Discussion 6
Choose an example that was not in the lecture. Describe the who, what, where, when, and why of the example that you selected.1 paragraph max[supanova_question]
Discussion 6
Choose an example that was not in the lecture. Describe the who, what, where, when, and why of the example that you selected.1 paragraph max[supanova_question]
Discussion 6
Writing Assignment Help Choose an example that was not in the lecture. Describe the who, what, where, when, and why of the example that you selected.1 paragraph max https://onlyassignmenthelp.com/index.php/2021/11/28/rel-338-extra-credit/ [supanova_question]
Discussion 6
Choose an example that was not in the lecture. Describe the who, what, where, when, and why of the example that you selected.1 paragraph max[supanova_question]
College of Community Development and Personal Wellbeing Assessment Cover Sheet Student name:
College of Community Development and Personal Wellbeing
Assessment Cover Sheet
Student name: Saeed Ebrahim Student ID: 1000074285
Programme: Bachelor of Social Services
Course: SS 130601 Te Tiriti o Waitangi, Ethics and Law
Assessment name: Report
Word Count: 1800
Lecturer: Rachel Dibble
Due Date: 31 May 2021 5pm
Articles of Te Tiriti o Waitangi
According to Te Tiriti o Waitangi, the Rangatira and hap? consent to the Queen’s Governor practicing kawanatanga over non- M?ori territories. This does not imply that the Governor had jurisdiction over M?ori but only over British subjects and those who were “living here in a state of lawlessness.” On the other hand, Rangatira would cede their jurisdiction to the Queen, according to the Crown’s English translation, which means the Crown would have full control and authority over all and all in the country. Inland deals with hap?, Article II of the Crown’s English version gives the Crown precedence over individuals. Rangatira understood the agreement to mean that they would authorise the use of their land in exchange for goods, services or money. For both versions, Article III grants M?ori the same rights as British citizens, in addition to the rights they also have in their society. The four principles of Te Tiriti o Waitangi can be applied to social services by implementing the Treaty’s four principles: Partnership, Protection, Participation, and Permission. Partnership – under this concept, social care providers ensure that all of their programs are bi-cultural in nature (James, n.d.).
Colonisation Definition and Legislation
Colonisation is a form of dominance in which one culture subjugates another. Throughout history, there are many accounts of one civilization steadily spreading by absorbing neighboring lands and concentrating it is inhabitants on the newly acquired land. “Colony” is derived from the Latin word “Colonus”, which means peasant. This root tells us that Colonisation typically entailed the relocation of the population to a foreign nation, where the newcomers lived as permanent settlers while remaining politically loyal to their home country. Since the 1860s, Colonisation has damaged M?ori culture, severely and repeatedly weakening their vitality, hopes, and potentials, at an incalculable cost to the country.
The arrival of the British in Aotearoa began a bond between two very separate peoples that has shaped their individual and mutual fortunes ever since. Despite clear violations of Te Tiriti o Waitangi, this alliance has prioritized settler rights, ensuring that M?ori authority has been undermined in favor of colonial hegemony solidifying long-standing, avoidable inequities in health and other significant social realms (James, n.d.). M?ori sovereignty, undoubtedly a fundamental right ratified in He Wakaputanga in 1835, has been under assault even before Te Tiriti o Waitangi was signed as a core practice of maintaining the colonial order in Aotearoa. Indigenous peoples, economies, communities, and interests have been diminished and degraded for more than seven decades as a result of land alienation, economic impoverishment, rapid settler immigration, warfare, ethnic marginalization, forced social transition, and multi-level hegemonic colonialism (James, n.d).
Colonisation Impacts on Aotearoa and Kai Tahu Claim
The alienation of M?ori from Whenua and its gradual loss of flora and fauna in exchange for pastures, drained wetlands and various other construction practices under this regime would interrupt their essential position in Hauora. Unlike the M?ori’ understandings of Whenua, the land as the property had been established in Aotearoa, New Zealand by the English Laws Act, which, declared English laws predating Te Tiriti to have been in effect since 14 January 1840. The statute is arguably one of Te Tiriti’s earliest serious infringements; It enabled settlers to serve as a means of economic control, through their relentless pursuit of land and wealth ownership.
