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Māori customs, rules and values, known as tikanga, were not recognised in parliament and there was an assumption that European values and traditions were superior. The "judiciary simply denied that tikanga existed, the legislative suppressed aspects of tikanga, and together they altered the social structures of Māori in which tikanga existed ...
The distinct values, history, and worldview of Māori are expressed through traditional arts and skills such as haka, tā moko, waiata (music), carving, weaving, and poi. The concept of tapu (meaning taboo or sacred [ 22 ] ) is also a strong force in Māori culture, applied to objects, people, or even mountains.
Rongoā was one of the Māori cultural practices targeted by the Tohunga Suppression Act 1907, [2] until lifted by the Maori Welfare Act 1962. [3] In the later part of the 20th century there was renewed interest in Rongoā as part of a broader Māori renaissance. [4] [1] Rongoā can involve spiritual, herbal and physical components.
Te Aka Māori Dictionary defines it as "customary system of values and practices that have developed over time and are deeply embedded in the social context". [1] More broadly since the decline of tikanga Māori as New Zealand's "first law" in favour of English law , [ 2 ] tikanga has often been defined as a concept incorporating practices and ...
The Cook Islands Maori Dictionary was eventually published in 1995 and included language studies by Dr. Jasper Base of the University of London (1957–1985), the compilation assistance of Raututi Taringa (1957–1959), and the works of an Advisory Committee which was established by Dr. Jasper Buse established in 1960. [12]
Māori followed certain practices that relate to traditional concepts like tapu.Certain people and objects contain mana – spiritual power or essence. In earlier times, tribal members of a higher rank would not touch objects which belonged to members of a lower rank – to do so would constitute "pollution"; and persons of a lower rank could not touch the belongings of a highborn person ...
Mātauranga was traditionally preserved through spoken language, including songs, supplemented carving weaving, and painting, including tattoos. [10] Since colonisation, mātauranga has been preserved and shared through writing, first by non-Māori anthropologists and missionaries, then by Māori.
Some Māori have argued that the settlements occur at a level of between one and two-and-a-half cents on the dollar of the value of the confiscated lands, and do not represent adequate redress. Conversely, some non-Māori denounce the settlements and socioeconomic initiatives as amounting to race-based preferential treatment. [ 100 ]