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Maori Indigenous Peoples:     more books (100)

Maori Origins and Migrations: The Genesis of Some Pakeha Myths and Legends by M. P. K. Sorrenson, 1991-08-01 Conflict and Compromise: Essays on the Maori Since Colonisation Maori Carving Illustrated by W.J. Phillipps, 1997-04-02 Mataora The Living Face: Contemporary Maori Artists Agents of Autonomy : Maori Committees In The Nineteenth Century by Vincent O¿Malley, 1998-12-12 Te Ata: Maori Art from the East Coast, New Zealand by Witi Ihimaera, Ngarino Ellis, 2002-10-07 Maori Art: The Photography of Brian Brake by Brian Brake, 2003-01 The Island Broken in Two Halves: Land and Renewal Movements Among the Maori of New Zealand (Hermeneutics, Studies in the History of Religions) by Jean Elizabeth Rosenfeld, 1999-12 Maori Property in the Foreshore and Seabed: The Last Frontier Like Them That Dream: The Maori and the Old Testament by Bronwyn Elsmore, 2006-02-21 Introducing Maori Art by Deidre Brown, 2005 Whakairo: Maori Tribal Art by D. R. Simmons, 1986-01-09 A New Maori Migration: Rural and Urban Relations in Northern New Zealand (LSE Monographs on Social Anthropology) by Joan Metge, 1964-02-01 An Introduction to Maori Religion: Its Character before European Contact and Its Survival in Contemporary Maori and New Zealand Culture: Studies No.4 (Special studies in religions) by J. Irwin, 1984-12

lists with details

61. Indigenous Peoples And Their Knowledge
    Then there were issues of a standardised maori language in a country made The curriculum was designed to be inclusive of indigenous people (Michie, 1998) and  
    http://members.ozemail.com.au/~mmichie/aceid.html
    
    Extractions: Darwin, Australia Paper presented at the Fifth UNESCO-ACEID International Conference "Reforming Learning, Curriculum and Pedagogy: Innovative Visions for the New Century", Bangkok, Thailand, 13-16 December 1999. ABSTRACT: Issues surrounding the education of Indigenous peoples are examined in terms of cultural diversity and equality, two themes in the Work plan of APEID and other UNESCO documents. Indigenous peoples have expressed concerns about the loss of identity and culture in the modern world. Their traditional ecological knowledge is being more highly valued by scientists and environmentalists, yet it is being lost through loss of identity and the links with the land. Indigenous ways of thinking are marginalised by the Western knowledge system, ownership structures are being devalued and some traditional ecological knowledge used by outsiders for economic gain. Indigenous knowledge is holistic rather than diverse and inclusive of all aspects of life, yet many Indigenous peoples see the need for access to Western knowledge. For Indigenous peoples, education needs to balance culture and diversity with development. A number of educational initiatives from Western countries are examined to see how some of these issues are being addressed elsewhere.

62. The Sixth World Indigenous Peoples’ Conference On Education: An Inside Look - N
    protect Mi’kmaq knowledge, people and heritage His commitment to maori educational reform his presentation, Transforming Education indigenous Reclaiming of  
    http://www.collectionscanada.ca/bulletin/p2-0602-05-e.html
    
    Extractions: Vol. 34, no. 6 Deborah Lee, Research and Information Services The World Indigenous Peoples’ Conference on Education (WIPCE) is a triennial event which started in 1985 in Vancouver, B.C. Since then, WIPCE has been hosted in New Zealand, Australia, New Mexico and Hawaii. This year marked its return to Canada via the Morley Reserve, west of Calgary. Running from August 4 to 10, 2002, the Conference was hosted by the First Nations Adult and Higher Education Consortium (FNAHEC) based in Calgary. For many years, the Conference has been an international success, demonstrating that Indigenous education is alive and well. Indigenous educators are a dynamic group that revels in these types of gatherings as they provide an opportunity to feel connected to a worldwide family. The unique nature of the wisdom shared and a feeling of connectedness combined to make the Conference a phenomenal event. For further insight into the success of the Conference I have included the main tenets of the Conference philosophy: The Conference Philosophy "Celebrating success in the enhancement and perpetuation of our Indigenous languages and cultures.

