Rua Tekau : Rua Tekau 



Perspectives from indigenous communities through a lens of history and tourism

Sharleen Tuhiwai Howison

This paper analyses the World Indigenous Tourism Summit 2018 that was hosted in Paihia, New Zealand from the 15th -18th April. 33 nations were represented at this summit with a range of tourism agencies, government bodies, Members of Parliament, individual tourism operators, representatives from various iwi and several academics with over 300 attendees were present. The main focus from a number of the keynote speakers and their messages to the attendees and wider communities was based on their indigenous history, development and outcomes relevant to tourism and the wider community. The summit created an environment of sharing of history and stories which by and large all held strong similarities in their perspectives and content.  One thing that was confirmed by this summit was the ability for indigenous tourism to play a valuable part in strengthening the cultural importance of these first nation people.  The way that this could be achieved was through storytelling, sharing of authentic cultural traditions, values and language and support through many government agencies worldwide.  Ownership of lands was the central theme and common to all the indigenous speakers, relevant as a key part of their culture, tradition and values as first nation people. The interplay between the indigenous groups, government and host communities was also explored through the lens of the first nation cultures.  Positive change varied from culture to culture with confirmation that no progress occurs without the support of the government agencies, tourism networks and agencies including the local community.


Bicultural Tertiary Classrooms

Jenny Rudd and Katrina Le Cong 

Jenny and Katrina are both passionate about the potential and need for bicultural tertiary classrooms. This passion has been shared with others and the overwhelming response by many Pākēha educators is one of fear. Fear of getting it wrong, fear of the unknown and fear of offending. After a combined 16 years of teaching, Jenny and Katrina have stepped into this fear. Stumbled at times, been challenged, been anxious but overall seen great joy and success for their Māori and non-Māori learners. In their 20/20 presentation they aim to share their journey and some tangible ideas so others may also work towards providing a more bicultural classroom.


What does it feel like to be a child of a peacemaker? 

Kelli Te Maihāroa and Janine Joyce 

This presentation explores the experience of whānau members’ on Te Heke Ki Korotuaheka 2016 as they considered and shared with us ‘what it feels like to be a descendant of a prophet’. This paper draws on the kaupapa Māori method of pūrākau, a traditional form of Māori storytelling that contains ‘philosophical thought, epistemological constructs, cultural codes and world views that are fundamental to our identity as Māori (Lee, 2009:1). The pūrākau developed organically on the last night of Te Heke through a discussion led by Tumuaki o Waitaha, Anne Sissy Te Maihāroa Dodds. The pūrākau evolved naturally from the focus question: what does it feel like to be children of a peacebuilder? At the same time a documentary was made by film maker Bronwyn Judge on Te Heke Ki Korotuaheka 2016. Each author watched this documentary several times, independently recognising and collating themes. Five interrelated themes emerged: Papatūānuku, whakapapa, relationships, environmental concerns and spiritual practice. In this presentation, the authors will share the themes as understood within the context of the former pūrākau. This research created the space for uri to deeply consider and share with each other what it means to be a child of a peacemaker in their daily lives. In this process, it became clear that whānau were happy to share their experiences, vision, practices and unremitting commitment to ongoing peace legacy of Te Maihāroa.


Lines from within  

Rachel Dibble

This 20/20 slideshow is a selection of accumulated experiences in a journey, both symbolically and literally.  The autoethnographic journey records the space and time spent traveling to Taranaki Maunga, to Hawera to return whenua ki te whenua and to be close to the tūrangawaewae for the first time with tamariki who have been born away from their marae.  Influenced by the location of the indigenous narrative of Paul Whitinui, spoken word poems and visual (re)defining of words on a page, the journey of the author is literal and metaphorical, discussing the map of the journey, and navigating through a process of whakamaa, while teaching Tiriti o Waitangi as mataawaka.  The author is reflecting on the journey and recording the connections made