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Tena koutou katoa oku tuakana me oku tungane —Greetings and salutations you my brothers and sisters.

In true Maori custom, before bearing my testimony, I must first mihi, karakia and whakawhanaungatanga to all of you.

Tena koutou katoa e te morehu o te whanau o Iharaira. Kanui te mihi ki a koutou katoa, oku tuakana me oku tungane aroha o te Hahi o Ihu Karaiti o te Hunga Tapu o nga ra o muri nei. He tino honore ki a koutou katoa. Nau mai, haere mai, whakatau mai.

Greetings to those of you who are of the family of Israel. Warm greetings my dear beloved brothers and sisters of the Church of Jesus Christ of Latter-day Saints. I honour you. I greet you. I welcome you.

For all meetings and activities, we first mihi which is a formal greeting speech to acknowledge God first, then those who have passed beyond te Arai—the veil—our family members and friends who have died recently and ancestors who have been gone longer (but are still around us). We then acknowledge the living, the place we are meeting at, the local people of the area, and the purpose for our meeting.

No reira, he mihi ki te Atua. Na whakamoemiti ki te Atua. Nana i hanga, nga mea katoa. Nana i homai, nana i mau. Engari, kia whakapaingia a Ihu Karaiti, a Ihowa. —I acknowledge our Heavenly Father for all he has given us. The good Lord gives and he takes away. But blessed be the name of Jesus Christ and our Heavenly Father.

E nga mate o te Arai, haere ki te po, haere ki te Raeinga, haere ki o tatou tupuna. Hoki atu ki te kainga o te Kaihanga. E kore rawa koutou e warewaretia. No reira, e nag mate, moe mai ra i roto i te rangamarie o Te Atua. Moe mai ra i roto i te tino arohanui o te Kai-whakaora, a Ihu Karaiti. Haere, haere, haere.

To those who have passed on beyond the veil, go to the world of the dead, depart to the world of spirits, depart on to our ancestors. Return to the home of our Creator. We shall never forget you. Rest in the peace of God. Rest in the loving embrace of our Saviour Jesus Christ.

We then ‘karakia‘ or have a prayer. Given that it is inappropriate for me to say a karakia online, I will dispense with the karakia but have one in my ngakau (heart).

That is how we formally start a meeting according to Maori custom—whether it is for Church, business, to settle a dispute, for schooling, training, sports, to undertake research, to write and publish an article or book, and so forth. We always acknowledge the metaphysical world first and foremost as Doctrine and Covenants 29:34 states—all things unto the Lord are spiritual.

Following this ‘mihi‘ and karakia, we sing a ‘waiata‘ (song) that is appropriate to the speech and occasion. ‘Nga himene‘ or hymns are usually appropriate except for funeral, Christmas and sacrament hymns of course unless it is one of those occasions! My waiata is brief but appropriate for us as academics:

Maku ra pea, maku ra pea. Maku koe e awhi e ki te ara, ara tipu. Maku koe e awhi e! Perhaps, I will, perhaps I will. Perhaps I will assist you on your pathway of growth and development. I will assist you!

The next step in our welcoming process is whakawhanaungatanga—which means the process of making connections and becoming a family or united group by virtue of either whakapapa (genealogy) or kaupapa (purpose) or both. When a group comes together for the first time and we do not know each other, we whakawhanaungatanga by introducing ourselves, which is a good Maori process (and a good human process, for that matter).

This is where we introduce ourselves by identifying who we are and who we represent. For Maori this is not done by briefly stating your name and occupation or profession. It is about who you really are by acknowledging God first and our relationship to him as our Father.

Then we acknowledge those of our family members and ancestors who have passed through te Arai—the veil. We acknowledge and honour our genealogical connections to our ancestors. The Maori word for “ancestor” is tupuna. ‘Tu‘ means “to stand,” and puna means “spring.” Hence tupuna literally means more than just “ancestor,” it means “the spring that gives us standing,” which is our world view of our ancestors: they give us standing in life—spiritually, physically, emotionally, intellectually, socially, and in many other areas.

And we honour them by first knowing who they are, hence genealogy. Understanding them, hence researching, writing, and speaking about our tupuna. Teaching our children and grandchildren about them so they know who they are and where they stand in life and so we do not forget our loved ones. And doing work for them today of course—in the University of the Lord, the Temple.