63. Indigenous Peoples
    problems. maori are a unique indigenous people, who havebeen subjected to gambling as part of the process of colonalisation. Many  
    http://www.ialmh.org/Montreal2001/Sessions/indigenous_peoples.htm
    
    Extractions: Room NCDH–200 Chair: Sylvain Lussier , Avocat, Montréal Despite the significant number of transracial Aboriginal adoptions that took place in Canada, especially through the 1960’s and 1970’s, little of the available research addresses the psychological and psychosocial ramifications for the children involved. The scant literature that does exist raises concerns about the psychological impact of this type of adoption, and thus indicates a clear need for additional research. This presentation aims to promote an understanding of the experience of Aboriginal children raised outside of their traditional family and community in a white-adoptive home. Specific attention is paid to issues of racial identity, cultural dislocation and cross-cultural social competencies, all of which have been identified in the literature as important areas of concern in transracial adoption. This presentation is based on the author’s doctoral research, which employed a narrative qualitative methodology to gather the storied accounts of Aboriginal adult participants. The terms “dis-membering” and “remembering” are used to

64. E Law: Review Of Havemann, Indigenous Peoples' Rights In Australia, Canada & New
    and that Canadians must disregard ancient concepts that defined indigenous peoples as in effect talks were part of a constitutionalising of maori rights or  
    http://www.murdoch.edu.au/elaw/issues/v7n3/buti73_text.html
    
    Extractions: Notes The issue of indigenous rights, particularly in relation to land rights, sovereignty and 'justice' has become increasingly important on the political agenda and legal landscape in Australia, Canada and New Zealand. In addition to seminal aboriginal or native title cases such as Mabo v The State of Queensland (No. 2) Delgamuukw v British Columbia and Te Weehi v Regional Fisheries Officer there have been three relatively recent reports on indigenous - non-indigenous relationships in the three jurisdictions: the 1996 Australian Commonwealth Human Rights Commission's report Bringing them Home; the 1996 Final Report of the Canadian Royal Commission on Aboriginal Peoples (RCAP);

65. E LAW | Dedicated Parliamentary Seats For Indigenous Peoples: Political Represen
    in Aotearoa”, Political Theory and the Rights of indigenous peoples, Ivison, Patton, Sanders 12 See MPK Sorrenson, “A History of maori Representation in  
    http://www.murdoch.edu.au/elaw/issues/v10n4/iorns104_notes.html
    
    Extractions: See Parliament of NSW, Standing Committee on Social Issues, Enhancing Aboriginal Political Representation: Inquiry into Dedicated Seats in the New South Wales Parliament (Report No. 18, November 1998). This is discussed I more detail in Part V, below. Australia is not alone is considering such a system of representation. The American state of Wisconsin is in the process of adopting such a system for First Nations tribal delegates and the country of Colombia recently established one. Separate Aboriginal representation through separate electoral districts was recommended in Canada but that recommendation has not been pursued. Legal, Constitutional and Administrative Review Committee of the Legislative Assembly of Queensland, Hands On Parliament: A Parliamentary Committee Inquiry into Aboriginal and Torres Strait Islander Peoples’ Participation in Queensland’s Democratic Processes (Report No. 42, September 2003), Recommendation 24 on “Dedicated Seats,” at p.56. While it is justified in differing ways, it is recognised as being at least a practical requirement: while government may rest on the consent of all of the governed, effective government requires decisive decision-making, which is justified if it carries the support of a majority. There are many constitutional devices adopted to restrain majorities, including those that focus on the structure of the state (e.g., federalism), on the division of powers between different decision-making bodies (e.g., checks and balances, the separation of powers, and judicial review), on the structure of the legislative body (e.g., bicameralism), on the electoral system (e.g., proportional electoral systems), on decision-making processes within deliberative bodies (e.g., qualified majorities and veto rights), as well as on the substance of possible decisions (e.g., bills of rights).

