Misplaced Pages

#737262

38-507: Ngāti Raukawa is a Māori iwi with traditional bases in the Waikato , Taupō and Manawatu / Horowhenua regions of New Zealand . In 2006, 29,418 Māori registered their affiliation with Ngāti Raukawa. The Ngāti Raukawa people are descended from Raukawa, son of Tūrongo and Māhina-a-rangi, their eponymous ancestor, who was descended from the settlers of the Tainui canoe . One of his descendants

76-576: A Treaty of Waitangi claim. This group of radio stations formed various networks, becoming Te Whakaruruhau o Nga Reo Irirangi Māori . Tribe In the United States, Native American tribes are legally considered to have "domestic dependent nation" status within the territorial United States, with a government-to-government relationship with the federal government. The modern English word tribe stems from Middle English tribu , which ultimately derives from Latin tribus . According to

114-426: A city-state, such a unit as Jericho might have become in its later stages … tribalism can be viewed as reaction to the formation of complex political structure rather than a necessary preliminary stage in its evolution. The term "tribe" was in common use in the field of anthropology until the late 1950s and 1960s. The continued use of the term has attracted controversy among anthropologists and other academics active in

152-831: A determined effort was made to revitalise traditional language and establishments. Ngāti Raukawa have established a large number of marae and other institutions, including Raukawa Marae and Te Wānanga o Raukawa , a centre for higher learning. Administrative organisations include the Raukawa Trust Board and Te Rūnanga o Raukawa. Raukawa FM is the official station of Ngāti Raukawa. It was set up by Te Reo Irirangi o Ngati Raukawa Trust on 23 October 1990. Many of its first hosts were Tokoroa High School students, and most of its staff are still volunteers. It broadcasts on 95.7 FM in Tokoroa , 93.2 FM in Mangakino , and 90.6 FM across

190-459: A general geographic region, or merely gave a waka name. Initiatives like the Iwi Helpline are trying to make it easier for people to identify their iwi , and the proportion who "don't know" dropped relative to previous censuses. Some established pan-tribal organisations may exert influence across iwi divisions. The Rātana Church, for example, operates across iwi divisions, and

228-414: A generally recognised territory ( rohe ), but many of these overlap, sometimes completely. This has added a layer of complication to the long-running discussions and court cases about how to resolve historical Treaty claims. The length of coastline emerged as one factor in the final (2004) legislation to allocate fishing-rights in settlement of claims relating to commercial fisheries. Iwi can become

266-724: A group), Ngāti Poneke (Māori who have migrated to the Wellington region), and Ngāti Rānana (Māori living in London). Ngāti Tūmatauenga ("Tribe of Tūmatauenga ", the god of war) is the official Māori-language name of the New Zealand Army , and Ngā Opango ("Black Tribe") is a Māori-language name for the All Blacks . In the southern dialect of Māori, Ngāti and Ngāi become Kāti and Kāi , terms found in such iwi as Kāti Māmoe and Kāi Tahu (also known as Ngai Tahu). Each iwi has

304-442: A leadership responsive to the needs of neighboring states (the so-called tribes of the United States or British India provide good examples of this). The British favored the label "aboriginal tribe" for some communities. India adopted a republican constitution in 1950, after three years of debate in its Constituent Assembly. During the debate, Jaipal Singh, a member of Munda tribe from Central India advocated for special provisions for

342-449: A particular hapu may have belonged to different iwi at different times, the tension caused by the social and economic power moving from the iwi down rather than from the hapu up, and the fact that many iwi do not recognise spouses and adoptees who do not have kinship links. In the 2006 census, 16 per cent of the 643,977 people who claimed Māori ancestry did not know their iwi . Another 11 per cent did not state their iwi , or stated only