The Maori word for genealogy is whakapapa. Whaka is a causative prefix which enables something to occur; papa is a flat slab or board of wood or stone. Hence, to whakapapa is to place layer, upon layer, upon layer all of our family slabs, as it were. It is retrospective and prospective or eternal. Indeed, Maori have a whakatauki (proverb) which states –

E taku mokai, he wa poto noa koe i waenganui i te wa kua hipa ki te wa kei tu mai. You are but a speck in the moment of time situated between two eternities—the past and future.

Make good use of the time you have so that we may use this moment wisely for the benefit of our people.

The Maori word for children is Tamariki. Tama means “child” and ariki means “of a great leader or God.” Maori traditionally and today view our children as tamariki—children of God given in our care to see how we will treat them. As President Brigham Young once stated: If we are faithful, God will give our children and our spouse to us in the eternities.

Grandchildren in Maori are our mokopuna. Moko means “reflection” and puna means “spring,” so our grandchildren or mokopuna are a reflection of our spring or a reflection of us. It is said that a good test in your parenting is in your grandchildren, for your children will mirror how you parented them. So how are we doing? I share these thoughts with you to help us understand that what we do within the walls of our own homes is the most important work in time and eternity. What goes on at home echoes in eternity. It does not matter how educated we are or purport to be, or what achievements and money we amass, for no matter how much we make and amass, it all stays on earth when we pass through te Arai. And we are familiar with the famous whakatauki by President David O. McKay: “No other success can compensate for failure in the home.”

The final part of my mihi introduction is to acknowledge the lands and groups of people from whence we sprang, where we consider our ‘home’ to be, then acknowledging the living, the visitors, then our selves. Hence:

Toitu te Ranginui, Toitu te Papatuanuku, toitu te whenua, toitu nga tangata katoa, tihei mauri ora!
Ko Ngati Kahungunu, Ngai Tahu me Pakeha (English, Irish and French) hoki oku iwi o te taha o taku Whaea.
Ko Ngati Raukawa, Ngati Maniapoto, Ngati Tuwharetoa me Pakeha (English, Welsh) hoki oku iwi o te taha Matua.
Ko Andrew Joseph toku Matua,
Ko Emere Titihuia Nikora toku Whaea, he tino honore ki a raua.
Ko Robert Joseph toku ingoa,
No Kiriroa toku kainga inaianei.
E rau rangatira ma, e nga manuhiri o tawahi, tenei te mihi ki a koutou.
No reira, tena koutou, tena koutou, tena koutou katoa.

I acknowledge the heavens and the Earth, the land and people as I address you!
My name of Robert Joseph,
My tribal heritage stems from my Kahungunu, Ngai Tahu Maori tribes, and English, Irish, and French ‘tribes’ on my mother’s lines; and
Raukawa, Maniapoto, Tuwharetoa Maori tribes, and English and Welsh ‘tribes’ on my father’s lines.
My father is Andrew Joseph, my mother is Emere Nikora whom I greatly honour.
Therefore, esteemed visitors overseas, this is my warm greeting to you. Welcome, welcome, welcome one and all.

Our whakawhanaungatanga process being complete, our obvious connections to start with are our common bond with ko te Atua a Ihowa—our Heavenly Father from whence we sprang. We too believe in the Fatherhood of God and the brotherhood and sisterhood of men and women. Now that we share acknowledged common ground, we should be feeling more comfortable with each other and ready for business. But we should first share a meal before business, as it were, which is our custom. Given that we cannot share food online, let us share some food for thought. There is another Maori whakatauki which states:

He kai a te Rangatira, he korero.
Discussion (and persuasion) is the food for great leaders.

So let us feast on the good word of God and share a discussion, as it were, of our testimony of the Gospel of Jesus Christ.

My name is Robert Joseph. From my heritage, I descend from a long line of rangatira, or chiefs, in both my Maori and British whakapapa or genealogy. I have been raised in the Church of Jesus Christ of Latter-day Saints (the Church) all of my life. Like Nephi, I have been born of goodly parents, having been taught in all the learning of my father and mother. Having seen many afflictions in the course of my days, nevertheless, having been highly favoured of the Lord in my days. Therefore, I make a record of my testimony here in my days.