66. AY213
    DEVELOPMENTS ON THE PROTECTION OF THE INTELLECTUAL PROPERTY OF indigenous peoples Prof. 11/13 HAWAI I , AUSTRALIAN ABORIGINAL RIGHTS maori OF NEW ZEALAND.  
    http://www.colby.edu/personal/j/jdanders/AY213.htm
    
    Extractions: ANTHROPOLOGY 213: HUMAN RIGHTS AND INDIGENOUS PEOPLES COLBY COLLEGE FALL 2003 TR LOVEJOY 203 INSTRUCTOR JEFFREY D. ANDERSON E-MAIL: OFFICE: CONF. HRS PHONE PERSONAL PAGE: jdanders@colby.edu Lovejoy 311 MF http://www.colby.edu/personal/jdanders/ COURSE DESCRIPTION: Throughout its history, anthropology has been committed to and active in maintaining the rights of indigenous peoples against the destructive global forces of nation-state power, racist ideologies, assimilation, and industrial resource appropriation. To develop an informed, up-to-date, and critical understanding of these issues, the course will offer an overview of the contemporary state of indigenous peoples and then guide students in pursuing on-line research of Internet sites established by indigenous peoples themselves, anthropological groups, international human rights organizations, world news services, national governments, and the United Nations. COURSE OBJECTIVES: 1. The course critically examines the cultural and political meanings of concepts used to talk about human rights, especially considering the universalist versus relativist debate.

67. Indigenous PeoplesOpposition To The HGDP
    8. maori Congress indigenous peoples Roundtable (June 1994) indigenous participants from the World Council of indigenous peoples, Greenland Home Rule Government  
    http://www.ipcb.org/resolutions/htmls/summary_indig_opp.html
    
    Extractions: A meeting of over 150 participants, from 14 UN member states, who developed and tabled with the United Nations the Declaration: 3.5 Calls for an immediate halt to the ongoing Human Genome Diversity Project until is moral, ethical, socio-economic, physical and political implications have been thoroughly discussed, understood and approved by indigenous peoples. 3. The UN-Working Group on Indigenous Populations (July 1993-94) An annual UN meeting at which on average 300-400 indigenous representatives attend. The working group and the Sub-commission on the Prevention of Discrimination and Protection of Minorities (comprised of 26 human rights experts) in Aug. 1994 approved Article 29 in the Declaration of the Rights of Indigenous Peoples. Article 29: Indigenous peoples are entitled to the recognition of the full ownership, control and protection of their cultural and intellectual property. They have the right to special measures to control, develop and protect their sciences, technologies and cultural manifestations including human and other genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs, and visual and performing arts.

68. INDIGENOUS PEOPLES AND THE STATE: THE STRUGGLE FOR NATIVE RIGHTS
    unspecified, but presumably nonindigenous peoples) are engaged In many settler societies indigenous activism has assemblage of material on maori experience in  
    http://www.bsos.umd.edu/gvpt/lpbr/subpages/reviews/Howard1103.htm
    
    Extractions: Vol. 13 No. 11 (November 2003) INDIGENOUS PEOPLES AND THE STATE: THE STRUGGLE FOR NATIVE RIGHTS by Bradley Reed Howard. DeKalb, Illinois: Northern Illinois University Press, 2003. 252 pp. Cloth $42.00. ISBN: 0-87580-290-7. Reviewed by Catherine Lane West-Newman, Department of Sociology, The University of Auckland, New Zealand. Email: l.westnewman@auckland.ac.nz The opening assertion of this well-intentioned book sets the scene for much of what follows: Parading down a technoconsumer superhighway into the new millennium, we are unintentional witnesses to an extraordinary event: a resurgence of activism among indigenous peoples, energetically asserting their international rights not only as individual human beings but as self-determining peoples, unique and independent cultures (p.2). He is right, though, in noting that framing indigenous activism in terms of international rights is comparatively new. offerings in this field need to provide new evidence, sophisticated analysis, or at least a synthesis of materials not previously available in that form.

