in consigning treasures to the care of Hine-i-te-hū hi (their "god" of the swamps) through the burial of treasured items including wooden carvings in specific swamps to cure and/or preserve them, but also to conceal them from invading and marauding tribes Allen et al, 2002;Wimshurst et al, 2004). This indicates they were aware of the chemical and physical composition of different swamps to be able to utilise them in this way.…”

Section: Traditional Land and Soil Utility Among Mā Orimentioning

confidence: 99%

Traditional Māori horticultural and ethnopedological praxis in the New Zealand landscape

Roskruge

2011

Management of Environmental Quality: An International Journal

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Purpose -The purpose of this paper is to explore the application of traditional Māori horticultural and ethnopedological practices in New Zealand whereby an inclusive "whole of landscape" approach known as "ki uta ki tai" -literally from "the source to the oceans" -is applied in a contemporary landscape. Design/methodology/approach -A review of the traditional knowledge and practices around Māori horticulture and pedology was undertaken through interviews within Māori communities, including practitioners of this knowledge, and a literature review. Findings -Traditional Māori practices contribute to a cultural management tool known as kaitiakitanga -literally the act of stewardship -which requires practitioners to contribute to the "landscape management" continuum based on a holistic approach reflecting the traditional and contemporary management needs. Examples of cultural praxis applied under these systems include the local knowledge aligned to soil origin, type and manageable characteristics and crop management praxis such as site selection, crop variety selection and rotation, or land and soil amendments. Research limitations/implications -Traditional Māori knowledge is primarily transmitted orally and retained within the community itself. Through colonisation this knowledge has been marginalised and is now retained by only a few experts across tribal regions. There is considerably more knowledge still held within communities, especially relative to the practical application of kaitiakitanga in the modern world. Practical implications -Through political processes of the previous 170 years in New Zealand, Māori horticulturists are now restricted to pockets of lands in a discontinuous landscape over which they have a limited involvement. Urbanisation of the Māori community and ongoing marginalisation of traditional knowledge have further exasperated customary land and resource management approaches. Recent legislation includes reference to some traditional practices; however, there is limited statutory obligation on resource managers to practically apply them. Originality/value -The specialist traditional knowledge aligned to horticulture and pedology has been relegated to only a few practitioners. None-the-less Māori continue to manage their crops with a wider, localised understanding of the landscape and of how decisions are likely to impinge on other sites within their traditional boundaries, drawn from the traditional knowledge of their forebears.

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W # hi ngaro (the lost portion): Strengthening relationships between people and wetlands in north Taranaki, New Zealand

Cited by 16 publications

References 3 publications

Community Involvement in Archaeology and Cultural Heritage Management

Community Involvement in Archaeology and Cultural Heritage Management

“I’m not a greenie but…”: Environmentality, eco-populism and governance in New Zealand Experiences from the Southland whitebait fishery

Traditional Māori horticultural and ethnopedological praxis in the New Zealand landscape

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