380-852: A political unit formed from an organisation of families (including clans and lineages) based on social or ideological solidarity. Membership of a tribe may be understood as being based on factors such as kinship ("clan"), ethnicity ("race"), language, dwelling place, political group, religious beliefs, oral tradition and/or cultural practices . Archaeologists continue to explore the development of pre-state tribes. Current research suggests that tribal structures constituted one type of adaptation to situations providing plentiful yet unpredictable resources. Such structures proved flexible enough to coordinate production and distribution of food in times of scarcity, without limiting or constraining people during times of surplus. Anthropologist Morton Fried argued in 1967 that bands organized into tribes in order to resist

418-438: A prospective vehicle for ideas and ideals of self-determination and/or tino rangatiratanga . Thus does Te Pāti Māori mention in the preamble of its constitution "the dreams and aspirations of tangata whenua to achieve self-determination for whānau , hapū and iwi within their own land". Some Tūhoe envisage self-determination in specifically iwi -oriented terms. Increasing urbanisation of Māori has led to

SECTION 10

#1733105471738

456-480: A situation where a significant percentage do not identify with any particular iwi . The following extract from a 2000 High Court of New Zealand judgment discussing the process of settling fishing rights illustrates some of the issues: ... 81 per cent of Maori now live in urban areas, at least one-third live outside their tribal influence, more than one-quarter do not know their iwi or for some reason do not choose to affiliate with it, at least 70 per cent live outside

494-518: Is generally held by linguists to be a compound formed from two elements: tri- 'three' and bhu , bu , fu , a verbal root meaning 'to be'. Latin tribus is held to derive from the Proto-Indo-European compound * tri-dʰh₁u/o- ('rendered in three, tripartite division'; compare with Umbrian trifu 'trinity, district', Sanskrit trídha 'threefold'). Considerable debate has accompanied efforts to define and characterize tribes. In

532-728: The Māori King Movement , though principally congregated around Waikato / Tainui , aims to transcend some iwi functions in a wider grouping. Many iwi operate or are affiliated with media organisations. Most of these belong to Te Whakaruruhau o Nga Reo Irirangi Māori (the National Māori Radio Network), a group of radio stations which receive contestable Government funding from Te Māngai Pāho (the Māori Broadcast Funding Agency) to operate on behalf of iwi and hapū . Under their funding agreement,

570-662: The Ngāti Raukawa–Ngāti Kahu-pungapunga War . After this war, Wairangi settled the area south of Whakamaru and his descendants, the Ngāti Wairangi , now share Mōkai marae with a number of other hapu. Whāita took the section furthest up the river, around Pōhatu-roa and his descendants, the Ngāti Whāita , have their marae at Ōngāroto , on the north bank of the Waikato River, a little west of Ātiamuri. In

608-670: The Oxford English Dictionary , it remains unclear if this form is the result of a borrowing from a Romance language source (such as Old French tribu ) or if the form is a result of borrowing directly from Latin (the Middle English plural tribuz 1250 may be a direct representation of Latin plural tribūs ). Modern English tribe may also be a result of a common pattern wherein English borrows nouns directly from Latin and drops suffixes, including -us . Latin tribus

646-719: The social sciences with scholars of anthropological and ethnohistorical research challenging the utility of the concept. In 1970, anthropologist J. Clyde Mitchell wrote: Despite the membership boundaries for a tribe being conceptually simple, in reality they are often vague and subject to change over time. In his 1975 study, The Notion of the Tribe , Fried provided numerous examples of tribes that encompassed members who spoke different languages and practiced different rituals, or who shared languages and rituals with members of other tribes. Similarly, he provided examples of tribes in which people followed different political leaders, or followed

684-458: The 'Adibasi' -- a translation into Hindi of 'aboriginal'. His arguments proved persuasive. These communities were to have seats in the legislatures and positions in government employment 'reserved' for them. Each of the assembly members prepared a list of communities that deserved special protections. These names were listed in a "Schedule" (appendix) to the Constitution. So these came to be called

722-444: The 'Scheduled Tribes', often abbreviated to ST. Second, bands could form "secondary" tribes as a means to defend against state expansion. Members of bands would form more clearly bounded and centralized polities, because such polities could begin producing surpluses that could support a standing army that could fight against states, and they would have a leadership that could co-ordinate economic production and military activities. In