69. The International Decade Of The World's Indigenous People - Indian And Northern
    The exchange involves the maori and the Nisga a Tribal Council in and explore potential economic development opportunities with indigenous peoples of both  
    http://www.ainc-inac.gc.ca/pr/info/info123_e.html
    
    Extractions: November 1998 Over the past 20 years, Indigenous peoples around the world have organized themselves to make international bodies like the United Nations (UN) aware of their situation. As a result of their years of work, there is now a growing understanding in the international community of Indigenous peoples' values, traditional knowledge, special relationship to the Earth, and the vital importance of their ongoing contribution in the world. The situation of Indigenous peoples There are an estimated 300 million Indigenous people living in over 70 countries around the world. The word "Indigenous" means that they are the descendants of the original inhabitants of particular regions or territories. Over thousands of years, the world's Indigenous peoples have developed their own distinct cultures, religions and economic and social organizations. These cultures are as unique and various as the Aborigines in Australia, Inuit in the Canadian Arctic, the Masai in Kenya, the Anka Hill Tribe in Thailand, or the Mapuche in Chile. In nearly all the world's societies, Indigenous peoples often suffer from discrimination and are among the poorest of the poor. Their physical health is also at risk. According to the World Health Organization, Indigenous peoples have higher rates of infant mortality, lower life expectancy and more chronic illness than the non-Indigenous populations in their countries.

70. New Page 1
    academic site provides information, publications, reports and links regarding maori peoples. provides access to its extensive listings of indigenous radio and  
    http://www.trocaire.edu/library/Indigenous.htm
    
    Extractions: See also Native Americans This year marks the conclusion of the International Decade of the World’s Indigenous People. The decade was launched by a proclamation of the General Assembly of the United Nations. Under the theme" Partnership in Action", the intention was to establish ways and means for cooperation between Indigenous peoples and governments, states and other bodies. This area of research is inherently multi-disciplinary and any researcher soon discovers the layers of historical, legal, political, environmental and cultural contexts throughout the information-gathering process. Digitized historical documents, maps, government reports (both historical and contemporary), legal cases and specialized educational curriculum are accessible to researchers. Librarians in this field must perceive library resources in the broadest manner to be most effective to these researchers. Luckily, these efforts are facilitated through the hypertext and visual nature of the Internet. There are numerous quality Internet resources about Indigenous peoples, individual communities, organizations and particular topics. In addition to non-Indigenous resources, strong effort has been made to include Internet resources created and maintained by Indigenous Peoples or nations. Increasingly, these groups have utilized the Internet to communicate and disseminate information about their communities and issues that affect their lives. This column contains a selective list of resources that cover international and regional resources. Indigenous peoples is used inclusively and is intended to respectfully encompass First Nations, Aboriginal, Indian, Inuit and other peoples throughout the world.

71. Indigenous Cultural And Intellectual Property Rights: A Digital Library Context
    13 Biodiversity and maori (Wellington Te Puni Kokiri, 1994), 17. 14 Draft Declaration on the Rights of indigenous peoples, http//www.hookele.com  
    http://www.dlib.org/dlib/may02/sullivan/05sullivan.html
    
    Extractions: r.sullivan@auckland.ac.nz Recently a watershed moment occurred in the world of intellectual and cultural property rights in Aotearoa, New Zealand, when the "Toi Iho" trademark [ The Toi Iho trademark asserts authenticity in the creative arts and provides a cultural context for works that have a Maori lineage or whakapapa. The Toi Iho trademark signifies an ethos of ownership, respect, and active engagement with the Maori people from which the culture sprang. ], when Ruaumoko [ ], the foetal earthquake-god, kicked the belly of the earth mother to create the ravines and mountains of Aotearoa / New Zealand, and when Maui [ ] first discovered Aotearoa near the end of the first millennium. Anything can be digitized: any story, legend, map, chart, blueprint, or equation. Any storyteller recorded in video or sound format can be transformed into a digital rendition for access on local or global networks. When digitizing cultural materials, the important questions are: How do we send a message that strengthens the holistic context of each cultural item and collection? How do we ensure that both indigenous and non-indigenous peoples receive the message? How do we digitize material taking into account its metaphysical as well as its digital life?

