We will bring together all religions, languages, beliefs, traditions, customs. So, if I was to fill this room up with Tūhoe people, it would probably be true to say that we’ve probably married into every ethnic group that the world can offer. We remain unsettled because of colonisation. We have been disrupted by 177 years of colonisation. The average age is about 17, so most of the statistics that are gathered go under the radar, because most of these Tūhoe people are not officially registered as having a good, mature opinion.Īround about 7,000 Tūhoe reside in Te Urewera, our homeland, and while it will be true to say that Tūhoe are a global people - we’re diverse, and we are disrupted. In terms of an overview, there’s something like around 40,000 Tūhoe. So, while we can say we’ve settled our claims in 2014, we remain an unsettled iwi. And generations have come and gone and they’re hoping for some result. There are some iwi who are stuck in that whole process, and many have had to start again.
And apparently that is fast-track, according to the government, to do it within a 20-year period. We’ve spent around about 20 years - many, many Tūhoe people - just to get our claims settlement done by 2014. He chairs Te Urewera and the tribal body Tūhoe Te Uru Taumatua. Tāmati was educated at Victoria University in Wellington, where he also tutored in te reo Māori and was involved in the early days of Te Reo Māori Society, in the 1970s. In the lecture, Tāmati talks about the path to that settlement, the Tūhoe philosophy of mana motuhake (self-determination), what it means to be Tūhoe in 2017 and the challenge of recovering and living up to the principles and values of being Tūhoe, the responsibilities of being tangata whenua, New Zealand culture and identity, and why money and becoming a business isn’t the goal for his iwi.
It runs youth and counselling services, offers educational scholarships, and is becoming involved in wider educational and social services. So far, Tūhoe has opened a health clinic at Taneatua and plans two more. It also agreed in principle that Tūhoe should run its own social services, including healthcare and education, for its people. The agreement transferred management of the former Urewera National Park to a new entity, Te Urewera, run jointly by the Crown and Tūhoe. Not owned by anyone, but “with its own mana and mauri”, and “an identity, in and of itself, inspiring people to commit to its care”. Tāmati was Tūhoe’s chief negotiator leading up to the iwi’s 2013 settlement with the Crown, and the landmark Te Urewera Act 2014 - world-leading legislation which declared the Tūhoe homeland a legal entity in its own right. Potential health outcomes are the validation of a kaupapa-a-iwi framework and its application in the identification and promotion of whanau wellbeing and resilience.Tūhoe leader Tāmati Kruger delivered this year’s annual Bruce Jesson Memorial Lecture at the University of Auckland on 31 October: Koia Mārika - So it is. Local community researchers will be selected and trained, utilising a kaupapa-a-iwi method to identify critical success indicators that exemplify whanau wellbeing and resilience. The project seeks to make these critical success indicators explicit, as determined by the community themselves.Īn innovative kaupapa-a-iwi methodological framework, which prioritises whanau wellbeing and resilience through Tuhoe matauranga, identity and language, will underpin the research. We suggest that examples of critical success indicators of whanau wellbeing and resilience exist in the community through whakatauki and other cultural knowledge forms. This study will be located in the community known as Ruatahuna paku kore (literally meaning 'Ruatahuna has absolutely nothing'). This project focuses on whanau wellbeing and resilience by examining the intergenerational transfer of tribal language, identity and cultural knowledge between kaumatua and mokopuna.
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