In most areas, whaikōrero in pōwhiri has survived the test of time sheltered by the confines of marae, but the performance aspect of this art form has changed significantly. The impacts of Christianity, the influence of European culture and the movement of pōwhiri from outdoors to indoors have created a more subdued speaker, free of weaponry and limited body movement. In recent years there has been a renaissance among particular groups to revive past ways of performance. According to Rewi (2010), there has been an evident increase in the use of a variety of Māori weaponry during whaikōrero since the turn of the millennium.

Last year the New Zealand Government’s announcement of a “Predator Free NZ 2050” was accompanied by a target for a significant scientific breakthrough capable of eradicating at least one small mammalian predator by 2025. Strong responses and consolidation and repositioning activity ensued. A commonly agreed gap in our understanding is whether we, as a society, would allow the use of such a control, if it existed. Does a “social licence to operate” exist for the NZ scientific establishment? For the New Zealand Government, for that matter?

Whakarāpopototanga: Ahakoa ōna painga anō, ko tetahi hangarau i pā kino nei ki te iwi Māori, ko te reo irirangi kawe reo Pākehā. Neke atu i te rau tau ia e whakapāho mai ana i te reo Pākehā ki ngā hapori o Aotearoa. Nā wai rā, ka noho tangata whenua te reo Pākehā nei ki te iwi Māori, ā, ka noho manuhiri kē, ko tōna ake reo Māori. Heoi anō , kua kite noa te Māori, ka whai oranga tōna reo, menā he hangarau pēnei anō kai ōna ringaringa hai kawe ake i tōna reo Māori ki ōna iwi katoa. Ināianei, kua eke ki te rua tekau mā rima tau te pakeke o te nuinga o ngā reo irirangi kawe reo Māori, rua tekau katoa nei.

In pre- colonial Māori society, when a released prisoner or slave was returned to their home people, special karakia were used to remove the negative noa they were under, thus restoring their intrinsic tapu.
The author discusses whether karakia can be used in contemporary times to restore the mana and tapu of modern- day released prisoners to aid them in their journey of rehabilitation. He also questions whether this practice of restoring tapu and the sense of tapu has any use for survivors of sexual crimes as part of their healing.
 

This paper explores the cultural interplay between Indigenous women from one geographic locality being on and within the locality of the women of another locality—in this case, Whakatāne, Aotearoa. The authors consider identity, gender and place within the processes of transformation and decolonisation. They argue that women need to be involved in ways that restore their power as women and ensure their rightful place. The authors draw on the female ancestor Wairaka and her courage to argue that Indigenous women need to respond, change and adapt to the places in which they live.

This article explores some of the infl uences shaping early childhood Māori language education in Aotearoa New Zealand. By drawing on Garcia’s socio- historical stages of language orientation it parallels Māori language socio- historical developments and the linguistic conditions within which Māori language regeneration efforts reside. Also drawing on Waitangi Tribunal fi ndings these are juxtaposed as developments in Māori language education. In the New Zealand context, public policy has been slow to keep up with the pace of change, much less support or work with these fl ax- roots movements.