72. NATIVE-L (October 1996): Maori & Autonomous A.I.M. Delegations Depart Working Gr
    The maori Delegation and the Autonomous American Indian Movement have departed participate in a process which does not include indigenous peoples and nations  
    http://nativenet.uthscsa.edu/archive/nl/9610/0144.html

73. 8-Misc: Indigenous Peoples Critical Of The Human Genome Project
    for maori and indigenous Education, University of Auckland 1997 For further information, contact Debra Harry Executive Director indigenous peoples Council on  
    http://www.gene.ch/genet/2000/Jul/msg00008.html
    
    Extractions: GENET archive [Index] [Thread] - genet-news mailing list - - GENET-news - TITLE: Indigenous Peoples critical of the Human Genome Project SOURCE: Indigenous Peoples Council on Biocolonialism, Press Release DATE: June 26, 2000 archive: http://www.gene.ch/ Prev by Date: Patents on Life:- Council of Europe calls for moratorium Next by Date: 4-Patents: Controversy on gene test patents at US genetic testing advisory panel Index(es): Main Thread Genetech pages

74. Fine Line Features | Once Were Warriors | Lee Tamahori Interview
    them. There s probably a higher percentage of intermarriages between maori and Europeans than with any other indigenous peoples.  
    http://www.finelinefeatures.com/warriors/waintv.htm
    
    Extractions: Americans are either ignorant of or have misconceptions about the Maori. How would you explain their place in New Zealand history and society? The Maori are the indigenous people of New Zealand. They now comprise 12% of the population (of 3,000,000) but they used to be far greater in number before we were colonized by the British. With the arrival of the British, there were land wars fought in the 19th century, long and arduous and unlike any other wars fought with indigenous people because the Maori fought back very, very well, resulting in a treaty which is still in effect to this day. Within this treaty, both Maori and the European whites of New Zealand have certain rights enshrined, like a constitution. These rights have sometimes been trampled on in the 80 years since the land wars but, in the late 20th century, they've been revamped to a certain degree by which a lot more attention is paid to them. The Maori have a very strong place in New Zealand society, they always have. They are very closely connected with the land, very spiritual (like most indigenous peoples), very tied to intangible things unlike Europeans. Their place now, however, is one of an industrialized society, and one of a kind of alienation, which is what our film is about. There's a growing number of disenfranchised Maori who are losing touch with their own culture and society in general. Maori now constitute a large portion of the prison population and there's a lot of anti-social problems creeping in welfare dependency, unemployment, alcoholism.

75. Waitangi Tribunal - Discussion
    They must say also sorry to the maori for what have been stolen from them since 1492 AD, since the invasions of the lands of indigenous peoples of the Americas  
    http://www.waitangi-tribunal.govt.nz/news/ShowMessage.asp?ID=41&DiscussionId=

76. Dean Of Maori Studies Otago University
    the reinvigoration of indigenous cultures and the investigation into the continued oppression of indigenous peoples. © 2003 School of maori, Pacific  
    http://www.otago.ac.nz/tetumu/Maori_Studies201/mihi.html
    
    Extractions: A warm welcome to you as a new or returning student to Te Tumu. Te Tumu is a relatively new and progressive School at Otago University. We have been offering a major in Mäori Studies since 1990 when we first became a Department. We have expanded our curriculum to offer a BA in Pacific Studies, a Bachelor of Mäori Traditional Arts (BMTradArts) and a Masters in Indigenous Studies (MIndS). The BA in Pacific Studies and the MIndS are multi-disciplinary programmes hosted by Te Tumu. It is hoped that the Bachelor of Mäori Traditional Arts (BMTradArts), can be introduced in 2004 but this depends on the completion of the Te Tumu building which will provide appropriate facilities to teach raranga (weaving), whakairo (carving) and the performing arts. This degree will cater for students who wish to specialise in the study of traditional Mäori arts ( Ngä Mahi Toi ). It is a broad based degree with the emphasis on te reo Mäori (Mäori language), ngä tikanga Mäori (cultural practices) and toi whakaari (performing arts) with students choosing either toi whakairo (carving arts) or ngä mahi a te whare pora (weaving and plaiting).

