Posted by 
By Joan Metge
Read Online or Download New Growth from Old: The Whānau in the Modern World PDF
Best australia & oceania books
Circle of Death (Damask Circle Book)
In a single, vicious evening, Kirby Brown’s global is torn aside. Her ally is useless, killed via a madman who's now after her. and she or he has no notion why. Doyle Fitzgerald has been despatched to Melbourne, Australia to seek down a killer. What he doesn’t anticipate finding is a circle of witches able of controlling the weather and a sorceress decided to take that continual for herself.
The Other Side of the Frontier: Aboriginal Resistance to the European Invasion of Australia
The book of this booklet in 1981 profoundly replaced the way we comprehend the heritage of family among indigenous Australians and ecu settlers. It has due to the fact turn into a vintage of Australian historical past. Drawing from documentary and oral facts, the ebook describes in meticulous and compelling aspect the ways that Aborigines replied to the arriving of Europeans.
An Uneasy Relationship: Norfolk Island and the Commonwealth of Australia
The location of Norfolk Island, as a territory of the Commonwealth of Australia, is without doubt one of the historic anomalies in governance, which has persevered due to the fact that 1914. It displays the direct old linkages among the British Crown and people Norfolk Islanders who have been descendants of Pitcairn Islanders of Mutiny at the Bounty popularity.
Waitangi & Indigenous Rights: Revolution, Law & Legitimation
This landmark research examines matters surrounding New Zealand’s Treaty of Waitangi, targeting fresh Fiji revolutions and indigenous time-honored rights to the seabed and foreshore. during this revised version, the writer ways those complicated and arguable issues with a cautious, thorough, and principled method whereas facing the wide constitutional matters and responding to reviews made by way of different students.
Additional resources for New Growth from Old: The Whānau in the Modern World
Sample text
He published a major work on Māori culture in 1949. After pointing out that whānau meant both ‘offspring’ (the children of common parents) and ‘a family group’, Best devoted a few brief but influential paragraphs to defining and describing the latter in The Maori (1924: 340). His description was challenged on some points but confirmed in general by Firth in Economics of the New Zealand Maori (1959: 110-24) and Te Rangi Hiroa in The Coming of the Maori (1949: 333-37). The three anthropologists agreed on identifying ‘the whānau’ in the late eighteenth century as: a family group usually comprising three generations: an older man and his wife, some or all of their descendants and in-married spouses, or some variant (such as several brothers with their wives and families) representing a stage in a domestic cycle; a domestic group occupying a common set of buildings (sleeping house or houses, cookhouse and storage stages) standing alone or occupying a defined subdivision of a village; a social and economic unit responsible for the management of daily domestic life, production and consumption; the lowest tier in a three-tiered system of socio-political groups defined by descent from common ancestors traced through links of both sexes, the middle tier consisting of hapū and the highest of iwi.
Only simple lines hacked out of a piece of wornout lino— that curve and dip to a traditional line Almost moronic in their upward outward bend to the left to the right What the hell! Why should I lie to myself? I am what I am Carved out of a line of heavy footed deep rooted simplicity Wanting to love well eat well die with the thought of kumara vine stretched out reproducing an image— many images—of itself, its hopes drenched in warmth with roots forever seeking the sun. Arapera Hineira Kaa (1955: 18) FOREWORD Hutia te rito o te harakeke kei hea te komako e ko?
Elsdon Best worked among the Tūhoe of the Urewera region from 1895 to 1910 and visited other iwi while employed as ethnologist at the Dominion Museum for 20 years. A licensed interpreter and fluent speaker of Māori, he had access to knowledgeable Māori scholars as informants but was handicapped in the application of anthropological terms and ideas by lack of formal training (Craig 1964). Raymond Firth turned from economics to train as a social anthropologist in London in the mid 1920s. His doctoral thesis on the economics of the Māori, published in 1929, was based on extensive use of library resources (including Best’s works) and illuminated by several fieldtrips to remote Māori communities (including Tūhoe).