Moreover, by 1890, M?ori assets decreased to 60% through land seizures, acquisitions, and sales (Ministry for Culture and Heritage, 2017). Between 1860 and 1890, Tangata Whenua, in particular those closely impacted by the physical, cultural, and psychological devastation caused by the war and the restoration of the colonial state, were extremely traumatised. From 1890s, a new generation of M?ori leaders such as Te Puea Herangi, Apirana Ngata, Te Rangihiroa, Maui Pomare, and James Carroll proposed that M?ori land development, of which about 30% was M?ori owned by this point, would reverse population growth and improve nutrition and fertility (Pool & Kukutai, 2018).Land and other projects were dedicated to drinking water, and sanitation decreased mortality and morbidity and contributed to the increase of the population to 100,870 by the end of 1944 and the Pakeha population to 1,539,978. Yet land ownership fell below 10 percent, and the difference with Pakeha was around 15 years considering the M?ori life expectancy gains (Pool and Kukutai, 2018).
In 1970, the population of settlers had reached 2,820,814 while the M?ori population numbered 225,435. The difference between M?ori and Pakeha life expectancy had decreased to approximately 10 years, with landholdings further decreasing as urban migration progressed. In the enormous post-war urban movement, Tangata Whenua moved from the tribal takiwa to the cities and adjusted to life as workers of the colonial low-wage system. Land loss has isolated communities from their own Whenua, destabilizing wh?nau , hapu, and iwi identities, fracturing long-existing knowledge-based traditions on land use, making colonial economic structures dependent, and weakening the structure of M?ori society itself (Tankersley, 2004).
“With the added benefit of being a compromise between the Crown and M?ori, legal personality presents a worthwhile alternative to traditional ownership models?…?Given that existing land ownership models have typically sat within western concepts of property ownership, in this manner the personification of land is undoubtedly revolutionary.” (p. 56–57)
The agitation against land acquisitions started in 1849 by Ng?i Tahu. One of the purchases that was objected to the New Zealand Company acquisition of the ?t?kou building block, which is now valued at 534,000 acres (2160 sq km). For its own occupation, Ng?i Tahu was given £2,400 and under ten thousand acres. The Crown purchasing the Canterbury block of about twenty million acres in 1848 defeated this acquisition (81,000 sq km). That was about a third of the population as a whole. In 1864, after Rakiura (Stewart Island) had been purchased, in exchange for 34 million acres of land, Ngai Tahu received just over 14,750 It was so little for an acre (Ng?i Tahu, n.d). This was achieved with the exclusive right of the Crown to buy being waived. The Matiaha Tiramorehu Rangatira complained of the inclusion of lands or reservations the tribe would like to maintain in this region. The complaint against the Crown became fundamental. Official buying officers also said they “diminished as much as possible the property [Kai Tahu’s reserves]”. K?i Tahu raged for the next 150 years against the abandoned pledges of the Crown (Ng?i Tahu, n.d).
Colonisation Impacts for Social Services
Social workers in Aotearoa work with wh?nau whakapapa, whose participants are affected by alcohol, or violence. A large number of these social workers serve in the juvenile justice and health care systems. They fulfill a range of different roles, for instance Working in schools, among teenagers, and in neighborhoods, they often take a preventative approach. Government departments and community agencies with statutory responsibilities can hire them. Some work with iwi, M?ori ropu, and community services, while others provide voluntary social services. Due to their various links to Aotearoa, social workers are familiar with the misery and ill health of many wh?nau whakapapas, as well as the connection between Colonisation and the ill health of M?ori citizens (Wepa, 2015).
Colonisation has had a very noticeable effect on the well-being of M?ori and wh?nau and their whakapapa may be less likely to engage or commit to the growth and advancement of wh?nau whakapapa, hap?, and iwi without meaningful well-being. We track the roots, as well as direct harms from murder, kidnappings, infectious diseases, paranoia, and apprehension, the beginning of ties between colonial dominance, and all kinds of bigotry to Cook’s Endeavour exploration (Cook, 1770). For several factors, Cook’s travel is significant, but an acknowledgment of the Colonisation relationship is muted, and its effect on M?ori health was largely latent, whatever the endeavor’s arrival at Aotearoa produced as a legacy.