77. Joint Indigenous Peoples' Letter To UN Member States, UN General Assembly, Octob
    Institute for maori and indigenous Education, Auckland University (Aotearoa/New Zealand) Suhas Chakma, Coordinator, Asian indigenous and Tribal peoples Network  
    http://www.treatycouncil.org/section_21134.htm
    
    Extractions: The success of the Permanent Forum on Indigenous Issues depends very much on the financial arrangements for its activities. We hold the view, that it is crucial that the General Assembly, through the Regular Budget of the UN, provide the necessary financial resources for the functioning of the Forum, including the establishment of a separate secretariat. Moreover, we strongly encourage governments to support the functioning of the Permanent Forum through voluntary financial contributions.

78. Foreign Policy: An Indigenous World: How Native Peoples Can Turn Globalization T
    and regions have given indigenous peoples far more icon symbolizing the right for indigenous groups rights. Aborigines and New Zealand s maori are regaining  
    http://www.findarticles.com/cf_dls/m1181/139/110404203/p1/article.jhtml
    
    Extractions: At a recent gathering attended by various Latin American heads of state, new Brazilian President Luiz Inacio "Lula" da Silva commented that his supporters, the workers of Brazil, had waited for decades to influence Brazilian politics. The following speaker, Alejandro Toledo, the first Peruvian president of indigenous descent, trumped Lula by noting triumphantly that his own people had "waited for 500 [years]!" The wait for indigenous people now seems to be over, not just in Peru but all over the world. Their political empowerment has become a global trend. This newly acquired political clout does not mean that the abject poverty, exclusion, and exploitation common among the world's indigenous populations are things of the past. Moreover, indigenous political influence is still quite recent and is often misused by politicians to advance their own interests; sadly, these abusive politicians are often indigenous themselves. But setting aside these caveats, the growth in political influence of indigenous groups over the last three decades has been enormous. Why?

79. Ministry Of Foreign Affairs And Trade: Media Releases & Speeches
    the rights of indigenous peoples has special significance for New Zealand, and it is an area where the New Zealand Government, together with maori, have played  
    http://www.mfat.govt.nz/speech/pastspeeches/speeches2002/26apr02b.html
    
    Extractions: Media Release and Speeches enquires@mfat.govt.nz Tel Fax UN General Assembly 58th Session UN Commission on Human Rights Statement by N ew Zealand Representative Jillian Dempster 26 April Mr Chairman, the promotion and protection of the rights of indigenous peoples has special significance for New Zealand, and it is an area where the New Zealand Government, together with Maori, have played an active role. We are looking forward to the first meeting of the Permanent Forum on Indigenous Issues in May as a substantive outcome of the International Decade of the World’s Indigenous People. It will be an important means for indigenous peoples to participate in the work of a United Nations body on the same basis as that of states. To demonstrate our support, we have provided financial and technical assistance towards its establishment and we encourage others to make similar contributions. It is vital, however, that the Permanent Forum is allocated adequate regular budget funding to enable it to fulfil its mandate. Concerning the draft Declaration on the Rights of Indigenous Peoples, we were heartened by the goodwill and commitment shown by representatives of indigenous peoples at the Working Group’s seventh session.

80. WIPO/INDIP/RT/98/
    AND indigenous peoples indigenous peoples AND LOCAL COMMUNITIES. Document presented by Mrs. Aroha Mead, Manager, Heritage and indigenous Issues Unit, Te Puni Kõkiri, Ministry of Mãori  
    http://www.wipo.org/eng/meetings/1998/indip

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