760-530: The burial-areas of the ancestors . Māori author Keri Hulme 's novel The Bone People (1985) has a title linked directly to the dual meaning of bone and "tribal people". Many iwi names begin with Ngāti or with Ngāi (from ngā āti and ngā ai respectively, both meaning roughly ' the offspring of ' ). Ngāti has become a productive morpheme in New Zealand English to refer to groups of people: examples are Ngāti Pākehā ( Pākehā as

798-555: The early 19th century, significant numbers of Ngāti Raukawa migrated south during the Musket Wars . Led by Te Whatanui and other chiefs, they joined Ngāti Toarangatira in a southwards migration through the North Island, which proceeded in three stages. Land was taken from Rangitikei to Kapiti, where a large number of pā were built and subtribes established. This brought the new settlers into conflicts with established tangata whenua in

SECTION 20

#1733105471738

836-467: The form of hapū ( ' sub-tribes ' ) and whānau ( ' family ' ). Each iwi contains a number of hapū ; among the hapū of the Ngāti Whātua iwi, for example, are Te Uri-o-Hau , Te Roroa , Te Taoū , and Ngāti Whātua-o-Ōrākei . Māori use the word rohe to describe the territory or boundaries of iwi. In modern-day New Zealand , iwi can exercise significant political power in

874-506: The growing New Zealand Māori population tried to keep a connection to their culture, family history, spirituality, community, language and iwi . The Victoria University of Wellington Te Reo Māori Society campaigned for Māori radio, helping to set up Te Reo o Poneke, the first Māori-owned radio operation, using airtime on Wellington student-radio station Radio Active in 1983. Twenty-one iwi radio stations were set up between 1989 and 1994, receiving Government funding in accordance with

912-636: The longest-running Māori radio station in New Zealand. Iwi Iwi ( Māori pronunciation: [ˈiwi] ) are the largest social units in New Zealand Māori society . In Māori , iwi roughly means ' people ' or ' nation ' , and is often translated as " tribe ", or "a confederation of tribes". The word is both singular and plural in the Māori language, and is typically pluralised as such in English. Iwi groups trace their ancestry to

950-600: The management of land and of other assets. For example, the 1997 Treaty of Waitangi settlement between the New Zealand Government and Ngāi Tahu , compensated that iwi for various losses of the rights guaranteed under the Treaty of Waitangi of 1840. As of 2019 the tribe has collective assets under management of $ 1.85 billion. Iwi affairs can have a real impact on New Zealand politics and society. A 2004 attempt by some iwi to test in court their ownership of

988-1280: The modern state system. Tribes have lost their legitimacy to conduct traditional functions, such as tithing , delivering justice and defending territory, with these being replaced by states functions and institutions, such as taxation, law courts and the military. Most have suffered decline and loss of cultural identity. Some have adapted to the new political context and transformed their culture and practices in order to survive, whilst others have secured legal rights and protections. Fried proposed that most surviving tribes do not have their origin in pre-state tribes, but rather in pre-state bands. Such "secondary" tribes, he suggested, developed as modern products of state expansion. Bands comprise small, mobile, and fluid social formations with weak leadership . They do not generate surpluses, pay no taxes, and support no standing army. Fried argued that secondary tribes develop in one of two ways. First, states could set them up as means to extend administrative and economic influence in their hinterland, where direct political control costs too much. States would encourage (or require) people on their frontiers to form more clearly bounded and centralized polities, because such polities could begin producing surpluses and taxes, and would have

1026-474: The nature, structure and practices of tribes. Writing on the Kurdish peoples, anthropologist Martin van Bruinessen argued, "the terms of standard anthropological usage, 'tribe', 'clan' and 'lineage' appear to be a straitjacket that ill fits the social reality of Kurdistan". There are further negative connotations of the term "tribe" that have reduced its use. Writing in 2013, scholar Matthew Ortoleva noted that "like

