Te moemoeā: Whānau emerging from colonisation and the urban diaspora in Te Rohe Pōtea

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Taokia, Tupuna Moeroa
Author ORCID Profiles (clickable)
Master of Landscape Architecture
Unitec, Te Pūkenga - New Zealand Institute of Skills and Technology
Menzies, Diane
Bradbury, Matthew
Masters Thesis
Rapana, Thomas Tukotahi (1900-1968)
Rapana, Lillian Eva (1925-1998)
Te Rohe Pōtae
King Country (N.Z.)
New Zealand
family history
identity construction
cultural identity
urban areas
landscape architecture
Treaty of Waitangi (1840)
Taokia, T.M. (2023). Te moemoeā: Whānau emerging from colonisation and the urban diaspora in Te Rohe Pōtea? (Unpublished document submitted in partial fulfilment of the requirements for the degree of Master of Landscape Architecture (Professional)). Unitec, Te Pūkenga - New Zealand Institute of Skills and Technology https://hdl.handle.net/10652/6323
RESEARCH QUESTION How can the dreams of our koroua be realised? TUHINGA WHAKARĀPOPOTO Abstract Toi tu te kupu, toi tu te mana, toi tu te whenua. It is a plead to hold fast to our culture, for without language, without mana (spirit), and without land, the essence of being a Maori would no longer exist, but be a skeleton which would not give justice to the full body of Maoritanga (maoridom). Na Tinirau of Wanganui (Education 2003). Te Tiriti o Waitangi, in conjunction with He Whakaputanga o te Rangatiratanga ō Nu Tīreni are documents that affirm Māori tino rangatiratanga, maintaining Māori rights. We honour the mana and wairua of our ancestors by keeping their stories alive. Whakapapa is our identity that maintains the connection between their world and ours. There is a saying, ‘Ko au te whenua, ko te whenua ko au,’ I am the land, and the land is me. The essence of identity is the knowledge that emerges from your land/birthplace. The effects of intergenerational disconnection of whānau from their whenua is highlighted in Māori land ownership records only 4% of the NZ land mass is held as Māori free hold land. Since the signing of Te Tiriti o Waitangi Māori free hold land has gone from 80% to 4% by the year 2000 (Boast, 2008). To achieve a successful project, it’s essential to begin by gathering the history and pūrakau. This will not only identify the connections to the whenua but also restore the lost connections to te ao māori for many tangata Māori. By doing so, we can create meaningful connections with the past, present, and future, and ensure that our project are not only successful but also bring a positive impact to ngā uri o Lillian. A kaupapa Māori approach will be used to rebuild the interconnections of the whānau to their whenua and taiao. A kaupapa Māori methodology approach will be used to interrogate Te Moemoeā research project including the application of both Māori and tauiwi knowledge systems. Māori identity is as much a part of the landscape as the land itself. With the land come pūrākau, stories laden with ritual, knowledge and wisdom. These require reclaiming knowledge uncensored by a colonised worldview, such as utilising pūrākau and a wānanga space to discuss and build understanding.
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