Cook reported his finding back to England, and the information he gave enabled more explorers, economic mining, and ultimately Aotearoa Colonisation. Cook gave a succinct report on the health and well-being of the people he met shortly in Taitapu as strongly developed people (Reeves, 1899).
“The Natives of this Country are a Strong, rawboned, well made, Active People, rather above than under the common size, especially the Men; they are of a very dark brown color, with?…?very good features.?…?They seem to enjoy a good state of health, and many of them live to a good old Age.” (Reeves W.P,1899)
Colonisation forced violent, exploitative, racial power structures on society, resulting in solid growth for P?keh? and tragic losses for Tangata Whenua in terms of health and welfare. For M?ori, the colonial insurgency’s horrific injustices generated crippling misery as a living experience of crushing defeat that echoed down the centuries. The socioeconomic conditions in Aotearoa were influenced by living experiences of oppression, violence, inequality, and marginalization. Land displacement, economic powerlessness, hunger, illness, and bigotry exacerbated the trauma faced by M?ori, as shown by disparities in numbers that impacted the social well-being of M?ori citizens (Wepa, 2015).
Social service workers seek ways to combat the poverty and illness that people in Aotearoa New Zealand face. The colonization process is considered by many social workers to be one of the driving factors causing poverty and illness. Colonisation is described by M?ori as a mental separation from the colonial program established by the majority non-M?ori. Social services workers want to show Aotearoa that they have been deprived of the ability to discover who they really are, as well as to consider how Colonisation has affected the lives of their tupuna and the way they behave today (Wepa, 2015). However, social services workers perspective may not achieve physical removal of the M?ori people from colonisation, but it will reconnect them with a world that gives credit to values, beliefs, skills, and traditions of their tupuna and instill the need for their continued use.
In conclusion, Te Tiriti o Waitangi is the legal foundation on which our modern society is based. At the time of signing, the Treaty was meant to promote harmonious living among the citizens in New Zealand, which it is still doing today. social service organisations, are also interested in promoting social justice and neighborhood well-being. When using Te Tiriti in social services, social workers should try to explore what M?ori want or need from us and then provide it in a culturally acceptable manner.
Furthermore, we should also ensure that the way our programs and services are set up and communicated does not unwittingly hinder M?ori. Internally, we should ensure that M?ori workers, board members, and those with whom we serve are given equal opportunities and work in comfortable and caring conditions. We can see from Te Tiriti’s values that we need to take a partnership way to design and providing services and that we require to engage with impacted M?ori and act based on that discussion (Tankersley, 2004). We can see how, in some cases, developing different programs and facilities for M?ori could be important to ensure equity of result (rather than equity of access) in what we are doing.
References:
Cook, J. (1768). April 1770. Some account of New Zealand. Captain Cook’s journal during his first voyage round the world made in HM Bark “endeavor, 71. https://doi.org/10.1017/cbo9781107280649.010
James, D. (N.D.). Process of Colonisation. Rowan Partnership.
Ng?i Tahu. (N.D.). Te Kereme. BSS Tiriti o Waitangi Course Reader 2021. https://nzhistory.govt.nz/politics/treaty/the-treaty-in-practice/ngai-tahu
Pool, I., & Kukutai, T. (2010). Taupori M?ori-M?ori population change-Decades of despair, 1840-1900. Te Ara-the Encyclopedia of New Zealand. https://doi.org/10.1080/00324728.1967.10405467
Reeves, W. P. (1899). The Long White Cloud: Ao Tea Roa. London: H. Marshall. https://doi.org/10.2307/1782811
Tankersley, M. L. M. (2004) The Treaty of Waitangi and Community Development. BSS Tiriti o Waitangi Course Reader 2021. http://volcan.org.nz/wp-content/uploads/2018/03/Treaty-of-Waitangi-and-Community-Development.pdf
Wepa, D. (Ed). (2015) Cultural Safety in Aotearoa New Zealand. Cambridge University Press. https://doi.org/10.1017/cbo9781316151136.008[supanova_question]