Suchergebnisse

Mãori, the indigenous people of Aotearoa, represent 17%1 of the 4.3 million population. Mãori cultural identity is strong despite the fact that most Mãori live in urban centres. The gap between Mãori and non-Mãori is pervasive: Mãori life expectancy is almost 10 years less than non-Mãori; household income is 72% of the national average; half of Mãori males leave secondary school with no qualifications and 50% of the prison population is Mãori. There are two versions of the Treaty of Waitangi, an English-language version and a Maori-language version. The Treaty was signed between the British and Mãori in 1840. It granted right of governance to the British, promised that Mãori would retain sovereignty over their lands, resources and other treasures and conferred the rights of British citizens on Mãori. The Treaty has, however, limited legal status in the courts and Parliament; accordingly, protection of Mãori rights is largely dependent upon political will and the ad hoc recognition of the Treaty. The current National government endorsed the UN Declaration on the Rights of Indigenous Peoples in 2010.

"The third edition updates developments since 2013 including: The effect of COVID 19 on the 2020 election date, as well as new legislative provisions to respond to emergencies at election time; Changes to political funding rules, voting procedures and enrolment practices; The Supreme Court's issuing of NZBORA declarations of inconsistency in relation to prisoner voting and the voting age, as well as subsequent parliamentary responses; The Court of Appeal's discussion of election broadcast regulation in Watson and Jones v Election Commission; Prosecutions against individuals involved in fundraising activities for the NZ First, National and Labour Parties; Changes to how Māori may move between the Māori and general electoral rolls"--Publisher information

"Over the past four decades, international indigenous rights have become a prominent aspect of international law and are now enshrined in the UN Declaration on the Rights of Indigenous Peoples. Yet, while endorsed by Aotearoa New Zealand in 2010, little remains known about how these standards came about, how the international movement that created them was established, and the implications of these standards on national reforms already protecting Maori rights. International Indigenous Rights in Aotearoa New Zealand seeks to answer these questions. This collection of essays places the Declaration in the context of New Zealand rights around such issues as Treaty settlements, mining policy and the status of Maori children. Crucially, it also asks how Maori can hold New Zealand to account against international indigenous rights"--Back cover

The interrelationships between contemporary political & economic changes in Aotearoa/New Zealand & the articulation between gender, ethnic, & class identities in New Zealand society are examined. Postcolonial politics in New Zealand has criticized the hegemonic role of the descendants of European colonizing settlers, & class & gender concerns have typically been subordinated to those of ethnicity. Identity politics has evolved, pitting white against Maori. Increasing participation of nonwhites in political & government activities is increasing the heterogeneity, as well as the tensions, of civil society. The politicization of women & the development of local versions of feminism are discussed. Internationalization of the New Zealand economy is creating conditions in which cross-sectional forms of resistance based not on common identity, but on shared purpose, are required. 57 References. D. Generoli

Reflections on the history of and prognosis for reversing biodiversity in Aotearoa New Zealand are provided from the perspective of a 40-year involvement in terrestrial ecology and its interface with central and local government policy development and implementation. The emerging favourable policy framework, continuing growth of iwi-and community-led conservation, and a shift to regional-scale restoration give cause for optimism. But reversal of biodiversity decline over still greater areas is required, alongside an in-perpetuity commitment to management that enhances indigenous biodiversity.

Children are citizens with autonomy and rights identified by international agencies and United Nations conventions, but these rights are not readily enforceable. Some of the worst levels of child poverty and poor health in the OECD, as well as exceptionally high child suicide rates, exist in Aotearoa New Zealand today. More than a quarter of children are experiencing a childhood of hardship and deprivation in a context of high levels of inequality. Maori children face particular challenges. In a country that characterizes itself as "a good place to bring up children," this is of major concern. The essays in this book are by leading researchers from several disciplines and focus on all of our children and young people, exploring such topics as the environment (economic, social and natural), social justice, children's voices and rights, the identity issues they experience and the impact of rapid societal change. What children themselves have to say is insightful and often deeply moving. --Provided by publisher

AbstractKaupapa Māori evaluation is literally about doing evaluation a Māori (Indigenous peoples of Aotearoa New Zealand) way. While the methods we use are often those from western evaluation practice, our methodology and the paradigm within which we operate are Māori. Our use of these methods enables Māori organizations and communities to meet their accountability requirements for the funding they receive to deliver services and programs to their people and to the wider community. At the same time as we are undertaking these evaluations, we are also encouraging those we work with to increase their own evaluation capacity. Part of this is thinking outside of the western evaluation "square" to incorporate traditional decision‐making ways into how they capture outcomes and improve service delivery. The Kaupapa Māori evaluation journey we describe here is about how we currently practice, and our ambitions for the true decolonization of evaluation.