The K Ī Ngitanga Movement On The 1860 ' S

1. Bibliographical Reference- Sahlins, Marshall D. “Poor Man, Rich Man, Big-Man, Chief: Political Types in Melanesia and Polynesia”, in The Comparative Studies in Society and History. (Cambridge University Press, 1963), Vol. 5, No. 3, pp.

In 1840 the Māori chiefs and the English crown signed the Treaty of Waitangi which showed the dual heritage between the cultures and to develop a partnership to develop a shared future as we have today. This historical event has big impacts on Te Whāriki the way it was created with both Māori and Pākehā input to develop a curriculum that supports every child to develop as confident and competent learners. “.. all

In 400 C.E. the Hawaiian islands were settled by Polynesian voyagers.They had each island ruled by different chief’s and conflict was normal for them.At the same time they still had law’s and a class system not influenced by foreigners until captain cook arrived at Kealakekua Bay,hawaii in January,18,1778.But the most important person in Hawaiian history is king Kahmehameha he concord all the islands and became ruler of the whole island chain.Also he was an expert leader, politician,intelligent and caring about his subjects.

Over the next few centuries, the Tahitians created a civilized society with a strong culture, religion and laws. Wailua was set up as a sacred birthing ground for the royal family due to its sacredness to the society. The early of the traditions

In this chapter Jared Diamond describes how two societies the Maori and the Moriori were almost whipped out by the environment and in some cases each other. These two societies had some of the same ancestors but the Maori were way more developed than the Moriori. In the chapter Diamond explains how they were separated but developed in opposite directions. Diamond then goes on to explaining how the islands these societies lived on were different from each either. The next main point of this chapter was how population and politics were worked out on these islands. It is shown how many people lived on each island from populations as little as 5 people per square mile to 1,100 people per square mile. Diamonds last topic explains how both of these societies needed to advance their tools in order to survive the conditions they lived in.

For the Polynesian people, Maori is able to develop a more complex economy and culture system than Moriori, because of the availability of new environment allows them to farm. With farming they can have surplus, which allowed them to establish their community to develop denser population, support army to specialize in fighting. Further more, with a larger group, they develop strong leadership and political organization.

In the 1880s, the destruction of the Treaty of Waitangi caused a lot of commotion among the Māori people, especially the leaders. In the beginning of the 1900s, Māori leadership appeared to be insignificant, but soon a new generation emerged and began to turn things around. These new leaders were educated at universities and took new approaches to obtaining what they needed (Pfeiffer et al 2010: 8, 10, 20). This essay will look at the beginning of leadership, Whatarangi Winiata, contemporary leadership, and leadership attributes to prove how the concepts of whakapapa (genealogy), iwi (tribe, people), arikitanga (chieftainship), and mana (authority, power) are embedded within Māori leadership.

2). Their mode of production was very similar to the feudal systems of earlier European societies. The Hawaiian people had a strictly defined class system in place which imposed the social relations of production. On the top were the high and lesser chiefs, the Ali’i. Followed by the Kahuna, who were separated into many different categories. Two examples are Kahuna pule were the priests running the temples and kahuna lapa’au the medical priests, focusing in the application of herbal medicine (Kirch 2010: pg.57). The Maka’ainana were the common people, the farmers, fisherman, and simple craftsman. They utilized the means of production owned by the Ali’i to produce for themselves, their families and to also support the Ali’i and Kahuna (Kirch 2010: pg. 24). This class structure was reinforced through state cult rituals carried out by the kahuna and the chiefly class (Kirch 2010: pg.

After the slow process of decolonization and gaining rights to self-governance, the Aboriginal community often find themselves being represented by Indigenous leaders who have forgotten their main principles. They have moved away from the principles and traditions of the Indigenous culture and have taken on the Western cultural values. Alfred call them “tools of the state” (54). Alfred emphasises that the Indigenous community can form a stronger form of nationhood if they use the traditional forms of governance and value systems instead of only thinking about the short-term benefits and following the western

Leadership started to appear for the first time in the neolithic era. It is actually a skill that not everyone have. After reading Discovering the Global Past by Merry Wiesner, I was enlightened and started to have a sense of what is it to be a good leader. Someone who cares about his people, someone who actually puts laws and regulations to the good of his people. This essay will discuss the differences and finds out who is the best between two leaders, emperor Claudius and Shao Xinchen.

The Haskalah was an extensive intellectual movement amongst the Jews of Central and Eastern Europe, with a certain influence on those living in Western Europe and Muslim lands. The Haskalah advocated integration of the Jews into their surrounding societies encouraging among other things the adoption of local vernaculars, secular studies and economic productivity the movement was considered a Jewish cultural revival.

Leadership can be described as an influencing agent, where an intentional influence is exerted over a group of people. This is usually exerted by someone that has the ability and skills to ensure the wellbeing and survival of a group of people (Yukl 2002:21). This essay will focus on traditional Māori leadership and discuss how the three cultural concepts, whakapapa (genealogy), mana (power, authority, prestige) and tapu (sacred, restrictions) are embedded within it.

Analyse the impact of European contact in Māori between 1642 and prior to the sighing of the Treaty of Waitangi in 1840.

The Maori, “Children of Heaven”, are the indigenous people of New Zealand. It has been thought that Polynesian navigator Kupe, discovered New Zealand in 950 AD, and named the island Aotearoa, “Land of the long white cloud”.1 The Maori migrated to New Zealand from the tropical islands of

The three sections discuss the impact of systematic dispossession of Maori land in Aotearoa New Zealand during the nineteenth and early twentieth century. The first section, Wynyard draws on Marx’s theory of primitive accumulation. Primitive accumulation in the New Zealand context is perceived as an alienation of Maori land for colonial settlers. Likewise, it represents a countless amount of force, fraud, and oppression towards Maori in order to operate a capital accumulation. In other words, it is a form of cultural theft in stealing Maori lands and resources (Heim, 1998). Thus, primitive accumulation causes indigenous Maori left with nothing besides selling themselves as labor to work for the European civilization. This concept is similar to how capitalism was formed in the early colonization in Europe through the same progress of stealing the land and the development of agriculture. The second section, Wynyard covers the case of the Native Land Court where he titled the section as the Theft made legal. The Native Land Court is an intention of freeing up the so-called Theft in obtaining legal act through creating the law in a way to benefit the settlers. The main mean of this act is to maintain the system of British law. This law is launched to completely destroy and ignore the Maori laws through establishing courts, institution and land acts that permit them to