Ko tenei kohinga e korero ana mo te koiora o nga papanga iti rawa o te taupori o Rusia kaha, kaore i te tika, whai rauemi hoki.Engari ko te iwi kore o Ruhia e kore e ngakaukore, ka kite i te koa i nga mea katoa.Kaore he kaupapa tōrangapū, he noho noa noa te oranga o enei hunga kino. Ko ratou te wairua o Ruhia, he ao tuuturu, he waahanga ano kei roto e tuwhera ana ki te katoa.Panuihia ka koa, engari kaua e mau. I pai tenei reta a Donald Trump...# Katoa te mana whakahaere..
"Ngoingoi Pewhairangi was an inspirational leader and tireless worker who received a QSM for her work in the Maori community." "Ngoi's passion for te reo Maori saw her develop, with Katerina Mataira the Te Ataarangi method of teaching te reo Maori. She was a prolific and celebrated composer of waiata, most famous for the songs 'E Ipo' and 'Poi E', which both reached number one on the New Zealand Top Ten. She also established the National Weavers' Association, led a highly successful kapa haka group and judged kapa haka in New Zealand and Australia. She worked with underprivileged people and wrote on a range of social issues." "This bilingual text is a celebration of Ngoi's life through the testimonies of many people who knew her." --Book Jacket.
It is relatively easy to critique the New Zealand education system and show how inequalities in the treatment of Maori students have gone on for generations, to the extent that Maori justifiably perceive the system as being inherently biased against them. It is far more difficult to explain why Maori, despite their warrior heritage, persist in seeking out compromise positions with a dominant mainstream, or how they can do this without allowing a kind of refining or 'thinning out' of what it means to be Maori (what Foucault aptly refers to as 'procedures of rarefaction'). The slogan popularised in the mid-1900s, following Sir Apirana Ngata's familiar aphorism, 'E tipu e rea' - reinterpreted as 'we want the best of both worlds' - has not diminished in salience, and indeed may even have taken on a more strident note in the contemporary form 'we demand the best of all worlds'. This is a story about what it feels like to be a Maori in an education system where, for more than a century, equality, social justice and fairness for all New Zealanders has been promised but not adequately provided. It was not until the late 1970s and early 1980s that ordinary Maori in a few key communities throughout the country courageously stepped outside the Pakeha system and created an alternative Maori system in order to whakamana (enhance) their own interpretations of what it means to achieve equality, social justice and fairness through education. The question now is, what has the dominant mainstream education system learned about itself from the creative backlash of the Maori 'struggle for a meaningful context', and what is it going to do to address the equally important question of 'what is an education for all New Zealanders?'.
Maori health development is about the trials and discoveries of the past, the energies and initiatives of the present, and the priorities and plans for the future. In this welcome 2nd edition the author documents progress in Maori health development over the past century, placing special emphasis on the last fifteen years.
To understand health and disease it is also necessary to examine their 'social dimensions' with analyses of cultural, psychological, demographic, economic, political and other social factors. This understanding is needed to help identify the determinants of health and disease, and to guide the development of health policy and health care services. In this book leading New Zealand health researchers bring together the latest ideas and findings from this rapidly growing field.