1064-437: The original Polynesian migrants who, according to tradition, arrived from Hawaiki . Some iwi cluster into larger groupings that are based on whakapapa (genealogical tradition) and known as waka (literally ' canoes ' , with reference to the original migration voyages ). These super-groupings are generally symbolic rather than logistical. In pre-European times, most Māori were allied to relatively small groups in

1102-412: The popular imagination, tribes reflect a primordial social structure from which all subsequent civilizations and states developed. Anthropologist Elman Service presented a system of classification for societies in all human cultures, based on the evolution of social inequality and the role of the state . This system of classification contains four categories: Tribes are therefore considered to be

1140-416: The same leaders as members of other tribes. He concluded that tribes in general are characterized by fluid boundaries, heterogeneity and dynamism, and are not parochial. Part of the difficulty with the term is that it seeks to construct and apply a common conceptual framework across diverse cultures and peoples. Different anthropologists studying different peoples therefore draw conflicting conclusions about

1178-399: The seabed and foreshore areas polarised public opinion (see New Zealand foreshore and seabed controversy ). In Māori and in many other Polynesian languages , iwi literally means ' bone ' derived from Proto-Oceanic * suRi ₁ meaning ' thorn, splinter, fish bone ' . Māori may refer to returning home after travelling or living elsewhere as "going back to the bones" — literally to

Ngāti Raukawa - Misplaced Pages Continue

1216-596: The southern parts of the North Island. Four of the subtribes, Ngāti Waewae , Ngāti Pikiahu , Ngāti Matakore and Ngāti Rangatahi , are based on the Te Reureu block, between the Waitapu and Rangitawa Streams, at Kakariki , beside the Rangitīkei River . Ngāti Raukawa has undergone great change in the 20th century. After World War II , many Ngāti Raukawa left their traditional lands and migrated to cities. Starting in 1975,

1254-483: The stations must produce programmes in the local Māori language and actively promote local Māori culture. A two-year Massey University survey of 30,000 people published in 2003 indicated 50 per cent of Māori in National Māori Radio Network broadcast areas listened to an iwi station. An Auckland University of Technology study in 2009 suggested the audience of iwi radio stations would increase as

1292-408: The traditional tribal territory and these will have difficulties, which in many cases will be severe, in both relating to their tribal heritage and in accessing benefits from the settlement. It is also said that many Maori reject tribal affiliation because of a working-class unemployed attitude, defiance and frustration. Related but less important factors, are that a hapu may belong to more than one iwi,

1330-422: The violence and exploitation of early kingdoms and states. He wrote: In fact, there is no absolute necessity for a tribal stage as defined by Sahlins and Service, no necessity, that is, for such a stage to appear in the transit from a single settlement with embedded political organization, to a complex-state structured polity. Such a developmental process could have gone on within a unit that we may conceptualize as

1368-580: The wider Waikato region . The station was co-founded by Emare Rose Nikora and Whiti te-Ra Kaihau. Nikora was a leader of the Māori language revival movement , and was the station's first Māori language newsreader, manager and board member. She was recognised for her work with a Queen's Service Medal for services to Māori. Wellington pan-tribal Māori radio station Te Upoko O Te Ika has been affiliated to Ngāti Raukawa since 2014. It began part-time broadcasting in 1983 and full-time broadcasting in 1987, making it

1406-415: The word Indian , [t]ribe is a word that has connotations of colonialism." Survival International says "It is important to make the distinction between tribal and indigenous because tribal peoples have a special status acknowledged in international law as well as problems in addition to those faced by the wider category of indigenous peoples." Few tribes today remain isolated from the development of

1444-655: Was Maniapoto, ancestor of the Ngāti Maniapoto iwi. Ngāti Raukawa established their ancestral homeland in the Waikato region, and in the early 19th century a large number of Ngāti Raukawa people migrated to the Manawatū, Horowhenua, and Kapiti Coast areas. In the mid-17th century, the Ngāti Raukawa rangatira Whāita , Tama-te-hura, and Wairangi conquered the section of the upper Waikato river between Putāruru and Ātiamuri in

#737262