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P EOPLE, LAND AND THE K INGDOM OF G OD Daryl Gregory.

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Presentation on theme: "P EOPLE, LAND AND THE K INGDOM OF G OD Daryl Gregory."— Presentation transcript:

1 P EOPLE, LAND AND THE K INGDOM OF G OD Daryl Gregory

2 R ESTORATION AND J USTICE – L UKE 10: The good Samaritian The Robbers Priest and Levite The Samaritan Rob him Harm him by inaction Pays for him Leave him dying Leave him unhelped Leaves him cared for Abandon him Neglected him Promises to return Compassion driven by a set of values that go beyond law, religion and materialism. Christopher D Marshall in his book – Compassionate Justice, An interdisciplinary dialogue with two gospel parables on law, Crime and restorative justice - quotes Marin Luther King on his speech regarding the Vietnam war was but a symption of a far deeper malady in American spirit.

3 M AORI C ONCEPTS – WORLD V IEW Tino rangatiratanga is a Māori language term that can be interpreted as 'absolute sovereignty'. It appears in the Māori version of the Treaty of Waitangi, signed by the British Crown and Māori chiefs ( rangatira ) in It has become one of the most contentious phrases in retrospective analyses of the Treaty, amid debate surrounding the obligations agreed to by each signatory. The phrase features in current historical and political discourse on race relations in New Zealand, and is widely used by Māori advocacy groups. A flag based on tino rangatiratanga was designed in 1990, which has now become a representative flag for Māori across New ZealandMāori languagesovereigntyTreaty of Waitangi rangatira

4 T INO RANGATIRATANGA

5 1877 C HIEF J USTICE DECLARES T REATY ' WORTHLESS ' AND A ' SIMPLE NULLITY ' Sir James Prendergast’s statements, made when delivering a reserved judgment in the case of Wi Parata v. The Bishop of Wellington, would influence government decision-making on Treaty of Waitangi issues for decades. In the 1877 Wi Parata case, which involved Māori land at Porirua, Prendergast ruled that the courts lacked the ability to consider claims based on aboriginal or native title. He described the Treaty of Waitangi as ‘worthless’ because it had been signed ‘between a civilised nation and a group of savages’. In his view, the Treaty had no judicial or constitutional status because Māori were not a nation capable of signing a treaty. Since the Treaty had not been incorporated into domestic law, it was a ‘simple nullity’. Prendergast's reasoning was both overturned and enhanced 1938 when Te Heuheu Tukino v Aotea District Maori Land Board [5] was decided, where the Court ruled that the Treaty was seen as valid in terms of the transfer of sovereignty, but as it was not part of New Zealand statute law it was not binding on the Crown. [5]

6 NZ INDIGENOUS RIGHTS STANCE ' SHAMEFUL ' The government's opposition to the United Nations declaration on the rights of indigenous people will anger tangata whenua, the Maori Party says. The UN General Assembly passed a sweeping declaration of rights for indigenous peoples today despite claims from New Zealand that it gave excessive property and legal powers. One of its most controversial articles in the UN declaration states that "indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired." Madam President, in our experience, the promotion and protection of indigenous rights requires a partnership between the State and indigenous peoples that is constructive and harmonious. This is the foundation of New Zealand as a nation State. It is with genuine regret and disappointment, therefore, that New Zealand is unable to support the Declaration on the Rights of Indigenous Peoples and must disassociate itself from this text. Rosemary Banks, New Zealand Permanent Representative to the United Nations 13 September 2007

7 2 S AMUEL During the reign of David, there was a famine for three successive years; so David sought the face of the L ORD. The L ORD said, “It is on account of Saul and his blood-stained house; it is because he put the Gibeonites to death.”

8 The first Minister, William Richmond, considered Māori to be savages, and believed that his task was to "reform" Māori by making them more like Europeans. He was particularly hostile to Māori tradition of shared land ownership, considering it "beastly communism".William Richmond The move to individual title and control began.

9 WHĀNAU 1. (verb) (-a) to be born, give birth 2. (noun) extended family, family group, a familiar term of address to a number of people - in the modern context the term is sometimes used to include friends who may not have any kinship ties to other members. In the Māori tribal organisation the whānau is a family spanning three to four generations. It is the smallest partition of the Māori society.Māori In the ancient Māori society, before the arrival of the Pākehā, a whānau consisted of the Kaumātua tribal elders, senior adults such as parents, uncles and aunts, and the sons and daughters together with their partners and children. Large whānau lived in their own compound in the pā. Whānau also had their own gardening plots, and their own fishing and hunting spots. The whānau was self-sufficient. In war-fare, it supported the iwi (tribe) or hapū (sub-tribe).PākehāKaumātuapāiwihapū From Wikipedia, the free encyclopedia

10 T RIBAL ORGANISATION - W HĀNAU  The whānau, an extended family group spanning three to four generations, continues to form the basic unit of Māori society.whānau  However we see the effects of urbanisation on this group. Pre-European whānau Before Māori came into contact with Europeans, whānau comprised the elders, the pākeke (senior adults such as parents, uncles and aunts), and the sons and daughters together with their spouses and children. A whānau generally numbered between 20 and 30 people. Depending on size, they could occupy one or more sleeping houses, known as wharepuni. Large whānau had their own clearly defined compound in the papakāinga (village settlement) or fortified pā. Whānau also had their own plot in the kūmara field, and their own fishing and hunting places, eel weirs and berry trees. The small size of the whānau and the close nature of its internal ties made it an efficient group for subsistence activities. The whānau was self-sufficient in most matters except defence, when it usually depended on the iwi (tribe) or hapū (sub-tribe).pāiwihapū

11 T AMARIKI Tamariki (children) and mokopuna (grandchildren) were particularly important to whānau. When parents were away, engaged in food gathering or other activities, all other adults in the vicinity cared for and disciplined the children. Children were therefore used to receiving attention and affection from many people besides their parents. In the security of the whānau, the loss of a parent by death or desertion was not such a traumatic matter. Orphaned children (pani), or children from families that were too large to support them, were adopted out and known as whāngai.

12 K AUMĀTUA The whānau looked after any aged or debilitated members. Older people were revered for their wisdom and their nurturing of the young. They were also valued for the useful tasks they performed for the livelihood of the group. Light tasks, such as rolling taura (twine and rope), weaving, or the time-consuming job of grinding an adze could be done by elderly people. In whānau today, male and female elders (kaumātua, mātāpuputu) head the family. Koeke, koro, kokoro, koroua, koroheke, kauheke and poua are the male elders, and kuia and taua, the female elders. Elders are the storehouses of knowledge, the kaiārahi (guiding hands) and the minders and mentors of children.

13 Family Whanau

14 We are called to play the good Samaritan on life’s roadside, but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway.

15 Family Whanau


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