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In order for a house to have social value, it must be a focus of spiritual, political and cultural significance to a specific community. This is a tale of one such house, the Māori whare. The whare is formally greeted as one would a person, before addressing the humans within. Carving, ornament and pattern constitute most of its Māori‐ness, and are central to its place in Māori civilisation. Anthony Hoete, founder of WHAT_architecture, unravels the architecture of Māori placemaking, its social standing and worldview. [ABSTRACT FROM AUTHOR]

The article looks at ancestral sites as alternative locations for cultural and professional supervision, with an emphasis on the Ngāti Awa rohe. It discusses research which investigated the implementation of Kaupapa Māori models of supervision of social workers in New Zealand. It examines the significance of mountains to Māri based on the connection of ancestors to the land. The article also analyzes the meaning of cultural or ancestral landscapes.

In settler societies such as New Zealand, the relationships between indigenous groups and settlers whose ancestors arrived from Europe involve clashes and exchanges between those who hold different sets of presuppositions about how the world works. In early New Zealand, Māori and Europeans often found themselves at ontological cross-purposes, and such contestations are still common. In this paper, I explore fundamental divergences and resonances between ancestral Māori and modernist ontological styles, and how over the past two hundred years these have emerged in debates over the Treaty of Waitangi, signed between Māori rangatira (chiefs) and the British Crown in 1840; and over tapu (the sacred, or state of ancestral presence), land, citizenship and mana or power. [ABSTRACT FROM PUBLISHER]

When Captain James Cook arrived in Uawa in 1769, he encountered Te Aitanga-a-Hauiti, the Māori tribal group who descend from the eponymous ancestor, Hauiti, who lived circa 1500 and whose children and their descendants spread south to Gisborne and as far north as Tokomaru Bay. This tribal history, a brief snapshot of a society based on traditional leadership and lore, is written to provide a context for the transit of Venus celebrations that will be held in Uawa–Tolaga Bay in June 2012. [ABSTRACT FROM AUTHOR]

Representations of indigenous Okinawa shisa (Japan) and Kinmen wind lion totems (Taiwan) are popular tourist souvenirs. They are also commonly used in destination tourism promotion as logos or mascots. Some tourism research describes these practices as exploitative and damaging to local culture. Other research suggests that resident consensus, local production and government sponsorship can produce a good souvenir that benefits local identity and economy. This paper reports on a semiotic analysis of these cultural representations as found onsite at these two destinations. Photographs are interpreted as index, icon and symbol according to Peirce's semiotics compared. Seven types of representations were found that indicate complex relationships between original totems and their variations. The representations are the same for both destinations. This comparative research finds that each type of representation has a unique place in the tourism economy, but all are held together as a coherent whole by the form and location of the original totems. The good souvenir is a product of creative marketing and sponsorship and vigilant preservation of cultural heritage. The original totem form should be immutable; its value and significance increases over time. As commercial duplications proliferate, government policy should protect the originals and fix them in their physical locations. [ABSTRACT FROM PUBLISHER]

This article discusses the inclusion of the concept of ancestral landscape along with cultural landscape in the mission and the guidelines adopted at UNESCO's 1972 Convention Concerning the Protection of the World Cultural and Natural Heritage. The aim of the convention is to protect cultural and natural heritage of outstanding universal value for the future. Over the years the definition of cultural landscape has been clarified, but the concept of ancestral landscape has yet to be defined. The article presents recommendations for defining ancestral landscapes by referring to Mãori views on the topic.

Background: Prebreeding in plants is the activity designed to identify useful characteristics from wild germplasm and its integration in breeding programs. Prebreeding aims to introduce new variation into the populations of a species of interest. Pedigree analysis is a valuable tool for evaluation of variation in genebanks where pedigree maps are used to visualize and describe population structure and variation within these populations. Margot Forde Germplasm Centre (MFGC) is New Zealand's national forage genebank and holds a collection of ~ 75 species of the genus Trifolium, of which only a dozen have been taken through prebreeding programs. The main objective of this study was to construct pedigree maps and analyse patterns of relatedness for seven minor Trifolium species accessions contained at the MFGC. These species are Trifolium ambiguum, Trifolium arvense, Trifolium dubium, Trifolium hybridum, Trifolium medium, Trifolium subterraneum and the Trifolium repens x Trifolium occidentale interspecific hybrids. We present a history of Trifolium spp. prebreeding in New Zealand and inform breeders of possible alternative forage species to use. Results: Pedigree data from accessions introduced between 1950 and 2016 were used and filtered based on breeding activity. Kinship levels among Trifolium spp. remained below 8% and no inbreeding was found. Influential ancestors that contributed largely to populations structure were identified. The Australian cultivar 'Monaro' had a strong influence over the whole population of accessions in T. ambiguum. T. subterraneum and T. repens x T. occidentale had the largest number of generations (3). T. ambiguum and T. medium had the highest cumulative kinship across the decades. Conclusions: We conclude that there are high levels of diversity in the seven Trifolium spp. studied. However, collection and prebreeding efforts must be strengthened to maximize utilization and bring useful genetic variation. [ABSTRACT FROM AUTHOR]

Objective: This article describes the voice hearing experiences of a young Māori man, and the joint Māori healing and psychiatry assessment he received, in which the Māori healer (WN) concluded that some of the young man's experiences could be accounted for by ancestral kaitiaki (spiritual guardians)., Conclusions: Kaitiaki are commonly accepted in Te Ao Māori (the Māori world) as an explanation for some types of voice hearing experiences. Collaboration between a Māori healer and a psychiatrist can offer Māori whānau (individuals and families) more appropriate mental health assessment and intervention than conventional psychiatric assessment alone when Māori spiritual experiences are suspected.