My family laid the platform for creating and nurturing my testimony. As a result of my upbringing in the gospel of Jesus Christ, I participated actively in all of the programs of the Church from Primary, to Young Mens, to young single adults, to serving a mission in the great AAM—the Australia Adelaide Mission—to returning honourably and attending University for over 10 years, marrying my sweetheart when we were both pursuing graduate studies, having five babies along the way, serving in the ward all of the time, and enduring to the end, as it were. Also, like Nephi and father Lehi, none of the awards and achievements and blessings of my life so far were easy sailing. Our life has been and is littered with numerous afflictions, trials, and tribulations as well as numerous blessings and rewards. However—kia whakapaingia te ingoa a Ihowa—blessed be the name of the Lord.

In my high school years, I was privileged to attend the Church College of New Zealand (CCNZ), where I was honoured to be the student body president for two years. I played all sports at CCNZ, including rugby union (no pads), rugby league, basketball, tennis, water polo, table tennis, swimming, volleyball, and so on, and I was lucky to play representative sports. I participated in all of the social and cultural activities of CCNZ and was awarded the Queens Scout and Gold Duke of Edinburgh Awards at high school. I made the most of my opportunities. I was also awarded the David O. McKay Award, which is the supreme award at CCNZ. I graduated from high school and seminary and institute, which added to the platform for my testimony. It is with heavy hearts that the CCNZ closed its doors as a school in 2009. I was hoping to send my sons there, to experience the blessings I experienced while there, but kia whakapaingia te ingoa a Ihowa.

While on my mission in Adelaide, I was blessed to serve as a district and zone leader, and then completed my mission as an assistant to the mission president—President Peter Masson, from Perth, Australia, whom I acknowledge. I also acknowledge my first mission president, President Wallace Gray from Arizona, and all of my companions. We worked so hard and received many blessings from the mission. I continue to receive blessings from my mission today, hence kia whakapaingia te ingoa a Ihowa.

Following my mission, I worked for my father, who owns a building company, for almost a year, which was both a trial and blessing. What Dad taught us most is to trust in the Lord no matter what, and to work hard no matter what. As he always asserted, work is a blessing! He often took that maxim for granted by under-commensurating the amount of effort and hard work rendered with the amont of pay received. However, kia whakapaingia te ingoa a Ihowa.

I then attended law school at the University of Waikato, studying to become a lawyer (attorney) for four years. To earn some money to live, I worked part-time (sometimes nearly twenty hours a week, often more) in the Missionary Training Centre in Temple View, Hamilton, which is, incidentally, relocating to Auckland in 4 months. I met my sweetheart, Amelia Turangi, while attending Institute at University. Amelia was converted to the Church in her first year of studying psychology at University through the example of good Church sisters in her classes. We courted for a while and were married in the Hamilton New Zealand Temple on 6 July 1996 on a beautiful brisk winter morning.

Amelia and I continued with our studies. I completed my Masters of Law degree and my entrance to the bar exams in 1998 and she completed her Masters of Social Science with Honours and a postgraduate diploma in Psychology (meaning she is a fully fledged clinical psychologist) as we had Kauri Matutaera, our first baby. The jolted changes of a first baby, having to undertake an internship in Thames (an hour and a half drive away), and the pressures of making ends meet and pressures of study, including a three-day final exam, placed much stress on us as a young family. Amelia covenanted with the Lord that, if he would help her to complete her exams successfully, she would do what he wanted her to do. Amelia passed the exams with flying colours as it were, and she was inspired to stay home (not at my behest) and look after Kauri and our subsequent sons. Amelia has been approached to work as a clinical psychologist but she always refers back to our covenant with the Lord—no reira, kia whakapaingia te ingoa a Ihowa.

Since Kauri (eleven), we have had four other sons—Anarua Matiu (almost nine), Maumahara Taonga, Ropata (four) and Takari Kaurikipai. Maumahara Taonga was stillborn, and so was Takari Kaurikipai. Ropata Taonga Topi was born during an interesting period of my life. I was finishing up my PhD thesis and Amelia was expecting in six weeks, so I was working out my plan when to get the editing and everything finished for handing in my thesis. Well the Lord had something else in store for us, because Amelia had Ropata premature by six weeks. She had some complications too, so I gave her a blessing and handed in my PhD thesis the day after Ropata was born. Subsequently, my two examiners in Canada and the High Court Judge examiner in New Zealand said my thesis was good and passed it. In a way, Ropata’s coming early was a great blessing for me to finish my PhD; we sometimes get too picky with waiting for things to be perfect,and life never really is. Incidentally, Ropata was named after our first stillborn, Maumahara Taonga—which means “Precious Memory.” Ropata’s second name is Taonga. Ropta, then, is our PhD thesis baby. Hence, kia whakapaingia te ingoa a Ihowa.

