Iwi () are the largest social units in New Zealand Māori society. In Māori, iwi roughly means or ,See also: Durie, A. (1999). Emancipatory Māori education: Speaking from the heart. In S. May (Ed.), Indigenous community education (pp. 67–78). Philadelphia, PA: Multilingual Matters.
- See also: Healey, S. M. (2006). The nature of the relationship of the Crown in New Zealand with iwi Māori. Unpublished doctoral dissertation, University of Auckland, New Zealand.
- See also: Sharp, A. (1999). What if value and rights lie foundationally in groups? The Maori case. Critical Review of International, Social and Political Philosophy, 2(2), 1–28. and is often translated as "tribe".Taylor, R. (1848). A leaf from the natural history of New Zealand, or, A vocabulary of its different productions, &c., &c., with their native names.
- White, J. (1887). The ancient history of the Maori, his mythology and traditions.
- Smith, S. P. (1910). Maori wars of the nineteenth century; the struggle of the northern against the southern Maori tribes prior to the colonisation of New Zealand in 1840.
- Best, E. (1934). The Maori as he was: A brief account of Maori life as it was in pre-European days.
- Buck, P. (1949). The coming of the Maori. The word is both singular and plural in the Māori language, and is typically pluralised as such in English.
italic=no groups trace their ancestry to the original Polynesians migrants who, according to tradition, arrived from Hawaiki. Some italic=no cluster into larger groupings that are based on italic=no (genealogical tradition) and known as italic=no (literally , 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 the form of hapū () and italic=no (). Each italic=no contains a number of italic=no; among the italic=no 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 for the territory or boundaries of iwi.
In modern-day New Zealand, italic=no can exercise significant political power in the management of land and other assets. For example, the 1997 Treaty of Waitangi settlement between the New Zealand Government and Ngāi Tahu compensated that italic=no for various losses of the rights guaranteed under the Treaty of Waitangi of 1840. the tribe has collective assets under management of $1.85 billion. italic=no affairs can have a real impact on New Zealand politics and society. A 2004 attempt by some italic=no to test in court their ownership of the seabed and foreshore areas polarised public opinion (see New Zealand foreshore and seabed controversy).
Many italic=no names begin with Ngāti or with Ngāi (from ngā āti and ngā ai respectively, both meaning roughly ). Ngāti has become a productive morpheme in New Zealand English to refer to groups of people: examples are Ngāti Pākehā (Pākehā as a group), Ngāti Pōneke (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. navigator Nainoa Thompson and his crew upon the Hōkūleʻa canoe were inducted among the Te Tai Tokerau Māori by James Henare as the iwi of Ngāti Ruawāhia (“Tribe of the Arcturus”) after their successful voyage from Rarotonga to Waitangi in 1985, the admission of Ngāti Ruawāhia was formalised in 2018.
–
In the southern dialect of Māori, Ngāti and Ngāi become Kāti and Kāi, terms found in such iwi names as Kāti Māmoe and Kāi Tahu (also known as Ngāi Tahu).
Some Tūhoe envisage self-determination in specifically italic=no-oriented terms.
... 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 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, 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 italic=no. Another 11 per cent did not state their italic=no, or stated only a general geographic region, or merely gave a waka name.Table 30, QuickStats About Māori, 2006 Census. Wellington: Statistics New Zealand. Initiatives like the Iwi Helpline are trying to make it easier for people to identify their italic=no, and the proportion who "don't know" dropped relative to previous censuses.
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 italic=no station. An Auckland University of Technology study in 2009 suggested the audience of italic=no radio stations would increase as the growing New Zealand Māori population tried to keep a connection to their culture, family history, spirituality, community, language and italic=no.
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 Campus radio station Radio Active in 1983. Twenty-one italic=no radio stations were set up between 1989 and 1994, receiving Government funding in accordance with a Treaty of Waitangi claim. This group of radio stations formed various networks, becoming italic=no.
|
|