Community Development Conference Papers

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    Te whānau Pā Harakeke: An indigenous artform of community intervention
    (2022-10) White, Tanya; Tan, Leon; Unitec, Te Pūkenga; Te Pukenga
    Raranga and tikanga Pā Harakeke emerge from a worldview in which “the universe is woven” Tikanga Pā Harakeke: a methodology for wellbeing and sustainability Raranga whakakura: whakapapa is the connecting bond Socially engaged art around the world Historicization of socially engaged art Differing worldviews or osmos-logics Wānanga Papa Hadyn and Mama Mani with pēpi Pikitearero in the wahakura they made for her Alliances and commonalities
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    Impacts of migration on Pacific diaspora communities in New Zealand and on the island countries of Samoa, Niue and Tonga
    (2021-11-27) Bentley-Gray, Daisy; Aleke Fa'avae, Ioane; Taumoepeau, Venusi; Unitec Institute of Technology
    • Migration • Pacific diaspora in NZ • Impact of migration on diaspora in NZ • MIRAB economies • Narratives of migration
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    Gentification: Change and Glen Eden
    (2021-10) Kenkel, David; Unitec Institute of Technology
    Housing New Zealand What is gentrification? Gentrification can not be stopped but can be managed Lessons learned on how to manage gentrification Immigration and aging Live-ability and housing type Intensification is coming Principles for sustainability and environments friendly to children and the aged Information from children and the aged Supply side and demand side approaches A supply side approach that works Social housing The ten largest Auckland Social Housing Providers Social Housing comes with social issues Conclusion –what can Local Boards do? Some tentative suggestions
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    Pursuing community development and resistance to oppression: Rainbow communities in Uganda
    (2021-10) Matthewson, Peter; Unitec Institute of Technology
    Life for rainbow (LGBTQIA+) people and communities in a number of countries in Africa is harsh and repressive, with discriminatory and oppressive laws and penal codes, and high levels of homophobia in communities. For example in Uganda male homosexual acts were criminalised under British colonial rule. However in recent years repression has become more severe. In 2000 female homosexuality was criminalised alongside male homosexuality, with a penalty of life imprisonment. Prosecutions, accompanied by “outing” in the media are common, and even when cases ultimately fail for lack of evidence, accused people have also suffered violence and abuse while remanded in custody. In general there are high levels of homophobia in society, and rainbow people experience ostracism from families, eviction from housing and homelessness, discrimination in employment, and severe physical violence including murder. A further complication is that 80% of the Ugandan population is rural; it is somewhat safer and less discriminatory for rainbow peoples in larger cities, however in Uganda much of this oppression occurs in remote rural areas. A community development response to this situation requires immediate crisis response and health, social and legal services for people in immediate desperate need, and community building and strengthening, often in remote areas. Advocacy and activism for social and legal change is also vital. This presentation will explore community development responses in this context, and how the international community can support.
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    The transnational matai and the foreign homeland : does the Toloa still return to the water?
    (2016) Tominiko, Falaniko; Anae, M.; Fetui, V.; Lima, I.; Unitec Institute of Technology; University of Auckland
    The matai and the fanua are explicitly interconnected. The matai not only get their mandate to rule from their aiga, but also from the land to which their aiga and title belong. At the bestowal of their matai title, the new recipient inherits not only a name, but also the land on which their maota or laoa stands. This land becomes their official residence. The adjacent and connecting lands becomes their domain, over which they have complete authority. They command the land and adjoining sea to be farmed and fished, and in times of drought and food shortage, they place tapu over the land, forbidding the consumption of crops and resources allowing it to be replenished. From the day of their bestowal, the matai resides on his/her land, and upon their death, their body returns to the land. The matai is therefore one with the land and vice versa. The above paragraph describes a relationship and a connection between the matai and the land that is strong and harmonious, however the reality is that in today’s world, that connection between the matai and the land as strong as we expect it to be. The primary objective of this paper is to examine whether the transnational Samoan matai still has a connection with customary and family land back in Samoa, and whether such connection eventually leads to a permanent return to the homeland for the transnational matai. According to the popular Samoan saying, “E lele le toloa, ae ma’au lava I le vai” - A wild duck may fly away, but will always return to its habitat, the swamp – alluding to the ideal that when Samoans leave the homeland, they usually return at some later point in time. This paper asks whether transnational matai actually return to the homeland, hence thesubtitle, “Does the Toloa still return to the water?” To what extent are Samoan matai living away from the homeland returning to reconnect with their lands, villages and homeland?