After completing the PhD in law, I was offered great career opportunities. One was in Auckland, to be a lawyer (attorney) for the New Zealand Government in the Crown Law Office. I was also offered other jobs at universities around the world. But Amelia and I always prayed and fasted about opportunities, and we felt it was right to stay in Hamilton. We always want what is best for our family. Unfortunately, last year we had another still born baby—Takiri Kaurikipai. Takiri “Douglas” (after my younger brother) and Kaurikipai, “our little blessing.” Our other son, Ropata Taonga Toopi, is so named—Ropata, after me, Maori for “Robert”; Taonga, after our stillborn baby Maumahara Taonga, “Precious Memory,” and Toopi.

His third name is after Amelia’s grandmother’s favourite brother, Toopi. When a Maori grandmother, or Nanna as we call them, “suggests” a name to you for your baby, it is practically binding on you, or look out! Amelia’s Nanna is Matekino Turangi, affectionately known as “Nan,” and, although only a tiny frail woman, Nan commanded so much mana—love, respect and influence. When she asked for anything, the world moved. We just loved and adored that eighty-eight-year-old woman.

Unfortunately, late last year, Nan got sick, went to hospital, had a fall and broke her hip, had an operation, complications set in, and she died. She was/is a great loss to our whanau. As we say in Maori: Te hinganga o te Totara haemata o te waotapunui a Tane—A mighty tree has fallen in the forest.

Takoto mai e kui a Nan, takoto te Totara o te waonui a Tane. Takoto ki tou moengaroa o nga tupuna. Takoto te tino arohanui o te Atua. Moe mai, moe mai, moe mai ra i te rangimarie. Rest dear Nan. The mighty tree has fallen in the forest. Rest in your long sleep with our ancestors. Rest in the aroha—great love—of our Heavenly Father. Rest on, rest on, rest on in peace.

We still grieve for this great woman but we know where she is and we will see her again. No reira, kia whakapaingia te ingoa a Ihowa.

Finally, may I say that from all of my life so far, mine and Amelia’s, and our sons’, and our whanau (extended family), I can stand firmly and proclaim that I know with my heart that God lives. I have experienced numerous miracles in my life, in my family, and even at work. He lives and has a plan for us to become like Him. This is the value of gaining knowledge, experience, and wisdom so we can become like God, think like God, speak like God, and behave like God, who, although omnipotent, omnipresent, and omniscient, all powerful, he learnt that by similar experiences to those that we are sharing on earth within our families. We need to be humble, which is not always easy for academics—or people in general, really. I define humility as an acknowledged dependence upon God—and oh, how we depend upon Him, no matter what degrees, or awards, or money we have or He has helped us to obtain. No reira, kia whakapaingia te ingoa a Ihowa.

I can also stand firmly and proclaim that Jesus Christ is our Saviour. He lives and loves each of us. We make mistakes in life and will continue to make stupid mistakes, but he forgives us and helps us to repent and start again. I am grateful for the Saviour’s atonement, which enables me to repent and forgive, and neither is easy. Also, through Christ we learn to cope with life’s trials and tribulations better. He enables us to get through successfully. He gives us rest when we are labouring and heavy laden. Indeed, through Christ, we can overcome all things. No reira, kia whakapaingia te ingoa a Ihowa.

I also know that Joseph Smith is the prophet of God who ushered in the restoration. We having a living prophet today: President Thomas S. Monson, who directs the Church by direct revelation from God. The Book of Mormon is the word of God, and we love feasting from this source. The Bible, the Doctrine and Covenants, and the Pearl of Great Price are also the word of God. and they help us to understand, gain knowledge, obtain wisdom, and ultimately to come unto Christ. No reira, kia whakapaingia te ingoa a Ihowa.

I acknowledge that life has its afflictions and trials as well as its blessings and rewards. No matter what we face though, I like the whakatauki of Paora, who stated:

Ka taea e ahau, nga mea katoa i roto i a te Karaiti. I whakakaha nei i ahau.
I can do all things through Christ which strengtheneth me.
Piripai tuawha: tekau matoru. Philippians 4:13

We know where we can turn for peace in life and eternity. May I share one final whakatauki for those academics out there:

Ka tohi te toi, ka whai te maramatanga
If knowledge is gathered, enlightenment will follow.
No reira, kia whakapaingia te ingoa a Ihowa.

May we respect and honour the faith of our tupuna, tamariki, and mokopuna by remaining strong in the present chain of eternity which links our past and future posterity. And may our echoes of eternity reverberate loudly, positively, and clearly both ways, in the sacred name of Jesus Christ, amen.

Tena koutou e oku papa, oku whaea, e oku hoa nga kai mahi nui. Tena koutou e oku whanaunga. Kei au hoki tetahi o koutou tamariki. No reira, kia whakapaingia te ingoa a Ihowa. Tena koutou, tena koutou, tena ano tatou katoa.

Naku noa,

Na, Dr Robert Joseph, PhD, Hamilton, New Zealand.

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Dr Robert Joseph completed his Bachelor and Master of Laws degrees at the University of Waikato and was admitted to the Bar in 1998. He is a Barrister and Solicitor of the High Court of New Zealand and was a senior research fellow for the Te Mātāhauariki Research Institute at the University of Waikato under the leadership of Judge Michael Brown and Dr Alex Frame. In 2006, Dr Robert Joseph became the second Māori in New Zealand—and the first Māori male—to graduate with a PhD in Law. He is currently a researcher for the Crown Forestry Research Trust and is working on the Ngati Maniapoto scoping report for the Waitangi Tribunal in New Zealand.

Robert’s research interests are many and varied: the realisation of the Treaty of Waitangi rights and responsibilities, the interface of traditional Māori knowledge systems and western science; internal self-determination rights and responsibilities of Indigenous institutions; Canadian and North American Indigenous studies; treaty processes and post-settlement development; dispute resolution processes, particularly with respect to resolving disputes between different cultures; and Māori and Indigenous Peoples’ governance in settler nation-states. He is also researching as a hobby the interface of Maori and the Mormon Church. He is moreover, currently writing a biography of his paternal tupuna (ancestors), who fought at the famous 1864 Battle of Orakau during the Waikato Wars.

Dr Joseph has been consulted on a number of reports for several organizations, including the New Zealand Law Commission, the New Zealand branch of the NGO Transparency International, Te Puni Kōkiri—the Ministry of Māori Development, the Northland Police, the Institute of Governance and the Centre for First Nations Governance in Ottawa, Canada; and the Ngā Manga Pūriri Trust. Dr Joseph was on the committee to investigate restructuring Waikato-Tainui’s post-treaty settlement self governance model—Te Kauhanganui o Waikato Inc. He has visited the Institute for Governance in Canada, the Aboriginal Healing Foundation, and the National Centre for First Nations Governance (also in Canada), and presented a lecture at Harvard University in Boston in 2008, and he is a researcher for the Pro-Vice Chancellor Māori Office at the University of Waikato under the leadership of Dr Linda Tuhiwai Smith.

Dr Joseph is the New Zealand representative on the executive for the Association for Canadian Studies in Australia and New Zealand (ACSANZ), chair of the Awhina Trust addressing Māori mental health in the Waikato and Northland regions, an advisory trustee of the Kia Ngawari Trust, which explores deeply the relationship and history of the Mormon Church and Maori, and of the Te Hurihanga Youth Horizons Trust addressing local Māori juvenile delinquency challenges.

Robert has travelled extensively throughout Australia, Canada, and the United States to meet with Aboriginal people as part of his research on Indigenous self-governance models and contemporary Treaty settlements. In Canada, he looked specifically at First Nations governance, customary laws, and traditional institutions, contemporary treaties, and options for addressing historic injustices through reconciliatory justice.

Publications
Dr Joseph’s published research for the 2000 – 2009 period includes:

Journal articles:
‘Re-Creating Legal Space for the First Law of of Aotearoa-New Zealand’ in Waikato Law Review: Taumauri (Vol. 17, 2009) at 74-97;

‘Contemporary Māori Governance: New Era or New Error?’ in New Zealand University Law Review (Vol. 22, No. 4, December 2007).

‘Whanau Mentoring, Māori Youth and Crime: Possible Ways Forward’ in Ritchie, J (ed), Children’s Issues: Journal of the Children’s Issues Centre: Seeking Pathways Beyond Colonisation (Vol. 11, No. 1, 2007) at 36-41.

‘Challenges of Incorporating Māori Values and Tikanga under the Resource Management Act 1991 and the Local Government Bill – Possible Ways Forward’ in Midson, B & Morgan, G (eds) Yearbook of New Zealand Jurisprudence (Vol. 6, Issue 1, 2002 – 2003, University of Waikato, Hamilton, 2004) at 9 – 34. See www.waikato.ac.nz/law.

Books:
Treaty Settlements and Good Governance by Prescription: An Analysis of Treaty of Waitangi Settlements and Post-Settlement Governance Policies in New Zealand (Te Mātāhauariki Monograph, University of Waikato Printer, Hamilton, New Zealand, 2004);

Tradition, Treaty Settlements and the ‘Lost’ Tribes of Waikato-Tainui (Te Mātāhauariki Monograph, University of Waikato Printer, Hamilton, New Zealand, 2004).

The Government of Themselves: Case Law, Policy and Section 71 of the New Zealand Constitution Act 1852 (Te Mātāhauariki Monograph, University of Waikato Printer, Hamilton, New Zealand, 2003).

Comparatively Speaking: A Summary of Objective 2 (Te Mātāhauariki Institute Occasional Paper, University of Waikato Printer, Hamilton, 2003).

Book chapters:
‘Chapter 32: Māori Governance and Business Organisations Background’ in Watson, S, Gunasekara, G, Gedye, M, van Roy, Y, Ross, M, Longdin, L, Brown, L and Keating, M The Law of Business Organisations (Palatine Press, Auckland, February 2009).

‘Chapter 33: Māori Governance and Business Organisation Entities’ in Watson, S, Gunasekara, G, Gedye, M, van Roy, Y, Ross, M, Longdin, L, Brown, L and Keating, M The Law of Business Organisations (Palatine Press, Auckland, February 2009).

‘A Jade Door: Reconciliatory Justice as a Way Forward Citing New Zealand Experience’ in Aboriginal Healing Foundation, From Truth to Reconciliation: Transforming the Legacy of Residential Schools (Aboriginal Healing Foundation Research Series, Ottawa, 2008) at 205-231. Online at http://www.ahf.ca.

‘Denial, Acknowledgement and Peace-Building through Reconciliatory Justice’ in McCaslin, W, (Ed) Justice as Healing: Indigenous Ways: Writings on Community Peace Making and Restorative Justice from the Native Law Centre (Living Justice Press, St. Paul, Minnesota, 2005) at 253-274.

‘Denial, Acknowledgement and Peace-Building through Reconciliatory Justice: A Waikato Perspective e’ in Waikato University College, Te Taarere aa Tawhaki: Journal of the Waikato University College (Vol. 1, Koroneihana, Hopuhopu, 2001) at 63-79).

‘Denial, Acknowledgement and Peace-Building through Reconciliatory Justice: A Tainui Case Study’ in Justice as Healing A Newsletter on Aboriginal Concepts of Justice (Vol. 6. No. 3, University of Saskatchewan Native Law Centre, Fall 2001).

‘Post-Settlement Implementation Issues’ in Mikaere, A & Milroy, S (eds) Ki te Ao Marama: 10th Anniversary Hui-a-Tau 1998 Conference Proceedings (Te Hunga Roia Māori o Aotearoa, Conference, Kirikiriroa Marae & the University of Waikato, 20 – 23 august 1998) at 27 – 35.

Books Edited:
Editor for the Journal MAI Review (Nga Pae o Te Maramatanga, Centre for Maori Research and Excellence, University of Auckland) – 2007-2010.

Editor for the Journal of Australasian Studies (Association for Canadian Studies in Australia and New Zealand, University of Wollongong, NSW, Australia) 2009-2010.

Editor for the Waikato Law Review (University of Waikato, Hamilton, New Zealand) 2009-2010.

Refereed Conference Proceedings:
‘Māori Values and Tikanga Consultation under the RMA and the Local Government Bill – Possible Ways Forward’ (Conference address for the Inaugural Māori Legal Forum at Te Papa Tongarewa, 9-10 October 2002). This paper was subsequently cited in the High Court by Justice Baragwanath in Ngäti Maru Iwi Authority Incorporated v Auckland City Council and Sylvia Park Business Centre Ltd. (AP18-SW01, 24 October 2002, High Court, Auckland).

I have given numerous conference addresses including a key note in 2008 for Nga Pae o Te Maramatanga Annual Conference– ‘Te Tatau Pounamu Reconciliation – New Zealand’s Waikato Raupatu Claim and Canada’s Residential Schools Legacy’ (Nga Pae o Te Maramatanga, Auckland Business School, University of Auckland, 9-10 June 2008).

Keynote conference address ‘Maori Governance’ in New Zealand Governance Centre Inaugural Conference, (University of Auckland Business School, University of Auckland, 15-16 August). Conference proceedings are forthcoming in 2009.

An address and research at the Harvard Project on American Indian Economic Development, Harvard University, Cambridge, Boston, USA, 27 August 2008.

Forthcoming NIWA Report, ‘Maori Governance and Energy Development’ (Auckland Business School, NIWA, Auckland, 2008).

Publish as a book in 2011 – ‘The Government of Themselves: Indigenous Peoples Internal Self-determination, Effective Self-Governance and Authentic Representation: Waikato-Tainui, Ngai Tahu and Nisga’a’ (PhD Thesis Dissertation, University of Waikato, New Zealand, 2006). This Thesis was awarded the Best PhD Thesis Award Internationally on Canadian Studies’ by the International Council of Canadian Studies (ICCS) in Ottawa in 2009.

Pro-Vice Chancellor Maori Office, ‘Te Hau Mihi Ata Matauranga Maori and Science – Literature Review on the Interface between Matauranga Mäori and Science’ (FRST Research Project, University of Waikato, Hamilton, November 2008).

Pro-Vice Chancellor Maori Office, ‘Te Hau Mihi Ata Matauranga Maori and Science – Cross Cultural Dialogue’ (FRST Research Project, University of Waikato, Hamilton, November 2008).

Pro-Vice Chancellor Māori Office Report, ‘Te Puna Tautoko o Nga Tauira Tohu Pairangi o Te Whare Wananga o Waikato Report 2007’ (Special Supplementary Grant (SSG) Report on Māori Graduate Student Support at the University of Waikato, Pro-Vice Chancellor Māori Office, University of Waikato, May 2007).

Northland Police and the Nga Manga Puriri Trust, research project on preventing Māori juvenile delinquency through effective whanau (family) mentoring, unpublished report: Joseph, R, ‘Tools of Development Leadership Research: ‘Te Ara o Nga Whetu Whanau Mentoring Literature Review’ (Kaikohe, May 2006).

Consulted in: New Zealand Law Commission, Waka Umanga: A Proposed Law for Māori Governance Entities (Report 92, May 2006, Wellington) at 267, See www.lawcom.govt.nz.

‘New Zealand Foreshore and Seabed Policy Breaches Human Rights of Māori Including the Right to Self-Determination’ (Te Mātāhauariki Institute, Hamilton, 2004) – Submission to the Select Committee on the Foreshore and Seabed Bill, Auckland, 25 August 2004).

Materoa Dodd and Robert Joseph ‘Post-Treaty Settlement Governance Challenges: Independent Dispute Resolution for Ngäti Awa’ Paper,’ (Development Research Symposium, Governance in Pacific States: Reassessing Roles and Remedies, University of the South Pacific, Suva, Fiji, Sept 30 – Oct 2, 2003.

‘Māori Values and Tikanga Consultation under the RMA and the Local Government Bill – Possible Ways Forward’ (Conference address for the Inaugural Māori Legal Forum at Te Papa Tongarewa, 9-10 October 2002). This paper was subsequently cited in the High Court by Justice Baragwanath in Ngäti Maru Iwi Authority Incorporated v Auckland City Council and Sylvia Park Business Centre Ltd. (AP18-SW01, 24 October 2002, High Court, Auckland).

Consulted in The NGO Transparency International. See Henderson, J, Cave, S and Petrie, M (eds) National Integrity Systems: Transparency International Country Study Report: New Zealand 2003 (Transparency International New Zealand, Wellington, 2003) at 2. See www.transparency.org.

Consulted in New Zealand Law Commission, Māori Custom and Values in New Zealand Law (Study Paper 9, Wellington, 2001). See www.lawcom.govt.nz.

Posted April 2010